opposition which doth seeke to destroy Catholike faith Sorâ— no lesse then the Arrian heresie to destroy Christ and Christian faith â—or it is as manifest in Scripture that the Church â—annot erre against the ProtestaÌ„ts as it is true that Christ is God against the ArriaÌ„s For it s proued out Scripture that Christ vvas true God consubstantiall and coequal vvith his Father and no vvaye inferior as God but as man only so it is as manifest in scripture that Christ promised to be vvith his Church vnto the end of the vvorld and that hee vvould send the holy Ghost to his Apostles and consequently to their successors and that this Church should instruct and teach the people all truth both in doctrine maners and in good life And that S. Paule doth assure vs that the Church is columna firmamentum veritatis the Pillar and foundation of truth and from her vve haue receaued the scripture and the true meaning and sence thereof infalliblie vvithout errour Wherefore as the Arrian heresie sought to destroye Christ and Christian religion in denying the Godhead of Christ so Protestanisme in seeking to ouerthrovv the infaillabilitie of the Church indeauour to disable Catholike faith and religion And as the Arrians labored might and maine to infect the Roman Church and to make a Pope of their profession yet fayled in the purpose For Pope Foelix whom they promoted and preferred to the Papacie condemned them as heretikes defined against them and dyed a Martyr O prouidence of God yea they so afflicted the Church that the most part of the vvorld vvas ouer-clouded and darkned vvith this filthie cloud of ArriaÌ„ heresie yet praeualebit veritas truth preuaileth insomuch that novv in the hartes of Christian Catholike people nothing is more odious then this heresie of the ArriaÌ„s by Protestants condemned to the pit of hel So the Protestants haue labored omnibus vijs modis but not able to make a Protestant Pope yet to sovv this seede of Cockel and Darnel that the Church of Rome may erre that they haue infected and caused a great reuoult in these partes of Christendome that almost all Almanie and a great part of Germanie is ouercome vvith this seede of infection all England and Scotland gone A great reuoult in Christendome by Protestatisme Ireland strongly assalted all Holland reuolted from God Church and Prince Braband and the Lovv Countries made to stagger but God be thanked they haue ouercome A great part of France in tumultuous rebellion against their King although he vvould giue them libertie of their conscience yet they vvill not yeeld him devv Temporall gouernement and subiection The Swissards euen to the confines of Italie stand stubborne in their obedience to the church of Rome sed praeualebit veritas truth vvil preuaile and this heresie of ProtestaÌ„ts that the Church may erre vvill be as odious in future ages as Arianisme is novv If vve argue vvith the Protestants Protestant flye from antiquitie traditions and primatiue church to free the Church of Rome of imputation of error as manie great Schollers haue vvritten many learned Treatises concerning this poynt and doe prooue by antiquitie by practise of the Primatiue Church by Traditions from the Apostles concerning those differences in Religion controuerted betvvne the Protestants and the Catholikes they flye off and saye they are not demonstratiue arguments to conuince in matters of doctrine but only probable proofes If vve vrge them vvith the decrees of Popes From decrees of Popes they care not for them if vvith the doctrine of the Fathers and Saincts of the Primatiue Church as for example if vve alleadge S. Augustine that hee prayed for the soule of his Mother Monica departed that the Sacrifice of the Altar Prayers Almes From Doctors S. Ave. Oblations of the liuing may profite the dead that he vvrit a vvhole booke De cura pro mortuis augenda of the care to be had of the dead and that the vvhole Church did supplicat and pray for the soules departed they vvill ansvvere he vvas a particular man it vvas his errour and the errour of that time Aerius vvas condemned for an Heretike in apposing against the Church Epipha haer 65. Aug. hae 15. in the 4. age concerning Prayer and Sacrifice to be offered for the soules departed Caluins answere is Lib. 3. inst c. 5. § 10. that the auncient Fathers were destitute of warrant from God to authorize prayer for the dead Alleadge S. S. Hillar Hierome against Vigilantius a condemned Heretike for inuocation and veneration of Saints for reuerencing of holy Relickes for visiting and celebrating the memories of their sepulchers and burning of waxe tapers for obseruing the fasting dayes and vigils determined by the Church and Ecclesiasticall authoritie for profession of Virginitie and chastitie among Clergie men they answere â— Ambrose lib. 4. de sacr c. 4. it vvas his errour Bring Saint Ambrose for the Real presence of Christs bodie in the Sacrament saying that before Consecration it vvas bread but after Consecration his verie true bodie and blood it vvas his errour If vvee allow the example of S. S. Basil Basil and S. Benedictus for monasticall life they vvill vvith the SabelliaÌ„ heretikes coÌ„demne it for a crime and reprooue it for a meere impietie and say it vvas their errours and so of the rest of the ancient Fathers they were men and might erre Generall Councels Proceede vvith them to generall Counsels which doth represent the bodie of the Church and alleadge the foure first vvhich all the vvorld receaue and S. Gregorie highlie commended and the modeâ—â—e Protestants doe not dare to denie yet vvill the Puritans refuse them and the Protestants accept of them no farther then in their imagination they shall agree vvith them or serue their turnes And as for the foure last generall Counsels I vvill name the last first the venerable Councell of Trent the Councell of Florence of Constance and Lateran the Protestants absolutely auerce that they haue gone awrye and were deceaued in the principles of faith and Religion A newe â—urse and vvhy because they haue particularly censured and condemned them and defined their positions as hereticall So did the Arrians in like maner instance against the Counsell of Nyce for the same cause because it defined against them Wherefore in this Treatise vvee haue excogitated and thought vpon another course Only Scripture to Vncase the Protestants to laye open their contradictions to alleadge their ovvne authorities and writers to expresse the absurdities of their inferences and consequences to see vvhither they vvill runne then No doubt they vvill crye out The Scriptures the scriptures onely shall be our guyde our Iudge our gouernour our vvarrant in matters of controuersie Although vvee know that some contrauersies cannot be decided by expresse scripture according to the vvritten vvord but vvee must haue our varrant from Tradition and the Church which vve call the vnvvritten wordes
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
named Ahembardus but vpon what grounds thinke you he denyed appeales to Rome say they which I finde to be true indeed but yet this will not make him a Protestant vnlesse Protestancie proceede only of spleene and the heate of contention For that he beleeued that the Pope was Christs true Vicegerent vpon earth and the Vniuersal and highest Bishop as both his wordes and deedes declare sufficiently See Nauclerum vol. 2. generat 93. p. 844. edit 1614 p. 856. See also Radeniū de rebus Frederick primi c. 16. 17. 56. and Krantzius l. 6. c. 16. For to let passe his prostrating him selfe before Victor the Antipope which yet was an euident signe that he had the Papall dignitie in the heighest esteeme he styled Pope ALEXANDER the 3. whom he so much hated head of the Catholike Church And when he was willed to humble him self at this ALEXANDERS feet he did so pronouncing these wordes Non tibi sed Petro cuius successor es Pareo I doe obeysance not to thee but to S. PETER whose successor thou art Much more shamfully S. BERNARD is by them produced as a Protestant witnes of this age White as before c Illiricus who yet in all points was a Roman Catholike as al his books doe euidently declare and some Protestants protest saying (b) Centur cent 12. col 1637. He worshipped the God Maozim to the last minute of his life (c) ibid. col 1638. he was an earnest propugner of the Antichristian seat (d) White taker ad Rationet Campaniani rat 7. p. 105. he was the only godly man your Roman Church had for many yeares Againe they alleadge the (e) White as aboue Illiricus in Catalogo testium Beza in vita Caluini in Icon. an 158. v. Wald. Fulke de success contra Stap. pag. 332. Abbot against Hil pag. 57. Camerarius de Ecclesia fratrum orthodox p. 7. 9. 11. See the Protestants Apologie tract 2. c. 2. sect 3 cū Waldensibus fraterna coniunctio ad extremū vsque colenda est So Caluin in Epist 201. ad Polonos Waldenses f and Albigenses as Protestant witnesses of this age who held indeede manie Protestanticall opinions but with all * that no obedience was due to any Prelate that it was lawful for all men although they were forbidden by their superiours to Preach that Laye persons if they were iust might Consecrate that no perfect person might vse any manuall labour that men were to vse no other forme of prayer but the Pater noster that Priests and ciuill Magistrates being once guiltie of Mortall sinne did immediatly loose their dignities and were not after to be reuerenced that Ecclesiasticall persons might possesse neither money nor lands that the Apostles Creed was to be contemned that no Iudge had power to condemne any man to death that all carnal copulation is lawful if our lust prouoke vs thereunto that Churches enuironed with walls are to be esteemed as barnes that those married folke who lye together without a desire to get children doe sinne mortally that men might lawfully dissemble their faith that there were two beginnings to wit God and the diuel that God created mens soules and the diuel their bodies that mens soules passed out of one bodie into an other that our bodies should neuer rise againe that there was neither Hell nor (m) * See Gualterus in his Cronographie saec 12. cap. 25. 16. and Illiricus in Catalogo and Osiander cent 9. 10. 11. Fox acts Symon voyen in catalogo doctor Eccles p. 134. Purgatorie that the new testament was made by a kinde God and the old by a spiteful God and therefore the one to be reiected and the other admitted that the Author of the old Testament was a lyar and a murtherer that all the Fathers of the olde Testament were damned that Iohn Baptist was one of the greater diuels that Marie Magdalene was Christs concubine and the selfe-same woman which the Gospel affirmeth to haue bene taken in adultrie that there were two Christs one good who was borne and crucified and the other bad who was visibly borne at Bethelem and crucified at Ierusalem that God had two wiues Collant and Collibant on whom he begat many children that good Christ neuer eate nor drunke nor was euer visible but in Paules bodie That to lie with on s mother was no greater sinne then with any other woman c. Which horred opinions howsoeuer White Abbots Illiricus Beza Caluin and Foxe can disgest and place these miscreant Albigenses and Waldenses in the Catalogue of their most noble Protestant progenitors Camerarius de fratrum ortho Ecclesia pag. 273. because in some poynts they agree with them yet some other Protestants reiect them as heretikes the Waldenses saith Camerarius neuer agreede with our Churches Iewel in defence of his Apologie p. 48. Osiander cent 13. p. 329. See the Protestants Apologie tract 2. c. 2. nor wee with theirs The Albigenses are none of ours saith Iewel they were Heretikes saith Osiander with whom consent Cooper in dict the Magdeburgians cent 3. c. 3. Marbeke in locis communibus 22. and diuers others They place moreouer in this age in their Catalogue of Protestant progenitors (a) Illiricus in catologo test Peter de Brucis (b) Simōdus in Apoc pag. 142. Abaillardus (c) Lib. epist zwing Oecolāpadij pag. 710. 716. centur 12. col 848. d Arnoldus and other like who maintained in deed as the Protestants now doe that men had no Free-will that there is no Reall presence that the Masse was to be abrogated that Crosses were to be broken downe the like yet seeing they also held that no Churches ought to be builded and that such as were built ought to be plucked downe that almes-deedes and prayers were not to be regarded that God was not a simple essence that God was not the author of all good that the Angels created some things that Christ tooke not on him humaine flesh to free vs that Christ had in him no feare of God that God could not haue made things otherwise then they are that all the diuels temptations came by touching certaine herbes and stones that the blessed should neuer see God and the like the Protestants haue no great reason to glorie in them Illiricus in Catologo test Powel in praefat l. de Antichristo pag. 14. 15. 16. White as before p. 392. and Powel in the considerat of Popish reasons pag. 53. Naper in Apocal. cap. 20. In the twelft age they name S. Thomas of Aquine Bonauenture Durand Lira Duns Scotus Roger Bacon and others so Catholikely addicted and so diametrically opposite to Protestancie that none but impudence it selfe would produce them for Protestants They name also Peter Blois and Gulielmus de Sancto Amore the first of which two besides these two hereticall opinions that Monkes liuing by almes could not be saued and that actual
so obstinate to force them yea and punish them by death but if the Magistrate will not doe it Ibid. Melanct. in analijs theologieis part 1. p. 648. 550. Canones Genuens an 1560. 1562. then let the husband imagine with himselfe that his wife is taken away by thieues and killed and so let him choose another wife Againe An adulterer may after diuorce goe into a strange countrey and there if he cannot containe he may take a wife So Luther and the like is affirmed by Melancton and Pomeran Bucer in cap. 19. Mat. Bucanus in locis commun loco 12. If a husband say the Geneuean cannons shall be absent let his wife cause him to be called by the publike cryer if he come not within the time limmitted the Minister shall licence the wife to take an other husband Whether a woman be put away iustly or vniustly if she haue no hope to returne to her first husband and yet desireth to lead a godly life and wanteth the companie of a man he that marrieth her shal not offend So Bucer with whom Bucanus and Caluin giue their assent and farther adde a) Caluin l. 4. Inst c 19. n. 37. that in case two be contracted without the consent of their parents b) Idem in statutis Geneuens p. 29. an 1562. or in case a man marry a whore insteed of a virgin c) Ibid. pag. 32. or in case any partie get any contagious disease d) Ibid. pag. 40. 41. or in case either partie be absent by the space of a yeare e or in case the husband wil not keepe home after three admonitions the mariage may lawfully be dissolued and other partie new mate himselfe Luther also aboue mentioned well approueth of all the foresaid causes Luther commenâ— in 1. Cor. c. 7. an 1523. in lib. de causis matrim an 1530. and further affirmeth that in case the husband perswade the wife or the wife the husband to any sinne in case a rich woman marrie a poore man her friends dislike the match and in case the man and the wife brawle and scould and cannot liue peaceably together the marriage may be dissolued and either partie free to marrie againe If after marriage consummate either partie Bucer de regno Christi c. l. 2. c 42. by meanes of some incurable disease cannot performe the marriage duties the sound or able partie may be lawfully married to an other So Bucer aboue mentioned Againe If the wife be so hurt in bearing children Ibid. that afteward she cannot indure the companie of her husband it is a very plaine case that the man may lawfullie take a new wife and in like maner may the wife serue the husbande if he chance to hurt his Virgam virilâ—m Againe In case either partie be a witch or a murtherer or a Church-robber Idem vt supra c. 37. 38. 39 c. or a fauourer of thieues or a receiuer of stolne goods or a periured person or in case either partie laye violent handes vpon the other Ibid. cap. 26. 27. 28. 29. 30 c. or in case the husband doe but beate his wife the marriage may be dissolued and either partie be at libertie to marrie againe yea whosoeuer cannot finde in his hart to loue his wife and vse her according to the rules of coniugal charitie See Bucers workes entituled De regno Christi in the beginning of which you shall find these infinite other praises is strictly commanded and enioyned by God to put her awaie and marrie an other Hereunto Martin Bucer whom the English Church acknowledgeth for one of her prime Apostles Crinaeus for an admirable and supreminent diuine Caluin for a most faithfull doctor of Christs Church Sir Iohn Cheeke for a most vnparaleld master both in humanitie and diuinitie and the Vniuersitie of Cambridge for a most diuine man See Baron an 745. n. 27 Againe in the same age as Adelbertuâ— derided those that went on Pilgrimage to Rome to visite the holy sepulchers of the Apostles other glorious marters so doe all Protestants And as the Albanenses heretically contend that vsurie was lawful so do * Caluin in epist 345. cuius initium diligentior fuissem edit Geneuae an 1575. Bucer in cap. 5. Mat. Hutter in 2. part resp c. in praef ad confratres Caluin Bucer other chiefe Protestants yea this doctrine passed for such currant diuinitie in Geneua that two Ministers were banished thence for maintaining the contrarie as Hutter a Protestant writer witnesseth Lastly not to insist any longer exactly on particulars as Godiscaldus Beringarius the Waldenses Albanenses Iohn Witcliffe and other in following ages See conciliuÌ„ valent c. 3. Concil Roman sub Gregor 7. an 1079. Concil 11. generale an 1170. Concil Constantiense an 1415. Concil Florentinum an 1431. ConciliuÌ„ Trident. an 1546. heretically taught as may appeare in the * councels and doctors of that time that Christ was not really present in the Sacrament that the Masse was a Sacrifice of diuels that the Saints could not heare our prayers that the festiuals of Saints were not to be obserued that the Aue Maria was not to be said that Auricular Confession was not to be vsed that Indulgences were of no power that there was no Purgatorie that there was no merit in fasting that the Church wrought no true miracles that all the Ecclesiasticall benedictions of Water Bread Wine were to be reiected that Confirmation was no Sacrament that the Bishop of Rome was not the head of the Church that the Church of Rome was the Synagogue of Sathan c. So doe all sorts of Caluinian Protestants Whence if a little* leauen be sufficient to marre the whole paste or as S. Ambrose expoundeth these wordes of the Apostle if one errour may corrupt the whole masse of Faith what an OLLIPOTREDO or Gallimafrie may wee iudge Protestancie to be which is composed of all the fore mentioned hereheresies most of which were raked out of hels botomlesse abisse after they had bene condemned thether for more then a thousand yeares before and the rest deuised in latter ages by persons which the Protestants cannot denie to haue bene desperate heretikes If I say one errour be sufficient to corrupt the whole masse of Faith as the Apostle affirmeth if he that offendeth in one is made guiltie of all Iames 1. v. 10. as S. IAMES contendeth if one singular doctrinall errour obstinatly defended make an heretike Luther tom 2. de votis fol. 272. tom â— Witt. Lat. in c. 17. Mat. fol. 74. Schlusselberg in Theolog. Caluin art 1. and euery heretike be certainly damned as both Luther and Sclusselberg auouch what a monstrous corrupt masse is Protestancie and what guiltie and hereticall wretches are all Protestants who defend not one ten or twentie but many scores I may say many hundreds of accursed heresies If any man doth not ANATHEMATIZE Arrius Eunomius Marcedonius
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