verbis vt quibus sit fides adhibenda in dubio est Lutherum istam crebram mutationem improbasse ex fide dignis accepimus and ibidem in epilog collat Saxonic theolog fol. 404. a. prope finem they further saye Quam saepe suos libros variarit mutarit Melancthon nimis verè pontificij nobis obijciunt c. a moste good and holie man doe yett further confesse sayinge thus (i) see next heretofore at * And see further acta colloquij Alteburg pag. 326. prope finem Much wee adde breflie and modestlie concerninge (k) in Hospinians concordia discor fol. 109. b. post med saithe It is thus reported of Melancthon Sic enim ille scribit tam de confessione quam apologia loquens Vellem percurrisses articulos fidei in quibus si nihil putaueris esse vitij reliqua vtrumque tractabimus subinde enim mutandi sunt atque ad occasiones accommodandi and see Melancthon ep 2. ad Lutherum where he saithe In apologia quetidie multa mutamus subinde enim mutanda sunt ad occasiones accoÌ„modanda Philippe Melancthons comon places howe it is euident that he hath soe often almoste chaunged them both in substance and wordes that is nowe doubtfull which of them a man should beleeue and we are crediblie enformed that Luther reproued in Melancthon this often changinge the papistes doe ouer trulie obiecte to vs his often altringe changinge of his Bookes Hitherto the diuines in the colloquie of Altemberge whereto is not wantinge Melanâ—thons owne testimonie wherein he affirmeth his change and temporisinge accordinge to the occasion of the time In soe muche as he would haue assented to acknowledge the (l) in the booke entituled centuria epistolarum theologicarum c. printed 1597. epist. 74. quae est Melancthonis pag 244. post med Melancthon saith QuemadmoduÌ„ sunt aliqui Episcopi qui praesunt pluribus ecclesijs itae Romanus pontifex praest omnibus episcopis hanc canonicam politiam vt ego existimo nemo prudens improbat neque improbare debet c. quare quod ad hunc articulum attinet de superioritate pontificia c. non est dissensio c. facile potest constitui concordia in hoc articulo si de caeteris articulis conuenire possent popes primacie and to haue houlden bothe religions for indifferent or suche as mighte be compounded in all pointes (m) Melancthon ibidem pag. 250. circa med saithe In caeteris articulis omnibus iniri ratio concordiae sine magna difficultate potest sed nodus de missa valde inexplicabilis est and ibidem pag 257. poss med he further saithe Meo iudicio nullus est articulus difficilis praeter vnam missa causam sauinge the masse Lastlye concerninge such pointes of doctrine as Melancthon was resolued of he would not yett deliuer his opinion of them plainely and sincerelie but with doubtfull (n) the protestant diuines in colloquio Altemburgensi printed 1570. in epilog collat Saxonic theolog fol. 403. b. initio saye Multa sunt in ijs libellis Philippi Melancthonis in corpus illud congestis c. quae ita concinnata sunt arte mirabili vt tum malè tum rectè sentientes pro sese interpretari valeant equiuocation and the same soe scandalouse that (o) Osiander in centur 16. l. 3. c. 17. pag. 614. circa med saythe Caluinus crebris ad Melancthonem literis datis hortatus est cum vt apertè perspicuè sententiam suam de caena Domini profiteretur c. sed Philippus neque apertam ab omnibus ambiguitatibus alienam confessionem sibi extorqueri passus est and see further there pag. 615. initio and l. 3. c. 30. pag. 667. post med where he exemplifieth Melancthons equiuocation Caluine therefore persuaded him by letters to professe his opinion plainlie and perspicuouselie but as is confessed coulde (p) vt supra at k. not therein preuaile in respecte of which premisses doctor Ioachim Morlinus a learned Lutheran diuine of the cittie of Brumswicke and scholler to Philipp Melancthon speakinge at one time in his publike lecture of Melancthons well deseruinge of the church yet withall said as in regarde of his other bad deseruinge (q) Morlinus in publick lect see this reeported by the protestant writer Schlusselburge in his theolog Caluinist l. 2. art 10. in his Philippe laudet te diabobolus non ego in these pointes let the deuil prayse thee Philippe and not I and as all doubtfull or rather dispayringe of his saluation further sayd vnto his hearers (1) see Schlusserburg ibidem Si possem ego redimere salutem Philippi nostri praeceptoris c. if I coulde redeeme the saluation of our mayster Philipp Melancthon with the perill of my life I would doe it but he is taken out of this worlde and carryed to the iudgment of the horrible tribunall of God to pleade his cause there c. and thus much breefly of Melancthon whoe is preteÌ„ded to haue bene the (*) see next heretofore cap. 4. sect 1. initio in the margine at * moste singuler instrumeÌ„t of the holye ghost that liued in this age the (2) Beza in Iconibus printed 1580. fol. D. 11. saithe Quis te Melancthon Luthero diuinitus succenturiatum pro dignitate celebrauerit singulare nostri saeculi ornamentum c. most singuler ornament of our age (3) Peter Martyr in his defensio c. aduersus Gardinerum c. printed 1581. in dialog de praesentia corporis Christi loc 6. pag. 109. prope finem saithe Philippus Melancthon veteribus patribus aetate solum est inferior eruditione vero ac pietate non item cum doctore Martino Luthero conferri potest nam illum sanitate scriptis ac doctrina scholasticis laboribus adaequarit saltem si non vicit c. equal at the leaste if not superior to Luther in goodlines learninge paynes (4) vt supra at 3. inferior to the auncient fathers onelie in time but not in learninge and pietie c. the (5) soe saye Ministri Pinzoniensis c. apud StaÌ„carum fol. m. 8. and see heretofore cap. 4. sect 1. initio at †Luther preferinge Melancthon before S. Austine and the other Fathers doctor of doctors the diuine of diuines who being one is better then a hundreth Austines BVCER II. TO entreate nowe somewhat next after Melancthon of Martine Bucer a man of soe greate accompte with our aduersaries that Symon Grinaeus (a) See these wordes of Grinaeus in Bucers scripta Anglioma printed 1577. before the bebinninge of the booke vnder the title thereof Iudicia doctissimoruÌ„ aliquot de Martino Bucero graunteth to him the palme of preheminence in holie writte that Caluine likewise tearmeth him (b) See Caluines wordes alledged ibidem the moste faithful doctor of Christes churche aboue whome is almoste none that Sir Iohn Cheek acknowledgeth him for their (c)
b. ante med reporteth Lutherum etiam post impugnatum papatum aliquot annos se macerasse recitandis horis canonicis c. donec a Philippo admonitus eam superstitionem abiecerit And ibidem fol. 5. ante med He further saithe of Luther Hinc factum est vt etiam post certamen contra indulgentias arcem Pontificij regni non inuaserit yet in his monckishe habite and retayninge his former catholicke opinion both of (d) the diuines of counte Palatine in theire admonitio Christiana de libro concordiae printed 1581. cap. 6. pag. 211. paulo post med saye of Luther Aliquot annis post caeptam oppugnationem papatus retinuit Lutherus purgatorium missam circumgestationem panis theatricam c. and see Dresserus de diâ—bus festis pag. 192. and Sleydan l. 5. fol. 65. a. fine and Hospinian in his concordia discor printed 1607. fol. 99. b. ante med Also it appeareth next heretofore c. 1. sect 1. next after t. at * by his seuerall submissions soe then made to the Romane churche how farre he yett then was from impugninge the masse which thing is yett more euident by Hospinian in histor sacram part 2. fol. 188. a. fine at anno 1544. Where he alledgeth Luther in paruae confessionis appendice as then sayinge factum est ante annos viginti aut viginti duos cum inciperem missam damnare c. by all which appeareth that Luthers first impugninge of the masse was certaine yeres after his first apostasie which hapned Anno 1517. and soe accordinglie in tom 1. Witemb in his resolutiones de indulgentijs written Anno Dom. 1518. as appeareth there fol. 141. a. fine he expresselie saithe of masse Fateor id verum à me credi ibidem conclu 26. fol. 122. b. ante med masse and sondrie other matters whereof he so much (e) Luther in his prefat set before tom 1. Witemb printed 1582. paulo post initium saith Ante omnia oro pium lectorem vt ista legat cum iudicio immo cum multa miseratione sciat me fuisse aliquando monachum c. inuenies in istis scriptis meis prioribus quam multa magna humillime concesserim papae quae posterioribus istis temporibus pro summa blasphemia abominatione habeo execror dabis ergo hunc errorem piè lector tempori imperitiae meae solus primo eram certe ad res tantas tractaÌ„das ineptissimus c. this preface of Luthers was by him dated 5. Martij 1545 complaineth in his later writinges he withall continewed his accustomed sayinge of masse till that he was persuaded to the contrarie by the deuill in manner followinge That foresaide wicked spiritt which as before haunted and affrighted Luther from his youth and slewe his fellow companion doeth nowe also after his apostasie so as before begunne much more pursue and keepe him in chase in soe much as Iohannes Manlius Luthers owne scholler in his loci communes printed at Basile Anno 1562. dothe ingenuouslie confesse that (f) Manlius in his loci communes printed Basile 1562. in the alphabeticall table vnder the letter l. hathe Luthero saepius spectra apparuerunt spirites often appeared to Luther and withall reciteth howe that saith he (g) Manlius in loc commun pag. 42. fine 43. initio saith Cum Coburgi subsisteret doctor Martinus Lutherus c. accidit vt semper post apparitiones nocturnarum facium ipse graui capitis morbo agitaretur Accidit autem vt cum praecedente nocte tres eiusmodi volantes faces vidisset ferè incidisset in syncopen praesentiens autem morbum ministrum vocabat is Amydalinum oleum instillabat in aurem Thus farre Manlius whoe was a zealouse Lutherane and Luthers owne phisition vt supra at g. vsuallie after his nightlie apparitions in the terrible forme of flyinge fire brandes Luther was euermore ill in his heade beinge at one time readie thereupon to falle into a sounde in preuention whereof saythe Manlius oyle of almondes was infused into his eare his feete rubbed with hote cloathes As also Luther him selfe saythe to the Suenckfeldianes and Anabaptistes whoe bragged of reuelations that (h) Luther 1. Centen ad Senator ciu Ger. saithe Ego quoque fui in spiritu atque etiam vidi spiritus si omnino de proprijs gloriandum est fortè plusquam ipsi intra annum videbunt he himselfe had bene in spirite vnworthelie soe imitatinge the Apostles phrase and that if he might glorie of his owne he had seene spirittes more perhaps then they should see within a yere And that no man shoulde so farre mistake yt as to thinke that by these spirites he meante Angels him selfe affirmeth sayinge moste euidentlie to this purpose (i) Luther in hoc loc commun printed 1594. class 4. c. 20. pag. 39. prope finem saithe Multas apparitiones angelorum habeo and ibidem pag. 40. ante med he further saithe Pactum feci cum Domino Deo meo ne vel visiones vel somnia vel etiam angelos mihi mittat I haue no apparitions of angels I haue made a couenante with the Lorde that he should not sende to me visions which are taken in good parte dreames or angels Luther beinge thus haunted and troubled with the deuills fearfull and affrightinge apparitions and haueinge as before saide begunne his firste breache from vs but touchinge the matter of pardons continewed yet still (*) nexte before in the margine at d. as before saide his accustomed sayinge of masse till that as himselfe (k) sondrie yeres after for whereas this booke is thought to haue bene written Anno 1533. Luthers soe special mentiotioninge next hereafter at b. his celebratinge masse for 15. yeres before this disputacion conuinceth thereby the disputacion to haue bene longe before Anno 1533. for if we take the beginninge of these 15. yeres from his first sayinge of masse the which as witnesse Dresserus l. de festis and Balduinus de disput Lutheri c. printed 1605. cap. 8. pag. 124. circa med was Anno 1507. then dothe the laste of those saide 15. yeres light in some parte of Anno 1521. or 1522. Or if as Baldwinus vrgeth in his hyperaspist pag. 81. and apud serarium de Lutheri magistro l. 1. pag. 122. ante med wee take the beginninge of the saide 15. yeres from the comon assertion of his first entrie into monachisme as Baldwinus l. de disput Lutheri c. c. 8. pag. 124. circamed reporteth Anno 1524. whereby he bound himselfe to attende the daylie celebration of masse then dothe the laste of those saide 15. yeres hapen aboute Anno 1519. or 1520. so either waye longe before Luthers writtinge of his booke thereof Anno. 1533. see also further nexte heretofore in the margine at b. sondrie yeres after reporteth the matter (l) Luther tom 7. Witemb printed Anno 1558. l. de missa priuata c. vnct sacerd fol. 228. a. fine saithe Contigit me
neque enim videre se quo pacto illi excusari queant qui alterutram tantum partem sumunt aut porrigunt cum nominatim Christus de calice loquatur bibite ex hoc omn es c. see this in Hospinian vbi supra fol. 21. a. b. compare these with the deuils foresayde reasons made to Luther and you shall discerne the matter of them bothe to be all one reasons and arguments which were by the deuill as heretofore vrged in his saide disputacion had with Luther as also Luther himselfe in this his nowe alledged verie booke written so manie (r) See next heretofore at k. yeres after the saide disputacion still vrgeth and prosecuteth the verie same (s) see in Luthers booke his obiectinge of sayinge masse for money tom 2. fol. 236. a. circa med b. circamed 238. b. initio the priestes not preachinge but sacrificeinge tom 2. fol. 236. b. ante med 238. b. prope initium the preistes not communicateinge to the people in bothe kindes tom 2. fol. 238. a. circa med the turninge of communion into priuate masse ibidem fol. 231. b. fine 238. a. fine and Luthers discourse against the intencion and faithe of the churche ibidem fol. 234. b. post med 235. a. b. circa med all which as appeareth next heretofore at n. o. are the verie same poyntes which the deuill affirmed and vrged againste Luther and are nowe in the places heare cited vrged by Luther against vs in allmoste the verye same wordes that the deuill vsed in his disputation with Luther as may appeare by conferinge of them both together arguments against the Masse III. THe matter fallinge out to be in all apparance thus odiouse sundrie excuses are pretended in answere therto which I will not conceall or dissemble but brieflie examine accordinge to the truthe of the storie First maister Charke and maister Fulke doe answere that by Luthers foresaide discource of his disputacion hadde with the deuill is meant (a) so saithe maister Charke in his replie to the censure c. printed 1581. fol. D. 5. D. 6. allso maister Fulke in his treatise against the the defence of the censure printed by Thomas Thomas pag. 234. initio answerethe sayinge hereof Luthers coÌ„fession is onelie of a spirituall fighte in minde and no bodelie conference as maister Charke answered at firste onely a spirituall fighte in mynde and no bodelie conference What no sensible or bodelie conference with what face can they affirme this doth not Lauather himselfe confesse it to haue bene an (*) see nexte hereafter in the margine at d. apparition he being awaked doe not the manie other precedent and confessed like fearefull apparitions hapninge to Luther likewise in the nighte argue this allso to be of the like kinde doth not Luther himselfe in his foresaide treatise of this matter report howe the deuil then (b) Luther describinge there the sounde of satans voice speakinge to him saithe Haec illo dicente c. the deuill speakinge thus to me I burste forth all on sweate and my hart beganne to tremble and leape voce forti graui vtitur The deuil hath a base and stronge voice c. and then I learned howe it came to passe that sometimes earely in the morninge men were founde deade in they re beds which wordes the rather to giue colour to maister Charkes pretended onelie spirituall temptacion and no bodely conference are shamefullie falsified as beinge quite omitted by the diuines of Witemberge in theire later edition of Luthers workes but neuer the lesse are yett still extant in the more auncient edition of Luthers workes tom 6. Ien. Germ. fol. 28. and to the eternal discredit of the diuines of Witemberge who in manie other thinges haue likewise most shamefullie falsified him are yett allso acknowledged and verbatim recited by no meaner a protestant writer then Hospinian in histor sacram part 2. fol. 131. a. post med and by him there alledged out of Luther to 6. Ien. fol. 81. spake to him in a base and greate voice so fearefull as made Luther to sweate and his harte to tremble doth he not also reporte as before that the deuill spake sensiblie vnto him callinge him accordinge to the humor of his pride (c) see next here before at l. righte learned doctor Luther doth he not there also yett further affirme howe that (d) Luther tom 7. Witemb printed 1558. de missa priuat vnct sacerd fol. 230. a. post med saithe Ego planè persuasus sum Empserum Oecolampadium similes his ictibus horribilibus qua stationibus subitâ— extinctâ—s esse See also these wordes confessed by maister Fulke against the defence of the censure pag. 237. circa med and Lauather a learned Suinglian in his histor sacramentaria printed Tiguri 1563. fol. 24. a. prope finem acknowledginge the deuil to haue appeared to Luther saithe Scribit Lutherus diabolum noctu aliquoties sibi apparuisse secumque disputasse c. postea infert se credere quod Empserus Oecolampad alij illis similes ignitis his sagittis hastis diaboli tam subito expirauerunt Oecolampadius Empser and others were slayne with such horrible encounters This answere beinge therfore without all probabilitie and thoughe supposed for true yett whollie (*) Impertinent for in eyther case the persuasion and arguments whereto Luther here yeeldeth came confessedlie from the deuil and what difference then is there-whether the deuil made them to Luther by sensible coÌ„ference or inward suggestion impertinent A second answere of maister Sutlyffe is that Luther in his foresaide discource of this matter onelie (e) maister Sutlife de vera catholica Christi Ecclesia printed 1592. l. 2. c. 4. pag. 298. post med saithe Quod cum Luthero diabolum collocutum narrant primum est mendacium nam per somnum tantum diabolum secum colloqui visum vt est in libro dicit in what booke of Luther maister Sutlife is this founde you can alledge none and maister Sutlife ibidem pag. 299. paulo ante med further saithe hereof Lutherus autem nihil aliud peccauit quam quod vt homo Germanus non ita pridem monachus qui has de diabolorum apparitionibus monasticas fabulas è mente adhuc non eiecerat somnium narrat crasso filo monachis familiari quare si nullum aliud habeant huius calumnia fundamentum prater somnium quod etiam ipsi male detorquent nihil est c. Did euer man vse greater outfacinge bouldnesse declared his dreame What but his dreame maister Sutlyffe is there in Luthers wholle discource hereof so much as but mencion of anie dreame doth not Luther as before moste expresselie (f) see nexte heretofore at i. disclayme in dreames Are not also Luthers owne foresaide woords most directlie to the contrarie that he was first (g) see next heretofore at l. sodainelie awaked and that then after satan beganne the
all their lawfull commandments be in respect that they binde vs euen in conscience and to breake them were sinne then as is saide of the traditions of the papistes the contrarie rather were to be donne hence it is that he professeth that in the course of his pretended reformation (r) In Lutheri loc commu class 4. c. 30. pag. 55. ante med it is saide Vehemens epistola ad Spalatinum scripta inter caetera sic non feram quod ais non passurū princepem scribi in Moguntinum nec quod publicam pacem perturbare possit potius te principem ipsum perdam omnem creaturam si enim creatori eius Papae restiti cur cadam eius creatura in so much as in the marginall note thereupon is set downe Lutherus etiam à principe suo non vult impediri and immediatlie thereafter Luther further saythe Pulchrè vero non turbandam pacem publicam arbitraris turbandam pacem aternam Dei c. non sic Spalatine non sic princeps c. and againe a litle hereafter Videor mihi videre Germaniam in sanguine natare c. He will not be stayed by his prince with much more to the like purpose whereupon followed the so manie knowne open (s) See Luthers ominouse prediction of these rebellions vt supra at x. and see many examples thereof alledged in the protest apol in the preface sect 9. 16. rebellions of the Lutheranes in Germanie against the Emperor to the much effusion of Christiane bloode whereat he insulteth sayinge (t) Luther tom 4. Ien. fol. 97. saith Euangelium tumultuari debet quod si non faciat verum non est Euangelium and Luther in loc commu class 5 c. 17. pag. 57. ante med saithe Tu quareris quod per Euangelium nostrum mundus tumultuatur respondetur Deo gratias haec volui fieri ô me miserum si non fierent talia thou complainest that by our ghospell the worlde is become tumultuouse I answere God be therefore thanked these thinges I would haue to be and o me miserable if such thinges were not he proceded so farr in this course that in his booke entituled Aduersus falso nominatum ordinem episcoporum written (u) That this booke was written towardes the end of 1522. see Sleydā at that yere l. 3. fol. 36. b. prope finem and Osiander centur 16. l. 1. cap. 33. initio pag. 87. circa med anno 1522. he publisheth his bloody (x) Luther to Ien. Germ. fol. 132. in libro aduersus falso nom ord episc saithe Nunc attendite vos episcopi imo laruae diaboli doctor Lutherus vult vobis bullam reformationem legere quae vobis non bene sonabit doctoris Lutheri bulla reformatio quicumque opem ferunt corpus bona famam in hoc impendunt vt episcopatus deuastentur episcoporum regimen extinguatur hi sunt dilecti filij Dei c. contra vero quicumque manutenent episcoporum regimen eisque obediunt voluntaria obedientia hi sunt diaboliministri c. see also tom 2. Witemb fol. 320. b. post med bull of reformatiō wherby to stirre vpp the people to the spoile of bushoprickes and puttinge downe of catholicke bushopes which tooke such effect as the bores of Germanie thereupon tooke (y) Sleydan Eglished l. at Anno 1525. fol. 53. post med saith in the beginninge of the springe time began a new commotion c. of the vulgar people against the prelates of the churche pretendinge cause as thoughe they would defend the ghospell see this allso in Osiander centur 16. l. 1. c. 37. initio pag. 100. post med armes to suppresse the bushopes and other clergie accordinge to the prescript of Luthers foresaide bulle (z) vt supra at c. see this also further testified next hereafter at h. and in Sleydan Englished l. 5. fol. 59. b. fine c. pretendinge theire cause to be the defence of the ghospell in which respect they (a) in Osiander centur 16. l. 1. c. 36. pag. 102. circa med it is saide Ad Lutheri iudicium rustici prouocauerunt appealed to Luthers iudgement At what tyme Luther discerninge them to be but naked men and vnhable to preuaile to auoide the scandall of theire rebellion contradicteth them as in like sorte he (b) see hereafter cap. 4. sect 1. in the margine at s. did the Antinomi whose error him selfe firste (c) see there in the margine at s. set abroache and preacheth to them obedience And when as they beinge assembled in troupes and not apte to be pacified made warre not onelie against the clergie but also (d) Osiander cent 16. lib. 1. cap. 38. initio pag. 103. post med saithe Rustici non pontificijs modo sed nobilitati quoque bellum faciunt tum Lutherus ali◠euulgat◠scripto hortatur instigat omnes vt velut ad commune restinguendum iucendium accurrant c. and pag. 104. initio He further alledgeth Luther as affirminge rustices professes initio quasi disceptationem causae ferre possent admonitionem quoque si meliora quis adferret itaque obserue this well se non ansum fuisse tum illos condemnare nunc autem c. vertendum sibi fuisse orationis stilum c. monet igitur vt in eos non secus ac in effrenatas belluas impetus promiscuè ab omnibus c. rustici ad arma se venisse iactabant c. vt Euangelij doctrina celebretur augescat see allso this in Sleydan Englished l. 5. fol. 64. b. fine 65. a. initio against the nobilitie whoe ioyned in ayde of theire clergie Luther as foreseing thereupon their ruyne turneth fully against them publishinge an other bulle appointeth (e) vt supr at h. and Luther in mensal colloqu pag. 150. saithe Ego Martinus Lutherus in seditione omnes trucidaui rusticos meo enim iussu occisi sunt ac proinde omnis ipsorum sanguis super ceruicem meam c. them to be all slayne as wilde beastes c. which beinge accordinglie performed the miserable men then beinge as (f) Osiander centur 16. pag. 108. initio saithe Ibi vero miseri homines velut attonitineque se defendebant neque suga salutem petebant al astonished and vnhable to defende or saue themselues by flight Luther as it were to celebrate theire funerall immediatlie thereupon (g) Osiander centur 16. l. 1. cap. 40 pag. 109. circa med saith as next in order after the premisses Hoc Anno 1525. Lutherus vxorem duxit Catharinam à Bora quae antea monacha fuerat and Sleydan Englished l. 5 at Anno 1525. fol. 65. b. post med saithe accordinglie as next in order after the other in those dayes Luther married a nunne where he gaue occasion to his aduersaries to speake euill of him marieth Katherine Bore the nunne not (h) see hereafter cap. 3. sect 6. ante med in the margine at
condicion of life Osiander and Dresserus both of them learned protestantes doe wâ—tnesse that (k) Osiander centur 16. l. 1. cap. 32. pag. 85. post med saithe Carolostadius c. turbas in Ecclesia mouet statuas sanctorum per concitatam plebem è templis ciecit 〈◊〉 ciâ—ile Romanum è rebus publicis Christianis eliminandum secundum leges Mosayens in causis ciuibus pronunciandum esse contendit c. and pag. â—6 post med he saithe Istos fanaticos homines Carolostadium Enthasiastas excitauit diabolus and Dresserus in millinar 6. printed Anno 1598. pag. 60. post med saithe Witemberge Carolostadius multa tumultuosè molitus est c. non ex iure Romano sed ex lege Moysi pronunciandum esse contendit reuelationes arcanas motus spiritus sancti adeo expâ—ctari iussit vastauit scholar literarum cultum abiecit and Melancthon in epist. ad Fâ—â—der Micon Corfant in libro epist. Occolampad Suinglij printed 1592. pag. 620. fine 621. saithe of Carolostadius in tota doctrina solebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnabat omnes leges ab ethnicis conditas contendebat in fere ius ex Moyse dicendum esse c. totam illam fanaticam anabaptistarum doctinam statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplectebatur c. Hac de Carolostadio scripsi propter vicinos nostros vt si quid authoritatis est in nostro testimonio admoniti caueant ab ipso portente he tumultuouselie stirred vp the people to caste images out of the churche and Melancthon and Brentius doe reporte that (*) Hospinian in his histor sacram part 2. at Anno 1530. fol. 104. b. ante med alleâ—geth the letters of Melancthon and Brentius in which they say of Carolostadius by name others there allso named Quiescere non possunt sed assiduis practicis in eo laborant vt per factiones vim si aliter non possint errores suos tueantur propagent vnde non folum cruenta horribilia bella c. he with others labored by daylie practises to defend and propagate theire errors by force factions if otherwise they coulde not from whence bloudie horrible warres were like to ensue c. He also taughte that the (l) vt supra at i. people oughte to be gouerned by the lawe of Moyses and not by the ciuill or imperiall lawes (m) see Dresserus vt supra at i. He commanded the people to expecte reuelations from God and as saithe Sleydan of him kepte (n) Sleydan Englished l. 5. Anno 1525. fol. 65. a. prope finem familiaritie with those secrete teachers that fayned them selues to see visions and to haue talke with God for which the dukes of saxonie had banished him c. he was soe forwarde in his course of pretended reformation that saythe Sleydan (o) Sleydan ibidem he sett for the bookes againste Luther his fellowes callinge them new flatterers of the Romishe Bushop To forbeare that Luther tearmeth (p) nexte before at e. Carolostadius a man giuen ouer into a reprobate sence that allso Melancthon tearmeth him that (q) see nexte before at a. Barbarouse fellowe Carolostadius c. in whome is no signe of the holie ghoste but manifest tokens of impietie Our Englishe writers as enforced doe confesse and say of him (r) see this thus affirmed in the booke entituled Conspiracie for pretended reformatioÌ„ printed 1592. pag. 83. initio Carolostadius a preacher professinge the ghospâ—ll c. attributed muche to cabinet teachers in priuate conuenticles and vnto visions and pretended conference with God and agayne (s) soe saithe the author of an answere for the time vnto the defense of the Censure printed 1583. fol. 106. a. initio Carolostadius beinge indeed an hereticke was a man soe corrupte and euill in religion c. Wherto but lastlie adde as in full discouerie of his carnalitie maister D. Fulke whoe therfore tearmeth him (t) soe saithe maister Fulke in his Reioinder to Bristowes reply c. printed 1581. pag. 420. circa med and in his treatise againste the defense of the Censure he further tearmeth him a vayne tumultuouse fellowe pag. 100. post med that Epicurian ghospeller Carolostadius And thus much brieflie concerninge Carolostadius SVINGLIVS CHAPT V. AS concerninge Suinglius whome Bullinger tearmeth (a) Soe saithe Bulâ—inger in his sermons vpon the Apocalips in Englishe printed 1573. serm 1. fol. 2. b. ante med Doctor Huldericke Suinglius my worshipfull mayster he was borne in (b) soe reporteth Hospinian in hist. sacram fol. 22. a post med Heluetia in the yere 1487. within foure (*) see before cap. 1. initio at a. yeres of the same time with Luther and hauinge taken (c) Hospin vbi supra in histor sacram fol. 22. a fine degree of schooles in the vniuersitie of Basile he was made priest and afterwards preached publiquelie at (d) Hospin ibidem fol. 22. b. ante med Tygure in the yere 1519. in which yeere he begunne his reuolte from the catholicke churche takinge occasion thereof as did Luther againste (e) see heretofore cap. 1. sect 1. at n. o. Tecel the Dominikcan Anno 1517 vpon (f) Hospinian in histor sacram part 2. fol. 22. b paulo ante med and Osiander ceÌ„tur 16. pag. 68. fine a Franciscans then cominge intâ— Heluetia with publicke preacheinge in behalfe of the popes pardons whome Suinglius therin contradicted And as did Luther afterwardes beginne his further reuolte with impugninge of the masse by confessed instruction (g) heretofore cap. 1. sect 2. at l. had therin from the deuill as likewise did (h) heretofore cap. 4. sect 4. at d. e. Carolostadius soe in like manner was Suinglius thoughte to doe for it appeareth by Suinglius his owne wordes confessed by (i) see these wordes in maister Fulkes treatise againste the defense of the censure pag. 49. 250. maister Fulke that Suinglius haueinge begunne about the yere 1523. (*) see OsiaÌ„der centur 16. l. 1. c. 33. p. 89. post initium and Hospinian in hist. sacram part 2. fol. 25. a prope initium or 1524. to labour the abolishing of the masse at Zurich againste a certaine scribe that had opposed him selfe in argument againste (k) Suinglius tom 2. in subsid de Eucharistia printed 1581. reporteth sayinge Cum ergo duodecimo die Aprilis die ad senatum rediremus atque vt missa in vniuersum aboleretur ageremus prodijt denuo scriba c. fol. 248. b. ante med restabat adhuc minimus conatus quo scilicet exempla proderemus quae nulla cum parabola coniuncta forent caepimus ergo cogitare omnia omnia reuoluere attamen aliud nihil exemplorum occurrebat c. cum vero tredecima dies adpeteret vera narro adeoque vera vt caelare volentem conscientia cogat effundere quod Dominus impertijt c. cum inquam tredecima Aprilis lux adpeteret visus sâ—m
vnus cadâ—ret c. With much more there verye fearefull and ominouse of crosses speare and crowne of thornes compassinge the heade and all of them bloodie and imprinted vpon the shirtes and lynnins of the comon people with real moysture and defluxion of bloode the knowne euident truthe whereof ys confessed and at large reported by the protestante writer Osiander to whome wee referr she reader onely in regarde of soe manie confessed praemisses concerninge both Luther and Suinglius wee nowe lastly referr to the readers equall iudgment whether wee may safely ioyne with the apologie of the churche of Englande in acknowledginge (h) soe saythe the Apologie of the churche of Englande in maister Iewels defence printed 1571 pag. 426. post med Luther and Suinglius for moste excâ—llâ—nte men euen sent of God to giue lyghte to the whole worlde when in the mydste of the darknes of that age the truthe was vnkowne and vnhearde of or els with Zanchius in affirminge them to be (i) soe affirmeth Zanchius de redempt in explicat 4. praecepti quaest de vocat ad minister c. the two wytnesses of God mencioned in the Apocalips CALVINE CHAPT VI. AS concerninge Iohn Caluine borne (*) In the answere for the time to the defence of the censure printed 1583. fol. 85. a. prope finem at Noyon in Picardie Anno. 1509. against whome ys obiected howe trulie or vntrulie I doe nowe for some reasons purposelie forbeare hereby to affirme that he forged letters vnder the names of Galasius and others as by them written in his praise and his then sendinge them to Petrus Viretus mynister of Lausanna to be disperced his reported further (a) see this in Bolseck in vita Caluini cap. 13. Where he reporteth that Caluine attempted to restore to life this Brule comitatus magna caterua amicorum in the presence of a great nuÌ„ber of his frendes see also in dialog Alani Câ—pi l. 6. c. 29. Like reporte of a protestante preacher in Polande Whoe Anno 1558. practised the like vpon one Mathew publiquelie in the open churche at Biethage a towne neare Cracouia at what time the saide Mathewe beinge founde deade in deed the confederacie was thereupoÌ„ there openlie discouered by his wife In like manner doth Gregorius Turonensis in hist. lib. 2. c. 3. reporte howe that Cirola an Arian hereticke practised in like sorte with one to counterfaite blindnesse and to request miraculouse helpe from this Cirola which beinge accordingly so doÌ„ne the partie was in deed strockeÌ„ blind whereupon he exclâ—â—med and reuealed the practise in which like respecte Tertullian in libro de prascript not vnaptlie saythe of heretickes Agnosco maximam virtutem eorum qua Apostolos in peruersum aemulantur illi enim de mortuis suscitabant isti de viuis mortuos faciunt practise with one called Brule and his wife that he should faine him selfe dead wherupon Caluine shoulde in confirmation of his doctrine vndertake in the presence of manie to reuiue him which when Caluine did Brule was in Gods iudgemente founde dead indeed whereupon his wife exclamed publickely againste Caluine and discouered the practise his like reported incontinencie with the gentlewoman of Mongis whoe steallinge from her husband at Lausanna made aboade at Geneua with Caluine his like reported adulterouse attemptinge at Geneua of the ladie Iollande of Bredrode wife to a sicklie noble man called Iames Burgongue lorde of Fallaise in soe muche as she persuaded her husbande to leaue Geneua and goe to Lausanna where she reuealed the wholle matter allso his extraordinarie curiouse and exquisite diet suche as the lordes of Berne thoughe protestantes were thereat greatlie offended All which and manye other no lesse heynouse imputations set downe in particuler thoughe they were published by (b) Bolâ—ecks booke of Caluines life was by him dedicated to monsieur of Epinac Archbâ—shop Earle of Lyons 1577. Hierom Bolseck doctor of phisicke whoe liued with Caluine at Geneua in his speciall booke written of the life and deathe of Iohn Caluine Anno 1577. wherein Bolsecke protesteth sayinge (c) soe protesteth he in the beginninge of his laide booke I protest before God and all the holie courte of heauen before all the worlde and the holie ghoste it selfe that neyther anger nor enuie nor euill will hath made me speake or write any one thinge againste the truth and my conscience for soe muche yett as Bolsecke beinge scandalized with Caluines life became catholicke and soe as I take it was at his writinge hereof I will therefore accordinge to my other vndertaken methode as all sparinge to insiste vpon the probabilitie of soe manie alledged particulers which coulde not be then faâ—ned without knowne discouerie in the nonce of all â—â—n by whollye forbearinge to affirme or vrge the same onely I cannot but alledge and vrge the publicke testimony of that learned lutherane Conradus Schlusselburge a man of principall (d) See heretofore cap. 5. sect 1. at r. estimation in the protestantes churche and no lesse lâ—â—â—nâ—d and enimie to the pope then was Caluine him selfe whoe reporteth of Caluine sayinge (f) Schlusselburg in theolog Caluin printed 1594. l. 2. fol. 72 a. circa post med saithe Deus manu sua poteÌ„ti adeo hunc haereticum percussit vt desperata salute demonibus innâ—tatis iurans execrans blasphemans miserrimè animam malignam exhalarit obijt autem Caluinus morbâ— pediculari vermibus circa pudenda in apostomate seu vlcere fatentissimo crescentibus ita vt nullus assâ—stentium fatorem â—â—â—plius ferre posset Hac publicis scriptis Caluino obijciuntur in quibus etiam de ipsius aselgia varijs stagitijs libidinibus ob quas stigma ferre candenes dorso Caluini impressum fuerit à magistratis sub quorum vixit horrenda narrantur ad qua non videâ— solidam incâ—lentam aliquam refutationem c. scio legâ—â—eâ—am aliter de vna moribus ob tu Caluin scribere cum verâ— Beza eadem haresâ— eodem formè peccate nobilitatus sit vt historia de Candida eius â—â—retricula testatur nomo ipsi in hac parte fidem habere potest e God in the rodde of his furie visitinge Caluine did horribly punishe him before the fearefull hower of his vnhappie deathe for soe he stroake this hereticke soe he â—earmeth him in regarde of his doctrine concerninge the sacramente and God beinge the author of sinne with his mightie hande that beinge in dispaire and callinge vpon the deuill he gaue vp his wicked soule swearinge cursinge and blaspheminge he dyed of the disease of lyce and wormes a kinde of deathe wherewith God (*) 2. Machab. 9.5.9.10 Aâ—tâ—â— 12.23 strykethe the wicked encreasinge in a moste loathsome vlcer aboute his priuie partes soe as none presente coulde endure the stenche these thinges are obiected to Caluine by publicke (f) soe credible vnto â—chlusselburge was Bâ—lsetâ—â— foresayde booke houlden wherein these thinges are written writinge in which
affirminge as in sequell vpon Bezas foresaide doctrine that (q) so saithe D. Fulke in the tower disput with F. Campion printed 1583. the seconde dayes conference fol. l. 1. b. prope initium Dauid euen when he committed adulterie was and remayned the childe of God That allso (r) see this in maister Foxe Actes and monuments printed 1563 pag. 1338. b. post med when wee sinne wee diminishe not the glorie of God all the danger in our sinne beinge the euill example to our neigbour by cause that accordinge to this doctrine sinne (s) soe teacheth maister Wotton in his answer to the late popishe articles printed 1605. pag. 92. circa med ys pardoned as soone as committed (t) soe teacheth maister Wotton ibidem pag. 41. circa med and see Caluin institut l. 4. c. 15. §. 3. the faithfull person hauinge at once forgiuenes of all his sinnes paste and to come Hence followeth theire receyued doctrine that the difference of mortall and veniall sinne ariseth (u) Musculus in loc commu printed Basileae 1573. in loc de peccato de discrimine peccati venialis ac mortalis pag. 28. circa med saythe Sciendum est magis esse in hac causa personas peccantium quam ipsa peccata confiderandas and see Beza nexte heretofore at f. not from the differente natures of the sinnes in themselues but of the parties committinge them soe as to theire faithfull professors (x) soe teache Beza in respons ad acta colloquij c. part 1. pag. 24. circa med and Musculus in loc commu vbi sup pag. 28. paulo post med sayinge Si personae peccantes in Christo sunt electa consequitur illorum peccata mortalia non esse sed venialia c. Si vero qui peccant sunt reprobi omnia illorum peccata quamuis leuia videantur mortalia existunt see allso Caluin l. 3. c. 4. §. 28. and maister Fulke againste the Rhem. test printed 1598. in 1. epist. Ioan. c. 1. sect 5. initio fine fol. 447. b. all sinnes are veniall and to others (y) Soe saithe maister Willet in his synopsis c. printed 1592. pag. 560. ante med and Musculus in loc commu as nexte before at x. and Beza in his noui testam printed 1588. pag. 467. b. line 23. saithe Ex hoc coÌ„sequitur nulla electis mortalia nulla reprobis venialia esse peccata all sinnes are mortall that therefore sinne (z) Whitaker de Ecclesia contra Bellarminum printed 1599. controu 2. quaest 5. pag. 301. circa med saith Nos dicimus si quis actum fidei habeat ei peccata non nocere id quidem Lutherus affirmat id nos omnes dicimus ys not hurtfull to him that actuallie beleeueth In soe muche as maister Parkins concludeth sayinge (a) soe saithe maister Parkins in his workes printed 1603. pag. 465. b. paulo post med and in the laste edition of his workes volum 1. printed 1608. pag. 390. a prope initium God will not condemne the elect yf they sinne for the ground woorke of theire saluation ys laid in gods eternall election and a thousand sinnes in the worlde naye all the sinnes in the worlde c. cannot ouerthrowe gods election c God condemneth no man for sinne yf he be adopted in Christe of which adoption eche faythfull professor may allso not coniecturally persuade but moste certainlie infalliblie (b) this is soe comon in Beza and his followers as needeth no proofe assure him selfe All which premisses are soe grosse in Beza that Castalio a learned Caluiniste and of greate (*) see heretofore cap. 4. sect 3. at * s. t. u. x. esteeme with others doe not forbeare to (c) see Castalios wordes of reprehension in Beza de aeterna Dei pradest extant in Bezas tract theol printed 1570. pag. 423. initio Where he saithe Tua doctrina aiunt homines manifestè fieri deteriores see pag. 409. ante med and Iacobus Andreas in epitom colloquij Montisbelgar pag. 47. circa med where he saithe Deus est author peccati secundum Bezam and pag. 54. circa med he saithe Bezae opinio de praedestinatione impia est blasphema and pag. 48. initio he saithe of Bezas doctrine that it is horrendum auditu reprehende charge Beza for his foresaide licentiouse doctrine As allso Bezas owne puritane brethreÌ„ of Delphe published to the worlde (d) in the booke entituled Iacobi Arminij S. Theologiae Doctoris eximij disputationes c. cui praemittitur oratio de vita obitu Arminij recitata à Petro Bertio coll illustr D. D. ordinum regente dignissimo printed M. D.CX in the saide oration post med is thus reported Circumferebatur fortè quorundam piorum manâ—bus libellus à quibusdam fratribus in Ecclesia Delfensi scriptus aduersus D. Bezam hoc titulo Responsio ad argumenta quaedam Beza Caluini ex tractatu de praedestinatione in caput 9. ad Romanos eum libellum beatae memoriae D. Martinus Lydius qui antea pastorem egerat in Ecclesiae Amsterdamensi tunc vero professorem agebat in noua Frisiorum accademia transmiserat ad D. Arminium rogaueratque vt aduersus fratres Delfenses patrocinium susciperet D. Bezae credebatur à D. Lydio per quam â—doneus huic rei Arminius c. neque erat omnino ab hoc instituto Arminius alienus recens enim ex schola Geneuensi auribus circumferebat sonum lectionum argumentorum D. Bezae accingit ergo sese operi sed dum molitur refutationem dum argumenta vtrimque expendit dum confert scripturas dum se torquet ac fatigat vero victus primum sequntus est sententiam illam ipsam quam oppugnabat postea in eam diuina virgula Spiritus Sancti ductum delatus est quam ad finem vsque vitae constanter ad seruit c. Iacobus Arminius in Fr. Iunij locum iubentibus ita curatoribus surrogatus est their speciall booke thereof by them written againste Beza in soe much that whereas D. (*) As next before in the margin at †Martinus Lydius publicke professor in the newe vniuersitie of Frisia entreated D. Arminius whoe succeded Iunius in beinge publicke professor at the vniuersitie of Leyden that he woulde vndertake the patronag of Beza against the brethren of Delphe as haueinge byn resident before at Geneua and but latelie hearde Bezas lectures and arguments touchinge this matter Arminius accordinglie vndertaketh the same and endeuoreth the saide brethrens refutacion but whilest he expendeth the arguments on bothe partes and conferreth the scriptures himselfe ys ouercome and imbracinge thereupon the verie same opinion which he began to impugne he perseuered therein to the end of his life so grossely erroneouse was Bezas doctine hereof houlden and for such speciallie reiected euen by the learned puritane diuines of his owne societie But leauinge as now Bezas like further licentiouse doctrine ouer tediouse to recite and
denos ageret cum Rex Dauid Annos fouit ei gelidum pulchra puella latus cui ne dissimilis tanto videare propheta duxisti iuuenem tam Theodore senex remembrance III. AS concerninge Bezas notable dissemblinge and temporisinge in matter of religion I will forbearinge maister (a) See nexte hereafter sect 4. after z. in the margine at * Bancroftes further charginge him in this kinde onely alledge one example thereof mencioned by the protestante writer OsiaÌ„der whoe reporteth (b) see this in OsiaÌ„der centur 16. lib. 3. cap. 28. pag. 657. post med that certaine protestantes beinge caste into prison at Paris the Frenche Caluinistes sente as Legates into Germanie Beza and Farellus that they mighte obteine from the protestant Princes theire intercession to the Frenche kinge for the foresaide captiues these legates Beza and Farellus goinge first to Wormes vnto the Lutherane diuines Melancthon Brentius Marpachius and Iacobus Andreas offred vnto them a confession of theire faithe in which they did professe amonge other thinges the verie substance of Christes fleshe to be exhibited in the sacred supper that the difference amonge the protestant diuines was not of the thinge yt selfe but onely of the manner of the presence which was knowne onely to God (*) Plâ—raque in illa confessione sit posita erant vt videretur non Caluinistica sed Lutheranae huius confessionis antographon ego vidi legi manu Theodori Beza Farelli subsignatum c. Tigurini Theologi hanc Beza Farelli confessionem vt nimis Lutheranam reprehenderunt quibus responderunt Beza Farellus opus sibi fuisse bono dolo ad liberandos fratres item se in illa confessione clam apud se in scrinio pectoris sui duas voces per fidem spiritualiter retinuisse Osiander ibidem pag. 65. ante med allso the Lutheran writer Holderus in his booke entituled Afinus printed Tubingae 1587. cap. 29. pag. 49. circa med saithe hereof Tigurini vbi de re tota certiores fiunt tanta hominis impostura acriter dolent eam confessionem magna contentione impugnant Bezamque falsi reum peragunt quid vero interim Beza num se deserit minime Audi artem tali artifice dignam vult persuadere Tigurinis dolum aliquando bonum esse aliud agere aliudque simulare c. and manie thinges were soe put in that confession as they seemed not Caluinisticall but Lutherane the originall copie of this confession I my selfe saythe Osiander bothe sawe and read yt beinge subscribed with the hand writinge of Beza and Farellus hereupon they had recourse vnto the Duke of Witemberge by whome they allso obteyned from other princes intercession to the Frenche kinge at theire returne the Tigurine diuines reprehended this confession of Beza and Farellus as ouer Lutherane to whome Beza and Farellus answered that they stoode in neede of some good deceipte whereby to deliuer theire brethren Allso that in the foresayde confession they priuately retained with themselues in the secret of theire brest these two wordes viz. by faythe and spirituallie thus farre the protestant writer Osiander concerninge the sayde confession which as him selfe saythe he bothe sawe and read ouer with his owne eyes And ys it nowe so hatefull and reproueable in some catholickes to equiuocate thoughe verballie and in case of safetie of theire owne or theire brethrens liues and yet lawfull for Beza to equiuocate not verbally but by subscribed writinge neyther as in case of safetie of life but of profession of faithe A course soe peculier in Osianders opinion to the Caluinistes that he doubteth not to saye of them (c) Osiander centur 16. lib. 3. c. 61. pag 796 paulo post med saithe Hanc enim maximain seu regulam habent Caluinistae licere pro gloria Christi mentiri They hould this for a grounde or principle that yt is lawfull to lye for the glorie of Christe IV. AS concerninge Bezas reported seditiouse doctrine and practises doth he not allowe and highlie commend the warres in Fraunce for religion againste the lawes and kinge of that contrie sayinge (d) Soe saith Beza in his epistle dedicatorie of his newe testament to the Quene of England Anno 1564. that the nobilitie of France vnder the noble prince of Condie laied the foundation of restoringe true ChristiaÌ„ religion in Fraunce by consecratinge moste happelie theire bloode to God in the battle at Breuxe wherat Beza was (e) see this in Anthoni Fayus de vita obitu Beza pag. 45. prope finem present and persuadeinge Did he not write a seditiouse booke of this argument entituled De ture magistratuum in subditos so knowen and euident that maister Sutlife confesseth thereof sayinge (f) maister Sutliue in his answere to a libell supplicatorie pag. 75. paulo post med and see pag. 71 paulo post med Theire doctrine dothe whollie tende vnto trouble and rebellion Beza in his booke of the power of magistrates doth arme the subiectes againste the prince in these cases A booke (g) ibidem pag. 92. post med saythe he yet further which ouerthroweth in effecte all the authoritie of Christian kinges and magistrates And againe he alledgeth Bezas iudgemeÌ„t of excommunicate princes sayinge Beza (h) maister Sutline ibidem pag. 98. initio roundlie teacheth what reason haue Christianes to obey him that is satans slaue And the like is yet further confessed in this kinde against Beza by maister (i) See maister Bancrofte in his suruey of the holie preteÌ„ded discipline printed 1593. c. 3. pag. 48. prope initiuÌ„ Where he chargeth Beza and the Geneua discipline expresly with desperate poyntes of deposinge princes and puttinge them to deathe in diuers cases of resistance againste reformatioÌ„ see in his booke entituled Dangerouse positions pag. 21. 18. Allso maister Bancrofte in his foresaide suruey c. cap. 3. pag. 42. circa med saythe He that shall reade maister Caluines and maister Bezas two bookes of epistles and likewise the commentaries of Fraunce with diuers other discources aboute those affaires and should withall giue any credit eyther to Hesbutius Balduinus Carpentarius or others men learned all of them and some of them protestantes would certaynlie meruayle to vnderstand into what actions and deallinges they thruste themselues of warre of peace of subiection howe farre yt extended of reformation without stayinge for the magistrates c. Bancrofte the late Arch. As also that temperate protestante writer D. Sarauia argueth sufficientlie Bezas seditiouse doctrine in his ouer modest or rather excusing repreheÌ„sion answere thereto saying Quid his (k) Sarauia in defens tract de diuersis gradibus ministrorum contra responsionem clarissimi viri D. Theodori Beza printed 1594. cap. 2. pag. 74. paulo ante med verbis c. some restedoubtful what maister Beza inteÌ„deth by these wordes where he thinketh yt not righte that the godlie shoulde stay til the Wolues be expelled by publique authoritie that he maye seme