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 impossiblâ—â— for M. Hook in his Eccl. poâ—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 coÌ„fesse that Ambrose Augustin and HieroÌ„ held Inuocation of Saints to be lawfull In his Reioynder to Bristow pag. 5. Epist pagâ— 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. 1â— 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 reuereÌ„ced and * M. Perkins sayth how Paulinus writeth That the B. of Hierusalem aâ— 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. â— 166. in Galat. c. 50 fol. 416. Sebast Franc. Chron. part 11â— f. 263 Theol Heidelberg in Protocol Frankâ—n in praeâ—â—t ad Anthaâ— 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 ProtestaÌ„ts others All his Epistles runnes in this veine of â—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 â—entur Euang â—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 ZuingliaÌ„s and all sacramentaryes to be heretikes aliens from the Church of God So Luth. thes 81. contra Lou. Anaâ—om 7. in defens verborum Coeâ—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
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 grouÌ„d 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 ouâ— 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 EnglishmaÌ„ 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 Quaâ—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 contâ—â— 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 â—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 VVorsâ—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
a receiued principle and rule that it is lawfull to lye for the glory of Christ and those of the purer sort in England tell vs that the Protestants preach lies in the name of the Lord. And Campanus lets vs vnderstand that as certaine as God is God so certaine it is that Luther was a Diuelish lyar And that this Epistler hath reasonably well learned this lesson of lying you may perceiue partly out of that which hitherto we haue said partly out of this that he would N. E. ep pag. 3. haue you beleiue that in the article of Merits the Protestants subscribe to the Orthodoxal iudgment of S. Augustin which is so false as no lesse man then D. Luther himself calleth in scorne Hierome Ambrose Augustin Merit mongers of the ould Papacy Againe he would haue you beleiue that I cite D Iames to giue witnes against Wickliffe Epist pag. 5. that he was in some point an Anabaptist a Stoick which is indeed a false lye seing I do not so much as name D. Iames in the whole booke against Wickliffe This Parson would haue you beleiue that the Testimony of Protestants for the Papacy Epist pag. â— separatly considered is a worme-eaten pillar too weake for the supportance of that Religion But Bishop D. MortoÌ„ epist dedicat in his answere to the Protestant Apology D. VVhitale contr 292. c. 14. Morton will tell this Parson he lyes and informe your Honour That the testimony of the Aduersary is the greatest reason of satisfactioÌ„ And D. Whitaker That it must needes be a strong argument which is taken out of the confession of the Aduersary He would haue you beleiue that Watson his testimony is true affirming that the Iesuits do confesse that the ancient Fathers neuer touched â—pist p. 〈◊〉 the thing of Transubstantiation which for ought this Parson knoweth is a most grosse vntruth seing Watson publiquely at his death craued pardon of the Iesuits for the wrong he had done them and that he wronged them in this is so manifest as euery one may see in Zuarcz Bellarmine onely aboue 40. Fathers for the doctrine and beleife of Transubstantiation Againe he would haue you beleiue that Epist pag. 11. the Inuocation of Saints is not the ould way but some new innouation whereas D. Morton Morton Apol. par 1. p. 217. 218. will informe your Honour how the quite contrary is most true affirming that all Antiquity taught Inuocation of Saints This Parson would haue you beleiue that Preists radically do not beleiue TransubstantiatioÌ„ because some being required after coÌ„secration Epist pag. 8. refused to say God graunt I may haue no benefit by the bloud of Christ if it be not in the Chalice for this they might most lawfully refuse to do vpon some other ground although most firmely and constantly they all beleiued Transubstantiation This Parson perchance would haue you beleiue that Catholike Priests are like his companions who are wont to teach one thing and beleiue another No no this belongs to our new Rabbins as they confesse themselues For M. Iohn Musa this Parsons brother-minister Ioannes Matthefius de vita Luth. concio 12. fol. 147. saith Mathesius told me that one time he complayned very grieuously to Luther that those things which he preached to others he himself could not beleiue the which Luther hearing answeared Now blessed be God that the same happeneth to others that is wont to happen to me For hitherto I thought that none had done this but my self Was not this a Rogish tricke in these prime pillars and chiefe Reformers How can any giue theÌ„ credit if they iuggle thus in matters concerning either our cheifest good and saluation or our eternall ruine and destruction Besides all these wicked spirits our Reformers haue foure or fiue more with whom they are very familiar to wit the spirit of Pride the spirit of Liberty the spirit of Carnality the spirit of Blasphemy and lastly the Diuell himselfe who is as it were the Lord and Prince of all these But to speake a word of euery one Out of the spirit of Pride they swagger like Lucifer and condemne and contemne all Fathers all Councells and Churches For what haue we to doe with Fathers with flesh and bloud sayth D. Humfrey or what is it to vs what D. Humfrey in prafat ad Orig. Beza in his preface vpon the new Testament dedicated to the Prince of Conde ann 1587. Luth. lib. contra Regem angliae fol. â—480 the false Synods of Bishops do decree Seeing sayth Beza that Sathan was president in their assemblyes and Counâ—elis But to be briefe out of D. Luther who was the first Father you may take a scantling how to iudge of the rest Henry sayth he for his Massing sacrifice bringeth in the sayings of Fathers heere say I that by this meanes my sentence is confirmed for this it is which I sayd That the Thomisticall Asses haue nothing which they can alleadge but a multitude of men and the ancient vse But I against the sayings of men Fathers Angells and Diuells put downe the Ghospell which is the word of the eternall Maiesty heere I insult ouer the sayings of men though neuer so holy so that I care not though a thousand Augustines and Cyprians should stand against me And in another place hauing reiected Fathers Councells schooles and ages he thus concludeth Neither Luth. de seruo arbit apud Stephan in defens Apolog let the multitude magnitude latitude profoundity miracles sanctity of the Church of Saintes moue thee a iote all of them were damned if they thought as they write Out of the same Proud Spirit although by their owne confession they are couered ouer Caluin in antid Concil Trid-sess 6. cap. 5. 10. 13. 15. lib â—l Instit c. z. Pareus in Prologom ad Oscam Pros D. Luth. tom 1. in 1. Petr. c. n. from top to toe with filth vncleanes meere iniquity yet neuer thelesse they boast and brag that they are all holy and sanctifyed from their mothers wombe all certaine of predestinatiô iustification and saluation All equall in honour and dignity to S. Paul S. Peter the Mother of God and all the Saints in heauen that they all haue receaued the same treasure from God and all that good is as largely as they that they are all Saints and that he is accursed who doth not call himselfe a Saint In the meane tyme they thrust Christ Iesus out of his eternall throne telling Cart wrig 2. Repl. p. 191. Caluin in cap. 3. ad Galat. l. â— instit cap. 7. §. â— Beza in c. 17. Matt. vs That he was seene to be a miserable man truely a sinner doubtfull of his saluation deserued nothing of God but burst out into a voyce of despaire Thus they triumph in their Lucifer-like pride as I sayd against Christ and his Saintes although the Scripture which they would make the world belieue is their entire rule of
l. de sacra f. 411. 401. 337. Ibidem p 401. no reason be explained or excused for Luther clearly and manifestly confesseth that he will not acknowledge Christ to be his Sauiour if only his humanity had suffered He calleth him also Marcion and sayth he is guilty of most high blasphemy against the nature and essence of God And elswher against Luther he writeth thus If thou contumeliously go on in this sentence that the humanity of Christ Iesus is essentially and corporeally present wheresoeuer is his diuinity God willing we will bring thee to these straites that either thou shalt be forced to deny the whole Scripture of the new Testament or to acknowledg Marcions heresy This I say in good fayth we promise we will do Againe D. Bilson tells vs That the Protestants D. Bilson in his suruey p. 467. Idem in praefat p. 466. 474. defens pag. 126. 122. Bilson pag. 490 defen pag. 134. Bils pag. 496. 486. defens pag. 131. 136. Bill pag. 497. 503. defens pag. 197. 138. Bils p. 55. defens pag. 141. Bils pag 517. defens pag. 142. Parks ep dedicat pag. 1â—9 sect 20. cleare not Christ from sinne It was rife in the pulpits and vsuall in the Catechisms sayth he that the death of Christ Iesus on the Crosse and his bloud shed for the remission of our sinnes were the least cause and meanes of our Redemption And reiecting further these Protestants doctrines thus he relateth them Christs wil was contrary to Gods will Christ in his agony knew not Gods will Christ was forsaken both in body and soule Christ suffered hell torments Christ suffered the paines of hell Christ suffered the death of the soule the death of the soule is such paines and sufferings of Gods wrath as alwayes accompany them that are separated from the grace and loue of God God did forsake Christ. Thus you may see how our most B. Sauiour Redeemer of maÌ„kind consequently as well all Christians as all others are damned with him by these blasphemous Protestants Lastly M. Parkes tels vs That the person of Christ is prophanly spoken of the Scripture is falsifyed to fasten blasphemy vpon Christ heauen hell the Diuinity and Humanity yea the very soule and saluation of Christ our Sauiour himselfe is called in question But to conclude although it be an artiticle of our Creed That Christ shall come to iudge the quike and the dead and that he will render to euery one according to his workes yet D. Luther most blasphemously vomiteth out this hellish Luâ—h tom 1 Germ. VVittem fol. 273. §. 3. speach When Christ comes to thy mind as a Iudg which is to command thee to giue vp the reckonings of thy stewardship or of thy life now at an end be thou assured sayth Luther that he is not Christ but the Diuell himselfe To shew that they are tormented with the spirit of Atheisme will be witnesse worthy Zanchius in his epistle before his confesson pag. 7. D. King vpon lonas §. â—2 pag. 442. D. VVhitguift in his defence â—ract 3. c. â— p. 278. Zanchius who affirmeth That among other monsters Atheisme hath beene fetcht out of hell by the Ministers of Sathan in some of the reformed Churches And Doctour King late Bishop of London sayth So farre is it off that we are become true Israelits with Nathanael or but almost Christians with Agrippa that we are proued fully Atheists To whom we may add D. Whitguife Bishop of Canterbury who tells vs in plaine tearmes That the Church of England is replenished with Atheists And that they want not the Diuell to teach instruct them to be as it were a familiar friend with them to make them aquainted Hosp in bist Sacrament part altera fol. â—â—â— Courad Riss lib. Germ. contra Ioan. Hessi de Câ—â—a lib. â— with all these former spirits they will not deny themselues For Hospinian sayth That Luther being taught by the Diuell that the Masse was wicked and being ouercome with Sathans arguments did therupon abandone the Masse And another Protestant tels vs That Luther bought a familiar Diuell of Carolostade for four shillings And Luther himselfe blusheth not to speake thus The Diuell sleepeth neerer and oftener by me Luth. in Collo menâ— f. 271. 275. then my Katherine and Satan fauoureth me much more then he doth others He also tells vs That the cause why the Sacramentaryes do not vnderstand the Scripture is Luth. in colloq de vero Deo pag 33. Luth in colloq Pranck f. 18. Sâ—hlussel in prafat lib. de Theol. Caâ—uinist because they want the true opponent to wit the Diuell who at length is wont to teach them very well for when we haue not such a Diuell hanging about our neckes sayth Luther we are nothing but speculatiue Deuines But Conradus tels vs that for all this the Caluinists or SacrameÌ„taryes do not want the Diuell for their maister and suggester For it is certaine sayth he that the Sacramentaryes do destroy and ouerthrow the Testament of the sonne of God with dreames suggested vnto them by the blacke Diuell And againe D Luther sayth That we are held captiue by the Diuell as by our Prince and God so that we are forced to do what soeuer he will and Luth. tom 3. Germ. Ien f. 247. Luth. in colloq meÌ„sal de oper Dei p. 49. Vide concio Luth. de Domin loetaâ—e inter 27. concio VVittem ArgeÌ„t impress 46 fol. â—8 suggesteth vnto vs. Heere you see how Luther makes no bones to challeng the Diuell for his God And in another place I know not whether I teach truth or no sayth he for very often Sathan doth assault me and oppresse me so violently as altogeather I forget Christ. I haue the Diueill within me and I know him in his skin because he hath eaten more then a bushâ—lâ— of salt with me he is wont to walke with me in the Dormitory and especially I haue two pleasant Diuels who are Doctors of Diuinity in this Colledge and obseruers of all my actions Moreouer he was so deuout to the Diuell In colloq â—nensal Germ. fol. 281. 285. as he was wont to pray to him in this manner saying O holy Sathan pray for vs for we haue neuer offended thee O most clement Diuel Conradus also tells vs That the spirit of the Caluinists is the spirit of darcknes and that Sathan doth speake by the Caluinists as by his owne instruments And againe Conrad l. 3. Ther. Calu. art 8. Conrad ibid. in proaem Osiand in Euchir cont Calu. pag. 267. That it is more cleare then the Sunne shining at midday that not the true God but the Diuell himselfe did suggest to Zuinglius the Sacramentary heresy in a dreame And Osiander likewise sayth Let any godly or friendly Reader think what deadly poison Sathan doth power out into men vnder the Caluinian doctrine by which almost all Christianity is ouerthrowne And another famous Protestant
fayth hath no such blasphemous speaches against Christ but the quite contrary to wit That he was the splendour of his Father the figure of his substance without spot or blot of sinne the fountaine of all grace and vertue to whome was giuen a Name aboue all Names power both in heauen and earth to raise himselfe from death to life to ascend into heauen to sit at the right hand of his Father and to crush all his enemyes vnder his feet I do not deny but Spangeberge is somwhat Cyriacus Spangeb contra Stepha Agricol fol. â— a. more modest then others seeing that although he preferre Luther before all the Saints of God the Apostles yea and our B. Lady that thrice renowned Queene of Heauen yet he puts one before him to wit S. Paul saying Christus habet primas habeas tu Paule secundas At loca post Paulum proxima Luther habet First place to Christ the next to Paul Then Luther first of others all Heere hence it is no wonder that Conradus Risse tells vs in plaine tearmes That God did take from â—itzherb 2. part of policy and Religion pag. 453. â— 31. him to wit Luther the true spirit for his pryde and gaue him insteed thereof an angry proud and lying spirit c. Thus far of their spirit of pride The spirit of Liberty is the broad way that leadeth to perdition which indeed they haue made so broad as I do not see how the Diuell can well desire a borader For first they reiect the ten Commaundements as impossible the Caâ—â—â— lib. 2. instit c. 7. §. 5. Lawes of Moyses or the Ceremoniall law is abrogated and Christ our Sauiour made none and humane lawes do not bind in conscience and therefore they infer how they are freed from all Hence saith Caluin Christian liberty Caluin l. 3. instit c. 19. §. â— consisteth in three parts first that the consciences of the faithfull while they with the confidence of their Iustification do raise themselues aboue the law do forget the whole iustice thereof And after It is requisite that mention of the law being taken away they onely imbrace Gods mercy And § 4. Our consciences are free from the yoake of the law And § 7. he reiecteth all humane lawes as well Ecclesiastical as ciuill which are made about thinges of their owne nature indifferent The third part is saith he that we make no scruple of externall thinges which are of themselues indifferent but that we indifferently vse or omit them Hence he inferreth that no man is obliged to humaine lawes concerning fasting and holy daies This liberty of the Ghospell is founded in two principles the one is that the Pope is Antichrist for by this is taken away the Canon Law the other that we are not bound to obey Kinges and Princes if they commaund any thing not conteyned in Scripture and thereby are both Imperiall and Municipall which we call the common Lawes abolished Thus far of the Libertine spirit of Iohn Caluin which he may be thought to haue sucked from D. Luther and his most learned schollers Luth. de libertate Christiana Idem ad c. 2. ad Galat For thus discourseth D. Martin Onely Faith the Word doth raigne in the soule wherby it is manifest that only faith sufficeth a ChristiaÌ„ man for all thinges and that he needeth no workes for his Iustification and if he needeth no workes he needeth no Law if he need no law he is free from the law and it is true that the law is not made for the iust Thus argueth Luther vpon the same ground he affirmeth resolutely els where Onely Faith is necessary that we may be iust al other things are most free nether commanded any more nor prohibited Luth in c. 7. ep 1. ad Cor â— And againe in another place Thou art bound to God in nothing but to beleiue and confesse him in all other thinges he maketh thee free that thou maiest do according to thine own will without any offence of conscience This being the doctrine of Luther the Maister it is not to be woÌ„dred at if some of his schollers haue drawen out these the like positioÌ„s all tending to the enlarging of the liberty of this fifth new inuented Ghospell The law say they is not worthy to be called Confessio MaÌ„sfâ—ld in secta Antinomorum the VVord of God if thou be a whoore or a fornicatour or an Adulterer or any other sinner whatsoeuer onely beleiue and thou art in the way of sauation euen when thou stickest fast in the very middest of thy sinne The ten Commandments belong to the Court but not to the Pulpit Whosoeuer haue any thing to do with Moyses do go the right way to the Diuell c. The saying of Peter Make sure your vocation by good workes is vnprofitable Whensoeuer thou hast any cogitation that any meanes is to be vsed that men may be good honest and holy chast thou art already gone astray from the Ghospell Heereupon sayth D. Luther Let vs take heed of sinnes but especially of good workes And others tell vs How we ought to pray to God that we may remaine constant euen vnto the end without all good workes seeing that good workes are not necessary but hurtfull and pernicious to our saluation And that Christians with good workes belong to the Diuell To the which they adding that the best worke they do can be no better then a mortall sinne we inferre that they are bound in conscience neuer to do any good worke And because their fayth according to D. VVhitak Fides aut est perpetua aut nulla contra Camp rat 8. pag 143. Luth. in 2. part Postillae printed ArgeÌ„t Germ. an 1537. fol. 140. Luth. tom 1. ep lat n. folio 334. ad 1 hilippum D. Whitaker once had can neuer be lost they may giue full scope and loose their raines largely to all liberty and loosenes of life For as nothing doth iustify but fayth so nothing sayth Luther doth damne but infidelity And althogh the Apostle tell vs That Fornicators Adulterers and such like shall not enter into the kingdome of heauen Yet out of D. Martin Sinne cannot withdraw vs from Christ although we should commit fornication and murder a thousand times a day But truely if we may be as great Saints in glory as the Apostles our B. Lady the thrice renowned Mother of God or any other Saint in heauen how great soeuer and yet haue liberty to kill and murther a thousand tymes a day contemne all lawes both of God and man neuer fast or do any worke of pennance who will say that this way to heauen is straite and not rather so broad as all the blacke spirits in hell for the increase of sinne and amplifying of the Diuels Kingdome can scarce inuent a broader But if we add that of M. Wotton who tels vs That sinne is remitted as soone as committed VVotton in his answere