tract 121. in Iohn Ambrose l 10. in Lucam Hilarie l. 3. de Trinitate Leo Magnus ser 1. de ascens Augustine ser 6. 7. de ascensione ser 49. 146. de tempore li. 2. de symbolo c. 7. epist 146. See Feuardentius in theomach Cal. l. 6. c. 11. errore 17. Caluin in c. 24. Lucae Church also euer taught and beleeued that Christ shall haue the scarres of his woundes appearing in his body when he commeth to iudgement but Caluin saith that it is a foolish and old wiues dotage to beleeue that Christ shal haue the markes of his woundes when he commeth to iudgement Lastly for a Iudge to force a man to do euill after to punish him for it all men must needs acknowlegd to be horrible iniustice and tyrannie Now the * See the first Article Caluino-Protestants generally teaching as was before shewed in the first Article that God doth not only permitt See also in the last chapter but predestinate all our acts whatsoeuer that the most wickedst persons that euer were were of God appointed to be wicked and that the sinnes which men commit through the force of Gods decree are altogether vnauoidable it must needes follow according to their doctrine that Christ whom they should acknowledge to be God and consequently goodnes and Iustice it selfe either will not come to Iudge both the quicke and the dead or that in adiudging any to hell he is a most tyrannicall and vniust Iudge ARTICLE VIII I beleeue in the Holie Ghost TO beleeue a right in the holy ghost Iohn 15.26 1. Ioh 5. n. 7 according to expresse Scripture and the Nicene Creed is to maintaine and teach that he proceedeth from the Father and the Sonne and is of the same essence with the Father and the Sonne of equall Maiestie and coeternal but the chiefe Doctors of Protestancie as was formerly shewed in the second article teach that the essence of the Father is incommunicable and that both the Sonne and the Holy Ghost haue distinct essences frō the Father by which they make them distinct Gods as was there prooued Yea the Protestants are so farre from beleeuing aright this Article that Feuardentius a Catholike Author in his Treatise entituled THEOMACHIA CALVINISTICA conuinceth them as guiltie of heresie against the Holy Ghost in at least seuen and fiftie points as you may see in the seuenth chapter of the said THEOMACHIA in the first nine Chapters of which he sheweth Feuardentius theomachia Caluin l. 7. per totū how they deny the Holy Ghosts proceeding from the Father and the Sonne giue him a distinct essence from the Father make him vnequall to the Father and the Sonne deny that he is to be adored together with the Father and the Sonne c. and in the rest of the Chapters that follow they make him the Author of all sinnes and wickednesse and blasphemously detract from his goodnes sanctitie prescience and infinite power take al Godhead from him and transforme him into a meere diuell ARTICLE IX I beleeue the Catholike Church the Communion of Saints THe ninth Article is I beleeue the Holy Catholike Church the Communion of Saints Which Article all sortes of Protestants are farther from beleeuing a right then any of the former For first as touching the word Catholike Luther quite blotted it out of the Creed See Iurgeinicius in bello quinti euangelij quart C. 7. and placed insteed thereof the word Christian fearing least the word Catholike duly considered might discouer his Protestanticall Church whose foundation he had then newly laide to be but a new and Antichristian Synagogue Secondly concerning the Church it selfe whereas Christ calleth it the Pillar and firmament of truth and further promiseth that the Holy Ghost should guide it to all truth to the end of the world and that the gates of hell should not preuaile against it the Protestants imitating their hereticall Gransires the Donatists * 1. Tim. 3.15 Mat 16.18 cap. 5. v. 20. Ioh 14. v. 16. c. 16 v. 13. Mat 28. v. 20. Iohn Rainold in his thesies § 9. in praefat § 9. D. White in his way to the Church § 26. and Whitaker lib. 2. contra bellarm de eccles q. 4. p. 322 generally teach that the Church both may and hath erred euen in fundamentall points Againe God speaking of the Catholike Church saith (b) Isay c. 2. v. 2. c. 60. 61. 62. per totum psal 19. v. 4. Ephes 4.11 that he would make her an euerlasting glorie and a ioy from generation to generation that her gates should be continually open that her watchmen should neuer cease day nor night that her Sunne should neuer goe downe nor her Moone be hid that it should neuer be said of her forsaken or desolate that she should be placed on the hill and that all nations should flow vnto her and that there should be Pastors in her to the end of the world but the * See in the former Chapter Protestants because they cannot shew their owne Church from the Apostles time till Luthers apostacie contend that the Catholike Church may be inuisible and that it was de facto INVISIBLE for aboue a thousand yeares no true Pastor at least of the Protestant Religion being any where to be found Lastly to omit other notes and properties of the true Catholike Church which the Protestants vtterly denie that thereby they may the better be able to support their Antichristian Synagogue whereas the * Concilium Tol. 8. cap. 9. Concil Gangrēse cap. 19. in praefat Concili generale 6. can 56. canones apostolor can 68. Church vnder paine of ANATHEMA commandeth all men whom sicknesse and impossibilitie of age doe not exempt to fast the Lent the foure Embers all Fridaies and Saterdaies and the Eaues of our B. Ladie and the Apostles from flesh the doctors of Protestancie generally affirme that fasting is a worke indifferent and doe ordinarilie eate flesh in Lent and other fasting dayes yea they commonly make their greatest feasts on the sollemnest fasts and hold him a superstitious fellow that maketh a difference of meates on such dayes which they could not doe if they beleued the Catholike Church or credited our Sauiour where he affirmeth that whosoeuer refuseth to heare the Church should be as a heathen and a publican Luther tom 4. de Ecclesia c. 9. Cal. l. 3. Inst c. 20. n. 24. and Musculus in locis communibus ca. de decalogo praecept 5. and thus you see how farre the Protestants are from beleeuing aright the Catholike Church which is taught in the first part of this ninth article And as touching the Communion of Saints which is the second part of this Article in teaching that the Saints cannot heare our Prayers yea that such as be dead doe so sleepe that they vnderstand nothing and that the liuing haue no fellowship with the dead
neither S. Augustine nor any of the rest had they liued in Luthers time would haue bene ashamed to haue bene his schollers and haue carried a candle before him f Iuel in Apolog. par 2. c. 4. 2. Fox Acts Monuments that he was a man sent from God to illuminate the world the Chariot and the Coachman of Israel (g) Powel in his Animaduers of the Papists supplicat p 70. a thrise holy man (h) Spanburgius l. contra Stephan Agricolum See the Protestants Apologie Tract 2. c. 2. sect 10. sub 15. 9. the next in dignitie to Christ and Paule (i) See in Mercurius Gallobel Arthurus Goterdi an 1617. at what time a Inbile was celebrated by the consent of all Protestants in memorie of Luther the elect vessel and organ of God the light of the Gospel c. So they touching their maister Luther But as for the auncient Fathers they will not tell a Caluin communes in Ioh. c. 10 v. 6. c. 11. 13. c. 15. 20. that S. Austi◠was a prating diuine variable inconstant in all learning S. Gregorie Nazianzene a teller of feigned fables S. Basil a◠erronious fellow b Melanctō in 14. ad Rom. S. Irenes a man tha◠neuer read the Scriptures and one tha◠vnderstood not the Apostles Creede a pestilent writer c Caluinistae in scuto fidei dialogo 8. See Feuardentius in theolog Caluinist S. Clement the fellow labourer with S. Paule Phil. 4.3 a verie knaue and infected with a diuilish contagion S. Denis of Areopagite an insolent and dangerous fellow d Beza in Iconibus Luther in postillain die exultat that S. Ierome was an Idolater and a protector of Idolatrie a worse Christian then Vigilantius and as certainly damned vnlesse he repented him of his heresies as the diuel e See the Suruey pag. 337. Pomerō comment in Ionam Socinus I de Christi natura contra volanum p. 222. See Protest Apol 1. 1. sect 16. fol. 2. that S. Anacletus and Anicetus were no better then rogues and men branded in the forehead c. I care not for the Fathers whether holy or not holy they were blinded with a Montanicall spirit in the Traditions and doctrines of diuels speaking lyes c. we ought not to credit them c. So Pomeran wee doe not hold our selues subiect to the iudgement of any Fathers how learned soeuer nor to the iudgement of any Councels though neuer so lawfully assembled nor to the iudgement of any church how perfect or vniuersall so euer So Socinus And the like might be prooued out of all the other Protestants Beza in epigram an 1597. p. 178. in Iconibus in vita Caluini touching the contempt of the Catholike Fathers But as touching the doctors of their owne societie they speake as you heard of before of Luther no man wrote more learnedly then Caluin no man more godlie we owe the building of our Church vnto Caluin next vnto God he was the destroyer of all heresies both new and old he was the faithful vn-reproueable seruant of God a true Prophet and the mouth of the Lord. So Beza Againe a Caluinistae in clypio fidei diolog 8. Beza in Iconib See Gualterus in Cronog sec 2. Coll. 20. we acknowledge Witcliffe for a noble martir and the true and immortall glorie of England Hus for a true heauenly gooses Zwinglius and Oecolampadius for a noble paire of heauenly warriors Tindal for a great Euangelist And so of the rest IN the sixt age as Mahomet among other Heresies * Cedrenus in Hierarchio blasphemously maintained that God was the author of sinne so do the Protestants as shall be shewed in the next chapter As the Armeni b Alphōs a Castro v. baptis Matrim Eucharistia heretically taught that the Sacraments did not conferre grace that Matrimonie was no Sacrament and that in the Eucharist water was not to be mingled with the wine so do all sorts of Protestants especially of the Caluinian sect Againe as the fore said Mahomet * Prateolus verbo Mahometes heretically allowed poligamie or a plurality of wiues so doth Luther Musculus Melancton and other chiefe Protestant doctors b Luth. in propositionibus de bigamia an 1528. propos 62. 65. 66 in exposit in Genesim an 1525. cap. 16. Poligamie is now no more abrogated then the rest of Moses Law but left indifferent to witt neither forbidded nor commaunded so Luther c Musc in expres Pauli ad Colos Tim. 3. Melanctō in conciliis Theolog p. 134. 128. an 171. Beza in creopagie fol. 80. Zanchie in Miscel fol. 27. Caluin in Epist editis à Beza in 8. an 76. pag. 29. Musculus also is of opinion that Poligamie was permitted in the time of the Apostles and Philip Melancton though he iudge the deuorce of king Henrie the 8. from his first wife Catherine as most vnlawfull is confident that king Henry might with credit and a good conscience if his end were to haue issue haue taken an other wife c. because saith he Poligamie is no vnusuall thing nor against Gods Law since Abraham Dauid and many holy men had many wiues at once Thus Melancton Beza Phinix Zanchies most holy man and Caluins true diuine There be yet liuing can well remember that Doctor Lawrence His first wife is yet liuing dwelleth at Cowly publike professor in the Greeke tongue in the Vniuersitie of Oxford both in the dayes of King Edward the sixt and Queene Elizabeth had two wiues at once the one dwelling at Cowley and the other in Oxford which two he vsed successiuely the whole Vniuersitie either willingly conniuing or else approuing the same It is also well knowne to omit others that D. Thorneborow now bishop of Worcester had a long time two wiues at once one of which viz. the first his true lawfull wife is lately dead whence it is euident that the Doctors of Protestancie euery way equal Mahomet in the approbation of Poligamie Furthermore as the same Mahomet heretically taught Prateolus verbo Mahometes that any man might lawfully sue a deuorce in these three cases to wit if his wife were barren or peruersly mannered or if he could not loue her and after foure moneths marrie another so doth Luther Caluin Bucer all other chiefe Protestant Doctors yea and in many other cases also You shall heare them speake Somtimes wiues proue so froward Luther serm de Matrim vita coniugali tom 5. lat fol. 123. that though their husbands should tentimes fall into lust yet such would be their hardnes that they would not regard it here then it is meete for the husband to say If thou wilt not an other will if the mistresse will not let the maid come dismisse Vasthi and take Hester after the example of King Assuerus So Luther Againe Ibid. It is the duty of Magistrates if wiues proue
so obstinate to force them yea and punish them by death but if the Magistrate will not doe it Ibid. Melanct. in analijs theologieis part 1. p. 648. 550. Canones Genuens an 1560. 1562. then let the husband imagine with himselfe that his wife is taken away by thieues and killed and so let him choose another wife Againe An adulterer may after diuorce goe into a strange countrey and there if he cannot containe he may take a wife So Luther and the like is affirmed by Melancton and Pomeran Bucer in cap. 19. Mat. Bucanus in locis commun loco 12. If a husband say the Geneuean cannons shall be absent let his wife cause him to be called by the publike cryer if he come not within the time limmitted the Minister shall licence the wife to take an other husband Whether a woman be put away iustly or vniustly if she haue no hope to returne to her first husband and yet desireth to lead a godly life and wanteth the companie of a man he that marrieth her shal not offend So Bucer with whom Bucanus and Caluin giue their assent and farther adde a) Caluin l. 4. Inst c 19. n. 37. that in case two be contracted without the consent of their parents b) Idem in statutis Geneuens p. 29. an 1562. or in case a man marry a whore insteed of a virgin c) Ibid. pag. 32. or in case any partie get any contagious disease d) Ibid. pag. 40. 41. or in case either partie be absent by the space of a yeare e or in case the husband wil not keepe home after three admonitions the mariage may lawfully be dissolued and other partie new mate himselfe Luther also aboue mentioned well approueth of all the foresaid causes Luther commenâ— in 1. Cor. c. 7. an 1523. in lib. de causis matrim an 1530. and further affirmeth that in case the husband perswade the wife or the wife the husband to any sinne in case a rich woman marrie a poore man her friends dislike the match and in case the man and the wife brawle and scould and cannot liue peaceably together the marriage may be dissolued and either partie free to marrie againe If after marriage consummate either partie Bucer de regno Christi c. l. 2. c 42. by meanes of some incurable disease cannot performe the marriage duties the sound or able partie may be lawfully married to an other So Bucer aboue mentioned Againe If the wife be so hurt in bearing children Ibid. that afteward she cannot indure the companie of her husband it is a very plaine case that the man may lawfullie take a new wife and in like maner may the wife serue the husbande if he chance to hurt his Virgam virilâ—m Againe In case either partie be a witch or a murtherer or a Church-robber Idem vt supra c. 37. 38. 39 c. or a fauourer of thieues or a receiuer of stolne goods or a periured person or in case either partie laye violent handes vpon the other Ibid. cap. 26. 27. 28. 29. 30 c. or in case the husband doe but beate his wife the marriage may be dissolued and either partie be at libertie to marrie againe yea whosoeuer cannot finde in his hart to loue his wife and vse her according to the rules of coniugal charitie See Bucers workes entituled De regno Christi in the beginning of which you shall find these infinite other praises is strictly commanded and enioyned by God to put her awaie and marrie an other Hereunto Martin Bucer whom the English Church acknowledgeth for one of her prime Apostles Crinaeus for an admirable and supreminent diuine Caluin for a most faithfull doctor of Christs Church Sir Iohn Cheeke for a most vnparaleld master both in humanitie and diuinitie and the Vniuersitie of Cambridge for a most diuine man See Baron an 745. n. 27 Againe in the same age as Adelbertuâ— derided those that went on Pilgrimage to Rome to visite the holy sepulchers of the Apostles other glorious marters so doe all Protestants And as the Albanenses heretically contend that vsurie was lawful so do * Caluin in epist 345. cuius initium diligentior fuissem edit Geneuae an 1575. Bucer in cap. 5. Mat. Hutter in 2. part resp c. in praef ad confratres Caluin Bucer other chiefe Protestants yea this doctrine passed for such currant diuinitie in Geneua that two Ministers were banished thence for maintaining the contrarie as Hutter a Protestant writer witnesseth Lastly not to insist any longer exactly on particulars as Godiscaldus Beringarius the Waldenses Albanenses Iohn Witcliffe and other in following ages See conciliuÌ„ valent c. 3. Concil Roman sub Gregor 7. an 1079. Concil 11. generale an 1170. Concil Constantiense an 1415. Concil Florentinum an 1431. ConciliuÌ„ Trident. an 1546. heretically taught as may appeare in the * councels and doctors of that time that Christ was not really present in the Sacrament that the Masse was a Sacrifice of diuels that the Saints could not heare our prayers that the festiuals of Saints were not to be obserued that the Aue Maria was not to be said that Auricular Confession was not to be vsed that Indulgences were of no power that there was no Purgatorie that there was no merit in fasting that the Church wrought no true miracles that all the Ecclesiasticall benedictions of Water Bread Wine were to be reiected that Confirmation was no Sacrament that the Bishop of Rome was not the head of the Church that the Church of Rome was the Synagogue of Sathan c. So doe all sorts of Caluinian Protestants Whence if a little* leauen be sufficient to marre the whole paste or as S. Ambrose expoundeth these wordes of the Apostle if one errour may corrupt the whole masse of Faith what an OLLIPOTREDO or Gallimafrie may wee iudge Protestancie to be which is composed of all the fore mentioned hereheresies most of which were raked out of hels botomlesse abisse after they had bene condemned thether for more then a thousand yeares before and the rest deuised in latter ages by persons which the Protestants cannot denie to haue bene desperate heretikes If I say one errour be sufficient to corrupt the whole masse of Faith as the Apostle affirmeth if he that offendeth in one is made guiltie of all Iames 1. v. 10. as S. IAMES contendeth if one singular doctrinall errour obstinatly defended make an heretike Luther tom 2. de votis fol. 272. tom â— Witt. Lat. in c. 17. Mat. fol. 74. Schlusselberg in Theolog. Caluin art 1. and euery heretike be certainly damned as both Luther and Sclusselberg auouch what a monstrous corrupt masse is Protestancie and what guiltie and hereticall wretches are all Protestants who defend not one ten or twentie but many scores I may say many hundreds of accursed heresies If any man doth not ANATHEMATIZE Arrius Eunomius Marcedonius