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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15783	An epistle dedicated to an honourable person in the which are discouered a dozen bad spirits, who from the beginning haue much haunted & grieuously tormented the Protestant congregation, so that euery one may perceaue, if he be not tooto [sic] partiall, and ouermuch carryed away with affection, that such an assembly cannot be the true Church of God.	Wright, William, 1563-1639.	1622 (1622)	STC 26046.5; ESTC S3299	20,837	34

AN EPISTLE DEDICATED TO AN HONOVRABLE PERSON In the which are discouered a dozen bad spirits who from the beginning haue much haunted grieuously tormented the Protestant Congregation so that euery one may perceaue if he be not tooto partiall and ouermuch carryed away with affection that such an Assembly cannot be the true Church of God Imprinted M. DC XXII thing els can ensue but that in lieu of true faith they reap nothing els but some humane opinion or some other phantasticall illusion which is as farre from diuine fayth as truth from falshood and a blacke Diuell from an Angell of light But because no Sect can be supported without some certaine meanes in place of all those infallible grounds which are in vse amongst Catholikes and euer haue beene since the Apostles tyme they haue brought in the spirit of Rayling of Heresy the spirit of Lying and Contradiction and euery ones Priuate a For D. Luther sayth That there be as many sects and Religions among vs as there be men Ther is no Asse in this time so sot●ish and blockish but will haue the dreames o his ownef head and his opinion accepted for the instinct of the holy Ghost and himselfe esteemed as a Prophet Luther ep ad An●werp tom 2 Germ. lenae fol. ●01 The Centurists tearme all the followers of the Confession of Ausburg Ecebolios and likes them to the fish Poul-countrell which changeth often his colour and to the old Pagan God Vertumnus who coul● turn● himselfe into all shapes and tell vs That they now approue the true do●trine and presently after condemne the same now calling that heresy which before they preached as an vnconquered truth Cent. 9. in pra●at Imagination and fancy and by the vse of these they bolster and vphould in some fashion this their new vpstart Congregation which to be so you shal easily perceaue in this my short Epistle And to begin Among all those monsters and bad spirits with the which they haue pestred the world the spirit of Contradiction is most familiar among them seeing they do so excell in it as none indeed if he but looke into their writings can tell whome to trust or belieue For if you will but run ouer these Motiues which this Parson brings forth in his Epistle to moue your Honour to ioyne to his distracted b To Syr Edwyn Sands they to wit the Protestants are like scattered troups ech drawing aduerse way without any meanes to pacify their quarrells In his Relation f. 8. To learned Duditius the Protestant Diuines do coyne a monthly fayth Beza ep theo 1. To Melancthō They know not whome to follow Protest Apol. pag. 509. To learned Maior The simple doubt whether any true Church of God be yet remayning In orat de consus dogma N. E. epist pag. 7. Congregation you shal see nothing affirmed by him which some of his famous brethren will not deny and nothing denyed by him as fals● which another of his owne coate more learned then he will not affirme to be most true Thus then hath our iust God stroken them with the spirit of giddynes and disagreement as while they endeauour to build vp their hereticall Tower of Babell their own labours fall vpon them and crush them down to their vtter ruine and destruction But to the end your Honour may vnderstand we do them no wrong we will make a short suruey and cast the eyes of our consideration ouer some pointes of this Ministers ●arring Epistle in which this Parson first tells you That Giant-like Catholiks fight against Christ and the primitiue Church about Communion in one kind as though it were vnlawfull to offer one kind to the people or that Christ had giuen some Commandement as concerning that point wheras D. Luther c D. Luther They sinne not against Christ who vse one kind seeing Christ hath not commanded to vse it but hath left it to the will of euery one saying As often as you do these you shall do them in memory of me De captiuit Bahyl cap. de Euch. the Patriarch of all the Reformers will tell you a quite contrary tale to that of this petty Ministers to wit that neither the giuing of the Communion vnder one kind by the Priest to the people is vnlawfull nor that there was euer any commandment enacted by Christ for receauing it subvtraque that is vnder both kinds Againe he tells You that Transubstantiation now is a new inuention and was no matter N. E. ep pag. 8. of fayth before the Councell of Lateran which was 1215. yeares after Christ But M. Fox his Reuerend Father will teach your Fox Act. mon. printed 1576. p. 1121. Honour how this Parson lyes lewdly because according to him aboue 100. yeares before this tyme denyall of Transubstantiation began to be accounted Heresy Moreouer he tells you that the adoring of the Sacrament or Christ contayned in it is N. E. ep pag. 8. Kemnit in exam Conc. Tri. par 2. pag. 91. Idolatry But Kemnitius one of the famous Protestants that euer were will informe you of the contrary That none doubteth to adore it but he who with the Sacramentaryes denyeth Christs body to be present Likewise this Parson would haue you belieue that it is not Christs body which is really N. E. ep pag. 3. in the B. Sacrament but a naile to fasten true Christians to the Crosse of Christ But what euer Scripture tould this Parson it was a naile Christ sayth This is my body expresly which is to be giuen for you and this Parson saith it is not Matth. 26. Christs body but a nayle Whom will you rather beleiue Christ who is truth it selfe and cannot deceaue or this minister who is a lyar as we haue seene and commonly doth nothing but deceiue Againe he would delude you with this N. E. in his epist p. 3. his interrogation saying Who doth deny the reall presence as though none denyed it which is such a grosse vntruth as I thinke the Deuill himself is not wont to suggest a grosser For doth not Luther long since conclude against Beza epist Theol. 1. pag. 7. Zuinglius from whom Caluin as Beza confesseth doth not dissent that the Deuill by Zuinglius and his adherents laboureth to sup vp the egg Luth. ser de Euc han fol. 335. and leaue vs the shell that is as he expoundeth himselfe to take from the bread and wine the body and bloud of Christ so that nothing remaine but plaine Bakers bread Neyther would this Parson haue you beleiue that Christ can put his body in more N. E. ep pag. 9. places togeather at once For the which his Reuerend Father D. Luther all the * M. Fox sayth Christ abyding in heauen is no let but that he may be in the Sacrament if he list Act mon. pag. 998. Crāmer also sayth The Controuersy in this matter is not what may be but what is Christ body may be

of our Christian fayth And the fountain from whence all these so bitter iarres and warres do proceed is the want of some certaine and infallible rule to direct them for seeing all seeme to accept of the bare word of Scriptur for the only groūd of their faith interpreted according to their owne priuate spirit and foolish imagination which whether it be true or no he cannot certainely tell seeing that such a sentence may admit diuers expositions and yet because he thinketh that he can defend that new interpretation inuented by him although not truly yet at least with some colour or shew of truth he presently by defending it obstinatly is made the author of a new Sect. Hence M Parkes speaking of our Protestant M. Parkes Apolog. supra epist dedicat writers sayth Euery man maketh Religion the hand-mayd of his affections we may say now that there are as many fayths as wills and so many doctrines as manners of men whiles either we write them as we list or vnderstand them as we please in so much that many are brought to their wits end not knowing what to do Men say they know whom to flye but whome to follow they cannot tell This age is the last and worst wherein heresy and infidelity ioyne and labour to subuert and ouerthrow all groundes of Christian Religion From this bad spirit of Giddines and Heresy aryseth another no lesse scandalous among the Reformers called the Spirit of Rayling in the which they haue such a talent as they spare none whether he be Prince or Prelate Catholike Puritan or Protestant or whosoeuer oppose themselues against their new found ou● imaginations With this spirit Bishop Barlow taketh vp Father Parsons otherwise a religious See D. Barlow his answere to the booke intituled The iudgment of a Catholike Englishmā c. concerning the we woath of Allegience pag. 67. 63. man and a worthy Deuine telling vs That he was a blacke-mouthed Shemey famous for nothing but for capitall infamyes a bastard by birth a libeller by custome a factionist in Society an expulst Academian rung out with bells as a carted strumpet with pannes for a gracelesse companion a Diabolicall Machiauellian a staine of humanity a corrupter of all honesty Againe A Camelion for his Profession a back-slyding Apostata a periured intruder a dissolute libertine in act in choice in maintenance a fugitiue with discontented renagates a viperous complotter against his Countrey a firebrand of treasonable combustions by pen and aduice and which of all other is most remarkable a Iesuite by proxy a Votary by substitution a Paduan Montebanke and Empericall Qua●saluer a disdainefull scorner of all reproofe or counsaile and yet a scorned Vassal by all the Popes he had serued a dog to snarle c. This cancker of youth this spawne of vipers this slaue of Satan c. A dead dog being while he liues a rotten carcasse of a poysoned Cur infected in his intralls and infecting with his sauour the ayre he breaths in and the land wherin he had his first breath a miching Cur a carrionly Cur c. as if he were the porter of Hades Carons mastiue Plutoes Cerberus he harrowes Tartar and I tremble to write it feignes with a wish Queene Elizabeths glorifyed soule in gastly Ghost to speake from Hell So farre Bishop Barlow Prelat-like Hence D. Luther against King Henry the Luth. in lib cont●● Regem Anglia eight rayleth thus calling him An enuious madd-foole babling with much spittle in his mouth more furious then madnes it selfe more dotish then folly it selfe endued with an impudent and whorish face without any one veine of Princely bloud in his body a lying Sophist a damnable rotten worme a Basiliske and progeny of an Adder a lying scurrill couered with the title of a King a clownish wit a dotish head most wicked foolish and impudent Henry And sayth further He doth not only lye like a most vaine scurrill but passeth a most wicked knaue thou lyest in thy throate foolish sacrilegious King Hence Erasmus a Confessour with Erasmus contra non sobriam Lutheri ●pistolam Fox and of good iudgment a wel meaning man with D. Reynolds telleth vs that Luthers Epistle breatheth deadly hatred is all full of impotent if not furious reproaches and malicious lyes He malepartly rayleth against Kinges and Princes when he lists extreme hatred desire of commaund and firebrands of inciters driue him out of the way he craketh naught but Diuells Satans Hobgoblins Witches Megeraes and such more then Tragicall speaches His mind can be satiated with no rayling he is besides himselfe with hatred he hath no sincerity no Christian modesty Neither are the Puritans so honny-mouthed as they would make men belieue for now then out of their aboundance of this spirit they bestow some few sprinklings vpon them who for their titles otherwise ought to be styled their Reuerend Fathers and the chiefest Worthyes of the Protestant Church Thus then as though they had dipped their pen in gall they salute the English Bishops telling vs They are right puissant poysoned persecuting Lib. 2. of dangerous positions cap. 11. and terrible Priests Cleargy Ministers of the Confocation house the holy league of subscription the crew of monsters and vngodly wretches that mingle heauen and earth togeather horned Maisters of D. VVhitguift in resp ad defension mapud Fitgsim in his Britan. p. 〈◊〉 the Conspiration house an Antichristian swinish rabble enemyes of the Ghospell most couetous wretches and popish Priests the Conuocation house of Diuels Beelzebub of Canterbury the chiefe of the Diuels But if they rage thus against their Reuerend Fathers what mildnes can we expect towardes their dearly beloued brethren Verily the taunts and contumelies of ministers against ministers sayth M. Ormerod are vnchristian they M. Ormerod picture of a Puritan fol. 3. refuse to salute one another wishing the plague of God to light vpon them saying they are damned And thus with whole Cart-loades of dirtifying words curses execrations and condemnations they besmeare and bedaube their opponents as els where I haue shewed which is a most manifest signe that the furious raging rayling Spirit doth much predominate among them But besides their Spirit of Contradiction their Spirit of Heresy their Spirit of Rayling there oftentimes rusheth out another no lesse deforme and vggly then the former which is the blacke Spirit of Belying their Aduersaryes for seing their Heresies cannot be maintained with the spirit of Verity and Truth they are enforced to vse the benefit of that Spirit which O slander in Epitom Cent. 16. pag. 796. See Bernard of VVors●p in his book of the Separatists Schism p. Campanus in Colloq latin Luthsom 2. c. de Aduer fol 354. is the enemy of that most noble Vertue to wit the foule Spirit of Lying falshood and Vntruth and indeed they so ioy and exult in this blacke art of lying as the Lutherans report how the Caluinists hould for

as well in the bread as in the dore and stone In his answere to Gardiner pag. 454. See M. Reynolds answere to M. Bruce his sermons p. 349. N. E. ep pag 9. prime Protestants will knock him ouer the thumbes and tell him that it is blasphemy to deny this to the omnipotent power of Christ He would haue you beleiue that you ought to yeild this respect to the Scriptures as to professe that they are a full and sufficient rule for precepts of Holines and necessary matters of faith But his learned brother M. Hooker will tell you another tale Of thinges necessary saith he the very chiefest is to know what bookes we are bound to esteem holy which point is confessed impossibl●● for M. Hook in his Eccl. po●icy l. 1. sect 14. the Scripture it self to teach for if any booke of Scripture did giue testimony to all the rest yet still that Scripture which giueth testimony to the rest would require another Scripture to giue credit vnto it neyther could we euer come to any pause whereon to rest vnlesse besids Scripture ther were some thing which might assure vs. And thus you may perceiue this Parson reiecting Traditions doth not beleiue the Scripture according to M. Hooker which notwithstanding this Parson tells vs is N. E. ep pag. 12. the ground of his faith which not beleeuing as he ought for any thing that we know he may Kemnit exam par 3. p. 200. D. Fulke sayth I cōfesse that Ambrose Augustin and Hierō held Inuocation of Saints to be lawfull In his Reioynder to Bristow pag. 5. Epist pag● 13. Symonds on the Reuelations pag. 57. be a Iew a Turke or an Infidell and so no fit man to bring your Honour to his faithlesse Congregation He would haue you beleiue that one Peter Gnapheus a pernicious Heretique was the first that shuffled in the Inuocation of Saints into the praiers of the Easterne Churches But Kemnitius a greater Clearke then this Parson is will conuince him of this grossely and tell him that the Inuocation of Saints was brought into the publique assemblies of the Church by Basil Nyssen and Nazianzen about the yeare 370. which was aboue a hundred yeares before Gnapheus was borne This Parson would haue your Honour beleiue that Images are not to be worshipped as though it were a new Inuention But his brother M. Symonds will tell him that it is not so new as he would haue you beleiue for according to him S Leo decreed that Reuerence Damas l. 4. cap. 17. should be giuen to Images which was about a 1200. yeares since and Damascene will tell Niceph. l. 1● hist c. 27. you that it is a Tradition of the Apostles and Nicephorus That the audacious spirit and impudent mouth of Xenaias was the first that euer vomited out this saying That the Images of Christ of those whom Christ loueth are not to be reuerēced and * M. Perkins sayth how Paulinus writeth That the B. of Hierusalem a● Easter yearely set forth the Crosse for the people to worship himselfe being the chief of the worshippers In his problem p. 81. In the answer to his epistle Luth. tones 5. VVite in psal 5. ● 166. in Galat. c. 50 fol. 416. Sebast Franc. Chron. part 11● f. 263 Theol Heidelberg in Protocol Frank●n in prae●●t ad Antha● Theol. Mansfeld in confess Mansfeld lac fo 120 M Bernard of VVorsop against the Separatists See dangerous positions for the Puritans against the Protestants And M. Barow and M. Smith against Bernard of VVorsop al both Puritans Protestāts others All his Epistles runnes in this veine of ●arring and warring against his learned brethren greater Doctours then himselfe stuffed vp with no fewer blacke lyes and vgly heresies then irreconciliable iarres and most manifest contradictions of the which I haue set downe twenty about the B. Sacrament onely and no fewer might be laid open about the rest if it were thought expedient But to shew how this contradicting spirit doth dominere in this Parson I thought them sufficient which is also inough to discouer the vgly spirit of schisme and heresy against whom God is not wont to fight by force or subtilty but with the spirit of giddines and disagreement for so saith D. Luther that the authors of schisme are disagreeing among themselues they bite and deuoure one another till at last they perish This the examples of all times do testify After that Affrick was Stanislaus Rescius in ●entur Euang ●ectarum Fitzberb of Policy and Religion part 2. pag. 449. ouerthrowen by the Manichees then presently followed the Donastes who disagreeing among themselues were deuided into three sects c. In our time the Sacramentaries first and then after the Anabaptists deuided themselues from vs nether of them are at vnity among themselues so allwaies sect bringeth forth sect and one condemneth another And the very same argument is yet further made manifest against the Anabaptists by Sebastian Francus the Deuines of Heidelberg and also against the Sacramentaries by the Deuines of Mansfeild by the Puritans against the Protestants in England and the Protestants against the Puritans and the Brownistes against them both so that Stanislaus Rescius numbreth among them 170. distinct sects and others far more and this euery one may the better belieue if he consider that it is very hard to find any two of the learned sort of them of one opinion teaching all principall matters of Religion Hence it commeth to passe that they are not afraid to censure and condemne one another of heresy For if we belieue * VVe seriously iudge the Zuingliās and all sacramentaryes to be heretikes aliens from the Church of God So Luth. thes 81. contra Lou. Ana●om 7. in defens verborum Coe●ae fol. 38 be sayth Touching the soule and spirituall matters we will auoyd them as long as we liue we will reproue and condemn them for Idolaters corrupters of Gods word blasphemers and deceauers and of them as of enemyes of the Ghospell we will sustaine persecution spoile of our goods whatsoeuer they shall do vnto vs. The Zuinglians of Zuricke complaine that Luther inueigheth against them as against obstinate Heretikes and such as are guilty to themselues of all impiety the most vile pestilent men that go on the ground Confess orthodoxa Eccles Tigur in praefat fol. 3. 4. Luther and the Lutherans Zuinglius Caluin and the other Sacramentaryes are damned Heretikes and if we giue credit to Zuinglius Caluin and his followers both Luther the Lutherans are guilty of the same crime And no lesse will D. Couell auerre of the Protestants and Puritans in D. Couell in iusta temperata defens pag. 07. art 11. England For least any thinke that our contentions sayth he are of small matters and that our difference is not great we haue both condemned one another of heresy if not Infidelity and of those pointes which quite ouerthrow the groundes