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
Ile, 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 not in baptiſme, &c.
The contence of the fourth Chapter.
THat God (according to the Proteſtants expreſſe doctrines) doth not onely permit, but force men to ſinne; that ſome men by naked decree of God, vvithout any deſert of their ovvne, are Predeſtinated to eternall damnation; that hovvſoeuer God affirme that he vvould haue all men ſaued, yet he neuer meant ſo; that the moſt vvicked perſons that euer vvere, vvere of God appointed to be vvicked euen as they vvere; that the diuel is but Gods agent or inſtru
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doth but vvhat God commandeth him, &c.
TO THE RIGHT worshipfull Doctors: to the
Worshipfull Maiſters: and to the worthie Students of the Vniuerſitie of Oxford.
BEing admonished by a deare friend of myne, that this Treatiſe was defectiue, in that it wanted an Epiſtle Dedicatorie. I conſidered with my ſelfe, and reſolued to recommend it vnto the Vniuerſitie of Oxford, in reſpect that it was penned by a Scholler, and ſometime a ſtudent of the ſaid Vniuerſitie. And I my ſelfe in my youth ſucked the breaſts of that Nurſe. Often admiring the purple robes and decorum of the Doctors: accounting of them, as of the Senators and Sages of England. But yet euer deteſting ſchiſme and hereſie in my hart, being by Gods prouidence and goodnes euen acunabulis from my cradle inclyned to Catholike faith and Religion. Whereupon I left my natiue ſoyle, and trauelled into forrayne Countries, where often reflecting with aſtoniſhment, that men of that outward grauitie, eloquence and learning ſhould be ſo ouer-shaddowed with ſo darke a cloude of error, ſchiſme, and hereſie, and of ſo weake a iudgement as to thinke all the world to be ecclipſed. and that the light of the Goſpel could ſhine onely from Martin Luther, and Peter Martir, two Apoſtata Fryers, or any ſuch rabble. Returning into my Countrie, eſpecially ſince his Maieſties happie raigne ouer Great Britaine. I ioyed much to ſee, as it were at our time, the prime places of Prelacie occupyed
by Oxford men: as Canterburie by D. Abbot Yorke by D.The prime place of ſupremacie in Englād.
Tobie Matthew, Wincheſter by D. Bilſon, Durrham by D Iames▪
Rocheſter by D. Pukerig, London by D. King, an Eloquent Pulpit man, who was vexed long vvith a grieuous painefull ſickeneſſe of the ſtone. Oftentimes afflictio dat intellectum There vvas a conſtant report, that he deſired a Prieſt before his death, and to die a member of the Catholike-Roman Church; If the report were true, a memorable note of Gods grace and goodnes; If not true, the vvorſt to himſelfe: wherefore my innated affection towardes your perſons, and the place, vrgeth mee to dedicate this Treatiſe vnto you, hoping that it may vvorke ſome good effect among you.
2 Novv hauing named the vvorthie men of Oxford for their prime place for Prelacie. I muſt not omitte the more vvorthie men for good life & learning, vvho left all vvorldly preferment, entertayned baniſhment, vndertooke voluntarie pouertie, and forſooke all delights and pleaſures of this land for their Religion, and for the profeſſion of the Catholike Roman faith,The learned Doctors who left Oxford for religion. and for the ſaluation of their ſoules. And firſt I name VVilliam Allen, Doctor of Diuinitie, profeſſor and reader of the Diuinitie lectur in the Vniuerſitie of Doway, the firſt Founder and Preſident of the Engliſh Colledge at Doway, vvho vvent vp to Rome and obtayned of Pope Gregorie the 13. the foundation of that Seminarie,
Cardinall ALLEN. and exhibition for a certaine number of Schollers there to be maintained Aftervvard in Pope Syxtus quintus time, he vvas called to Rome againe, and there created Cardinal. the 7. of Auguſt, anno Dom. 1587. vvhen hee receaued his Cardinals Hatte. the Pope pronounced theſe vvords. Ego creoto Ducem, principem, ſocium regum, Cardinalem Angliae, & fratrem meum. A worthie title for ſo vvorthie a man. Secondly, I name D. Audoeu, or
Owen Lewes an Oxford man,D. LEWES Archbishoppe of Caſſana. vvho vvas Reader of the Lavv lecture in the Vniuerſitie of Doway for ſome yeares, after ſent for by the Metropolitan of Cambray, and by him ſent to Rome, to negotiat important buſineſſe of his, vvhich happely being performed, he remained there, and vvas made Ref
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ndarie to the Pope Gregorie the 13. and Vicar general vnder the Ar h-biſhop of Millan, Carollus Boromeus the Sainct: after elected and conſecrated Biſhop of Caſſana, and viſitor general in Rome vnder Clement the 8. and in election to haue bene Cardinall. if he had not bene preuented by death. What should I name D. Harding, D. Sanders, D.D. HARDING and others.
Briſtow, D. Stapleton, vvith other Oxford men all moſt famous for learning as their vvorkes written againſt the hereſies of this age, now extant doe declare. Gregorie Martine, William Reonals, M. Raſtall, M. Marshial, Licentiat in Diuinitie, and manie others for breuities ſake I doe ommitte worthie members of the Vniuerſitie of Oxford. Among the Fathers of the Societie. Edmund Campion, Robert Parſons, a famous writer, with others. Reuerend Prieſtes, I thinke I may ſay deſcending from the ſame Nurcerie, aboue a hundred. D. Barret, D. Worthington, both Oxford men, and Preſidents ſucceſſiuely in the Colledge of Rhemes and Dowaye. And now ſpeaking of the gouernours of Colledges, I cannot omitte to letaine and number in this rancke the now preſent Preſident, D.The Preſident of Doway.
Kelliſon (although not an Oxford man, yet I know a well-willer to that Vniuerſitie) a mylde Moyſies for his gouernment, readie to giue content to all men, a louer of learning, a premoter of pietie, a great writer. Shall I omitte D. Cicile, who was Almner and Confeſſor vnto the ſyſter of Henrie the third K. of France,
D. CICEL and wife and Queene to Henrie the 4, D. Bagshow. D. Bishoppe. I cannot but admire and praiſe the prouidence and goodneſſe of Almightie God in this time
of perſecutions, to conſider men who haue left their countrie, accepted of banishment, content with pouertie, abrogated the world, without al hope of preferment, yet aduanced aboue all expectation. Therefore looke at this preſent, and caſt your eyes vppon D.
D. GIFFORD Peere of France.
Gifford, in his youth a ſcholler of Oxford, if I miſtake not, went ouer the ſeaes, was a lumnus of the Colledge of Rome, after became Reader of Diuinitie in the Engliſh Colledge of Rhemes, and now promoted by Lewes the 13. King of France, to be Arch-biſhop of Rhemes, Metropolitan, and Peere of France, for his learning, for his pietie, for his eazle againſt the Hugonettes of France, an excellent Pulpit man, who Preached before the King at Paris, a whole Lent. In Germanie we had D. Turner, an Oxford man, in the Vniuerſitie of Ingolſtad, heighlie eſteemed for his learning, eloquence and Oratorie. D. Spetheri
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vvas Theologus to Cardinal Paleat,
D. ELIE. Archbiſhop of Bolonia. D Elie was reader in the Vniuerſitie of Moſſapoat in Lorayne manie yeares for his learning in the Law, cannon & ciuil, famous, his elder brother ſometime was Preſident of the colledge of Iohns in Oxford, he was a Prieſt in Queene Maries time, and dyed in the latter time of Queene Elizabeth, a priſoner in the Citie of Hereford. If I should vndertake to capitulate or reakon all our renowned Confeſſors and Prieſts, now laboring in England, or detayned in priſon, or dead, I should be ouer-long.
O Oxford, Oxford, thou that haſt had ſo manie worthie men that haue fledde from the ſeate of Peſtilence, and nurſe of ſchiſme and hereſie into forraine nations and countries, and haue for their learning, pietie and deuotion, bene heighly aduanced abroad. Conſider alſo how many Martyrs haue dyed, how manie Confeſſors, how many Prieſts haue bene and are impriſoned at home, for profeſſion of Catholike Faith and Religion. And
thou vvhich ſhould be the lanterne of the Land, the Pillar of light, the ſchoole of learning, the mother of peace, the nurſe of pietie; art now become the darke cloud of hereſie, the foggie miſt of Aegypt, the mayntaine of ſchiſme, the ſtrength of Puritaniſme, and miſtriſſe of ignorance, &c.
Wherefore this liitle Treatiſe is addreſſed vnto you, Maiſters and ſtudents of Oxford, and you who are in purple robes, as Senators and Sages of the land, that you may vncaſe your ſelues, caſt off your viſeards, expel the rauening Wolfes. And know your ſelues, and acknowledge your errours, ſchiſme, and hereſie, and returne to your mother Church, benigna mater eſt, ſhe is a louing mother, to receaue you. Hell gates cannot preuaile againſt her, ſhe hath the holy Ghoſt to aſſiſt and direct her in all truth of doctrine and maners, and good life.
You know the Arch-biſhop of Spalata, a learned Prelate, as you all confeſſe,Archbishop of Spalato. he conuerſed vvith your prime Prelate, viſited your Vniuerſities, enformed himſelfe of your doctrine, wayed your Church, & Congregation, in his prudentiall ballence, and found you minus habens, to want wayt, to be ſchiſmaticall: he retyred himſelfe with deſire to returne home againe, not for that he miſlyked his entertaynement; for he was highly eſteemed of his Maieſtie, much honoured of your Prime Prelate, welcomed by the Nobilitie, he had large maintenance 800. or a thouſand pounde reuenew per annum, whereby hee might commaunde all the delicates, delites and pleaſures that the land could yeeld, yet not ſatisfied in conſcience, nor content in minde, labored to get licence of his Maieſtie, to returne, which he obtained,His departure. or elſe was commanded by him to depart the Realme. Why did he thus? but reflecting vpon his eſtate, being aged, to prouide for death, to forſake ſchiſme, to ſaue his ſoule. I am credible imformed, being vrged to declare his
minde,His cenſure of the Church of England. & what he thought concerning the Church of England; he clearely anſwered, that it was but a ſchiſmatical Church, a part diuided from the bodie myſticall of Chriſt, a congregation that had forſaken the mother Church of the world. Conſider and ruminate well (you worthie ſtudents) the ſentence and cenſure of this learned Prelate Out of all doubt, there is no ſaluation, but in the true Church.
There is not the meaneſt among you, if he doe but read the Annales of M. Iohn Stowe, but he ſhall clearly vnderſtand, how, & when the ſchiſme began in K Henrie 8.Schiſme begon by K. HENRIE the 8. his time, vvho after he had raigned 20 yeares in peace with the Church of Rome ſeeking a diuorce from his lawfull wife Q. Katherine, which the mother Church of the world neither could nor would graunt, or permit, the King being much diſcontented, & deſirous to obtayne his purpoſe, beganne his ſchiſme, made himſelfe head of the Church of England, and by acte of Parlament, vnited the title to his Emperiall Crowne, a thing in auditum, and neuer by any Chriſtian Prince practiſed before, vnleſſe Iulian the Apoſtata attempted it. After hee had thus diuided himſelfe from the Church of Rome, and eſtabliſhed his authoritie of headſh
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pp, he preſently quarrelled with the Cardinal, Biſhops, and Cleargie, and conuicted them of a preminire;He conuicted the Cardinal, & Cleargie of preminire. ſo that they were forced to compounde with him, for a hunder thouſand pounds, which ſome they payde euerie pennie, and not content with this, but by Parlament alſo confiſcated all the landes and goodes of the religious in his Kingdome; and ſo like a wilde bore, depopulated and deſtroyed the Vineyard of our Lord. and ouerthrew ten thouſand Churches and Chappels,Ouerthrowed all the Religious houſes. which were erected, buylded, and maintained by his Predeceſſors, and aunceſtors, and by the deuotion of his Nobilitie, and pietie of the people of this land. And within ſome yeares after, he ſpoyled
the ſepulchers and ſhrines of the Saints, and what was gold and ſiluer, and pretious ſtone,Spoyled the ſepulchers of Saints. either by oblations, offerings, or other waies not fearing ſacriledge a whitte, he tooke without ſcruple. And from one Chapple of S. Thomas of Canterburie, were nine or ten waynes loaden awaie with the wealth of that one place.Put downe al Pilgrimages. He alſo put downe and robbed all the holy places of pilgrimages, frequented and vſed by deuout people in former ages in this land.
And to omitte other of his good vvorkes, in the 38 and laſt yeare of his raigne (a thing vvorth the noting) hauing had warres vvith France, and peace being concluded, it vvas proclaimed by Harralds, vvith ſound of trumpet the 13. of Iune, being Whit ſonday, and the ſame day a general Proceſſion commanded. in vvhich vvere borne all the richeſt ſyluer Croſſes in London, of euerie Pariſh one, and the Prieſtes in their richeſt Coapes. This Preceſſion came from Paules Church through Cheape and Cornehill, vp to Leaden Hall, and ſo vvent backe to Pauls againe. This vvas the laſt shevv of rich Croſſes and Coapes in London for ſhortly after all thoſe Croſſes and Coapes, vvith other the Church plate vvere commaunded, called for,Robbed all Churches in Londō.
and taken by the Kinges Officers into the Kinges Treaſure and Wardrope, and neuer ſeene aftervvard. And ſo vvere cunningly all the Churches of London robbed on a daye. This vvas one of the laſt good vvorkes this Church-robber did. For in Ianuarie after he dyed an excommunicated perſon, vvhich excommunication vvas publiſhed by Pope Paule the 3. thus beganne the ſchiſme in England.
Then ſucceeded Edward the ſixte, a childe, a boye of nine yeares of age, vvho continued the ſchiſme, he had the title of ſupreame head immediatly in earth vnder God, of the Church of England and Ierland. He had two Vnckles, the S
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imers by the
mothers ſide, the one L. Protector, the other L. Admiral of England,K. EDWARD eſtablished the ſchiſme both infected in German hereſie. Preſently the firſt yeare they beganne to alter the face of Catholike Religion, which K. Henrie his Father left, commanding the Rood, the Crucifixe, and all Images of Saints, in Churches to be pulled downe, forbidding beades, holy vvater, and other ceremonies, repelling the ſtatute of the ſixe articles made by Henrie the eight, alſo commanded by Proclamation, the Communion to be miniſtred vnde
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both kindes vnto the people, and ſeruice to be in the Engliſh tongue, Altars of ſtone to be taken dovvne, and communion Tables of vvood to be ſet in their roome. The new booke of common prayer vvas published by D. Ridlie, at Pauls Croſſe, &c. Pride vvould not ſuffer theſe tvvo brothers peaceably to raigne together.Pride of two Vncles.
Thomas Lord Admiral, vvas condemned of heigh treaſon, and beheaded at Tovver hill. 3. yeare of Edvvard the ſixt. Shortly after by the cunning of the Lord Dudlie, Duke of Northūberland,L. Admiral beheaded. vvho aymed to ſettle the Crovvne in his ovvne blood, by the mariage of his fourth Sonne, vnto the Ladie Iane, daughter of the Ducheſſe of Suffolke, vvhich indeed vvas by him attempted, but be fayled in his purpoſe; Edward Duke of Sommerſet, L. Protector, vvas committed to the Tovver of London the 14. of October, the foorth yeere of K. Edward the ſixt. But deliuered out againe the ſit of Februarie for that time. But the firſt of December follovving, vvas arraigned at Weſtminſter, of fellonie and treaſon, and tryed by his Peeres,L. Pretector beheaded. and acquitted of treaſon, but ſound guiltie of fellonie, and the 22. of Ianuarie, beheaded at Tovver Hill▪ the fifth yeere of King Edward. Thus the ſchiſme beganne to be ſetled by the two Vncles (but GOD ſhewed his Iudgement of them) and had thought to haue bene continued by the Duke of Northumberland (although he died a
Catholike) for K. Edward being ſicke of a Conſumption, the Duke married his fourth ſonne, the Lord Gifford, vnto the Ladie Iane, eldeſt daughter to the Duke of Suffolke, her mother was called Marie, the ſecond daughter of King Henrie the ſeuenth and ſiſter to Henrie the eight.
King Edward being dead, the Ladie Iane by the Duke vvas proclaimed Queene. But God being for the vvoman, Queene Marie obtayned her right, had the Crowne,Q. MARIE renounced the ſchiſme. and raigned after her brother Edward, ſhe reſtored Catholike religion, reunited her ſelfe to the Sea Apoſtolike, returned to the Mother Church of Rome, diſanulled the title of the head of the Church, cauſed this Realme to be abſolued from the cenſure of ſchiſme, and ſo mayntayned it during her life.
After her deceaſe, Queene Elizabeth ſucceeded, and ſhe altered all againe, and tooke to her ſelfe,Q. ELIZABETH reſtored the ſchiſme. being a vvoman, to be head of the Church of England, reſtored the ſciſme vvhich vvas ſet vppe in K. Edwards time, by his two Vncles, ſhe ſetled Proteſtant religion, depriued the Catholike Bishops, &c.
Whether ſhe did this vppon zeale of Proteſtant Religion, to be the true vvay to ſaluation: It is doubfull, becauſe she profeſſed her ſelfe a Catholike all Queene Maries time, and vvas ſo brought vp in her fathers dayes.
Therefore it is thought ſhe being a vvoman, did it vpon policie feare and reaſon of ſtate.The reaſon to reſtore ſchiſme. In pollicie ſhe knovv her next ſucceſſor in all right to be a Ladie as vviſe, and valiant as her ſelfe, vvhich was the L. Marie, Queene of Scotland, & vvife to Francis K. of France, vvith all to be a conſtant proſeffor of the Catholike Religion. Therefore to make her ſubiects ſure vnto her, thought it in policie fit to winne them to a religion contrarie to hers. She alvvaies feared (as shee might indeede, knovving
her ovvne eſtate) to ſubiect her ſelfe to the Church of Rome, vvhich vvould neuer giue conſent to graunt that the diuorce of Queene Catherine vvas lawfull; but contrarie approoued her marriage to be good, neither vvould allow that her Father King Henrie ſhould haue tvvo vviues at once, and ſo conſequently, diſapprooued and annulled the Marriage of Queene Anne her mother, as illigitimate. By vvhat motiues, or reaſon ſoeuer ſhe vvas mooued, I knovv not, but it is certaine ſhe reeſtablished and continued the ſchiſme from the Mother Church, the Church of Rome.
And King IAMES our Soueraigne, vvho novv by all right of ſucceſſion raigneth, came into this Kingdome, not with ſword, nor yet vvith gard of men;K. IAMES maintayneth the ſchiſme. but vvith a ryding rodde in his hande, in all peace, vvelcomed of all, receaued of al, and being a Proteſtant, ſo brought vppe from his Cradle, promiſed to maintaine the Religion hee here found, which he hath and doth performe.
Thirdly, you may vnderſtand, the ingreſſe and progreſſe of the ſchiſme of England, and vvhat vvill be the egreſſe vvee leaue to the preſcience and protection of Almightie God, Qui omnia nouit & ſuauiter diſponit.
Thus to returne vnto you the purple Sages, & Doctors of Oxford, Vncaſe your ſelues, put off your Maskes and Viſardes, repent this ſchiſme, diſſolue the darke cloud of hereſie,Church. vvhich doth daſel your eyes, and be not vvilfully blinde, but beholde, the citie ſeated vpon an hill, and the candle light ſet vpon a candleſticke;Roman faith renowmed. retyre vnto your Mother Church, from vvhich by ſchiſme you haue ſeparated your ſelues: Domus Dei eſt firmiter aedificata ſupra firmam patram, she is the houſe of God ſtrongly built vpon the firme rocke. You cannot deny but S.Rom. 1. v. 8. & 13. PAVLE prayſed, recommended, prayed for, and prophecied, that the Roman faith was, and is to be
renowned through the vvhole vvorld. You cannot denie, but this Iland receaued her firſt faith and Chriſtian Religion and Inſtruction from Rome. Among the Britaines, King Lucius, ſent vnto Pope Eleutherius, to be directed in Chriſtian faith:Our firſt faith from Rome.
and among the Saxons, Gregorie the great, and firſt Pope of that name, called the Apoſtle of England by S. Bede, ſent S. Auguſtine, and twelue Monkes to Ethelbert King of Kent, vvho entred vvith the Croſſe,
Hiſt. BED and diſplayed banners vvith the Picture of Chriſt, and after builded Churches for M
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ſſe and Martins, and ſet vp in them the Crucifixe the bagge of Chriſtianitie, adorned them with Pictures of Saints, erected Altars of ſtone; all vvhich you haue exiled and abolished, and brought in place of them the Pictures of Lyons and Dragons, and Armes of Kings, vvith a vvoodden table for your Communion. Alſo you cannot denie, but that the Nations and Countries, and people in this part of the world,All nations in Europe, faith from Rome.
receaued their Chriſtian faith from Rome, and acknowledge her to be their Mother Church, as well as vvee. Why then doe you depart from her, why do you make this diuiſion & ſchiſme in the world?
It is true ſaye you, that the Roman faith vvas the true Chriſtian faith, and firſt eſtablished by S Peter,
O
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and after confirmed by S Paule, and therefore worthelie called the Apoſtolicall Sea, & Mother Church of the vvorld. But now there hath many errors crept
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nto the Church; and it is an Axiome and maximam
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n Proteſtant profeſſion, that the viſible Church conſiſting of men, hath erred & may erre, quia humanum eſt errore, for that man is ſubiect to error.
O dangerous & damnable oppoſition, which doth ſeeke to deſtroy Catholike faith,Sor
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no leſſe then the Arrian hereſie to deſtroy Chriſt and Chriſtian faith.
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or it is as manifeſt in Scripture, that the Church
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annot erre, againſt the Proteſtāts, as it is true that Chriſt is God againſt the Arriās. For its 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 Arriā 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 Arriās, & 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 Proteſtāts, 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,
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. 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 Sabelliā
heretikes cōdemne 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 mode
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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
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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 Re
ligion; 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, ac
curſed 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 ſaluatiō: 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 Oecolāp. 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 numberIdem l. 4. confeſ. c. 15. n. 16. baptized in the Papall kingdomeibid. 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, Mortō. & the reſt.
I was the firſt to whom God vouchſafed to reueile thoſe doctrines, which are now preached,Comment in 1. Cor. 1.15. f.
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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 frō 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 in explicat. Auguſt. Confeſ. art. 7. See the Proteſtants Apologie. tract. 2. c. 2. ſect. 11. &c. So Milius. And the like is affirmed by Hoſpinia
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i. Coelius Secundus Curio, Bucanus, Fulke, Downham, and infinite other Proteſtants, as shall be shewed in the next chapter.
And although other Proteſtants blushing at this ingenious confeſsion of their fellowes (which they finde apt to conuince them of hereſie, becauſe taſting ſo deepely of noueltie) haue taken no ſmall paines, to make their pedegree
ſmell of ſome more antiquitie; and haue for this purpoſe compoſed very voluminous and large Catologues, in which they haue moſt shamfully thruſt in, not only all ſuch noble profeſſors of our Religion, who any way reprehended the vices of thoſe times they liued in, without any diſlike of the religion; but alſo omitted no ſorte of ſchiſmatikes, lewde heretikes, atheiſts, ſorcerers, witches, thieues, or traitors, who either conſent with them, or diſſent from vs in any one point, yet ſuch is their hard happe, that among all this GALLAMAFRY, there is not one true Proteſtant to be found, as by examining their Catalogues, and bed-roles of witneſſes, I will here demonſtrate vnto you.
Firſt then,Entituled a looking glaſſe for Proteſtants. to beginne with the ſixt age (leauing * the examination of the firſt fiue to an other Treatiſe) from the yeare 600. to 700.S. Gregorie the great, dying in the year 590, is here raiſed by M. White, after the yeare 600. to plead for Proteſtancie. See White in his way to the Church. §. 50. pag. 387. Humf. in Ieſuitiſmo part. 2. rat. 5. p. 5. & 627. Bale actis Ro. Pont. an. 1558. p. 44. 45. 46. &c. Magdeburg. cēt. 6. cap. 10. col. 743. 382. they produce S. GREGORIE the great: who beſides that he was Pope of Rome, was ſo farre from being a Proteſtant, that Doctor Humfries, Bale, Oſiander, and the Centuriators confeſſe of him, that he helde Purgatorie, relikes, tranſubſtantiation,
prayer for the dead, indulgences, worshipping of Images, Maſſe, Holie oyle, Monkerie, Holy-water, Auricular confeſsion, & al other our doctrins, yea, quod ſibi vendicauerit & exercuerit primatūſuper omnes Eccleſias.
Centur. Magdeb. cent. 6. c. 10. col. 425. &c. And the like is affirmed by Fulke in confut. of Purgato. p. 310. & Martir. in cap 8. Iud. & Carion in Croni. l. 4. p. 368. and Oſiā
der in epitome. cēt. 6. p. 242. That he challēged vnto himſelf, & exerciſed the Supremecie ouer all Churches: which is the only poynt for which M. White maketh him one of his Proteſtanticall progenitors.
Secondly, they produce the ſixt general Councell, in which the Fathers were ſo farre from being Proteſtantically affected, that they decreed as followeth.Conci. 6. general. can. 4. That what Cleargie perſon ſoeuer did lie with a Nunne (whom they ſtyle Chriſts ſpouſe) should be depoſed.can. 44. That if any Monke married a wife, he should be punished as a fornicator.can. 48. That none should be conſecrated a Bishop, till his wife (by conſent) being ſeuered from him, were placed in a Monaſterie, farre from his abiding.can. 73. That the Croſſe ought to be worshipped.can. 56. That in Lent (no not on Sundaies) men might not eate Egges, Cheeſe, Butter, nor Flesh.can. 6. That no Subdeacon, Deacon, or Prieſt, might marrie after Orders taken, &c. Yea, in that verie Canon, for which they are made Proteſtants, it is only ſaid, that it may be lawfull for ſome ſelected married
perſons, to be admitted to the order of Prieſt-hood; which was ſometimes permitted to the Greeke Church, and alſo in the beginning of the Goſpell, when Prieſts were more ſcant, among the Lattins: you shall heare what Epiphanius will ſay touching this poynt.
The Holy Preaching of God receiueth not after Chriſt,Epiph. haereſ. 59. cō
tra Catharos. See S. Hierom cōtra Vigilant. c. 1. & cap. 8. & S. Auguſtine de ādulter. coniug. l. 2. c. 20. & Euſeb. li. 1. Euāg. demonſt. c. 9. & alij paſsim. them that marrie againe after their wiues departure, by reaſon of their great dignitie and honour of Prieſthood, and this the holy Church of God obſerueth with all ſinceritie; yea she doth not receaue the once married perſon, that yet vſeth his wife, &c. eſpecially where the holy Canons be ſincerely kept. But thou wilt ſay vnto me, that in certaine places, Deacons, Subdeacons, and Prieſts, doe yet beget children; but that is not done according to Order and Rule, but according to mans minde, which by time ſlaketh, and for the great multitude, when there were not found ſufficient for the miniſterie. This and much more S. Epiphanius.
Thirdly they alleadge in this age, the thirdConcilium Bracarence 3. extat tom. 3. concil. ſee in that council. c. 3. 4. & Portugal Councel, which (beſides that it commendeth vnto vs hallowed Veſſels, forbiddeth all Cleargie men priuatly to keepe companie with any woman, ſaue their mother. And decreeth, what ornaments are to be vſed
both in priuate and publike Maſſes) hath nothing at all againſt vs, no not in the place by them alleadged; for it only ſaith, that in theMaiſt. White to make this councell ſpeake againſt vs, vſeth as blacke dealing as may be. For where the Councel ſpeaketh of the Sacrifice, he applieth it to the Sacrament, ſaying, that the Councel appointed the Cuppe to be adminiſtred to the people in the Sacrament. And to this he taileth an other egregious Lie, in intimating, that our vſe (before we gaue the Sacrament in one kinde only) was to dippe the bread in wine. ſacrifice of the Maſſe, wine mingled with water, and bread alone, should be vſed, and not wine only, nor bread dipped in water, which doctrine, our Church well alloweth of, and conſtantly teacheth and practiſeth.
IN the ſeuenth age, viz. from 700 to 800. theyWhite in his way to the Church §. 50. pag. 388. name Clement, Scotus, and Adelbertus. Both which (beſides that they helde more points with vs, then with them, and conſequently, could not be true Proteſtants) were confeſſed heretikes.See Baronius an. 745 n. 28.
Scotus helde that a Chriſtian might lawfully marrie, with his brothers wife; th at when Chriſt deſcended into hell,See the ſame Baron. ancod. n. 21 24. & Damaſcene verbo Iconomaclaſtae. he deliuered thence, not only the faithful, but alſo the Infidels, and the worshippers of Idols, and the like. And as for Adelbertus, he gaue out that he had certaine relickes, by which he could obtaine, what he liſted of God; was well content, that Churches and
Chappels, should be dedicated to his proper worshippe and honour; gaue his owne haire, & parings of his nailes, to be worshipped of his followers, as ſacred relikes; bragged that he knew the ſecrets of mens hearts, and accordingly,White vt ſupra. ſee Baron. an. 704. n. 17. & Dama. vt ſupra. See Conc. Conſtant. pol. ſub Iſaurico & Copron. c 15. 17. 18 & Magd. cent. 8. c. 9. & 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 furtherWhite vt ſupra. produce in this age, (as an other Proteſtant witneſſe) the Councel of FrankfordWhat 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. operū f. 566. lib. cu
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titul. confutat. libelli de cultu Im
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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 cō
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. cēt 8. p. 101. and Cooper in Cronico. f. 173. and Criſpin
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l. de ſtat. Eccleſiae pag. 221. 226. The Proteſtants haue ſmall reaſon to claime this Councel, as a good witneſſe of their religion.
Beſides theCent. 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 ageWhite 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 andBeſides that, the Magdeburgenſes (cent. 9. c. 4. col 212.) affirme that in Bertrams booke, tranſubſtantiation is taught: tis thought that Bertrā 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, thatDiuina gratia inſpirante, nec ſermones ipſius almi Pontificis, nec prudentiam ſuperare valuerūt. 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 ageThe Emperour Michael, chiefely shewed himſelfe to be a Proteſtāt 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 allSee 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 punishment before the day of Iudgement, that to hurt
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& circumuent his enimie,See Gualter in Crono graph. ſaec. 8. in collat. c. 4. a man might lye, and for-ſweare him ſelfe; that it was in each mans power when he liſted to diſſolue Matrimonie; that Widdowes might not marrie againe; that ſimple fornication and vſurie were no ſinnes; that a man was not bound to make reſtitution of ſtolne goods; that men were to abſtaine from blood, and all meates prohibited in the Old law; that the Euchariſt was to be adminiſtred to children, immediatly after baptiſme, and the like.
Laſtly, theyPowel in praefat. l. de antichriſto. produce as a Proteſtant witneſſe of this age, Alphred king of the weſt Saxons, & ſome others whom See Stow in his Cronicle edi. an. 1614. pag. 80. all the world knowes, to haue bene in all poynts true Roman Catholikes.
White as aboue § 50. pag. 389.IN the ninth age (quoth M. White) Otho the great, depoſed IOHN the Pope, & aſſumed into his hands the nominating and making of Popes euer after. Which was a manifeſt reſiſtance made againſt the grouth of the ſupremacie. So White. and citeth for his Author, Sigonius. In which,Sigonius regni Italici. l. 7. an. 963. after ſearch made, finding the contrarie, I could not but ſtand amazed at the frontleſſe impudence of this Miniſter, & his Cymiſts. For both Sigonius & Luitprandus declare, that Otho went to Rome, with an intent to aid Pope IOHN againſt Berengarius and Albertus. And after
comming thither, though he was informed by the Bishops, of this Popes ill demeanour, yet he wrote vnto him a letter,Luitprandus l. 6. c. 6. & 7. in which he ſtiled him, The chiefe Bishop, and vniuerſall Pope; called the Cardinalls, Bishops, and Prieſts, his ſonnes, & him ſelfe his Protectour, earneſtly praying his FATHERHOOD, to make his appearance and anſwere before the Councel of Bishops (for that purpoſe aſſembled) to ſuch crimes, as were obiected againſt him. And after, when he appeared not, and the Bishops were inſtant to haue him depoſed, he only anſweared (as Sigonius writeth) Quando ergo haec praeſtare ſtatuitis, &c. Since then you are determined to depoſe him, chooſe yee another in his roome,Illiricus ex Luitprando. cent. 10. c. 9. col. 433. & ſequent. who may be worthie of this ſeate, &c. not daring (as Illiricus confeſſeth out of Luitprandus) to make him ſelfe iudge of him, that was his Iudge. So farre was this good Emperour, from preſuming on his owne authoritie, in the depoſition of Popes, or arrogating vnto himſelfe the making of Popes, as this lying heretical Miniſter affirmeth.
Arnulphus a learned Catholike Bishop, is alſoWhite as aboue. pag. 23. produced for a Proteſtant witneſſe of this age: but the only reaſon alleadged (which is, that he held the Pope to be Antichriſt) proouing to
be aSee Baron. an. 992. per totū. ſlanderous lie; the Proteſtants cauſe, is but little aduantaged by this witneſſe.
Illiricus in catalogo teſtium. & White as aboue.IN the tenth age, they name Glaber, Rodolphus, Leuthericus, Anſelmus, Lanfranke and others, who are all well knowne Roman Catholikes, and notable oppugners of Proteſtancie.
They name likewiſeWhite as aboue.
Berengarius,
See Gualter in cronographia. ſaec. 1000. in coll. c. 1. who yet abiured as hereticall, that very poynt, for which only he is made a Proteſtant, and dyed reconciled to the Church of Rome.
TheyWhite as aboue. Stephanus Alberſtadienſis in epiſt. ad Wolfangum. extat apud Dodechi num in additione ad Marianum Scotum. an. 1090. name alſo Henry the fourth, Emperour of Germanie, & other of his Bishops & nobles. The worth of which witneſſe, you shall heare from the Hiſtographers of that time. Omnis qui dignitates ſpirituales vendit, haereticus eſt, &c. Euerie one that ſelleth ſpiritual dignities, is an heretike; but Henrie whom they call king, doth ſell Bishoprikes, and Abbotships; for he hath ſold for money, the Bishoprikes of Conſtance, Bamburg and Mintz, the Bishoprikes of Reipurth, Ausburg, and Strasburge for a ſword; the Abbotship of Fulden for adultrie; the bishoprike of Monaſterience for Sodomie, &c. So Stephanus Alberſtadienſis while this Henry was yet liuing.
The Catholike men who liued in
that time (ſaith Maerianus) hearing and ſeeing theſe abhominations,Marianus Scotus, in Cron. an. 1075. and vnheard of wickednes of Henry, directed Meſſengers with letters to ALEXANDER Bishop of the Sea Poſtolike, in which they declared theſe, and manie other things which were done & ſaid, by the mad Simoniacal heretikes, vnder King Henry their Author and patron.
If you deſire to know (ſaith Krantzius) the praiſes of Henry; he was noble,Krantzius l. 5. Saxon. c. 24. learned, ſtrong, tall, and of a Kingly Maieſtie; but on the other ſide, the heynous offences which he committed, are incredible to be ſpoken, &c.
Auentine alſo ſaith,Auentine l. 5. anal. Boron.
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. pag. 563. that his very freinds cannot deny, but that Henry was infamous for rauishments, adultries, &c. He was held by all Catholikes (ſaith Vſpergenſis) for an arch-pirate, an apoſtata,Vſpergenſis in crônic. an. 1068. Caluin l. 4. inſt. c. 11. n. 3. ſee Bellarmine l. 1. de tranſlat. Rō. Imperij. c. 9. tom. 7. arch-heretike, and a greater perſecutor of mens ſoules, then of their bodies, &c. So all the writers of that time, to which you may adde the teſtimonie of Caluin, who plainly confeſſeth, that this Henry was a man, light, rash, and of no iudgement, of wounderful diſſoluteneſſe of life, Who had in his Hall, all the bishorikes of Germany, partly to be ſould, and partly to be expoſed for a pray.
To this you mayNote that this Henrie the 3. or as ſome call him the fourth, in the time he ſtroue with the Pope for the inueſtiing of Bishops by Ring and Staffe, was depoſed by his owne ſonne, and impriſoned, whence eſcaping after a ſecond defeat, was brought to ſuch miſerie, that he ſued to be a Sexton in a Church, but not admitted to that office, he fell to begge of Lay men, crying in lamentable maner, Haue mercie vpon me, at leaſt you my friendes, for the hand of the Lord hath touched me, and ſo full of miſerie, and repentant ſorrow, he pyned to death, to the great reioycing of al Chriſtendome. See Sigonius. de reg. Italico. l. 9. in Hen. 4. adde, that he afterward ſubmitted him ſelfe to Rome, and
acknowledged the Popes ſupremacie, as BELLARMINE proueth at large.
IN the eleuenth age, they name Henry the fift, Emperour of that name, who in the beginning of his raigne, inſiſted in the ſteps of his father before mentioned,See Abbas Vſpergenſis in cron. an. 1110. & but ſeeing (as it is well knowne) he afterward recanted, and was reconciled to the Sea Apoſtolike; he ceaſed to be a Proteſtant witneſſe.
They produce in like maner, an other of their Granſires in this age;White as aboue. the Emperour Fredertcke, 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, ſayingCentur. cent. 12. col. 1637.
He worshipped the God Maozim, to the laſt minute of his life;
ibid. col 1638. he was an earneſt propugner of the Antichriſtian ſeat;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 theWhite 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 vſ
que
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
* 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 ons 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,Illiricus in catologo teſt.
Peter de Brucis,
Simō
dus in Apoc. pag. 142.
Abaillardus,
Lib. epiſt. zwing. & Oecolā
padij 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 pouertie, was not lawfull) was in all points (for ought I finde) a Roman Catholike; and the other, by their owneOſiand. in Epit. cent. 12. pag. 281. confeſsions, only reprehended our maners, and not our doctrine.
They furtherWhire vt ſupra. name in this age, Frederike the ſecond, Emperour of Germanie, and Almoricus with others of like ſorte; the firſt of which we eaſily acknowledge to haue bene at emnitie with the Pope a long time. But yet, ſeeing he afterSee Vſpergē
ſis in Cronico, & Whimxtelingus in epit. rerum Corman cap. 15. hartely repented the ſame, and humbly craued abſolution at the Popes handes, and was in Religion a Roman Catholike; the Proteſtants do him great wrong, in producing him for one of their progenitors: and as touching Almoricus, ſince together with the denyal of the Real preſence, and
inuocation of Saints;See Gualtier in Chronograph. faec. 1200. in collat. c. 1. he alſo taught theſe following (viz. that if Adam had not offended, there should not haue bene anie diſtinction of Sexes, nor anie procreation of Children; that the bleſſed should neuer ſee God, but in his Creatures only; that there should be no reſurrection of bodies; that there was neither heauen nor hell, and the like) this will proue but an hereticall witneſſe.White in his way as before p. 392 & Powel in prefatione l. de antich. White in his way as aboue pag, 393. Fox actes & Monuments. Powel in praefat. l. de antichriſto.
IN the thirteenth age they name, Alfarus, Pelagius, S. Katherine of Sienna, William Wickham, William Occham, and ſome others: the three firſt of which were in all points for ought I can finde, vndoubted Roman Catholikes, and howſoeuer the other did hold erroniouſly in ſome points, yet it is moſt certaine that they were very farre from being in all, Proteſtantically affected.
They further produce in this age, Lollard walter, and Iohn witclffe, as two eminent martirs, and moſt renowned Proteſtant progenitors; and yet the firſt of theſe was burnt for theſe and ſuch like opinions.See Gualtier in Cronographia. ſaec. 13. c. 7. in collat.
viz. That Lucifer and his aſſotiates, were vniuſtly thruſt out of heauen; that Michael and the other bleſſed Angels, should be damned; that the Virgin MARY remained not a Virgin;
that God wil punish no ſinnes that are committed here on earth, &c.
And as for Wickliffe
See Stow and Hollinshead in their Cronicles. an. 1382. and Bal
•
in his 4. centurie. Matthew Hoe in tract. 1. de diſput. p. 27. Pantaleō in Cronol pag. 119. Vadianus Zwingl. l. 5. Antichriſtop. 168. beſides that he dyed of a natural diſeaſe quietly in his bedde) Matthew Hoe, Pantaleon, and Vadianus Zwinglianus, all famous Proteſtants, repute him for an Heretike, and others for aSee Fox acts & monuments, & Stow. See alſo Melancton in diſpute de iure Magiſtrat. & Oſiander cēt. 9. 10. 11. 12. art. 15. See alſo Breitly in his Proteſtant Apollogie tract. 2. §. 4. c. 2. Traytour. Neither doe I ſee, how anie Proteſtant can iudge better of him, vnleſſe he happilie allow of theſe following poſitions of his viz. That no Prieſt ought to poſſeſſe any thing as proper; that no Magiſtrate had any authoritie, as long as he was in Mortall ſinne; that no Prelate ought to excommunicate any, vnleſſe he be certaine that the partie was before excommunicated by God; that the people may at their pleaſure punish their Lords; that Vniuerſities, Colledges, & degrees therein taken, were as commodious to the common weale, as the diuell; that by Gods law, the brother and ſiſter might marrie together; that God muſt obey the diuel; that euery creature may be called God; that all things happened by ineuitable neceſsitie; that to enrich the Cleargie, was againſt the law of Chriſt; that all oathes are lawfull, which are vſed to confirme bargaines and contracts; that a bishop is
not aboue a Prieſt, and the like.
Powel in praefat. lib. de Antichriſto. pag. 28. 29.
Powel addeth to the former Proteſtant Confeſſors of this age, Nicolas Herford, Petrus Patishal, and Richard White; but in acknowledging them to haue bene true Witcliffes, we may iuſtly conclud them to haue bene notorious heretikes.
IN the fourteenth age; they place Robert
Fox in Acts & Monuments, & Powel vt ſupra, and Bale, cēt. 6. c. 78. and Willet in ſynopſi. Stow in annal. edit. 1614. fol. 344. ſee alſo Holinshead an. 1414. See the examination of Foxes callender in the 3. cō
uerſion.
Ashton, for one of their rubicated or prime Martirs; who yet as STOW witneſſeth, was condemned for rebellion and treaſon, and buried vnder the Gallowes.
Iohn Browne (a) Richard Silbecke, Iohn Beuerly, and William Swindersbie, are placed as fower other Proteſtant Martirs; and yet the firſt three (b) were condemned for treaſon and rebellion with the foreſaid Robert Ashton; and as for Swindersbie, beſides that Fox confeſſeth, that he is vncertaine what became of him (only he is ſure that he eſcaped the handes of thoſe that had him in hold, and that he had no harme, during the time of RICHARD the ſecond, viz. in the yeare 1401. in which yeare. he is made a martir) The opinions for which he was queſtioned were theſe: That no man can impriſon an other for debt; that euerie Prieſt taking an yearly penſion, committeth ſymmonie; that Prieſts Conſecrating in Mortal ſinne, commit
Idolatrie, &c. which euidently shew,White as aboue, Powel in praefat. lib. de Antichriſto. p. 33. 34. Fox acts & mon. Stow and Hollinsh. an. 5. Hēr. 5. Walſing, an. 1417. p. 448. that Swinderbie was an heretike.
William Thorpe, Iohn Purney, and Sir Iohn Old Caſtle, are three other Proteſtant Martirs of this age; and yet the two firſt are confeſſed by Powell, to haue bene Weckliffites, and conſequently heretikes, as before shewed; and as concerning Old-caſtle, (whom Fox ſtileth Lord Martir) Stow and Hollanshead confeſſe, that he was conuicted and condemned for treaſon and open rebellion, and accordingly executed. an. 134. 17. December 14. an. 3. Henrici. 5. And as touching his doctrine,Fox & Powel vt ſupra. This Only or Bullingbrooke, is named by Fox in his firſt editiō knight and in the ſecond Prieſt. he was ſo madly minded (ſaith Walſingham) that he thought hee should riſe againe the third day.
Roger Only, alias Bullingbrooke, Elenor Cobham, and Rainold Peacocke, are produced as three other Proteſtant progenitors in this age; the two laſt for confeſſors, and the firſt for a rubricated Martir, who yet was executed for no other cauſe, but for that he had ſought the kings death, by art Magicke; and as for Elenor
Eleonor Colham, is ſtyled by Powel pijſſima duciſſa. a moſt pious Dutches.
Cobham, she was conuicted to haue bene a principal agent in the conſpiracie with Only; and after conuiction was committed to the ward of Sir Thomas Standly, where she remained during her life, in the Caſtle of Cheſter, whoſe pride, falshood, couetous, and lecherie
(ſaith Stow) were cauſe of her cōfuſion.Stow an. 20 Henrici 6.
Thirdly concerning Peacoke, the ſame Stow an 36. Henr. 6.
Stow will tell you, that he was accuſed, for denying certaine Articles of the Apoſtles Creede, which he after at Paules Croſſe, abiured, reuoked, and renounced; requiring all men, in the name of God, and as they tendred their ſaluations, not to giue credite to his pernicious doctrines, errours, and hereſies (which by preſuming on his owne naturall witt, and preferring his owne iudgement in reading the Scripturs, before the iudgement of his Holy Mother the Church, hee had conceiued and written) but that all ſuch bookes and writings, should be deliuered to the Archbishop, or his Commiſſaries, to be burnt, as well deſeruing the ſame.
They further name in this age, Iohn Hus, Richard Turmin, and Machiauil. The firſt of which three,White vt ſupra. Fox in Acts and Monum. Illiricus l. 19. teſt. p. 1916. an. 1608. edit. Matthew Hoe in tract. duobus. tract. 1. de diſp. pag. 27. maintained all Wickliffes opinions, and is iuſtly ranked by Mathew Hoe, in the Catalogue of Heretikes, and his opinions, ſtyled MONSTROVS MONSTERS. Secondly concerning Of this Proteſtant Martir, Fox confeſſeth, that he not onely eſcaped burning, but had neuer ſo much as any ſentence of death pronounced againſt him.
Turmin, he was in the conſpiracie with Sir Iohn Oldcaſtle. & as touching Machiauill
al men know that he was a true Atheiſt.
And thus hauing exactly viewed the Catalogue of the Proteſtants pretended Ancaſtrie, and found them to be no other, then either confeſſed Papiſts, knowne Schiſmatikes, deteſted Heretikes, Athiſts, Magitians, Thieues and Traitors, I will conclude this chapter with this dilemma.
Either Luther and his cope-mates, Caluin, Zwinglius and the reſt, had knowne, viſible, and eminent predeceſſors, who profeſſed the doctrines they now teach in all former ages, or they had no predeceſſors. If they had no predeceſſors (as Luther himſelfe, and moſt learned Proteſtants confeſſed in the beginning of this chapter) it muſt neceſſarily follow (to ſay nothing of the calling of Proteſtant Miniſters, which muſt needs befrō the diuel, becauſe it was neitherOrdinarie that is, from men of lawfull authority it could not be, for neither at that time, nor long before, there had bene any knowne or viſible Proteſtāt Miniſter or Magiſtrate, as they themſelues confeſſed in the beginning of this chapter, and as for Papiſts, who then were onely viſible, as moſt Proteſtants acknowledge, they neuer ſent them to Preach thoſe new doctrines, neither will any Proteſtant indure to deriue any ſmall authoritie from them. We (ſaith Fulke in his Retentiue (p. 67.) and in his anſwere to the falſe Catholike (pag. 50.) deteſt, abhorre, abiure, and ſpit at your Antichriſtian and filthie Orders; you are deceiued, if you thinke that we hold our offices of Deacons, Prieſts, or Bishops, for any other then meerely laicall; The Papiſticall ordinations ſaith Powell (in his conſideration of the Papiſts reaſons pag. 71. & 70.) are meere Prophanations, neither is there in the Papacie any Eccleſiaſtical calling So he, and the like is affirmed by Beza, apud Sarauium in defenſ. tract. p. es Bucanus in locis commun. loco. 42.
ordinarie, norExtraordinarie or immediately frō God, it was neither by their own confeſſions, and this for two reaſons: Firſt, becauſe extraordinarie calling hath not bene in vſe ſince the Apoſtles time, nor muſt euer be expected, till the end of the world, as Luther in tom. 5. Witt. in cap. 1. ad Galath. p. 376. Muſculus (in locis commun. p. 304.) Lobecke (in diſput. Theolog. p. 358.) and Sarania (in defenſ. tract. contra defenſ. Beza. p. 73. & 35. 36. 37.) contend. Secondly becauſe extraodinarie vocation was euer accompanied with miracles, as the ſaid Luther (in locis communib. claſſe 4. cap. 20. & Epiſt. ad Senatum Malhuſ. apud Sleydan. l. 3. an. 25.) Piſcator (in volum. Theolog. Theſ. 1. loco. 23.) Polanus (lib. 1. part Theolog. pag. 358.) and other affirme; Now that no Proteſtant euer wrought any miracle, is manifeſt in it ſelfe, neither will any of them challenge ſo much; we neither work miracles, neither doe we hold, that the doctrine of truth is to be confirmed by Miracles. So Sutcliffe in examin. Keliſ. p. 8. and the like is affirmed by Fulke (contra Remiſt. teſt. fol. 478.) Eraſmus (apud Fitz Siomn in Britanniar. Miniſtr) and others. extraordinary, that is neither immediatly from God, nor mediatly by men of lawful authoritie: If (
〈◊〉
ſay) they had no predeceſſors, it muſ
•
needes follow, that the doctrines, o
•
which the Proteſtant Church is founded, were heretical and Antichriſtian, and they them ſelues Nouellizers, Heretikes, and Sathanicall Miniſters, becauſe the trueEſay. cap. 2. verſ. 2. & cap. 60. 61. & 62. per totum. And Pſal. 91. v. 4. Epheſians 4.11.12. Mat. 18. v. 15. & cap. 24. v. 25.26. And Daniel 2. v. 44. And Oſee cap. 2. v. 19 Athanaſius in Orat. de Chriſti. Chryſoſtom. ſerm. 26. de Pentecoſt. Auguſtine epiſt. 170. & in Concione. 2. in pſal. 5. See alſo the Proteſtants Apologie, tract. 2. c. 2. ſect. 8. Church of Chriſt, according to expreſſe Scriptures, conſent of Catholike writers, and confeſsions of beſt learned Proteſtants, muſt be alwaies as a Cittie ſeated on the toppe of a hill, knowne, eminent and gloriouſly viſible, whoſe Sunne muſt neuer ſet, nor her Moone lie hid, whoſe gates muſt euer ſtand open and the like, hauing in her Paſtors and Miniſters Preaching the word, and adminiſtring the Sacraments, and reſiſting all nouelties and falſe doctrines.
But if (as Illiricus, Fulke, and D. White con
•
end) Luther and his cymiſts, had any Predeceſſors, the chiefe of which were
•
hoſe formerly mentioned, to witte, Schiſmatikes, Heretikes, Athieſts, Magitians, Thieues, and Traitours (for as touching Papiſts, they vtterly diſclayme them, neither will any Proteſtant indure to deriue his Pedegree or Miſsion from them of all others) it cannot be denyed, but that Proteſtants are infamous and deteſtable heretikes, in being deſcended, from ſuch accurſed, infamous, diuellish, and deteſtable progenitors.
CHAPTER II. That all the chiefe doctrines and principles of Proteſtancie, are old condemned here
ſies; and that the moſt damned hereſies that euer were hatched in any age, haue bene cherished, foſtered, and defended by the chiefe Doctors in the Proteſtant Church.
THat all the doctrines which Proteſtants at this day ſo eagerly maintaine againſt Roman Catholikes, are old condemned Hereſies; and that the chiefe Apoſtles and Doctors of Proteſtancie, haue reuiued and defended all the moſt deteſtable hereſies that euer any former age begotte.Iacobus Gualtier in lib. cui titulus Tabula Cronographica Eccleſiae catholicae à Chriſto nato vſ
que
ad an. 1614. edit. an. 1616. Clement. 3. recog. Irenaeus l. 1. c. 20. IAMES GVALTIER in his learned and elaborate Cronographicall tables (out of the ſeuerall Catalogues of Hereſies, compoſed by S. Eiphanius, Auſtine, Philaſtrius, Alphonſus a Coſtro Prateolus, and other auncient and moderne writers) hath proued at large. Out of whom I will here inſtance in ſome few which ſeeme to be as the Marrow, Eſſence, and life of Proteſtaniſme. Setting downe the age in which theſe Hereſies were firſt begot; the Fathers and Councells, who oppoſed and condemned
them; and the Proteſtant Doctors by whom they are reuiued and maintained. I will begin with the firſt age.
In the firſt age, Simon Magus one of the firſt deteſted heretikes, was condemned of hereſie by S. CLEMENT and IRENEVS, for teaching; that men are not ſaued by good workes, but by faith only; and that man had no free will: both which aſſertions, are now generally maintained by all ſorts of Proteſtants, as two principal and eſſential Articles of their religion.
ThatLuther in artic. 36. it is not in mans power to thinke either good or euill, but that all things doe happen by abſolute neceſſitie, is one of our chiefe Articles, ſaith Martin Luther;
Idem tom. 5. Ger. Ien. in admonit. ad German. fol 288. & tom. 7. Ger. Wit. fol. 478. and as for Iuſtification by faith only; (forIdem tom. 1. Ger. Wit in 2. ad Galat. fol 47. & 91. & tom. 1. Latt. Ien. fol. 488. faith only Iuſtifieth, and not that faith which includeth Charitie) it is an Article which we cannot be without, becauſe that failing, our Church falleth;Idē tō. 5. in c. 3. ad Gal. it is our onely ſafeguard, without which, both we and all other ſectaries, had vndoubtedly perished;Idem tom. 2. lib. de abhominatione Miſſae. fol. 390. it is the ſumme of our Goſpel. So Luther.
In the ſecond age Cerinthus ſtands conuicted of hereſie, byEpi
•
haereſ. 8 S. Epiphanius, for teaching that children might be ſaued without Baptiſme; which is now a plauſible doctrine, among all the Caluinian
Proteſtants.
Baptiſme is but a ſeale of the promiſe, and neither hindereth nor furthereth in the way of ſaluation; neither doth the ſaluation of children depende on baptiſme, but on the promiſe which God made to ABRAHAM Gen. 27.7; therefore all the children of beleeuing parents, are ſanctified in their mothers wombe, and are by faith the heires of the kingdome of heauen, ſoCaluin l. 4. Inſt. c. 16. n. 24. & 17. & 26. & cap 15. n. 10. & 20. & in ad. tid concil Trident ſeſſ 5. Rogers in his booke entituled the Catholike doctrine of the Church of Englād. art. 25. Willet in Synopſ. contr. 11. q. 3. Babington Coment. in Geneſ. 17.7. Zanch. in Miſcel. l. 3. art. 17.
Caluin; and the like is affirmed by Rogers, VVillet, Babington, Zanchie, and all other pure Caluinian Proteſtants.
In the ſame age, Ebion ſtands condemned of hereſie,Epiphan. haereſ. 30. by the foreſaid Epiphanius, for denying that Chriſtians enioyed the veritie of the old Figures;
Caluin l. 4. Inſtit. c. 17. & 19. per totum Et c. 14. n. 20. & l. 2. c. 10. n 5. & Willet in Synop. controu. 15. q. 3. & controu. 11. q. 7. & Powel l. 2. de Antichriſto cap. 21. which is alſo a currant doctrine, among the Caluinian Proteſtants: For they generallie teach; that the Sacrament of the Euchariſt, is but a figure of Chriſts bodie; That S. IOHN Baptiſts baptiſme, was all one with ours; that our Baptiſme exceedeth not in prerogatiue the Iewes circumciſion; that the ſchoolemens diſtinction (teaching that the Sacraments of the Old law did onely adumbrate or shaddow, and the Sacraments of the new
conferred grace) was to be hiſſed at; and that the Iewes in their ſacramēts had the ſame ſubſtance of Chriſt that we haue.
Againe, the ſame Ebion was condemned by the foreſaidEpiphā. haere. 30. Father, For impoſing a neceſsitie on mariage, which is a doctrine much vrged & defended by Martin Luther, the Proteſtants Apoſtle & Euangeliſt. As it is not in my power (ſaith he) not to be a man,Luther in Sermon. de Matrimonio 1522. fo. 5. latt. Witt. See alſo Caluin l. 4. Inſtit. c. 13. n. 3. & Harmon. in Mat. 19.12. ſo it is not in me to liue without a woman, &c. For our Election or Councel is not free, but a thing naturally neceſſarie, that a man be ioyned to a woman, and a woman to a man; for this word which God ſpake, increaſe and multiplie, is not a precept, but more then a precept, to wit, Gods worke which is not in our power to hinder or omit, but it is as neceſſarie as to be a man, & more neceſſare then to eate, drinke, purge, ſleepe or wake, &c. So Luther. And in an other place, exempting but three kinds of men from the neceſsitie of marriage, viz. Gelded men, Eunuches borne, and ſuch as haue made themſelues Eunukes, he addeth ſaying; whoſoeuer doth not finde himſelfe in the number of one of theſe, muſte in any caſe thinke of a wife, and haſten marriage, yea though he haue made ten vowes, oathes, promiſes and adamantine obligations to the contrarie.
Epiphan. haer. 27. & Auguſt haer. 7.Againe in this ſame age, Capronimus ſtandes condemned of hereſie, both by S. Auſtine, and S. Epiphanius, for contending that the law appertained not vnto Chriſtian men; which is one of Luthers prime doctrines: You shall heare him ſpeake; Luther tom 4. Ieu. latt. argum in epiſt. ad Galath. the Apoſtle ſaith, ye are not vnder the Law, but vnder grace; how not vnder the Law? according to the new man, vnto whom the Law doth nothing appertaine, for it had his limitts vnto Chriſts time, as PAVLE afterward ſaith &c.Ibid. ô Law touch not my conſcience, for I am baptized, and by the Goſpel called to the communion of Iuſtice, and euerlaſting life, to the Kingdome of Chriſt, where there is no Law, but meere remiſsion of ſinnes, peace, quietnes, and mirth, &c.Ibid. in cap. 2. ad Galath. fol. 46. therefore a Chriſtian is free from all Lawes, and ſubiect to none, neither within nor withoutIbid. fol. 42. The opinion of Hierome and others is to be reiected, who dreame that PAVLE ſpeaketh not here of the ten Commandements, but of the Ceremonial Law, &c.Ibid. fol. 89. I vnderſtād this ſaying of Chriſt, do this and liue, as a certaine Ironie or ſcoffing ſpeech, &c.Ibid. fol. 53. neither doth PAVLE ſpeake here of the Ceremonial Law, &c. but of all the Law, there ſimplie all the Law, whether it be Ceremonial, or of the ten commandements is abrogated
to a Chriſtian, &c.Ibid. in cap. 4. ad Gal. f. 144 THOMAS and other Scholemen ſpeaking about abrogating the Law, ſay, that the Iudiciall
•
nd Ceremoniall Law were taken away after Chriſt, but not the Moral; but
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heſe ſpeake they know not what, &c. Ibid. in cap. 2. fol. 62. & 54. What is it to me, that thou ô Law accuſeſt me as guiltie, that thou conuicteſt me of many ſinnes committed? yea I commit many daily, but this is nothing to me, now I am deafe, I heare
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hee not, pray thee trouble not my conſcience;Ibid in cap. 2. fol. 55. true it is, I haue ſinned, therfore God will punish & condemne me!
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o; yea but the Law of God ſaith ſo. I haue nothing to doe with this Law; why? becauſe I haue an other Law,See alſo Caluin 4. Inſt. c. 10. n. 5. & l. 3. c. 19. n. 2. & 4. which compelleth this Law to be mute, to witt, Libertie; what Libertie? of Chriſt, for by Chriſt I am freed from the Law; ſo a faithfull man by only faith may lift vp himſelfe, and conceaue ſure hope and firme conſolation, that he may not waxe pale at the view of ſinne, but may ſay, Sir diuel, thy threats and terrours mooue me nothing, becauſe there is one which is called IESVS CHRIST, in whom I beleeue, he hath abrogated the Law, & is thy Sathan ô Sathan; ô Law if thou canſt accuſe me, binde me, terrifie me, I wil place ouer thee an other Law, that is to ſay, an other tyrant & tormentor, who shall
in like maner accuſe, bind, & oppreſſe thee,v. Luther vt ſupra in cap. 3. ad Calat. fol. 115. thou art in deed my Hangman, but I haue an other Hangman Chriſt, who shal tortour thee, by him I am free. If the diuell beate me, I haue a ſtronger diuel, who shal in like maner whip him; Chriſt is my diuel;Ibid. in cap. 4. ad Galath. fol. 118. therefore a conſcience beleeuing in Chriſt, ought to be ſo ſure, that the law with his terrours & threats is abrogated, that he muſt altogether be ignorāt, whether MOYSES, the Law, or a Iew euer were; (b) the Law certainly is no other then the ſincke of all euils, hereſies and blaſphemies, becauſe it onlie augmenteth ſinne, accuſeth, terrifyeth, threatneth death, sheweth God to be an angrie Iudge, condemning ſinners; wherfore if thou be wiſe, banning farre off, ſtuttering and ſtammering MOYSES with his Law; neither let his terrours & threats any way moue thee, but do thou ſimplie ſuſpect him as an heretike, an excommunicated perſon, a damned wretch, far worſe then the Pope & the diuel himſelfe, and therefore in no caſe to be heard, &c. Hetherto Luther.
Auguſt. haer. 6. ſee Alphon. a Caſtro in v. Creatura. & v. malum.Againe in this ſame age, the Gnoſtikes ſtand condemned of hereſie by S. Auſtine, for teaching, that ſome creatures were of their owne nature ill: which is Caluins expreſſe doctrine. For he plainly ſaith, that the diuel was by nature euill, wicked,
malicious;Caluin. l. 3. Inſt. c. 23. n. 3 & l 1. c. 14. n. 15. & 17. Epiphan. in anaceph. & Auguſt. haer. 18. and that all men (whom God hath Predeſtinated to death, are by a natural condition, guiltie of death.
Againe in this ſame age, the Caini ſtand condemned of hereſie, both by S. Epiphanius and S. Auguſtine, for teaching that Iudas fact was good in betraying his maiſter; and that he fore-ſaw the benefites which would accrew vnto vs by Chriſts Paſsion: which in like manner is plauſible doctrine, among all the Caluin-Proteſtants;Crowly in his Apologie. pag. 30. & 46. I confeſſe (ſaith Crowly) in his Treatiſe entituled, An Apologie or defence of the English Writers) theſe are my wordes, that Gods Predeſtination was the onely cauſe of Adams fal, but not conſequently of all ſinne, for ſuch as haue eyes to ſee,See Melamcton in Rom. 8. edit. 1. & Caluin l. 1. Inſtit. c. 18. n. 1. & 2. & l. 3. c. 23. n. 8. doe ſee that Adams fall was good, &c. yea it is a doctrine generally maintained by Proteſtants (as shall be shewed in the next Chapter) that Abſolons inceſtious adulterie, was Gods worke; that Iudas treaſon, was as well the worke of God, as Paules vocation; that the Iewes in abuſing our Sauiour, and putting him to death, did nothing but what the hand and Counſel of God had formerly decreed, and the like.
Againe in this ſame age the Plotemaians ſtand condemned for heretiks by S.Epiphan. haer 33.
Epiphanius, for maintaining, that God had cōmanded
ſome impoſsible things. And in particular touching the inſeparable knot of marriage; which doctrine is generally maintained by all Proteſtants; as appeareth not onely in that they (contrarie to Gods word) admit of ſo many diuorces as shall be anone shewed, but in that they maintaineCaluin l. 2. Inſtit. c. 7. n. 5. & in Antid. concil. Trid. ſeſſ. 6. c. 2 that the Law of God, or the ten Commandements are impoſſible to be kept,Idem commēt. in Act. 14. v. 10. no not though a man be neuer ſo much aſsiſted or holpen by Gods grace.
Againe in the ſame age the Priſcillians, Marcites or Marcocites ſtand condemned for heretikes, both by S. Ireneus, S. Auguſtine and S.Irenaeus l. 1. c. 9. Epiphan. haer. 49. Auguſt. haer. 27.
Epiphanius, for teaching that the order of Preiſt-hood, appertained as well to women as to men; which doctrine is alſo maintaned by Luther and Caluin the two great Euangeliſts of Proteſtaniſme.
In the adminiſtration of theLuther tom. 7. Witt. Lat in notis Eccleſ. fol. 150. Sacraments, it is not materiall whether the partie (adminiſtring) be male or female, young or old, neither neede we in the adminiſtration of the Word and Baptiſme be inquiſitiue touching theſe &c.Idem tom. 2. Ien. Lat. lib. de abroganda Miſſa. fol. 442. 443. 444. 447. 448. 449. & tom. 1. Ger. Ien. fol. 336. & 824. apud Vtenbergium. cauſa 7. See alſo tom. 2. Lattin. Witt. fol. 90. & lib. de miniſtris Eccleſiae pag. 36. where reconing vp all the parts of Prieſtly function, as to Preach, to Baptize, to Conſecrate, to giue abſolution, &c. He concludeth that they are all common to women. I ſay, that among Chriſtian people there is no difference of perſons, no
Lay perſon, no Clarke, no Shaueling, no Annointed perſon, no Monke &c. Prieſthood in the New Teſtamēt is ſpiritual, and common to all Chriſtians, for we are all Prieſts in the ſame manner that Chriſt was a Prieſt; this ſentence is vnreſiſtable, that in the New Teſtament, there are no viſible Prieſts, nor can be different from lay perſons, and ſuch as be, are without the warrant of Scripture; therefore all Chriſtians, haue power and authorite to Preach though BEHEMOTH, with all his adherents burſt himſelfe; when Paule ſaith, it is not permitted for a woman to ſpeake in the Church, he doth not ſpeak ſimply, as if it were vtterly vnlawful for a woman to Preach, but only that it is not fitting for a woman to Preach, if a man be in preſence, that is able to performe that office, otherwiſe it is neceſſarie that a woman ſpeake &c. all Chriſtians, both men and women,See Caluin l. 4. Inſt. c. 19. n 28. &c 4. n. 9. Gualtier in Cronographia. ſaec. 2. in Collat. c. 16. young & old, maiſters and ſeruants, miſtaeſſes & maids, learned & vnlearned are Prieſts; neither is there any difference, if their faith be alike; whoſoeuer hath crept out of baptiſme, may 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 Ra
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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 theSee 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 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 ManicheesSee 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.Caluin 1. 3. Inſtit c. 23. n. 9
reprobi euadere nequeunt peccandi neceſsitatē, &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 affirmeIdem li. 1. Inſt. l 18. n. 4. that man being iuſtly forced by God, doth doe what is not lawful for him;Ibid. n. 1. that God cauſed ABSOLON to pollute by inceſtious Adulterie, his fathers bed;Bucer. in cap. 1. ad. Rō. 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
thingPiſcator. 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;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 cōdemned 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
〈 in non-Latin alphabet 〉
, 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 wereAthanaſius 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.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 areSee 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.Luther in poſtil. concione 1. 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. Nic
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. 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 cō
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 ſtandsSee 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 Heluidiū.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.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 ſtandAuguſtine 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 hereſie, Luther & Caluin far exceede him, for though they ſeeme to acknowledge that Chriſt was perfect God, and that his diuinitie was ioyned to his humanitie perſonally by an hypoſtaticall vnion, yet they faſten ignorance and deſperation on him, and make him a ſinner, yea the greateſt of ſinners: You shall heare them ſpeake; Omnes Prophetae &c. all the Prophets foreſaw this in ſpirit, that Chriſt should be the greateſt thiefe,Luther in cap. 3. ad Galat. tom. 5. Lat. Wit. fol. 348. 349. the greateſt adulterer, the greateſt man ſlayer, the moſt Sacrilegious & moſt blaſphemous, &c. becauſe being a ſacrifice for the ſinnes of the world, he is no innocent perſon, and without ſinne, he is not the Sonne of God, borne of the Virgin, but a ſinner, &c. We ought to acknowledge, that as Chriſt was inwrapped in our flesh & blood, ſo likewiſe in our ſinnes, malediction, death and euils: but you will happily ſay, that it is abſurd to call God a ſinner and accurſed? I anſwere,Idem hom. baptiſ. tom. 5 lat. W fol. 3 349. that if thou wilt denie that he was a ſinner, deny alſo that he ſuffered for thee, &c. (a) all the ſinnes of the world were ſo laide vpon Chriſts shoulders,
that he became the moſt grieuous and greateſt ſinner vpon earth,Caluin in cap. 3. ad Galath & in 1. ad Cor. c. 5. &c. Since then he was ſo great a ſinner, he needed baptiſme, and it was very requiſite that he should be baptiſed, for the remiſsion of his ſinnes. So Luther. Chriſt in aſſuming mans nature, was truly a ſinner, and guiltie of the curſe of God;Idem. l. 2. Inſt. c. 16. n. 10. it had bene to no purpoſe, if Chriſt had onely died a corporall deathIbid. n. 12. & har. in Mat. 27. v. 46. he indured in ſoule the torments of a damned, a deſperat man;Ibid. he was ſo vexed on all ſides, that being ouer-whelmed with deſperation, he ceaſed to call vpon God, which was to renounce his owne ſaluation. So Caluin. and further addethL. 2. Inſt. c. 16. n. 12. in har. in Mar. 14. 36. & Luke 2.4. & in Mat. 26.39. & ad Rom. c. 9. v. 3. See after in the next chapter. that Chriſt was touched with a vicious affection; that in his prayers, he held not a well proportioned courſe; that hee in a manner wauered in his vowes; that he forgot that he was ſent hether on that condition to be our Redeemer; yea that he refuſed and detracted, as much as in him lay, the office of a Redeemer; that he feared the ſaluation of his owne ſoule, and the like.
Laſtly in this age, Zenaias ſtandsNicephorus l. 16. c. 27. & Baron. an. 485. n. 16. condemned of hereſie, for the denying the worship of Images; and the foreſaid Socrates l. 7. c. 32. & Sand. haer 100. Neſtorius, for proudly contemning the writings of the Fathers, and preferring himſelfe and other his adhaerents,
before all antiquitie. The firſt of which hereſies is a principle in Proteſtancie, and as touching the ſecond, I am verily perſwaded that Neſtorius came short of the Proteſtant Doctors.
I amLuther contra regem Angl. tō. 2. Witt. fol. 339. & tom. 6. Ger. Witt f. 483. aſſured that I haue my doctrine from heauen, and therefore I wil not conſent that either Man or Angel be iudge of my doctrine, but by it, I meane to iudge both Men and Angels; tom. 1. Ger. Ien. in praefat. & lib. ad Ducen. Georgiū. no doctor ſince the Apoſtles time, hath ſo plainely prooued and confirmed the chiefe articles of faith, out of the word of God, as I haue done;L. de ſeruo arbitrio contra Eraſ. edit
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1. vide etiam tom. 2. Witt. fol. 486. apud Breiarlio in apol. Proteſtant. tract. 2. c. 2. ſect. 10 ſub. 9. wee will admit of no other authoritie, but the Scriptures, and thoſe after our owne interpretation; what we interpret was the minde of the holy Ghoſt, but what others interpret, how many or learned ſoeuer, proceed from the diuel;In cap. 1. ad Galath. tom. 5. Witt. fol. 290. & tom. 7. Witt. fol. 483. ſay that the Church, Auſtine, or the other Doctors, nay ſay that Peter or Apollo, or an Angel of heauen, teach the contrarie, yet my doctrine is of that nature, which will illuſtrate Gods glorie;Tom 4. Ien. Lat. in 2. Galath. PETER prime of the Apoſtles, did liue & teach beyond the warrant of Scripture, and therefore he did erreIn colloq men. fol. 588. I am Iſayas, and
and Philip, (Melancton) is Ieremias;
Idem in colloq. menſ. fol. 932. & 17. & 478 & tom. 2. latt. Wit. fol. 500. & 505. apud. Fenardentium in theomach. Caluiniſtica.
Baſil was wholly a Monke, and not worth a rush; Cyprian was a weake diuine; Chryſoſtome doth nothing but prate, his bookes are a troubleſome and inordinate packet; Athanaſius had nothing ſingular in him; Hierome ought not to be numbred among the Church doctors, for he was an heretike, a man of no iudgement nor diligence; he wrote manie things wickedly, he was a very block head in vnderſtanding the Scriptures, obtruding Iewish blindneſſe for hiſtoricall ſence, and his owne follies for allegories. I know not among the Fathers, to whom I am ſuch an enemie, for he writeth nothing but of faſting, difference of meats, and virginitie; but as for faith and true religion, there is not a word to be found in his writings; Gregories ſermons are not worth a farthing; in his dialogues, the diuel deceiued him, &c. Hetherto Luther touching himſelfe and the fathers:Caluin in epiſt. 145. ad Marbachium. neither doe his followers differ from him in iudgement.
Luther was an excellent ſeruant of God; and a faithfull miniſter of the Church;l. 1. cō
tra Pighi. a ſingular Apoſtle of Chriſt, by whoſe mouth God thundered;Epiſt. 109. ad fratres Monſtelgar. from whoſe Church our Goſpel did flow; a man moſt excellently qualified, &c. So Caluin. to which other Proteſtants
āddeBeza in lib. de paena haeret. p. 94. 95. 148. apud Kā
ſen in praefat. Catechiſminoris▪ Lutheri. that he was the renewer of Chriſtian Religion, Gods ſingular ſeruant, in whom who ſo ſeeth not the ſpirit of God, ſeeth nothing;Melancton apud Kanfen vt ſup that no age would euer produce ſuch a man; Kanſen in praefata praefatione that he was a bleſſed man, in whom the Holy Ghoſt shined; the Prophet of Germanie; the light bringer and light-lender to all diuines; the wonder of the world;Amſdorſius in praefatione. 1. Tom. Lutheri. that there was neuer any ſince the Apoſtles time, who for ſpirit, wiſdome, and vnderſtanding, might be compared with him;Alberas contra Carolaſted. l. 7. that he exceeded all the auntient Fathers, as much as the Sunne ſurpaſſeth the Moone; and that 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;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; Powel in his Animaduerſ. of the Papiſts ſupplicat. p 70. a thriſe holy man;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;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 tellCaluin communes. in Ioh. c. 10 v. 6. &c. 11. 13. &c. 15. 20. that S. Auſti
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was a prating diuine, variable, & inconſtant in all learning; S. Gregorie Nazianzene, a teller of feigned fables; S. Baſil a
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erronious fellow;Melanctō in 14. ad Rom. S. Irenes, a man tha
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neuer read the Scriptures, and one tha
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vnderſtood not the Apoſtles Creede, a peſtilent writer;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;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;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 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
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;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.
Muſc. in expreſ. Pauli ad Coloſ. & Tim. 3. Melanctō in conciliis Theolog. p. 134. & 128. an 171. Beza in creopagie fol. 80. Zanchie. in Miſcel. fol. 27. Caluin in Epiſt editis à Beza in 8. an. 76. pag. 29.
Muſculus alſo is of opinion that Poligamie was permitted in the time of the Apoſtles; and Philip Melancton (though he iudge the deuorce of king Henrie the 8. from his firſt wife Catherine, as moſt vnlawfull) is confident, that king Henry might with credit and a good conſcience (if his end were to haue iſſue) haue taken an other wife &c. becauſe (ſaith he) Poligamie is no vnuſuall thing, nor againſt Gods Law; ſince Abraham, Dauid and many holy men, had many wiues at once. Thus Melancton, Beza, Phinix, Zanchies moſt holy man, and Caluins true diuine.
There be yet liuing can well remember that Doctor Lawrence,
His firſt wife is yet liuing & dwelleth at Cowly.
publike profeſſor in the Greeke tongue, in the Vniuerſitie of Oxford, both in the dayes of King Edward the ſixt, and Queene Elizabeth, had two wiues at once, the one dwelling at Cowley, and the other in Oxford,
which two he vſed ſucceſsiuely, the whole Vniuerſitie either willingly conniuing, or elſe approuing the ſame.
It is alſo well knowne (to omit others) that D. Thorneborow, now bishop of Worceſter, had a long time two wiues at once, one of which (viz. the firſt his true lawfull wife) is lately dead; whence it is euident, that the Doctors of Proteſtancie, euery way equal Mahomet in the approbation of Poligamie.
Furthermore as the ſame Mahomet heretically taught;Prateolus verbo Mahometes. that any man might lawfully ſue a deuorce in theſe three caſes; to wit, if his wife were barren, or peruerſly mannered; or if he could not loue her, and after foure moneths marrie another; ſo doth Luther, Caluin, Bucer, & all other chiefe Proteſtant Doctors: yea and in many other caſes alſo. You shall heare them ſpeake.
Somtimes wiues proue ſo froward,Luther ſerm. de Matrim. & vita coniugali tom. 5. lat. fol. 123. that though their husbands should tentimes fall into luſt, yet ſuch would be their hardnes, that they would not regard it; here then it is meete for the husband to ſay, If thou wilt not an other will, if the miſtreſſe will not, let the maid come, diſmiſſe Vasthi, and take Heſter, after the example of King Aſſuerus. So Luther. Againe:Ibid.
It is the duty of Magiſtrates (if wiues proue ſo obſtinate) to force them, yea
and punish them by death; but if the Magiſtrate will not doe it,Ibid. Melanct. in analijs theologieis part 1. p. 648. & 550. Canones Genuenſ. an. 1560. & 1562. then let the husband imagine with himſelfe, that his wife is taken away by thieues and killed, and ſo let him chooſe another wife. Againe.
An adulterer may (after diuorce) goe into a ſtrange countrey, and there if he cannot containe, he may take a wife. So Luther, and the like is affirmed by Melancton and Pomeran.
Bucer in cap. 19. Mat. Bucanus in locis commun. loco 12.If a husband (ſay the Geneuean cannons) shall be abſent, let his wife cauſe him to be called by the publike cryer, & if he come not within the time limmitted, the Miniſter shall licence the wife to take an other husband.
Whether a woman be put away iuſtly or vniuſtly, if she haue no hope to returne to her firſt husband, and yet deſireth to lead a godly life, and wanteth the companie of a man, he that marrieth her, shal not offend. So Bucer. with whom Bucanus and Caluin giue their aſſent, and farther adde;Caluin l. 4. Inſt. c 19. n. 37. that in caſe two be contracted, without the conſent of their parents;Idem in ſtatutis Geneuenſ. p. 29. an. 1562. or in caſe a man marry a whore, inſteed of a virgin;Ibid. pag. 32. or in caſe any partie get any contagious diſeaſe; 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 commen
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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 viril
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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. 27Againe in the ſame age, as Adelbertu
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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 doCaluin 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 conciliū valent. c. 3. Concil Roman ſub Gregor. 7. an. 1079. Concil. 11. generale. an. 1170. Concil. Conſtantienſe. an. 1415. Concil Florentinum. an. 1431. Conciliū 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.
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. 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, 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: Euident
lie 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 expreſſeOne Lord, one Faith, one Baptiſme, one God and Father of al, &c. Epheſ. 4. ver. 4.5. Scripture, and the NICENEThe 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
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
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and
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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.
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6. & in cap. 16. Marci 2. 19. & in 1. Cor 15. & contra Gentilē. 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, maintaineThe 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 cōmended diuine) affirme that there be three diuinities, as there be three perſons. Luther apud Zwingliū. 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 cōmunicate his Eſſence to his Sonne, that either he hath no Eſſence him ſelfe, or but halfe an Eſſence, & condemneth it as an abſurd opiniō 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 eſſētial differences, three diſtinct
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or eſſences; which is all one (as they themſelues
George Paule, Caſſenouius, and other bewitched of Valentine Gentile, doe write that the three perſons or
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haue three
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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 CREEDThe 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 ProteſtantIn 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; Pſal. 5 v. 5. that God willeth no wickedneſſe; Eccleſ. 15. v. 21. that God commaundeth no man to doe wickedly;Iames 1 v. 13. that God tempteth no man;Pſal. 24. v. 10. & pſal. 83. v. 11 that all the wayes of God are mercie and truth;Oſee 1. v. 9. that our deſtruction commeth from our ſelues; 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; Caluin. lib. 1. Inſtit. c. 18. n. 4. that God forceth men to doe what is not lawful for them;Ibid. n. 1. that God cauſed ABSOLON to pollute by inceſt his fathers bed;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,Ibid. but ſeduceth, hardeneth, deliuereth into a reprobate ſence, and ſendeth a powerful errour to make men do ſuch a thing;
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;
Piſcator de Predeſt. c. 1. p. 105. 166. 167. that ſinnes through Gods decree, are vnauoydable;Zanchie lib. de natura Dei p. 688 & Renneceherus in catena aure
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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;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;Ibid. c. 2. p. 261.
that God in promiſe offereth his grace to many, which yet he neuer meaneth to performe;
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 NICENETherefore 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;
Anima mea odit
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, &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
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; 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
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, 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 ſaidThe 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,
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,
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;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
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. 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;
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 adoredSee 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 Vir
gin 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 euerie where, whence it muſt needes follow (ſaith Iurgiewicius) that it could not be conceiued and borne of the Virgin Marie alone; for if preſently after the Incarnation, it was euery where, ſurely it was in the wombes of al both men and women; neither could Chriſt in that ſence be euer ſaid to be borne of the Virgin MARIE. For to be borne of a woman, is no other then to goe out of her wombe, but he that is euery where, cannot be ſaid to goe from place to place, or euer ſo to go out of the wombe as that at the ſame inſtant he remaine not there.
Secondly the CaluinoReiecting the Popiſh fictiō, that Chriſt miraculouſly paſſed through the Virgins wombe, wee ſay and beleeue, that he went out and was borne naturally, the obſtacles being broken, and the places opened, and that the Virgin being ſupernaturally gottē with childe, was deliuered naturally. So Molinaeus in vniou
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4. Euang. part. 3. And the like is affirmed by Martin Bucer in dialogo de corpore Chriſti. fol. 94. Caluin alſo enquiring what time paſſed betweene Chriſts natiuitie and flight into Egypt, anſwereth that it ſeemed to him verie probable, that it was not preſently, but long after, and that God ſpared Marie, till ſhe had well recouered her weakneſſe in child-bearing, that ſo ſhe might the better take her iournie. Caluin. Harmon. in cap. 2. Mat. v. 13. Proteſtants generally teach, that the B. Virgin MARIE was not onely ſubiect to the infirmities
of other women great with childe, but alſo that she was not a Virgin at that inſtant when our Sauiour was borne, which is contrarie to the doctrine of the CatholikeIf by Chriſts natiuitie, the integritie or ſoundnes of Marie his Mother, ſhould haue bin corrupted, hee could not now be ſaid to haue bin borne of a Virgin. and ſo the whole Church ſhould make a falſe confeſſion. Auguſtine in Euchirid cap. 34. Church, and the plaine deniall of this third Article.
They alſoThe Monkes & Maſſing Prieſts, and Popiſh Doctors, doe erre in vrging the merit of Chriſts incarnation, natiuitie, temptations, and afflictions; for theſe had profited nothing, but only the death of Chriſt, that only was acceptable for the expiation of ſinnes. So Molinaeus in har. Euang.
teach that Chriſts natiuitie and incarnation were not meritorious; yea ſome Caluiniſts (as
Sarcerius in concione de feſto natiuitatis.
Sarcerius writeth) do vtterly deny that Chriſt tooke flesh of the Virgin MARY, but that he made him ſelfe a certaine body of the foure elements, & paſſed through her wombe, as water through a channel,
Andreas Fricius lib. de mediatore in initio. And Andreas Frizius a famous Proteſtant, doubteth not to profeſſe, that for his owne part he cannot ſee (if the eſſence of the three perſons be all one) how the Father should not be incarnate as well as the Sonne.
ARTICLE IIII. He ſuffered vnder Pontius Pilate, was crucified dead & buried.
COncerning Chriſts death and Paſſion,Luther in Confeſſ. Maiori de coena domini, & de concil parte. 2. fol. 276. & fo. 554 tom. 3. Ger Ien. apud Zwingl. tom. 2. in reſp. ad Luther. fol. 458. which is taught in the fourth Article, the Apoſtle of Proteſtancie ſaith as followeth; if in Chriſt the humaine nature had only ſuffered for me, that Chriſt had bene a baſe and low-prized Sauiour, yea he had needed an other Sauiour to ſaue him ſelfe. So Luther;
Lutherani in lib. concordiae. art. de Chriſti perſona. an 1580. Caluin lib. 2. Inſt c. 16 n. 10 & 11. the Lutheriās alſo in their booke of Concord, teach the ſame doctrine, ſaying; Chriſts whole perſon ſuffered for vs, was crucified, died, and deſcended into hell, is our Mediator, Redeemer, King, &c. not according to one nature, either humaine or diuine, but according to both natures; Caluin in like maner plainly affirmeth, that it had bene to no purpoſe, if Chriſt had only dyed a corporall death; that he indured in ſoule the torments of a damned and deſperate man;Idem harmon in Mat. c. 27. v. 49. & 46. & cap. 26. v. 39. & Harmon. in Marke c. 14. v. 36. that he was ſo vexed on all ſides, and ſo ouer-whelmed with deſperation, that he ceaſed to call vpon God; that in his Paſsion, he ſpake inconſideratly and without Meditation; that he refuſed as much as in him laye, the office of a Redeemer;Lib. 2. Inſt. ca. 17. num. 1. and that if Chriſt had bene ſimplie and by himſelfe oppoſed to Gods iuſtice, there had bene no place of meriting, becauſe there
could not be found in the man (Chriſt) any ſuch dignitie as might merit Gods fauour. So Caluin.
Gerlachius cō
tra Buaeum. p. 24. 126. Simidelius theſi. 136. Seluecerus in cō
futatione accuſationum. fol. 192.
Gerlachius auoucheth, that theſe are true propoſitions, The diuinitie is borne, crucified and dead.
Smidelinus alſo affirmeth, that both to ſuffer and to die, doe appertaine to diuinitie.
Albeit (ſaith Selueccerus) that neuer to be indured phraſe (That Chriſt as he was God was not ſubiect to paſsion or ſuffering) doe often occurre in Theodoret, yet none of vs (Proteſtants) either may or ought to ſay that God did not ſuffer or die. So he. AndTeſte Czecanio lib. de corruptis moribus pontificiorum & euangelicorū art. 3.
Muſculus an other great Proteſtant publikely maintained againſt Stankarus at Frankford, that Chriſts diuine nature or Godhead, both ſuffered and dyed together, with his body on the Croſſe, and cauſed Stankarus by a publike decree to be banished for holding the contrarie.
Now to ſay that Chriſts diuine nature ſuffered and died together with his humaine,Zwinglius tom 2. in reſp. ad Lutheri cō
feſſ. fol. 498. or which is all one, to hold that God can ſuffer or die, what is it but to denie God? what more blaſphemous thing can be ſpoken (ſaith Zwinglius) then to ſay that God can ſuffer; why the verie Philoſophers themſelues held, that God was
〈 in non-Latin alphabet 〉
immortal, how then can
Chriſts diuine nature is paſsible (much more that it can die) is Arrianiſme,Stankarus l. de Trinitate &c. quart d. 5. & B. 1. blaſphemie, atheiſme, & the direct way to throw downe Chriſt, and the Holie Trinitie, from the throne of Maieſtie.
Againe to maintaine with Caluin that Chriſt died more then a corporal death and the like before mentioned, what See Caluino-Turciſ. l. 3. c. 13. p. 580. 581. is it but to place him among accurſed ſinners, and deſperate wretches?
Laſtly, it is a receaued doctrine among all the Caluine-proteſtants, That Chriſt died not for all men, and that by his death and Paſsion, he ſatisfied not for the ſinnes of the whole world, which theSchluſſelberg. in Theolog, Caluiniſt. l. 1. art. 6. Lutheran Proteſtants truly auow to be a moſt blaſphemous doctrine, and farther adde, that the maintainers there of, are worthy to be adiudged to eternall flames.
Whence it abundantly followeth, that the Proteſtant Doctors, euen by their owne confeſsions teach moſt wickedly concerning Chriſts death and Paſsion, and therefore are very far from beleeuing a right, the fourth Article of the Apoſtles Creed.
ARTICLE V. He deſcended into hell, the third day he roſe againe fro
̄ the dead.
COncerning the fift Article, which treateth of Chriſts deſcent into hell, and riſing againe from the dead whereas it is expreſly ſaid in the Article, that he deſcended into hell after he was dea
•
and buried: the Caluino-proteſtants generallyZwinglius l. epiſt. 3. Oecolā
padius lib. 1. Epiſt. p 4. Bucerus in c. 27. Mat. Bullinger coment. ſuper Epiſt. Petri. Hidelbergenſ. Theologi in catechiſmo an. 36. 69 Caluin. l. 2. inſtit. c. 16. n. 8. 10. 11. teach, that by his deſcent into hell, is meant that he ſuffered extreame torments on the Croſſe, and ſo either vtterly denie this Article, or confound it with the former.
Againe, whereas the Scripture plainly ſaith, Thou shalt not leaue my ſoule in hell; and, Thou haſt brought my ſoule out of hell, &c. whence it may be euidently collected (asRogers in his Analacis of the English Articles agreed vpon an. 1562. and 1609. art. 3. Bezas teſtament printed an. 1556. 1558. & 1598. ſome chiefe Proteſtants acknowledge) that his ſoule went downe into Hell; Beza in the tranſlation of the text readeth, Thou shalt not leaue my carcaſſe in the graue; and afterSee t. 1. operum Bez. an. 1582. pag. 461. giueth the reaſon of this wicked tranſlation to haue bene, becauſe the Papiſts wreſt this place to eſtablish their Limbus.
Moreouer whereas all the
Irenaeus l. 4. c. 39. & Euſaebius in demonſtrat. euang. l. 10. c 8. & Gregor, Nazianzene in oratione 2 in paſcha. & Epiphanius haer. 46. & Ambroſe de Myſter. Paſchae c. 4. Chryſoſtome hom. 5. in demonſtrat. quod ſit Deus. Hierom in 9. Zachariae & epiſt. 3. epitap. Nep & Auguſt. l. 20. de Ciuitate Dei c. 15. & epiſt. 99. Cyrill in Iohn l. 12. c. 36. Gregorie the great l. 6. epiſt. 179. & Paulinus in Panegerico Colſi. &c. Fathers
with one conſent out of the Scriptures, and this Article (asCal. l. 2. Inſt. c. 16. n. 9.
Caluin him ſelfe confeſſeth) taught that Chriſt deſcended into hel or Limbus, & freed thence the Patriarkes and Prophets, and other true beleeuers, and after in his aſcenſion, carried them with him triūphantly into heauen; the Proteſtants wil beleue no ſuch matter; yea they hold it aRogers vt ſupra. art. 3. pag. 17. Popish errour to affirme, that the Fathers which died vnder the Old Law, were shut vp in any ſuch place, as Limbo, and That there is a hell before the laſt day, I am not yet well aſſured, and that there is a particular place, where now the ſoules of the damned are, as Painters ſet out, and bellie-ſlaues teach, is nought in my opinion. Luther tom. 3. Ien. Ger. fol. 212. Chriſtophorus Ireneus alſo in his booke entituled Speculum inferni, cap. 9. affirmeth that the hell of the damned is not yet, but that God will make ſuch a place, at or after the day of iudgement; and the Catechiſme of the diuines of Hidelberg. an. 63. & 69. maketh a doubt whether there be any hell or not, or any place appointed for the wicked to be puniſhed in, after this life. See Schluſſelberg in theologia Caluin. art. 27. many of them, and thoſe alſo of the chiefeſt note, make queſtion whether there be any ſuch locall place, as hell is affirmed to be by the Catholike Doctors, or whether there shall be any hell at all, till after doomes-day at the ſooneſt.
Againe, whereas this article expreſly ſaith, that Chriſt roſe from death, and theI haue power to yeeld my life, and I haue power to take it againe. Ioh 10.18. The Sonne quickeneth whom he will. Iohn. 5.21. diſſolue this temple, and in three dayes I will raiſe it. Iohn. 2.19. Caluin in cap. 2. Iohn. & in 8. ad Rom. Scriptures adde, that he roſe by
his owne power, as it muſt needes be, he being himſelfe God and equal to his Father, according to his diuine nature; Caluin ſaith, that it is abſurd to hold, that Chriſt did challenge to him ſelfe the glorie of his owne reſurrection, ſince the ſcripture ſaith, that it was the worke of God the Father; andIn concione habita Daeipa in portis neuſtriae. an. 1564. teſte Feuardentio in theomachia Caluin. l. 3. haer. 17.
Franciſcus à Sancto Paulo, a Miniſter at Deip, expounding that place of S. Paule (the God of peace which rayſed from death our great Paſtor. Heb. 13.20.) affirmed that Chriſt could not raiſe him ſelfe; and therefore it was neceſſarie that his Father should extend the arme of his vertue to that worke.
Further, the right beleefe of this Article, according to expreſſeMat. 28. v. 2. Scripture, and the ioyntHier. in 28. Mat. & Hilar. l. 6.3. de Trinitate Cyrillus l. 12. in Ioan. ca. 59. & 53. Chryſoſt. hom. 85. in Iohan. & hom. 16. de reſurrectione. & Auguſtine ſermon. 160. de clauſis Ianuis. & alibi paſſim. conſent of all auncient Catholike Doctors, is, that Chriſt in his reſurrection penetrated the ſtone, and arroſe, the ſepulcher, being shutte cloſe, as after he entred into the chamber the doores being shut: but the Caluino-Proteſtāts, leaſt hence they might be forced to confeſſe, that Chriſts bodie may as well be in many places at once, as that two bodies may be in one place, vtterly denySee Schluſſelberg, artic. 31. p. 163. in Theolog, Caluin. l. 1. this veritie, and ſay that
either he tumbled away the ſtone whē he roſe, or that ſome other rolled it away: yea Zwinglius (the Proteſtants ſainted confeſſor and Martir) dareth to ſay thatZwinglius apud Guliel. Rainold. in Caluino-Turciſ. l. 3. c. 15. pag. 614. Beza Apolog. 2. ad Claud. de Xantes. p. 385 Confeſſ. Gallica. an. 1560. & Conf. Belgica cōtinent 37. artic. quibus ſynodus Dordraci an. 1578 praecipit omnes Hollandiae Miniſtros ſubcribere. See Feuard. in Theolog. Cal. l. 6. cap. 1. Carleil againſt D. Smith. fol. 28. 77. & 140. the groſſeſt Sargeant with his redde breeches, might haue gone out of the Monument in that maner as Chriſt did.
Laſtly, Beza is of opinion, that this Article (he deſcended into hell, and roſe againe the third day) crept by negligence into the Creed; yea the French & Holland Miniſters, in the yeares 1569. and 1578. in the Confeſsion of their faith omitted this article, and Carliel in a booke printed at London an. 1582. calleth this Article, a a Tale, an Errour, and a pernicious hereſie.
From all which premiſes, it will abundantly follow, that the Proteſtants, eſpecially thoſe of the Caluinian ſect, cannot in any point be ſaid to beleeue a right this fift Article of the Apoſtles Creed.
ARTICLE VI. He aſcended into Heauen, and ſitteth at the right hand of God the Father Almightie.
THe ſixt Article is, that Chriſt aſcended vp into heauen, and there ſitteth at the right hand of God; the true meaning of which Article, according to the expreſſe word of God in HolieSee Hebrews 11. v. 13. 39. &c. 9. v. 15. Epheſ. 4.8. & Pſal. 67. & Zacharie 9.11. & pſal 107. v. 16. See S. Thomas Aquinas 3. parte, q. 49. art. 5. & q. 52 art. 5. Scripture, & the vniforme conſent of all the auncientThe blood of Chriſt is the Keye of Paradiſe, &c. this is the land of the liuing which before the cōming of our Sauiour in fleſh, neither Abraham, nor Iſaac, nor Iacob, nor the Prophets, could obtaine, [according to that of S. Paule Heb. 9.15.] therefore he is the Mediator of the New Teſtament, &c. So S. Hierome Epiſt. ad Dardanum. See alſo in Epiſt. ad Heliodorum, where he ſaith that before Chriſt Abraham was in hell, &c. Reading the Prophets, reading the Law, reading the Pſalmes, I neuer found the kingdome of heauen, but in the New Teſtament, becauſe, before Chriſt opened the gate of that kingdome, all the iuſt were detained in hell. So S. Chryſoſtome hom. 4. in Marcum. And the like is affirmed by the reſt of the Fathers. See Ambroſe in c. 9. ad Hebr. & Auguſtine ſer. 137. de Tempore. See in the former Article in d. doctors, is, that Chriſt aſcending like a Conquerour, ledde with him the Sainctes of the Old Teſtament, who till then were detayned in priſon, and firſt opened the kingdome of heauen to all beleeuers, and now ſitteth at the right hand of God the Father, that is to ſay, hathSo S. Athanaſius de confeſſ. eſſent. & orat. 2. contra Arian. & Damaſcene l. 4. de Orthodox fide c. 2. & Cyrillus Hiaroſ. catech. 14. equall power and authoritie with the Father, and that his humanitie in reſpect of his hypoſtaticalSee Schluſſel. in theolog. Cal. art. 29. fol. 150. l. 4. cōiunctiō with the Godhead,
is to be adored; and that though he be ſtill locally in heauen, yet by his Omnipotencie, is alſo at the ſame inſtant locally onSee Feuardē
tius l. 6. Theomach. Cal. c. 10. earth, where the Sacrament of his laſt Supper is celebrated, though it be in 10000. places at once: but the Proteſtants beſides that they generally deny, that he freed in his deſcent the Fathers ſoules out of LIMBO, as was before noted, doe alſo conſtantly teach, that the Fathers were in heauen long before Chriſts Aſcention; and doe ſo incarcerateSee the ſame Feuard. l. 6 c. 6. & Schluſſelberg vt ſupra art. 2. Chriſts glorified body (now triumphantly raigning in heauen) in a certaine place, as that by any meanes, he cannot be elſe where preſent, neither in heauen nor earth, contrarie to which the Lutherans as erroniouſly maintaine his Vbiquitarie preſence.
Againe the Caluino-proteſtants (for the better maintenance of their figuratiue preſence in the Euchariſt) teach that in Chriſts Aſcention vp into heauen, he did not penetrate butSee Feuardſt. as before cap 7. breake the heauens, or elſe entred in by ſome great chinke or crennie; which is contrarie toSee Feuard. as before Scripture, and doth infinitly derogate from the power and vertue of Chriſt God and Man; and moſt blaſphemouſly take from his glorified bodie, all priuiledges, gifts, and perfections,
and make it in all thinges, like one of ours.
Caluin haer in Mat. cap. 22. v. 44. & in cap. 26. v. 64. & in cap. 16. v. 19.
Laſtly they vtterly denie, as was before shewed, that any adoration is to be giuen to Chriſts humanitie; and by the right hand of God, they commonly vnderſtand, that Chriſt hath a place in heauen in dignitie, next his father. Seſsio ad dextram, &c. the ſitting at the right hand (ſaith Caluin) is taken for the ſecond or next degre,That all the Proteſtants make Chriſt inferiour to his Father as touching his Godhead was formerly prooued in the ſecond Article. which the VICAIR of God doth occupie.
Chriſt is ſaid to ſit at the right hand of the Father, becauſe being made the Heigheſt King, he doth obtaine as it were the ſecond ſeate of honour and rule next vnto him, becauſe he is his VICAIR; again to ſitt at the right hand, is all one as to ſay the VICAIR of God. So Caluin Arianizing. And thus you ſee how farre the Proteſtants are from beleeuing a right the ſixt Article of the Apoſtles Creed.
ARTICLE VII. From thence he shall come to Iudge both the quicke and the dead.
THe ſeuenth Article is, touching Chriſts comming to Iudgement,
which the doctors of proteſtancie many wayes depraue. For were as the ſacred Scriptures euery where affirme that all men shall be iudged according to their workes, and in particular treating of Chriſts cōming to iudgment, expreſſely ſayMat. 25 v. 34. 35. 36. 37. 38. &c. that Chriſt shall pronounce ſentence of condemnation againſt the wicked, becauſe they neglected to do the workes of charitie, ſuch as be to feede the hungrie, cloath the naked, harbour the harbourles and ſtranger, viſit the ſicke, to goe to men in priſon and the like; & contrariwiſe, shal all the good to euerlaſting ioyes, for performing the ſaid mercifull workes; the Proteſtants generally teach;Caluin in c. 27. Mat. v. 26. & Beza in confeſſ. puncto 4. art. 12. that it is vnpoſsible, at leaſt Chriſtian men neede not feare, that their works shal come into Iudgement;Luther l. de captiuit. Babilon. tom. 2. Witt. lat. fol. 78. & Tindal in reuelat. antichriſt apud Fox in Acts p. 1337. and Whitak. de eccleſia contra Bellarm. controu. 2. 9. 4. and Smoutius in explicat. ſup. dominican orationē. p. 53. 54. that no ſinne can condemne a Chriſtian or baptized man, but only infidelitie;Luther in cap. 3. ad Galath. tom. 1. Lat. Witt. fol. 348. that all the ſinnes we commit are as properlie Chriſts, as if hee himſelfe had committed them;Caluin. lib. 4. inſt. cap. 17. n. 2. that beleeuing mens ſinnes can no more hurt them then Chriſt himſelfe;Luther tom 1. in diſ p. f. 400. & tom. 2. de abhominatione miſſae fol. 390. & tom. 1. in fine 50. concluſ. fol. 54. that
Faith only doth ſaue vs,Luther tom. 1. Lat. Ien fol. 484. & tom. 1. Ger. Wit in 2. Gal fol 47. & 92. See before Chap. 2. pag. & that this Faith muſt be without the leaſt workes.
Againe wee finde inLuke 24.39.40 & Iohn. 20.27.28 Scripture, that Chriſt roſe from death with the fiue woundes, which he receiued on the Croſſe; and the ſameActs 1.11. Scripture elſe where affirmeth, that he shall ſo come to iudgement, as he aſcended vp into heauen. The CatholikeSo S. Chryſoſtome Theoptilact. Cyrill. of Alex. comment. in Acts. 1. v. 11. So S. Athanaſius in Epiſt. ad Epitetetum, Ignatius in epiſt. ad Smitnenſes; Auguſtine 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 theSee 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, ſaithIſay. 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 theSee 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 theConcilium Tol. 8. cap. 9. & Concil Gangrē
ſe 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 Lucā 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 Reſu
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on, reſumed not that blood, whic
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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 mirū quod autē hac ratione permotus, ſufficere flatuis, ſi credas nouis corporibus aliquando nos induendos, hoc à ſcriptura doctrina alienū 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 a
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bled, the doores being shut, either
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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. & Ma
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. 7. v. 21.
For firſt, whereas the Scripture ſaith, if you will enter into life euerlaſting,
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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 ſacredIohn. 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 DoctorsAuguſtine 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 ProteſtantsCalmin. l. 4. inſt. c. 16. n. 24. &c. 15. n. 10. & 20. & cap. 16. n. 17. & 26. & in antidot. Concil. Trident. ſeſſ. 5. See the former. place thoſe children there who die with
out it; and further adde, that Baptiſme neither hindereth nor furthereth in the way of ſaluation.
Thirdly whereas all CatholikeAuguſtine l. 4. contra Donatiſt c. 8. & de fide & ſymbolo. & lib. de patientia cap. 26. & lib. de fide ad Petrum. c. 38. doctors, according to the expreſſe word of God, euer taught and beleued, that neither Pagan, Heretike, nor Schiſmatike, could enter into life euerlaſting; the Proteſtants affirme, that not only Heretikes and Schiſmatikes, but Heathen alſo and Infidels (ſuch is their wicked) as they tearme it) Charitie) may be ſaued; In vita aeterna, &c. In the kingdome of heauen (ſaith Zwinglius)Vide praefationem operū Zwinglij tom. 1. lib de prouidē
tia cap. 6. & Luther in Geneſ. cap. 47 & Schluſſelberg. lib. 3. Theolog. Cal. ant. 7. See Caluino Turciſ. lib. 4. cap. 9. We shall ſee Hercules, Theſeus, Socrates, Ariſtides, Antigonus, &c. yea (ſaith he) if I might haue my choiſe, I would rather chooſe the lotte of Socrates or Seneca, then of any Roman Emperour, King, or Prince addicted to Poperie. So Zwinglius, and the like is affirmed by Lautherus, Hardenbergius, Toſſanus, Rhodolphus, and Bullinger.
Fourthly, whereas theApocal 21. v. 27. Scripture plainly ſaith, that no ſpotted or defiled thing shall enter into the Holy Citie; the Proteſtants make no queſtion, but that all of their fraternitie, shall goe thither, who yet (as they themſelues
confeſſe) haue alway their ſoules ſpotted from toppe to toe, and that alſo with mortal ſin; ſinCaluin in antid. concil. Trid. ſeſſ. 5. & lib. 4 inſt. c. 15. n. 10. 11. & lib 2. c. 1. n. 8. remaineth in vs; neither is taken away by baptiſme. So Caluin; and againe,Ibid. n. 9. all the parts of our ſoules are poſſeſſed with ſinne;Lib. 3. Inſt. c. 12. n. 4. neither is there any thing in vs free from a deadly contagion.
To all which, if you adde that prophaine Doctrine of the Apoſtle of ProteſtancieLuther in collog menſa
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. c. 49. tit. de vita aeterna. affirming that in the kingdome of heauen shall be dogges, sheepe, oxen, and other like Creatures, for the inhabitants to ſport with all, it will abundantly appeare, that the Doctors of Proteſtancie, are verie farre from beleeuing a right this twelft and laſt Article of the Apoſtles.
CHAPTER IV. That the god of the Proteſtants, eſpecially thoſe of the Caluino-Puritan ſect, ac
cording to their chiefe doctrines, and the famous confeſsions of ſome of the ſame fraternitie, is no other but a diuell of Hell.
THat the Author of euill, is no other then a diuell, no good Chriſtian euer queſtioned, neither doth Caluin deny, but that if God may be ſaid to be the
Caluin contra Libertinos c. 14. Si qui dij turpia faciunt non ſunt dij Euripides. impia & ſcelerata opera dij beati non faciunt. Homer. Odyſſ. Pugnandū eſt omnibus modis ne quis in ciuitate quam volumus recte gubernari Deum authorem ſed cauſam eſſe malorum dicere vel audire, quia nec pium eſt ita dicere, nec ipſum dictum ſecum conſiſtit Plato lib. 2. de Repub. author of euill, it may iuſtly be inferred that God is a diuell: now that the Proteſtants in generall, eſpeciall thoſe of the Caluinian ſeperation, make God the Author of all ſinnes and offences whatſoeuer, their owne writings will giue ſufficient teſtimonie.
Mala opera in impijs operatur, quit audet negare, ſe etiam in malis operibus ſaepe coactum aliud facere quam cogitauit. God doth worke euill workes in euill men, who dareth deny, but that he hath often ben compelled in euill workes to do otherwiſe
then he thought. So Luther theLuther in affert. art. impreſſe. Witt. an. 1520. art. 36. See the Proteſtants apologie tract 2. c. 2. ſect. 10 ſub 14. Fox in his acts and monumen
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s Willet in his Synopſi paſſim Zwinglius ſerm. de prouidentia. c. 6. tom. 1. & cap. 5. an 1530. See Schl
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ſſelberg in theologia Caluin. art. 8. p. 77. Melanct. coment. in Rom 8 edit.
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. Caluini l
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3.
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nn. 23 n. 7. Protetants Prophet and euangeliſt. When we committ murther or adultrie, it is the worke of God, who is the moouer, author, and inforcer of it. ſo Zwinglius, Fox and Willets true Proteſtant confeſſor and martir: againe; although a bull do bull a whole heard of kine, yet it is no ſinne in him but a greater commendation, becauſe no Law forbiddeth him; yet if the maſter of the bull should lie with more wiues then his owne, he should offend, ſince the Law commaundeth ſaying, Thou shalt not committ adultry, euen ſo God hauing no Law prohibiting him he doth not ſinne, though he worke thoſe things which is ſinne in men. &c. We ſay that God doth not only permit or ſuffer his creatures to worke or do any thing, but doth properly do all things him ſelfe, whether thoſe workes be indifferent, as to eat and drinke &c. or whether they be euill, as the adultrie of Dauid. There is no reaſon why we should allow of this cold gloſſe, That God doth only permitt, and not alſo cauſe euills, ſo in effect Melancton: Againe; the abulterie of Dauid, and the treaſon of Iudas, are as properly the workes of God, as the vocation and the conuerſion of Paule.
It is a horrible decree I confeſſe (ſaith Caluin) and yet no man can deny but
that God forſaw, what end man should haue, and he therefore knew it, becauſe by his decree he had ſo ordained it, &c. Idem. lib. 3. jnſt cap. 21. n. 5. we call Predeſtination, the eternall decree of God, by which he hath ordained with him ſelfe, what he wil haue done with euery man, for all are not created with like cōdition, but to ſome eternall life, to others eternal death is preordained, &c.Ibid. n. 7. whereſoeuer this pleaſure of God raigneth, no workes come into conſideration;Lib. 2. Inſt. cap. 23. n. 2. See alſo lib. 3. inſt cap. 24 n. 14. & 14. men by the naked decree of God, without any deſert of their owne, are Predeſtinated to eternall death;Lib. 1. inſt. cap. 18. n. 1. therefore whatſoeuer men doe, or the diuel himſelfe, God holdeth the ſterne, and conuerteth their indemeanours, to the execution of his iudgements; God would haue the perfidious king Achab to be deceiued; the diuell doth offer his helpe, to effect that buſines; he is ſent with a certaine commandement, to be a lying Spirit in the mouthes of all the Prophets;Ibid. the diuel is ſaid to blind the hearts of the incredilous, but the efficacie of this error, commeth from God himſelfe;Ibid. man being iuſtly forced by God, doth doe what is not lawfull for him;Lib. 1 Inſt. cap. 17. n. 5. I farther graunt, that thieues and murtherers, and other malefactors, are the inſtruments of Gods diuine iuſtice;Ibid. c. 18. n. 1
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Abſolon polluting
his fathers bed, by inceſtuous adultrie, doth commit a deteſtable wickedneſſe, yet God pronounceth this worke to be his owne;
Ibid. cap. 14. n. 2. ſee alſo lib. 2. inſt cap. 4. n. 5 l. lib. 3. inſt. cap. 24. n. 13. Non ita intelligen dum eſt
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quod dictur quem vult indurat, quaſi Deus in homine ipſā, quae non eſſet, du
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itiem cordis operetur indurare enim dicitur quem mol liri noliri noluerit. Sic etiam execare quem i luminare noluerit. Auguſt. li. de praed & gratia cap. 4. Caluin. l. 1 inſtit. c 18. n. 1. & 2.
there can be nothing more plaine, then where he ſo often pronounceth, that he blindeth the mindes of men, and ſtriketh them with giddines; that he inebriateth them with the ſpirit of drowſines, that he hardneth their hearts, &c. (l) behold he directeth his voice vnto them, but to make them the more deafe, he ſendeth them light, but to make them the more blinde, he giueth them a remedie, but meaneth not to cure them, &c. the impure ſpirit is therefore called Gods ſpirit, becauſe he doth anſwere to his becke and power, and is rather an inſtrument in doing, then an author of him ſelfe. Thus and much more Caluin, in which as you ſee like a true childe of darkeneſſe, he pleadeth fairely for his Lord and maiſter the diuell, clearing him as much as in him lyeth, from being any principall author of euill (as all good Chriſtians hold him to be) and layeth it wholly on Gods shoulders, he maketh God (I ſay) the only, abſolute, and principal author of all wickedneſſe, neither will he indure the word (Permiſsion) ridiculum eſſet, &c. It were ridiculous (ſaith he) that a Iudge should only permit, and not alſo
decree what hee would haue done;Ibid. c. 14 n. 2. where it is ſaid, that God doth blinde men, and harden their hartes, may put it off, by flying vnto Gods Permiſsion, as if God by leauing the Reprobate, did ſuffer him to be blinded by the diuel; but ſince the ſpirit pronounceth, that mans blindnes and madneſſe,Caluin. lib. 1 inſt cap 18 n. 3. See alſo lib. 3. inſt c. 23. n 6. is inflicted by Gods iuſt iudgement, that ſolution is ouer-friuolous; againe, now I haue plainely shewed that God is the author of all thoſe things which thoſe Cenſurers (meaning Catholikes) would haue to happen by his idle permiſsion only.Bucer in enarrat in epiſt. ad Rom. p. 394. & 239 an. 1536. So Caluin
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Pharao (ſaith Bucer) did what God would haue him, neither could he doe otherwiſe; when God put into the hart of Dauid to number the people, doubtleſſe God was willing to haue him to doe it, and wrought it in him;Idem in cap. 1. ad Rom p. 7 2. & in cap 9. pag. 459. Beza in appotiſ. 8 ſince God ſeduceth, hardeneth, deliuereth into a reprobate ſence, ſendeth a powerful errour to make men doe ſuch a thing, it approoueth that he doth not onely permit them to fall into errour by forſaking them, but alſo by inclining their hearts.
God (ſaith Beza) doth worke al things without exception, whether they be good or badde, vertuous or vicious, otherwiſe he should liue in idleneſſe;Idem contra Caſtalion apud Feuardentium in theomac. Cal. if God did only permit ſinnes to be done, he were not Omnipotent, but an Epicurean
God, idle, ſlouthful, and improuident;Idem contra Sycoph. apud Duraeum lib. contra Whitaker. rat. 8. p. 218. humaine reaſon telleth vs, that he is no leſſe in fault, who is able to ſaue one from deſtruction, & yet ſaueth him not, then if he himſelfe had deſtroyed him;Idem in volum theol. 1. pag. 417 we acknowledge that God hath not only Predeſtinated men to damnation, but alſo to the cauſes of dānation. Now the cauſes of damnation being ſinnes, it muſt needs follow, that God Predeſtinateth men vnto ſinne, & conſequently is the Author of ſinne.
God doth not onely permit men to fall into ſinne (ſaith Marlorat) but he will haue it ſo, and doth ſo ordaine,Marlorat in cap. 1. ad Rom. v. 24. & cap. 9 v. 18. and by his commandement, Sathan the hangman of hell, doth riſe vp againſt vs, powerfully working what him liſteth, in the hearts of the wicked.
Many men hold a ſtale opinion (ſaith Whitaker) that what ſinnes ſoeuer are committed by any one,Whitaker apud Duraeum rat. 8. p. 217. See alſo pag. 214. Se in Caluin. aut Marlorat, &c. are done onely by Gods permiſsion, and not his will, & this permiſsion, they wholly ſeuer from Gods will, whereas God doth not only permit, but by his powerful will, would haue all things done which the wicked doe.
God (ſaith Willet) an other English Doctor) hath deſtined ſome to be the veſſels of his wrath,Willet in ſynopſi. pag. 554. without any reſpect to their workes, whether good or bad.
Crowly in his Apollogie, for the Engleſh writers.I confeſſe (ſaith Crowly) theſe are my words, that Gods Predeſtinaitō was the only cauſe of Adams fall, but not conſequently of al ſinne; for ſuch as haue eyes to ſee doe ſee; that Adams fall was good &c. the only cauſe why Adam was aſſaulted and ouerthrowne by Sathan was the Predeſtination of God; I confeſſe I haue ſaid that Gods Predeſtination was the only cauſe of Adams fall, and of the murther of Cain againſt his brother Abell, yea that the moſt wiked perſons that euer were, of God appointed to be wicked euē as they were, ſo Crowly in a booke entituled, The apologie or defence of English writers and Preachers &c. ſubſcribed, ſcene and alowed, according to the order appointed.
The Caluiniſts make god the author, mouer, and for
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er of all ſinne;
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nd they ſay that though the elect runne into Adulterie, muttherer, luſt, and the like ſines, yet they are neuer the more the ſonnes of the diuel
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, no not for a moments ſpace. See Schluſſelberg in theolog. Caluin. art. 7. pag. 70.It being euident then that the Proteſtants in generall eſpecially the Caluinian, Zwinglian, & English faction, make God the principall cauſe of all ſins and wickedneſſes, and repute the diuill but as his Agent or inſtrument, and it being alſo confeſſed by Caluin, Whitaker, and others, that the author of ſinne, is no other but the Diuill. I will cloſe vp this
chapter with the words of Philippus Nicolaus a Lutheran Proteſtant, only applying that in generall to Proteſtants, which he affirmeth of the Caluiniſts in particular, ſaying.
Deum quem colunt, inuocant, adorant, &c. We ſay that the God whom the Caluiniſts (and all other Proteſtants) worship, inuocate, and adore, is a deſperate Arch-knaue, Arch-thiefe, Arch-traytour, Arch-lyer, Arch-hangman, &c. ſince there is no murther, no theift, no heinous offence, no deceipt, no treaſon, no wickedneſſe, no lewdneſſe, in in the whole world to be thought or deuiſed ſo great, ſo horred, ſo groſſe, ſo abominable, which the God of the Caluiniſts (and other Proteſtantt) by his eſſentiall malice, doth not a hundred millions of times exceed and ſurpaſſe; vnder-firmiter, irrefragablliter,
〈 in non-Latin alphabet 〉
ſequitur, &c. whence it followeth firmely, vnreſiſtably, & without contradiction, that the Caluiniſts (and other Proteſtants) in attributing ſuch properties and power to their God, are blinde, madde, and poſſeſſed by the diuel, worshipping and inuocating a moſt horrible diuell, inſteed of the All-potent, Eternall, and Euer-liuing God; Againe,
Deus Caluiniſtarum eſt leuis, &c.
The like affirme Heſſuſius & Schluſlelberg, two other Lutherean miniſters and alſo Caſtalio (Caluins good brother) in their notable Treatiſes, againſt this blaſphemous doctrine of abſolute Predeſtination, from which moſt of the chiefe doctrines of Proteſtant Religion, take their beginnings. The God o
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the Caluiniſts (and other Proteſtants) is light, laſciuious, impure, variable, craftie, deceiptfull, bloody, the Molo
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deſcribed in holy writte, the roaring Lyon, the olde enemie, the accurſed Leuiathan, &c. From which accurſed and euer execrable god, or rather diuell, the good God of heauen deliuer vs.
FINIS.