opposition which doth seeke to destroy Catholike faith Sorâ— no lesse then the Arrian heresie to destroy Christ and Christian faith â—or it is as manifest in Scripture that the Church â—annot erre against the ProtestaÌ„ts as it is true that Christ is God against the ArriaÌ„s For it s proued out Scripture that Christ vvas true God consubstantiall and coequal vvith his Father and no vvaye inferior as God but as man only so it is as manifest in scripture that Christ promised to be vvith his Church vnto the end of the vvorld and that hee vvould send the holy Ghost to his Apostles and consequently to their successors and that this Church should instruct and teach the people all truth both in doctrine maners and in good life And that S. Paule doth assure vs that the Church is columna firmamentum veritatis the Pillar and foundation of truth and from her vve haue receaued the scripture and the true meaning and sence thereof infalliblie vvithout errour Wherefore as the Arrian heresie sought to destroye Christ and Christian religion in denying the Godhead of Christ so Protestanisme in seeking to ouerthrovv the infaillabilitie of the Church indeauour to disable Catholike faith and religion And as the Arrians labored might and maine to infect the Roman Church and to make a Pope of their profession yet fayled in the purpose For Pope Foelix whom they promoted and preferred to the Papacie condemned them as heretikes defined against them and dyed a Martyr O prouidence of God yea they so afflicted the Church that the most part of the vvorld vvas ouer-clouded and darkned vvith this filthie cloud of ArriaÌ„ heresie yet praeualebit veritas truth preuaileth insomuch that novv in the hartes of Christian Catholike people nothing is more odious then this heresie of the ArriaÌ„s by Protestants condemned to the pit of hel So the Protestants haue labored omnibus vijs modis but not able to make a Protestant Pope yet to sovv this seede of Cockel and Darnel that the Church of Rome may erre that they haue infected and caused a great reuoult in these partes of Christendome that almost all Almanie and a great part of Germanie is ouercome vvith this seede of infection all England and Scotland gone A great reuoult in Christendome by Protestatisme Ireland strongly assalted all Holland reuolted from God Church and Prince Braband and the Lovv Countries made to stagger but God be thanked they haue ouercome A great part of France in tumultuous rebellion against their King although he vvould giue them libertie of their conscience yet they vvill not yeeld him devv Temporall gouernement and subiection The Swissards euen to the confines of Italie stand stubborne in their obedience to the church of Rome sed praeualebit veritas truth vvil preuaile and this heresie of ProtestaÌ„ts that the Church may erre vvill be as odious in future ages as Arianisme is novv If vve argue vvith the Protestants Protestant flye from antiquitie traditions and primatiue church to free the Church of Rome of imputation of error as manie great Schollers haue vvritten many learned Treatises concerning this poynt and doe prooue by antiquitie by practise of the Primatiue Church by Traditions from the Apostles concerning those differences in Religion controuerted betvvne the Protestants and the Catholikes they flye off and saye they are not demonstratiue arguments to conuince in matters of doctrine but only probable proofes If vve vrge them vvith the decrees of Popes From decrees of Popes they care not for them if vvith the doctrine of the Fathers and Saincts of the Primatiue Church as for example if vve alleadge S. Augustine that hee prayed for the soule of his Mother Monica departed that the Sacrifice of the Altar Prayers Almes From Doctors S. Ave. Oblations of the liuing may profite the dead that he vvrit a vvhole booke De cura pro mortuis augenda of the care to be had of the dead and that the vvhole Church did supplicat and pray for the soules departed they vvill ansvvere he vvas a particular man it vvas his errour and the errour of that time Aerius vvas condemned for an Heretike in apposing against the Church Epipha haer 65. Aug. hae 15. in the 4. age concerning Prayer and Sacrifice to be offered for the soules departed Caluins answere is Lib. 3. inst c. 5. § 10. that the auncient Fathers were destitute of warrant from God to authorize prayer for the dead Alleadge S. S. Hillar Hierome against Vigilantius a condemned Heretike for inuocation and veneration of Saints for reuerencing of holy Relickes for visiting and celebrating the memories of their sepulchers and burning of waxe tapers for obseruing the fasting dayes and vigils determined by the Church and Ecclesiasticall authoritie for profession of Virginitie and chastitie among Clergie men they answere â— Ambrose lib. 4. de sacr c. 4. it vvas his errour Bring Saint Ambrose for the Real presence of Christs bodie in the Sacrament saying that before Consecration it vvas bread but after Consecration his verie true bodie and blood it vvas his errour If vvee allow the example of S. S. Basil Basil and S. Benedictus for monasticall life they vvill vvith the SabelliaÌ„ heretikes coÌ„demne it for a crime and reprooue it for a meere impietie and say it vvas their errours and so of the rest of the ancient Fathers they were men and might erre Generall Councels Proceede vvith them to generall Counsels which doth represent the bodie of the Church and alleadge the foure first vvhich all the vvorld receaue and S. Gregorie highlie commended and the modeâ—â—e Protestants doe not dare to denie yet vvill the Puritans refuse them and the Protestants accept of them no farther then in their imagination they shall agree vvith them or serue their turnes And as for the foure last generall Counsels I vvill name the last first the venerable Councell of Trent the Councell of Florence of Constance and Lateran the Protestants absolutely auerce that they haue gone awrye and were deceaued in the principles of faith and Religion A newe â—urse and vvhy because they haue particularly censured and condemned them and defined their positions as hereticall So did the Arrians in like maner instance against the Counsell of Nyce for the same cause because it defined against them Wherefore in this Treatise vvee haue excogitated and thought vpon another course Only Scripture to Vncase the Protestants to laye open their contradictions to alleadge their ovvne authorities and writers to expresse the absurdities of their inferences and consequences to see vvhither they vvill runne then No doubt they vvill crye out The Scriptures the scriptures onely shall be our guyde our Iudge our gouernour our vvarrant in matters of controuersie Although vvee know that some contrauersies cannot be decided by expresse scripture according to the vvritten vvord but vvee must haue our varrant from Tradition and the Church which vve call the vnvvritten wordes
as for example the true number of the vvritten scriptures are these and no more the Baptisme of Children c. Yet vve accept of this condition of tryall and acknowledge the true scripture to be the vvord of God veritie it selfe wherein no falshood can be hidden the true tuchstone of trueth dedicated by the Holie Ghost vvritten by the Prophets Euangelists and Apostles of Christ therefore vvith all reuerence vvee reade it and S. Charles Boromeus did so reuerently esteeme of the sacred scriptures that vvhen he did seriously read them he did alvvaies read them vpon his knees and bare-headed a rare example of pietie Let vs vvillingly enter into the liste of this combate vvith Protestants or Puritants We know vvhat vvill be the ende of this for demanding of them before hand vvhether they vvill be tryed by the bare letter of the word or the true sence meaning of the word they wil answere by both If vvee aske hovv shall vvee knovv that vvee haue the true sence and meaning of the vvord they vvill ansvvere that they vvill make this plaine by conferring of place vvith place and that the spirit vvithin them doth tell them this is the Trueth and true sence and meaning If vvee replie vvee haue the spirit as vvell as you vee conferre place vvith place as vvell as you vvhere then vvill be the end of this controuersie We must beleeue them vpon the veritie of their spirit and the conference of places made by them or else no end so that their priuate spirite must end it or no end at all But to make an end at this time I vvould aduise the young students to take this notandum and caueat from me not to be credulous to the allegations of their doctors and Sages but to read diligently the authentike Authors least that be verified in you Si coecus coecum ducat in foeueam cadent Thus vvishing no vvorse vnto you Right vvorshipful Doctors Maisters and vvorthie students then to mine ovvne soule that is vnited in Religion peace in conscience and saluation in IESVS CHSIST I take my leaue from my chamber at Doway 17. of Ianuarie M.DC.XXIII THE VNCASING OF HERESIE OR THE ANATOMIE OF PROTESTANCIE CHAPTER I. That Luther Caluin Zuinglius and all other prime-doctors of Protestanisme were by their owne confessions baptized and brought vp in the now Roman Religion and onely by their apostacies gaue life and being to Protestancie And that Protestant Martyrologies Callendars and genealogicall tables consist either of confessed Papists knowne schismatikes detested heretikes wicked Atheists accursed Magitians sacrilegious thieues or notorious traitours SCIAT lector me fuisse aliquando monachum papistam insanissimum c. Luther praefat tom 1. tom 3. in psal 45. Let the Reader know that I was sometimes a Monke and a most madde Papist when I began this busines tom 5. in 1. Galath fol. 291. so drunke and drowned in Popish opinions that I was most ready to kill and slay all such as any way with-stood the same c. I purely adored the Pope So Luther And againe Idem in 1. Gal. pag. 25. tom 4. Ien. Lat. p. 26. tom 6. in cap. 11. Gene. fol. 129. tom 4. in cap. 43. Isay fol. 179. I certainely if any other before the light of the Gospel had a good conceipt and was very zealous for Popish lawes and the Traditions of the Fathers and in good earnest I vrged and defended them as necessarie to saluatioÌ„ Lastly I endeuored with all diligence to performe them macerating my bodie with fasting watching prayer and other exercises I while I was a Monke daily crucified Christ and with my false trust continually blasphemed him We haue bene holie Apostates for wee haue fallen from Antichrist and the Church of Sathan c. There was none of vs but were bloody fellowes if not in act yet in heart we haue blasphemed God Christ the Sacraments the gospel faith all good men the true worship of God and we haue taught quite contrarie We are iudged heretikes by the Pope because we haue diuided our selues from that Church in which we were borne and bredde Hetherto Luther touching himselfe and the rest of his fellowes Danaeus in like maner doth boast Danaeus resp ad Leonic edita anno 1518. Zwingl tom 1. Epist ad fratres f. 341 Melanct. tom 1. in cap. 7. Mat. f. 407 tom 2. ad Swenkfeld f. 200 OecolaÌ„p resp ad Perkeym p. 108 apud Hospin part 2. fol. 35. Brentius in apol pro conf Wittenb c. de eccl fol. 873. Caluin in confess fidei fol. 111. that his friend Osiander was a most wicked Franciscan Monke Neither doe Zwinglius Melancton or Oecolampadius seeme to take smal pride in such like confessions Pelican was a Minor and Bucer a Dominican saith Hospinian yea we were all of vs saith Brentius seduced fooles Idolaters and seruants of Antichrist We do not denie saith Caluin but that we were once of that number (e) Idem l. 4. confes c. 15. n. 16. baptized in the Papall kingdome (f) ibid. c. 6 n. 1. See also the Bishop of Elie resp ad Bellar. c. 1. Bulling tom 1. decad 5. ser 2. fol. 285. Muscul in locis communibus ca. de schismate Mourney l de ecclesia cap. 11. Perkins in cap. 4. ad Galath v. 26. Hooker lib. 4. of Ecclesiast pollic p. 181. Powel l. 1. de antichr c. 21. Morton 2. part of his apol l. 2. c. 10. Luther tom 7. in ser quid sit hom Christ praestand fol. 274. but we haue now departed from the Roman Church So Caluin And the same is acknowledged by Bullinger Musculus Plessie Mourney Perkins Hooker Powel MortoÌ„ the rest I was the first to whom God vouchsafed to reueile those doctrines which are now preached (g) Comment in 1. Cor. 1.15 f. â—34 col mens fol. 488. this praise they cannot take from vs that we were the first that brought light to the world Without our helpe no man had euer learned one word of the Gospel So the fore mentioned Luther Wotton in exam Iuris cler Rom. pag. 392. Luther might well saye that he was the first who in these times preached Christ especially in the principal points of the Gospell which is Iustification by faith in Christ and in this respect it is an honour to Luther that he was a sonne without a father and a scholler without a maister So Wotton Morgenster tract de eccles p. 145. It is ridiculous saith Morgensterne to thinke that anie before Luthers time held the true doctrine or that Luther receiued his doctrine from others and not others from him since all Christians know that all Churches before Luthers time were ouerwhelmed with more then Egyptian darknesse and that Luther was sent froÌ„ aboue to restore the true light If Luther had had any predecessors imbued with the true faith and religion there had bene no neede of a Lutheran reformation Milius
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
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 frō 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 generally * Zwinglius l. epist 3. Oecolāpadius 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 as (b) Rogers 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 after (c) See 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 (d) 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 as (e) Cal. 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 a (f) Rogers 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 (g) 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 the (h) I 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 and [i] In 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 expresse (k) Mat. 28. v. 2. Scripture and the ioynt (l) Hier. 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 deny * See 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 that (m) Zwinglius 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 Holie (b) See 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 auncient [c] The 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 hath (d) So 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 hypostatical (e) See 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 on (f) See Feuardētius 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 incarcerate (g) See 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 but (h) See Feuardst as before cap 7. breake the heauens or else entred in by some great chinke or crennie which is contrarie to (i) See 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 say * Mat. 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 (b) 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 (c) 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 (d) 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 [e] Caluin lib. 4. inst cap. 17. n. 2. that beleeuing mens sinnes can no more hurt them then Christ himselfe (f) 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 (g) 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 in (h) Luke 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 same (i) Acts 1.11 Scripture else where affirmeth that he shall so come to iudgement as he ascended vp into heauen The Catholike (k) So 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 the * See the first Article Caluino-Protestants generally teaching as was before shewed in the first Article that God doth not only permitt See also in the last chapter but predestinate all our acts whatsoeuer that the most wickedst persons that euer were were of God appointed to be wicked and that the sinnes which men commit through the force of Gods decree are altogether vnauoidable it must needes follow according to their doctrine that Christ whom they should acknowledge to be God and consequently goodnes and Iustice it selfe either will not come to Iudge both the quicke and the dead or that in adiudging any to hell he is a most tyrannicall and vniust Iudge ARTICLE VIII I beleeue in the Holie Ghost TO beleeue a right in the holy ghost Iohn 15.26 1. Ioh 5. n. 7 according to expresse Scripture and the Nicene Creed is to maintaine and teach that he proceedeth from the Father and the Sonne and is of the same essence with the Father and the Sonne of equall Maiestie and coeternal but the chiefe Doctors of Protestancie as was formerly shewed in the second article teach that the essence of the Father is incommunicable and that both the Sonne and the Holy Ghost haue distinct essences frō the Father by which they make them distinct Gods as was there prooued Yea the Protestants are so farre from beleeuing aright this Article that Feuardentius a Catholike Author in his Treatise entituled THEOMACHIA CALVINISTICA conuinceth them as guiltie of heresie against the Holy Ghost in at least seuen and fiftie points as you may see in the seuenth chapter of the said THEOMACHIA in the first nine Chapters of which he sheweth Feuardentius theomachia Caluin l. 7. per totū how they deny the Holy Ghosts proceeding from the Father and the Sonne giue him a distinct essence from the Father make him vnequall to the Father and the Sonne deny that he is to be adored together with the Father and the Sonne c. and in the rest of the Chapters that follow they make him the Author of all sinnes and wickednesse and blasphemously detract from his goodnes sanctitie prescience and infinite power take al Godhead from him and transforme him into a meere diuell ARTICLE IX I beleeue the Catholike Church the Communion of Saints THe ninth Article is I beleeue the Holy Catholike Church the Communion of Saints Which Article all sortes of Protestants are farther from beleeuing a right then any of the former For first as touching the word Catholike Luther quite blotted it out of the Creed See Iurgeinicius in bello quinti euangelij quart C. 7. and placed insteed thereof the word Christian fearing least the word Catholike duly considered might discouer his Protestanticall Church whose foundation he had then newly laide to be but a new and Antichristian Synagogue Secondly concerning the Church it selfe whereas Christ calleth it the Pillar and firmament of truth and further promiseth that the Holy Ghost should guide it to all truth to the end of the world and that the gates of hell should not preuaile against it the Protestants imitating their hereticall Gransires the Donatists * 1. Tim. 3.15 Mat 16.18 cap. 5. v. 20. Ioh 14. v. 16. c. 16 v. 13. Mat 28. v. 20. Iohn Rainold in his thesies § 9. in praefat § 9. D. White in his way to the Church § 26. and Whitaker lib. 2. contra bellarm de eccles q. 4. p. 322 generally teach that the Church both may and hath erred euen in fundamentall points Againe God speaking of the Catholike Church saith (b) Isay c. 2. v. 2. c. 60. 61. 62. per totum psal 19. v. 4. Ephes 4.11 that he would make her an euerlasting glorie and a ioy from generation to generation that her gates should be continually open that her watchmen should neuer cease day nor night that her Sunne should neuer goe downe nor her Moone be hid that it should neuer be said of her forsaken or desolate that she should be placed on the hill and that all nations should flow vnto her and that there should be Pastors in her to the end of the world but the * See in the former Chapter Protestants because they cannot shew their owne Church from the Apostles time till Luthers apostacie contend that the Catholike Church may be inuisible and that it was de facto INVISIBLE for aboue a thousand yeares no true Pastor at least of the Protestant Religion being any where to be found Lastly to omit other notes and properties of the true Catholike Church which the Protestants vtterly denie that thereby they may the better be able to support their Antichristian Synagogue whereas the * Concilium Tol. 8. cap. 9. Concil Gangrēse cap. 19. in praefat Concili generale 6. can 56. canones apostolor can 68. Church vnder paine of ANATHEMA commandeth all men whom sicknesse and impossibilitie of age doe not exempt to fast the Lent the foure Embers all Fridaies and Saterdaies and the Eaues of our B. Ladie and the Apostles from flesh the doctors of Protestancie generally affirme that fasting is a worke indifferent and doe ordinarilie eate flesh in Lent and other fasting dayes yea they commonly make their greatest feasts on the sollemnest fasts and hold him a superstitious fellow that maketh a difference of meates on such dayes which they could not doe if they beleued the Catholike Church or credited our Sauiour where he affirmeth that whosoeuer refuseth to heare the Church should be as a heathen and a publican Luther tom 4. de Ecclesia c. 9. Cal. l. 3. Inst c. 20. n. 24. and Musculus in locis communibus ca. de decalogo praecept 5. and thus you see how farre the Protestants are from beleeuing aright the Catholike Church which is taught in the first part of this ninth article And as touching the Communion of Saints which is the second part of this Article in teaching that the Saints cannot heare our Prayers yea that such as be dead doe so sleepe that they vnderstand nothing and that the liuing haue no fellowship with the dead
they sufficiently intimate that they cannot communicate with vs in those prayers we make to Almightie God ARTICLE X. I beleeue the remission of sinnes AL Catholike Doctors from time to time according to expresse * Iohn 1. v. 23. Acts 3.19 Heb. 9. v. 28. Mich. 7.19 Psal 50. v. 9. Ezech. 36 24. 1. Cor. 6. v. 11. Acts 22.16 1. Iohn 1. v. 7. Apocal. 1.6 Heb. 9.13 Tim. 26. See Iurgenicius in bello quinti Euangelij cap. 7. Scripture and this article haue taught that God through the Passion death of Christ doth truly remitte their sins who by Baptisme or any other Sacrament lay hold on Christs Passion and are truly penitent but the Caluino-protestants following their maister Caluin doe generally teach Sinne truly remaineth in vs neither is it taken away by Baptisme but because the guilt is blotted out by imputation it is nothing So Caluin in Antid Concil Trid. sess 5. Againe now it is manifest how false it is which some long since haue taught that by Baptisme we are loosed and freed from Originall sinne lib. 4. inst cap. 15. n. 10. Againe let no man flatter him selfe when he heareth that sinne alway remaineth in vs. ibid. n. 11. See also l. 3. instit c. 11. n. 2. 22. lib. 2. inst c. 1. n. 8. 9. l. 3. c. 12. n. 4 neither are we ashamed to say that Iustice is the hiding of the offence So Whitaker ad 8. rat Camp Remit our offences that is doe not impute them so the Palantine Cathechisme quaest 126 36 Sinnes in vs are not taken away but in the Iudgement of God that is they are not smputed So Paraeus in Thesibns de peccato See Iurgiewicius in bello 5. Euang. in hoc Articulo that sinne truly remaineth in vs euen after Baptisme and that it is neuer truly remitted though to the elect it be not imputed And therefore I cannot see how Protestants can say this tenth Article of their Creed at least I cannot but maruel that they doe not alter it and say I beleeue then my sinnes shall not be imputed to me ARTICLE XI I beleeue the Resurrection of the bodie TOuching the Resurrection of the dead which is the Eleuenth Article of the Apostles Creed though I can not generally accuse the Protestants as not beleeuing the same yet Brentius one of their chiefe Doctors will confesse that the maior part amongst them doe not beleeue the same his words be these Etsi nulla sit inter nos c. Brentius in LucaÌ„ c. 2. hom 35. See Caluin-Turcis lib. 4. c. 5. although amongst vs there be no publike profession that the soule dieth together with the body and that there is not a resurrection of the dead yet that most impure and prophane life which the greatest part follow doth plainly shew that they are perswaded that after this life there is no life at least they are not certaine of it yea some when they are most sober as well as when they are drunke in there familiar talke cast forth such speaches by which they plainly signifie that they do not beleeue the resurrection of the dead So Brentius Schlusselberg also a Lutheran Protestant will tell you that if it be true which the Caluino-Protestants affirme that Christ in his Resuâ—â—â—â—â—on resumed not that blood whic◠〈◊〉 shedde on the Crosse two absurdities will necessarily follow first Schlusselberg in theolog Caluin lib. 1. art 20. See Iurgiewicius in bello 5. Euangelij quart D. that mankind was redeemed with corruptible and putrifying blood contrarie to that of Peter 1 cap. 1. and secondly that Christ contrarie to the prophesies of the Holy Ghost saw corruption whence it appeareth quoth he that the Caluinists albeit they affirme in word and writing yet in their hart they do not beleeue the Resurrection of the dead So Schlusselberg As touching Caluin the father of al English Scottish French and Belgian Protestants it plainely appeareth by an epistle which his Cymist and beloued brother * Farellus wrote vnto him Quod res tibi incredibilis videtur carnis resurrectio nihil miruÌ„ quod auteÌ„ hac ratione permotus sufficere flatuis si credas nouis corporibus aliquando nos induendos hoc à scriptura doctrina alienuÌ„ est c. So Farellus after a long confutation of this errour concludeth thus Atque tibi satisfactura spero nisi mentem tuam nimis occupatam reperiant quod à pictate à modestia tua procul abest Sed tamen leuiter pro nostra ámicitia monendum te censui quia nuper cum te audirem subuerebar ne altiores apud te radices egisset haec opinio quam vt facile eam abijceres Hetherto Farellus in epist ad Caluinum an 1549 cuius initium est Litteras tuas c. est epist 78. inter epist Caluini edit per Petum Sanctean dicum Geneuae that he was far from beleeuing this Resurrection of the dead and the like we may iudge of his followers for they all deny that Christ can make his owne body to be Really present in many places at once as Schlusselberg proueth at large and they further deny as was before shewed that Christ could or at least did not through the Scriptures and all Antiquitie stand against them goe out of his Mothers wombe without violating her virginitie or out of the Sepulchre without remoouing the stone or into the chamber where the Apostles were aâ—â—â—bled the doores being shut either 〈◊〉 which is a lesse miracle and the beliefe of it will sooner sinke into mens mindes considering that Christ was God and Man then that mens bodies after so manie alterations mutations and corruptions should rise againe euen in the twinkling of an eye the verie same that they were in this mortall life ARTICLE XII And the life euerlasting COncerning the life euerlasting which the Saints enioy in heauen and is here treated of in this 12. and last Article the Doctors of Protestancie are as farre from beleeuing a right as any of the former Mat. 10. v. 18. Maâ— 7. v. 21. For first whereas the Scripture saith if you will enter into life euerlasting â—e must keepe the Commandements and not that beleefe only but deedes must bring vs to heauen they generally teach that faith only doth Iustifie and that the Commandements are impossible to be kept and therefore farre from being necessarie to the attainement of heauen Secondly whereas the sacred * Iohn 3.5 37. Titus 3 5. Rom 5.12 Ephes 2. v. 3. 1. Cor. 15. v. 22. Scripture and out of it all Catholike Doctors (b) Augustine l. 3. de anima eius origine cap. 9. alij passim teach that Baptisme is the only key that openeth vnto vs the Gate of this life euerlasting The Protestants (c) Calmin l. 4. inst c. 16. n. 24. c. 15. n. 10. 20. cap. 16. n. 17. 26. in