I. TO THE PROTESTANT READER.
I Seeke not heere by curious words and phrase
To catch the vaine aire of vncertaine prayse,
Those ends are base: let seruile spirits choake
Their best endeauours with that puffe of smoak
[...];
I only ayme in al that I haue done,
By winning of thy soule, to gaine
a
[...]mes 5.20.
my owne.II. Another to the same.
REad, search, compare, quote, weygh, examine, al
I wish thee, is, to be impartial.
III. On the censuring Minister.
ME thinkes I see s
[...]me captious Minister
Take vp my booke, and with a thought as farre
From vpright iudgement, as my lines from lyes,
Viewes euery page, and each citation tryes;
But finding al exact, he carpes my stile,
Censures my verse, and with a scornful smile
Fy on this Priest (sayth he) what rime is this?
What words are heer? this couplet is amisse;
That phrase is of his owne inuention, new;
This ouer-harsh, that England neuer knew.
Haue patience, good Aminadab, heer's none
Gaynsayes your censure; for to France alone,
Whose ayre hath sed me from a child, I owe
The litle of this litle which
I know.
How then should
I in forraine countryes gaine
That, to whose height few can at home attaine;
I grant my lines are harsh, and doe not fal
To please your eares, but yet
I hope they gal.
IV. On the same.
ALthough t'were true that these my lines containe
No good, no right, or wel applied straine,
T'were not my fault, for what good can be wrought,
Where the whole subiect of the whole is nought?
V. LVTHERS CHANGE. To his much honoured freind W. T.
WHile in the Roman Church your Luther staid,
To tame his flesh he
(1) fasted, watcht and prayd,
Affected
[...]ue
(2) obedience, liued poore,
And carefully from carnal
[...]cts forbore.
Al that he did was with a
(3) single hart,
An vnfain'd zeale, empo s'ned on no part
With fond vaine glorie, but directed whole
T'e
[...]crease God's honour and secure his soule.
But thence gone forth, he sodainly became
So
(4) burned with his fleshes raging flame,
He now wil spend, and neither studies, prayes,
Nor writes, disturbed with inflamed veynes
Of burning leacherie, and other paines.
Say, is not this (speake freely worthie freind)
(7)T' begin in th' Spirit and in the flesh to end?
VI. Luther no Reformer.
LVther stil vaunts himself to be the
(1) first,
That by truth's beames the Romish clouds disperst.
Yet is it
(2) granted, Satan was the cause,
Which mou'd him first the sacred Masse t' oppose.
Why's Satan not Reformer then? 'tis true,
He is indeed: Let's giue the diuel his due.
VII. The fruits of Reformation.
PRotestants tel vs that before the light
Of their new Ghospel men
(1) were more vpright,
Of better life, more truly vertuous,
More
(2) real, faithful, and Religious,
And eu'ry way more giuen
(3) without compare
To al good workes, then in their Church they are.
For now, (say they) such as haue late embrace't
Our Reformation doe repaire more fast
To
(4) theft, exactions, lying, vsury,
And such foule vi
[...]es as from hence proceed,
Then did the former t' any vertuous deed.
So that (thus stil themselues goe on) who would
A
(7) rable of cheating, factious knaues behold,
Let them but vnto any Citty goe
Possessed by Reformers, it wil shew
Whole shoales of such; yea Pagans, Iewes, and Turkes,
With other Infidels doe better workes,
Detest sinne more, shew greater honesty,
Are faire more patient and lesse proud then wee.
In lieu of fasts wee
(8) haunt excessiue feasts
Drink heal
[...]hs to make our selues and others beasts,
Wrong
(9) marriage-beds, haunt stewes, and for our prayer
In eu'ry place we curse,
(10) blaspheme, and sweare.
Our children they grow
(11) worse, and dare such crimes
As were scarce knowne to men of former times.
Our Preachers labours, which should be assign'd
Only to truth, are
(12) guided with the wind
Of popular applause, attended stil
With hate and enuy: their malicious wil
N
[...]er giues them rest, but makes them seek out wayes
How they debates and causelesse iarres may rayse.
In their disputes they
(13) wrest, peruert, and lye,
Oppresse the truth, and from the point stil flye.
Many b
[...]sides are
(14) flat'rers, and beleeue
As please the
(15) Prince or country where they liue.
But more with their vile wicked life doe shame
Their Ghospels doctrine and themselues defame.
So that we see, since we reiected Rome
The world doth dayly worse and
(16) worse become:
For
(17) n'ere in Flanders was more drunk'nes seen,
Th' Italians euer haue lesse wanton been,
In Iury n'ere was more hypocrisy,
Turky is freer from impiety,
And Tartary lesse wicked is then those,
Who euen in England now Rom's Church oppose,
Al this themselues affirme, this few deny;
T'weer not good manners here to say they lye.
VIII. An other vpon the same.
(1)
THE question's state we Ministers, to shrowd
Our falshood, doe with darknes ouerclowd;
Things that are plaine we shamelesly deny;
Things false we al maintaine, yet know we lye.
Impious things we as faith's grounds propose;
And true things stil, as heresies, oppose.
The scriptures we to our owne dreames doe wrest;
We boast the Fathers, but their faith detest:
To cheat, calumniate, glosse, deceaue, and raile
Is our cheif practize: so we may preuaile
'Gainst our Opponents, al things we auouch
But greatly care not what: I think not much,
IX. ON ZVINGLIVS.
WHen into Zuinglius Satan had infus'd
Himself, and by those
(1) engines, which he vs'd
Christ, and al true Religion; and betake
Himself to schisme, his neuer setled braine
[...]uting
(4) his name, did in a trice containe
such swarmes of heresies, as one might see,
But such a Maister could his Maister be.
Th' first thing he doth is to
(5) correct the lin
[...]s
Of sacred writ: his second worke declines
To liberty of life, affirming al
Christs promises were
(6) hyperbolical.
The flood-gate thus set wide he keeps no measure
But frames al grounds of faith to his owne pleasure▪
As, that original sinne though others please
To tearme it sinne, is only
(7) a disease.
Baptisme is so
(8) indifferent as it may
Be done, omitted, yea or tak'n away.
The path to heauen is so broad and plaine,
As euen
(9) Infidels thereby attaine
T' eternal blisse: when sinne we doe commit
God as the
(10) Authour moues and forceth it.
Al Kings and Princes when they are dispos'd;
To persecute the truth may
(11) be depos'd;
For which himself assumes the sword and
(12) stirre
[...]
Euen his owne Countrey-men to ciuil warres:
And there an
(13) armed rebel feeles the proof
Of treacherie, and dyes; end good enough.
X. ANOTHER.
ZVinglius, himself in open field did
(1) beare
Against his Countrey trayt'rous armes, and there
And Luther
(4) doubt's he's damn'd; so doe not I.
XI. LVTHER'S CATECHISME.
(1)THree God's there are; yet like
I not the name
Of Trinity;
(2) my Soule makes ful disclaime
From
(3)
Homousion: the Antientest of tymes
Is the true
(4) Authour of our greatest crymes.
Christ, whom
I first reuealed,
(5) hath euer been
Cloath'd
(6) with that flesh which here on earth was seen;
Yet that was a mere Spirit,
(7) while he the rod
Of God's iust wrath felt for vs, Sonne of God
He was no more: but of al men the cheife
(8) Blasphemer, leacher, murderer, and thiefe.
His c
[...]nscience then was
(9) troubled as impure;
He did being dead hel's paines, in
(10) hel endure.
His
(11) Godhead suffered, otherwise he ne're
Had been my Christ: nay he a Sauiour were
Vile,
(12) base, and abiect, not to be esteem'd,
Yea a new Sauiour should haue him redeem'd.
The real body and true bloud of Christ,
According to the substance is
(13) compris'd
In euery place, yea in the rope which eyes
A wretches, neck when in despaire he dies.
Those books we Iob and Ecclesiastes cal
It is a fond and false
(16) opinion
T' affirme there are foure Ghospels; onely Iohn
The onely true prime Ghospel did set forth.
Iames his
(17) Epistle is of no great worth.
'Tis strawy, dry, contentious, and vnfit
To be accounted an Apostl's writ.
Th' Apocalyps
(18) is not Canonical;
Moyses his lips were ful of wrath
(19) and gal,
Nothing delightful, angry, stop'd, wherin
No word of grace was, but of death and sinne.
The more men doe their soules with vices slaine,
Th
[...]
(20) sooner they God's fauour shal obtaine.
For Iust offend,
(21) euen when they seeke to winne
God's grace by prayer;
(22) their best good deeds are sinne.
The ten Command'ments do
[...]
(23) not appertaine
Vnto the free state of a Christian,
Whose cheefest art and way is not
(24) to know
Good workes, nor actiue iustice, nor the law:
For faith
(25) vnlesse without good deeds it be,
It is no faith, nor doth it iustifie,
Let's but belieue, and
(26) though by greatest sinnes
We striue t' be damn'd, our faith such forces winnes
As it alone from hel wil set vs free;
For there's
(27) no sinne but incredulitie.
Let's not debase our selues, al Christians are
Able in worth and honour to
(28) compare
With Christ his Mother, Peter and the rest
Of heauen's most Saint-like Cittizens, whose best
And purest actions, might as wel by dogs
Haue been
(29) performed, or by filthy hogs.
A
(30) woeman, or a boy, the Priest away,
May giue true absolution: only they
Whose
(31) conscience filled with confused care,
Afflicted, troubled, and erroneous are,
Doe worthily receiue: who is baptis'd,
Vnder the name of
(32) Priest is streight compris'd.
Al
(33) Christians may Christs body consecrate;
Al preach the word, and al administrate
Effectual Sacraments; yea
I can shew
That, though the Diuel doe it, it were true.
Euen God: none can be
(36) subiect vnto lawes
Of earthly Magistrate, for al men share
Like power, like place on earth, al equal ar
[...].
Be sure you haue regard that none be stayd,
When the wife wil not, for to
(37) take the mayd;
The Magistrate
(38) must bridle such a shrew,
Yea put her t' death, which if he wil not doe,
Let th' husband then suppose her to be dead,
And slaine with thieues, and streight another wed:
Nor is he bounded here, o no, he's free
To do't, as
(39) oft as he shal vrged be;
So that one man by this occasion may
Haue ten or more wiues liuing on a day.
Th' offending
(40) person if he cannot tame
His fleshes pride, may likewise doe the same.
Th' Ghospel no more excludes
(41) Poligamy,
Then th' rest of Moyses law, it stil is free;
This world hath nothing that can
(42) equalize
A woeman's loue: he who would be so wise
As t' liue without one, let him
(43) cease to be
Of flesh and bloud, for t'is as necessarie
T' enioy a woeman, as (my self best knowes)
To eate, drinke purge, watch, sleepe, or wipe the nose.
(44)
When we are dead, our soules must stil remaine
Al
(45) cast on sleep, vntil we ryse againe.
And whether then they must, exempt from death,
For euer liue,
(46) it is no point of fayth,
If any Papists doe this doctrine blame,
Tel
(47) them, a Papist and an asse are th' same.
But, if they doe persist and vrge thee stil,
Make answer that my reason is my wil,
Who am a Doctour greater farre then al
Those, who themselues the Roman Church doe cal.
My
(48) fayth of errour they shal ne're appeach,
Nor shal the Angels iudge of what
I teach;
For
I am sure this doctrine is most true.
So Luther sayth: now, Reader, what say you?
XII. Vpon that feareful Atheisme of Luther, Zuingliu [...] & Caluin, that God is the Authour of sinne.
SOme now a-dayes, when into sinnes they fal,
Like Eue's vndoubted children, first of al
Themselues excuse, and without further stay
Th' fault on another, as the inforcer, lay.
But who is he, on whom they doe impose
So great a burden?
(1) Eue the serpent chose;
'Tis not sure he: ô no, I quake to tel;
He's greater then the greatest power of hel:
He (though eu'n faythlesse
(2) heathen doe disclam
[...]
From such a thought) who al this Al did frame
Must, as the Authour, that they may be cleare
From fault, the poize of their offences beare.
The egg, whereof this monster first was made,
Was got in hel, and since by Satan layd,
With the
(8) Seleucians, did (the Church to spight)
Keep it, yet n'ere durst bring it forth to light.
Th' infernal Sire of this curst rabble chose
His misshap't
[...]ub
(9) Florinus, to disclose
This poysnous Hydra: he, 'twas he, who first
Arm'd with audacious pride and malice durst
Attempt to hatch it, and profane the light
Of sacred truth by it's vnhallowed sight.
Long, as vnseen, did vnregarded lye
This hellish prodigie, straight sure to die
For want of food, had not through curst remorse
Of it's iust misery
(10) Luther plaid the nurse.
He careful fram'd it steppes, he did it draw
Ta haughty passe, as scorning al it saw.
Then
(11) Zuinglius takes it, and for diuers yeares,
The charge therof himself, most ioyful, beares.
'Til
(12) Caluin, much enamoured of it's grace,
(So Apes doe think their yong al creatures passe)
Handled the matter, with his brother so
As soon he got it, o how it did grow
Vnder his hand! in few yeares it became
The cheef support of it new Master's name.
He brought it to ful growth: and, hauing first
A world of rare destructions rehearst,
He sent it forth, where now (alas!) we see
Scarce any place from it's infection free.
Great Irenaeus did so much dislike
Florinus act, as
(13) more then heretike
He long since censured him: if so, what may
We then of these our latter Rabbins say?
XII. VPON MELANCTHON.
MElancthon holds there are
(1) three Gods, and striues
Mainly to prone
(2) plurality of wiues.
He teacheth that in case of iust diuorce,
(3)Th' offend
[...]ng party may, without remorse,
Againe contract: and vnder zeal's pretence
Th' inferiour powers he
(4) armes against their Prince.
The Sonne of God did
(5) eu'en as God (he sayth)
Obey his Father and resist his wrath,
Yea
(6) pray vnto him; whence he doth inferre
He is his suppliant, Priest and Minister.
About the Sacraments he held — but what?
'Tis yet vnknowne; for stil as wel in that
As other points so
(7) wau'ring he appeares,
As no side dare securely cal him theirs:
For which respect eu'en they who most would rayse
His name,
(8) referre him to the Diuel's prayse:
Yea
(9) doubt of his saluation. What could frame
For such a man a more befitting name,
Then this of Black-earth? ô, it sutes him well
For nothing that is whyt can enter hel.
XIV. VPON BVCER.
BVCER, as
(1) some affirme, was first a Iew;
But doubting that, his mind he did imbew
With Christian rites, and, vpon iust dislike
Of Iudaisme, became a
(2) Catholike;
Yet stayd not there, but soon did that reiect
For
(3) Luther's, then new rays'd, licencious Sect.
Yet that he held not long, but chang'd againe,
And vowd himself a perfect
(4) Zuing ian.
From hence he back to
(5) Luther made repaire;
And there, for his offence, by humble prayer
He
(6) pardon crau'd: but this he soon forgot,
And straight resum'd his former
(7) Zuinglian's coat
Nor want there
(8) some, who dare auerre for true,
That, after this, he dy'd, as first, a Iew.
Who'l not admire this man? sure he doth misse it,
Who his Religion cannot like, what is it?
XV. VPON REFORMERS Sacraments.
YOVR Sacraments, you say, doe onely signe,
Witnesse, and seale the promises diuine;
And, euen to him who faithfully repents,
Conferre no grace; ô gracelesse Sacraments!
XVI. THE REFORMERS Oath of Alleageance.
I A. B. truly from my hart protest
That if Priests be not by the King represt,
My self wil raise the
(1) people to effect
What he wil not: and if he doe erect
Himself 'gainst God, I'l not regard his place,
But, rather then obey him,
(2) spit in's face,
If he himself
(3) giue ouer to the vice
Of lust, of riot, pride or auarice,
Or wilfully
(4) infringe our feudal lawes,
And play the Tyrant, I wil straight dispose,
As best I can, th' inferiour Magistrate
By peace or
(5) warre his fury to abate.
Which if, through want of courage, he refuse,
The
(6) people shal attempt it: they shal vse
Al meanes they can to worke his ouerthrow,
But if these fayle, we, in our iust defence,
Wil
(9) suppliants be vnto some forraine Prince
T' assist vs with his ayd, that pulling downe
Our King, he, if
(10) we please, may take the crowne.
But if yet al these meanes desectiue proue,
Then I my self,
(11) inspired from aboue,
Either by poyson, pistol, sword, or knife,
Or such like wayes, wil take away his life.
A deed so farre from treason, as I sweare,
That
(12) he who kils a raging Wolf or Beare
Deserues lesse pay, for from this act proceeds
Th' whole Kingdom's good; ô 'tis the
(13) best of deeds!
For al such Kings as doe God's lawes transgresse,
And to the same their fearful subiects presse,
Of their due honour stil
(14) depriued be,
And th' subiects from their vs'd alleageance
(15) free.
And then we scourge them may with their
(16) owne rod.
Al these and more I sweare; so help me God.
XVII. TO THE KING'S MOST EXCELLENT Maiesty my dread Soueraigne.
PArdon, most Gratious Soueraigne, if my verse
Distast thy eares; what I aboue rehearse
Is not myne owne: I onely doe relate
The tenets of such foes vnto the state,
As would (if they had power) assaile the crowne,
And in thy blood al our best fortunes arowne.
My prayers, are [as likewis
[...] of the rest
Of my deare brethren) that thou maist liue blest
Aboue thy wishes; al disasters chase,
And stil looke smiling fortune in the face.
May peace by thee with that same throne be grac't,
Wherin thy Royal Father hath her plac't:
And al such wretches as beare any part
In hate to thee, put-off their traitrous hart,
That no tumultuous or disloyal straine
May e're disturb the quiet of thy raigne.
Be forraine and home-bred iniurious scopes
Against thy person strangled in their hopes:
And who knowes treason and reueales it not,
Be food to beasts, and branded with the note
Of Traitour; yea, let those so censur'd be,
Whose onely thoughts are false to thine or thee,
This, al true subiects wish, this each implores,
Who'l not subscribe to this, is none of ours.
XVIII. CALVIN'S CREED.
Who made of nothing al, Almighty be.
Christ is to God, as God,
(4) inferiour,
And doth,
(5) as God, for vs God's ayd implore.
His birth made Mary of a Virgin
(8) none.
And
(11) spightfully God's power did restraine.
Christ not one onely, but
(12) two persons hath,
And was endew'd, as other men, with
(13) faith.
He, as in yeares, so did in wisdome
(14) grow,
Yet did not, when at wisest,
(15) al things know.
He vs'd no grounded method to
(16) confute
The aduerse part, but when he did dispute,
He his opponents either did amuse
With
(17) farre fetch't similitudes, or els abuse
Their fayth by some
(18) superfluous inference,
To vicious passions he sometymes obey'd,
Was disobedient, cowardly, rash, dismay'd;
For through base feare he did t' his power
(21) denie
To be the world's Mediatour, and to dye,
And more afrayd of death was, then we see
Theeues
(22) now, or other wicked persons be.
Yea he then quite
(23) forgot and did not deeme
Himself to be, who should our soules redeeme.
His prayer was
(24) not aduis'd, but such as did
A more proportioned correction need.
Nothing had been effected if his death
Had been but corporal; for, e're his breath
(25)
For sook him, he was
(26) truly in despaire,
And did the death of
(27) more then body feare.
His guilty soule was
(28) cited for to come
Before th' Eternal, to receaue her doome;
And was
(29) tormented with th' infernal paines,
Which for the damn'd forsaken soules remaines.
And, to be breef, no other signes there are
In al his death, but tokens of
(30) despaire.
He went to hel, that is,
(31) God did impose
Those paines on him, he doth vpon his foes;
Whence he became in horrour with the fright
Of black damnation, and with
(32) that did fight.
His body dead, aliue againe was made;
Not of himself, but
(33) by his Father's ayd.
He sits at God's right hand; that is, he holdes
Next
(34) vnder him, cheef rule; and al controls.
We need
(35) not feare to haue our sinnes awaite
For Iudgment, ransom'd at so high a rate.
The holy Ghost is God,
(36) as I haue shown,
Distinct from both the Father and the Sonne.
'Tis false to say, the Church can neuer faile,
For then it
(37) fel, when Popes did first preuaile.
Penance is
(38) needles; eu'ry sinneful fal
In baptisme is remitted once for al▪
It is a foolish madnes to
(39) maintaine
That after death our flesh shal ryse againe.
In heau'en it-self
(40) no Saints haue yet ar al been.
Who speakes these words, a Christian?
(41) no Iohn Caluin.
XIX. VPON SAINT PAVL and Luther.
PAVL in his writings
(1) ofttymes IESVS names,
Luther the Diuel's name
(2) more oft proclames.
What is the reason? sure, on either part
The mouth speakes from th' aboundance of the hart.
XX. Vpon the late peace betwixt the King of France and the Hugonots.
WArr's stormes are past, the gentle breath of peace
Hath forc't in France al noysome vapours cease.
The Rochellers and their adherents now
Their humble necks vnto the King doe bow.
They now no more vil
(1) for Religion's sake
Rebellious armes against their Sou'raigne take.
No more
(2) contemne his Edicts, and no more
Against his powers
(3) forraine power implore:
Hence-forth they'l neuer, vnder fayre peten
[...]e
To shew their fayth, come
(4) armed to their Prince,
Nor armed treat with him,
(5) like such as stand
To beg an almes with threatning sword in hand.
They'l ne're contend by open force againe
From him his sacred Churches
(6) to detaine:
Nor wil their Preachers,
(7) arm'd with pistols, proue
[...] them to greater treasons they may moue.
Religious persons, Abbeys, Monasteries,
Preists, Altars, Vestments, Relikes, Images,
And whatsoeuer els, may now be free
From the
(8) profane reach of impiety.
Th
[...]y'l cease. But stay; a further clause remaines;
I had forgot my self, they'r Puritans.
XXI. VPON CAROLOSTADIVS.
AS Car'lostadius first begin's to preach,
The Diuel courteously takes paines to
(1) teach,
Guide and direct him; and to make him stil
Better obserue the proiects of his wil,
His tongue to al Hel's most desir'd effects.
So that, when e're this Doctour silence breakes,
His lips and tongue moue, but the Diuel speakes.
And while he lies, expecting eu'ry hower
To try the force of death's al-forcing power,
The Diuel
(4) visits him. Monster of men!
The Diuel left thee not til death; nor then.
XXII. VPON BEZA, BETWIXT HIS Candida and Andebert.
WHat? is not Beza yet resolu'd? nor yet?
Stil doth he doubt on whether part to set
His spacious lustes, his lustes as hard to fil
As is the gulf of his insatiate wil?
See, see, ô, how he, fearful to distast
Either damnation, his loosse eyes doth cast
A like on both, as if he faine would gleane
Equal
(2) acceptance both from Boy and Queane,
Now her he courts; then fearing least that act
Displease his Ganimed, he seemes t'retract
His former errour, and assures the Boy
That he alone shal be is onely ioy.
His iealous punke at last perceaueth this,
And stormes therat; he calmes her with a kisse:
Then, to his
(3) Boy: thou sweet (saith he) art myne,
Thou art my cheef delight. O rare Diuine!
XXIII. VPON REFORMERS DOCTRINE of Predestination.
E'RE Rome, the words then Empresse, did embrace
That sacred truth, whose path she now doth trace,
Mettal and stone,
(1) her owne workes, she ador'd,
And help, of what requir'd her help, implor'd.
The ioyful reapers of the fruits of Nile
Worship't
(2) a Cat, Dog, Bul and Crocodile,
Ibis and Hawkes; yea offered vp their groanes
To Beetles, Aspes, Garlick, and Onyons.
Snakes, Adders, Tygers, Skrich-owles, Bats, and Trees,
Hearbs, Beasts, and Birds are
(3) Congo's Deities.
To the
(4) Diuel Calicute doth prayer assigne,
Yea to an
(5) Ape, Elephants, and Kine.
But bolder
(6) Pegu doth in this excel,
In sacrifice she feeds the Diuel wel,
And giues him musike: spacious (g) Tartary
(7)
And fayre Cathaga much deuoted be
To a God of Felt, in whose conceit Earth, Fire,
Sunne, W
[...]ter, Starres, the like respect require.
The
(8) Philippina's doe adore an Oxe
Before a liuing Slaue as God doth bow;
Yea to a masse of Passe which long hath stood
Tempred in Childrens and in virgins blood.
The lands
(13) betwixt Cambaia and Malabar
Th' first thing they meet, after the morning-starre
Hath told the Sunn's approach, be't Bul or Boare
Or any Creature els, they low adore,
Rude misshap't Stones industrious
(14) China makes
Her Gods, with heauen and Hel-hags wound with snakes.
To an old wiue's shape;
(17) Lithuania to a Mal.
And in this sottish manner diuers more,
For their Creatour, creatures doe adore:
Al foolishly, I grant; yet al hope
(18) t' gaine
Some good by this their superstitious paine;
And think, that in reward each God proceeds
With euery one according to his deeds.
But Protestants serue such a Tyrant God
(19)
As doth (say they)
(20) inflict the dreadful rod
Of his eternal wrath, no care once had
Of any of their actions good or bad:
Yea though they be the chiefe in Vertue's schoole,
They must be damn'd: Which is the greatest foole?
XXIV. A LETTER TO A MINISTER from one of his Pupils, concerning S. Austin's Workes.
SIR,
Since I saw you last, though many a hil,
Plaines, woods, & groues our bodies doe diuide,
Your best part hath been present with me stil,
Distance of place that from me nere could hide.
The ghostly good derections, which by you
It pleas'd the Spirit to me then impart
Streight in my soule to such perfection grew
As they nere shal, nor can from thence depart;
You taught me then to know Rom's scarlet-whore
And other points, which then I held amisse:
Wherewith emboldned, now in one thing more
Your graue aduice I craue, & this it is.
I doubt not but you know in what esteeme
With our best Authours Austin's writings are.
To some so free from errour he doth seem
[...]
As
(1) none but Scripture may with him compare.
Others doe stile him the po
[...]f;und'st Diuine
And great'st of Fathers, since th' Apostles were.
(2)
Others affirme he did in learning shine
Farre
(3) aboue al that did or wil appeare.
Others
(4) appeale vnto him, some him cal
Of errour then the purest of them al,
And say, he doubtlesse was a
(7) Protestant.
Yet I, perusing of his Workes, can see
(Thus much the Spirit hath giu'n me to descerne)
Nothing but rules of wicked Popery
Nor ought by him but superstition learne.
To instance some; he holds the
(8) Church-decrees,
Which are the bookes we ought true Scripture cal.
Toby,
(9) with Iudith, Hester, Machabees,
He, Papist-like, doth hold canonical.
General
(10) Traditions are to be obseru'd,
Christ's true Church
(11) only called Catholike.
None must
(12) gain-say her; she is stil preseru'd
The holy Sacraments doe grace conferre
(15)
And with the
(16) Crosse's signe applyed be:
He doth moreouer seriously auerre,
That such are
(17) damn'd as vnbaptized dye.
As wel as good receiue, and doth it cal
A
(20) sacrifice, whereof he euer had
A care no
(21) peece vpon the ground should fal.
It ought by al to be
(22) ador'd (saith he:)
And holds the Papists
(23) now Confession;
Orders
(24) besides, a Sacrament to be
He shewes, and teaches Extream-vnction.
His sentence stil against our Fayth proceedes
In al these so much controuerted Heads,
(25)
Which fayth perhaps through him now so farre spreads.
And
(34) Purgatory-paines; he n'ere doth cease
Our now-held Doctrine to his power t' refel.
With our blind Papists
(35) a mayne difference.
'Twixt Mortal sinnes and Venial vnfolds:
From certaine meates on certaine days he holds.
In brief what holds
(39) he not? scarce doe I know
One part of him from superstition free;
His doctrine to approue, his rules t'allow
Were
(40) to reduce expulsed Popery.
Which makes me wonder, why we say, that he
The
(41) iudgement of the ancient Church doth shew;
For grant but that, and since we disagree
From him, our Doctrine must of force be new.
Faine would I know, how best
I might defend
Our faith, if any Papist should obiect
And aske: why, since his writings we commend.
We their authority as weake reiect.
So hoping to receiue ere long your best
And soundest counsel in this case,
I rest.
XXV. The Minister's Answer to the former letter.
DEarely beloued,
I haue read your lines,
Wherein aboue the common course of youth
As in a spotlesse mirrour clearly shines
A perfect zeale to search & find the truth.
Now as concerning briefely your demand,
(1) Of Hippo's Austins so much vrged fayth:
Why's al he writes pure Ghospel? what command
Haue we to credit whatsoe're he sayth?
(2)
I but, say you, some doe him much commend,
And vnto him as a sure ground appeale.
I answer, such appeales
(3) too farre extend,
They hurt themselues and the true Churche's weale.
They giue too great a scope, themselues they shew
Too much obsequious to Rom's Popish brood,
Their cause they iniurie: what haue we to doe
With man's inuentions now, with flesh or bloud?
For though some praise him, some there also are,
Perhaps as zealous of the Word as they,
Who wil not doubt, before they doe impare
The grounds of truth, his errours to display.
Be there not many of our learnd'st Diuines
Who in some places of his workes suspect
His
(4) sincere dealing, & by diuers signes
His
(5) contradicting of himself detect?
One you shal find his reasons
(6) disallowes,
Another markes his grosse absurdity,
(7)
Another his
(8) vngrounded speaches shewes
And some his furthring of Idolatry.
(9)
Nor want there some who dare affirme, he erres
(10)
Anouch that to belieue what he auerres,
Were
(13) to set vp the faith againe of Rome.
What should I say? how many doe
(14) oppose
Against him, his authoritie
(15) despise,
And doubt not on him this foule taint t'impose,
That leauing Scripture he doth
(16) temporize?
Nay more then that, some wil not stick to say,
His words
(17) repugnant to the Scripture be,
And on his back the imputations lay
The sower,
(20) or increaser some him cal
Of seeds not grateful in the Almighty
[...]'s sight;
Some stile him
(21) foole and dolt, and not at al
Inspired with the Lord's al-guiding Sp'rit.
If so, why should we on his words relye
To find that truth which only Scriptures shew?
No, let vs this pernicious
(22) custome flye
If e're we meane th' vndoubted truth to know.
Nor would I haue you from this man alone
But from al other Fathers to refraine,
For 'mongst them al scarce can you find me one
But doth maine
(23) points of Papistry maintayne.
So that as long as we on them insist
(24)
Stil in the self-same errours shal we stay:
God's onely Word can onely chase this mist,
No Sunne but that, that onely shewes the way.
Now to your last demand; make answer stil
Your faith's not tyed vnto each man's tongue;
T' Austin y'are ready to resigne your wil,
As long as he doth to the Word no wrong.
Say thus and they are mute: be not intic't
To leaue this n'ere-forc't hold: farewel in Christ.
(25)
XXVI. A REPLIE TO THE precedent letter.
YOurs I haue read, and since you cannot giue
Better solutions to my doubts, I grieu
[...]
To haue so long insisted on the path
Of your so much esteem'd, so empty Fayth.
For, if
(1) (as Beza did himself reply
To such as did the same with you deny)
Austin and other Fathers did maintaine
Those points for true, which you reiect as vaine;
Why, as if you alone could neuer erre,
should you your iudgement before their's preferre,
And neuer cease their writings to oppose
Against the Scriptures, since they euery clause,
No lesse then you, but with a more profound
And deeper sight, did on the Scripture ground?
The question therefore, as I thought before,
Is not heer whether we should credit more
God's word or them, each child can that decide,
But whether now men's iudgements should be tyde
To what you hold the Word's true sense to be,
Or that whereon they iointly al agree.
Heer lyes the doubt: when you doe them excel
In this, I'l then returne; til then farewel.
XXVII. Vpon Peter Martyr.
WHen pale
(1) death summond Martyr to appeare
Before th' Eternal's dread tribunal-chaire,
In
(2) Brentius heauen he vow'd he would not come,
He long before renounc't the heauen of Rome.
In
(3) Zuinglius heauen sure he then would stay,
With Theseus, Numa, Scipio &c. where are they?
XXVIII. ON OECOLAMPADIVS.
OEcolampadius stil in outward shew
Vow'd himself confident that al was true
He either preach't or writ: but in his hart
He
(1) doubted stil of some and no smal part.
Which priuate doubt (although he did pretend
Outward assurance)
(2) lasted til his end;
I meane til Sathan, for his goodly merits,
Vouchsaf't to
(3) quit him of his vital spirits.
Shame not hereat; Luther thy ancient freind
Wil tel thee, 'twas an
(4) honorable end.
XXIX. Vpon the familiarity of Luther, Carolostadius, Zuinglius, Caluin, Beza, & others with the Diuel.
SOme Protestants, as they themselues rehearse,
Haue with the Diuel oft had great commerce.
With Diuels
(3) Car'lostadius oft did talke;
Zuinglius
(4) receaued from the Diuel this fa th;
Caluin on Diuels
(5) called at his death;
Beza's preferr'd to be the Diuels
(6) scribe;
And some are ful
(7) of Diuels. A Diu'lish Tribe?
XXX. REFORMERS IVBILIE.
AL you who hate the idle smoake
Of Romes good-workes, and scorne her yoake;
You proud disturbers of al peace,
You Tyrants, you who neuer cease
Of your oppressed subiects stil
T'exact for law your lawlesse wil.
You who with traytrous armes withstand
You lawful Sou'raign's iust command,
And to molest and vexe the King
Pretend the State's reordering.
You wanton wits, you who profane
The Sabaoth's rest with seruile gaine,
You who attempt by magick spel
To your behests to summon hel:
You cut-throat Theeues, you Vsurers,
You Forgers, you Extortioners,
You disobedient children, you
Who in man's bloud your hands embrew:
You Leacher, Pandar, Bawd and Whore,
You who afflict and starue the poore:
You froward wretches, you false teachers,
You brib'd Iudges, you Truce-breakers:
You who murd'red haue your brother,
Stab'd your father, kil'd your mother:
You Drunkards, Gluttons, Sycophants,
You impious scoffers at the Saints,
You guileful gamesters, you who be
Iustly condemn'd of Simony:
You false Informers, you who stil
I' vnmeasur'd pride direct you wil:
You who sucke after other's bloud,
You who enuy your neighbour's good,
You Cursers, you who stil afford
A bloudy oath to eu'ry word,
And you by whom are dayly sold
Lawes, iustice right, and al for gold,
Lands in lust and riot lauish't,
Wiues defiled, Virgins rauish't,
The lawful Rulers had in scorne,
Vice ouerpriz'd, false-witnes borne,
Seruants wronged, Masters cheated,
Tales to others hurt repeated,
Churches rob'd, the weake opprest,
Widowes, Orphanes, al distrest.
And finally, al you, whose crimes
Exceed the measure of our tymes,
Cheere vp your selues, my noble Geux,
And lend your eares; I bring you newes
Of a more easy Iubilie
Then euer did the Roman See
Bestow on hers. For when as shee
Presumes to set her Papists free
From their offences, first of al
They straight forsooth to mind must cal
Their forepast sinnes, and then stirre vp
Themselues to sorrow (ô this cup
Hath no good rellish:) then againe
Al this their labour's spent in vaine
Vnlesse they meane with al their might
T'amend their liues; I, ther's the spight.
Nor wil this serue, but they must goe,
And to a Priest al humbly show.
Besids, they must both watch and pray,
The world's loosse pleasures cast away,
And if their sinnes be greater then
The lighter faults of other men,
They must be penanc't, and for that
Giue almes, fast, and I know not what.
Al which I'm sure, if that you be
Luther's ttue off-spring, you wil see
To be but deeds, which may by
(1) dogs
As wel be compass'd, or by hogs.
But you my Roaring desp'rate, Boyes,
Are freed from al these tedious toyes.
The great and gen'ral Pardon, which
I now proclaime is nothing such.
O no; you may stil murder, sweare,
Steale, cheat, and stil fals-witnes beare,
You need not leaue your drunken feasts,
You stil may vse maids, boyes, yea beasts,
Stil enuy others, stil be proud,
Take vsse by God nor man allow'd,
Be mad through rage, vse wanton diet
Apply yourselues to slouth or riot,
Curse, damne, and haue your magick spels,
Your punke, or whatsoeuer els:
And yet as soone or sooner winne
This gen'ral pardon for each sinne,
Then if you left them: for you know
Our Luther doth most plainly shew,
That
(2) th' more we doe ourselues deface
With sinnes, we neerer are to grace.
This Iewel now, this precious gemme
This costly pearle, this golden streame
Of heauenly grace (because I know
You wish to haue me shew't, & so
Your thirsty hopes at last relieue)
Is this, and only this,
(3) BELIEVE
XXXI. On Andraeas Musculus.
MVsculus held that Christs diuinity
Vpon the Crosse did with his body
(1) dye:
And in his profane bookes plaine grounds did lay
To make the Ghospel
(2) giue the Alcoran way;
Al which he euer did, no lesse then sound
And orthodoxal points, on Scriptures ground.
How wel his Name his inclination shewes!
Who't feed such Monsters, chatters, teares, & gnawes
With such fond glosses, as himself thinkes fit,
The sacred volumes of th' Eternal's Writ:
For Musculus to al imports the same
That
little mouse in English: hence thy name
Thou takest Musculus. Take heed, and watch
Th' infernal Cat; she hath a diu'li
[...]h scratch.
XXXII. Looke beyond Luther.
LOoke beyond Luther, what espy you there?
I find the Fathers then possessed were
With the now censur'd doctrines of
(1) Free-wil
Gods sacred Precepts,
(5) Vowes of Chastity,
S. Peter's
(6) and the Pope his Primacy
The Eucharist
(9) reseru'd and yet diuine,
That we may pray to Saints,
I confesse that
Ambrose, Austin, and
Hierome held inuocation of Saints to be lawful.
Fulk. reioynd. p. 5.
see him ag. the Rhem. Testam. 2.
Petr. c. 1.
sect. 3.
and Chemnitius exam. part. 3.
p. 211. 200.
see before at 2.
yea and assigneReligious worship, that the
(20) Crosse may be
Honour'd, with
(21) Prayer for dead and Purgatory,
Produceth not Iustification.
But these are Papists Heads: what? then behind
Your famous Luther can we nothing find
Which you may challenge and securely vant
To be the true badge of a Protestant?
Yes; at his heeles, scortcht in lasciuious fyer,
Lies the cast habit of a periur'd Frier.
XXXIII. Looke vpon Luther.
LOoke vpon Luther, what is he? a man
Confessedly attended with a traine
Of
(1) many vices; one that beares a sense
By much too deep of his
(2) self-excellence,
The
(3) pride of his ambitious mind is such,
Yea so vnmeasur'd, as't can brook
(4) no touch.
Among his heads of saith, some doe appeare
Deceitful,
(5) others vaine, some not sincere,
Some false, some reprobate, which with the light
Both of Gods word, and Christian faith doe fight;
Where he presumes the Scriptures to expound,
His errours and
(6) corruptions oft are found
Like to the
(7) Arians, and Marcionites
To be both plaine &
(8) many: when he writes
Like to a scoffing cheater he doth
(9) bring
Now this, now that, forth of the self-same thing,
Once an opinion, instantly he sets
Others at naught; that now to hold he'l try,
Though from himself or scripture he doe fly.
Yea,
(12) 's spight his soe, when he the truth hath mist,
Against his conscience he wil stil persist:
And yet this man doth stil himself preferre,
And
(13) damnes al those, who with him wil not erre,
Besides, he is, as sure as God is God,
(24)A Diu'lish lyer; yea and almost mad
Through rage
(15) of lust: he is as liberal
Of his aire
(16) execrations vnto al,
As frantick men of stones; and stil affoards
Such stormes of
(17) railing & inuectiue words.
Th'
(20) Infernal furies in his speaches were.
He
(21) Sathan knowes, and Sathan him againe,
They are of long acquaintance; through his
(22) braine
He sometime runnes while as he reades or writes,
Sleepes with him
(23) neerer then his Kate a-nights.
He hath a Diuel
(24) or two, not of the throng
Of vulgar Diu'ls, but such as are among
Hel's great'st Diuines, on al occasions stil
Prompt and obseruant to performe his wil.
He vseth
(25) scurril and immodest words
Beraying, priuyes, durty puddles, sinkes
Windy gut-cracks. Fie take him hence he stinkes.
XXXIV. Looke on this side Luther.
LOoke now on this side Luther, and relate
What you can find in his reformed State.
Th'
(1) inconstant weake Melancthon first I see;
Next him that channel of impiety
(2)
That barb'rous, doltish, ignorant, impure,
Carolostadius: neer to him doe passe
That Ape
(6) that Cyclop, and two-footed Asse,
The Sycophant, the dog Heshusius,
And the Eutychian
(7) lying Brentius,
Next th' heretike
(8) Osiander hand in hand
Zuinglius, who had his doctrine from a
(11) spright,
Which but since death he knew if black or white:
Then Iames Andraeas, who
(14) no God did know
But Gold and Bacchus; nor by night, or day,
Was euer this
(15) Adult'rer seen to pray,
Th' Angel
(16) of darknes Caluin now appeares,
Who
(17) on his back the shameful token beares
Of a hot iron, for th' vnnatural vice
Of Sodomy, who after died
(18) of lice,
And
(19) in dispaire exhal'd his hateful breath,
Cursing and calling Diuels til his death.
Here comes another of this vertu
[...]us Tribe
Lasciuious
(22) Beza, in vndecent sort
Betwixt
(23) his Candida and Andebert.
Now Allemannus the blaspemous
(24) Iew
Beza's great freind: then th' Authours of the new
And later Arians, the vndoubted
(25) Spawne
Of Caluin, whence was al their doctrine drawne,
Syluanus, Dauid, Gentil Blandrata,
Gribald, Seruetus, with the
(26) Apostata
Bernardin Ochin, ioyned to whom heere lurkes
Alciate, with Neuzer, circumcised
(27) Turkes,
With many more such zelous Protestantes
Al Luthers off-spring, yea and al prime Saints
In his new Church. Who'ld not imbrace this faith
Which such rare Doctours, such strong pillars hath?
XXXV. On Bullinger.
THou writest, Bullinger, (omitting much,
Which can no more then these abide the touch)
That the three Persons
(1) in the Trinity
Doe differ not in state but in degree.
That Christ to hel, his suffrings at an end,
Did not in person
(2) but in power descend.
That
(3) Iohn did an Apostata become
That infants lying in their mother's womb
Are truly
(4) iustifi'd: that some now liue
In heauen
(5) who neuer did in God belieue;
And to conclude that any Christian
Holding faith's grounds, though he besides maintain
Blasphemous points of stiff-necked Iudaisme,
Or Infidelity, much more of schisme,
May
(6) come to heauen. Perhaps thou hast deprau'd
This Point, to proue that thou thy self art sau'd.
XXXVI. THE LYE.
PApists doe
(1) hold (thus prate al Ministers
Whom to the pulpit their glib tongue preferr's)
That ther's no God, that al which Scriptures shew
Concerning Christ are fables, and vntrue;
That after this, there is no life, nor must
Our flesh, once tot, return againe from dust:
The
(2) Virgin Mary is their cheifest God,
She hath al power, she rules the dreadful rod
Of Heauen's dread wrath, for her they Christ reiect,
And more at her hands, then at his expect,
The
(3) Saints they doe, in lieu of Christ, implore,
Their shoes, cloaths, images, and bones adore.
Christs death, they
(4) hold, for men did pardon gaine,
Women are saued by one Mother Iane.
A man with them may Gods' commandments keep
When they doe penance; yea
(7) t' is heresy
T' affirme that faith therein is necessary.
No
(8) one of them by Christ, but by bare straines
Of mans inuention, vnto heauen attaines.
And when they pray
(9) no mention's made of Christ,
But of his creatures. Minister, thou ly'st.
XXXVII. The Godly industry of reformers to bring there handy-work to perfection.
LVther pretending cleerely to reforme
The Roman Church, did raise his firster stor
[...]
With that, he straight his second forces bent
Yet was he iudged scarce to haue vntyl'd
The roofe of Babylon Zuinglius compyl'd
(1)
A second Reformation, and complain'd
Of diuers things, which Luther stil retain'd,
Yet was he censur'd nothing to haue done
But slightly
(7) battred superstition.
Caluin, with Beza and their fellowes try'd
To make the Church yet purer, and deny'd
Lay
(18) persons Baptisme in a needful case,
Power
(21) of Priests t'absolue the penitent,
To Hel,
(25) al Churches Headships to reside
In Bishops, and to their wils law's t' be ty'd.
Yet did not here this reformation rest,
Others condemn'd this, as a
(26) second beast,
A fained Church vnto the Harlot built,
Reformists al with forged colours guilt,
Sinneful prouokers of the Eternal's wrath,
A fond, new, strange, and Antichristian faith.
These say, that th' heyght of reformation,
Is to throw al
(27) material Churches downe,
Our Lord (we say) did for his Church prepare.
Neither doth yet this reformation please;
To make the Church most pure, & from disease
Of al corruptions cleere, the
(30) Trinity
Must be impugned, with Christ his Deity.
(31)
XXXVIII. On Math. Flaccus Myricus.
THy brethren
(1) tearme thee, Flaccus, a profane
Foe to al truth; as impudent as Cain,
A Dunghil-cock, a Snake, a Dog, a Scurre,
A loathsome Cancer, Fury, Epicure,
Vngrateful cuckow, periur'd, wicked, base,
Impugner of the vertuous, doltish Asse,
Foule grunting sow, who with her filthy nose
Furrow's al grounds, where any goodnes grow's,
Vaine Thraso, faithlesse Sinon, impudent
Thersites, Harpax, hayre-brain'd Sycophant
Blaster of freindship, kindler of debate,
Sower of discords, enuy, iarres, and hate;
A ful-blowne bag-pipe, which when any tryes
To presse, or squeeze it, squeaketh nought but lyes;
The Diuel's liuely organ, and his sonne,
Deseruing, as Christ's enemy, a throne
In He
[...]'s damn'd Court. If in this manner those
Who are thy Brethren, speake, what say thy foes?
XXXIX. ON CALVIN.
CAluin, in pay of that despairing sinne
He
(1) laid on Christ, himself did dye therein.
And
(2) while from forth his vlcerous flesh did burst,
Wormes, stench, & lice, stil swore, blasphem'd & curst,
And on the Diuel without rest did cal:
Which argueth his good nature, and that al
His wits were perfect, since so neer his end
He had so cleare remembrance of his freind.
XL. An other on the same.
CAluin, your faith's chief Patriarch, did dye
Of
(1) wormes, and lice: nor need you to deny,
The truth hereof: great men haue dyed thus,
XLI. Iarre of Reformers.
NO sooner Sectaries, drunk with the pride
Of their owne wits, beginne for to deride
Their mother-Church, and leaue that steadfast rock,
'Gainst which no power nor
(1) Infernal shock
Can e're preuaile, but they beginne to reele,
And their smal forces, and great weaknesse feele.
And like to Cadmus brawling serpent-brood
'Gainst
(2) one another in a frantik mood
Conuert their weapons. Hence did
(3) Magus first
Into Menandrians, and Saturninians burst,
With Basilidians: from the
(4) Manichees
The Catharists and Macharians did aryse:
Appellians, Seuerians, Lucianists,
Were branches al sprong from the
(5) Marcionists.
Montanus
(6) spawn'd th' Phrygasts, Pepuzians,
And Artotyrists: The Martyrians,
With th' Enthusiastes from Messalus
(7) came,
As those that doe from Sathan take their name.
And from
(8) Arius sprong th' Acacians,
With Macedonians, and Eunomians.
But al these ioyn'd in one shew no effects
Of discord, equal to our moderne fects;
They are diuided into Lutherans,
And Sacrament-blaspheming Zuinglians
And these againe both subdiuided,
(9) make
More seu'ral branches, then Lernean snake
Sprouted forth heads: al whose contention spring's
About
(10) Fayth's grounds, and not in triuial things.
Christ's
(11) Natur's, Vnion, and Distinction,
Christ's
(16) corporal eating by the good and bad,
Iustification,
(17) which by their Church stil
Christ's Real presence, his Vbiquity,
With many more, which to be brief I spare,
Of their distinctions the maine subiect are.
Nor be these iarres
(22) maintain'd among the base,
And common smal-shot; they of chiefest place
Are the prime agents, and with so great hate
Nourish the raging flame of their debate,
As they by mutual sharp proscriptions
Banish
(23) each other from their seueral townes,
Seare them with th' odious brands of
(24) Heretike,
Infidel, Iew, Turke, Diuel and the like,
With their susprized bodies,
(27) stop the sale
Of al their books, vnciuilly
(28) deny
The vsual rights of hospitality
Euen to strangers; take
(29) offensiue armes;
And in confuzed and tumultuous swarmes
Assayle each others; nor be
(30) dead corps free
From their ne're equal'd sauage cruelty.
And what is most worth note, themselues confesse
They haue
(31) no meanes these discords to redresse
Or hope to be atton'd (for that intent
Hauing so many
(32) fruitlesse meetings spent)
Before
(33) that day, when the Eternal shal
Al men, al causes, vnto trial cal.
So as some of them with amazement haue
Stumbled
(34) thereat, and others for to saue
Their soules from shipwrack on such stormy seas,
Haue
(35) made repaire vnto the calmer Bayes
Of Rome's ne're shaken Church. By which we se
[...]
That she alone is from al errour free,
Which, void
(36) confessedly of al such strife,
Shew's one, and but one way t' eternal life.
So
(37) by this meanes the Prouerb's truth is knowne,
When Theeues dissent, true men regaine their owne.
XLII. ON VAFER.
INgenious Vafer can with special grace
Sute his religion vnto euery place;
When he's in England he himself doth vant
A Parlament-Prince-pleasing Protestant;
And
(1) Holland holds to be a fertil place
Of faithles Hereticks,
(2) Behemia's race
Of Sectaries hath no vnited scope
In any point, but how to spite the Pope.
'Mongst al translations of the sacred Word
That of
(3) Geneua's most to be abhorr'd;
Whose factious Ministers not by word
(4) alone
But by their
(5) deeds teach subiects to dethrone
Their lawful Soueraignes. Those in
(6) Scotland are
Seditious persons, men who neuer spare
Their King or country, troublesome, vnciuil,
And restles spirits, yea members of the Diuil.
The Puritans in general are
(7) lyers
Heady
(8) aduancers of their owne desires,
Detracting
(14) Satyrists, dogs, Schismatikes
Murmurers, Vultures, yea and
(15) Heretikes
Equal to
(16) th' Pharisies & Donatists,
Arrians, Ebionites, and Catharists,
Florinians, Beguardins, Pepuzians
Apostolikes, and Petrobusians.
Yet if to Amsterdam he hence doe saile,
Or to Geneua goe, he then doth raile
At th' English Church. The
(17) Bishops are (saith he)
An Antichristian Popish ministry.
Their
(17) prescript forme of seruice wholy ful
Of fond corruptions;
(19) from the masse they cul
Their new Communion-bookes, dissenting farre
From the Lord's word it neuer fayling square.
The
(20) Sacraments they wickedly prophane,
Their rites and habits
(21) Antichristian.
Their ministries are
(22) neither prou'd nor cal'd
Nor right according to the Word instal'd:
The most
(23) are Monks, Friars, drunkards, dolts, or boyes
They
(24) baptisme profane with childish toyes
And to conclude, they are, he yet beleeues
Nor doth he there the Lutherans respect,
Them he condemneth for a damned sect
Drinkers of bloud, Flesh-eaters, Cannibals,
Auerse from Christian faith, Christ's murderers,
Destroyers of the Creed, Idolaters,
Reiecters of Christs death, Zuenck feldians,
Hang-men, Caparnaites, Eutychians,
Localists, men prodigiously blind,
False, wicked, proud, of an ambitious mind,
Impudent Asses, more illiterate fooles
Then simple children that frequent the scholes.
(29)
But from these townes this Rouer scarce is got
To Wittenberg, but sing's another note;
He now auerr's,
(30) and seriously, that they
Who from the true faith doe with Zuinglius stray,
And likewise such as Caluin doe respect,
Are a most damn'd
(31) and execrable sect
Of
(32) conuict Heretikes; on euery part
About their body, and within their hart,
Aboue, below, behind them, and before,
Obsest with Diuels; men deseruing more
To be refelled by the aw-ful swords
Of ciuil Magistrats, then force of words.
They are (he now affirmes) to be restrain'd
From holy things, their company refrain'd
By al good men, most fitting t' be expell'd
From forth the Churches bosome, yea and held
Not worthy to be pray'd for, and vnfit
That Kings should them into their leagues admits
He vowes they are for either faith, or workes,
Nestorians, Arians, Anabaptists, Turkes.
And in a word, the worst of men, yea he
Proclaimes them damn'd for al eternity.
Yet into Frizeland if he take his flight
Then th' Anabaptists only teach aright;
There, as amongst the Caluinists againe,
He against Luther slack's his passion's rayne,
And with a quau'ring head, and half-shut eyes
As if forsooth of zeale his words did rise,
In verity he offers to detect
Infinit faults in now false Luther's sect.
With
(33) carnal wayes, saith he, their soules they staine,
And Christ himself they crucify againe,
Blaspheme his spirit, and contemne his grace,
Affect
(34) faire houses, and a wealthy place;
They climb the pulpit there to preach, yet none
Hath either Spirit, Word, or Mission.
There
(35) wil they vtter nought that may appeare
At al distastful to their Princes eare.
They idly liue, and to relieue their need
On Antichrist's rich spoyles through flattery feed;
And to such loosnes al their flocks allure
As Turkes and Tartars are by much more pure.
But when this man, who with such zeale now burn's
Vnto Geneu' or Wittenberg returnes;
The Anabaptists straight, vnfit t' be nam'd,
Chimera-like
(36) of diuerse sects are fram'd,
Muntzer,
(37) and those who of his doctrine share,
No men, but meere incarnate Diuels are.
Scarce any one but
(38) stil dissent's from other.
And wil of errour charge his purest brother.
If after this he goe to Rome or Spaine
He Proteus-like transformes himself againe
Then he's a Roman Catholick, and saith,
That Rome's the Mother-Church: Her only faith
Is Orthodoxal, others doctrines he
Most iusty al condemn'd for heresy.
Yet after al these changes if he come,
A new Vlisses, to his natiue home,
He layes fast hold againe where he began.
Say, Is not Vafer a Religious man?
XLIII. ON FVRBO.
FVrbo the Caluinist doth much complaine
On Luther and his followers railing vaine
Against his Church; but yet, saith he, I thinke,
They doe not dant vs much, nor make vs shrinke;
O no, we pay them home! Then he affords
A
(1) rol of al their mutual scurril words
And base inuectiues; and refers it straight
To al men's iudgements whether's in the right.
Belieue me, Furbo, if without offence
I might my iudgement giue, t'auoyd al sense
Of partial censure, and my debt defray
To Christian charitie, I sure would say,
Not to offend here either them, or you,
But to content you both, That both say true.
XLIV. Reformers rayling against the Apostles and Fathers.
IF either Father or Apostle crosse
Your Ghospel so as you can find no glosse
T'inuert their words, their euidence to raile,
Against their writings, y'on their persons raile.
Peter though he by th' Holie-Ghost had been
Confirm'd, you say,
(1) committed mortal sinne,
Losse of Christ's grace, & Christian freedome hurt.
Th' Apostle Paul did not a litle
(4) slide,
He was possessed with
(5) immodorate pride;
And
(6) wallow'd in the durt of slauish sense,
Subiect to rashnes and froward confidence.
(7)
Iames
(8) did produce a wicked argument,
Scripture 'gainst Scripture cite, and gaue
(9 assent
To superstitious vowes, yea moued Paul
Into the same erroneous zeale to fal.
Mathew
(10) not truly stil, but from the right
Sense of their words, the Prophets oft did cite.
Iohn
(11) vs'd improper speaches, and became
And most perfidiously himself bereft
Of his great charge, and his vocation left:
Yet for their books,
(14) more credit is t' be showne
To him and Mathew, then to Luke alone.
Thus you th' Apostles censure, what then are
The Fathers? them
I doubt you wil not spare,
Yes, as the former: Ambrose
(15) you affirme
T' haue writ but meager lines, you Leo
[...]earme
To more faults. Cyprian
(18) is a weake Diuine.
Basil of no worth, Chrysostome a vaine
And simple
(19) tatling Rhetorician.
Maximus
(20) doted. Isidore was rash.
Old Irenaeus
(21) builded straw and trash
Vpon truth's grounds. Bold
(22) Epiphanius was
A pratling Deacon, and so farre did passe
Al limits, as he shew'd in what he writ
More face then learning, and more tongue then wit.
Gregorie,
(23) like Peter, knew not what he sayd,
And with Fulgentius to yutly passage made
For blind
(24) Idolatrie, yet he alone
Was
(25) the Architect of superstition.
Bernard,
(26) ador'd Moozim to his end,
And stifly did proud Antichrist defend.
Hierome
(27) of right should not reputed be
Among the Fathers, since with heresie
He is infected, and no iudgement hath,
Nor care, nor writeth as he ought of faith.
And to conclude, the Fathers
(28) blinded were,
With wretch'd Montanus spirit, nor did feare
To preach false doctrine, al their life they err'd
So that,
(29) vnlesse before their death they clear'
Their consciences from those erroneous taynts,
They were not of the Church, nor now are Saints.
Thus doe the Churche's glorious Lamps become
Subiect to your eu'n
(30) Christ-controlling doome.
While by the same (more partial) Protestants
Vertue and learning,
(37) next to Christ and Paul,
Worthie Diuines,
(38) whose bookes deserue a place
I'th'
(39) Churche's Canon, whose learn'd Authours trace
Truth's foot-steps, righter, and in faith more
(40) sound
Then since th' Apostle's times haue yet been found.
The ancient Fathers of the Church, you say,
Were farre to you inferiour
(41) euerie way,
In clearing of the Scripture's hidden sense,
'Twixt whom, and you, there is that difference
As is 'twixt Sunne and Moone. I know it wel,
Nay more; as much as is 'twixt Heauen and Hel.
(42)
XLV. Luther's respect to S. Hierome.
WHile Luther liu'd, he would not to haue gain'd
Ten thousand
(1) Crownes, haue had his soule so stain'd
With sinnes black guilt, as Hierom's was, and be
In as great peril to be damn'd as he.
Sure now to be but so, he would become
More tractable, and take a lesser Summe.
XLVI. The dutiful children.
NOt anie Protestant, but stil auowes
The Church to be his
(1) mother, and Christ's Spouse;
And yet, against the square which cannot erre
She of her Faith hath so regardlesse been,
As since the Apostles she scarce
(4) e're was seen
But taynted, and impure; did wholy loose
No
(7) sparke of true Faith, heauenlie fire was cherisht;
Polluted,
(14) and deuoyd of al true light.
So that in lieu of being true, say they,
And faithful to her Spouse, she fel away
To soule
(15) adulterie. Did er'e fooles before
Striue in this sort to proue their mother whore?
XLVII. THE IVDGE.
HVsse
(1) holds whole Christ doth in the Eucharist
Vnder the formes of bread and wine consist.
Luthers
(2) opinion is, that we are fed
With Christ's true real flesh, but ioyn'd with bread.
Zuinglius maintaineth, that the bread and wine
(3)
Are not Christ's bodie, but a naked signe.
Caluin
(4) dissenting from the former, saith
'Tis
(5) truly Christ, but to the mouth of faith.
Al these were learned Doctours, and suppos'd
To be by th' Spirit to al truth dispos'd;
These
(6) al haue Colledges, and men of name,
Yea Townes, or Nations, which maintaine the same;
The Scripture's words they did acknowledge al,
Al vs'd the same endeauours, which they cal
The best approued way, and meanes most fit
To find the true sense of th' ETERNAL'S Writ;
They al had skil in tongues, they al perus'd
And weigh'd the Text, they al (they thought) stil vs'd
(7)
Due diligence, with prayer, and places hard
And doubtful speaches carefully compar'd:
Yet did they al in this and manie more
Chief heads of Faith, which I haue toucht before,
(8)
Dissent so farre, as by a mutual stile
In greatest heat each other to reuile
With th' name of Heretike; and stil did grudge
To be oppos'd by anie: Where's the Iudge?
(9)
XLVIII. Of the Crosse, to Ananias.
SAY, Ananias, whence doth it arise
That in this sort thou shouldst the Crosse
(1) despise?
When those Diuine Diuines, those more then men,
Those saint-like Sages Austin, Nazianzen,
Ambrose, both Cyrils, Athanasius,
[...]oth Clements, Hierome, Epiphanius,
[...]nd al the rest of this graue learned troop
With reuerence stil before the Crosse did stoop,
[...]nd in their actions to preuent al feare
Of Sathan's snares, the Crosse chiefe place did beare.
By the mysterie of this Crosse the rude are catechized, the font of Baptisme consecrated; with the signe of the same Crosse, by imposition of the hand, the baptized receiue the guifts of graces; with the character of the same crosse Cathedral Churches are dedicated, Altars consecrated, Sacraments with the imposition of our Lords words accomplished Priestes also and Leuites by this are promoted to holy Orders, and generally al the Ecclesiastical Sacraments are by the vertue of this performed.
Aug. ser. 19.
de Sanctis Chrifost. hom. 55.
in Mat.
Then with the Crosse the rude were catechiz'd,The font was blest, the faithful al baptiz'd,
Churches therwith they stil did dedicate,
Altars, and Christ his body
With this signe of the Crosse the body of our Lord Iesus Christ is consecrated.
Aug. ser. 101.
de tempore.
consecrate,By the mysterie of this Crosse the rude are catechized, the font of Baptisme consecrated; with the signe of the same Crosse, by imposition of the hand, the baptized receiue the guifts of graces; with the character of the same crosse Cathedral Churches are dedicated, Altars consecrated, Sacraments with the imposition of our Lords words accomplished Priestes also and Leuites by this are promoted to holy Orders, and generally al the Ecclesiastical Sacraments are by the vertue of this performed.
Aug. ser. 19.
de Sanctis Chrifost. hom. 55.
in Mat.
The Priest receiued Orders, and in fine,By power and vertue of this sacred signe
Al Sacraments (our bucklers 'gainst hel's might)
Performed were, without
Which signe of the Crosse, vnles it be applied to the forehead of them that belieue, or to the water itself wherof they are regenerated, or to the oyle wherwith they are annointed, or to the sacrifice wherwith they are fed, not any of them is rightly performed.
Aug. trac. 118.
in Ioan. ser. 19.
de SS. &c.
it nothing right.Let vs not be ashamed to confesse Christ crucified but let the signe of the Crosse be confidently imprinted with our finger in the forehead
[...], and in al things els: Let there be made a Crosse when we eate bread, when we drinke, when we goe forth, when we come in, before sleep, when we lye down, and when we rise; when we goe and when we rest.
Cyril Hierosol. Catech. 13. At the table, when we see lights, in our chamber, when we sit, what conuersation soeuer we be busyed in, we stil make the signe of the crosse in our forehead.
Tertul. de Corona militis c. 3.
Before they went to sleep, when they awak'tBefore they rose, when they their rest forsak't,
When they were drest, before they tooke the ayre,
When they began to study; or prepare
To eate, or drink, or talk, or light to see,
Or what soe're they did, immediately
They with the Cross
[...] against al future harme,
Then forehead, brests, and other parts did arme.
When the soldier of Christ had thus said, he fortified himselfe with the signe of the Crosse, and with constancie of mind and vndanted countenance, without changing colour at al, he ioyfully went to punishment.
Basil. in magn. orat. Gord. Mart.
Did euer Tyrant seek by threats or paineT' enforce t
[...]em from Christs holy truth refraine?
Lest they perhaps vnarm'd should loose the field
'Gainst threats and paine the Crosse was stil their shield.
By the signe of the Crosse al magike is depressed, sorcery made of no effect &c.
Athanas. de Incarnat. Verbi.
Did any e're by magike art intendTo trouble them? The same Crosse was their freind.
Making the signe of the Crosse, he without any feare drunke the poyson.
Greg. Mag. de Sabino Episcopo. Idem lib. 2.
Dial. c. 3. where he writes that a poysoned glasse was broken by the signe of the Crosse; as with a stone.
Did any to them, vnder faire pretenceOf loue, giue poyson? Th' Crosse was their defence
They euer he
[...]d. Good Zealous, doe not grudge
Heer to admit now an vnpartial Iudge,
Whether 'tis fitter I my selfe resigne
To their so general iudgement, or to thine?
What doe the diuels feare? What doe they tremble at? Doubtles at the Crosse of Christ, in which they were subdued, in which &c. Feare therfore & trembling wil surprize them when they see the signe of the Crosse faithfully fixed in vs.
Orig. Hom. 6.
in & Hom. 8.
in diuersos Euangelij locos Cyrillus Hieros. Catech. 13.
Ephrem. ad Monachos paren. 2.
Hieron. ad Psal. 85.
They h
[...]ld, I say, that Diuels euer feareBefore the Ensigne of the Crosse t'appeare;
That Crosses can euen with their very sight
(10) Detect their slights, and put them al to flight:
(11) That crosses can to water power impart
Streight to dissolue the slights of diuelish art,
(12) That Crosses had wild beasts to mildnes brought
(13) That Crosses diuers miracles had wrought:
(14) That Crosses without doubt can d spossesse
(15) That Crosses can our loose desires represse.
That such as ere to Crosses haue recourse
(16) Need not to dread the power of hellish force.
(17) They gaue vs counsel not to be asham'd
To vse that Crosse, wherwith hels pride was tam'ed,
Lest when that Christ shal in the fearful day
That glorious Ensigne in the ayre display
He our disdaine with death shal prosecute
And be asham'd to heare our shameles sute.
(18) They priz'd a Crosse more highly farre then gemmes
Then gold, then pearle, then Crownes, or diadems,
And thought the Crosse which on the ground was worne,
More then the Crowne which Princes heads adorne.
(19) So that the Emperours for reuerence sake
Gaue special charge none on the ground should make
The Crosse, because they held it farre vnmeet,
That blessed signe should be defir'd with feet.
But it was then (though no-where now at al)
(20) First on each window, and on euery wal.
The same Crosse then the top of houses crownes
Adornes great Cities, graces countrey Townes;
Shines bright in holy Churches, no place free
From that deuotion-stirring mysterie;
Which to confirme since scriptures were not found,
(21) They thought Tradition a sufficient ground.
And yet thy, Brother, zeale doth neuer doubt
At this so much respected signe to flout,
(22) And say that when the diuel doth depart
At sight therof, it is by magike art:
(23) And (thou, good Reader, heer auert a while
Thy face, lest that this clause thy eyes defile,
And thou, sweet Iesus, pardone the words I hate,
I but thy foes blasphemous words relate)
And that more truely then a crosse, a Cow
Doth to vs al Christ crucified shew.
Tel me be ey and nay (for vnto thee
The spirit reueals al truth) how can it be
That such great men should walke so farre astray
And only thou find out the neer high-way?
Perhaps they al were fooles, thou only wise,
Thou to the blinded world a sunne did'st rise,
To chase al misty shades thou wast elect,
As worthier farre then they for to detect
Their faults, and best deseru'dst that vnto thee
The spirit should shew the truth. Yes verily.
FINIS.