Apollinaris Nestorius c. with their wicked writings and all other heretikes which are condemned by the Church and those who teach as they did and remaine in their impieties let him be accursed of God saith the sixt general Councel Accurse therefore Christian reader accurse I say these hereticall Protestants these new sowers of old condemned heresies these late reuiued Simonians Corinthians Nouatise Arrians Aerians Eustachians Vigilantius Nestorians c. lesse in not accursing them thou they selfe stand accursed of God The Apostle biddeth vs in any case to auoid an hereticall man after two or three admonitions and not to say vnto him so much as Aue or God saue you now that the Protestants are manifoldly hereticall hath bene abundantly prooued auoid them therefore as much as may be haue no commerse with them at least in spirituall affaires lesse by partaking with them in this life thou be forced to accompanie them in the next also in the lake that burneth with vnquenchable fires CHAPTER III. That the Protestants especially those of the Caluinean sect beleeue aright no one Article of the Apostles Creede Euidentlie proued out of their best Doctors and their owne mutual confessions ARTICLE I. I beleeue in God the Father Almightie maker of Heauen and Earth FIrst to beleue a right in God according to expresse * One Lord one Faith one Baptisme one God and Father of al c. Ephes 4. ver 4.5 Scripture and the NICENE (b) The Father is God the Sonne is God and the Holy Ghost is God and yet there are not three Gods but one God c. For as we are compelled by the Christian veritie to confesse each person to be God and Lord so are we forbidden by the Catholike Religion to say three Gods and three Lords CREED is to teach and professe that there is but one God only and not a pluralitie of Gods but many (c) Zanchie wrote a booke which he entituled de tribus Elohim that is of the three Gods concerning which see Caluino-Turcismum Gulielmi Rainoldi l. 3. c. 5 fol 449. edit 1603. Caluin affirmeth that God the Father is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie and excesse and that Christ is his Fathers Vicar or Vicegerent hath a power secondarie or next vnto the Father Coment in cap. 22. Mat. v. 44. in cap. â—6 in cap. 16. Marci 2. 19. in 1. Cor 15. contra GentileÌ„ Prothesi 10. in confes ca. 2. lib 1. Inst cap. 13. u. 23. See Feuardentius in Theomach Caluin l 3. c. 15. The generalitie also of Protestant Doctors both Lutherans and Caluenists as shal be shewed in the second Article maintaining that Christs diuine nature or Godhead is subiect and inferior to the Father whence it necessarily followeth that either Christ is not absolutely God or that he is a distinct inferior God to God the Father and consequently that there are more Gods then one Protestant Doctors plainely teach that there is a pluralitie of Gods and the best esteemed and most Apostolical amongst them maintaine (d) The word of God doth plainly teach vs that this diuine Essence is truely really indeed and from Eternitie distinct in the three persons Beza in Confess Gallie a puncto 1 art 2. Luther also the Protestants Apostle and Euangelist Melancton Caluins neuer enough coÌ„mended diuine affirme that there be three diuinities as there be three persons Luther apud ZwingliuÌ„ tom 2 resp ad Lutheri l de sacramento fol. 474. Melancton in locis communibus edi Basil c. de Christo In like maner the confession of the English Church saith as followeth The diuine nature which we call God is diuided into three coequal persons In Harmo Confes And Caluin is confident that if God the Father did coÌ„municate his Essence to his Sonne that either he hath no Essence him selfe or but halfe an Essence condemneth it as an absurd opinioÌ„ in his aduersarie in that he said The Father gaue to his Sonne that very substance which he had the same and no other Caluin contra Valintin Gentilum p. 916. 917. 912 in Actis Serueti p. 249. 250. 871. 872. and the like is affirmed by Skeggius in Genebra p. 98 108. See Caluino-Turcis l. 3 c 5. that in the three persons of the Father Sonne and Holy Ghost there be three Diuinities three esseÌ„tial differences three distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essences which is all one as they themselues (e) George Paule Cassenouius and other bewitched of Valentine Gentile doe write that the three persons or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essences whence they necessarilie teach that there be three Gods So Beza lib. de vnitate essent in confes fidei cap. 1. sect 2. And Zwinglius in his answere to Luther affirming that the Diuinitie is three-fold or of three kindes saith Hence it necessarily followeth that there are three natures in the diuinitie and three Gods Zwinglius vt supra And the like is affirmed by Stankarus lib de trinitate apud Guliel Rainol in Caluino-Turcis l. 3. c. 5. confesse as to teach that there be three Gods Secondly to beleeue in God aright according to the foresaid NICENE CREED (f) The Catholike faith is this that we worship one God in Trinitie and the Trinitie in vnitie c. is to adore one God in Trinitie and the Trinitie in vnitie but the chiefe Protestant g In a Synod of Caluinsts at Vilna an 1589. May 11. It was by publike decree prohibited for Ministers to vse any more the word Trinitie in their Sermons because it was not founde in the sacred Scriptures See Schlusselberg in Theologia Caluinistica lib 4. p. 326. Danaus termeth this prayer holy Trinitie one God haue mercie on vs a foolish madde and vnioynted prayer euilly inuented by the Fathers and most dangerous Danaeus apud Feuardentium in theomachia Caluin l. 1. errore 4. fol. 13. Ochinus calleth these diuine names God infinite God in the trinitie of persons monstrous Sathanicall vnknowne to the Prophets and Apostles Caluin wisheth that the word Trinitie were buried Musculus plainly saith that he would not confesse the three diuine persons before the heathen lesse he might be thought to say that there were three Gods And Luther blotted out of the Roman Liturgie the foresaid prayer the holy Trinitie one God c. See Feuard as aboue fol. 9. 10. 13. In a Synode at Petriconio in Poland an 1565. The Caluinian Ministers there assembled reiected the decree of the Nicene councel and affirmed that they would rather subscribe to the Arrian Synode See Caluino-Turicis l. 3. c 4. And Danaeus in his censuram magistrum sentent dist 12. resp ad Genebrard cap. 2. 6. Caluin was much offended with the word Trinitie saith Petrus Carolus one of his owne brethren in actis colloq Lausanens and the rest of the Protestants
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
concil tricaenum 2. act 6. gaue them absolution without hearing their confessions c. They further produce the two Constantinopolitan councels vnder Leo Isauricus and Copronimus which councels besides that they were condemned and reiected by diuers following Councels as schismaticall and hereticall decreed as followeth that whosoeuer denyed that the B. Virgin was to be inuocated or that the Saints were not to be worshipped or that eternal life was not giuen for the merit of good workes c. should be ANATHEMA or accursed of God either of which doctrines will conuince that neither of these councels did much fauour Protestancie They further * White vt supra produce in this age as an other Protestant witnesse the Councel of Frankford b What is to be thought of the Councel see the notes on the third tome of councels an 1618. p. p. 126. See also Bellarm. tom 7. operuÌ„ f. 566. lib. cuâ— titul confutat libelli de cultu Imâ—gin qui falso c. as also two bookes one pretended to be composed by CHARLES the great and the other by LODOWICK his sonne containing the Acts of that Counsell To which wee answere that if the Councel of Frankford had bene approued Councell and those two books bearing the names of CHARLES and LODOWIKE there true borne and not hereticall Imps c iniuriously fastened on those two worthy Catholike Princes yet seeing together with the reiection of Images they teach That the Pope is supreame head in all controuersies belonging to faith That the Pope hath his supremacie immediatly from God That prayer is to be made for the dead That Saints are to be inuocated That relickes are to be worshipped That in the Eucharist Christs bodie is truly present and there to be adored c. The Emperour Charles the great did not only coÌ„mand by his publike edicts that the ceremonies rits and Masses of the Church of Rome and other decrees pleasurs and appoyntments of the Roman Byshoppe should be obserued through all his Empire but he himselfe also did compell the Churches vnto this by imprisonments sundrie punishments saith Hospinian in epist dedic hist vide etiam Osiand in epit ceÌ„t 8. p. 101. and Cooper in Cronico f. 173. and Crispinâ— l. de stat Ecclesiae pag. 221. 226. The Protestants haue small reason to claime this Councel as a good witnesse of their religion Besides the d Cent. 8. c. 9. col 570. ex Paulo Amilio l. 2. hist Fran. Magdeburgians out of Paulus Aemilius confesse that CHARLES the great sent twelue of his most learned Prelates to the Roman Councell vnder Pope ADRIAN in which the worship of Images was established He wrot also the Epitaph of Pope ADRIAN as followeth Hic Pater Ecclesiae Romae decus inclytus author ADRIANVS requiem Papa beatus habet Vir cui vita decus pietas lex gloria Christus Pastor Apostolicus promptus ad omne bonum c. Which euidently shew that CHARLES the great held not Image-worshippers Idolaters but rather the quite contrarie as may appeare by what hath bene alreadie said as also by the testimonie of Ionas Aureliensis who as an eye-witnesse affirmeth that in the raigne of CHARLES the great Claudius bishop of Towers the chiefe oppugner of Images durst nowhere shew his head And as for LODOVICK his sonne surnamed the godly Carion writeth as followeth LODOVICKE the only suruiuing sonne of CHARLES was for his religious superstition surnamed the godly for he increased the feasts and the Idolatrous worshipping of Saints and the superstitious obseruation of Monastical orders c. So farre was LODOVICK from being Protestantically minded Lastly Ionas Aureliens l. 1. de cultu Imag Carionin cronico l. 4. p. 96. edit 2. volumnibus they produce venerable Bede Iohn Damascene and diuers other knowne Catholikes For as touching S. Bede Osiander acknowledgeth that he held in all poynts with the Pope as for c S. Iohn Damascene he was one of the principall resisters of Leo Isauricus in his heresie against the worship of Images neither did he differ from vs in any poynt of doctrine for ought I can finde * Illiricus in catalogo testium veritatis Osiander in epit cent 8. l. 2. c. 3. c. see Baron an 727. 7 n. 18. 19. IN the eight age l White vt supra pag. 388. they name Iohn Scotus Bertram Claudius bishop of Towers the last of which three holding that baptisme was not good which was not administred with the signe of the Crosse and professing Nestorianisme the Protestants must needes confesse him to be an heretike And as touching Scotus and (n) Besides that the Magdeburgenses cent 9. c. 4. col 212. affirme that in Bertrams booke transubstantiation is taught t is thought that BertraÌ„ made not that booke because Pantalion who was diligent in reckoning vp all Bertrams bookes maketh no mention of this booke for which he is only made a Protestant See Pantalion in Cronologia an 65. Bertram if those bookes in which the Real presence seemeth to be impugned were made by them being in all other points besides that of the Real presence knowne Papists what reason the Protestants haue to produce them as their progenitors let the readet iudge They likewise name in this age Lotharius the Emperour White vt supra who saith White reduced the Pope to the obedience of the Empyre sending for that cause three Archbishops twentie Bishops and diuers noble men to Rome who disputed against him and confuted him Which to be one of the blackest and most impudent lyes that euer was coyned the very author by him cited will abundantly witnesse for he plainly saith that * Diuina gratia inspirante nec sermones ipsius almi Pontificis nec prudentiam superare valueruÌ„t tantaque ei superna aderat virtus vt nullo sermone eum includere constringere potuerunt c. See Anastasius cited by White in vitis Pontificum in Sergio 2. an 162. Gods grace so inspired the Pope that those Lotharian Bishops were not able to ouercome or circumuent him by their speeches but being themselues ouercome and confounded with shame were forced to leaue him and goe their wayes They further alleadge in this age b The Emperour Michael chiefely shewed himselfe to be a ProtestaÌ„t in marying a vowed Nunne in impugning Images in condemning the Nicene Councel in banishing good Catholikes Michael the Emperour and Photius the Patriarke of Constantinople two worthy Progenitors of Protestanisme The first of them according to all (c) See Zonaras and Cedrinus apud Bellarm. tom 7. de cultu Imagin ca. 6. Greeke authors being a most wicked man farre more addicted to Iudaisme then Christianitie holding fornication to be lawfull and denying the resurrection c. And the second maintaining among other heresies that the Holy Ghost did not proceede from the Father and the Sonne but from the Father only that neither the good should enioy happinesse nor the ill receaue
post dominic Trinit fol. 114. Witt. Lat art 115 500. tom 7. Witt. Ger. fol. 262. Among all the Councels I neuer saw any in which the Holie Ghost was found Councels are vncertaine neither must we trust vnto them for there was neuer any so incontaminate but either added or diminished from Gods word yea the councel of the Apostles albeit it was the first and most pure had some what mingled with it c. Epiphan haer 75. in acephal August haer 53. Nicâ—â— l. 9 c. 16. This abhominable opinion that councels haue the Holie Ghost is to be numbred among the greatest euils of christianitie So this Apostata Againe in the same age Eustachius and Aerius stand condemned by S. Epiphanius S. Augustine for maintaining that the prescript Fastes of the Church were not to bee obserued which is also a knowne currant doctrine among all sortes of Protestants yea it is common with the purer sort of them to make their greatest feasts vpon the greatest and solemnest fasting dayes of which none can be ignorant Againe the same Aerius stands condemned by the two fore said Fathers Epiphan haer 75. August haer 53. for teaching that the dead were not to bee prayed for nor Sacrifice to be offered for them which also is a Doctrine generallie taught by all Protestant Doctors yea in defence therof they dare pronounce with their maister Caluin Caluin l. 3. Instit c. 5 n. 10. that all the Fathers in praying and offering Sacrifice for the dead were foolishly deluded by the deceipts of Sathan that it was an argument of ill-consulted sedulitie in coÌ„siderate credulitie and peruerse emulation that the custome of praying for the dead was a profanation of the inuocation of God and that it was an errour yea and a grosse superstitious errour Againe in the same age Iulian the Apostata stands * See Sozomen l. 5. cap. 20. Euseb l. 7. c. 14. condemned for that he brake downe the Image of our Sauiour and caused his owne to be set vp in steed thereof as also for that he was a great enimie to the Holy Crosse the Crucifix and the signe of the Crosse and haue not the Caluinian Ministers abundantly reuied the memorie of this accursed Apostata haue they not throwne downe the Images of our Sauiour broaken downe Crosses and Crucifixes do they not hold the signe of the Crosse as superstition and in steed of the Images of Christ and our Sauiour do they not place in their priuate howses the pictures of their Apostata deformers or the Lasciuious Images of Venus and Adonis Iupiter and Ganimede and such like c Hieronimus contra HeluidiuÌ„ Againe in the same age Heluidius stands condemned by S. Hierome and the other Catholike Doctors for equalling the merit of marriage with the merit of virginitie Luther Sermon pe Matrimonio tom 5. Lat. Wit tom in Epist ad Wolsang fol. 505. See Caluin l. 4. Instit c. 12. n. 28. Harmon in Mat. 19.11.12 wihch heretical doctrine all the Doctors of Protestancie do also eagerly maintaine yea their father Luther dareth to write that single life is farre more base and vild then marriage that matrimonie is more then a precept that who so determineth to liue without a woman must put off the name of man and put on the nature of an angell or spirit that he must needs be a whoremaster that flyeth marriage and that it is more necessarie to lie with a woman then to eate drinke or sleepe Againe the same Iouinian stands condemned by S. Augustine for maintaining that these who were by Baptisme regenerated and receiued into grace could not loose that grace nor sinne at least to death which verie doctrine was reuiued by Luther Luther in captiuit Babilon tom 2. Lat. Wit fol. 78. Caluin l. 4. Inst c. 17. n. 2. Damman l. de Perseuerantia Sanctorum p. 145. Piscator in resp ad duplic Vostij p. 389. alij passim and is still eagerly defended by all Caluinian Protestants Thou seest how rich a Christian or Baptized man is who though he would cannot loose his saluation what sinnes soeuer he commit vnlesse he will cease to beleeue So Luther By our sinnes saith Caluin we can no more be damned then Christ himselfe we maintaine saith Damman that the iust man must of necessitie perseuer and that those who are truly faithful cannot fall from grace by any sinnes they that are once iustified remaine alway iustified So the Vniuersitie of Oxford in their late Vespers 10. Iulij nu 1619. resp Baites c. Iles and the like is affirmed by Piscator and all others IN the fift age Vigilantius stands condemned of heresie by S. Hieronimus contra Vigilantius Hierome for deriding the Catholike custome in setting vp waxe lights at the Tombes of martirs for impugning the single life of Preists for teaching that it was idolatrie to reuerence the sepulchers and holy relikes of Saintes and denying that Saints were to be inuocated or worshipped Then which Vigilantian heresies no doctrines are more plausible in the Protestant religion Hieronimus l. 3. contra Pelagianos The Pelagian in the same age are comdemned of Heresie by the foresaid father for boasting that they were sure of their iustice and might securely promise to them selues the kingdome of heauen whch is the verie doctrine of the Protestants at this day al the faithful ought to be certaine of their saluation Caluin in Antidot concil Trid. sess 6. c. 15. 13 10. l. 3 Instit c. 2. n. 16. 38. 39. 40 l. 4. c. 17. n. 2. saith Caluin yea saith he that man is not truly faithful who doth not confidently glorie that he is the heire of the kingdome of heauen since our sinnes can no more hurt vs then Christ him selfe nor we loose heamen more then he a Luther tom 4. Ien. Lat. in cap. 4. ad Galat. fol. 118. 122. in Colloq mensal Powel de Antichrist l. 2. c. 19. we thankes be to God can decree and iudge out of the word how God is affected towards vs we ought not to doubt that the spirit of God dwelleth in vs but certainly to determine that we are the temple of the holy ghost we ought firmely to beleeue that not only our office is pleasing vnto God but also our person and whatsoeuer we say do or thinke So Luther To which Mr. Powel addeth that it is blasphemie to say that euery man ought not to assure himselfe of his saluation The Nestorians in this same age stand * Augustine haer 89. Socrates l. 7. c. 32. condemned of heresie for teaching that Iesus Christ borne of the Virgin MARIE was not God but meere man Sanders haer 100. and after had the diuinitie ioyned vnto him for the merrit of his holy life and that not personally neither but only by a speciall prerogatiue c. In which blasphemous
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
confidently teaching that nothing is necessarily to be beleeued that cannot expresly be found in Scripture cannot but ioyne with these formerly recited See Caluino-Turcis l. 1. c. 10. 5. p. 116. 117. 43. Doctors both Lutherans and Caluinists cannot away with the word TRINITY and ioyntly condemne this forme of prayer Holy Trinitie one God haue mercie vppon vs as foolish madde vnioynted barbarous most dangerous and euilly inuented by the Fathers Thirdly to beleeue a right in God is to teach and maintaine according to Gods expresse word in holy Scripture (h) Psal 5 v. 5. that God willeth no wickednesse (i) Eccles 15. v. 21. that God commaundeth no man to doe wickedly (k) Iames 1 v. 13. that God tempteth no man (l) Psal 24. v. 10. psal 83. v. 11 that all the wayes of God are mercie and truth (m) Osee 1. v. 9. that our destruction commeth from our selues (n] 2. Pet 3. v. 9. 1. Tim. 2. v. 4. that God would haue no man perish and the like But the Caluin-protestants doe generally with great confidence teach (o) Caluin lib. 1. Instit c. 18. n. 4. that God forceth men to doe what is not lawful for them (p) Ibid. n. 1. that God caused ABSOLON to pollute by incest his fathers bed (q) Ibid. 7 cap. 14. n 2. Whitaker apud Duraeum ration 8. p. 214. 217. Bucer in Rom. c. 9. that God put into the hart of DAVID to number the people that God doth not only permit men to fall into errour by forsaking them (r) Ibid. but seduceth hardeneth deliuereth into a reprobate sence and sendeth a powerful errour to make men do such a thing (ſ) Crowly in his Apologie for the English Ministers set forth with priuiledge p. 46. that the most wicked persons that euer were were of God appointed to be wicked euen as they were (t) Piscator de Predest c. 1. p. 105. 166. 167. that sinnes through Gods decree are vnauoydable (u) Zanchie lib. de natura Dei p. 688 Renneceherus in catena aure◠p. 36. that though God according to his reuealed will in the Law would haue all men saued yet according to Gods hidden and secreet power he would not haue all men saued (x) Piscator de pradest c. 1. p. 133. 134. 138. that though he commanded all men to repent yet he would not haue them so to doe (y) Ibid. c. 2. p. 261. that God in promise offereth his grace to many which yet he neuer meaneth to performe [z] Ibid. cap. 4 p. 304. See also Caluin l. 3. Instit c. 24. n. 13. that God seriously calleth the reprobate to repentance and yet precisely he would not haue them repent that Christ called the Iewes to repentance as he was man but not as he was God and the like By which they make God the author of all sinnes an hypocrite a deceiuer and a most wicked tyrant and consequently are so farre from beleeuing a right in God as that by their doctrines they transforme him into a diuel and so inuocate and worship him as Schlusselberg a famous Lutheran Doctor affirmeth in these words The Sacramentaries make God the author and producer of all sinnes Schlusselberg in Theologia Caluinistica art 6. p. 113. but we know not this God but doe constantly affirme that the diuel is the author moouer forcer and producer of al sinnes and iniustice therefore the god whom the Caluinists adore and inuocate is the diuel So their brother Schlusselberg And the like is affirmed by Philippus Nicolaus Castalio and other as shall be shewed in the last chapter of this Treatise ARTICLE II. And in IESVS CHRIST his only Sonne our LORD THe Protestants beleeue not aright in IESVS CHRIST the Sonne of the Eternall Father is also abundantly manifest For first wheras according to the NICENE * Therefore the right faith is that we beleeue and confesse that our Lord Iesus Christ the sonne of God is God and Man God of the substance of his Father begotten before the world and Man of the substance of his Mother borne in the world perfect God and perfect man c. In symbolo Athanasij CREED to beleeue aright For first where as according to the NICENE CREED to beleeue a right in Iesus Christ the Sonne is to beleeue that he was begotten of the substance of his Father that he is Deus de Deo God of God The chiefe doctors of Protestancie teach [b] Anima mea odit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. my soule hateth the word Consubstantial and the Arrians did verie well in exacting that it might not be lawfull to place that prophane and new voice among the rules of faith So Luther tom 2. Witt. Latt an 1551. fol. 252. Filius non est genitus de substantia patris The Sonne is not begotten of the substance of his Father saith Beza contra Heshusiu◠howsoeuer the Fathers in the Nicene Councell affirmed that Christ is God of God yet Caluin inuincibly prooueth that Christ is God of himselfe the Fathers in the Nicene Councel teaching that Christ was consubstantiall to his Father spoyled Christ of his diuinitie So Whitaker contra Campianum pag. 153. the Papists blaspheme in saying that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himsefe So Powel lib. 2. de Antichristo cap. 8. and the like is affirmed by Willet in Synops pag. 610. and Danaeus contra Bellarm. parte 1. ad controuers 2. c. 19. out of Caluin l. 1. Instit c. 13. n. 23. and Beza contra Heshusium and other prime Protestants See Caluino-Turcis l. 3. c. 7. and Fenardentius in Theomach Cal. lib. 3. f. 73. 74. and Iacob Gualtier in Conograph tabula saec 4. cap. 3. 12. in collat that the Essence of the Father cannot be communicated to the Sonne that Christ was God of himselfe Againe the said (c) The diuinitie of the Father Sonne Holie Ghost is equall their Maiestie coeternall c. Fathers affirme that to beleeue a right in Christ is to professe that he was equall to his Father according to his Diuinitie but the Protestants Arrianizing teach (d) It is a most wicked and diuilish thing to say that Chirst is not our Mediatour as he is God So Caluin in tract theolog p. 941. 945. And further expounding that of the first to the Corinthians cap. 15. v. 28. then the Sonne shall also be subiect vnto him He vnderstandeth it of Christs diuine nature Caluin l. 2. Inst c. 14. n. 3. in his Epistle to the Polonians pag. 941. he affirmeth that it is not absurd to graunt that the Sonne is inferiour to the Father that according to his diuinitie he maketh intercession Whence Stankarus a brother of his inferreth saying Caluin with Arrius and Arrius with Caluin doe very well agree in that they both make the Sonne of God in his diuine nature to doe the office of a Minister
a Bishop and Mediator Stankarus lib. de Trinitate v. 2. See Caluino-Turcis lib. 3. c. 8. Againe It is Concluded ô Caluin that thy doctrine touching the Son of God is plainly Arian from which I pray you to depart assoone as may be Stankarius contra ministros Genuens Tigur fol. 123. Christ according to his diuine nature was a Priest and offered Sacrifice So Fulke in his Retentiue pag. 89. and against the Rhemese testament Heb. 5.6 sect 4. Christ is our Mediatour Redeemer King c. not according to one nature either humaine or diuine but according to both natures So the Lutherans in their booke of concord p. 736. art de persona Christs Melancton also teacheth that Christs diuine nature was obedient to his Father in locis commun an 1558. loco de filio The Vniuersitie of Oxford in their late Vespers publickly maintained That Christ was our Mediator according to both natures See their act questions 10. Iulij an 1619. Resp Th. Winnefe And the like is affirmed and taught in all Protestant Churches if Beza may be credited saying Haec sc Christū esse mediatorem secundum diuinam naturam distincte consideratam est nostrarum Ecclesiarum fides c That Christ is our Mediator according to his diuine nature distinctly considered is the beleefe of all our Churches touching Christ our Mediator which we doe not doubt to be conformablie to the writings of the Prophets and Apostles Beza Epist 28. that Christ was in feriour to his Father according to his diuine nature We farther finde in the same Nicene * In like maner the Father is omnipotent the Sonne is omnipotent and the holie Ghost is omnipotent c. Equall to his Father according to his diuinitie c. Creed that to beleeue a right in Iesus Christ the Sonne is to acknowledge that the Sonne is omnipotent as well as the Father that he is both God and Man that he is but one person and the like but the Caluino-protestants teach (f) Caluin l. 1. Instit c. 13. n. 23. 24. plainly seuering the person of the Mediator from Christs diuine person doth together with Beza contra Pappum pag. 7. and othar Caluinists maintaine two persons in Christ the one humaine and the other diuine which is Nestorianisme and the Lutherans in communicating the proprieties of the diuine nature to his humaine confound the two natures in Christ which is Eutichisme Whence Beza in praefat contra Brentium inferreth that the Lutherans are Eutichians and Philippus Nicolaus lib. cui titulus fundamentum Caluinianae sectae cum veteribus Nestorianis Arrianis detectio contendeth that the Caluinists are Nestorians and so both heretikes by their owne iudgement See Feuardentium in Theomach Caluin l. 3. fol 81. 82. contra haeres 10. 11. Gualter in tabula cronograph saec 5 cap. 16. in collat that he had two persons the one humaine the other diuine (g) It is euident that ignorance was common to Christ with the Angels so Caluin har in Mat. c. 24. v. 36. Yea further that Christs soule was as subiect to ignorance as other mens and that this was the only difference that our infirmities are of necessitie his voluntarie har in Luke 2. v 40. that in particular he knew not the day of iudgement not what that tree was which he cursed Harmon in Mat. 24.36 c. 21. v. 18. Marlorat also expounding the foresaid places of Scripture consenteth with Caluin and affirmeth that all Protestant Doctors be of the same opinion Marlorat in Mat 9. Luke 2. Gallasius Bezas colleague in the Geneua Church affirmeth that Christ was so ignorant that he needed instruction as well as other men annot in Irenaeum l. 2. c. 49. The foresaid Caluin farther affirmeth that Christ was touched with a vitious affection that in his prayers he held not a well proportioned couse that his prayer in the Garden was not Meditated that in a maner he wauered in his vowes that hee forgot that he was sent hether on that condition to be our Redeemer yea that he refused and detrected as much as in him lay the office of a Redeemer Caluin Harmon in Marke 14.36 in Luke ◠d. 4. ad Roman c. 9. v. 3. in Mat. c. 26. v. 34. See Caluino-Turcis l. 3. c. 13. that he was subiect to ignorance and vicious affections (h) Petrus Richeus whome Beza in h Iconibus stileth a man of rare pietie learning Danaeus an other famous Protestant Doctor publikely taught that Christ was not to be adored because his godhead was ioyned with his manhood which in the Caluinists opinion cannot be adored without Idolatrie Yea Richeus affirmed that whosoeuer said that Christ was necessarily to be adored was an heretike He blotted out also in the Primers or common prayer bookes this appendix vsually added to euery Psalme Glorie be to the Father the Sonne and holy Ghost And Danaeus pronounced him accursed of God that adored the flesh of Christ though hypostatically ioyned to the Sonne of God See Feuardentius in theomach Caluin lib. 3. fol. 82. 83. contra haeres 22. 13. cap. 9. Schlusselberg in Theolog. Caluinist art 29. p. 150. and Caluino-Turcis l. 3. c. 9. that he is not in any case to to be adored (i) See Feuardentius in Theomach Caluinistica lib. 1. fol. 35. 36. and Schlusselberg in Theolog. Cal. art 3. pag. 12 that this doctrine against Christs omnipotencie might be the more vniuersally beleeued the Caluinian Ministers in their Catechisme printed at Geneua an 1563. per Francisum Duron and diuulged through out all France suppressed the word Omnipotent and left it out of the Apostles Creed as the foresaid Feuardentius affirmeth l. 1. p. 36. vt supra and as touching his omnipotencie they are so farre from beleeuing it that they plainly affirme it as blasphemous doctrine in the Papists to giue God absolute power that the Angel Gabriels speech no word is impossible to God is not vniuersally to be receiued nor to be beleeued that God cannot make a bodie exist without his dimensions that God cannot make a a Camel or Cable rope passe through the eye of a needle that those thinges are impossible to God which were neuer seene nor neuer about to be that God can effect nothing aboue or contrarie to the order in nature by him prescribed and that neither God the Father nor the Sonne with all their power can bring to passe that Christs body may substantially be present in manie places at once or in any other place but in heauen ARTICLE III. Which was conceiued by the Holy Ghost borne of the Virgin MARIE IN the third Article which treateth of Christs Conception and Natiuitie neither Lutheran nor Caluinian Protestant can be said to beleeue aright For first the Lutherano-protestants with one consent teach and maintaine * Lutherani in concordia referente Iurgieuicio in bello quinto Euangelij anno 1602. quar A. 7. that the humaine nature is
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
they sufficiently intimate that they cannot communicate with vs in those prayers we make to Almightie God ARTICLE X. I beleeue the remission of sinnes AL Catholike Doctors from time to time according to expresse * Iohn 1. v. 23. Acts 3.19 Heb. 9. v. 28. Mich. 7.19 Psal 50. v. 9. Ezech. 36 24. 1. Cor. 6. v. 11. Acts 22.16 1. Iohn 1. v. 7. Apocal. 1.6 Heb. 9.13 Tim. 26. See Iurgenicius in bello quinti Euangelij cap. 7. Scripture and this article haue taught that God through the Passion death of Christ doth truly remitte their sins who by Baptisme or any other Sacrament lay hold on Christs Passion and are truly penitent but the Caluino-protestants following their maister Caluin doe generally teach Sinne truly remaineth in vs neither is it taken away by Baptisme but because the guilt is blotted out by imputation it is nothing So Caluin in Antid Concil Trid. sess 5. Againe now it is manifest how false it is which some long since haue taught that by Baptisme we are loosed and freed from Originall sinne lib. 4. inst cap. 15. n. 10. Againe let no man flatter him selfe when he heareth that sinne alway remaineth in vs. ibid. n. 11. See also l. 3. instit c. 11. n. 2. 22. lib. 2. inst c. 1. n. 8. 9. l. 3. c. 12. n. 4 neither are we ashamed to say that Iustice is the hiding of the offence So Whitaker ad 8. rat Camp Remit our offences that is doe not impute them so the Palantine Cathechisme quaest 126 36 Sinnes in vs are not taken away but in the Iudgement of God that is they are not smputed So Paraeus in Thesibns de peccato See Iurgiewicius in bello 5. Euang. in hoc Articulo that sinne truly remaineth in vs euen after Baptisme and that it is neuer truly remitted though to the elect it be not imputed And therefore I cannot see how Protestants can say this tenth Article of their Creed at least I cannot but maruel that they doe not alter it and say I beleeue then my sinnes shall not be imputed to me ARTICLE XI I beleeue the Resurrection of the bodie TOuching the Resurrection of the dead which is the Eleuenth Article of the Apostles Creed though I can not generally accuse the Protestants as not beleeuing the same yet Brentius one of their chiefe Doctors will confesse that the maior part amongst them doe not beleeue the same his words be these Etsi nulla sit inter nos c. Brentius in LucaÌ„ c. 2. hom 35. See Caluin-Turcis lib. 4. c. 5. although amongst vs there be no publike profession that the soule dieth together with the body and that there is not a resurrection of the dead yet that most impure and prophane life which the greatest part follow doth plainly shew that they are perswaded that after this life there is no life at least they are not certaine of it yea some when they are most sober as well as when they are drunke in there familiar talke cast forth such speaches by which they plainly signifie that they do not beleeue the resurrection of the dead So Brentius Schlusselberg also a Lutheran Protestant will tell you that if it be true which the Caluino-Protestants affirme that Christ in his Resuâ—â—â—â—â—on resumed not that blood whic◠〈◊〉 shedde on the Crosse two absurdities will necessarily follow first Schlusselberg in theolog Caluin lib. 1. art 20. See Iurgiewicius in bello 5. Euangelij quart D. that mankind was redeemed with corruptible and putrifying blood contrarie to that of Peter 1 cap. 1. and secondly that Christ contrarie to the prophesies of the Holy Ghost saw corruption whence it appeareth quoth he that the Caluinists albeit they affirme in word and writing yet in their hart they do not beleeue the Resurrection of the dead So Schlusselberg As touching Caluin the father of al English Scottish French and Belgian Protestants it plainely appeareth by an epistle which his Cymist and beloued brother * Farellus wrote vnto him Quod res tibi incredibilis videtur carnis resurrectio nihil miruÌ„ quod auteÌ„ hac ratione permotus sufficere flatuis si credas nouis corporibus aliquando nos induendos hoc à scriptura doctrina alienuÌ„ est c. So Farellus after a long confutation of this errour concludeth thus Atque tibi satisfactura spero nisi mentem tuam nimis occupatam reperiant quod à pictate à modestia tua procul abest Sed tamen leuiter pro nostra ámicitia monendum te censui quia nuper cum te audirem subuerebar ne altiores apud te radices egisset haec opinio quam vt facile eam abijceres Hetherto Farellus in epist ad Caluinum an 1549 cuius initium est Litteras tuas c. est epist 78. inter epist Caluini edit per Petum Sanctean dicum Geneuae that he was far from beleeuing this Resurrection of the dead and the like we may iudge of his followers for they all deny that Christ can make his owne body to be Really present in many places at once as Schlusselberg proueth at large and they further deny as was before shewed that Christ could or at least did not through the Scriptures and all Antiquitie stand against them goe out of his Mothers wombe without violating her virginitie or out of the Sepulchre without remoouing the stone or into the chamber where the Apostles were aâ—â—â—bled the doores being shut either 〈◊〉 which is a lesse miracle and the beliefe of it will sooner sinke into mens mindes considering that Christ was God and Man then that mens bodies after so manie alterations mutations and corruptions should rise againe euen in the twinkling of an eye the verie same that they were in this mortall life ARTICLE XII And the life euerlasting COncerning the life euerlasting which the Saints enioy in heauen and is here treated of in this 12. and last Article the Doctors of Protestancie are as farre from beleeuing a right as any of the former Mat. 10. v. 18. Maâ— 7. v. 21. For first whereas the Scripture saith if you will enter into life euerlasting â—e must keepe the Commandements and not that beleefe only but deedes must bring vs to heauen they generally teach that faith only doth Iustifie and that the Commandements are impossible to be kept and therefore farre from being necessarie to the attainement of heauen Secondly whereas the sacred * Iohn 3.5 37. Titus 3 5. Rom 5.12 Ephes 2. v. 3. 1. Cor. 15. v. 22. Scripture and out of it all Catholike Doctors (b) Augustine l. 3. de anima eius origine cap. 9. alij passim teach that Baptisme is the only key that openeth vnto vs the Gate of this life euerlasting The Protestants (c) Calmin l. 4. inst c. 16. n. 24. c. 15. n. 10. 20. cap. 16. n. 17. 26. in