the world reputing him to be a Seducer to the imbracing of Iudaisme and to the vtter renunciation of all Christianity And conseconsequently whether it be not a great dishonour to England to ascribe her first plantation of Protestancy to such a Man I come next to Iacobus Andraeas This Andraeas was Luthers prime scholler a great spreader of Luthers doctrine He was for his presumed worth made (y) Osiand Cent. 16. l. 1 cap. 7. pag. 13. Chancelour of the Vniuersity of Tubinge and was as famous and eminent in (z) So sayth Osiand vbi supra l. 4. c. 43. pag. 1084. Germany as euer Beza or Caluin were in Geneua Now concerning the comportment of this presumed worthy man charged euen by his owne Brethren read what followeth First (a) In Zanchius in his epistles printed 1609. l. â— pag. 340. Lauater a Protestant auerreth that he was taken in publike Adultery and that certaine verses were made against him vpon this occasion by certayne Caluinists But to proceed Hospinian the Protestant thus blazeth him (b) Hospinian in Histor Sacrament fol. 389. Andraeas nullum omnino habuit Deum si MaÌ„monem Bacchum excipias c. quando cubitum iturus vel de lecto surrecturus c. Andraeas had no other God except Mammon Bacchus c. And when he went to bed or rose from thence he was obserued neuer so much as to recite the Lords prayer or to make any mention of God And in the whole course of his life and actions he shewed no sparke of piety and vertue but extraordinary great lightnes Thus Hospinian The same Hospinian speaking of the wonderfull Inconstancy of Andraeas in matters of Religion from which point may be gathered that he prized no Religion at all thus writeth (c) Hospinian vbi supra Iacobus Andraeas doctrinam sententiam suam de Religionis capitibus mutauit saepius vnde Anhaldini promittunt se ex eius autographis demonstrare posse ipsum octidui spacio ter suam de Controuersis capitibus fidem Confessionem mutâsse Iacobus Andraeas often changed his iudgement in points of Religion in so much that they of Anhalt did vndertake to shew out of his owne handwrytings that in the compasse of eight dayes he changed three seuerall times his confession of fayth touching some heads of Religion then in controuersy To conclude the said Hospinian thus further discourseth of the pride disposition of Andraeas saying (d) Hoâ—pin vbi supr Conuitijs calumnijs mendacijs c. Andraeas did striue to abound in reproaches deceits lyes and impudent taunts and iests He thought very highly of himselfe and contemned all others And yet more (e) Hospinian vbi supr Selnecerus and Musculus sayth Hospinian haue tearmed Andraeas to be erronem leuissimum scurram c. A wandring fellow a most giddy and light gester or scoffer and One that neuer had any religion Thus far Hospinian of this Andraeas with this I end Now in this next passage Swinglius presenteth himselfe Whose doctrines tending to liberty and licentiousnes of life aboue alleaged I will here passe ouer This Swinglius did take his degrees of Schooles in Basill and thereupon was made (f) Hospin vbi supra fol. 22. Priest but after he intended to reuolt froÌ„ the Roman Church he chiefly laboured to impugne the Masse and this from an apparition in his sleepe which Swinglius calleth his Monitor saying (g) Swingl tom 2. in subsid de Eucharist printed 1581. Ater fuit an albus nihil memini Thus did Swinglius first forsake the Masse doubtlesly from the instruction of the Diuellâ— for his owne Brethren censure it to be no lesse then a meere illusion as (h) Tract de Eccles printed 1598. pag. â—8 Benedictus Morgensterne (i) In Swenkfeldio Caluiâ—ismo printed 1597. in praefat Iacobus Heilbrunerus and others And the words of (k) In Theolog. Caluinist printed 1594 in prooem Conradus Slussenburg of this vision of Swinglius are these Sole meridiano clarius est non Deum verum sed ipsissimum Diabolum Swinglio per somnium c. It is more cleere then the Sunne that not the true God but the Diuell himselfe inspired Swinglius in his dreame Neuertheles Swinglius so rested vpon the force of this his diuelish apparition as that being warranted therewith most irreligiously and impudently and the rather the better to impugne the Sacrifice of the Masse he dared to alter the very wordes of Christ saying This is my body and in lieu thereof did translate in his owne printed Bibles as though they had beene the very wordes of Scripture (l) Swingl in his new TestameÌ„t in Latin dedicated to the French King This signifyeth my Body But to proceede to Swinglius his behauiour for the better apprehension whereof we are to conceaue that Swinglius and other certaine Ministers in Heluetia all which afore were deuoted Priests vpon their forsaking of the Roman Religion and vndertaking to plant their owne new Gospel did first make a generall petition to the Heluetian Common-wealth within which state they liued that they might be suffered to take wyues and marry The title of their petitioÌ„ is this (m) Swingl in tom 1. fol. 11â— Pietate prudentia insigni Heluetiorum Reipublicae Huldericus Swinglius alijque Euangelicae doctrinae Ministri gratiam pacem à Deo The Petition beginneth thus Hoc verò summis precibus contendimus ne matrimonij vsus nobis denegetur c. We earnestly contend that the vse of Mariage be not denied to vs who feeling the infirmity of the flesh perceaue that the loue of chastity is not giuen vs by God For if we consider the words of Paul we shall fynd with him no other cause of Mariage then for the lustful desires of the flesh which to burne in vs we may not deny seeing that by meanes therof we are made infamous before the Congregations And then Swinglius proceeding forward thus expresseth the burnings of the flesh Aestu verò libidinis c. By * Swinglius vbi supra the burning of the flesh we vnderstaÌ„d those desires of the flesh wherwith a man being inflamed tosseth in his mynd the studies of the lustfull flesh in these only he spendeth all his thoughts vpon these he meditateth and is wholly busied in this that he may satisfy the fury of the flesh Thou seest here Good Reader how lustfully and goatishly Swinglius with his fellowes writeth of this subiect But to proceed in this their supplication They further thus write Si carnis * Swingl vbi supra licentiam quaerere c. Yf we respected the liberty of the flesh who seeth not how much more commodious it were for vs that we should forbeare the lawes of Mariage as hitherto we haue done c. For we haue knowne how easy in this free and loose estate being glutted with satiety we might change Wherefore for the loue not of lust but of Chastity and
that it can be performed And accordingly hereto I know a man witty inough but dissolute in manners and partly suspected of Atheisme but in externall show a Protestant who is accustomed to say that he would gladly see the diuell because he would gladly see something aboue the ordinary course of nature I beseech God that his desire in the end of his life be not accomplished Now how forward our Precisians are in denying all Miracles since the Apostles tymes may appeare from the liberall Confessions in this point of D. Fulke who thus acknowledgeth (r) Against the Rhem. Testamēt in Apocalyps p. 13. It is knowne that Caluin and the rest whom the Papists call Arch-Heretikes worke no miracles And of D. Sutcliffe (s) In his Exam. of D Kellisons Suruey printed 1606. pag. 8. We do not practise miracles nor do we teach that the doctrine of truth is to be confirmed with miracles Thus we see that these men are in their Iudgements so strongly persuaded that all Miracles by the which God suspendeth stupendiously the working of nature are so fully ceased since the dayes of the Apostles as that they freely confesse all want of working Miracles to haue beene in the plantation of their owne Religion directly impugning that course of working Miracles granted by our Sauiour to his Apostles at the first preaching of the Gospell (t) Math. 10. As you go preach heale the sicke cleanse the leprous raise vp the dead cast out the Diuels c. 18. Our former Aduersaries do in great riot of splenefull acclamations cry out in their Pulpits and writings against Holy-dayes the Sabaoth day only excepted with great auersion dislike of them This their so much affected doctrine wholly introduceth a forgetfulnes of the Misteries of Christian faith for those daies were instituted by the Church of Christ in her Primitiue tymes to put vs in mind of the misteries of our Fayth As for example Christmas day in remembrāce of Christs birth and Natiuity Innocents day or Childermas day as it is vulgarly called in remembrance of the slaughter of the Infants at the tyme of our Sauiours birth New yeares day in remembrance of our Sauiours Circumcision Epiphany or Twelft day in remembrance of the Comming of the three Kings with presents to our Sauiour The Annunciation day in remembrance of the Angels salutation of our Blessed Lady bringing her that most ioyfull message that she shall bring forth the Sauiour of the world Good Friday in remembrance of our Sauiour Christ his death passion on that day Easter day in remembrance of our Lords resurrection from the graue Ascension day in remembrance of his ascending in Soule and body into Heauen Pentecost or Whitsuntide in remembrāce of the descending of the Holy Ghost Trinity Sunnay in honour and remembrance of the most Blessed Trinity finally Corpus Christi day in remembrance of our Sauiours Institution of the most blessed Sacrament of the Holy Eucharist Now most of these great festiuall dayes are much neglected and vilifyed by our Aduersaries nor for the most part do the Puritane Ministers instruct their Proselites and followers why those Feasts and vpon what occasion they were first instituted which want of care in the Maisters and ignorance in the Schollers do beget a great forgetfulnes of our Christian Mysteries And this my Assertion is warranted with all experience The like we may proportionably conclude of our Aduersaries small respect they beare to the Feast dayes of the Apostles or of diuers other great Saints For example the ignorant Protestant knowes when Midsomer day as they call it commeth but that that day was instituted in the honour of S. Iohn Baptist as being the Precursor of our Sauiours comming few of them know In like sort our Aduersaries reiect with full mouth all Ceremonies in Fayth styling them superstitious and Idolatrous though the said Ceremonies were first instituted and are still vsed the better to recall to the mind of the ignorant the Mysteries of Christian Religion And vpon the same ground they mainely vociferate and cry out against the true vse of Pictures which serue only to put vs in mind of the vertues and liues of the Saints of which they are the Pictures Neither can they endure the sight of the Crosse though it be only to put vs in mind of our Sauiours death and passion suffered vpon the Crosse so willing they are to extinguish and wholy blot out all remembrances prints and cognizances of Christian fayth Thus we see that our Aduersaries proceeding herein finally tends to the obliterating cancelling of most of the chiefe Mysteries of our Christian fayth and Religion and of the most godly Professors of it 19. The Aduersaries acknowledged doctrine of the Inuisibility of the Protestant Church hath induced many to forsake the Christian Religion and in lieu thereof to become Arians Iewes or Turkes For first seeing the Old Testament is most full in its authorities for a (u) Esay 60. Dan. 2. Psal 28. Continuall splendour and visibility of Christs true Church and further seeing that this exacted visibility hath bene wanting in the Protestant Church by their owne Confessions whereof I will heere for breuity alledge the acknowledgment of Sebastianus Francus a learned Protestant who thus confesseth (x) In epist de abrogandis in vniuersum omnibus statutis Ecclesiasticis For certaine through the worke of Antichrist the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure and for these fourteene hundred yeares the Church hath not bene externall and visible To whose iudgment D. Fulke subscribeth in these wordes (y) In his answer to a Counterfeyt Catholike p. 1◠The true Church decayed immediatly after the Apostles And lastly seeing such Protestants as acknowledge the want of the visibility of their owne Church will not acknowledge the Catholike Roman Church to be the true Church of God though they do acknowledg that that Church hath beene euer visible for these fourteene hundred yeares Therfore diuers of the said eminēt Protestants through the want of fulfilling of the Prophecies touching the Churches visibility in their owne Protestant Church haue therevpon Apostated from Christianity some of them imbracing the doctrine of the Iewes others of the Turkes and therupō haue employed all their dayes after with infecting other Christians with their new imbraced doctrines wherby they haue secretly instilled into their followers minds and wills the poyson both for doctrine impious conuersation of life which Iudaisme or Turcisme do teach and warrant Many examples of diuers learned Protestants forsaking their Christian Religion through the acknowledged doctrine of the Inuisibility of the Protestants Church may be alledged As of (z) So witnesseth Beza in epist 65. p. 308. Alamannus a great Protestant who became a Iew. Of (a) In historia Dauidis Georgij printed at Antwerpe 1568. Dauid George once Professour at Basill who became a blasphemous Apostata Of Ochinus who
dishes is as good as to be an Apostle 8. That these workes which we call good workes are not our workes seeing we want freewill to performe them but that God only vseth vs as dead Instruments or as the writer vseth the pen as an insensible Instrument wherby he writes in all such operations-To conclude 9. That all the Rewards in Holy Scripture proposed for the exercise of good workes are not truly and sincerely intended by God to be giuen to the practizers of the said good workes but are only amplifications of words aboue the reall and true measure of Gods meaning Thus we see how our Aduersaries doctrines by disualewing the dignity of good workes are no lesse potent in the belieuers thereof to induce them to forbeare the practise of vertue sanctity piety thē they are forcible through their lesning of the atrocity of Sinne to encourage men to the perpetration of all abominable and most detestable Sinnes crimes that can be imagined Now who shall deeply consider the different Natures of these two different doctrines of our Aduersaries I meane of blandishing Vice and dishonouring of Vertue will the lesse maruaile how Luther and other first broachers of their Religion could in so small a tyme inuade with these their most pestilent Heresyes so many Countries in Europe The reason hereof is in that their doctrines in respect of their multiplicity may well be compared to a Magazine or great Warehouse furnished with all diuersity of merchandise and wares sorting to ech mans state or condition of life to buy as of Silkes Cloath Wines Oyles c. So Luthers doctrine is so various so choyce and so select as that it was made fit and apt to meet with euery mans different humour appetite For example 1. Is he a Prince King or State that would aduance by any vniust meanes the greatnes of his Signiories Then is he by our Aduersaries taught that he may take into his hands all Bishoprickes Ecclesiasticall liuings and lands of Monasteries and other Religious houses as our (*) Gen. 10. Nemrod of this age I meane King Henry the eight and some other Protestant Princes following haue done For this King Henry made accordingly an vtter depredation and spoile of Monasteries impropriating their liuings to himselfe and his Parasytes 2. Is he a dissolute religious man and weary of performing the rigid austerity of his vndertaken life Then may he by these mēs doctrine breake out of his Cloyster and cast of his habit and inworld himselfe agayne in all temporalities 3. Is he a loose Priest and will not lead a chast and continent life He is heer catechized that he may lawfully mary 4. Is he marryed and yet eyther the Husband or the wyfe as being weary one of the other would seeke to be diuorced Then may he or she lawfully pretend diuers impediments as of impotency incontinency absence and others aboue mentioned for diuorce and presently mary agayne 5. Is he of the Laity of that height of pride and elation of mynd as that he cānot or will not brooke to liue in subiection or to acknowledge any soueraingty He is aboue indoctrinated that now among Christians there ought to be no Magistrates or Princes at all 6. Is he of the Protestant Clergy and yet scornes to be vnder his Diocesan or any other He is thereof disinthralled by the doctrine of the Parity of Ministers 7. Is he a Man Theathralis that affects to haue many followers for stamping preaching of strange and new doctrines and this without any controule He may then alledge the priuiledge of the reuealing Spirit and Extraordinary Vocation 8. Is he of a couetous and muddy disposition not caring by what iniust and base wayes he may increase his stocke and siluer Then he may be warranted to practise Vsury and so to breed vpon siluer 9. Is he of a fearefull conscience and resteth doubtfull of some temporall punishment to hang ouer his head for his former finnes though forgiuen him He may be freed from all such feare by the denyall of the doctrine of Purgatory and by belieuing that no tēporall punishment is reserued for man after the Sinne is once forgiuen 10. Is he willing to wallow in al turpitude of wickednes and enormous life whyles he breatheth in this world and this without all feare and change of colours He may by the doctrine of his iustifying fayth certainty of Predestination assure himselfe as is aboue sayd that he cannot be damned except Christ be damned with him 11. Finally is he so plunged in sinne by a continuall custome as that by reason of the infinitenes of his sinnes he may doubt himselfe to be of the number of the Reprobate Let him for feare he should forsake sinning remember that he is taught that a change from a vitious to a vertuous life cannot hinder Reprobation So crafty we see was the serpent for from him all the former Theoremes originally streamed so to poyson Luther and the first Gospellers with such choyce and variety of Heresyes as might seuerally suite to seuerall mens estates conditions dispositions And thus accordingly we may heere obserue that the foresaid doctrines of Luther and his Compartners speake to euery man in that Dialect or language in which he would haue them O had Sardanapalus the King who became a prey to all sensuality or Epicurus the Philosopher who theorically placed mans chiefest felicity good in voluptuousnes and pleasure liued in this our age how much by imbracing of many of these former Principles might they haue better warrāted their proceedings So true is that censure of Osiander the Protestant saying * This is reported by Sleydan englished l. 22. Anno 1550. fol. 3. 58. Luther and Melancthon haue compiled a Diuinity which sauoureth more of the flesh then of the spirit Now if by way of recrimination following this methode it be obiected by any as by diuers Puritanes it already hath beene obiected that the Papists teach that the Pope can aforehand giue pardon for the most atrocious Sinne as for murthering heerafter of Princes or by his Indulgences can pardon any Sinne before it be committed Which doctrines say they much open the way for the perpetration of many most great Sins seeing the workers of them are by thes doctrines assured that such their sinnes are forgiuen them before they be committed To this I answere that heer is wonderfull mistaking proceeding eyther from ignorance or malice for not any Catholike doth so teach or belieue Therfore to take away this foolish absurd stumbling blocke let the Puritan and all others know that the Catholike Religion teacheth that the Pope can no more giue liberty to a man hereafter for to sinne or can aforehand forgiue a sinne hereafter to be committed then he can create a new world For the Catholike doctrine is that the Obiect of the Sacrament of Penance is a Sinne already committed the guilt of which Sinne I meane the eternall punishment of
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
Hereford and Doctour Butts Vice-Chancelour of Cambridge DEARE Friend towards whome neyther distance of place nor disparity of Religion can diminish my loue There are seuerall Monthes passed since we haue had any entercourse by our pens Therfore to deferre the tyme no longer but to performe my Calendary and prescribed taske I haue thought good now to breake silence and by these leaues the poore Messenger of my rich Affection to aduertise you of the present good state of my corporall health But the mayne allectiuâ— inuiting me to write at at this tyme is thereby to acquaint you with the chiefest Occurrents happening of late among vs A subiect of weight and such as may well seeme to force my Pen to spend some tyme in the vnfoulding of it Now these Occurrents are touching the different deaths of two heertofore most remarkable Protestants the one of their deaths being Heteroclite or irregular in nature the other naturall but withall supernaturall since the party so dying now liues as we may comfortably hope with Life himselfe So true is that sentence of Gods word which is his peculiar Dialect thus celebrating the death of the vertuous Ecclesiast 7. Dies Mortis melior die Natiuitatis But the tragicall end of the wicked though that caÌ„not be their end it thus depresseth Prou. 11. Mortuo homine impio nulla erit vltra spes Which two Oracles or diuine Motto's are doubtlesly verifyed of the eminent men heere to be spoken of ioyned togeather in the neerenes of the time of their deaths of Body but most distant in their now present state of Soule These two theÌ„ were Doctor Price late Deane of Hereford and Doctor Buts Vice-Chancellour of Cambridge And first to begin with Doctour Price since in priority of time his death was before the others This maÌ„ throgh the worth of his good parts and learning was honoured by being particularly knowne and respected by his Maiesty whome God grant to reigne ouer vs in a happy gouernment many yeares and then after was made Deane of Hereford a place of great estimation It is reported that during all his lyfe tyme he enioying his health shewed himselfe much aduerse to the Catholikes and troubled diuers of them But in the tyme of his last sicknes for Eccles 28. Afflictio dat intellectum God to whome nothing is contingent yet foresees all contingencyes and who before all time foresees all things done in time did so efficaciously moue with his grace this dying Doctour as that he being most mercifully called to worke in Christs vineyard at the Math. 20. eleauenth houre and casting from him all other cares did solely care for the good of his soule by the detestation of his former dissimulation and thirsting desire of dying Catholike And thus finally he ankered his hopefull thoghts notwithstanding his former course at the Cape as I may call it of Buona Speranza which stretcheth it selfe out into the Mayne Ocean of Gods boundles Mercy he acknowledging therein the truth of our Sauiours wordes Luc. â—9 Porrò vnum est necessarium O he is truly wise who is wyse to his owne Soule This Doctour vsing in time of his sicknes the help of a Catholike Doctour of Physick intreated his Physician as is certainely diuulged to procure the accesse of a Catholike Pâ—iest to him His Physitian as knowing his former comportment in matters of Religion rested much agast at his request answered Sir I now not what you meane by these wordes The world hath taken full notice how much you haue in disaffected towards Priests and Catholike and a Priest will hardly aduenture to come to you for feare of some intended danger To which the Patient thus replied O Mr. Doctour you see in what poore case I lye I looke for death and this is not a tyme of further dissimulation I protest my desire of hauing a Priest is for the sauing of my soule Whether these wordes were preuayling with his Phisitian or some other meanes were vsed I know not But within a day or two after a Catholike Priest came to his lodging At the Priests first entrance into his chamber D. Pryce thus saluted him Gentleman you are most welcome I haue sent for you not to dispute with you for I thanke God I am already fully setled in your owne Religion but to intreate your helpe and furtherance for the disburdening my soule of all her sinnes Howsoeuer in my lifâ— tyme I haue borne my selfe malignantly against Recusants which great Sinne I humbly beseech his Diuine Maiesty to remit know you that at this present I am in iudgment a Catholike and do intend to dye a member of that Religion and for the accomplishing of this my desire I do humbly intreate the help of your Priestly function The Priest shewed himselfe most glad of such his pious Resolution and vsed diuers comfortable speaches to the said end And thus within few dayes after through a penitent Confession of his sinnes and by meanes of the Holy Sacraments the Doctour was incorporated into the mysticall body of Christs Catholike Church and so with a most constant resolution dyed a member of the Roman Church But before his death his Maiesty being aduertised of his sicknes see heere a rare example of Princely benignity did send as is confidently reported a Bishop to visite the Doctour from himselfe The Bishop comming into his lodging and finding him lying in his bed asked him how he did withall told him that he was sent from the King to visitâ— him To which wordes the Do. euen with teares in his eyes answered I most humbly thanke his Maiesty for this his most gracious and vndeseruing fauour O that it were in my power to expresse my acceptance hereof and withall my Lord Bishop I thanke you for your paynes Touching my selfe my Lord you see and I feele in what pittifull case I lye Neuer worse in body and neuer better on so well in soule And for the more fully expressing of my meaning and to preuent mistaking your Lordship may take notice that now I am intend to â—ye a Roman Catholike and if God restore me to my health I will make a more full declaration of this my change These wordes amazed the Bishop thereupon the Bishop vsed some short speaches to alter his pious determination To the which the sicke Doctour thus replied O my good Lord these your wordes are but health-discourses Yf you did lye in that case in which I now am and your Lordship must once come to this at what tyme the veyle of all transitory motiues must be drawne asyde you would no doubt discouer your selfe to be of a different opinion in religion from that which now your words import For I must tell you plainely I am persuaded that there is neuer a learned bishop nor learned Deuine in England if so he hath spent much tyme in the study of Controuersies but that he is inwardly and in soule a Catholike howsoeuer he may be content to
multiplies it selfe in its owne cogitation that besides certaine intestine simulties betweene him and some others of the Vniuersity he was vnexpectedly called openly to a reckoning how he had disbursed certayne summes of money gathered for the reliefe of the poore of that Citty in tyme of the sicknes there a great part of which money he had intended to engrosse to his owne particular vse and that this occasioned his dreadfull resolution Aensâ—â— Quid non mortalia pectora cogis Auri sacra fames Others report otherwise But whatsoeuer the immediate occasion might be such was his most deplorable death attended with the euerlasting Death of his soule heere set downe This man the very day which was Easter day of his acting this vnnaturall Part by being become his owne Parricide was to preach in the chiefe Church to the whole Vniuersity for he was Doctour of Diuinity who that very morning faigning some occasion of staying in his lodging longer then his intended Auditours expected he should it was obserued that the doore was barred vpon him and some suspition growing thereof his doore was presently broken downe and himselfe was there found to haue hanged himselfe with his Garters his owne chamber thus being become the mournefull stage of his owne Tragedy Thus it happened that that day which our Sauiour did rise froÌ„ Hell this poore wretch descended into Hell But I graÌ„t my words are ouer languide and faynt to paynt foorth this atrocity of fact For we see that He by forbearing to preach did more fully preach and made a Sermon not to the Vniuersity alone but to the Whole Realme more mouing though without wordes then euer his tongue could haue performed For who hearing only that the Vice-Chancelour of Cambridge had hanged himselfe in which short Relation euery word hath its Pathos Emphasis and Energy resteth not astonished Or who will not be amazed when he shall be tould that a man seated in such a height of gouernment supposed to be most learned and pious graced for his presumed wisedome and prudence with the title of Vice-Chancelour being a Doctor of Diuinity a most remarkable man in his zealous professing of the Protestant fayth and a great aduaÌ„cer of the English Gospell should by such a weake and vnmanlike apprehending of temporall distasts be moued thus in Soule and Body to cast himselfe away for all eternity A Document to teach euery man with all humility to lye battering at the eares of the Almighty with incessant feruorous Prayer by which we ouercome him who is inuincible and procure him to worke in our affayre who is immoueable so to arme his soule with Diuine Grace as to be able to subdue all wicked molitions of our Ghostly Enemy and all other arising Temptations whatsoeuer least otherwise through want of the said Grace he might complaine with the Prophet Psalm 142. Anima mea sicut terra sine aqua tibi Let no man thinke that out of a malignity to the Vice-Chancelours Religion I do amplifye thus vpon this most ruthfull Theame No. I do greatly commiserate his endles and interminable calamity since a soule in Hell liues in death which neuer dyes so far I am from insulting ouer the dead and I haue read that sentence Eccles 8. Noli de mortuo inimico tuo gaudere But it may be heere vrged by some that seeing this is but the Example of one man of Note my Pen is ouer luxuriant in exaggerating his disconsolate and dismall fall To this I reply first that diuers euen of his owne Coate Profession here in England I meane of Ministers though men of farre lower ranke and estate by offering violence to themselues haue made the like shipwrack of their soules within the compasse of this very yeare and some few last past Secondly the more fully to confront this bold assertion and for your further satisfaction my much respected friend in this point who do so highly preiudge of the first Restorers of your Gospell I do here auouch that seuerall Protestants of far greater eminency for learning and popular fame in the world then the Vice-Chancelour euer was and such as haue beene the first broachers of Protestancy haue by Gods permission come to most calamitous Ends though not in an vnnaturall hastening of their owne deaths yet as banefull and pernicious to their owne soules as if they had become their owne Butchers And this shal be proued euen from the free acknowledgments of other learned Protestants And first to begin with these later dayes and so to ascend higher It is ouer manifest that Andraeas Volanus a Caluinist dyed a In Paranesi Turke and had before his death poysoned diuers persons with his blasphemous writings against the Blessed Trinity In like sort Stancarus de mediatore fol. 38. Georgius Paulus an eminent Protestant in Cracouia at his death denied the B. Trinity with the Turkes Agayne Laelius Socinus brought vp at Geneua by the Confession euen of Beza In epist Theolog. 81. dyed wholly renouncing the Christian fayth Alamannus once a familiar friend of Beza did as witnesseth In ep 65. pag. 308. Beza dye a blasphemous Iew. Dauid See Historia Dauidis Georgij printed at Antwerpe anno 1568. George once Professour at Basil dyed an execrable Apostata Osiand in Cent. 16 part 2. pag. 828. Adam Neuserus the chiefe Pastor of Heidelberge dyed a circumcised Turke And Ochinus who first disseminated Protestancy here in England in King Edward the sixt his Raigne in the end dyed by the Confession of Beza an impious Lib. de Polygam p. 4. Apostata and Beza Epist 1. pa. 11. a derider of all Christian Religion Thus far â—or a tast only omitting diuers others of these men whose deaths were as calamitous and Tragicall since their soules therby haue incurred eternall perdition as if they had massacred themselues But to leaue these and to come to some others more remarkeable Protestants who were great enlargers of the new pretended Gospell of Protestancy and who died Professors of the said Religion We do fynd that a most learned Protestant thus writeth of Caluins death Conradus Slussenburg in Theolog. Calu. l. 1. fol. 72. Deus manu sua potenti c. God with his mighty hand did visit Caluin for he despayred of his saluation calling vpon the Diuells and gaue vp his Ghost swearing and blaspheming Caluin dyed being eaten away with lice for they so bred about his priuy parts that none could endure the stench Thus the said Protestant of Caluins death And the same is further witnessed by In libello de vitae Caluin Ioannes Herennius a Caluinist Preacher who was witnesse and present at Caluins death Melancthon the famous Protestant made so miserable an End as that Morlinus his Protestant scholler and otherwise a great aduancer of Melancthons worth in these dolefull words performes his Maisters Exequyes and funeralls See heereof Slussenb 〈◊〉 Theolog. Calu. l. 2. â—rt 1â— Si possem redimere c. If it did lye in my power to redeeme
the Saluation of our Maister Philip Melancthon with the hazard of my life I would do it but he is carried to the terrible Tribunall of God there to pleade his cause Thus Morlinus Iacobus Andraeas an Eminent and most forward Protestant so liued and dyed as In Hist Sacram. part 1. fol. 〈◊〉 Hospinian the Protestant witnesseth as if he had no God but Mammon and Bacchus he neuer praying going to bed nor rysing from thence Carolostadius a great Protestant was killed by the Diuell as certaine Ministers In their epistle de morte Carolostadij euen of Basill do iustify And of the sayd Carolostadius Luther thus writeth Luther in loc com class 5. cap. 25. p. 47. Carolostadius traditus est in reprobum sensum Carolostadius is deliuered vp into a reprobate sense c. And further Luther thus sayth of him Puto non vno Diabolo c. I do thinke that miserable man was possessed not with one only Diuell God take mercy of him for that sinne wherein he sinned euen to the last houre of his death Oecolampadius that transcendent Protestant and supposed Bishop of Basill Coclaus in act Luther 1537. went healthfull to his bed and was found by his wyfe dead in the morning Swinglius so dyed in the wars as that Gualterus a forward Protestant thus censureth his death In his Apology pro Zuinglio Nostri c. Diuers of vs are not afraid to pronounce Swinglius to haue dyed in sinne and therefore to haue dyed the sonne of Hell Now to close vp this Scene of death with Luther himself the Father of Protestancy then whome no other Authour was more sorting to such a Religion no other Religion more sorting to such an Authour This Type of Antichrist dyed most suddenly for Coclaeus in vita Lutheri being at Supper and feeding vnctuously vpon great variety of meates and entertayning his inuited friends with dissolute discourse the very same night dyed A truth so euident that Dauid Cytraeus a markable Protestant thus accordeth to this former Narration Dauid Cytraeus Orat. funebri Christophori Diâ—cis Megapolitani Lutherus ipse vesperi mensae assidens paucis post mediam noctem horis discessit Luther himselfe sitting in the Euening at the table a few houres after midnight dyed Thus we see what deplorable Ends these former Protestants of greatest Note besides diuers others heer omitted haue made as if it were a priuiledge granted to Protestancy that the chiefest Patrones and spreaders of it should leaue the Theater or stage of the world with acting most Tragicall Catastrophes or Conclusions And therefore with lesse reason it can be replyed that only the Vice-Chancelour of Cambridge and no other Protestants of transcendency haue beene subiect to such vntimely deaths Which death of his how lameÌ„table soeuer must needs be a scarre to the fayrenes of that most celebrious Vniuersity but depriue it wholy of its lustre beauty it cannot for the fayrest and richest Diamond is seldome seene without some blemish and Cinthya the second light in Heauen hath her spots But to returne more particularly to the Vice-Chancelour It is further reported whether rumours heerein haue wronged him or no I know not that he was an earnest maintayner against the Arminians in that Vniuersity of the most dangerous doctrines of Reprobation and Predestination To which I am the rather induced to giue credit in regard that a man encountring disgraces and losses in the world which himselfe through his owne pusillanimity and softnes of disposition cannot or at least will not subdue is the more easily drawne by the suggestion of the spirituall Enemy for the auoyding of the longer endurance of the sayd disgraces and losses to take some one desperate course or other in shortning his owne life the rather by reason that his owne doctrine of Predestination assureth him that if he be predestinated as euery illuminated Puritane by his owne Principles of fayth ought so to belieue of himselfe no desperatâ— course sinne end or death whatsoeuer can depriue him of the Benefit of his owne Predestination according to those wordes of Luther Luth. tom 1. epist Latin fol. 334. ad Philip. No sinne can draw vs from Christ although we should commit fornication or kill a thousand tymes in a day With whome besides many others teaching the same Iacobus Andraeas thus conspireth In epist Colloq Montisbel pag. 48. He who once truly belieueth cannot afterwards fall from the grace of Christ by his Adultery or any other like sinne And D. VVhitak lib. de Eccles contra Bellarm. controuers 2. q. 5. pag. â—01 D. Whitakers plainly teacheth the same in these wordes Si quis actum fidei habet ei peccata non nocent And then might the Vice-Chancelour thus suggest to himselfe I liue in disgrace I suffer Contumely reproach and losses I cannot hinder my owne Election do what I will I can produce and exercise an act of fayth that Christ dyed for me at my pleasure euen at my last gaspe Therefore as loathing to suffer these opprobryes any longer I will instantly separate this body of mine from my soule by a violent dissolution Ierem. 2. O you Heauens be astonished at this Whether the Vice-Chancellour had such secret disputes with his soule God only knowes though in regard of this fatall Heresy of Predestination it may well be coniectured he had But howsoeuer it was with him certaine it is that daily experience sealeth vp the truth that diuers both men women here in England who haue sucked the Protestants doctrine of Reprobation and Predestination from their Ministers mouths pens haue within these few yeares last past vpon their beliefe therof vtterly cast themselues away some through a blacke despayre of their sinnes others through a presumed certainty of their saluation by drowning themselues by hanging or cutting their owne throates Wretched soules that remember not that whiles they liue in this world the sea or Ocean of Gods Iustice is bounded on all sydes with his Mercy but after their deaths it breaketh out and ouerfloweth with a feareful inundation ouer all mankind according to the particular workes of euery one Now seeing the Protestants doctrine of Predestination threatneth an vtter ouerthrow to the soule of man by ingendring a seared and obdurate conscience in the Belieuers therof for the perpetrating of the most facinorous sinnes since they are taught thereby that no such Sinnes how atrocious soeuer can hinder their saluation I will therefore stirre a litle the mould or earth about the roote of so wicked a doctrine in briefly shewing how repugnnant it is to the Holy Scripture to the Authority of the ancient Fathers and to the more graue and recollected iudgements of diuers learned Protestants themselues A labour I hope neither impertinent in this place nor vnprofitable for you my deare friend to read since you know wel I know that you are ouermuch enclining to the sayd Protestants Predestination And first to shew the vncertainty of our Election which clearely
here in England certaine Fayth-skirmishes as I may terme them both of vs labouring to maintayne our owne Station I grant you are learned but therein perhaps more hardly to be drawne to acknowledge the truth since it oftentimes falleth out that that eye which seeth nothing at all is more easily cured then that which is of an imperfect sight But to redresse this fault imitate the Iron which we see moueth not to the iron more like but to the load stone lesse like so suffer not your iudgement to be enthralled to those Positions or Placita which are best sorting to your owne Priuate Spirit or Conceite but force it to be drawne in matters of fayth with the Magneticall and attractiue tuch of the Authority of Gods Vniuersall Church how strange otherwise this Authority may seeme to you to be But now to renew this our former Duellisme by Pen in a friendly well-wishing manner for the aduancement of your soule in her chiefest good I haue thought it expedient to referre to your iudgment at this time two forcing reasons such as well may draw you to make an intense introuersion vpon your owne dangerous state in matters of Religion Well then The first shall consist in displaying from head to head of proofes the graduall Euasions of the Protestants made to the seuerall kinds of the said proofes produced by the Catholiks in defence of their Religion by which course the Protestants discouer themselues to be most fugitiue fleeting in their grounds of fayth since they will not staÌ„d vnappealably to any kind of proofes whatsoeuer produced against them and accordingly hereto by this Paragraph following you shall discouer that though the chayne as I may say of our Catholike Proofes is made of many linkes yet that the Aduersary will not suffer himselfe to be tyed to any of them but through the violence of his owne Priuate Spirit breakes them all 1. As first let vs draw our Proofes from many congruentiall Arguments taken from the force of Reason being Gods peculiar Character impressed by himselfe in mans soule The ProtestaÌ„ts answere that besides this is but an humane inducement they can produce as many Counter-reasons to the contrary ouerballancing in their iudgments the weight of ours 2. Let vs repayre to most authenticall Histories recording matter of fact which matter of fact is touching the Visibility of the Church the Administration of the word and Sacraments Vocation and Ordination of Ministers The Conuersion of Nations to the Roman fayth and some others necessarily to be enquired after D. Whitakers repels all this by making a subtill transition from History to Scripture in this sort Contra Duraeum l. 7. p. 478. To vs it is sufficient by comparing the Popish opinions with the Scriptures to discouer the disparity of fayth betweene them and vs. And as for Historiographers we giue them liberty to write what they will In like sort touching the supposed change of Rome in fayth the sayd Doctour disclaimeth from the authority of all Histories saying Contr. Duraeum p. 277. It is not needfull to vs to search out in Histories the beginning of this change Thus he And yet all experience sheweth that Truth or falshood of Matter of fact many ages since sayd to be performed is eyther to be discouered by History or not to be discouered at all 3. Let vs go on forward rest for the proofe of our fayth in the particuler authorityes of Austine Ierome Basill Cyprian Tertullian Origen and the rest of the Doctours of the Primitiue Church we being instructed to this Methode by those wordes Deuteronom 4. Interroga de diebus antiquis Luther answereth heerto auerring That In Colloq mensal câ— de Paâ— Eccles l. de seruo arbitrio The Apology of Philip Melancthon doth farre exceede all the Doctours of the Church and excell euen Austin himselfe Luther further thus inueighing Luth. vbi supra In the writings of Ierome there is not one word of the fayth of Christ and perfect Religion Basil is of no worth He is wholy a Monke Cyprian is a weake Diuine Origen is long since accursed Tertullian is superstitious See you not my good friend with what a bould forehead Apostasy rayles at the true auncient Religion of Christ But to proceed Another great Arch of the Protestant Church is not afrayd to aduance the Protestant fayth in respect of those times in this manner The Archbishop of Canterbury in his Defence of the Answere to the Admonition p. 472. 473. The Doctrine taught and professed by our Bishops at this daey is more perfect and sounder then it commonly was in any age since the Apostles 4. Let vs vrge whole Generall Concells of firster tymes to which our Math. â—â— Sauiour himselfe hath promised his assistance Luther basely casts them of by auouching That the decrees of the Nicene Councell are Luth. lib de Concil foenum stramen lignum stipulae And Beza thus censureth all the ancient Councels In his preface of â—â—e 〈◊〉 Testament anno 1â—87 The ambition ignorance and lewdnes of Bishops was such as that the blind may easily perceaue that Satan was President in their assemblies and Councels And if we appeale to more moderne yet Generall Councels Peter Martyr replyes thus confessing Li. de votis pag. 476. As long as we insist in Generall Councells so long vs shall continue in the Papists errours 5. Let vs call to mind the vn-interrupted practise of Gods Church euen froÌ„ Christs tyme to these dayes the answerable Apostolicall Traditions deriued to vs by a long hand of time both being the securest Scholia or Paraphraze of the true Christian fayth Beza bloweth all this away in two wordes saying See hereof Doctour Bancroftâ— Suruey p. 219. Ad verbum Dei prouoco 6. Let vs according to Beza his prouocation anchour our selues vpon Gods Word as vpon Ecclesiasticus Toby the Machabees and some other parcells of the Old Testament In his answere to M. Reynoldâ— refutation pag. 21. 231. D. Whitakers and the rest of his syde reiect all such Bookes as Apochryphall In like manner if we insist in the Epistle to the Hebrews in the Epistle of S. Iames in the second third Epistle of S. Iohn or in the Apocalyps do we not fynd the Epistle to the Hebrews to be reiected by Exam. Concil Tridentâ— Sess 4. Kempnitius Confess VVittenberg de sacra scrip Brentius and the Cent. l. 2. c. 4. Col. 55. Magdeburgenses As also who knoweth not but that the Epistle of S. Iames is vtterly discanoned by In Prolog huius epistolae Luther and that the foresayd Kempnitius Brentius and the Magdeburgenses in the place aboue alledged rest doubtfull whether the second and third Epistle of S. Iohn be Scripture or no And lastly doth not Luther in most vnworthy termes discard the Luth in prolog huius libri Apocalyps as holding it neither Propheticall nor Apostolicall to whose iudgment Brentius Kempnit locis supra citatis Brentius Kempnitius do subscribe 7. Let vs
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