euangelium apud nos pessum iturum loco euangelij meros eosdemque egregios errores nos habituros All things demonstrat nothing more then that the gospell is perishing among vs and that in place of the gospell will remaine mere and enorme errors To the same effect it is to be vnderstoode that when the Puritans began to multiplie and dangerously to impugne parlament protestants so called because they frame their profession according to parlamētal statuts the sayd Parlament Protestants to make them odious reuealed principaly by two bookes all Puritan dissignes as well displaying what their consistorial discipline was as to what distructiō of all religiō it aymed One of these bookes was intituled the Suruey of the pretēded holy discipline the other dangerous positions By vertue of which booke and of others of lyke subiect as A treatise of Ecclesiastical discipline The Remōstrāce Quaerimonia Ecclesiae The 5. bookes of the lawes of Eccl. polit The aunswer to the abstract c. the cause of Puritans seemed so detestable to the state that euer since more and more they in their wysdomes thought good to suppresse them Now in the last yeare 1606. the vnquiet Puritans collecting all abuses that might be obiected in the profession of Parlament Protestants they haue dedicated their sayd booke to his Maiestie appealing to his oath by the great name of the Lord In praefatione pag. 23. that he would defend according his power all the dayes of his lyfe vnder the paine contained in the law and danger both of bodie and sowle in the day of Gods fearfull iudgment the altogether Puritanical liturgie of Scotland This booke in requital of the former Seruey against them they haue also named A Suruey of the booke of common prayer Now to our former purpose that Protestancie and Puritancie are together decaying is auerred in this new Suruey First Pag. 160. they relate that the late Archbishop of Canturburie vpon remorse vttered these woords Good Lord when shall we know what to trust to And that suddenly he was surprised with a palsie was caried from the cowrt and died shortly after A plaine demonstration that all their profession hetherto inuented wanteth all assurance and fadeth awaye lyke a smoake Breefely in the sayd Suruey the Puritans acknowledg their owne delusions also to be at a non plus saying The tymes decline fast to Poperie these tymes be declining to Poperie Pag. 52. Pag. 105. Wheras therfor their threats of our decaie are but lyke the dying candle which befor quenching casteth out greatest flamms in the name of God I. Ioan. 2.24 Galat. 1.9 that which you haue heard from the begining as S. Iohn aduiseth let it remaine in you To which S. Paul accordeth Yf any preach otherwyse then you haue alredie receaued be be accursed For yf you be wyse you will not for any threats exchange the suer fundation and rock against which the gates of hell shall neuer preuayle for the sandie foolish mans choise which for rayne falling theron for wynde blowing Mat. 16.16 Mat. 7.27 and fludds coming is ruined and surmounted Such as is this new inuisible profession by the rayne of mans will lyke a figure formed in sand defaced and by wynds of opposition and fludds of obliuion vppon the point to be vtterly ouerwhelmed So that their Church which they sayd first was inuisible because they could produce noe predecessors among Christians that euer had beleeued as they did being now againe by their owne confession vanishing out of sight this epigramme should be allowed to be after a short tyme true You hould your church inuisible til Luthers tyme with Luther also hath it lost all bewties prime And now inuisible it growes with Luther dead so inuisible the membres and the head Inuisible in dede they are as deepe in hell for vtter darknes darkneth all that there do dwell So first it was obscure as fetcht from lightles pitt t is so againe as drownd where Lucifer doth sitt 5. Reg. 1. 5. 9. 19. Yf your Ministers and Promotors lyke Adonias befor their tyme haue furnished them selues insolently they are not therfor greatly to be maligned For that sinners by impietie come often to welth Psal 72.12 the Prophet Dauid fortould saying Ecce ipsi peccatores abundantes in seculo obtinuerunt diuitias Behowld the very sinners and abownding in the world haue obtained riches Vpon which place sayth S. Augustin S. Aug. in Psal 72. Quot sunt quila sciuijs vt boues vaccae ad iugulum tendunt canentes saltantes parant iter ad infernum How many are they that by riot as oxen and cowes do march to their destruction and singing Prou. 1.33 and dawnsing do dispose their voiage to hell Prosperitie of fooles will destroie them sayth the prouerb For as followeth in the wyseman Sap. 14. 28. ether while they reioyce they are madd or truely they fortell lies In their madnes they blaspheme God and his saincts and calumniat his people In their predictions of lies among others may be numbred yf they tell that you will apostat from religion honor them as true pastors defie papistrie and that so doing you will doe according to the gospell They occasion me to remembre one Selius in Martial who inferred there was no God because forsooth that he often blaspheming him yet therby liued in greater prosperitie Nullos esse Deos inane coelum Martial li. 4. epig◠affirmat Selius probatque quod se Factum dum negat haec videt beatum No God heauen vayne affirmed Selius and proud it for that he was prosperous denying them and alwayes glorious Cicero was able to say of such men Cic. l. 1. offic Adducuntur plerique vt eos iustitia capiat obliuio cum in imperiorum honorum gloriaeve cupiditatem inciderint The most of such are forgetfull of equitie when they fall into the aspiring desyre of rule honors and glorie So that they doe but according to the wont of arrogant people when they insult vpon vayne expectations I wish for their creditours sake that it be neuer heard what Caluin well experienced in the lyke of him selfe and his brethren writeth of his felowe Ministers I will faythfully translat part of his plaine declaration omitting the latin this tyme for breuities sake Alij ad captandum miri artifices nudatos relinquunt c. Caluin lib. de scandalis pag. 65. 66. Some of thē sayth he writing as I sayd of Ministers wonderfullie cunning to snatch leaue them forlorne in nakednes to whom they promised montains of gould Some what almes they receaued ether they spend it in whooring or play or other riot Some what they borrowed they consume lauishlye in idlenes And in these crimes they haue often assistance of their wiues Some vncleanlines insueth wherwith this awnswer shall not be defyled Only as I sayd I craue that our Ministers and Catchpowls defraud not their creditors Afflicted Catholicks 4.
p. 74. that the magistrat doth not command his subiects any thing ether contrary to the Scripture or against nature and good maners It would make men to increase in wealth â—ions to the parâ—â—ent pag. 75. 74. 8. 79. It would cutt off contentions and sutes in law The people should fynde out the trueth and perfection of iustice It would bring strengthe victorie Are not these powerfull prouocations to sedition Are not these dangerous dealings Are not these compagnions to be obserued I would be more prolixe in this point if the chronicles of Scotland the two supplications to the parlament Cartwrights humble petition to hir Maiestie His exhortation to the gouernoure and people of VVales The late supplication of a thowsand subscribed puritan Ministers to his sacred Maiestie now regnant The censure of Oxford therupon Their proceeding befor his sayd Maiestie deliuered out by Barlow theire Martyn Mar-prelat Mar-Martin the woorke for the Cooper the cowntercuffe to Martin Iunior the howles almanach the pap with hatchet or contry cuffe the epistle to Huffe Ruffe and Snuffe Hay-any woorke Miles Monop and now their late Suruey of the booke of Common prayer Printed anno 1606. without mention of the place c. were not extant to certifie the world of their rebellious intentions and treacherous practises wherby alredy they restrayned and indangered euen our forsayd soueraigne King Iames and for their so doing published a Iustificacation It was printed an 1582. vnder the title of A declaration of the iust c. professing the cause to haue bene only because say they the discipline of the Kirke waâ— openly impugned when as the King by the perswasion of the enemyes of the kirke was induced to make him selfe and his priuie Cowncil Iudges in the cognition of maters meere ecclesiastical c. Out of which their hate against him in their forsayd Suruey they appeach him of periurie to make him odious forsooth because he disaloweth their disciplin which by oath there expressed he vowed to mantayne And what they did against our forsayd sacred King the same they did against other kings and princes wherof one of them boasting wryteth to such effect as followeth A prince of blood royal ouerthrowen as Dauid was by sathan into synne Trauers in his defence of Ecclesiastical Discipline pag. 127. indured to be rebuked by the seruant of God and lamented his offense openly before the publick assemblie c. VVhos 's example bothe a crowned King and his sonne haue followed c. How truely sayd the sacred Scripture there is nothing more insupportable then the insolencie of a slaue gotten vp in the neck of his master Alas how farr otherwyse are princes respected by Catholicks who are by these men because it behoueth to sclawnder with their owne connatural proprietie their aduersaries to preuent and anticipat a due and euer deserued accusation tearmed enemyes to princely authoritie I referr the reader desyrous to know our loialtie and resolutions toward our princes to these our assertions First Debere Reges curare etiam ea quae ad religionem pertinent idque excellentiori modo quam caeteri fideles possunt nempe leges ferendo pro veritate Stapleton de subiecte potestatu Ecclesiasticae cap. 20 Contr. 2. l. 5. pag. 196. Hâ—â—ding against the Apologie pag. 303. 306. 307. In his reioynder fol. 379. Sander de visib Monarc lib. 7. in an 1447. coercendo hostes veritatis Kings ought to intermedle also with those things which belong to religion and that in a more excellent degree then other christians may to witt by making lawes for truth and punishing enemyes of truth Secondly Good Kings may bridle the riot and arrogancie of Bishops Thirdly Reddite quae sunt Caesaris Caesari vt pote censum tributum subiectionem Omnis homo existens sub alio subditus sit per obedientiam promptam ac humilem constitutis à Deo principibus saecularibus Render to Caesar what is Caesars to witt rents tribut subiection Let euery one remayning vnder another be subiect to secular princes being constituted by God through ready and humble obedience This is our doctrin as also that it is a bonde of conscience which protestants denye saying it to be only a ciuil obligation to subiect them selues to their kings and princes Ioan. 7. 10. 20 Luc. 23. Christ was slandred but wrongfully to be a seducer to be an enemye to Caesar to hinder the paying of his tribute to aspire to be a king S. Paul was also accused Act. 14 17.21.24.25 Tertull. in Apol. Iustin in Apol. 2. ad Antonin Euseb l. 5. c. 1. 4. Hist trip l. 6. c. 27. Paul Diac. l. 16. S. Greg. Nazian in laudem Caesarij Fratris as a stirrer to sedition but wrongfully In the persecutioÌ„s of Nero Dioclesian Antonius c. Christians were wrongfully accused yea and punished as burners of Rome sacrificers of Children eaters of mans fleashe c. S. Athanase was wrongfully abused for a fornicator witche and traytour S. Siluerius for inducing the Gothes to inuade the Romain Empyre To be breefe It was Iulian the Apostats principal indeuoure to haue the people perswaded the suffrings of Christians to haue euer bene for criminal enormities treacheries and not for religion So we may be accused and censured in lyke maner but wrongfully Farr otherwyse did my soueraigne King Iames towards my selfe when it pleased him to exchange my fiue yeares imprisonment into a banishement to any other choise dominion then his owne by affoording not withstanding this publick testimonie of my innocencie Directed to the L. Deputie and Cowncel of Irland After our very harty commendations to your Lordship and the rest VVheras one Henry Fitzsimon a Iesuit hath these fiue yeares past remayned prisoner in the castle of Dublin His Maiesties fauorable testimonie of my innocencie notwithstanding my banishment on whose behalfe humble sute hath bene made to the Kings Maiestie for his inlargement out of prison And his Maiestie hath bene informed that he hath made so good demonstration of his loialtie and dutyfull affection to his Maiestie and the state as deserueth that he should be vsed with as great fauoure as a man of his sorte and qualitie may be capable of You shall therfore vnderstand that it is the Kings Maiesties pleasure that you shall release the sayd Henry Fitzsimon out of prison taking sufficient bonde of him with good suretyes for his auoyding out of the realme within some conuenient tyme to be by your Lor. limited vnto him for his departure And that he shall not at tyme hereafter returne into any of his Maiesties dominions without license first obteyned by him in that behalfe And so we bidd your Lordship and the rest very hartely farewell From the Cowrt at VVhythall the 12. of Marche 1603. Your Lordships very louing Frends L. Chancellor L. Treasorer L. Chamberlain E. Shrewsburie E. Deuonshyre E. of Mat. L. Cecyll L. Knollis L. of Kinless For conclusion
ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficieÌ„cie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be loÌ„ger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie CoÌ„substantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the buâ—lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer behâ—ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret
teaching may inioye the commodities of all the rents bestowed vntil they also be become vnweldie to that toylsome office or are to preach write or gouerne in some house thereby to be exempted from al distractions and hindrances incident to them that together were to teache as allso to liue by almes To these professed Fathers they being the principal pillers of Iesuits as soone as theire churche and house is once furnished for the present time they nether expect nor accept any reuenues but alwayes depende upon voluntarie almes The residue by euery fitt increasement of their reuenues are bounde to multiply their number that the place be more duely serued in all religious offices And when the towne wherein they dwell may spare anye to be absent they are sent to al villages round about to fructifie for our Saluiour Now because that by these holy imployments Sathan sustaineth continual losse the world looseth manie followers sinne is diminished vertue dayly augmented Who can blame the impes of Sathan the admirers of the worlds vanities the thralls of synne the emulators and enuiers of vertue to detest defame and persecute such impugners the Iesuits So that yf any particular Iesuit not withstanding his institution to the contrarie 1. Tim. 2.4 had euer or should hereafter being once a soldiour to God intangle him selfe with secular busines and therby blemish his ordre and soe many Princes ether founders or followers therof or yf ether Garnet or other be in any state-maters assuredly attainted Aristophanos from my harte I say with Aristophanes Modis omnibus de illo questionem habe Scale impone suspende loris cede Deglube torque acetum naribus infunde In all maners condemne him trusse him on the lader hang him scourge him flea him rack him pour vinegre into his nostrells For noe torments are sufficient for him that leauing the discipline of peace degenerateth or rather apostateth into Reforming rebellions Caluinian coniurations Puritanical proditions such being their turbulent and natural spirit quifreta quiterras Ouid in Hermione suaregna quattit which seas and lands and propre kyngdomes trubleth For they are the gospellers whose reformation sayth Martin Mar Prelat in the booke of dangerous positions pag. 140. and Erasmus in his epistle aed fratres inferioris Germaniae thirsteth and can not be quenched without bloode Yet to be tolerated in the begining nothing but peace is in their mowthes nothing but inuectiues against the most peacible as against peace breakers is in their declamations But of this subiect we haue els wher discoursed and now the world knoweth sensiblie by many wofull destructions of Common wealthes by many dayly conspirations that not Iesuits but Puritans preach seditious combustion of all places and desolation wher in they may haue footing But yf I would now abrupt this discouerie without specifying the particular paradoxes of the sayd spirit as well concerning religion as concerning state Fest Pomp. I might be blamed in maner as Sulpitius Galba blamed his horse stumbling in the entrie of a long iournie in saying thou beginest to faynt befor thou hast well entred into thy trauayle Therfor I will inlarge this declaration with their owne blasphemous articles concerning the forsayd two points that by them selues they receaue an Apocalips or Reuelation who are wont as our Saluiour sayth of them that doe euil to hate light Ioan. 3.20 and extrauagantly to gloze vpon the Apocalips of S. Iohn S. Aug. de Ago Christ c. 16. only as S. Austen obserued in owld heretickes to rayse vp darksome mists and thicke clowds betwixt themselues and the trueth which is hardly perceaued euen of a stayed and quiet mynde And first concerning Religion they affirme Of Glorie to be to the Father Suruey of the booke of common prayer Anno 1606. pag. 47. The saying Glorie be to the Father to the Sonne and to the holy Ghost to be a vayne repetition Of the pater noster The Pater Noster not to be sayd Richard Alison in his booke of Puritans dedicated to Sr. Tho. Henege anno 1590. The aunsvver of Oxford to the petition pag. 12. nay not for sauing lyfe it selfe wherupon say the Accademists of Puritans some omitt some refuse to repeate some condemne this the Lords prayer Of the name of Iesus Supplication to the King in the 3. point The aunsvver to the petition pag. 14. No Ministers showld be charged to teach their people to bowe at the name of Iesus Of Christ a The suruey of the booke of common prayer pag. 59. Christ to be all one with S. Michael No other then Christ to teach the Church all things c Cartvvright in the 2. replie pag. 191. That the Iewes b Ibid. pag. 99. Apostles and Disciples had bene most senseles to thinke him to be the euer liuing God whom they beheld to be a simple and miserable man d Suruey pag. 118. These woords to be vntrue In God the Sōne who hath redemeed me and all man kynde e Ibid. pag. 119. The death of Christ not to be effectual to redeeme all vniuersaly Of the holy Ghost f Suruey pag. 106. The holy Ghost only baptiseth effectualy so farr as the Minister can discerne and that befor any baptisme is to be ministred g Ibid pag. 99. The holy Ghost not to teach the church all trueth but only Christ h Hampton Conference an 1603. pag. 14. Ibid. pag. 16. 28. The holye Ghost to sanctifie only the elect I Suruey pag. 116. Whom he sanctifyeth neuer after to fall totaly frō grace or synning to neede to repent Of the Gospel Ecclesiastical Discipline pag. 13. Tho. Cartvvr in his epistle to the Church of England The aunsvver to the petition pag. 20. The gospell of Christ Iesus to be of no more importance then the consistorial discipline of Puritans without which the Church to be noe Church the fayth noe fayth the gospell noe gospell Of the signe of the Crosse Suruey pag. 102. 103. Nisi adhibeatur frontibus credentium siue ipsi aquae qua regenerantur siue oleo quo Chrismate vnguntur siue sacrificio quo aluntur nihil eorum rite perficitur S. Aug. tr 118. in Ioan. Ezech. 9.4 The signe of the Crosse to be a parte of the beasts marke it to be superstitious vnproffitable blinding and not vsed in the forhead befor the 2. of Edward the 6. To my thinking by the beast they should vnderstande God consideringe the Crosse or letter T is by the prophet declared to be the marke of his elect Of Baptisme a Suruey of the booke of common prayer pag. 87. 88. 104. 125. Baptisme not to regenerat not to belong to infants b pag. 56. 107. 112. 125. not to be auaylable but by only Ministers c pag. 100. not acceptable to a tendre conscience with the signe of the Crosse d not to be necessarie absolutly e pag. 105. without it saluation not to
Although their Doctrin to euery one is knowen to be vncertaine euen among them selues and they in coÌ„tinual discords yet they striue to inforce vs to renouÌ„ce our beleefe they propounding no other beleefe out of controuersie among them selues which we might safelye professe for euery part therof The Author I Esteeme it an especial fauor of Gods diuine bountie that although they bend all their power and industrie to depriue you of teachers and bookes yet that he supplieth by natural reason that you perceaue their doctrin to be wauering and consequently vnlawfull For S. Paul in assurance therof Apostolicalye aduiseth vs Hebr. 13.9 with variable and strange doctrins be not led away I haue before shewed their Doctrin to be vncertain in as much as the late Archbishop of Canturburie Suruey of the booke of common prayer pag. 160. in desperat maner exclamed Good lord when shall we know what to trust vnto The Puritans who among you rule at least in good will the rost in the end of their late suruey doe affirme That they nether will nor may consent to the religion commended in the booke of common prayer The huÌ„ble petitioÌ„ of 22. preachers in LondoÌ„ and the suburbs therof conioyned as ane abridgmeÌ„t to the forsayd suruey First because they can not make any reasonable sense of part of it Secondly because it containeth contradictions Thirdly because it containeth vntruethes Fowerthly because it auerreth doubtfull maters Fiftly because scriptures are disgraced in it Sixtly because manifest vntruethes as scripturs are taught therin Seuenthly because it inioyneth vnlawfull ceremonies Eightly because it containeth prayers implicating contradiction Nienthly because certain epistles gospells collects sauor of superstition Tenthly because it corruptly translateth scriptures I might add more Wheras therfor innumerable are the puritans in as much as a thousand preachers for euerie Minister among them must be such opposed them selues to the other protestants and all these doe contradict the protestant profession hitherto established you haue reason to admire and all the world to be astonished that you should be inforced to beleeue what so many of them selues thinke to be so impious Pag. 163. Nay I add somewhat more out of the forsayd suruey Seing say they some of the Bishopes themselues namely the Bishop of wincester professe they will not subscrib to euery thing contained in the booke of common prayers c. Then say I noe catholick hath any reason to subscrib thereto vntil at least they among them selues haue other coÌ„sent then with Edward to destroy what Henry had determined with Elizabeth to disproue Edwards beleefe and with his Maiestie now reigning to controwle the beleefe of Elizabeth For yf the scriptures by them published must after be amended as formerly corrupt and the communion booke as false be corrected they being de facto often amended and corrected as such I can not conceaue how all the frame builded vpon such fundation by good consequence must not also be false and corrupt As for their dissentions I neede discouer noe more then is alredie sayd in treating of the communion of Saincts What wil be the issue therof Luc. 11.14 Christ declareth saying Euery kingdome diuided against it selfe shal be made desolat I can not therfor blame them that they would rather be impudent some tymes in denying such diuision to be among them or in affirming it not to be for any material points then by professing it to coÌ„demne the impietie of their whole cause But it is coÌ„cealed only in wodcock maner the beck being hidd and all the rest discouered For it is not for capp or surplice bells or organs that now they stand but say they a litle befor because the forme of religion established is senseles implieth contradictions containeth vntruethes auerreth doubts commeÌ„deth false scriptures inioyneth vnlawfull ceremonies vseth incohereÌ„t prayers alloweth superstitious epistles gospells and collects and depraueth scriptures What can be mayne and important imputations and improbations yf these be not And all this they a firme euen of the booke of common prayer now explaned by his Maiesties authoritie Pag. 26. pag. 161. Which their detestation of the sayd booke is so abundant in their harts that by their mouthes yea and writings they impeach all bishops and other Ministers that iustifie the sayd booke to be Dumb doggs and idol sheapheards the shame and bane of the Church of God Pag. 166. and the 2. epist. of the 22. London preachers Pag. 159. c. By idol in this place vnderstanding the sayd booke of common prayer as by this their 198. quere or demand is insinuated whether reasonable and indifferent men may not thinke that Bishops make an idol of the booke of common prayer c. Before I perclose this point I can not but requyre of our puritaÌ„s how they are not ashamed that in their Millenarie petition to his Maiestie they professing them selues Puritan petitioÌ„ §. 1. The numbre of more then a thowsand greauing vnder a common burden they haue so shrunken in the trial as 1. Nouemb. 1605. there could be fownd but 277. to be as much as in question but 70. to be depriued of their liuings Suruey pag. 161. but 113. not suffered to preach and about 94. to be vnder admonition Are not these fitt compagnions to whom you should consociat your selues who in so short a tyme without all torments can command them selues to conformitie with that which they had befor so exorbitantly condemned of all defectuositie Rather imbrace the aduise of S. Paul saying Therfor my beloued brethren be stable and vnmoueable 1. Cor. 15.58 That now we be not Children wauering and caried abowt with euery wynd of doctrin Ephes 4.14 Afflicted Catholicks 5. To proceede with more dredfâ—ll ostentation nothing was omitted that might seeme conuenient to terrifie timorous mynds Many commissioners and not a few of them of the basest sorte were appointed Martial law and Martials with coÌ„pagnies of horsmen were ordained to scoure the contrie to make away preists and rogues It was death to trauail from place to place without passeports And by this course as euery martial might so many did for reuenge and malice putt diuers without all forme of processe to death Another lawles disordre was by searchings Doores cheasts cuppboords were broken and rifeled and howses ransaked lyke a fort wonne by conquest It was the sporte of searchers to behould the teares of howse howlders the trembling of all the familie and to heare the scrithchings of women and children Small boxes and casketts must haue bene searched for preists All that came into their netts was fish our iewels for being Agnus Deis our siluer bowls for being chalices out best attire for being church ornaments A third disordre was by fynes in seueral cowrts Some in one daye were compelled to feede the greedines of officers of fower diuers cowrts And our refusing the oath of alleageance as for it of the supremacie to satisfie the
Puritans it is suppressed is made a mater of the starre chamber These fynes are vnmeasurable to our qualities Yet yf we consent not suddenly to satisfie them first they clapp vs vpp into prisons and then they them selues in all tulmutuous maner resort to our howses take notice of all our substance valueing euery thing at a ridiculous rate to all but to them that are intituled in the goods and of all together gould marchandise corne howsowld stuff euidences appareil they make vp their fyne yf it exceede not all the means of the partie conueying away as much as serueth their owne turnes and intending to returne by some pretext or other yf their remaine any thing to their aduantage The Author A Lamentable declaration Wherin the commissioners Martials searches synes violēce oppressiō and impouerishmēt of innocent subiects do altogether make vp a noble persecution comparable to some of them of primatiue Christians I reade a relation of Dyonisius Bishop of Alexandrie recorded bv Eusebius in his historie and altogether lyke but that it cōtaineth farr greater calamitie sustained by primatiue Christians information deseruing for your consolation to behould the fayth then persecuted yet to florish and in vayne to be impugned to be imparted to you Euseb lib. 6. hist c. 34. Befor any Edict or proclamation of the Emperor for the space of a whole yeare began our persecutiō Wherin it seemed the greatest sacrifice that they could offre to their idols to imbrue thē selues with the bloud and slaughter of Christiās They crushed the bodie and picked out the eyes of ould Metra and in the end stoned him because he would not recant They drue the vertuous Quincta to their temples and whē she detested their sacrilege they trayled hir by the heeles through the streets brusing hir against the stones after they tore hir with scourges and in the ende they also stoned hir to death Then with one consent without all commission or warrant they rushed into the howses of Godly Christiās euery one betraying his neighbour and extruding him out of doores ransaking and spoiling all his wealth and howsehowld stuff purloining what soeuer was to his purpose or all that was pretious and throuing into the street or fiar the residue so that euery corner seemed a place giuen vp to the pillage of rauenous enemies c. This was in dede a merciles martial law not subiect to the lawes of all nations nor to it of the twelue tables among the Romans Deut. cap. 13.6 c. 19.15 nor to it in Gods law that nemo indēnatus c. none withowt lawfull witnes should be condemned To thinke that you were so vsed in a Christian commō wealth wherin euery one was foorthcoming vpon all citations and warnings and wherin iustice without all impediment might hould hir natural course pardon me it cānot for the enormitie sinke into my mynde nether will it enter into the conceit of any Christiā imagination that the rigor of iustice should not be thought sufficiently seuer against innocent Catholicks without extending against them the martial iniquitie or lawlesnes which is no wher followed but where effusion of blood or probable destruction of a whole armie is preuented by a hastned priuat execution without ordinarie processe And yf it be true Suruey of the booke an common prayer pag. 123. which I reade in the puritan suruey that parlement Acts may not be explaned but by authoritie of parlamēt and consequently lawes made by parlament as all true lawes yf I he not deceaued should be can not be infringed but by contrary acts of parlament then haue I greater cause to distrust this informatiō by how much Puritās the bloudie trompetors to all crueltie against Catholicks do repute by this testimonie such violence to be vnlawfull because it is not warranted by any acts of parlament I take hould in this place obiter of part of a speach had at Norwich 4. of August befor the Assises to testifie what their owne opinion is of promotors printed at London this very yeare 1607. vnder the title of the L. Coke his speech and charge Tovvard the ende Wherin is sayd The promoter is both a begger and a knaue A litle after their office I confesse is necessarie and yet it seldome hapeneth that an honest man is imployed in it A good verdict or rather A good sentence being from that sage iudge But cōcerning your heauie disasters Yf such course as you speake of was followed it was most pertinent to dismaie dastard mynds I say dastard mynds For the iust Christian is cōfident as a lion Prou. 28.1 sayth the woord of God adding after Prou. 30.30 which as the strongest of beast is neuer terrified at any incowntre Therefor in the busines of God or professiō of our beleefe sayth Christ Feare yee not them that kill the bodie Mat. 10.28 and are not able to kill the sowle Againe see that you be not trubled for these things must be done Mat. 24.6 Brother shall deliuer brother vnto death and the father his sonne and the children shall rise against their parents and shall woorke their death And you shal be odious to all men for my name But be that shall indure to the ende shal be saued A most happie conclusion of the former sorrow and fare greater good then in comparison wherof the greatest greefe might not be thowght the cheefest gaine Rom. 8.18 So esteemed S. Paul saying For I thinke that the passions of this tyme are not condigne to the glorie to come that shal be reuealed in vs. So that all that euer you haue or might loose by such aduersitie accompt it more gaynefull then had you putt it to greatest vsurie Christ Iesus is our assurance therof Mat. 19.29 affirming Euerie one that hath left howse or brethren or sisters or father or mother or wyfe or children or lands for my names sake shall receaue a hondred fowld and shall possesse lyfe euerlasting Which S. Paul as euery true Christian is bound did beleeue when he sayd Philip. 3.7.8 The things that were gaynefull to me those haue I esteemed detriments Yea but I esteeme all things disproffitable for the passing knowledge of Iesus my lord for whom I haue made all things as detriment and do esteeme them as dung that I may gayne Christ So did the Hebrues beleeue them to whom the same Apostle gratulateth The spoile of your owne goods Hebr. 10.34.35 you tooke with ioye knowing that you haue a better and permanent substance Do not therfor leese your confidence which hath a great remuneration Which being soe true as being affirmed by the trueth it selfe what merchants aduenturing all their stock what husband man spending all his seede what vsurer exposing all his welth what gamester hazurding all his thrift vpon vncertainties but may exclame at vs yf we thinke that stock lost which is layd out for so excessiue gayne that seede perished which is spent in so
est solam diem dominicam seruandam esse It is concluded the only sonday should be kept Apud Cornel. Schulting l. 9. hierarchie Anacriseos A second Synod of theirs alloweth only aboue sondayes the feast of the natiuitie Another at Midleburg Synod Midleb an 1581. decret 51. in the 51. decree permitteth the Natiuitie and the Ascension Another in the Electoral Palatinat addeth the two mondayes next Easter and whitsontyde And in the forsayd supplication of puritans to his Maiestie Supplication to his Maiestie an 1603. they againe disalow all others excepting fondayes For they craue that the lords daye be not prophaned and the rest not so strictly vrged Wher vpon the answer of Oxford inquireth The avvnsvver of Oxford pag. 13. would they haue men vpon holy dayes goe to plough or â—art as some of their humor haue caused their seruants to doe on the very feast of Christs Natiuitie Suruey of the booke of common prayer Pag. 65. And this is the determinat Doctrin of their late suruey Wherin first they declare that Ministers proclaming any other holy dayes then the dayes of the lord do communicat the especial honor of the lord to another secondly that therto they haue no warrant of the woord Pag. 66. Thirdly in the 52. Quere or demand they inquyre whether any holy day on fixed tyme though only and immediatly vnto the lord may be sanctified so as at noe tyme therof any worke may be done Fowerthly Pag. 67. they conclud that it is all one to make any holy day without Gods expresse appointment as to violat any day holy by his appointement yea that it is as great idolatrie as it was in the Israelits Pag. 68. to haue sett vp a Calfe Fiftly that yf the translation of the sabbaoth into sonday be not iustified by scriptures it is not lawfull for Christians to sanctifie it For the iustifying wherof these only to their seeming are the principal fundations Ioan. 20.19.26 First that Christ appeared to his disciples the doores being shutt and sayd peace be vnto them Secondly they cite the first chapter of the Acts and 13. verse wherin I fynd noe mention of sonday or reason of sanctifying it For therin is only related how the Apostles went vp to a chamber 1. Cor. 16.2 and did abyde therin Thirdly because S. Paul wished collections of almes for the necessitie of the poore to be collected on the first day which is our sonday of or after the sabbaoth Behowld these feoble reasons are by them exhibited that way be made to take euen the sondayes away noe impedimeÌ„t therto being specified in any of these reasons And so as appeareth in the examination of the crede they behaued them selues toward the diuine mysterie of the Trinitie and Vnitie founding it on the weakest proofes it had of scripture as yf there were no others and in the end Stancar lib. de Trinit Mediatore Schlusselb de Theologia Cal. shewing those proofes to be noe proofes of any force and inferring thervpon that Christ and the Holy Ghost were not coequal to the father Which sacrilegious impietie is with all heynousces charged on Caluin by his owne brethren Stancharus and Schlusselburg And for their proofe they cite Genes 3.15.22 Genes 18.2.3 Gen. 19.24 Num. 24.17 Isa 4.2 Isa 43.24 Isa 50.4.6 Isa 53.8 Isa 63.1 Ierem. 11.19 Ierem. 31.22 Dan. 2.34 Osc 13.14 Ioan. 10.30 Ioan. 14.1.28 In all which places and many more what soeuer proofe is by the ancient fathers brought for Christs eternitie or diuinitie he deflecteth into a contrarie sense or disgraceth them for manifould insufficiencie Contrariwyse he seeming to fynd Vide Synephim P. Hadriani â—angâ— l. 3. c. 6. pag. 306. but one only argument for Christs eternitie which is that God by his people wowld be tearmed father and consequently must haue a sonne wherby not withstanding no eternitie of Christ is gathered at least befor Gods people were created this a gument being left to the decision of the first that would ponder it Caluin therby insinuated that the eternitie of Christ had noe better proofe And so as I sayd is it the intention of Puritans to found the sanctification of any holy daye whatsoeuer vpon arguments of noe worth that in the ende they may be thought to be without all lawfull allowance By the premisses you may behould that your puritan Ministers such as almost only are among you thinking in all their Synods and other resolutions noe such holy dayes to be yet for 12. pens of each parishioner their mercenarian consciences to be able to fynde all their Synods and resolutions false which sheweth them in the meane tyme to haue perfect libertie of such conscience as may striue with the rayne bow for varietie Therfor they are sufficiently knowen to blow could and heate from one mouth Which is so notorious in all the reformed broode that them selues wryte aliquos religionem flectere fingere ac refingere ad nutum cupiditates Dominorum vel caetuum quorum gratiam pluris faciunt quam gloriam Dei Eberus prafat in Comment Philippi super Epist. ad Cor. Some of their preachers to inflect turn and returne their religion to the will and wantones of their lords and congregations whose contentment they search more then the glorie of God This Eberus next successor to Philipp Melancthon expounding his commentaries vpon S. Paul writeth of the brotherhod Whom Peucer sonne in law to the sayd Melancthon testifieth Poucer contra PaulaÌ„ CrelliuÌ„ in Articulis Torgensibas an 1574 to haue bene himselfe and Maior so mutable as vno momento mutati repudiato eo quod proâ—certo vero habuerunt amplexarentur contrarium that in an instant quyte changed reiecting that which euen now they helde for certaine they would auerr the contrarie So that from first to last their variable doctrine according to euerie tyme and commoditie being detected you may haue consolation that these are your infesters to whose profession it can not but be a credit to be repugnant Afflicted Catholicks 8. Of the few that haue shronken in this trial ether by Gods iudgment or by some other secret cause they are litle respected and lesse aduanced by the aduerse partie And in them selues so great a remorse is obserued that nether in contenance nor in hart can they be confortable VVherby very many haue taken occasion to remaine more setledly in their profession The Author IT argueth a greate wysdome in his Maiestie and the state not to esteeme our Cameleon compagnions when they become false to their religion Theod. l. 5. c. 38. For as the glorious Hormisda sayd to the K of Persia Tripart l. 10. c. 30. Sir your Maiestie deceaueth him selfe in affecting our renouncing Christian religion For yf we become treacherous toward God we shall neuer be loial toward man Niceph. l. 14. c. 20. So euer will it be experienced in all other Apostats and Gnatonical sycophants of Kings
my power manifested that it is the greatest fauor of Christ the prerogatiue of his Beniamins the title to sitt at his syde the liuerie of his fauorits and the narrow pathe through which hath entred in to heauen him selfe and all his saincts Are not these consolations to the most desolat and dastard mynde what calamitie soeuer it doth indure A second impulsion is the ardent zele in other maner of tribulation of our predecessors the primatiue Christians In respect of whom I may vse the woords of S. Paul Hebr. 12.3.4 Be not wearied fainting in your mynds For you haue not yet resisted vnto bloud Such was their feruor and forwardnes that each of them learned of the same B. Apostle to say Afflicted Catholicks 11. They haue lately as it seemeth fallen in dislyke with their oath of Supremacie for which soe much bloud was shed and so many Catholikes impouerished and imprisoned and now they haue made a new oath full of vehement and dredfull wordes as I do from my hart abhorre detest and abiure c. and that oath also is suddenly exchanged into a nother in dede of more temperat stile but we know not yf of different substance These oathes they vrge vs to sweare our loialtie and subiection being neuer violated and we intending neuer to violat them and hauing besyd occasion not to sweare any of their oathes considering that the very correction of them in so short space doth argue a condemnation of the former by the later and consequently of them that had sworne the former as also may shortly happen toward them that will sweare the later The Author IT is their maner vniuersaly to be euery day changeable as new aduantage appeareth or shew of inconuenience ariseth Of Eberus and Maior thus wryteth Gaspar Peucer sonne in law to Melancthon Vno momento mutati Contra Paul Creâ—iuÌ„ in Artic. Torgensibus anno 1574. repudiato eo quod pro verò certo habuerunt amplexi sunt contrarium In one moment variable that which now they held true and assured being reiected they imbraced the contrarie Of other Brethren Eberus informeth Religionem flectere fingere as refingere ad nutum vel cupiditates Dominorum vel caetuum Them to â—rest Eberus praef in CoÌ„ment Philippie in ep ad Cor. turne and returne their religion to the will and wantones of their lords and Congregations Domestical witneses are most desyrable and pertinent such as in this point D. Doue can not be denyed to be D. Doue persvvasion pag. 31. whose wordes to this effect are carefully to be considered When the Masse sayth he was first put downe K. Henry had his English lyturgie and that was iudged absolute without exception But when K. Edward came to the crowne that was condemned and another in the place which Peter Martyr and Bucer did approue as very consonant to Gods word When Q. Elizabeth began hir raigne the former was iudged to be full of imperfections and a new was deuised and allowed by consent of the clergie But about the midle of hir raigne we grew wearie of that booke and great meanes haue bene wrowght to abandon that and establish another which although it was not obtained yet do we at the least at euery change of Prince change our booke of common prayers we be so wanton that we know not what we would haue This as much as D. Doue might in wysdome affirme and as litle as in truth and playne dealing might be affirmed I will auerre his testimonie but with one suffrage out of the late suruey of the booke of common prayer wherby the booke of Communion aforsayd now lastly in his Maiesties raigne yea after the conference at Hampton Ian. 14. 1603. corrected Suruey of the Booke of common prayer Pag. 159. 160. is demonstrated to be most deficient and faultie which confirmeth the speech of D. Doue befor alleadged in that suruey I say is sayd The late Archbishope of Canturburie as is credibly reported tooke such a griefe when the Communion Booke should be altered discouered by these or lyke wordes Good lord When shall we know what to trust vnto Desperat perplexitie of the protestants that he presently fell into his palsey was carried from the Court and died shortly after Let D. Doue call this mutabilitie Wantones in not knowing what they would haue let the Puritan Suruey impute it to desperat perplexitie in not yet knowing what they shall trust to how soeuer it be acknowledged it is too apparent in their bookes and oathes as impudencie it selfe can not denie it that in their whole profession noe stabilitie or stidfastnes can be obserued As for the oath of supremacie you haue well noted it to haue bene a bloudie and ruinous oath to Catholikes and should haue bene so still yf diuers of their owne profession had not as after shall appeare bene intangled within the compasse of denying it Manifould acts of Parlament making it high treason to denie the sayd supremacie euen to a woman Parlam An. 1. Eliz. c. 1. An. 5. Eliz. c. 1. An. 13. Eliz. c. 1. c. Holinshed An. 1. Eliz pag. 1802. 1569. c. Stous pag. 1192. c. manifould relations of their owne approued Chronicles and manifould inditments of Catholikes executed in most butcher lyke maner for such denial to the knowledge and memorie of millions yet liuing are so many disprouing Daniels to the impious Iudges that deny any Catholikes to haue bene executed or trubled for mater of conscience or otherwyse then for treasons But I omitt to vnfould more concerning this oath of supremacie it being now suppressed that I may more amply discusse the other oathes by you mentioned they being in prime First therfor you may vnderstand that his holines hath by two Breues vtterly condemned the sayd oathes Paul 5. 1. Octob. 1606. 1. Septemb. 1607. as being grieuously wrongfull to Gods honor opposit to the Catholike fayth and hurtfull to the saluation of our sowles Against two which Breues and a leter of Bellarmin to the same effect ther is published in London by publick authoritie an Apologie An. 1607. intituled Triplici nodo triplex cuneus which is to say a threefowld wedge to a threefowld knott in which the Apologist indeuoureth to iustifie the sayd oathes and to refute the Pope and Bellarmin This booke I receaued after hauing otherwyse answered this point of your leter not knowing whither this present answer may in tyme come to the remote printer so that such incertaintie and the haste therto annected and my other imployments will procure this discussion to want some perfection and exactnes which otherwyse the subiect and my goodwill would requyre Holinshed in Rich. 1. 2. pag. 476. pag. 1005. Secondly vnderstand that euery K. of England as in lyke maner all other Christian kings from about the tyme of S. Gregorie the great at his coronation doth sweare in particular to maintayne the Catholike fayth and to
in commending good woorcks And with the Tower disputation That hiâ— gospel is dowbtfull And lastly of all Apostles with Caluin to affirme that they were ouer superstitiouse and subiect to vice Yf I say these had not bene repugnant to protestancye why should they be thus disabled and disgraced Nether will I be contented to haue their dislyke manifested in particular against these Apostles and Euangelists as repugnant to their profession therby apparently testifying them selues not to haue bene aggreable to the Apostolical Church and consequently by M. Riders owne verdict to be base bastard and counterfett but I will also discouer their abiuration of the owld and new Testament together for being also vtterly against them so that they must be inforced to depend only vpon their Father of trueth their Prophet Apostle Angel Elias and third person of heauen as they tearme him num 2. their incomparable Luther who neuer had not will haue his lyke Luther in epist. ad Argentin An. 1525. certifying and assuring him selfe to haue bene first of that ranck saying Christum à nobis primo vulgatum audemâ— gloriari VVe dare boste Christ by vs first to haue bene published To which purpose I might haue no small furtherance by the disputation of the Tower Tower disputation 4. dayes Conference disauthentising owt of the owld Testament Tobias Iudith Hester Baruch VVisdome Ecclesiasticus 2. books of Machabees to which others adioyne the prayer of Manasses 2. Paralipomenon the Song of the Three children the story of Bel And owt of the new S. Lukes gospel Hebrues Iames 2. Peter 2. and 3. of Ihon Iude Apocalips c. But hauing them altogether by the resolution of protestant ring-leaders need the lesse to linger about parcels This then is Luthers decree concerning the owld testament Luth. to 3. Ienen 1 par Vide Iacob Carion in Chroncl An. 1556. pag. 151. Basilea Ne ingeretur nobis Moises Nos in nouo testamento Moisem nec videre nec audire volumus Let not Moises be thrust vpon vs we in the new testament will not abyde to see or heare Moises That he had rather neuer preache then propownd owt of Moises That he that doth alleage any thing of his Luther serm de Moise doth depriue Christ owt of the harts of men That Moises belongeth nothing to vs. That by receauing him all Iewish ceremonies must insue c. By Moises euery one vnderstandeth the owld Testament which Luther saith belongeth not to protestants and that they should not abyde to heare or see it Now concerning the new Testament thus speaketh Zuinglius Quotiescunque siue Christus siue Apostoli ad Scripturam relegant auditores Zuingl tom 2 â—lench Con. Anabap. fol. 10. inâ—ligunt non suos Apostolos aut euangelium c. As often as Christ or the â—â—ostles remitt any to Scripturs Ochinus lib. 2. dialog pag. 154. 155. 156. 157. they do not vnderstand their epistles or the â—spell but the owld testament Ochinus proceedeth more to the mater â—â—ying Non debemus plura credere quam crediderunt sancti faederis antiqui â—e should not beleeue more then the holy Saincts of the owld Testament â—herby he inferreth that we should not be bound to beleeue the â—rinitie consubstantialitie c. Because they are in the new testaâ—ent only and not in the owld By all which most vnchristian â—fidelitie is testifyed in the sight of God and man that these Reâ—rmers were nothing agreable to Moises the Prophets Apostles â—â—d Euangelists nor contrarywyse they to them But did the second hundred yeares Doctors coÌ„tent them better Contur 2. cap. 4. pag. 55. 65. edit Basil par Ioan. Operin Centur. 3. c. 4. p. 79. â—o say the Centuriasts Multae enim monstrosae incommodae opiniones â—ssim à Doctoribus sparsè reperiuntur Many monstruous and incommodous â—nions are found dispersed by the doctours What of the third they answer Doctores huius aetatis à vera doctrina Christi Apostolorum de bonis â—eribus declinarunt the doctours of this age declined from the doctrin of Christ â—â—d his Apostles as protestancie would haue it for good woorks Beza loc cit in num 30. epist. 81. What â—et of the fowerh then was papistrie vnderlayd by the concile of Nice say â—hey that congregation of Sophisters then was the creed made of Sathanasius 〈◊〉 Athanasius The histories of their liues so testifie What further might be sayd of the being of the â—rincipal primitiue Fathers Heremits Moncks or Fryers as for â—xample of Effrem Climachus Nazianzen Basil Hierom Augustin Daâ—ascen Gregorie c. Could these erecters of cloisters and Abbaies â—e fauourers of the subuerters of them Could these coÌ„menders â—f lyturgies or Masses of Fasting of care for the dead Centuriae Magdeburgicae Centuria 2. 3. 4. in Singularum capite 4. of Chastitie â—f Inuocation of Saincts of Good woorks of Confession of Traâ—itions of Preesthod of the Supremacie of ecclesiastical Cereâ—onies and of all papistrie being so acknowledged by your selues â—nd tearmed in the 30. number precedent doting foolish perâ—tious idle fanatical reprobat bewitched by the deuil no lesse damned then â—ucifer c. Could I say these men such commenders and so by â—rotestants abused be fauourers of Protestantcie or the first fiue â—undred yeares wherin such men were Popes Bishops Prelats â—onfessours Martyrs and Saincts and honored by all the Church â—f that tyme be fauourerers of the reprehenders of Masses â—asting care for the dead Chastitie Inuocations of saincts Good woorks Confession Traditions c. To conclude could the condemners of them to be hereticks who denyed the real presence â—â—â—â—â—â—et dial 3. c. 19 â—ertull de prescrip in Sarpiaco Iren. l. 3. Epiphan here 's by Basil de Spirit S. c. 27. August l. coÌ„ Max. c. Epiph. her 53. Hieron l. 1. con Iouin Marcel de error Montani Clem. l. 5. recog August her 11. 49. Con. Faust l. 22. c. 30.74.76.77 her 51.53 Greg. l. 4. dial c. 4. c. Clem. l. 5. recog August her 54. as Theodoret condeÌ„ned some or who denyed or disalowed TraditioÌ„s as Tertullian Ireneus Basil Augustin Epiphan condemned therfor the Gnosticks Marcion Cerdon Arius Eunomiâ— Aerius Nestorius or the despisers of Lent and fasting dayes such as besyd the former were the Eustathians and Iouinians condemned therfor by Tertullian Epiphan and Hierom or of Montanus Manicheans Circumcellions Donatists Aerians and Armenians for denial of CoÌ„fession of Freewill of the lawfulnes of Moncks and religiouse and Church riches of purgatorie and prayer for the dead condemned therfor by Marcelin Hierom Clement Augustin Gregorie c. or of Aetiâ— Eunomius Simon Magus affirming Solifidian Iustification condemned therfor by Clement and Augustin could I say by all the witt of man or aÌ„gels any accord be made betwixt al these as one Church They who condemned late protestant opinions in ancient hereticks and therfor by late protestants are in maner aforsaid condemned and
both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
brotherly helpe to M. Riders consolation by thes woords of Christ the new testament in my blood Math. 25.40 For a testament is not a testament till the partie dye And Christ at his supper dyed not otherwyse but mysticaly as in sacrifice therfor yf ther was a testament made such sacrifice is to be confessed Will you haue Christ him selfe manifest his making the new testament at his supper Why then at it he sayd mandatum nouum do vobis Ioan. 13.34 a new law I giue you Marke this sequel vpon this planted foundation Christ by confession of greatest protestants made his testament at his last supper and M. Rider accordeth therto confessing him in this present place and numbre to haue made his last will bequeathed legacies c. Well then I inferr both that he shedd or deliuered his blood at this table and also that he sacrificed him selfe which in effect is all one For by M. Riders confession among his legacies Ad Hebr. 9.22 at his supper one principal is the remission of our synnes But S. Paul saith Sine fanguinis effusione non fit remissio withowt shedding of blood ther is no remission Ergo or therfor Christ in his supper shed his blood by which he bequeathed such legacie of remission of synns Now yf Christ as M. Rider sayd in the precedent number could not clense his synn without death and yet that at his supper he bequeathed vnto him by his last wil remission of synns of both guilt and punishment as is saith he pronounced in the Creed wherof others may be iudges whether he vnderstand his Creede or noe considering that to this day all mortal men do feele the punishment at least of Adams guilt to be vnforgiuen as to one not only well knowen by him but also well beloued of him as his yonger brother they are his owne woords It must followe that Christ was sacrificed I mean incruentally to his heuenly Father at his last supper Ad Hebr. 9.16 both for his making then his testament vbi enim testamentum est mors necesse est intercedat authoris for wher a testament is it is necessarie the deathe of the testator happen as also for shedding his blood and fullfilling all figuratiue sacrifices of the owld law in which the blood was not only shedd but also the things sacrificed were first putt to deathe yet this shedding of blood is not to be vnderstood in any other then in a mysticall and impossible maner No body hathe ingaged M. Rider to confesse this trueth but him selfe Wherfor yf his pew-fellowes exclaime at him and say that he hath confessed the true shedding of Christs blood substantialy although not in propre forme but only vnder the forme of wyne vnderstanding by shedding only the powring therof into the mouthe of the Apostles at his Supper and also the Sacrifice of Christ therby which is the Masse without which his blood could not then be shedd nor his testament had bene auaylable for nondum valet dum viuit qui testatus est Ad Hebr. 9.17 it is not of force while the testator without all death mystical or corporal liueth and therby ratifyed all papistry and confownded all protestantcy and which might seeme most absurd allowed a duble death of Christ one at his Supper another vpon the cross S. August tom 8. in Psal 61. Let him aunswer first for the residue out of S Augustin Occultari potest ad tempus veritas vinci non potest Florere potest ad tempus iniquitas permanere non potest Veritie for a tyme may be hydd but it can not be vanquished Iniquitie may florishe for a space but can not continue And to that heynouse doctrin of Christs duble death let him denye it hardely and say that at his Supper was only anticipated in an incruental and incomprehensible maner and mysticaly not in his propre forme but of bread and wine and without violence the same death which succeeded in a cruental violent maner as it was one the same lambe of God sacrificed in bothe maners first incruentaly after cruentaly In teaching this doctrin first he hathe it assured to him by the connection of Scripturs here produced Secondly by Musculus an arche Protestant Calu. in libell de caena de vera Eccles refor Zuing. to 1. de canone misse fol 183 â—iblia de Trinit l. 2. pag. 89. Thirdly by the ancient Fathers vniuersaly whom Caluin and Zuinglius testifye to establishe this incruental sacrifice And Bibliander certifyeth it was the vndowbted beleefe of the ancient Israelits that Christ would institute such a sacrifice in bread and wyne Therfor Gentle M. Rider reioyce at those sugred woords of Christ this is my blood in the new testament not faynedly or by dissembling those remote causes alleaged but for the riche treasure left perpetualy to Gods Church of so pretious a sacrifice wherby force is giuen to all bulls and pardons necessarie for remission of our synns In truth I had forgotten to calculate incident vntruthes in a long tyme yet now am constrayned to score vp at least the 81. grosse vntruth The 81. vntruth that we teache other remission of synns then by Christs testament My good Sir affoord vs some citation of such our doctrin according to your promise to alleadge booke leafe c. or elss we will thinke that we may lawfully say yow ryde c. 85. These deceiuers must be told as Peter told Ananias Rider why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Gost Acts. 5.3 In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine death You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament Christes blood which I will deliuer particularlie if I be vrged but you are deceiued and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor theyr owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud whithout which there is neither remission of sinns nor sauing of soules Another comfort you conceale from the deuout meditation of euerie good Christian which is In rememberance of me We read in histories after Iulius Caesar was slaine Suetonius Plutarch Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and painted out verie Rhetoricallie Caesars bountie to them while he liued but in the heat of his speech he made a pause shewed them Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittizens sawe remembring his loue presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans reuenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then