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death_n	med_n	see_v	survey_v	308	4	16.7650	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16704	Luthers life collected from the writinges of him selfe, and other learned Protestants, together with a further shorte discourse, touchinge Andreas Melanchton, Bucer, Ochine, Carolostadius, Suinglius, Caluine and Beza, the late pretended reformers of religion. Taken from the onely reporte of learned Protestants themselues. By Iohn Brerely priest and author of the Protestants apologie.	Anderton, Lawrence.; Anderton, James, fl. 1624, attributed name.	1624 (1624)	STC 3606; ESTC S106394	244,302	202

vide pag. 897. initio Where he further saythe Christes sufferinges in his fleshe onelie wroughte not our redemption the bodelie sufferinge of Christe was not in respect of Gods iustice the full price of our redemption that allso in (6) maister Willet in his Antilogie printed 1603. pag. 5. initio regarde of Gods iustice God coulde not otherwise haue bene satisfied yf Christe hadd not both in his bodie and soule susteyned the wholle punishment due to vs therfore saythe Caluine (7) Caluin vt supra at 4. Christ suffred allso in soule the horrible torments of a damned and wicked man (8) see Caluine vt supra at 4. and in Harmonia in Matth. 27. vers 46. he not onelie offred his bodie in price but allso suffred in soule the paynes due to vs euen (9) Caluin vt supr at 4. that death which ye inflicted vpon the wicked by God in his ●●ger and (10) vt supra at 4. all the paynes for which the damned stand● answerable onelye excepted that he could not be deteyned therein from whence allso ens●●th accordinge to Caluine that (11) Caluin in Math. 26. vers 39. and see Whitaker contra Duraū printed 1583. l. 8. pag. 566 circa med and Marloret in Math. 26. he was in greate horror with the feelinge of eternall damnation (12) Caluin vt sup at the figure 4. and did striue with the horror of eternall damnation (13) Calui in Harmon in Math. 26. vers 37. 39. and see in maister Bilsōs suruey c. printed 1604. pag. 387. ante med feared more then his bodelie deathe and was for the time in (14) Caluin in Math. 27. vers 46. saithe Sed absurdum videtur Christo elapsam esse desperationis vocem solutio facilis est c. ad ibidem in vers 47. he saith Sic videmus omni ex parte vexatum vt desperatione obrutus ab inuocando Deo absisteret quod erat saluti renunciare and see further Marloret in Mat. 26. dispayre and as beinge (15) Caluin vt supra at 14. ouerhelmed with desperation gaue ouer prayer wherin he formerlie behaued him selfe as (16) Caluin in harm in Math. 26. ver 38.39 saythe Hac ratio est cur mortem deprecatus mox sibi franum inijciat patrisque imperio se subijciēs votum illud subit● elapsum castiget ac reuocet c. non fuit igitur haec meditata Christi oratio sed vis impetus doloris subitam ei vocem extorsit cui statim addita fuit correctio eadem vehementia prasentem calestis docreti memoriam illi abstulit c. certè in primo voto non apparet placida illa moderatio quam dixi quia mediatoris officio quantum in se est renuit ac detractat and see this doctrine more fully in Marloret in Math. cap. 26. vnaduised or distempered Whereto forbearinge Hemingius a learned Caluiniste and others Latimer the Englishe Caluiniste martyr addeth that (17) soe saithe Latimer in his sermons printed 1548. serm● 7. post med fol. D. d.viij beinge the leafe laste but six and see this confessed of Latimer by maister Fulke in his defence of the Englishe translations c. printed 1583. cap. 7. pag. 204. and concerninge Hemingius and others see further confessed heretofore cap. 2. sect 9. nexte after 1. in the margine at * our sauior after his death did not onely discend into hell but also suffred in hell such paynes as the damned spirits did suffer for euer c. He woulde not saythe Latimer suffer onelye bodelie in the gardine and vpon the crosse but also in his soule when yt was from the bodie c. which foresaide doctrine whether of Caluine or Latimer ys soe vnworthy and iniuriouse to our full redemption wrought by Christes corporall death that yt is for suche speciallie and largely confuted by maister D. Bilson (18) confuted by maister Bilson in his booke of the full redemption of mankinde by the deathe and bloode of Christe printed 1599. and in his Suruey of Christes sufferinges c. printed 1604. the nowe protestante Bishop of Winchester V. AS concerninge Caluines peremtorie reiectinge of the aunciente fathers in the seuerall poyntes of our catholicke faithe which sufficeth at once to iustifie vs and to conuince him of nouuellisme firste concerninge the blessed Trinitie not one but manie examples are (a) heretofore cap. 6. sect 3. throughout heretofore alledged of his soe reiectinge the consentinge expositions of the auncient fathers Secondlie concerninge free-will he affirmeth of the auncient fathers that euen (b) Caluin institut l. 2. c. 2. §. 4. saithe Nimis ergo philosophicè de hac re loquuti sunt qui se Christi iactabant esse discipulos c. semper apud latinos liberi arbitrij nomē extitit graecos vero non puduit multo arrogātius vsurpare vocabulum siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt ac si potestas sui ipsius penes hominem fuisset and see further reprehending herein Chrisostome Hierom c lib. 2. cap. 5. §. 2. those whoe gloriouslie affirmed them selues to be the disciples of Christe spoke thereof ouer philosophicallye c. that the latine fathers euer vsed the name of freewill and that the greeke fathers were not ashamed muche more arrogantlye to vsurpe the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thoughe vnto man were lefte remaininge a liberty of him selfe Thirdlie concerninge the merite of workes Caluine saythe to (c) Caluin institut lib. 3. cap. 15. §. 2. saithe Quorsum enim obsecro opus fuit inuebi nomen meriti c certè vt est fastuosissimum nihil quam obscurare Dei gratiam potest vti sunt fateor passim vetustae Ecclesiae scriptores atque vtinam voculae vnius abusu erroris materiam posteris non praebuissent what end I pray you was the name of merite broughte in certainlie yt is a proude worde obscuringe the grace of Christe the auncient writers of the Curche did I confesse comonlie vse yt and would to God that with the abuse of the worde they had not lefte to posteritie matter of error soe he of freewill and merite of workes whome his follower D. Humfrey therein defendeth sayinge (d) Humfredus in Iesuitismi part 2. printed 1584. rat 5. pag. 530. ante med saithe Liberum arbitrium bonorum operum merita percenset Duraeus sanè eas opiniones Ireneum Clementem alios quos vocant Apostolicos alicubi parum apostolicè suis libris immiscuisse non est negandum c. yt maye not be denyed but that Ireneus Clement others called apostolicall in respecte of the time wherein they liued haue nothinge apostolicallie in theire writinges in the opinions of freewill and merit of workes and the like is affirmed by maister Whitguifte of (e) maister Whytguifte in his defence c. printed 1574. tract 8. pag. 472. fine 473. prope initium saithe the doctrine taught and professed by our Bishops at

of popishe superstition doe yett withall saye as confessethe Gualter whoe yett excuseth Suinglius all he can that he performed the same (b) vt supra at k. not by iuste and lawfull preachinge of the worde but rashely makinge hauocke of all thinges by a tumultuarie and fanaticall spirit c. violentlie assuminge armes and the sworde prohibited by Christe that soe he myghte by force compell his aduersaries to his opinion In soe muche as he is charged to haue stirred vp his contrye men the Zuitzers to ciuill warres by reason whereof those of Tigure and Berne who followed his doctrine are reported to haue made warre vpon theire neighbors the other fiue townes exactinge of them vpon proffred condicions of peace that (c) Osiander in centur 16 l. 2. cap. 20. pag. 203. they shoulde receyue againe those whome they had banished for the other religion and shoulde not forbid the readinge of the scriptures c. to which the saide fiue townes disdaining to be soe compelled and beinge allso ther●upon brought to (d) Osiander ibidē and in Gualters forsaide apologie fol. 30. a. circa med yt appeareth that they tearmed Suinglius Iniquissimum belli authorem c. vt qui superbia crudelitate impulsus Tigurinis noui exquisiti facinoris contra socios audendi author fuerit victos inopia famis necessitate eos in suas partes concedere cogeret famine as beinge forestald of victualls by those of Tigure and Berne the warre was renewed and Suinglius him selfe was thereupon (e) Osiander cent 16. pag. 203. ante med slayne not as a preacher (f) Gualter in apolog fol. 31. b. fine saythe Obijt in bello Suinglius armatus obijt and Oecolampadius in libro epist. Oecolamp Suinglij pag. 980. post med saythe Suinglius vt seculares alias artes ita militarem non mediocriter edoctus erat O peacible deuine but as a warrier armed in the field whereupon his dearest Oecolampadius that dyed for (*) Hospinian in histor sacram part 2. at Anno 1531. fol. 126. a. post med saythe Oecolampadius in lethalem morbum incidit c. morbum non parum auxisse mortem promouisse creditur maeror quem accepit ex caede Suinglij cum quo coniunctissime vixerat and see the like in Lauathers histor sacram fol. 21. a. post med greefe after his deathe thoughe al excusinge yet withall (f) Oecolampadius in libro epistolarum Oecolampadij Suinglij l. 4. pag. 789. post med take the notice how that Suinglius his deathe hapned quanto cum tripudio mundi quantoque cum offendiculo pusillorum and ibidem pag. 981. prope initium thoughe excusinge Suinglius all he can he languisheth therein sayinge Fretus ego consuetudine nostra semel atque iterum dehortabar ne se ingereret negocijs parum euangelicis c. iam esto zelus ille immoderatior fuerit parum decorus cur non c. reprehendeth him as also those foresayde other (g) Gualter ibidem fol. 31. b. prope finem tearmeth them sayinge Nostri illi perquam egregiè censores ipsum Suinglium 〈…〉 censures mencioned 〈…〉 thereof 〈…〉 (h) ●●xte h●r●t●f●●●●t k. (i) Gualter in apolog f●l 30. a. prope 〈◊〉 saithe hereof 〈…〉 contra 〈…〉 ●ires 〈…〉 c. sunt 〈…〉 pr●●●●● 〈◊〉 of 〈…〉 (k) 〈…〉 q. 〈…〉 though● a 〈…〉 hereup●● 〈…〉 to ch●r●e the (l) G●●lter in 〈◊〉 fol. 30. a. 〈◊〉 reprehendeth C●●●●n for that 〈◊〉 a●cuse● 〈…〉 sediti●n●● 〈◊〉 ●●dolph●●● 〈…〉 Tig●●●●●● 〈…〉 ●●●ulphe king of 〈…〉 V. HI●●●●● of 〈…〉 of 〈◊〉 co●●icio● th●t 〈◊〉 S●●l●●●elburge 〈…〉 him (a) Schluffelburge in th●●log Cal●●● 〈…〉 ●ersu● f●●●m 〈◊〉 Suingli●● 〈…〉 〈…〉 and Luther profe●●●d 〈◊〉 (b) Luther 〈…〉 c. toto 〈…〉 see this in Hospinian● 〈…〉 part 2 ●t Anno 1544. f●l 1●7 a. 〈…〉 〈◊〉 and 〈◊〉 him with all his 〈…〉 (c) Hospinian vb● s●pr● saythe Luth●●us dicit Suingli●●●●serr●●●t 〈…〉 à papistis i●terfectu● ide●q●● i● 〈◊〉 esse and againe some litle thereafter Lutherus se de animae Suinglij salute omnino desperare dicit disp●●●●●g● of 〈◊〉 s●lu●tion these tw● 〈…〉 were in Gods permiss●●● r●●s●d vp● by 〈…〉 I leane to ind 〈◊〉 〈◊〉 i●d●eme●● againste our Romane cath●lic●e c●●●c●e they ●●●●ne both ●●oute one time they p●●c●●ded a like in one course of breakinge th●●●●●o●●●y me●●●●ouse marriage of stirring● vp 〈…〉 the st●●● and of recey●ing● 〈◊〉 agai●●●e the masse by nyghtlye app●●i●●●● 〈◊〉 they c●●demned ●ch in other for the ill●●●●●● 〈…〉 they mo●●e bitterlie maligned 〈◊〉 o●●●r agreeinge in nothinge but against the pope the 〈◊〉 catholicke religion florished and contineued vniuersally professed as is confessed by protestantes them selues from the yere of Christe as some grante (d) see in the preface to the Christiane reader initio in the margine at a. 605. as others grante (e) see there allso 316. vntill somwhat after the beginninge of the laste sixtenthe expired age in or aboute the 17. yere whereof these two men whom as some conceyue God designed as it were for fatale by ominouse and fearfull sighte of monstrouse byrthes heretofore (*) see heretofore cap. 3. sect 6. post med at k. * † l. mencioned beganne bothe of them in Germanie to oppose them selues against yt Wherein as they are by some affirmed to haue by theire life and doctrine as the Apostle saythe of greeuouse sinners (f) Haebr 6.6 crucified againe to themselues the Sonne of God soe God him selfe to giue as some conceyued an answerable prognosticke or fore-warninge of the greate alteration bothe in life and doctrine thence presentlie to ensue in this laste sextenthe centurie to the thereby like crucifyinge agàine of Christe did in the very firste yeare of that fatall centurie visite euen Germanie yt selfe with most fearefull shewes and apparitions (g) In Osiāder centur 16. l. 1. cap. 3. pag. 4. is thus reported Anno 1501. Miranda sanè horrenda in audita ostendit Deus hominibus à festis paschalibus singulis diebus in vno vel alio loco diocesis Leodiensis apparuit publicè inopinatè aliquando in ecclesijs aliquando in plateis aliquando in domibus in ipsis etiam cubiculis signum Dominica crucis perfectum c. apparent autem vt plurimum super capitibus mulierum maximè puellarum in earum peplis supremo vertice c. and pag. 5. circa med ys further sayde Post hac non solum signum crucis apparuit quin vt velut hasta quaedam ac desuper nonnulli characteres cruenta quidem omnia concludebantur in circulo viridi totum contingente caput protulitque inde acumina ad modum spinarum c. mox erupit in ipsius pepliparte anteriori sanguinis tanta copia vt confestim in extremam vsque fimbriam ad vnius digiti longitudinem prope duorum latitudinem deflueret vnde adeo conspicientes sunt atteniti vt è canonicis protinus

graues iustae causae c. printed 1589. pag. 534. out of the 2. part of Luthers postil printed 1537. fol. 158. b. the word Trinitie is but an humane inuention and soundeth couldlie and concludeth that his (q) Luther in libro contra Iacobum Latomum tom 2. Witemb latine edit Anno. 1551. saithe Animae mea odit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optime exegerunt Ariani ne vocem illam prophanam nouam regulis fidei statui licere I know Luthers later editions to be altred and corrupted herein of which like corruption see more heretofore in the preface to the reader in the margine after t. at * for which cause I prouoke to the first edition soule hateth the worde homousion XI AS concerninge God beinge the author of our sinne Luther teacheth thus dangerouslie sayinge (r) Luther in assertionibus damnatis per Leonem decimum art 36. saithe Quomodo potest sese ad bonum praeparare cum nec in potestate sit suas vias malas facere nam mala opera in impijs Deus operatur vt Prouerb 18. dicitur omnia propter seipsum operatus est Dominus etiam impium ad diem malum thus stand Luthers wordes to this daye in the more auncient edition of his workes at Witemb and also at Basil Anno 1521. and are soe recited by Roffensis in his answere thereto entituled Confutatio assertionis Lutheranae printed at Antwerp 1523. art 36. fol. 204. a. fine whereas in the later edition of Witemb tom 2. Anno 1562. fol. 112. à fine Luthers schollers as ashamed of his doctrine did after Luthers deathe quite against the sence and coherence of Luthers owne wordes in steade of operatur foiste in regit How can man prepare himselfe to good seinge yt is not so much as in his power to make his ways euil for God worketh the wicked woorke in the wicked c. And againe (s) Luther vbi sup art 36. saythe Nulli est in manu quippiam cogitare mali aut boni sed omnia vt Wicleui articulus Constantiae damnatus rectè docet de necessitate absoluta eueniunt quod poeta voluit quando dixit certa stant omnia lege this sayinge thus extant in Roffensis and the other more aunciente editions before mencioned are likewise corrupted and altred in the saide laste edition of Witemberge tom 2. fol. 112. b. fine it is not in mans power to thinke good or euill but all thinges as Wicliffes Article condemned at Constance dothe rightlie teache proceed from absolute necessitie c. yett more (1) Luther de seruo arbitrio cap. 32. saithe Christiani non libero arbitrio sed spiritu Dei aguntur Rom. 8. agi verè non agere sed rapi quemadmodum serra aut securis à Fabro agitur hic nequis dubitet Lutherum tam absurdè dicere verba eius recitat Diatribe quae sauè agnosco fateor enim articulum illum Wicleui omnia necessitate fieri esse false damnatum Constantiensi conciliabulo c. these wordes of Luther beinge extant in the editions of Luthers life time and soe apparantlye his knowne wordes that they are yett accordinglie verbatim extant in this verie treatise of Luthers de seruo arbitrio sett fourth by that prime Caluiniste Iacobus Kimedontins and printed but now latelie viz. Anno 1603. Neustadij in Palinata fol. 195. circa med are yet neuerthelesse moste shamefully altered since Luthers death in tom 2. Witemb of Anno 1562. fol. 455. a. post med and see Luthers like further doctrine in his foresaide booke published by Kimedoncius pag. 32. I doe confesse Wicliffes opinion of all thinges cominge to passe by absolute necessitie to haue bene falslye condemned in the conuenticle at Constance this doctrine takinge place all exhortations and lawes are in vaine and soe likewise threatninge of punishment and promise of reward soe often testified by the scriptures Hereto is also apertayninge Luthers strange affirminge that (*) Luther in libro de seruo arbitrio saithe Deus indignos coronat immerites damnat qu●modo hoc iustum sit incomprehensibile est modo videbimus antem cum illic venerimus see also those wordes of Luther thus cited and alledged by the learned caluiniste Mathias Martinius in his doctrine Christianae sūma capita c. printed 1603. pag. 288. post med God crowneth the vnworthie and damneth those that haue not deserued yt which foresayde opinion of Luther concerninge Gods beinge the author of sinne is made as yett more euident by the like answearable doctrine of Iohannes Brentius Luthers greate disciple whome maister Iewel tearmeth (2) Maister Iewel in his defence c. printed 1567. pag. 473. a graue and learned father and whoe saith Osiander was (3) Osiander centur 16. lib. 3. cap. 66. pag. 819. ante med saithe Ioannes Brentius Theologus eximius c. a. D. D. Luthero in magno honore habitus est proximus certè à Luthero inter fides praestantes Christi seruos numerandus an excellente diuine had in great honor by Luther and ranked nexte vnto him this man forbeared not to affirme that (4) Brentius vpon Amos. printed in 8. Hagonae 1530. in cap. 3. saythe Omnia à Deo potenti manu efficaci fiunt siue mala culpae siue mala poenae c. the euill wheither of faulte or of punishment is wroughte by the mightie workinge hande of God XII AS concerninge chastitie and single life Luther against the whole current of (*) Iouinian was by the auncient fathers condemned of error for his affirminge that mariage and virginitie were eiusdem meriti of equall merit confessed by Pantaleon in chronographi printed Anno 1568. pag. 32. col 1. circa med and by the centurie writers cent 5. cap. 4. col 518. fine and by maister Wotton in his defence of maister Parkins printed 1606. pag. 500. circa med Antiquitie maketh it simply inferior vnto marriage saying De (a) Luther to 5. Witemb print 1554. in 1. Cor. c. 7. fol. 107. b. post med saith de vsu vel abusu statuum in praesenti nihil disserimus caterum de conditione natura statuum in sese ac concludimus matrimonium esse velut aurum spiritualem vero statum vti stercus vsu vel abusu c. of the vse or abuse of those states of life at this present we will say nothinge but of theire condicion and nature in them selues and doe conclude that matrimonie is as goulde and the spirituall state of single life is as dunge (b) Luther de votis see this sayinge acknowledged and defended by maister Whitaker contra Camp printed 1604. rat 8. pag. 151. ante med Where he concludeth saying thereof Haec certè Lutheri propria non sunt ea enim omnes boni agnoscunt defendunt matrimonie is much more excellent then virginitie Christe and his apostles did diswade Christianes from virginitie concludinge further and sayinge (c) Luther tom 5. Witēb

(m) Caluine institut lib. 3. cap. 25. §. 12. saithe 〈…〉 tormenta exuciatus nobis figurantur nempe per tenebras fletum ignom vermem c. and that there is (n) vt supra at in no more materiall fire in hell then there is a materiall worme c. that therefore the scripture o figureth to vs by things corporall as namely by darkenes weepinge fire c. the other vexation and torment of conscience which foresaide verie doctrine of Caluine beinge defended by maister (p) see maister Iacobs wordes hereof recited by maister Bilson in his suruey of Christes sufferinges c. printed 1604. pag. 54 an●● m●● 46. post med Iacob and maister Doctor (q) see maister Doct. Raynoldes in his censura libr●rum apocriph●rum c. in his table set before the beginninge of his booke at th●●enerall title● of his prelections pralect 51. 54. 56. c. Raynoldes and condemned (r) Hierom ad Ani●●● semeth do●●ne this for one of his Origens errors Ig●es quoq●●ge 〈…〉 quo scriptura sancta peccatoribus comminatur non ponit in supplicijs sed●● conscientia peccatorum c. and see Hierom thus and to this purpose alledged by maister Bilson in his foresaide Suruey c. pag. 51. paulo post med of oulde in Origen is specially (s) confuted by maister Bilson in his foresaid suruey c. pag. 49. 50. 51. c. and by Musculus and Zanchius alledged there pag. 50. circa post med confuted for erroneouse by the nowe protestant bushope maister D. Bilson and also by Musculus and Hierom Zanchius Hitherto of Luthers doctrines whiche whether they be more preparinge to the strayte (t) Math. 7.13.14 waye that leadeth vnto life or to the broade waye which leadeth to perdicion lett the indifferent reader in gods name iudge CHAPT III. FRom Luthers doctrine wee will nowe make our nexte passage into the examination of his externall behauiour and deportment I. FIrste as concerninge his pride he was holden therein for so vainelie conceyted that he (1) Suinglius tom 2. ad Lutheri confess respons fol. 441. a. paulo post med saith Sunt profecto qui constanter asserant quamuis ipse fidem illis habendam esse nunquam crediderim Lutherum aliquando non sine iactabunda quadam ostentatione dixisse si papatum totum facile instauraturam esse denuo si ipsi libuerit c. thought it in his power to restore or putt downe poperie at his pleasure c. and further imagined him selfe to be the (*) Luther in tom 2. Witemb of 1562. fol. 269. a. post med saithe Videtur mihi satanas à paerit●● 〈◊〉 aliquid in me praendisse●●rum qua nunc patitur ideo ad perdendum impe●●●damqui ne insaniuit incredibilibus machines vt sapius fuerim admirat●r agens solus esse● inter mortales quem poteres onelye one of mortall men whome satan foresawe to be hurtfull to him frameinge his wordes as thoughe in his opinion religion had bene in (a) Luther in epist. ad argētinenses Anno 1525. saithe Christum à nobis primo vulgatum andemus gloriari a● huius negatione iam traducit nos Suinglius beginne and (b) Luther in loc commun class 2. loc 16. pag. 83. fine saithe Nobis adhuc viuentibus c. perpauci sunt etiam inter illos qui pij videri volunt nobiscum profitentur euangelium qui ista rectè teneant quid futurum putatis nobis ablatis ad class 5. cap. 13. pag. 40. initio He further saithe Time● quod ista doctrina nobis extinctionerum obscurabitur and againe there post med he saithe Si nostra ecclesia subuerteretur vt me amplius doctorem suum agnoscere non vellet id quod aliquando fiet si non vinentibus nobis tamen sublatis nobis and ibidem pag. 43. post med he saithe Quantum sectarum excitauit satan nobis viuentibus c. Quid futurum est nobis mortuis dye with him In which respect Conradus Regius no vulgar aduersarie saythe (c) Conradus Regius in libro Germ. contr Ioannem Hessum decan Dom. saithe Deut propter peccatum superbiae qua sese Lutherus extulit quemadmodum plo●●quo scripta testantur verum illi spiritum abstulit for the sinne of pride wherein Luther extolled him selfe as many his writtinges shewe God withdrewe his true spiritte from him And Suinglius chargeth Luther with (d) Suinglius tom 2. in respons ad confess Lutheri fol. 478. a. ante med chargeth Luther with arroganti verborum fastu minis plusquam turgidis great arrogancie and pride of wordes Allso the Tigurine diuines saye (e) the Tigurines in their answere to Luthers booke against Suinglius saye Propheta Apostoli Dei gloriae non priuate honori non sua pertinaciae superbiae studebunt Lutherus autem sua quaerit pertina● est insolantia nimia effertur the Apostles and Prophets studied gods glorie not theire owne priuate honor pertinacie and pride Luther seeketh his owne thinges he is obstinate and elated with too much insolencie In like sorte Oecolampadius saithe (f) Oecolampadius in respons ad confess Lutheri apud Suinglius tom 2. fol. 520. b. ante med saithe that Luther was arrogantiae superbia affectu inflatus Luther was puffed vp with arrogancie and pride and in like plaine manner is his reported intollerable pride confessed and reprehended by diuers (g) see the like affirmed by Simon Lythus in respons altera ad alteram Gretzeri apolog printed M. D.CIII pag. 333. paulo ante med and in Schlusselberg in Theolog. Caluinist printed 1●94 l. 2. fol. 131. a. post med 126. a. post med And Hospi●an whoe re●●●●eth Luther appeareth heretofore cap. 1. sect 4. a● c. i● his hift sacramen●●● part ● fol. 〈…〉 saith Nec tamen his omnibus tembe●●●● c. Lutherus 〈◊〉 quae 〈…〉 in honesti iniustè nimis egit quasi obsignauit omnem saum immodestiam qua c. debachatus est saeoius c. omnibus spectandum proposuit and fol. 188. a. post med He further saithe of Luther Ira odio inuidia tandem abreptus fuit Lutherus such was Luthers confessed condicion but some yere or there aboutes before his death for whereas Luther died Anno 1546. as witnes Sleydan Englished lib. 16. fol. 232. a. fine And Hospinian vbi supra fol. 200. b. ante med Hospinian reporteth these laste premisses as apertayninge to Anno 1544. And see there further in Hospinian touchinge Luthers like intemperance fol. 40. b. prope initium 88. b. circa med other learned protestants II. AS concerninge his contentiouse spirite and moste intemperate and scurrillouse raylinge As touchinge the firste yt was soe aboundinge in him that for feare of beinge idle and to keepe him selfe a-woorke in that kinde he contracted with Carolostadius and giuinge him a (*) Hospinian in his histor sacrament part 2. at Anno 1524. fol. 32. b.

allso is made more odiouse and remarkeable by Bezas owne vnchaste profane (d) Hutterus publique professor in the vniuersitie of Witemberge in his libri concordiae explicatio printed 1608. Art 7. fine pag. 703. circa med reporteth sayinge Beza in fine libri de absentia corporis Christi in caena scribit Candidae siue Amasiae suae culum parce tu Christe blasphemias istas mihi referenti imo partem diuersam magis adhuc pudendam mundiorem esse quam illorum ora qui simpliciter verbis Christi inherētes credunt se praesens Christi corpus in caena sacra ore suo accipere wordes soe immodeste as I blushe euen in my verie forbearance to Englishe them yt is not altogether without scruple that Anthoni Faius not ignorante of this soe comon reporte and vndertakinge in his saide discourse of Bezas life to make mention of Bezas marriage doth no better preuent or cleare yt but rather as some conceaue dothe giue colour thereto tellinge howe that Beza (e) Faius de vita obitu Beza pag. 11. initio saithe Nam voluptatem illecebris ambitiosulae gloriae quam ex epigrammatorum editione erat adeptus honorumque amplissimorum spe irretitus aliquandiu detinebatur c. ac primum ne à iuuenilibus illis desiderijs superaretur vxorem sibi despondit sed clam conscio vno altero ex pijs amicis beinge entangled with the enticement of voluptuousnesse ambitiouse sweetnes of glorie gotten vpon the edi ion of his epigrames and with hope of prefermente did leaste he should be ouercome by those youthfull desires promise him selfe in marriage but yett secretlie one or twoe of his godly frend● made priuie thereto And that continewinge with the partie in this estate longe time together at last saythe Faius betakinge (f) ibidem pag. 12. fine yt is saide Seque in voluntariam exilium cum sua coniuge recipit Geneuam Anno 1548. ibi primum palam in Ecclesia solenni inter Christianos ritu matrimonium celebrauit him selfe into voluntarie exile he with his foresaide spouse came to Geneua and there firste openlie in the churche celebrated the marriage accordinge to the solemne rite of Christianes then which discourse of Faius what more (*) More inferringe for Faius his pretence of Bezas former supposed marriage beinge as of his marriage not knowne and open but in secret and in presence of some one or other of his godlie frendes not to be named together with further mencion of his opē marriage after all this in the open churche at Geneua vpon his first cominge thither with he her what other thinge argueth all this but that Beza was enforced to marrie her vpon the then cōceyued suspicion of his incontinencie with her inferringe to proue that Beza was as then suspected to liue with her incontinenthe and that to auoide the danger thereof therefore married her openlie in the churche at Geneua which was no lesse them sacriledge had he byn then before allreadie married to her this pointe seemeth furthermore soe euident that our Englishe protestant poet maister Owen taketh notice thereof in his epigrames where writinge of Bezas two wiues he saythe The (g) maister Owen in his soe much esteemed epigrames printed Londini ex officina Humfredi Lownes Anno 1607. editione tertia wherin he so commendeth his English protestant Bishops l. 2. epigram 23. 24. 25 dothe there l. 1. epigram 141. in Theodorum thus write of Bezas two marraiges Vxorem tibi more nouo fas ducere non est quid refert veterinam tibi lege licet At tu Mosaicam violasti bis quoque legem nupta prior meretrix nam fuit haec vidua est Leuit. c. 21. vers 7.13 14. thus farre maister Owen firste was a whore and the seconde a widdowe concerninge which his seconde wife I cannot but commende to all indifferente iudgements what signe of mortification beseeminge Bezas pretended (h) hereof see Beza in epist. theolog printed 1573. ex Alemanno pag. 49. and see hereafter c. 7. §. 5. fine in the margine at s. extraordinarie vocation was by him shewed when after the (i) Faius de vita obitu Beza pag. 54. ante med saythe Anno 1588. mense April è viuis excessit Claudia de Nossa Beza coniux cum qua coniunctissime honestissime vixerat annos quadraginta deathe of his sayde firste wife him selfe beinge then sole (k) Fayus ibidem pag. 74. ante med saithe Liberos nullos vnquam habuit without children and at the time of her sayde deathe aged (l) Fayus ibidem pag 8. fine affirminge Beza to be borne 24. Iunij Anno 1519. and the same compared to her foresayde deathe in April 1588. yt followeth by computation that he was then aged 69. yeres wantinge but one monethe threescore nyne yeres he yet afterwardes beinge then entred vpon the 70. yere of his age in more then ordinarie haste euen within the cōpasse but of some fewe (m) It appeareth by Fayus vbi supra pag. 66. fine 67. initio that Beza died 13. Octobris 1605. aged 86. yeres 3. monethes and 19. dayes and yt appeareth further pag. 74. ante med that his seconde wife had ben then maried to him duringe the space of 17. yeres which 17. yeres beinge deducted from the foresaide 86. yeres of his age sheweth her marriage vnto Beza to haue bene within the meane time which was betwene April 1588. in which his firste wife dyed as next heretofore at e. and the 13. of October then next followinge which begunne the first seauententh yere of the second wyues continuance with Beza and this perhaps was the cause why Anthonie Fayus beinge curiouse in settinge downe the verie yere and certaine tyme of Bezas other proceedinges as namely of his birthe pag. 8. his death pag. 66. his first marriage at Geneua pag. 12. the death of his first wife pag. 54. and diuers other like forbeareth yet to obserue this course in like settinge downe the certaine tyme of his seconde marriage thoughe yet neuerthelesse the obseruant reader may otherwise collecte the same from him in that vpon his foresayde mencion of Bezas first wifes death Anno 1588. set downe pag. 54. he doth saye pag. 55. that Beza made his second marriage aliquanto post tempore a smalle time after and the same there set downe as in order precedent to Bezas actions of Anno 1589. which yere of Anno 1589. beginneth not before pag. 56. initio monthes (n) Fayus vbi supra pag. 55. paulo post med married not without greate note thereof both at home and a broade Katherine the yonge widdowe of Franciscus Taraffus whereof maister Owen in his foresayde epigrames amongst his highe prayses there seriously giuen of diuers his protestant Bishops affordeth not his vnwittie nor vnpleasant (o) maister Owen in his epigrames mencioned nexte heretofore at c. lib. 2. epigram 14. in Theodorum saythe Iam septem