THE VNCASING OF HERESIE OR THE ANATOMIE OF PROTESTANCIE Written and Composed by O. A. Cum Licentia Superiorum ANNO DC.XXIII To the Reader Christian Reader THough the diuell in no age euer wanted his emissaries and Antichrist agents who busilie laboureth in sowing tares death-bringing-darnel in the purest corne-fields of Gods Church like cunning Mountebankes left no wily inuention vntried which they supposed might any way serue to vent their adulterate theriaca bastardly balsamum yet he had neuer such hopes to store the vast caues of his infernal mansion with Christian soules as in this age of ours in which whole swarmes of Apostates and deceiuing Ministers are crept into the Church introducing according to the Apostles prophesie sundrie sects of perdition by setting abroach the infectious pestilent and long-since condemned dregges of heresie brewed by Simon Magus Cerinthus Cerdon Manichaeus Aerius Eustachius Vigilantius and other such subiects of Abaddon and after barrelled vp by Belzebub and carefully reserued in his chiefe sellar where though with long standing they were growne mustie and stincking yet by powring in the barme of libertie they haue made them flower againe and by hanging forth the Iuibush of Noueltie set out and garnished with Rhetoricall flowers haue drawne more customers then hells wiliest counsellor durst euer hope for For the better discouerie of all which infectious potions and vtter dismantling of such lewde Mountebankes which like Egiptian locusts couer the face of this some-time Angelike I le depopulating her once florishing vineyeardes and sweete-senting gardens I present thee with this ensuing Treatise in which thou shalt find plainly demonstrated That Luther Caluin Zwinglius and other Prime-doctors of Protestancie were by their owne confessions baptized and brought vp in the now Roman Catholike Religion and only by their apostacie gaue life and being to Protestancie and that the Protestant Martirologies Callendars and genialogical tables consist either of confessed Papists knowne Schismatikes detested heretikes wicked Atheists accursed Magitians Sacrilegious thieues or notorious Traitours That all the chiefe doctrines and principles of Protestancie are old condemned heresies and that the most damned heresies rhat euer were hatched in any age haue bene fostered cherished and defended by the chief doctors in the Protestant Church 3. That no Protestant especially of the Caluinean sect vvhich are commonly knovvne by the names of Protestants here in England of Puritants in Scotland of Caluinists in Sauoy of Sacramentaries in Heluetia of Hugonettes in France of Picardes in Bohemiah and of Gomorists Arminians Remonstrants Contraremonstrants in Holland and other partes of Germanie can be said if he follow the doctrines of his chiefe doctors to beleeue aright any one Article of the Apostles Creede 4 That the God of the Protestants according to their chiefe doctrines the famous confessions of some of the the same fraternitie is no other but a diuell of hell The due consideration of either of which heades or chapters vvill abundantly fuffice to perswade anie man that is carefull of his saluation and hath not made a couenant with death hel to fly the fellovvship of this heretical fraternitie hastē to the rock of that true Roman Catholike Church from vvhole top Luther Caluin other their Cymists by the incitements of the flesh the vvorld and the diuell casting them selues headlong fell into the sea of heresies in vvhich to be by death drenched is to eternally lost and certainely swallovved vp in the Charibdis of hells bottomlesse abisse THE CONTENCE of the first Chapter THAT Luther Caluin Zwinglius Bucer Osiander and all other prime Doctors of Protestancie vvere by their ovvne Confessions borne baptized and bred in the Roman Catholike Church and by their false beganne Protestancie that the said Luther by his ovvne and most other chiefe Protestants assertions vvas the first knovvne Protestant a sonne vvith out a father and a scholler vvithout a master That neither Illiricus Fulke FOXE or White in their pretended bedrowe of Protestant vvitnesses haue produced one true Protestant but haue shamefully stuffed their Catalogues vvith many knovvē and confessed Roman Catholikes infinite store of desperate heretikes and a multitude of infamous persons c. The contents of the second Chapter THat the chiefe doctrines principles of the Protestant Religion viz. That vve may be saued by faith onely that there is no free vvill to good that children may be saued vvithout baptisme that Christians enioy not the veritie of the olde figures that the Sacraments doe not conferre grace that the commandemenes are impossible to be kept that Christians are not tyed in conscience to performe the Lavvs of the church or com mon vveale that all thinges happen by ineuitable necessitie that Christs and S. Iohns baptisme vvere all one that the Church may be for some time inuisible that Altars holy oyle and the like are to be contemned that approoued generall councels may erre that the dead are not to be prayed for that Images are not to be set vp and vvorshipped that Matrimonie is of equall merit vvith Virginitie that Christ is not Realie in the Eucharist that the Saints can neither heare our prayers nor helpe vs that the Sea of Rome is the seate of pestilence that Indulgences are of no vvorth c. are old condemned heresies The contence of the third Chapter THat the chiefe Doctors of Protestancie teach a pluralitie of gods cannot vvell brooke the vvord Trinitie deny that Christ is God of God or that the Essence of the Father vvas communicated to him affirme that Christ vvas inferour to his Father as touching his diuinitie maintaine that Christ is his Fathers vicar or vicegerent as he is God that he had tvvo persons that he vvas subiect to ignorance and vicious affections that he is not omnipotent nor able to doe many things that he cannot be adored vvith out Idolatry because his humanity is ioyned to his Godhead that the blessed virgin remained not a Virgin in after her child-birth that she vvas subiect to the infirmities of other vvomen in child-bearing that Christs natiuitie and incarnation vvere no vvay meritorious that Christs diuine nature vvas crucified suffered and dead together vvith his humaine that his corporall death vvas nothing auaileable c. that Christ died not for all men but for some fevv that Christ descended not at all into hell that his soule lay together vvith his body in the graue that he freed not the Patriarkes and Prophets in his descent that he could not raise himselfe from the death by his ovvne povver that his Resurrection Ascention vvere no vvay miraculous c. that men neede not feare that their vvorkes shall come into iudgement that the holy ghost hath a distinct Essence from the Father and the Sonne that he is vnequal to the Father and the Sonne c. that the church may erre in fundamentall points that it vvas inuisible for a 1000. years together at lest c. that mens sins are neuer truly remitted no
heresie Luther Caluin far exceede him for though they seeme to acknowledge that Christ was perfect God and that his diuinitie was ioyned to his humanitie personally by an hypostaticall vnion yet they fasten ignorance and desperation on him and make him a sinner yea the greatest of sinners You shall heare them speake Omnes Prophetae c. all the Prophets foresaw this in spirit that Christ should be the greatest thiefe Luther in cap. 3. ad Galat. tom 5. Lat. Wit fol. 348. 349. the greatest adulterer the greatest man slayer the most Sacrilegious most blasphemous c. because being a sacrifice for the sinnes of the world he is no innocent person and without sinne he is not the Sonne of God borne of the Virgin but a sinner c. We ought to acknowledge that as Christ was inwrapped in our flesh blood so likewise in our sinnes malediction death and euils but you will happily say that it is absurd to call God a sinner and accursed I answere c Idem hom baptis tom 5 lat W fol. 3 349. that if thou wilt denie that he was a sinner deny also that he suffered for thee c. a all the sinnes of the world were so laide vpon Christs shoulders that he became the most grieuous and greatest sinner vpon earth Caluin in cap. 3. ad Galath in 1. ad Cor. c. 5. c. Since then he was so great a sinner he needed baptisme and it was very requisite that he should be baptised for the remission of his sinnes So Luther Christ in assuming mans nature was truly a sinner and guiltie of the curse of God a Idem l. 2. Inst c. 16. n. 10. it had bene to no purpose if Christ had onely died a corporall death b Ibid. n. 12. har in Mat. 27. v. 46. he indured in soule the torments of a damned a desperat man c Ibid. he was so vexed on all sides that being ouer-whelmed with desperation he ceased to call vpon God which was to renounce his owne saluation So Caluin and further addeth d L. 2. Inst c. 16. n. 12. in har in Mar. 14. 36. Luke 2.4 in Mat. 26.39 ad Rom. c. 9. v. 3. See after in the next chapter that Christ was touched with a vicious affection that in his prayers he held not a well proportioned course that hee in a manner wauered in his vowes that he forgot that he was sent hether on that condition to be our Redeemer yea that he refused and detracted as much as in him lay the office of a Redeemer that he feared the saluation of his owne soule and the like Lastly in this age Zenaias stands * Nicephorus l. 16. c. 27. Baron an 485. n. 16. condemned of heresie for the denying the worship of Images and the foresaid e Socrates l. 7. c. 32. Sand. haer 100. Nestorius for proudly contemning the writings of the Fathers and preferring himselfe and other his adhaerents before all antiquitie The first of which heresies is a principle in Protestancie and as touching the second I am verily perswaded that Nestorius came short of the Protestant Doctors I am a Luther contra regem Angl. tō 2. Witt. fol. 339. tom 6. Ger. Witt f. 483. assured that I haue my doctrine from heauen and therefore I wil not consent that either Man or Angel be iudge of my doctrine but by it I meane to iudge both Men and Angels b tom 1. Ger. Ien. in praefat lib. ad Ducen Georgiū no doctor since the Apostles time hath so plainely prooued and confirmed the chiefe articles of faith out of the word of God as I haue done c L. de seruo arbitrio contra Eras edit◠1. vide etiam tom 2. Witt. fol. 486. apud Breiarlio in apol Protestant tract 2. c. 2. sect 10 sub 9. wee will admit of no other authoritie but the Scriptures and those after our owne interpretation what we interpret was the minde of the holy Ghost but what others interpret how many or learned soeuer proceed from the diuel d In cap. 1. ad Galath tom 5. Witt. fol. 290. tom 7. Witt. fol. 483. say that the Church Austine or the other Doctors nay say that Peter or Apollo or an Angel of heauen teach the contrarie yet my doctrine is of that nature which will illustrate Gods glorie (e) Tom 4. Ien. Lat. in 2. Galath PETER prime of the Apostles did liue teach beyond the warrant of Scripture and therefore he did erre (f) In colloq men fol. 588. I am Isayas and and Philip Melancton is Ieremias a Idem in colloq mens fol. 932. 17. 478 tom 2. latt Wit fol. 500. 505. apud Fenardentium in theomach Caluinistica Basil was wholly a Monke and not worth a rush Cyprian was a weake diuine Chrysostome doth nothing but prate his bookes are a troublesome and inordinate packet Athanasius had nothing singular in him Hierome ought not to be numbred among the Church doctors for he was an heretike a man of no iudgement nor diligence he wrote manie things wickedly he was a very block head in vnderstanding the Scriptures obtruding Iewish blindnesse for historicall sence and his owne follies for allegories I know not among the Fathers to whom I am such an enemie for he writeth nothing but of fasting difference of meats and virginitie but as for faith and true religion there is not a word to be found in his writings Gregories sermons are not worth a farthing in his dialogues the diuel deceiued him c. Hetherto Luther touching himselfe and the fathers Caluin in epist 145. ad Marbachium neither doe his followers differ from him in iudgement Luther was an excellent seruant of God and a faithfull minister of the Church b l. 1. cōtra Pighi a singular Apostle of Christ by whose mouth God thundered c Epist 109. ad fratres Monstelgar from whose Church our Gospel did flow a man most excellently qualified c. So Caluin to which other Protestants ādde a Beza in lib. de paena haeret p. 94. 95. 148. apud Kāsen in praefat Catechisminoris Lutheri that he was the renewer of Christian Religion Gods singular seruant in whom who so seeth not the spirit of God seeth nothing b Melancton apud Kanfen vt sup that no age would euer produce such a man c Kansen in praefata praefatione that he was a blessed man in whom the Holy Ghost shined the Prophet of Germanie the light bringer and light-lender to all diuines the wonder of the world d Amsdorsius in praefatione 1. Tom. Lutheri that there was neuer any since the Apostles time who for spirit wisdome and vnderstanding might be compared with him e Alberas contra Carolasted l. 7. that he exceeded all the auntient Fathers as much as the Sunne surpasseth the Moone and that
euerie where whence it must needes follow saith Iurgiewicius that it could not be conceiued and borne of the Virgin Marie alone for if presently after the Incarnation it was euery where surely it was in the wombes of al both men and women neither could Christ in that sence be euer said to be borne of the Virgin MARIE For to be borne of a woman is no other then to goe out of her wombe but he that is euery where cannot be said to goe from place to place or euer so to go out of the wombe as that at the same instant he remaine not there Secondly the Caluino (b) Reiecting the Popish fictiō that Christ miraculously passed through the Virgins wombe wee say and beleeue that he went out and was borne naturally the obstacles being broken and the places opened and that the Virgin being supernaturally gottē with childe was deliuered naturally So Molinaeus in vniou◠4. Euang. part 3. And the like is affirmed by Martin Bucer in dialogo de corpore Christi fol. 94. Caluin also enquiring what time passed betweene Christs natiuitie and flight into Egypt answereth that it seemed to him verie probable that it was not presently but long after and that God spared Marie till she had well recouered her weaknesse in child-bearing that so she might the better take her iournie Caluin Harmon in cap. 2. Mat. v. 13. Protestants generally teach that the B. Virgin MARIE was not onely subiect to the infirmities of other women great with childe but also that she was not a Virgin at that instant when our Sauiour was borne which is contrarie to the doctrine of the Catholike (c) If by Christs natiuitie the integritie or soundnes of Marie his Mother should haue bin corrupted hee could not now be said to haue bin borne of a Virgin and so the whole Church should make a false confession Augustine in Euchirid cap. 34. Church and the plaine deniall of this third Article They also [d] The Monkes Massing Priests and Popish Doctors doe erre in vrging the merit of Christs incarnation natiuitie temptations and afflictions for these had profited nothing but only the death of Christ that only was acceptable for the expiation of sinnes So Molinaeus in har Euang. teach that Christs natiuitie and incarnation were not meritorious yea some Caluinists as [e] Sarcerius in concione de festo natiuitatis Sarcerius writeth do vtterly deny that Christ tooke flesh of the Virgin MARY but that he made him selfe a certaine body of the foure elements passed through her wombe as water through a channel [f] Andreas Fricius lib. de mediatore in initio And Andreas Frizius a famous Protestant doubteth not to professe that for his owne part he cannot see if the essence of the three persons be all one how the Father should not be incarnate as well as the Sonne ARTICLE IIII. He suffered vnder Pontius Pilate was crucified dead buried COncerning Christs death and Passion Luther in Confess Maiori de coena domini de concil parte 2. fol. 276. fo 554 tom 3. Ger Ien. apud Zwingl tom 2. in resp ad Luther fol. 458. which is taught in the fourth Article the Apostle of Protestancie saith as followeth if in Christ the humaine nature had only suffered for me that Christ had bene a base and low-prized Sauiour yea he had needed an other Sauiour to saue him selfe So Luther (b) Lutherani in lib. concordiae art de Christi persona an 1580. Caluin lib. 2. Inst c. 16 n. 10 11. the Lutheriās also in their booke of Concord teach the same doctrine saying Christs whole person suffered for vs was crucified died and descended into hell is our Mediator Redeemer King c. not according to one nature either humaine or diuine but according to both natures Caluin in like maner plainly affirmeth that it had bene to no purpose if Christ had only dyed a corporall death that he indured in soule the torments of a damned and desperate man (c) Idem harmon in Mat. c. 27. v. 49. 46. cap. 26. v. 39. Harmon in Marke c. 14. v. 36. that he was so vexed on all sides and so ouer-whelmed with desperation that he ceased to call vpon God that in his Passion he spake inconsideratly and without Meditation that he refused as much as in him laye the office of a Redeemer (d) Lib. 2. Inst ca. 17. num 1. and that if Christ had bene simplie and by himselfe opposed to Gods iustice there had bene no place of meriting because there could not be found in the man Christ any such dignitie as might merit Gods fauour So Caluin Gerlachius cōtra Buaeum p. 24. 126. Simidelius thesi 136. Seluecerus in cōfutatione accusationum fol. 192. Gerlachius auoucheth that these are true propositions The diuinitie is borne crucified and dead Smidelinus also affirmeth that both to suffer and to die doe appertaine to diuinitie Albeit saith Selueccerus that neuer to be indured phrase That Christ as he was God was not subiect to passion or suffering doe often occurre in Theodoret yet none of vs Protestants either may or ought to say that God did not suffer or die So he And * Teste Czecanio lib. de corruptis moribus pontificiorum euangelicorū art 3. Musculus an other great Protestant publikely maintained against Stankarus at Frankford that Christs diuine nature or Godhead both suffered and dyed together with his body on the Crosse and caused Stankarus by a publike decree to be banished for holding the contrarie Now to say that Christs diuine nature suffered and died together with his humaine Zwinglius tom 2. in resp ad Lutheri cōfess fol. 498. or which is all one to hold that God can suffer or die what is it but to denie God what more blasphemous thing can be spoken saith Zwinglius then to say that God can suffer why the verie Philosophers themselues held that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal how then can Christs diuine nature is passible much more that it can die is Arrianisme Stankarus l. de Trinitate c. quart d. 5. B. 1. blasphemie atheisme the direct way to throw downe Christ and the Holie Trinitie from the throne of Maiestie Againe to maintaine with Caluin that Christ died more then a corporal death and the like before mentioned what * See Caluino-Turcis l. 3. c. 13. p. 580. 581. is it but to place him among accursed sinners and desperate wretches Lastly it is a receaued doctrine among all the Caluine-protestants That Christ died not for all men and that by his death and Passion he satisfied not for the sinnes of the whole world which the [c] Schlusselberg in Theolog Caluinist l. 1. art 6. Lutheran Protestants truly auow to be a most blasphemous doctrine and farther adde that the maintainers there of are worthy to be adiudged to eternall flames Whence it abundantly followeth
that the Protestant Doctors euen by their owne confessions teach most wickedly concerning Christs death and Passion and therefore are very far from beleeuing a right the fourth Article of the Apostles Creed ARTICLE V. He descended into hell the third day he rose againe frō the dead COncerning the fift Article which treateth of Christs descent into hell and rising againe from the dead whereas it is expresly said in the Article that he descended into hell after he was dea◠and buried the Caluino-protestants generally * Zwinglius l. epist 3. Oecolāpadius lib. 1. Epist p 4. Bucerus in c. 27. Mat. Bullinger coment super Epist Petri Hidelbergens Theologi in catechismo an 36. 69 Caluin l. 2. instit c. 16. n. 8. 10. 11. teach that by his descent into hell is meant that he suffered extreame torments on the Crosse and so either vtterly denie this Article or confound it with the former Againe whereas the Scripture plainly saith Thou shalt not leaue my soule in hell and Thou hast brought my soule out of hell c. whence it may be euidently collected as (b) Rogers in his Analacis of the English Articles agreed vpon an 1562. and 1609. art 3. Bezas testament printed an 1556. 1558. 1598. some chiefe Protestants acknowledge that his soule went downe into Hell Beza in the translation of the text readeth Thou shalt not leaue my carcasse in the graue and after (c) See t. 1. operum Bez. an 1582. pag. 461. giueth the reason of this wicked translation to haue bene because the Papists wrest this place to establish their Limbus Moreouer whereas all the (d) Irenaeus l. 4. c. 39. Eusaebius in demonstrat euang l. 10. c 8. Gregor Nazianzene in oratione 2 in pascha Epiphanius haer 46. Ambrose de Myster Paschae c. 4. Chrysostome hom 5. in demonstrat quod sit Deus Hierom in 9. Zachariae epist 3. epitap Nep August l. 20. de Ciuitate Dei c. 15. epist 99. Cyrill in Iohn l. 12. c. 36. Gregorie the great l. 6. epist 179. Paulinus in Panegerico Colsi c. Fathers with one consent out of the Scriptures and this Article as (e) Cal. l. 2. Inst c. 16. n. 9. Caluin him selfe confesseth taught that Christ descended into hel or Limbus freed thence the Patriarkes and Prophets and other true beleeuers and after in his ascension carried them with him triūphantly into heauen the Protestants wil beleue no such matter yea they hold it a (f) Rogers vt supra art 3. pag. 17. Popish errour to affirme that the Fathers which died vnder the Old Law were shut vp in any such place as Limbo and (g) That there is a hell before the last day I am not yet well assured and that there is a particular place where now the soules of the damned are as Painters set out and bellie-slaues teach is nought in my opinion Luther tom 3. Ien. Ger. fol. 212. Christophorus Ireneus also in his booke entituled Speculum inferni cap. 9. affirmeth that the hell of the damned is not yet but that God will make such a place at or after the day of iudgement and the Catechisme of the diuines of Hidelberg an 63. 69. maketh a doubt whether there be any hell or not or any place appointed for the wicked to be punished in after this life See Schlusselberg in theologia Caluin art 27. many of them and those also of the chiefest note make question whether there be any such locall place as hell is affirmed to be by the Catholike Doctors or whether there shall be any hell at all till after doomes-day at the soonest Againe whereas this article expresly saith that Christ rose from death and the (h) I haue power to yeeld my life and I haue power to take it againe Ioh 10.18 The Sonne quickeneth whom he will Iohn 5.21 dissolue this temple and in three dayes I will raise it Iohn 2.19 Caluin in cap. 2. Iohn in 8. ad Rom. Scriptures adde that he rose by his owne power as it must needes be he being himselfe God and equal to his Father according to his diuine nature Caluin saith that it is absurd to hold that Christ did challenge to him selfe the glorie of his owne resurrection since the scripture saith that it was the worke of God the Father and [i] In concione habita Daeipa in portis neustriae an 1564. teste Feuardentio in theomachia Caluin l. 3. haer 17. Franciscus à Sancto Paulo a Minister at Deip expounding that place of S. Paule the God of peace which raysed from death our great Pastor Heb. 13.20 affirmed that Christ could not raise him selfe and therefore it was necessarie that his Father should extend the arme of his vertue to that worke Further the right beleefe of this Article according to expresse (k) Mat. 28. v. 2. Scripture and the ioynt (l) Hier. in 28. Mat. Hilar. l. 6.3 de Trinitate Cyrillus l. 12. in Ioan. ca. 59. 53. Chrysost hom 85. in Iohan. hom 16. de resurrectione Augustine sermon 160. de clausis Ianuis alibi passim consent of all auncient Catholike Doctors is that Christ in his resurrection penetrated the stone and arrose the sepulcher being shutte close as after he entred into the chamber the doores being shut but the Caluino-Protestāts least hence they might be forced to confesse that Christs bodie may as well be in many places at once as that two bodies may be in one place vtterly deny * See Schlusselberg artic 31. p. 163. in Theolog Caluin l. 1. this veritie and say that either he tumbled away the stone whē he rose or that some other rolled it away yea Zwinglius the Protestants sainted confessor and Martir dareth to say that (m) Zwinglius apud Guliel Rainold in Caluino-Turcis l. 3. c. 15. pag. 614. Beza Apolog 2. ad Claud. de Xantes p. 385 Confess Gallica an 1560. Conf. Belgica cōtinent 37. artic quibus synodus Dordraci an 1578 praecipit omnes Hollandiae Ministros subcribere See Feuard in Theolog. Cal. l. 6. cap. 1. Carleil against D. Smith fol. 28. 77. 140. the grossest Sargeant with his redde breeches might haue gone out of the Monument in that maner as Christ did Lastly Beza is of opinion that this Article he descended into hell and rose againe the third day crept by negligence into the Creed yea the French Holland Ministers in the yeares 1569. and 1578. in the Confession of their faith omitted this article and Carliel in a booke printed at London an 1582. calleth this Article a a Tale an Errour and a pernicious heresie From all which premises it will abundantly follow that the Protestants especially those of the Caluinian sect cannot in any point be said to beleeue a right this fift Article of the Apostles Creed ARTICLE VI. He ascended into Heauen and sitteth at the right hand of God the Father Almightie