as for example the true number of the vvritten scriptures are these and no more the Baptisme of Children c. Yet vve accept of this condition of tryall and acknowledge the true scripture to be the vvord of God veritie it selfe wherein no falshood can be hidden the true tuchstone of trueth dedicated by the Holie Ghost vvritten by the Prophets Euangelists and Apostles of Christ therefore vvith all reuerence vvee reade it and S. Charles Boromeus did so reuerently esteeme of the sacred scriptures that vvhen he did seriously read them he did alvvaies read them vpon his knees and bare-headed a rare example of pietie Let vs vvillingly enter into the liste of this combate vvith Protestants or Puritants We know vvhat vvill be the ende of this for demanding of them before hand vvhether they vvill be tryed by the bare letter of the word or the true sence meaning of the word they wil answere by both If vvee aske hovv shall vvee knovv that vvee haue the true sence and meaning of the vvord they vvill ansvvere that they vvill make this plaine by conferring of place vvith place and that the spirit vvithin them doth tell them this is the Trueth and true sence and meaning If vvee replie vvee haue the spirit as vvell as you vee conferre place vvith place as vvell as you vvhere then vvill be the end of this controuersie We must beleeue them vpon the veritie of their spirit and the conference of places made by them or else no end so that their priuate spirite must end it or no end at all But to make an end at this time I vvould aduise the young students to take this notandum and caueat from me not to be credulous to the allegations of their doctors and Sages but to read diligently the authentike Authors least that be verified in you Si coecus coecum ducat in foeueam cadent Thus vvishing no vvorse vnto you Right vvorshipful Doctors Maisters and vvorthie students then to mine ovvne soule that is vnited in Religion peace in conscience and saluation in IESVS CHSIST I take my leaue from my chamber at Doway 17. of Ianuarie M.DC.XXIII THE VNCASING OF HERESIE OR THE ANATOMIE OF PROTESTANCIE CHAPTER I. That Luther Caluin Zuinglius and all other prime-doctors of Protestanisme were by their owne confessions baptized and brought vp in the now Roman Religion and onely by their apostacies gaue life and being to Protestancie And that Protestant Martyrologies Callendars and genealogicall tables consist either of confessed Papists knowne schismatikes detested heretikes wicked Atheists accursed Magitians sacrilegious thieues or notorious traitours SCIAT lector me fuisse aliquando monachum papistam insanissimum c. Luther praefat tom 1. tom 3. in psal 45. Let the Reader know that I was sometimes a Monke and a most madde Papist when I began this busines tom 5. in 1. Galath fol. 291. so drunke and drowned in Popish opinions that I was most ready to kill and slay all such as any way with-stood the same c. I purely adored the Pope So Luther And againe Idem in 1. Gal. pag. 25. tom 4. Ien. Lat. p. 26. tom 6. in cap. 11. Gene. fol. 129. tom 4. in cap. 43. Isay fol. 179. I certainely if any other before the light of the Gospel had a good conceipt and was very zealous for Popish lawes and the Traditions of the Fathers and in good earnest I vrged and defended them as necessarie to saluatioÌ„ Lastly I endeuored with all diligence to performe them macerating my bodie with fasting watching prayer and other exercises I while I was a Monke daily crucified Christ and with my false trust continually blasphemed him We haue bene holie Apostates for wee haue fallen from Antichrist and the Church of Sathan c. There was none of vs but were bloody fellowes if not in act yet in heart we haue blasphemed God Christ the Sacraments the gospel faith all good men the true worship of God and we haue taught quite contrarie We are iudged heretikes by the Pope because we haue diuided our selues from that Church in which we were borne and bredde Hetherto Luther touching himselfe and the rest of his fellowes Danaeus in like maner doth boast Danaeus resp ad Leonic edita anno 1518. Zwingl tom 1. Epist ad fratres f. 341 Melanct. tom 1. in cap. 7. Mat. f. 407 tom 2. ad Swenkfeld f. 200 OecolaÌ„p resp ad Perkeym p. 108 apud Hospin part 2. fol. 35. Brentius in apol pro conf Wittenb c. de eccl fol. 873. Caluin in confess fidei fol. 111. that his friend Osiander was a most wicked Franciscan Monke Neither doe Zwinglius Melancton or Oecolampadius seeme to take smal pride in such like confessions Pelican was a Minor and Bucer a Dominican saith Hospinian yea we were all of vs saith Brentius seduced fooles Idolaters and seruants of Antichrist We do not denie saith Caluin but that we were once of that number (e) Idem l. 4. confes c. 15. n. 16. baptized in the Papall kingdome (f) ibid. c. 6 n. 1. See also the Bishop of Elie resp ad Bellar. c. 1. Bulling tom 1. decad 5. ser 2. fol. 285. Muscul in locis communibus ca. de schismate Mourney l de ecclesia cap. 11. Perkins in cap. 4. ad Galath v. 26. Hooker lib. 4. of Ecclesiast pollic p. 181. Powel l. 1. de antichr c. 21. Morton 2. part of his apol l. 2. c. 10. Luther tom 7. in ser quid sit hom Christ praestand fol. 274. but we haue now departed from the Roman Church So Caluin And the same is acknowledged by Bullinger Musculus Plessie Mourney Perkins Hooker Powel MortoÌ„ the rest I was the first to whom God vouchsafed to reueile those doctrines which are now preached (g) Comment in 1. Cor. 1.15 f. â—34 col mens fol. 488. this praise they cannot take from vs that we were the first that brought light to the world Without our helpe no man had euer learned one word of the Gospel So the fore mentioned Luther Wotton in exam Iuris cler Rom. pag. 392. Luther might well saye that he was the first who in these times preached Christ especially in the principal points of the Gospell which is Iustification by faith in Christ and in this respect it is an honour to Luther that he was a sonne without a father and a scholler without a maister So Wotton Morgenster tract de eccles p. 145. It is ridiculous saith Morgensterne to thinke that anie before Luthers time held the true doctrine or that Luther receiued his doctrine from others and not others from him since all Christians know that all Churches before Luthers time were ouerwhelmed with more then Egyptian darknesse and that Luther was sent froÌ„ aboue to restore the true light If Luther had had any predecessors imbued with the true faith and religion there had bene no neede of a Lutheran reformation Milius
glorie that he is both a Priest a Bishop and a Pope Hetherto Martin Luther And the like is taught by other Protestants yea Gualterus affirmeth See Florimundus Raâ—mundus l. 7. de Origine haeres c. 7. n. 5. where he reciteth many stories to this purpose that in Prouince Strasbrug and infinite other places women haue bene ordinarily seene to Preach and that not many yeares since a woman among the Abbenacenses when a certaine Minister denyed to giue her the Communion went angerly home to her owne house and there laying a Napkin vpon a stoole set Bread and Wine thereon and with her owne handes ministred vnto her selfe the Lords supper Lastly in this same age Prodicus the father of the Adamites stands condemned of heresie by the * See Baron anno 120. n. 37 Luther in captiuit Babilon tom 2. Ien. lat fol. 247. 173. 275. Caluin l. 4. Inst c. 10 n. 1. See also l. 3. Instit c. 19. n. 2. 4. Doctors of that time for teaching that Christian people were not tyed in conscience to performe anie Lawe which doctrine is likewise maintained by Luther and Caluin and followed in practise by all sorts of Protestants It is certaine that neither Men nor Angels can impose any Lawes vpon Christian men vnlesse they be willing thereunto So Luther and the like is affirmed of Caluin Yea he dareth to say that humane Lawes how good or honest soeuer whether they be made by Church or Magistrate doe not bind in conscience (a) Lib. 4. Instit c. 20. n. 1. and that the promised libertie in the Gospel did acknowledge neither King nor Magistrate among men IN the third age Augustin contra Faustum Manich. lib. 20. c. 5. 6. 7. haer 40. the Manichaeans stand condemed by S. Austine for that they condemned Altars which is so currant a doctrine among Protestants that Mr. Smith in his Sermon vpon the Lords Supper boldly affirmeth that the word Alter hath bene kept in the Church by the diuel that men should beleeue the Eucharist to be a Sacrifice Againe the same Manichees * See Prateolus v. Manichaei heretically attributed all thinges to fate or ineuitable necessitie and affirmed that sinne could not be auoided which is a doctrine now generally maintained by all Protestant doctors especially those of the Caluinean sect b Caluin 1. 3. Instit c. 23. n. 9 reprobi euadere nequeunt peccandi necessitateÌ„ c. The Reprobats cannot auoid the necessitie of sinning especially when by ordinance of God such a necessitie of sinning is imposed vpon them So Caluin Yea there is nothing more familiar with him and his followers then to affirme c Idem li. 1. Inst l 18. n. 4. that man being iustly forced by God doth doe what is not lawful for him d Ibid. n. 1. that God caused ABSOLON to pollute by incestious Adulterie his fathers bed e Bucer in cap. 1. ad RoÌ„ p. 72. in cap. 9. p. 454. that God doth not only permit men to fall into errour by forsaking them but seduceth hardneth deliuereth into a reprobate sence and sendeth a powerfull errour to make men doe such a thing a Piscator de Predest pag. 105. 166. 167. cap. 1. that the most horred offences that euer were are done by Gods decree that sinnes through the force of that decree are altogether inauoidable IN the fourth age the Donatists stand conuicted of heresie by S. Austine for contending that the Baptisme of Christ and S. Iohn Baptist were al one August l. 2. contra lit Petil. c. 32. 34. Which is a doctrine generally defended by all Caluinian Protestants b Caluin l. 4. Instit c. 15. n. 8. 1. Willet in synop controu 14. q. 3. cont 12. q 7. Powel l. 2. de Antichristo c. 21. Optatus Meliuitan lib. 2. 6. contra Parmen See Sanders haer 91. the auncient Fathers were deceiued saith Caluin when they said that the Baptisme of IOHN was but a preparatiue to the Baptisme of Christ we saith D. Willet affirme that the Sacrament of IOHN and our Sauiour were al one yea saith Powel we Protestants hold it a blasphemie in the Papists for making a differance betweene IOHNS and Christs Baptisme Againe the same Donatists stande coÌ„demned by S. optatus Miliuitan for contemning holy Oyle and casting it on the ground as also for that they caused the Sacrament of the Eucharist to be cast to the dogges pulled downe Altars Which he calleth the seates of Christs body broke and sold Chalices rent and tore corporalls veiles bookes and other instruments appertaining to Gods seruice which was the ordinarie deportment of Caluin-Protestants in the beginning of their deformed reformation and in which they still perseuer as opportunitie offereth it selfe Againe the same Donatists stande condemned by S. Austine for teaching Agustine concione 2. in Psal 5 in Psal 18. in epist 16. ad Donatis lib. de vnitate Eccles c. 11. 13. Epiphan haer 68. 69. Theodoret lib. 4. haeret fab August haeret 46. that the Catholike Church was perished in all the world except in those places which Donatus liued Which also is a doctrine generally taught by all sortes of Protestants as was shewed in the former chapter Againe in the same age the Arians stand condemned of heresie by S. Epiphanius S. Theodoret and S. Augustine for maintaining that the Father Sonne and Holy Ghost were not of one nature substance or essence and refusing to admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantiall because it was not in the scripture in both which the chiefe Protestant Doctors shew themselues to be their true disciples and faithful followers as shall be shewed in the next chapter Againe the same Arians were * Athanasius ser 4. contra Arrianns Hilarie l. 9. de trinitate condemned for that they taught that the Sonne of God was ignorant of many things and that he learned as he grew in yeares which also is currant doctrine with Caluin and his Cymists a Caluin Harmon in Mat. c. 24 v. 36. har in Luke c. 2. v. 40. It is euident that ignorance was common to Christ with the Angels so Caluin yea he further saith that Christs soule was as subiect to ignorance as the soules of other men and that this was the only difference betweene vs and him that our necessities are of necessitie his voluntarie and that Christ in particular knew not the day of Iudgement nor what tree that was which he cursed And the like is taught by other Protestant Doctors as shall be shewed in the next chapter Againe the same Arrians are * See Alphonsus à Castro v. concili condemned of heresie for maintaining that a Councel howe lawfull so euer assembled and approued might erre Which also is a high-prized doctrine in the Protestant Synagogue you shall heare the wordes of their first Author and Euangelist a Luther in postil concione 1.
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
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
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