Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	church_n	holy_a	7,200	5	5.2401	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76258	Certamen religiosum or, a conference between His late Majestie Charles King of England, and Henry late Marquess and Earl of Worcester, concerning religion; at His Majesties being at Raglan Castle, 1646. Wherein the maine differences (now in controversie) between the Papists and the Protestants is no lesse briefly then accuratly discusss'd and bandied. Now published for the worlds satisfaction of His Majesties constant affection to the Protestant religion. By Tho: Baylie Doctor in Divinity and Sub-Deane of Wels.	Bayly, Thomas, d. 1657?; Charles I, King of England, 1600-1649.; Worcester, Henry Somerset, Marquis of, 1577-1646.	1649 (1649)	Wing B1506; Thomason E1355_1; ESTC R209153	85,962	251

I would faine see it and as faine confide in that of which I had reason to be confident Marq. Take Gidions three hundred men and let the rest begon King Your Lordship speaks mistically will it please you to be plaine a little Marq. Come I see I must come nearer to you Sir It is thus God expected a worke to be done by your hands but you have not answered his expectation nor his mercy towards you when your Enemies had more Cities and Garisons then you had private families to take your part when they had more Cannon then you had Muskets when the people crowded to heap treasures agaidst you whilst your Majesties friends were faine here and there to make a gathering for You when they had Navies at Sea whilst Your Majesty had not so much as a Boat upon the River whilst the odds in number against you was like a full crop against a gleaning then God wrought his miracle in making Your gleaning bigger then their vintage he put the power into your hand and made You able to declare Your self a true man to God and gratefull to Your friends but like the man whom the Prophet makes mention of who bestowed great cost and paines upon his vineyard and at last it brought forth nothing but wilde grapes so when God had done all these things for You and expected that You should have given his Church some respit to their oppressions I heard say You made vowes that if God blest You but that day with * Nazeby Fight Victory you would not leave a Catholike in Your Army for which I fear the Lord is so angry with You that I am afraid he will not give you another day wherein you may so much as trie your fortune Your Majesty had forgot the monies which came unto you from unknown hands and were brought unto you by unknown faces when yau promised you would never forsake your unknown friends you have forgotten the miracalous blessings of the Almighty upon those beginnings and how have you discountenanc'd distrusted dis-regarded I and disgraced the Catholiques all along and at last vowed an extirpation of them Doth not your Majesty see clearly how that in the two great Battailes the North and Nazeby God shewed signes of his displeasure when in the first your Enemies were even at your mercy confusion fell upon you and you lost the day like a man that should so wound his Enemies that he could scarce stand and afterwards his own sword should fly out of the hilt and leave the strong and skilfull to the mercy of his falling enemies and in the second and I fear me the last Battaile that e're you 'le fight whilst your men were crying victory as I hear they had reason so to do your sword broke in the aire which made you a fugitive to your flying enemies Sir I pray pardon my boldnesse for it is Gods cause that makes me so bold and no inclination of my own to be so and give me leave to tell you that God is angry with you and will never be pleased untill you have taken new resolutions concerning your Religion which I pray God direct you or else you 'le fall from nought to worse from thence to nothing King My Lord I cannot so much blame as pitty your zeal the soundnesse of Religion is not to be tried by dint of sword nor must we judge of her truthes by the prosperity of events for then of all men Christians would be most miserable we are not to be thought no followers of Christ by observations drawne from what is crosse or otherwise but by taking up our crosse and following Christ neither do I remember my Lord that I made any such vow before the Battaile of Nazeby concerning Catholiques but some satisfaction I did give my Protestant Subjects who on the other side were perswaded that God blest us the worse for having so many Papists in our Army Marq. The difference is not great I pray God forgive you who have most reason to aske it King I think not so my Lord. Narq Who shall be judge King I pray my Lord let us sit down and let reason take her seat Marq. Reason is no judge King But she may take her place Marq. Not above our Faith King But in our arguments Marq. I beseech your Majesty to give me a reason why you are so much offended with our Church King Truly my Lord I am much offended with your Church if you meane the Church of Rome if it were for no other reason but this for that she hath foisted into her legend so many ridiculous stories as are able to make as much as in them lies Christianitie it self a fable whereas if they had not done this wrong unto the tradition of the primative Church we then had left unto us such rare and unquestionable verities as would have adorned and not dawb'd the Gospel whereas now we know not what is true or false Marq. Sir if it be allowed to question what the Catholick Church holds out for truth because that which they hold forth unto us seemes ridiculous and to picke and chuse verities according to our own fancie and reject as novelties and forgeries what we please as impossibilities and fabulous The Scriptures themselves may as well suffer by this kind of tolleration for what more ridiculous then the Dialoge between Balaam and his Ass or that Sampsons strenght should be in his hair or that he should slay a thousand men with the Jaw-bone of an Ass The Disputation betweeen Saint Michael and the Devil about the body of Moses Philip's being taken up in the air and found at Aroties with a thousand the like strange and to our apprehension if we look upon them with carnall eyes vaine and ridiculous but being they are recorded in Scripture which Scripture we hold for truth we admire but never question them so the fault may not be in the tradition of the Church but in the libertie which men assume to themselves to question the tradition And I beseech Your Majestie to consider the streakes that are drawne over the Divine writ as so many delenda's by such bold hands as those the Testaments were not like the two Tables delivered into the hands of any Moses by the immediate hand of God neither by the Ministration of Angels but men inspired with the holy Ghost writ whose writings by the Church were approved to be by inspiration which inspirations were called Scripture which Scriptures most of them as they are now received into our hands were not received into the Cannon of the Church all within three hundred years after Christ why may not some bold spirits call all those scriptures which were afterwards acknowledged to be Scripture were not before forgeries Nay have not some such as blind as bold done it already Saint Hier was the first that ever pickt a hole in the Scriptures and cut out so many books out of the word of God with the

wish that all Controversies betwixt you and Us were as well decided I am fully satisfied in this point Doctor May it please Your Majestie A great many Controversies between us and the Papists might be soon decided if the Churches revennues which were every where taken away more or less where differences in Religion in several parts of the world did arise in the Church were not an obstacle of the reunion like the stone which the Crab cast into the Oyster which hindred it from ever shutting it self again like the division which happened between the Greek and Latin Church Photinus intrudes himself into the Patriarch-ship of Constantinople over the head of Ignatius the lawfull Patriarch thereof whom the Pope preserved in his Communion and then the difference of the Procession of the holy Ghost between those two Churches was fomented by the sayd Photinus least the wound should heale to soone and the patient should not be held long enough in cure for the benefit of the Chyrurgion Sacriledge hath brought more divisions then the nature of their causes have required and the universities play with edged tools whilst hungry stomacks run away with their meat wherefore since Your Majestie was pleased to discharge the watch that I had set before the door of my lips I shall make bold to put Your Majestie in mind of houlding my Lord to the demand which Your Majestie once made unto his Lordship concerning the true Church for if once that Question were througly determined all Controversies not onely between Your Majestie his Lordship but also all the Controversies that ever were started would soon be decided at a short race end and without this we take away the meanes of reconciliation For I must confesse ingeniously yet under the highest correction that there is not a thing that I ever understood less then that assertion of the Scriptures being judge of Controversies though in some sence I must and will acknowledge it but not as it is a book consisting of papers words and letters for as we commonly say in matters of civil differences the Law shall be the Judge between us we do not mean that every man shall run unto the Law books or that any Lawyer himself shall search his Law-cases and thereupon possess himself of any thing that is in question between him and another without a legall trial and determination by lawfull Judges constituted to that same purpose In like manner saving knowledge and Divine Truths are the portion that all Gods children layes fast claime unto yet they must not be their own carvers though it is their own meat that is before them whilst they have a mother at the table They must not slight all Orders Constitutions Appeales and Rules of Faith Saving knowledge and Divine Truths are not to be wrested from the Scripture by private hands for then the Scripture were of private interpretation which is against the Apostles Rule neither are those undefiled incorruptible and immaculate inheritances which are reserved for us in heaven to be conveighed unto us by any Privy-seales For there is nothing more absurd to my understanding then to say that the thing contested which is the true meaning of the Scriptures shall be Judge of the Contestation no way inferiour to that absurditie which would follow would be this if we should leave the deciding of the sence of the words of the Law to the preoccupated understanding of one of the Advocates neither is this all the absurditie that doth arise upon this Supposition for if you grant this to one you must grant it to any one and to every one if there were but two how will you reconcile them both If you grant that this judicature must be in many there are many manyes which of the manyes will you have decide but that and you satisfie all For if you make the Scripture the Judge of Controversie you make the reader Judge of the Scripture as a man consists of a soul and body so the Scripture consists of the letter and the sence if I make the dead letter my Judge I am the greatest and simplest idolater in the world it will tell me no more then it told the Indian Emperour Powhaton who asking the Jesuite how he knew all that to be true which he had told him and the Jesuite answering him that Gods word did tell him so The Emperour asked him where it was he shewed him his Bible The Emperour after that he had held it in his hands a prittie while answered It tells me nothing But you will say you can read and so you will find the meaning out of the significant Character and when you have done as you apprehend it so it must be and so the Scripture is nothing else but your meaning wherefore necessitie requires an external Judge for determination of differences besides the Scriptures And we can have no better recourses to any then to such as the Scripture it self calls upon us to hear which is the Church which Church would be found out King Doctor Saint John in his first Epistle tells us that the holy Scripture is that to whose truth the Spirit beareth witness And John the Evangelist tells us that the Scripture is that which gives a greater Testimonie of Christ then John the Baptist Saint Luke tells us that if we believe not the Scripture we would not believe though one were risen from the dead and Christ himself who raised men from death to life tells us they cannot believe his words if they believe not in Moses writings Saint Peter tells us that the holy Scriptures is surer then a voice from heaven Saint Paul tells us that it is lively in operation and whereby the Spirits demonstrates his power and that it is able to make a man wise to salvation able to save our soules and that it is sufficient too to make us believe in Christ to live everlasting John 20. As in every seed there is a Spirit which meeting with earth heat and moisture grows to perfection so the seed of the word wherein Gods holy Spirit being sowen in the heart inlivened by the heat of faith and watered with the teares of repentance soon fructifies without any further Circumstance Doctor It doth so but Your Majestie presupposes all this while husband-men and husbandery barnes and threshing floures winnowing and uniting these severall graines into one loafe before it can become childrens bread All that Your Majestie hath said concerning the Scriptures sufficiencie is true provided that those Scriptures be duly handled for as the Law is sufficient to determine right and keep all in peace and quiteness yet the execution of that sufficiencie cannot be performed without Courts and Judges so when we have granted the Scriptures to be all that the most reverend estimation can attribute unto them yet Religion cannot be exercised nor differences in Religion reconciled without a Judge For as Saint Jerom tells us who was no great friend to Popes or Bishops Si

power to seize upon its prey but is endued with a lively spirit able to overcome the greatest ignorance yet there is a quick sented assistant called Ecclesia or Church which is derived from a verbe which signifies to call which must be the Jack-call to which this powerfull seeker after this prey must joyn it self or else it will never be able to find it out and when we are called we must go soberly to work untill by this meanes we have attained unto the true understanding and sight thereof and then let the Lion like the Eagle Maher-shalal-hashbaz as the Prophet Esay cap. 8. v. 3. tells us make hast to the prey make speed to the spoile Saint Paul confirmes the use of this Etimologie writing to the Corinthians viz. To the Saints called and the Ephesians cap. 4. he tells us if ye would be in one body and in one spirit and of one mind you must be as you are called in our hope of your vocation and in his Epistle to the Colossians cap. 3. he tells us that if we will have the peace of Christ to rule in our hearts that is it by which we are called in one self body where we must allovv a constitution or Societie of men called to that purpose and whose calling it is to procure unto us this peace and unitie in the Church or we shall never find it Thus when dissention arose between Paul and Barnabas concerning Circumcision their disputations could effect nothing but heat untill the Apostles and Elders met together and determined the matter there must be a society of men that can say bene visum fuit nobis spiritui sancto or else matters of that nature will never be determined vvhich societie is there called the Church vvhich Church we are to find King I pray my Lord what do you meane by the holy Catholick Church do you meane the Church of Rome Marq. I do so King My thinks it should be inconsistent with it to be both universall and particular Marq. No more then it is inconsistent for the Generall of Your Army to be Generall of all Your Officers and Souldiers and yet a particular man By the word Roman we intend not the particular Church of Rome but all the Churches which adhere and are joyned in Communion with the Roman Church as by the Jewish Church was not onely meant the Church of Judah onely but of all the other Tribes which had Communion with her the word Catholick is taken in three severall sences formally causually and participatively In the first sence the Societie of all the true particular Churches united in one self-same Communion is called Catholick Causually the Roman Church is called Catholick for as much as she infuseth universalitie into all the whole body of the Catholick Church wherefore being a Center and begining of Ecclesiasticall Communion infusing unitie which is the form of of universalitie into the Catholick Church She may be called Catholick Participatively because particular Churches agree and participate in Doctrine and Communion with the Catholick King You have satisfied me why the Church of Rome in your sence may be called Catholick but you have not yet satisfied me why other Churches may not be called causually as much Catholik as she being the Greek Church hath infused as much universalitie into the wholy body of the Catholick Church as she did and was both center and circumference as much as ever she was Marq. Sir as to this point I shall refer Your Majestie to the learned reply that the profound Card. Peroon so respectfully and learnedly made to Your royall Father his Apologie wherein this point is largely and to my apprehension fully answered But will Your Majestie either give or take either let me shew you this Church or else do Your Majestie shew it me King My Lord if you can shew it me I shall not shut mine eyes against it But at this time truly my Lord I can hardly hold them open My Lord I pray will you set down your mind in writing and I will promise you it shall want no animadvertion and that I will give you my clear opinion concerning it Marq. O Sir Literae scriptae manent I do not like that what I speak here to Your Majestie I can promise my self so much from Your goodness that no bad Construction shall be made of what I speak But if my writing should come into other folkes hands I may justly fear their comments wherefore I desire to be excused King My Lord I hould it more convenient so to doe I will promise you that I will let no eyes but mine own view your Paper and I will returne it to you again by the Doctor Marq. Vpon that Condition I am contented I have one request more unto Your Majestie that You would make one Prayer to God to direct You in the right way and that You would lay aside all prejudice and self-interest and that You will not so much fear the Subject as the Superiour who is over all and then You cannot do a miss King My Lord all this shall be done by the Grace of God Whereupon the Marquess called upon me to help him so that he might kneel and being upon his knees he desired to kiss His Majesties hand which he did saying Sir I have not a thought in my heart that tends not to the service of my God and you and if I could have resisted this motion of his Spirit I had desisted long ago but I could not wherefore on both my knees I pray to his Divine Majestie that he will not be wanting to his own Ordinance but will direct Your understanding to those things which shall make You a happy King upon Earth and a Saint in Heaven And thereupon he fell a weeping bidding me to light His Majestie to His Chamber As the King was going he said unto the Marquess My Lord it is great pittie that you should be in the wrong Whereat the Marquess soon replyed It is greater pittie that You should not be in the right The King said God direct us both The Marquess said Amen Amen I pray God Thus they both parted and as I was lighting His Majestie to His Chamber His Majestie told me that he did not think to have found the old Man so ready at it and that he believed he was a long time putting on his armour yet it was hardly proofe To which I made answer that I believe his Lordship had more reason to wonder how His Majestie so unprepared could withstand the on set The King being brought to His door commanded me that before I brought him his Lordship Paper I should peruse it and give him my opinion of it Which I promised to obey and so returned to the Marquess whom I found in the dark upon his knees whom I did not disturbe but when he rise he said unto me Doctor I will tell you what I was doing I was giving God thanks that he had preserved the use

and whose opinions are most approved of by the Primitive times Fathers and what ground your late Divines have built their new opinions upon and then I shall give your Majesty an answer to the objection which you make against our Church viz. That she hath forsaken her first love and fallen from the principles which she held when she converted us to Christianity But first to the removall of those rubs in our way and then I shall shew as much reverence to the Scripture as any Protestant in the world and shall endeavour to shew your Majesty that the Sctiptures are the Basis or foundation upon which our Church is built Your Majesty was pleased to urge the errors of certain Fathers to the prejudice of their authority which I conceive would have been so had they been all Montanists Rebaptists all Anthropomorphists and all of them generally guilty of the faults where-with they were severally charged in the particulars seeing that when we produce a Father we doe not intend to produce a man in whose mouth was never found guile the infallibility being never artributed by us otherwise then unto the Church not unto particular Church-men as Your Majesty hath most excellenly observed in the failings of the holy Apostles who erred after they had received the holy Ghost in so ample manner but when they were all gathered together in Councell and could send about their edicts with these capitall letters in the front Visum est spiritui sancto nobis Acts 15. 28. then I hope your Majesty cannot say that it was possible for them to erre So though the Fathers might erre in particulars yet those particular errors would be swallowed up in a generall Councel and be no more considerable in respect of the whole then so many heat-drops of error can stand in competition with a cloud of witnesses to the divine truth be no more prejudiciall to their general determinations then so many exceptions are prejudicial to a general rule Neither is a particular defection in any man any exception against his testimony cept it be in the thing wherhin he is deficient for otherwise we should be of the nature of the flies who only prey upon corruption leaving all the rest of the body that is whole unregarded Secondly Your Majesty taxes generall Councels for committing errors If Your Majesty would be pleased to search into the times wherein those Councels were called Your Majesty shall find that the Church was then under persecution and how that Arrian Emperours rather made Assemblies of Divines then called any generall Councels and if we should suppose them to be generall and free Councels yet they could not be erroneous in any particular mans judgement untill a like generall Councel should have concluded the former to be erroneous except you wil allow particulars to condemn generals private men the whol Church all generall Councels from the first unto the last that ever were or shall be maks but one Church and though in their intervails there be no session of persons yet there is perpetuall virtue in their decretals to which every man ought to appeal for judgment in point of controversie Now as it is a maxim in our law Nullum tempus occurrit regi so it is a maxim in divinity Nullum tempus occurrit deo Vbi deus est as he promised I will be with you alwaies unto the end of the world that is with his Church in directing her chief Officers in all their consultations relating either to the truth of her doctrine or the manner of her discipline wherefore if it should be granted that the Church had at any time determined amiss the Church cannot be said to have erred because you must not take the particular time for the Catholick Church because the Church is as well Catholick for time as territory except that you will make rectification an error For as in civil affairs if that wee should take advantage of the Parliaments nulling former Acts and thereupon conclude that we will be no more regulated by its lawes we should breed confusion in the Common-wealth for as they alter their lawes upon experience of present inconveniences so the Councels cange their decrees according to that further knowledge which the holy writ assures us shall encrease in the latter daies provided that this knowledge he improved by means approved of and not by every enthusiastick that shall oppose himself against the whole Church If I recall my own words it is no error but an avoidance of error so where the same power rectifies it selfe though some things formerly have been decreed amiss yet that cannot render the decrees of generall Councels not binding or incident to error quoad ad no● though in themselves and protempore they may be so As to Your Majesties objecting the errors of the holy Apostles and pen-men of the holy Ghost and Your inference thereupon viz. That truth is no where to be found but in holy Scripture under Your Majesties correction I take this to be the greatest argument against the private spirit urged by your Majesty its leading us into all truth that could possibly be found out For if such men as they indued with the holy Ghost inabled with the power of working miracles so sanctyfied in their callings and enlightened in their understandings could erre how can any man lesse quallified assume to himself a freedome from not erring by the assistance of a private spirit Lastly as to Your Majesties quotations of so many Fathers for the Scriptures easines and plainnesse to be understood If the Scriptures themselves doe tell us that they are hard to be understood so that the unleaned and unstable wrest them to their own destruction 2 Peter 3. 16. and if the Scripture tells us that the Eunuch could not understand them except some man should guide him as Acts 8. 13. and if the Scripture tels us that Christs own Disciples could not understand them untill Christ himself expounds them unto them as Luke 24. 25. and if the Scriptures tell us how the Angel wept much because no man was able either in heaven or earth to open the Book sealed with seven seals nor to look upon it as Apoc. 5. 1. then certainly all these sayings of theirs are either to be set to the errata's that are be hind their books or else we must look out some other meaning of their words then what Your Majesty hath inferr'd from thence as thus they were easie id est in aliquibus but not in omnibus locis or thus they were easie as to the attainment of particular salvation but not as to the generall cognisance of all the divine mystery therein contained requisite for the Churches understanding and by her alone and her consultations and discusments guided by an extraordinary and promised assistance only to be found out of which as to every ordinary man this knowledge is not necessary so hereof he is not capable First we hold the reall presence

about the Scripture all Consent and Credit the Fathers adhere to the Councels submit to the holy Sea of Rome And the Divisions that are are but humane dissentions as is confessed by Luther i Tom. 7. fol. 380. Beza k Beza Epist 1. Whitaker l Whit. de Eccles Cont. Bell. Cont. 2. q. 5. p. 327. Fulk m Fulk ag Hesk. Sand. c. c. pag. 293. c Thus Religion being at Vnity with it self is the true Speculum Creatoris or looking glass of the Creatour wherein the full proportion of a Deity may be seen but once broken into pieces it may represent divers faces but no true proportion and loseth at once both its value and its virtue I have thus presented Your Majestie with a view of the Catholick Religion asserted by the Fathers and the Protestant Religion asserted by their founders I shall humbly desire Your Majesties further patience that Your Majestie will be pleased to consider the lives and Conversations of the one and of the other First the rare Sanctity and admired holinesse which all ages and writers have ascribed unto these holy Fathers And the strange and unheard of blasphemies vilenesse and wickednesse that are cast upon the other not by any of their Adversaries but by themselves upon one another If these testimonies had been by any of our side I could not have expected credit but being by Protestants themselves I cannot see how it should be denied Luther confesseth saith the learned Protestant Hospinian that he was taught by the devil that the Masse was naught and overcome with the devils reasons he abolisht it a Hist Sacr. part ult fol. 131. The same confessed by himselfe b Tom. 7. Witt. fol. 228. Lingeniously confesse saith Luther that I cannot henceforth place Zwinglius in the number of Christians c Tom. 2. Germ. fol. 190. and further he affirms that he had lost whole Christ d In fol. 182. after the manner of all Zwinglius saith Schlusselburg Hereticks was stricken with the spirit of giddinesse and blindnesse deriving it from the etemologie of his name in dutch von dem Schwindel e lin 2. act 1. Gualterus cals Zwinglius the autor of war the disturber of peace proud and cruel and instances in his strange attempt against the Tygurnis his fellows whom he forced by want and famine to follow his doctrine and that he dyed in armor and in the warre f In apolog pro Zwing 1. tom fol 30 31. and Osiander Epist Cent 16. p 203. And Luther saith he dyed like a thiefe because he would compell others to his error g Luther collog lat tom 2. ca de Advers And he saith further that he denyed Christ and is damn'd h Luth col lat tom 1. c. de dam inferno He tels us also that the devil or the devils dam used to appear to Carolo 's and taught him the exposition of this is my body i Tom 3. Jen Germ fol. 68. so Chemnitius de caena p. 214. As also that he possessed him corporally and that he was possessed with more devils then one k Luth loc com class 5. c. 15. p 47. Neither would he have any man wonder that he cals him devil for he saith he hath nothing to do with him but has only relation to him by whom he is obsest who speaks by him l Luth tom 3. Jen fol 61. The last apparition of the devil to him which was three daies before his death is recorded by Albert. m Cont. Carlost fol 6. See Jo Schutz li 50. caus c. 50. If you look into Bezas Epigrams printed at Paris An. 1548. you will find pritty passages concerning his boy Andebers and his wench Candida and the businesse debated at large concerning which sinne is to be preferr'd and his chusing the boy at last Sclusselberg said that Peter Martyr was a heretick and dyed so n Theol Calv li 2. act 1. Nicolaius Selneverus said that Oecolampadius in his doctrine built upon the sand o Seln part c. Ennarrat ger in Psa fol 215. And Saith Luther Emser and Oecolampadius and such like were hiddenly slain by those horrible blowes and shakings of the devill p Luth tom 7. fol 30. Simlerus saith that Brentius Miricus and Andrew Musculus in their writings did nothing else but make way for the devil q Siml in vita Bulling fol 55. Luther saith Calvin was infected with many vices I would he had bin more carefull in correcting his vices r Calv alledged by Schlusselb theol cal lib 2. fol 126. God for the sin of pride wherewith Luther exalted himselfe took away his true spirit Å¿ Cont Rheg l Germ cont Jo Hess de coena domini We have found saith Oecalompadius in the faith and confession of Luthers 12. Articles whereof some are more vain then is fitting some less faithfull and over-guilefully expounded others again are false and reprobate but some there are which plainly dissent from the word of God and the Articles of Christian faith t Oecol resp ad Luth confess See Zuenckfeld praef super prae cept fidei artic Ho spin hist Sacra part 2. fol 5. Thou O Luther saith Zwinglius corruptest and adulterest the Scripture imitating therein the Marcionists and the Arians u Zwing tom 2. fol 412. In translating and expounding of Scripture Luthers erros are many and manifest w Bucer dial Cont Melanct Zwinglius tels us that Luther affirms some times this and some times that of one and the same thing and that he is never at one with himself taxing him with inconstancy and lightnesse in the word of God a Zwing tom 2. fol. 458. That he cares not what he saith though he be found contradicting the Oracles of God b Zwing tom 2. resp ad confes Luth As sure as God is God so sure and devilish a lyer is Luther c Jo Camp colloq lat Luth tom 2. c. de adv f. 354 Luthers writings contain nothing but railing and reproaches insomuch that it maketh the Protestant Religion suspected and hated d Tigur confesseth Orthod fol 122 123. He cals an anointed King Hen. 8. of England a furious dolt indued with an impudent and whorish face without a vein of princely bloud in his whole body a lying Sophist a damnable rotten worm a basilisk the progeny of an Adder scurrilouslyer covered with title of a King a clown a block-head foolish wicked and impudent Henry and saies that he lies like a scurrilous knave and thou liest in thy throat foolish and sacrilegious King e Luth tom 2. fol 333 334 335. 338. 340. Nor did he less rail at other Princes as at the Duke of Brunswick in his Book called Wider hans worst written purposely against him as also against the Bishop of Mentz one of the Princes Electors f Tom 3. Germ fol 533. 339. 360. And against the Princes of Germany g

Tom 2. Germ fol 190. 200. No marvail that he saith that he had eaten a peck or two of Salt with the Devil and that he knew the Devil very well and that the Devil knew him again h Luth conc de turb sedant No marvail that he confessed of himselfe that the Devil sometimes passed through his brains i Tom 3. Ien Germ fol 485. No marvail that he said the Devil did more frequently sleep with him and cling to him closer then his catharine k Luth Colloq mens Germ fol 281. No marvail that he said that the Devil walked with him in his bed-chamber and that he had one or two wonderfull Devils by whom he was diligently and carefully served and they no small Devils but great ones yea Doctors of divinity amongst the Devils l Luth. 16. fol 275. No marvell that his fellow Prot. could wonder how marvelously he bewrayed himselfe with his Devils and that he could use such filthy words so replenished with all the Devils in Hell m Tigur tract 3 cont supra Luth confessio No marvell that they said that never any man writ more filthily more uncivilly more lewdly and beyond all bounds of Christian modesty then did Luther n Tigur theol Orthod confess fol 10. No marvell that he is so taxed for his obsceanity in his Henzius Anglicus against King Hen. the eight for his beastlinesse in his Hans worst against the Jewes for his filthy mentioning of Hogs for his stincking repetition of turds and dunghils in his Schemhamphorise But if you will hear of his master piece you must read the Booke which he writ against the Pope where he asks him out of what mouth O Pope dost thou speak is it out of that from whence thy farts do burst If it come thence keep it to thy self if it comes from that wherein thou powrest thy Corifca wine let the Dog fill that with his excrements good Asse doe not kick kick not my little Pope O my dear Asse doe not so fie how this little Pope hath bewrayed himself o Luth cont pontif Rom adiab fund in tom 8. Jen p 207 208. Is this the way to win to his side or to gaine souls to Christ or to reform Churches or to confute heresies It is observed that Saint Paul in his Epistles repeated the sacred name of Jesus 500 times and it is the observation of the learned Tygurin Divines that so many times Luther hath used the name of Devil in his Bookes and it is no marvail that they burst out into this admiration How wonderfull is Luther here with his Devils what impure words he useth with how many Devils doth he burst p Theol Tigur confess Germ fol 3. part 3 fol 114 Nor marvail that Zwinglius saith to him we fill not our Books with somany Devils nor doe we bring so many armies of Devils against thee q Zwing tom 2 fol 381 If you can expect to gather figges from thorns or grapes from thistles then ye may expect words from a sanctified spirit to proceed from such a mouth else not What should I say more Melancthon tels us that Carolostadius was a barbarous fellow without wit without learning without common sense in whom was no sign of the holy Ghost but manifest tokens of impiety r Melanct Epist ad freder micon Hosp hist Sac. Lastly Hutterus Beza's own fellow Protestant thus saies of him and casts this dirt in his face which is so shamelesse a testimony that you must give me leave to throw a latine vail over it viz. Beza in fine libri de absentia corporis Christi in coena scribit Candidae sive Amascae suae culum imo partem diversam magis adhuc pudendam mundiora esse quam illorum ora qui simpliciter verbis Christi inherentes credant se praesens Christi Corpus in coena sacra ore suo accipere Å¿ Hut exblic lib concord art 7. p. 703. And another Beza by his most filthy manners was a disgrace to honest Discipline who in sacrilegious verse published to the world his detestable loves his unlawfull carnall acts whoredoms and fowl adulteries not content that himself only should like a hog wallow in the durt of wicked lusts but he must also polute the ears of studious youth with his filth t Tilm. Heshus Ver. Sanc. Conf. I could inlarge my Paper to a volume of like instances in others but these are the prime reformers of the Protestant Churches and how the people edified under their Doctrine these Narratives from their own mouthes shall tell you When we were seduc'd by the Pope saith Luther every man did willingly follow good works and now every man neither saith nor knoweth any thing but how to get all to himself by exactions pillage theft lying usury u Luth. Dom. 26. post Trin. See Mr. Stubs motive to good works p. 44. 45. Certainly to speak the truth there is many times found Conscionabler and plainer dealing amongst most Papists then among many Protestants And if we look narrowly to the ages past we shall find more godlines devotion and zeal though blind more love one toward another more fidelity and faithfulness every way in them then is now to be found in us a Mr. Stubs motive pag. 43. If any man be desirous to see a great rabble of knaves of persons turbulent deceitfull Coseners Usurers let him go to any Citie where the Gospel is purely preached and he shall find them there by multitudes For it is more manifest then the day light that there were never among the Ethnicks Turks or infidels more unbridled and unruly persons with whom all virtue and honesty is quite extinct then are amongst the Professours of the Gospel b Andr. Muscul Domin 1. Adv. See him also li. de Prophet Sim. Paulus in Serm. Dom. 13. post Trinit The children of them of the reformed Gospel grow every day worse more untractable and dare commit such crimes as men of former times were never subject to c Jo Wygand l de bon mal Germ If you cast your eyes upon Protestant Doctours you shall find that some of them moved through vain glory envious zeal and a prejudicate opinion disorder the true Doctrine disperse and earnestly defend the false some of them without cause stir up contentions and with inconsiderate spight defend them many wrest their doctaines every way of purpose to please their Princes and the people by whose grace and favour they are maintained they overthrow with their wicked life all that they had formerly built with their true doctrine d Paul Eber praefat comm Philippi in Epist ad Cor How could the people be better when their Ministers were so bad like lips like lettice I will conclude all with the learned Protestant Zanchius and then you will neither wonder at one or other I have read saith he the Latine copy of the Apology and