opposition which doth seeke to destroy Catholike faith Sorâ— no lesse then the Arrian heresie to destroy Christ and Christian faith â—or it is as manifest in Scripture that the Church â—annot erre against the ProtestaÌ„ts as it is true that Christ is God against the ArriaÌ„s For it s proued out Scripture that Christ vvas true God consubstantiall and coequal vvith his Father and no vvaye inferior as God but as man only so it is as manifest in scripture that Christ promised to be vvith his Church vnto the end of the vvorld and that hee vvould send the holy Ghost to his Apostles and consequently to their successors and that this Church should instruct and teach the people all truth both in doctrine maners and in good life And that S. Paule doth assure vs that the Church is columna firmamentum veritatis the Pillar and foundation of truth and from her vve haue receaued the scripture and the true meaning and sence thereof infalliblie vvithout errour Wherefore as the Arrian heresie sought to destroye Christ and Christian religion in denying the Godhead of Christ so Protestanisme in seeking to ouerthrovv the infaillabilitie of the Church indeauour to disable Catholike faith and religion And as the Arrians labored might and maine to infect the Roman Church and to make a Pope of their profession yet fayled in the purpose For Pope Foelix whom they promoted and preferred to the Papacie condemned them as heretikes defined against them and dyed a Martyr O prouidence of God yea they so afflicted the Church that the most part of the vvorld vvas ouer-clouded and darkned vvith this filthie cloud of ArriaÌ„ heresie yet praeualebit veritas truth preuaileth insomuch that novv in the hartes of Christian Catholike people nothing is more odious then this heresie of the ArriaÌ„s by Protestants condemned to the pit of hel So the Protestants haue labored omnibus vijs modis but not able to make a Protestant Pope yet to sovv this seede of Cockel and Darnel that the Church of Rome may erre that they haue infected and caused a great reuoult in these partes of Christendome that almost all Almanie and a great part of Germanie is ouercome vvith this seede of infection all England and Scotland gone A great reuoult in Christendome by Protestatisme Ireland strongly assalted all Holland reuolted from God Church and Prince Braband and the Lovv Countries made to stagger but God be thanked they haue ouercome A great part of France in tumultuous rebellion against their King although he vvould giue them libertie of their conscience yet they vvill not yeeld him devv Temporall gouernement and subiection The Swissards euen to the confines of Italie stand stubborne in their obedience to the church of Rome sed praeualebit veritas truth vvil preuaile and this heresie of ProtestaÌ„ts that the Church may erre vvill be as odious in future ages as Arianisme is novv If vve argue vvith the Protestants Protestant flye from antiquitie traditions and primatiue church to free the Church of Rome of imputation of error as manie great Schollers haue vvritten many learned Treatises concerning this poynt and doe prooue by antiquitie by practise of the Primatiue Church by Traditions from the Apostles concerning those differences in Religion controuerted betvvne the Protestants and the Catholikes they flye off and saye they are not demonstratiue arguments to conuince in matters of doctrine but only probable proofes If vve vrge them vvith the decrees of Popes From decrees of Popes they care not for them if vvith the doctrine of the Fathers and Saincts of the Primatiue Church as for example if vve alleadge S. Augustine that hee prayed for the soule of his Mother Monica departed that the Sacrifice of the Altar Prayers Almes From Doctors S. Ave. Oblations of the liuing may profite the dead that he vvrit a vvhole booke De cura pro mortuis augenda of the care to be had of the dead and that the vvhole Church did supplicat and pray for the soules departed they vvill ansvvere he vvas a particular man it vvas his errour and the errour of that time Aerius vvas condemned for an Heretike in apposing against the Church Epipha haer 65. Aug. hae 15. in the 4. age concerning Prayer and Sacrifice to be offered for the soules departed Caluins answere is Lib. 3. inst c. 5. § 10. that the auncient Fathers were destitute of warrant from God to authorize prayer for the dead Alleadge S. S. Hillar Hierome against Vigilantius a condemned Heretike for inuocation and veneration of Saints for reuerencing of holy Relickes for visiting and celebrating the memories of their sepulchers and burning of waxe tapers for obseruing the fasting dayes and vigils determined by the Church and Ecclesiasticall authoritie for profession of Virginitie and chastitie among Clergie men they answere â— Ambrose lib. 4. de sacr c. 4. it vvas his errour Bring Saint Ambrose for the Real presence of Christs bodie in the Sacrament saying that before Consecration it vvas bread but after Consecration his verie true bodie and blood it vvas his errour If vvee allow the example of S. S. Basil Basil and S. Benedictus for monasticall life they vvill vvith the SabelliaÌ„ heretikes coÌ„demne it for a crime and reprooue it for a meere impietie and say it vvas their errours and so of the rest of the ancient Fathers they were men and might erre Generall Councels Proceede vvith them to generall Counsels which doth represent the bodie of the Church and alleadge the foure first vvhich all the vvorld receaue and S. Gregorie highlie commended and the modeâ—â—e Protestants doe not dare to denie yet vvill the Puritans refuse them and the Protestants accept of them no farther then in their imagination they shall agree vvith them or serue their turnes And as for the foure last generall Counsels I vvill name the last first the venerable Councell of Trent the Councell of Florence of Constance and Lateran the Protestants absolutely auerce that they haue gone awrye and were deceaued in the principles of faith and Religion A newe â—urse and vvhy because they haue particularly censured and condemned them and defined their positions as hereticall So did the Arrians in like maner instance against the Counsell of Nyce for the same cause because it defined against them Wherefore in this Treatise vvee haue excogitated and thought vpon another course Only Scripture to Vncase the Protestants to laye open their contradictions to alleadge their ovvne authorities and writers to expresse the absurdities of their inferences and consequences to see vvhither they vvill runne then No doubt they vvill crye out The Scriptures the scriptures onely shall be our guyde our Iudge our gouernour our vvarrant in matters of controuersie Although vvee know that some contrauersies cannot be decided by expresse scripture according to the vvritten vvord but vvee must haue our varrant from Tradition and the Church which vve call the vnvvritten wordes
heresie Luther Caluin far exceede him for though they seeme to acknowledge that Christ was perfect God and that his diuinitie was ioyned to his humanitie personally by an hypostaticall vnion yet they fasten ignorance and desperation on him and make him a sinner yea the greatest of sinners You shall heare them speake Omnes Prophetae c. all the Prophets foresaw this in spirit that Christ should be the greatest thiefe Luther in cap. 3. ad Galat. tom 5. Lat. Wit fol. 348. 349. the greatest adulterer the greatest man slayer the most Sacrilegious most blasphemous c. because being a sacrifice for the sinnes of the world he is no innocent person and without sinne he is not the Sonne of God borne of the Virgin but a sinner c. We ought to acknowledge that as Christ was inwrapped in our flesh blood so likewise in our sinnes malediction death and euils but you will happily say that it is absurd to call God a sinner and accursed I answere c Idem hom baptis tom 5 lat W fol. 3 349. that if thou wilt denie that he was a sinner deny also that he suffered for thee c. a all the sinnes of the world were so laide vpon Christs shoulders that he became the most grieuous and greatest sinner vpon earth Caluin in cap. 3. ad Galath in 1. ad Cor. c. 5. c. Since then he was so great a sinner he needed baptisme and it was very requisite that he should be baptised for the remission of his sinnes So Luther Christ in assuming mans nature was truly a sinner and guiltie of the curse of God a Idem l. 2. Inst c. 16. n. 10. it had bene to no purpose if Christ had onely died a corporall death b Ibid. n. 12. har in Mat. 27. v. 46. he indured in soule the torments of a damned a desperat man c Ibid. he was so vexed on all sides that being ouer-whelmed with desperation he ceased to call vpon God which was to renounce his owne saluation So Caluin and further addeth d L. 2. Inst c. 16. n. 12. in har in Mar. 14. 36. Luke 2.4 in Mat. 26.39 ad Rom. c. 9. v. 3. See after in the next chapter that Christ was touched with a vicious affection that in his prayers he held not a well proportioned course that hee in a manner wauered in his vowes that he forgot that he was sent hether on that condition to be our Redeemer yea that he refused and detracted as much as in him lay the office of a Redeemer that he feared the saluation of his owne soule and the like Lastly in this age Zenaias stands * Nicephorus l. 16. c. 27. Baron an 485. n. 16. condemned of heresie for the denying the worship of Images and the foresaid e Socrates l. 7. c. 32. Sand. haer 100. Nestorius for proudly contemning the writings of the Fathers and preferring himselfe and other his adhaerents before all antiquitie The first of which heresies is a principle in Protestancie and as touching the second I am verily perswaded that Nestorius came short of the Protestant Doctors I am a Luther contra regem Angl. tō 2. Witt. fol. 339. tom 6. Ger. Witt f. 483. assured that I haue my doctrine from heauen and therefore I wil not consent that either Man or Angel be iudge of my doctrine but by it I meane to iudge both Men and Angels b tom 1. Ger. Ien. in praefat lib. ad Ducen Georgiū no doctor since the Apostles time hath so plainely prooued and confirmed the chiefe articles of faith out of the word of God as I haue done c L. de seruo arbitrio contra Eras edit◠1. vide etiam tom 2. Witt. fol. 486. apud Breiarlio in apol Protestant tract 2. c. 2. sect 10 sub 9. wee will admit of no other authoritie but the Scriptures and those after our owne interpretation what we interpret was the minde of the holy Ghost but what others interpret how many or learned soeuer proceed from the diuel d In cap. 1. ad Galath tom 5. Witt. fol. 290. tom 7. Witt. fol. 483. say that the Church Austine or the other Doctors nay say that Peter or Apollo or an Angel of heauen teach the contrarie yet my doctrine is of that nature which will illustrate Gods glorie (e) Tom 4. Ien. Lat. in 2. Galath PETER prime of the Apostles did liue teach beyond the warrant of Scripture and therefore he did erre (f) In colloq men fol. 588. I am Isayas and and Philip Melancton is Ieremias a Idem in colloq mens fol. 932. 17. 478 tom 2. latt Wit fol. 500. 505. apud Fenardentium in theomach Caluinistica Basil was wholly a Monke and not worth a rush Cyprian was a weake diuine Chrysostome doth nothing but prate his bookes are a troublesome and inordinate packet Athanasius had nothing singular in him Hierome ought not to be numbred among the Church doctors for he was an heretike a man of no iudgement nor diligence he wrote manie things wickedly he was a very block head in vnderstanding the Scriptures obtruding Iewish blindnesse for historicall sence and his owne follies for allegories I know not among the Fathers to whom I am such an enemie for he writeth nothing but of fasting difference of meats and virginitie but as for faith and true religion there is not a word to be found in his writings Gregories sermons are not worth a farthing in his dialogues the diuel deceiued him c. Hetherto Luther touching himselfe and the fathers Caluin in epist 145. ad Marbachium neither doe his followers differ from him in iudgement Luther was an excellent seruant of God and a faithfull minister of the Church b l. 1. cōtra Pighi a singular Apostle of Christ by whose mouth God thundered c Epist 109. ad fratres Monstelgar from whose Church our Gospel did flow a man most excellently qualified c. So Caluin to which other Protestants ādde a Beza in lib. de paena haeret p. 94. 95. 148. apud Kāsen in praefat Catechisminoris Lutheri that he was the renewer of Christian Religion Gods singular seruant in whom who so seeth not the spirit of God seeth nothing b Melancton apud Kanfen vt sup that no age would euer produce such a man c Kansen in praefata praefatione that he was a blessed man in whom the Holy Ghost shined the Prophet of Germanie the light bringer and light-lender to all diuines the wonder of the world d Amsdorsius in praefatione 1. Tom. Lutheri that there was neuer any since the Apostles time who for spirit wisdome and vnderstanding might be compared with him e Alberas contra Carolasted l. 7. that he exceeded all the auntient Fathers as much as the Sunne surpasseth the Moone and that
also commanded by Proclamation the Communion to be ministred vndeâ— 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 NorthuÌ„berland 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 Mâ—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 Oâ— 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 â—nto the Church and it is an Axiome and maximam â—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
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 Hospiniaâ—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. (b) 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 ceÌ„t 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 primatuÌ„super 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 OsiaÌ„der in epitome ceÌ„t 6. p. 242. That he challeÌ„ged 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 d Conci 6. general can 4. That what Cleargie person soeuer did lie with a Nunne whom they style Christs spouse should be deposed e can 44. That if any Monke married a wife he should be punished as a fornicator f 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 g can 73. That the Crosse ought to be worshipped h can 56. That in Lent no not on Sundaies men might not eate Egges Cheese Butter nor Flesh. i 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. coÌ„tra Catharos See S. Hierom coÌ„tra Vigilant c. 1. cap. 8. S. Augustine de aÌ„dulter coniug l. 2. c. 20. Euseb li. 1. EuaÌ„g 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 third * Concilium 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 the h Maist 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. they * White 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 b 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 c 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.
tract 121. in Iohn Ambrose l 10. in Lucam Hilarie l. 3. de Trinitate Leo Magnus ser 1. de ascens Augustine ser 6. 7. de ascensione ser 49. 146. de tempore li. 2. de symbolo c. 7. epist 146. See Feuardentius in theomach Cal. l. 6. c. 11. errore 17. Caluin in c. 24. Lucae Church also euer taught and beleeued that Christ shall haue the scarres of his woundes appearing in his body when he commeth to iudgement but Caluin saith that it is a foolish and old wiues dotage to beleeue that Christ shal haue the markes of his woundes when he commeth to iudgement Lastly for a Iudge to force a man to do euill after to punish him for it all men must needs acknowlegd to be horrible iniustice and tyrannie Now the * See the first Article Caluino-Protestants generally teaching as was before shewed in the first Article that God doth not only permitt See also in the last chapter but predestinate all our acts whatsoeuer that the most wickedst persons that euer were were of God appointed to be wicked and that the sinnes which men commit through the force of Gods decree are altogether vnauoidable it must needes follow according to their doctrine that Christ whom they should acknowledge to be God and consequently goodnes and Iustice it selfe either will not come to Iudge both the quicke and the dead or that in adiudging any to hell he is a most tyrannicall and vniust Iudge ARTICLE VIII I beleeue in the Holie Ghost TO beleeue a right in the holy ghost Iohn 15.26 1. Ioh 5. n. 7 according to expresse Scripture and the Nicene Creed is to maintaine and teach that he proceedeth from the Father and the Sonne and is of the same essence with the Father and the Sonne of equall Maiestie and coeternal but the chiefe Doctors of Protestancie as was formerly shewed in the second article teach that the essence of the Father is incommunicable and that both the Sonne and the Holy Ghost haue distinct essences frō the Father by which they make them distinct Gods as was there prooued Yea the Protestants are so farre from beleeuing aright this Article that Feuardentius a Catholike Author in his Treatise entituled THEOMACHIA CALVINISTICA conuinceth them as guiltie of heresie against the Holy Ghost in at least seuen and fiftie points as you may see in the seuenth chapter of the said THEOMACHIA in the first nine Chapters of which he sheweth Feuardentius theomachia Caluin l. 7. per totū how they deny the Holy Ghosts proceeding from the Father and the Sonne giue him a distinct essence from the Father make him vnequall to the Father and the Sonne deny that he is to be adored together with the Father and the Sonne c. and in the rest of the Chapters that follow they make him the Author of all sinnes and wickednesse and blasphemously detract from his goodnes sanctitie prescience and infinite power take al Godhead from him and transforme him into a meere diuell ARTICLE IX I beleeue the Catholike Church the Communion of Saints THe ninth Article is I beleeue the Holy Catholike Church the Communion of Saints Which Article all sortes of Protestants are farther from beleeuing a right then any of the former For first as touching the word Catholike Luther quite blotted it out of the Creed See Iurgeinicius in bello quinti euangelij quart C. 7. and placed insteed thereof the word Christian fearing least the word Catholike duly considered might discouer his Protestanticall Church whose foundation he had then newly laide to be but a new and Antichristian Synagogue Secondly concerning the Church it selfe whereas Christ calleth it the Pillar and firmament of truth and further promiseth that the Holy Ghost should guide it to all truth to the end of the world and that the gates of hell should not preuaile against it the Protestants imitating their hereticall Gransires the Donatists * 1. Tim. 3.15 Mat 16.18 cap. 5. v. 20. Ioh 14. v. 16. c. 16 v. 13. Mat 28. v. 20. Iohn Rainold in his thesies § 9. in praefat § 9. D. White in his way to the Church § 26. and Whitaker lib. 2. contra bellarm de eccles q. 4. p. 322 generally teach that the Church both may and hath erred euen in fundamentall points Againe God speaking of the Catholike Church saith (b) Isay c. 2. v. 2. c. 60. 61. 62. per totum psal 19. v. 4. Ephes 4.11 that he would make her an euerlasting glorie and a ioy from generation to generation that her gates should be continually open that her watchmen should neuer cease day nor night that her Sunne should neuer goe downe nor her Moone be hid that it should neuer be said of her forsaken or desolate that she should be placed on the hill and that all nations should flow vnto her and that there should be Pastors in her to the end of the world but the * See in the former Chapter Protestants because they cannot shew their owne Church from the Apostles time till Luthers apostacie contend that the Catholike Church may be inuisible and that it was de facto INVISIBLE for aboue a thousand yeares no true Pastor at least of the Protestant Religion being any where to be found Lastly to omit other notes and properties of the true Catholike Church which the Protestants vtterly denie that thereby they may the better be able to support their Antichristian Synagogue whereas the * Concilium Tol. 8. cap. 9. Concil Gangrēse cap. 19. in praefat Concili generale 6. can 56. canones apostolor can 68. Church vnder paine of ANATHEMA commandeth all men whom sicknesse and impossibilitie of age doe not exempt to fast the Lent the foure Embers all Fridaies and Saterdaies and the Eaues of our B. Ladie and the Apostles from flesh the doctors of Protestancie generally affirme that fasting is a worke indifferent and doe ordinarilie eate flesh in Lent and other fasting dayes yea they commonly make their greatest feasts on the sollemnest fasts and hold him a superstitious fellow that maketh a difference of meates on such dayes which they could not doe if they beleued the Catholike Church or credited our Sauiour where he affirmeth that whosoeuer refuseth to heare the Church should be as a heathen and a publican Luther tom 4. de Ecclesia c. 9. Cal. l. 3. Inst c. 20. n. 24. and Musculus in locis communibus ca. de decalogo praecept 5. and thus you see how farre the Protestants are from beleeuing aright the Catholike Church which is taught in the first part of this ninth article And as touching the Communion of Saints which is the second part of this Article in teaching that the Saints cannot heare our Prayers yea that such as be dead doe so sleepe that they vnderstand nothing and that the liuing haue no fellowship with the dead