indisposition of the secondary causes that the lyke in Nature euer produceth and begetteth the like Thus irreasonable Creatures do ingender irreasonable Creatures and men beget men and this oftentimes with such a great resemblance similitude in the particulars as that we may easily glasse the Fathers eye in the Childs face The like by allusion we may affirme of the Theoremes and Principles of fayth whose immediate subiect is Morality or Conuersation of life Yf the Thearemes do resent of vertue piety and deuotion the fruites which they beget in mans soule belieuing them are vertuousnes of life Practise of good workes Austerity in manners and the like But if the Theoremes be of such nature as that they send steame forth nothing els thē sensuality libertinisme and voluptuousnes then such as giue assent and beliefe to the said Theoremes do in their manners participate of the same prophane Qualities Touching the vertuous liues of Catholikes in particular proceeding from their doctrines teaching vertue I will not heere in the displaying therof laboriously insist since my mayne Proiect at this present is to spend these ensuing leaues in this later point to wit to demonstrate first that the Principles of Puritanisme do inuolue in themselues the warrāting of vice falshood and Impiety and the dishonouring of vertue And secondly that the first Inuentors or coyners of them sucking from their owne grounds elements of doctrine tanquam ex traduce the secret poyson lying in them haue beene men of most enormous and facinorous liues And now to beginne with the doctrines 1. First I will begin with their chiefe Principle of the Priuate Spirit which they describe very gloriously to be (1) D. VVhitak in controuers 1 q. 5. c. 3. 11. A persuasion of the truth from the Holy Ghost in the secret closet of the belieuers hart With this I begin in that it comprehendeth within it selfe as a greater number doth many lesser diuers other positions of liberty For first it begets an vnaccustomed pride and elation of mind in the belieuers of this doctrine seeing it teacheth that euery one that enioyeth this spirit as euery Puritane by his owne religion ought to belieue that he enioyeth it is to preferre in exposition of Scripture determining points of fayth Himselfe aboue all other mens authorities of Gods Church whosoeuer And therefore Luther as resting himselfe vpon this ground writeth (2) tom 2. contra Regem Angliae fol. 344. Gods word is aboue all c. I regard not if a thousand Austins a thousand Cyprians a thousand Churches stood against me And another as presuming to enioy this spirit thus condemneth all Generall Councels (3) Peter Martyr l. de votis p. 476. As long as we insist in Generall Councels so long we shall continue in the Papists errours And the same priuiledge of this spirit doth euery obscure particuler Minister by the help of his owne spirit challenge to himselfe Now what an insufferable pride is it for a fellow being but one a man lately appearing for most part but meanly learned to aduance his iudgment in matters of fayth and Religion aboue so many so ancient and so learned Doctours and Fathers of Christs Church as haue flourished The second kind of Sinne flowing from this Principle is Multiplicity of Heresyes Seeing all Heresyes fortify themselues for the tyme vnder the rampyer of this Priuate Spirit in interpreting the Scriptures And from hēce it is that Vincentius Lyrinensis complayneth of the Spiritualists of his dayes in these wordes (4) l. aduers haeres An Haeretici diuinis Scripturae c. Do Heretykes cyte the diuine testimonies of Scripture They do and that most vehemently but therefore they are so much the more to be taken heed of And hence also ryseth that Hydra of different Sects and Heresyes in these dayes as the Moderate Protestant the Puritane the Brownist the Anabaptist the Anti-trinitarians others all which Heresyes did first take their roote from each particuler mans priuate spirit interpreting the Scripture in a different sense and construction from the rest of his Brethren And hereupon it proceedeth that so many hundreds of bookes mentioned by Coccius and by (5) Coccius in thesauro tom 2. Hospiniam in his Historia Sacramentaria parte altera Hospinian the Protestant are written by the Professours of the foresaid Sects one against another and often by men of the same Religion euen against others of their owne Brethren The third current of this Reuealing Spirit runneth not only to interpreting of passages of Scriptures which meerely touch Speculation in matters of fayth but also to giue most sensuall explications of such Texts thereof as may best sort to liberty and sinne Thus but to instance in one in place of many the priuate Spirit hath cast such an exposition of these wordes (6) Matth. c. 5. qui dimiserit vxorem suam exceptâ fornicationis causâ facit eam maechari Qui dimissam duxerit adulterat Whosoeuer shall dimisse his wife except for cause of fornication maketh her to commit adultery and he that shall marry her that is dimissed committeth adultery As that it teacheth that in case of fornication on the wyues syde the husband may marry agayne and consequently if his future wyues should offend therein might haue a dozen twenty or more wyues liuing all at one instant Thus the Priuate Spirit for his better maintayning of his voluptuous doctrine of Polygamy referreth those wordes excepta fornicatione to be the cause of taking a second wife which are to be referred only to the cause of a mans dimitting or parting with his wife according to the exposition of (7) In exposit huius loci Ierome almost all others 2. In this next place I proceed to that doctrine of theirs which teacheth that God is the Authour of sinne seeing this blasphemy implicitly contayneth within it selfe as a greater circle doth the lesse diuers other strange Paradoxes taught by the Puritans And first we find Luther thus to teach (a) Luth. in assertion damnat per Leonem art 36. How can man prepare himselfe to good seeing it is not in his power to make his wayes euill for God worketh the wicked worke in the wicked Againe (b) Vbi supra Art 36. Nullius est in manu c. It is not in the power of any man to thinke euil or good but al things proceed frō absolute necessity Swinglius heerto accordeth saying (c) Tom. 2. de Prouident◠Dei fol. 166. sayth Mouet Deus latronem ad occidendum c. and there againe Deo impullore latro occidit and finally Latro coactus est ad peccandum God moueth the theefe to kil the theefe killeth God procuring him Yea the theefe is enforced to kill Melācthon thus affirmeth of the adultery of Dauid (d) In Rom. 8. The adultery of Dauid was the proper worke of God as was the conuersion of Paul Which sentence in Melancthon
postquam tamen alterum necesse est Priores tibi defero Andeberte Quod si Candida fortè conqueratur Quid tum basiolo tacebit vno That Beza did write this Epigram is auerred by Conradus Slussenburg the great Protestant thus charging Beza herewith (a) In Theolog. Caluin printed 1594. l. 1. fol 93. Constat hoc c. This also is euident that Beza did write obscaenissimos versus most obscene and filthy verses to Andebertus at Orleans whom Beza kept as his Adonis And Heshusius another Protestant chargeth Beza with this his Epigram in these wordes (b) In his booke entituled verae sanae Confessionis Beza nefandos amores illicitos concubitus scortationes faeda Adulteria sacrilego carmine decantauit orbi Beza did publish to the world in sacrilegious verse his beastly and inhumane loue his vnlawfull pleasures his whoring and filthy adultery Thus Heshusius The same is confessed by (c) In his answere to M. Iohn Albins printed 1592. D. Sparkes (d) De Turca Papism printed 1599. l. â— cap. 10. D. Sutcliffe and (e) In Apolog Cathol part 1. l. 2. â— 21. D. Morton though weakely excused And lastly confessed by Beza himselfe who being charged therewith thus excuseth the writing of the formes Epigram * See this confessed in these words by the Authour of the Answere for the tyme to the defence of the Censure printed 1583. fol. 99. Also the same Authâ—ur in his said Answere relateth How Beza maketh mâ—ntion of his Epigrams and testifieth that there were many things in them for which he was hartily sory Indeed Andebert was a yong man most deare vnto me c. to whom being at Vezel I wrote triflingly certaine verses wherein I did declare my singular desire of seeing him But let any man vnderstanding the Latin giue his true Iudgment whether these verses do not import more then his only seeing of Andebertus And further touching his woman Candida the foresaid Protestant Schlussenburg (f) Schlussenb in Theolog. Calu. l. 1. fol. 92. writeth that Beza kept her foure yeares as his whore before he would marry her I heere will not much insist how Beza sold his Priory for ready money then receaued and after leased it to others for fyue yeares then to come with receauing money aforehand for such his leasing Vpon which occasion there began a suite presently vpon his secret stealing away betweene the two seuerall parties with whom he seuerally had contracted which suite dependeth on Record in the Court of Paris Also I pretermit his getting of his mayd with child at Geneua at what time he feigned himselfe and his maide to be sicke of the Plague to preuent that any should come to them and thereupon intreated that he and his maide might be lodged in two chambers of one Petrus Viretus in an outward garden where he caused a Surgeon to let the woman bloud who presently after was brought to bed of a dead Child I say I will not peremptorily insist in these points though I assure my selfe that they are most true as being circumstanced with time place witnesses and other proofes of Morall certainty and all written and published in Beza his owne life time in that they are written by one Hierome Bolsecke a Catholike Doctour of Physick to whom the Surgeon confessed the deed Because I here chiefly tye my selfe to the Testimonies and acknowledgements only of the Protestants none others in relating the deportment and conuersation of Beza and the other fyue aboue specifyed Thus far touching Beza his Sodomy and incontinency of life Now to obserue Beza his conscience or rather want of conscience (g) In his Suruey cap. 8. pag. 127. D. Bancroft Archbishop of Canterbury chargeth Beza with dissimulation in Religion thus saying Beza was a busy body against the lawfulnes of Bishops calling c. And yet forsooth he can write to other men and pretend quite the Contrary In like sort (h) Cent. 1â— l. 3. cap. â—8 p. 657. Osiander the Protestant accuseth Beza most highly with his dissimulation touching the doctrine of the Reall presence he maintayning different doctrines thereof according to the different places he came vnto But no Christian fearing God or hauing any Conscience would for a thousand worlds dissemble his Religion Touching Beza his pride he is charged therewith by the foresaid Archbishop (i) In his Suruey c. 3. p. 54. D. Bancroft And his pride more fully discouereth it selfe in his contemning of all the Ancient Fathers and Councels for thus we fynd Beza to write in his ballancing of the ancient Fathers with the Protestants of this age to wit that the Fathers had to vse his owne wordes (k) Beza in â—pi Theolog printed 1572. Epist 1. pag. 5. plus conscientiae scientiae minus more conscience then the Protestants but lesse learning And as touching all the Generall Councels of the Primitiue Church Beza thus betrampleth them (l) In his epistle dedicatory to the Prince of Condv set before his new Testament In the best times a man may plainly see that Sathan was President in their Assemblyes and Councels In this last place I will come to Beza his Insolency and boldnes with the holy Scriptures which insolency proceeded from the authority of his assumed reuealing Spirit I will touch a Text or two of Scripture depraued by him in his Translation of the New Testament then I will conclude with the Censures of learned Protestants passed vpon his said Translation And first in that sentence (m) Hebâ— 13. Honorabile connubium in omnibus Let mariage be honourable in all asmuch to say Let mariage be inuiolably preserued in all points Now Beza translateth Mariage is honourable inter quosuis in all men so he adding in defeÌ„ce of Priests Mariage these two wordes Is and men contrary to the Translations of his owne Brethren (n) In omnes Pauâ—â— epist Hebr. 13. Caluin and (o) In Castalio his great Bible dedicated to K. Edward the sixth printed at Basil 1573. Castalio the learned Protestant who translateth thus Honestum esto matrimonium in omnibus so retayning the Imperatiue moode and Neuter Gender wheras Beza vsed the Indicatiue moode and Masculine Gender For a second example of this kind whereas the Text in S. Luke 22. Hic ca lix in sanguine meo pro vobis â—ffusus is in these expresse wordes according to all Greeke copies whatsoeuer by which Grammaticall contexture of the wordes is shewed that bloud is in the Cup. Now to preuent this so necessary a CoÌ„struction (p) Beza in nouum Testam pag. 317. Beza is not afrayd to say that S. Luke committed a manifest Solecophanes and incongruity of speach or els that it is a corruption crept out of the MargeÌ„t into the Text in defence of the Reall Presence Now in regard of these and many other corruptions in his Translation had not Molinaeus a learned Protestant iust reason to say that (q)
Basil Ierome for their commending defending of Monachisme and austerity of life I will omit all other Controuersyes between the Catholikes and the Protestants in all which Caluin opposeth himselfe to the ioint consent of all the Ancient Fathers of the Primitiue Church and I will conclude with his reprehension of Chrysostome Austin Epiphanius and others concerning the doctrine of praying and offering vp Sacrifice for the dead his wordes for close of all are these (k) In Tract Theolog. de ver Eccles reform pag. â—94 Fateor eiusmodi preces c. I confesse that the custome of these prayers was ancient and that such prayers were allowed by Austin Chrysostome and Epiphanius as receaued by succession from their Ancestours the vsage wherof the aforenamed Fathers followed without reason c. Thus we see that Caluin doth fully parallell and equall Beza in contempt of the Fathers of the Primitiue Church such a fastidious Magistrality pride in the highest degree do their former doctrines of their Reuealing Spirit and extraordinary Vocation beget in the mindes of the belieuers thereof But to conclude with relating of Caluins death which was most sutable to his life for (l) Psal 33. Mors peccatorum pessima Conradus Schlussenburg the foresaid Protestant deliuereth it in these wordes (m) â—n Theolog. Caluin printed 1594 lib. 2. fol. 72. Deus manu sua potenti c. God in the rod of his fury visiting Caluin did punish him before the houre of his death with his mighty haÌ„d for he being in despayre and calling vpon the Diuel gaue vp his wicked soule swearing cursing and blaspheming He dyed of the disease of lyce and wormes increasing in a most loathsome vlcer about his priuy parts so as none present could endure the stench These things are obiected against Caluin by Publike writings in which also horrible things are declared concerning his lasciuiousnes his sundry abhominable vices and Sodomiticall lusts for which last he was burned by the Magistrate at Noyon where he liued being branded vpon the shoulder with a hoat burning Iron Thus far the foresaid Slussenburg an earnest Protestant and as great an Enemy to the Pope as Caluin euer was and therfore his Testimony is to be reputed lesse partiall and more indifferent The foresaid miserable death of Caluin is confirmed with the vnanswerable Testimony of Herennius a Caluinist Preacher and therefore the rather heerin to be credited His words are these (n) In libello de vita Caluini Caluinus in desperatione siniens vitam c. Caluin ending his life in despaire dyed being consumed of a most filthy and loathsome disease and such as God is accustomed to threaten to the wicked and such as be rebellious against him This of Caluin I dare testify to be most true because I my selfe being there present did behould that calamitous tragical end of his euen with these mine owne eyes Thus the said Herennius and thus far of Caluin though most briefly This one obseruation touching his death I will add to wit that it is the lesse to be wondered that Caluin should dye despayring of his Saluation seeing it may wel be thought that Christ by way of speciall punishment in withdrawing his grace from Caluin did inflict this particuler kind of death vpon him because Caluin taught that Christ himselfe was for the time * Caluins words in Latin are these in Math. 27. Sed absurdum videtur Christo elapsam esse desperationis vocem Solucio facilis est c. and in the same place thus more Sic videmus Christum omni ex parte vexatum vt desperatione obrutus ab inuocando Deo absi steret in despayre and as being ouerwhelmed in desperation gaue ouer prayer O monstrous and neuer afore heard of Blasphemy The next shall be Ochinus This man with the helpe of Peter Martyr first broached Protestancy heer in EnglaÌ„d in K. Edwards the sixth reigne as * Osiander Cent. 16. l. 2. c. 67. Osiander witnesseth and the whole world knoweth Ochinus was first a Religious maÌ„ of the Catholike Romane Church but being weary of seruing God in that austerity of lyfe left his (o) So sayth Sleydan l. 9 at anno 1547. fol. 297. Monstery with breach of all his former vowes of Religion This Ochinus did write a booke (p) Lauather in histor Sacrament fol. 50. against the Masse and him Caluin thus exalteth in these words (q) Lib de scandalis extat in hâ— Tract Theolog. printed 1597. p. 111. Whome can Italy oppose for they were both Italians against Peter Martyr and Bernardine Ochine There is not written against Ochinus so much touching his extraordinary licentiousnes of lyfe as touching his doctrines for first he began to defend by wryting of certayne Dialogues the doctrine of Polygamy or hauing many wyues at one and the same tyme of which Dialogues (r) Beza in lib. de Polygamia p. 4. Beza maketh mention But Ochinus did not content himselfe with this but proceeded to the height of all Impiety For he confessing the doctrine of the euer necessary Visibility of Christs true Church grounding himselfe and but truly vpon the predictions thereof in the Old Testament and on the one syde not acknowledging the Catholike Roman Church to be the true Church though in it he could not deny but that it euer enioyed a continuall visibility and on the other syde seeing the predictions of the Churchs vninterrupted Visibility were not accomplished in the Protestant Church did heerupoÌ„ wholy forsake Christ and Christian Religion and betooke himselfe to the imbracing of Iudaisme That Ochinus became an Apostata is witnessed by Beza who calleth him thus (s) L. de Polygam p. 4. Ochinus impurus Apostata And further Beza more fully enlargeth himselfe thus writing (t) Beza in epist 1. pa. 11. Ochinus Arianorum clandestinus fautor Polygamiae defensor omnium Christianae Religionis dogmatum irrisor Ochinus is a secret fauourer of the Arians a defender of Polygamy and a scoffer of all the doctrines of Christian Religion The Apostasy of Ochinus is further witnessed by (u) In his booke de â—ribus Elohim printed 1594. l. 5. c. 9. Zanchius the Protestant by Conradus Slussenburg the afore meÌ„tioned ProtestaÌ„t writing heerin agaynst Ochinus most particularly the title of which passage in this Protestants booke is (x) In Theolog. Caluinist l. 1. fol. 19. Responsio ad Ochini blasphemiam Thus farre touching Ochinus his Apostasy of his imbracing Iudaisme and finally dying therein One thing chiefly I referre to the iudgment of any indifferent Reader seeing this Ochinus was one of the two Apostles who first planted Protestancy in England to wit whether it sorteth with the accustomed proceeding of God who euer vseth meanes proportionable and sutable to their ends to vse as his Instruments for the planting of true Christian Religion suppose Protestancy be such a man who should afterward turne his pen to the absolute denyall of the Redeemer of
alledge such parcells of Holy Writ as our Aduersaries doe acknowledge for true Scripture then they will needs rest doubtfull of the Translation of it for the Latin Translation coÌ„monly called the vulgar Translation made by S. Hierome in Latine is ouer Papisticall and therefore condemned by Li. aduersus Concil Trident. Caluin In Exam. Concil Trident. Kempnitius others And as touching the Translations of Scripture made by the Protestants they will not admit one anothers TraÌ„slatioÌ„ Thus for example Luthers Translation is reiected by Lib. de 〈◊〉 fol. â—1â— Swinglius and Dialog 〈◊〉 Meâ—â—cth Bucer Caluins Translation disallowed by Transl Testam â—oui part â—1 fol. 110. Carolus Molinaeus a Protestant The Translation of Oecolampadius and his Brethren of Basill codemned by In res 〈◊〉 ad 〈◊〉 Castaâ—â—â—nis Beza Beza's Translation disallowed by Castalio and the foresayd In Translat noui Testam part 64. 65. 66. Molinaeus who expressely affirmeth that Beza de facto textum mutat Beza doth actually alter the Text. And as touching our English Translation how it is condemned by other Protestants these two Testimonies following do manifest The Ministers of Lincolne in the abridgement of a Booke deliuered to King Iames. The English Translation taketh away from the Text and this sometymes to the changing or obscuring of the meaning of the holy Ghost In like sort the English Translation with the notes of Geneua is thus censured by M. Parks In his Apolog. concerning christâ— descending into hell As for those Bibles it is to be wished that eyther they may be purged from those manifold errours which are both in the Text and Margent or els vtterly prohibited But if leauing these Latine and English Translations we recurre to the Translation of the Septuagint â—ho being Hebrews borne translated the Old Testament into Greeke our Aduersaries the Protestants do charge it as false and corrupt in behalfe of vs Catholikes to wit in Thiâ— appeareth by our Aduersaries translating of these texts here cited differently from the Septuagints Translation of the said Texts Psalm 15. touching Christ descending into Hell in Psalm 18. touching merit of workes in Daniel 4. touching the redeeming of Sinne by Almes in Psalm 18. concerning the honour to be exhibited to Saints besides some other places 8. Let vs arriue higher and rest in the Originall of the new Testament of which all or at least most of it was first written in Greeke by the Apostles Euangelists The Protestants reiect as corrupt and impure all copies of the Greeke Originall extant at this day To instance but in one or two places for breuity Whereas S. Matthew c. 10. ascribeth a prerogatiue to Peter aboue the rest of the Apostles in saying The first Peter it being thus in al Greeke Copies Beza sayth that the In his annotations vpon the new Testament set forth anno 1556. Greeke Text is corrupted by adding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first by some one Papist or other to establish the Primacy of Peter Againe where in Luke 22. we read Hic calix nouum Testamentum in sanguine meo qui vz. Calix provobis funditur Heer the relatiue qui by force of the Greeke and all true construction hath reference to For it is in Greeke in 〈◊〉 Copie◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calix and not to the word sanguine But Beza heere seeing that if the Cup be shed for vs thereby the bloud in the Cup is vnderstood consequently that after Consecration Bloud is in the Cup Beza I say foreseeing this illation peremptorily affirmes Beza vbi supra That the Greeke is heere corrupted and that the wordes thus fortifying the Reall Presence are meere surreptitious as creeping out of the Margent into the Text. 9. Let vs produce in behalfe of our fayth such passages of Scripture in which our Aduersaries do grant both the Originalls and the Translations to be pure and vncorrupted the ProtestaÌ„ts do then make their refuge for the interpreting of the sayd passages of Scripture contrary to the interpretation of all Antiquity to their owne Reuealing Spirit which Spirit is by theÌ„ defined Doctour Whitak contra Bellar. in controu 1. q. 5. c. 3. 11. To be an inward persuasion of the truth from the holy Ghost in the secret closet of the Belieuers hart But indeed this Spirit is the Roote from whence the bulke of all Heresy ryseth And then according heerto can Luther dissolue the hardest knot of Scripture obiected against him by saying Luther tom 2. contra Regem Angliae fol. 344. The Word of God is aboue all the diuine Maiesty maketh for me Non sinam ipsos Angelos de mea doctrina iudicare And D. Bilson will maintaine that this Priuate Spirit belongs to euery Laicall and ignorant man for thus he writes In his true difference betweene true subiection Antichristian Rebellion The People must be discerners and iudges of what is taught 10. Let vs reply that if so they rely vpon Scripture only as it is interpreted by the Priuate Spirit that then they compart with all ancient and moderne Heretikes in the manner of the defence of their Heresies according to those wordes of S. Austin spoken of the Hereticall Scripturists of his tyme Epist 222. ad Consentium Omnes qui Scripturas c. All those who alledge Scripture for Authority make shew to affect the Scripture when indeed they affect their own errors The ProtestaÌ„ts salue the matter by iustifying that all those Heretikes wanted the meanes for the finding out of the true sense of Scripture which meanes themselues infallibly enioy as prayer knowledge in tongues Conference of places c. But to confront this euasion how commeth it then to passe that Luther and Caluin both enioying in their Conceits this Priuate Spirit both being forsooth Holy men both skillfull in the tongues both vsing Prayer Conference of places c. did neuertheles mightily disagree in the Construction of these few words Hoc est corpus meum Hic est sanguis meus And their disagreement is such and so diametricall that the one of them must of necessity teach Heresy by such their different Construction But heer our Aduersaries are at a stand and this is their Non plus vltra beyond which they cannot passe 11. Let vs in this last place for higher it is impossible to asceÌ„d in proofes vrge the sundry stupendious Miracles exhibited by God and his seruaÌ„ts in warrant of diuers Articles of our Catholike fayth recorded by Li. â— Confess c. 7. 8. l. de ciuit Dei c. 8. Austin In vita Hilarionis contra Vigilant Ierome Hist l. 3. c. 13. l. 6. c. 28. Zozomene In Cyprian Nazianzene Epiph. Haer. 30. Epiphanius Chrysost de Sacerdot l. 6. c. 4. Chrysostome Cyprian Serm. de lapsis Cyprian c. and tell our Aduersaries that since Truth cannot impugne Truth that therefore the sayd Miracles wrought to the foresayd end doe vnanswerably fortify our Catholike exposition of Gods word
the soules to vs committed we desire marriage least that the soules committed to our charge by example of our sensuality diutius offendantur should be any longer offended And yet more Quare * Swinglius vbi supra cùm carnis nostrae infirmitatem c. We haue proued that the weaknes of our flesh hath beene proh delor O for griefe cause of our often falling Thus far in the petition of Swinglius and the rest to that State Now in another epistle to the Bishop of Constance written and subscribed vnto by Swinglius and twelue more Ministers there named Swinglius thus confesseth and sayth (o) Tom. 1. fol. 121. 122. 123. Hactenus experti quòd c. Hitherto we haue tryed that this gift of Chastity hath bene denied vs c. We haue burned O for shame so greatly that we haue committed many things vnseemely To speake freely without boasting We are not otherwise of such vnciuill manners that we should be euill spoken off among the people to vs committed for any wickednes hoc vno excepto this one point excepted Thus far Swinglius with his Complices By this now we may coniecture of the extraordinary sensuality of Swinglius and of his incredible thirst after a woman For heere we see how himselfe with the rest are not ashamed to confesse themselues to haue liued till that day most incontinently dissolutely a course little sorting to those who vndertake the first planting of the true Religion and fayth of Christ which Religion vtterly forbiddeth all vnchast and lustfull actions (p) Galat 5. The workes of the flesh are adultery fornication c. Who do these shall not inherite the Kingdome of God I here passe ouer Swinglius his temporizing liberty in writing of matters of Religion For speaking after of certaine of his writings some yeares afore penned he thus blusheth not to say That when he did such and such thinges before (q) Swing tom 2. de vera Religione fol. 202. Tempori potiùs scripsimus quà m rei sic iubente Domino c. We rather fitted our writings to the tyme then to the truth of the matter God himselfe so commanding vs c. A most irreligious and heathenish saying and so disliked that at the Alphabeticall table there vnder the letter z. it is said Swinglius docendo seruiuit tempori Swinglius in his teaching serued the tymes The death and end of Swinglius was so calamitous that diuers most markable Protestants do write that he was infallibly damned For first Luther thus censureth thereof by the testimony of Hospinian Hospinians wordes are these (1) In histo Sacrament part 2. at anno 1544. fol. 187. Lutherus dicit Swinglium miserrime in praelio à Papistis interfectum ideò in peccatis suis mortuum esse Luther sayth that Swinglius was miserabâ—y killed by the Papists in warres and that he dyed in sinne And agayne the said Hospinian thus further writeth (2) Vbi supra Lutherus se c. Luther sayth that he wholly despayreth of the saluation of Swinglius soule And Gualterus speaking of the iudgmeÌ„t of diuers Protestants herein thus writeth (3) In Apolog fol. 30. 31. Nostri illi c. Those our men are not afrayd to pronounce that Swinglius died in Sinne the sonne of Hell Thus much of Swinglius Now to conclude this Scene with that Prodromus of Antichrist I meane Luther who first layed most of the chiefe corner stones of Puritanisme Luther was first a Catholike (r) Luth. in his Epist. to his Father extat tom 2. VVittenberg fol. â—69 Priest Monke during which his state of life he thus writeth of himselfe (s) See Luthers words hereof in in his CommeÌ„t vpon the epistle to the Galathians englished in cap. 1. fol. 35. I then honoured the Pope of meere conscience kept chastity pouerty and obedience and whatsoeuer I did I did it with a single hart of good Zeale and for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of my heart Of whose pure and sincere intention at that tyme (t) In epist ad Thomam Cardinalem Eboracens Erasmus speaketh fully Simon Voyon more particularly thus dilateth thereof (u) Vpon the Catalogue of the Doctors of the Church â—nglished pag. 180. Luther in his Monastery punished his body with watching fasting and prayer But after he had once apostated from the Church of Rome and cast of his Catholike Religion then he began to speake in another Dialect and thus writeth of himselfe marke here good Reader the difference of one and the same man when at one tyme he is Catholike at another ProtestaÌ„t (x) Luth. tom 1. epi. Latin fol. 334. ad Philippum I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust sloth c. Eight dayes are now past wherein I neither did write pray nor study being vexed partly with temptations of the flesh partly with other troubles Agayne the same Luther thus acknowledgeth further of himselfe I am almost mad through the rage of lust desire of women And yet more (y) Luth. tom 5. VVittenberg serm de Matrimonio fol. 119. As it is not in my power that I should be no man so it is not in my power that I should be without a woman c. It is not in our power that it should be stayed or omitted but it is as necessary as that I should be a man and more necessary then to eate drinke purge make cleane the nose And yet he ceaseth not but further sayth (z) Luth. in Prouerb 31. addeth these words in Ducth which are englished as are here set downe Nothing is more sweet then is the loue of a woman if a man can obtaine it and finally (a) Luth. tom 7. VVittenberg epist ad VVolphangum fol. 505. He that resolueth to be without a woman let him lay asyde from him the name of a man making himselfe a playne Angell or spirit And according to these his speaches he hauing cast of all his former Religion tooke Catherine Bore out of a Monastery and maryed her Behold here good Protestant Reader and blush at the Primitiae of that Spirit which in this age first sowed Protestancy or our new reformed Religion For where are now those former wordes of Luthers keeping his chastity pouerty and obedience and what he did he did with a single hart to the glory of God and desirous to be saued from the bottome of his heart c. So iust reason had euen Caluin himselfe to say of Luther (b) These words of Caluin are alleaged by Schlussenburg in Theolog. Calu. l. 2. fol. 126. magnis vitijs abundat As also so fully is warranted from Luthers sensuality that phraze vsed among many of his followers who when they would giue assent to the prouocation of nature by accompanying lewd women were accustomed