THE VNCASING OF HERESY, OR, THE ANATOMY OF protestancy.  
Written and Composed by O. A.  
Cum Licentia Superiorum. ANNO DC.XXIII.   

To the Reader.  
Christian Reader,  
THough the devil in no age ever wanted his emissaries, and Antichrist agents, who busily laboureth in sowing tares & death-bringing-darnel in the purest corne-fields of God's Church, & like cunning Mountebanks, left no wily invention untried, which they supposed might any way serve to vent their adulterate theriaca & bastardly balsamum; yet he had never such hopes to store the vast caves of his infernal mansion with Christian souls, as in this age of ours, in which whole swarms of Apostates, and deceiving Ministers, are crept into the Church, introducing (according to the Apostles prophesy, sundry sects of perdition, by setting abroach, the infectious, pestilent, and long-since condemned dregges of heresy, brewed by Simon Magus, Cerinthus, Cerdon, Manichaeus, Aerius, Eustachius, Vigilantius, and other such subjects of Abaddon, and after barrelled up by Belzebub, and carefully reserved in his chief cellar; where though with long standing they were grown musty and stinking, yet by pouring in the barm of liberty, they have made them flower again, and by hanging forth the juibush of Novelty (set out and garnished with Rhetorical flowers) have drawn more customers than hells wiliest counsellor durst ever hope for.  
For the better discovery of all which infectious potions, and utter dismantling of such lewd Mountebanks, which like Egyptian locusts cover the face of this sometime Angelic I'll, depopulating her once flourishing 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 protestancy, were (by their own confessions) baptised and brought up in the now Roman Catholic Religion, and only by their apostasy gave life and being to protestancy, and that the Protestant Martirologies, calendars, and genealogical tables, consist either of confessed Papists, known Schismatics, detested heretics, wicked Atheists, accursed Magicians, Sacrilegious thiefs, or notorious Traitors.  
That all the chief doctrines, and principles of protestancy, are old condemned heresies; and that the most damned heresies rhat ever were hatched in any age, have been fostered, cherished, and defended by the chief: doctors in the Protestant Church.  
3. That no Protestant, especially of the Caluinean sect (which are commonly known by the names of Protestants here in England, of Puritants in Scotland, of Caluinists in Savoy; of Sacramentaries in Helvetia; of Hugonettes in France, of Picardes in Bohemiah, and of Gomorists, Arminians, Remonstrants, Contraremonstrants' in Holland, and other parts of Germany) can be said (if he follow the doctrines of his chief doctors) to believe aright any one Article of the Apostles Creed.  
4 That the God of the Protestants (according to their chief doctrines, & the famous confessions of some of the the same fraternity) is no other but a devil of hell.  
The due consideration of either of which heads or chapters, will abundantly fuffice to persuade any man that is careful of his salvation, and hath not made a covenant with death & hell, to fly the fellowship of this heretical fraternity, & hasten to the rock of that true Roman Catholic Church, from whole top, Luther, Caluin, & other their Cymists (by the incitements of the flesh, the world, and the devil) casting themselves headlong, fell into the sea of heresies in which to be by death drenched, is to eternally lost, and certainly swallowed up in the Charybdis of hell's bottomless abyss.   


THE CONTENCE of the first Chapter.  
THAT Luther, Caluin, Zwinglius, Bucer, Osiander, and all other prime Doctors of protestancy were by their own Confessions, borne, baptised, and bred in the Roman Catholic Church, and by their false began protestancy; that the said Luther, (by his own and most other chief Protestants assertions, was the first known Protestant, a son, with out a father, and a scholar without a master.  
That neither Illiricus, Fulke, FOXE, or White, in their pretended bedrowe of Protestant witnesses, have produced one true Protestant; but have shamefully stuffed their Catalogues with many known and confessed Roman Catholics, infinite store of desperate heretics and a multitude of infamous persons, etc.   

The contents of the second Chapter.  
THat the chief doctrines & principles of the Protestant Religion viz. That we may be saved by faith only; that there is no free will to good; that children may be saved without baptism; that Christians enjoy not the verity of the old figures; that the Sacraments do not confer grace; that the commandemenes are impossible to be kept; that Christians are not tied in conscience to perform the Laws of the church, or come mon weal; that all things happen by inevitable necessity; that Christ's and S. john's baptism were all one; that the Church may be for some time invisible; that Altars, holy oil, and the like are to be contemned; that approved general counsels may err; that the dead are not to be prayed for; that Images are not to be set up and worshipped; that Matrimony is of equal merit with Virginity; that Christ is not Realie in the Eucharist; that the Saints can neither hear our prayers nor help us; that the Sea of Rome is the seat of pestilence; that Indulgences are of no worth, etc. are old condemned heresies.   

The contence of the third Chapter.  
THat the chief Doctors of protestancy, teach a plurality of gods; cannot well brook the word Trinity; deny that Christ is God of God; or that the Essence of the Father was communicated to him; affirm that Christ was inferour to his Father, as touching his divinity; maintain that Christ is his Father's vicar, or vicegerent as he is God; that he had two persons; that he was subject to ignorance and vicious affections; that he is not omnipotent, nor able to do many things; that he cannot be adored with out Idolatry, because his humanity is joined to his Godhead; that the blessed virgin remained not a Virgin in, & after her childbirth; that she was subject to the infirmities of other women in childbearing; that Christ's nativity and incarnation were no way meritorious; that Christ's divine nature was crucified, suffered and dead together with his humane; that his corporal death was nothing available, etc. that Christ died not for all men, but for some few; that Christ descended not at all into hell; that his soul lay together with his body in the grave; that he freed not the Patriarches and Prophets in his descent; that he could not raise himself from the death by his own power; that his Resurrection & Ascension were no way miraculous, etc. that men need not fear that their works shall come into judgement; that the holy ghost hath a distinct Essence from the Father and the Son; that he is unequal to the Father and the Son, etc. that the church may err in fundamental points; that it was invisible for a 1000 years together at , etc. that men's sins are never truly remitted; no not in baptism, etc.   

The contence of the fourth Chapter.  
THat God (according to the Protestants express doctrines) doth not only permit, but force men to sin; that some men by naked decree of God, without any desert of their own, are Predestinated to eternal damnation; that howsoever God affirm that he would have all men saved, yet he never meant so; that the most wicked persons that ever were, were of God appointed to be wicked even as they were; that the devil is but God's agent or instru●●●● 〈◊〉 doth but what God commandeth him, etc.    

TO THE RIGHT worshipful Doctors: to the Worshipful Masters: and to the worthy Students of the University of Oxford.  
BEing admonished by a dear friend of mine, that this Treatise was defective, in that it wanted an Epistle Dedicatory. I considered with myself, and resolved to recommend it unto the University of Oxford, in respect that it was penned by a Scholar, and sometime a student of the said University. And I myself 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 ever detesting schism and heresy in my heart, being by God's providence and goodness even acunabulis from my cradle inclined to Catholic faith and Religion. Whereupon I left my native soil, and traveled into foreign Countries, where often reflecting with astonishment, that men of that outward gravity, eloquence and learning should be so overshaddowed with so dark a cloud of error, schism, and heresy, and of so weak a judgement as to think all the world to be eclipsed. and that the light of the Gospel could shine only from Martin Luther, and Peter Martyr, two Apostata Friars, or any such rabble. Returning into my Country, especially since his Majesty's happy reign over Great Britain. I joyed much to see, as it were at our time, the prime places of Prelacy occupied by Oxford men: as Canterbury by D. Abbot York by D. 
The prime place of supremacy in England.  Toby Matthew, Winchester by D. Bilson, Durrham by D james▪ Rochester by D. Pukerig, London by D. King, an Eloquent Pulpit man, who was vexed long with a grievous painful sickness of the stone. Oftentimes afflictio dat intellectum There was 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 God's grace and goodness; If not true, the worst to himself: wherefore my innated affection towards your persons, and the place, urgeth me to dedicate this Treatise unto you, hoping that it may work some good effect among you.  
2 Now having named the worthy men of Oxford for their prime place for Prelacy. I must not omit the more worthy men for good life & learning, who left all worldly preferment, entertained banishment, undertook voluntary poverty, and forsook all delights and pleasures of this land for their Religion, and for the profession of the Catholic Roman faith, 
The learned Doctors who left Oxford for religion.  and for the salvation of their souls. And first I name William Allen, Doctor of Divinity, professor and reader of the Divinity lectur in the University of Douai, the first Founder and Precedent of the English College at Douai, who went up to Rome and obtained of Pope Gregory the 13. the foundation of that Seminary, 
Cardinal ALLEN.  and exhibition for a certain number of Scholars there to be maintained Afterwards in Pope Syxtus quintus time, he was called to Rome again, and there created Cardinal. the 7. of August, anno Dom. 1587. when he received his Cardinal's Hat. the Pope pronounced these words. Ego creoto Ducem, principem, socium regum, Cardinalem Angliae, & fratrem meum. A worthy title for so worthy a man. Secondly, I name D. Audoeu, or Owen Lewes an Oxford man, 
D. LEWES Archbishop of Cassana.  who was Reader of the Law lecture in the University of Douai for some years, after sent for by the Metropolitan of Cambray, and by him sent to Rome, to negotiate important business of his, which happily being performed, he remained there, and was made Ref●ndarie to the Pope Gregory the 13. and Vicar general under the Archbishop of Milan, Carollus Boromeus the Saint: after elected and consecrated Bishop of Cassana, and visitor general in Rome under Clement the 8. and in election to have been Cardinal. if he had not been prevented by death. What should I name D. Harding, D. Sanders, D. 
D. HARDING and others.  Bristol, D. Stapleton, with other Oxford men all most famous for learning as their works written against the heresies of this age, now extant do declare. Gregory Martin, William Reonals, M. Rastall, M. Marshial, Licentiat in Divinity, and many others for brevity's sake I do ommitte worthy members of the University of Oxford. Among the Fathers of the Society. Edmund Campion, Robert Parsons, a famous writer, with others. Reverend Priests, I think I may say descending from the same Nursery, above a hundred. D. Barret, D. Worthington, both Oxford men, and Precedents successively in the College of Rheims and Douay. And now speaking of the governors of Colleges, I cannot omit to letaine and number in this rank the now present Precedent, D. 
The Precedent of Douai.  Kellison (although not an Oxford man, yet I know a well-willer to that University) a mild Moysies for his government, ready to give content to all men, a lover of learning, a premoter of piety, a great writer. Shall I omit D. Cicile, who was Almoner and Confessor unto the sister of Henry the third K. of France, 
D. CICEL  and wife and Queen to Henry the 4, D. Bagshow. D. Bishop. I cannot but admire and praise the providence and goodness of Almighty God in this time of persecutions, to consider men who have left their country, accepted of banishment, content with poverty, abrogated the world, without all hope of preferment, yet advanced above all expectation. Therefore look at this present, and cast your eyes upon D. 
D. GIFFORD Peer of France.  Gifford, in his youth a scholar of Oxford, if I mistake not, went over the seas, was a lumnus of the College of Rome, after became Reader of Divinity in the English College of Rheims, and now promoted by Lewes the 13. King of France, to be Archbishop of Rheims, Metropolitan, and Peer of France, for his learning, for his piety, for his eazle against the Hugonettes of France, an excellent Pulpit man, who Preached before the King at Paris, a whole Lent. In Germany we had D. Turner, an Oxford man, in the University of Ingolstad, heighlie esteemed for his learning, eloquence and Oratory. D. Spetheri● was Theologus to Cardinal Paleat, 
D. ELIE.  Archbishop of Bolonia. D Elie was reader in the University of Mossapoat in Lorraine many years for his learning in the Law, cannon & civil, famous, his elder brother sometime was Precedent of the college of johns in Oxford, he was a Priest in Queen Mary's time, and died in the latter time of Queen Elizabeth, a prisoner in the City of Hereford. If I should undertake to capitulate or reakon all our renowned Confessors and Priests, now labouring in England, or detained in prison, or dead, I should be overlong.  
O Oxford, Oxford, thou that hast had so many worthy men that have fled from the seat of Pestilence, and nurse of schism and heresy into foreign nations and countries, and have for their learning, piety and devotion, been heighly advanced abroad. Consider also how many Martyrs have died, how many Confessors, how many Priests have been and are imprisoned at home, for profession of Catholic Faith and Religion. And thou which should be the lantern of the Land, the Pillar of light, the school of learning, the mother of peace, the nurse of piety; art now become the dark cloud of heresy, the foggy mist of Egypt, the maintain of schism, the strength of Puritanisme, and mistress of ignorance, etc.  
Wherefore this liitle Treatise is addressed unto you, Masters and students of Oxford, and you who are in purple robes, as Senators and Sages of the land, that you may uncase yourselves, cast off your viseards, expel the ravening Wolves. And know yourselves, and acknowledge your errors, schism, and heresy, and return to your mother Church, benigna matter est, she is a loving mother, to receive you. Hell gates cannot prevail against her, she hath the holy Ghost to assist and direct her in all truth of doctrine and manners, and good life.  
You know the Archbishop of Spalata, a learned Prelate, as you all confess, 
Archbishop of Spalleto.  he conversed with your prime Prelate, visited your Universities, informed himself of your doctrine, weighed your Church, & Congregation, in his prudential ballence, and found you minus habens, to want wait, to be schismatical: he retired himself with desire to return home again, not for that he misliked his entertainment; for he was highly esteemed of his Majesty, much honoured of your Prime Prelate, welcomed by the Nobility, he had large maintenance 800. or a thousand pound revenue per annum, whereby he might command all the delicates, delights and pleasures that the land could yield, yet not satisfied in conscience, nor content in mind, laboured to get licence of his Majesty, to return, which he obtained, 
His departure.  or else was commanded by him to departed the Realm. Why did he thus? but reflecting upon his estate, being aged, to provide for death, to forsake schism, to save his soul. I am credible imformed, being urged to declare his mind, 
His censure of the Church of England.  & what he thought concerning the Church of England; he clearly answered, that it was but a schismatical Church, a part divided from the body mystical of Christ, a congregation that had forsaken the mother Church of the world. Consider and ruminate well (you worthy students) the sentence and censure of this learned Prelate Out of all doubt, there is no salvation, but in the true Church.  
There is not the meanest among you, if he do but read the Annals of M. john Stowe, but he shall clearly understand, how, & when the schism began in K Henry 8. 
Schism begun by K. HENRY the 8.  his time, who after he had reigned 20 years in peace with the Church of Rome seeking a divorce from his lawful wife Q. Katherine, which the mother Church of the world neither could nor would grant, or permit, the King being much discontented, & desirous to obtain his purpose, began his schism, made himself head of the Church of England, and by act of Parliament, united the title to his Imperial Crown, a thing in auditum, and never by any Christian Prince practised before, unless julian the Apostata attempted it. After he had thus divided himself from the Church of Rome, and established his authority of headsh●pp, he presently quarrelled with the Cardinal, Bishops, and Clergy, and convicted them of a preminire; 
He convicted the Cardinal, & Clergy of preminire.  so that they were forced to compound with him, for a hunger thousand pounds, which some they paid every penny, and not content with this, but by Parliament also confiscated all the lands and goods of the religious in his Kingdom; and so like a wild boar, depopulated and destroyed the Vineyard of our Lord. and overthrew ten thousand Churches and Chapels, 
Ouerthrowed all the Religious houses.  which were erected, builded, and maintained by his Predecessors, and ancestors, and by the devotion of his Nobility, and piety of the people of this land. And within some years after, he spoiled the sepulchres and shrines of the Saints, and what was gold and silver, and precious stone, 
Spoilt the sepulchres of Saints.  either by oblations, offerings, or other ways not fearing sacrilege a whit, he took without scruple. And from one Chapel of S. Thomas of Canterbury, were nine or ten veins loaden away with the wealth of that one place. 
Put down all Pilgrimages.  He also put down and rob all the holy places of pilgrimages, frequented and used by devout people in former ages in this land.  
And to omit other of his good works, in the 38 and last year of his reign (a thing worth the noting) having had wars with France, and peace being concluded, it was proclaimed by Harralds, with sound of trumpet the 13. of june, being Whit sunday, and the same day a general Procession commanded. in which were borne all the richest silver Crosses in London, of every Parish one, and the Priests in their richest Copes. This Precession came from Paul's Church through Cheap and Cornhill, up to Leaden Hall, and so went back to Paul's again. This was the last show of rich Crosses and Copes in London for shortly after all those Crosses and Copes, with other the Church plate were commanded, called for, 
Robbed all Churches in London.  and taken by the King's Officers into the King's Treasure and Wardrobe, and never seen afterwards. And so were cunningly all the Churches of London rob on a day. This was one of the last good works this Churchrobber did. For in januarie after he died an excommunicated person, which excommunication was published by Pope Paul the 3. thus began the schism in England.  
Then succeeded Edward the sixth, a child, a boy of nine years of age, who continued the schism, he had the title of supreme head immediately in earth under God, of the Church of England and jerland. He had two Uncles, the S●imers by the mother's side, the one L. Protector, the other L. Admiral of England, 
K. EDWARD established the schism  both infected in Germane heresy. Presently the first year they began to alter the face of Catholic Religion, which K. Henry his Father left, commanding the Rood, the Crucifix, and all Images of Saints, in Churches to be pulled down, forbidding beads, holy water, and other ceremonies, repelling the statute of the six articles made by Henry the eight, also commanded by Proclamation, the Communion to be ministered vnde● both kinds unto the people, and service to be in the English tongue, Altars of stone to be taken down, and communion Tables of wood to be set in their room. The new book of common prayer was published by D. Ridlie, at Paul's Cross, etc. Pride would not suffer these two brothers peaceably to reign together. 
Pride of two Uncles.  Thomas Lord Admiral, was condemned of heigh treason, and beheaded at Tower hill. 3. year of Edward the sixth. Shortly after by the cunning of the Lord Dudlie, Duke of Northumberland, 
L. Admiral beheaded.  who aimed to settle the Crown in his own blood, by the marriage of his fourth Son, unto the Lady jane, daughter of the Duchess of Suffolk, which indeed was by him attempted, but be failed in his purpose; Edward Duke of Somerset, L. Protector, was committed to the Tower of London the 14. of October, the forth year of K. Edward the sixth. But delivered out again the sit of February for that time. But the first of December following, was arraigned at Westminster, of felony and treason, and tried by his Peers, 
L. Protector beheaded.  and acquitted of treason, but sound guilty of felony, and the 22. of januarie, beheaded at Tower Hill▪ the fifth year of King Edward. Thus the schism began to be settled by the two Uncles (but GOD shown his judgement of them) and had thought to have been continued by the Duke of Northumberland (although he died a Catholic) for K. Edward being sick of a Consumption, the Duke married his fourth son, the Lord Gifford, unto the Lady jane, eldest daughter to the Duke of Suffolk, her mother was called Marry, the second daughter of King Henry the seventh and sister to Henry the eight.  
King Edward being dead, the Lady jane by the Duke was proclaimed Queen. But God being for the woman, Queen Marie obtained her right, had the Crown, 
Q. MARRY renounced the schism.  and reigned after her brother Edward, she restored Catholic religion, reunited herself to the Sea Apostolic, returned to the Mother Church of Rome, disannulled the title of the head of the Church, caused this Realm to be absolved from the censure of schism, and so maintained it during her life.  
After her decease, Queen Elizabeth succeeded, and she altered all again, and took to herself, 
Q. ELIZABETH restored the schism.  being a woman, to be head of the Church of England, restored the schism which was set up in K. Edward's time, by his two Uncles, she settled Protestant religion, deprived the Catholic Bishops, etc.  
Whether she did this upon zeal of Protestant Religion, to be the true way to salvation: It is doubtful, because she professed herself a Catholic all Queen Maries time, and was so brought up in her father's days.  
Therefore it is thought she being a woman, did it upon policy fear and reason of state. 
The reason to restore schism.  In policy she know her next successor in all right to be a Lady as wise, and valiant as herself, which was the L. Marry, Queen of Scotland, & wife to Francis K. of France, with all to be a constant proseffor of the Catholic Religion. Therefore to make her subjects sure unto her, thought it in policy fit to win them to a religion contrary to hers. She always feared (as she might indeed, knowing her own estate) to subject herself to the Church of Rome, which would never give consent to grant that the divorce of Queen Catherine was lawful; but contrary approved her marriage to be good, neither would allow that her Father King Henry should have two wives at once, and so consequently, disapprooved and annulled the Marriage of Queen Anne her mother, as illegitimate. By what motives, or reason soever she was moved, I know not, but it is certain she reestablished and continued the schism from the Mother Church, the Church of Rome.  
And King JAMES our Sovereign, who now by all right of succession reigneth, came into this Kingdom, not with sword, nor yet with guard of men; 
K. JAMES maintaineth the schism.  but with a riding rod in his hand, in all peace, welcomed of all, received of all, and being a Protestant, so brought up from his Cradle, promised to maintain the Religion he here found, which he hath and doth perform.  
Thirdly, you may understand, the ingress and progress of the schism of England, and what will be the egress we leave to the prescience and protection of Almighty God, Qui omnia novit & suaviter disponit.  
Thus to return unto you the purple Sages, & Doctors of Oxford, Uncase yourselves, put off your Masks and visards, repent this schism, dissolve the dark cloud of heresy, 
Church.  which doth dasel your eyes, and be not wilfully blind, but behold, the city seated upon an hill, and the candle light set upon a candlestick; 
Roman faith renowned.  retire unto your Mother Church, from which by schism you have separated yourselves: Domus Dei est firmiter aedificata supra firmam patram, she is the house of God strongly built upon the firm rock. You cannot deny but S. 
Rom. 1. v. 8. & 13.  PAUL praised, recommended, prayed for, and prophesied, that the Roman faith was, and is to be renowned through the whole world. You cannot deny, but this Island received her first faith and Christian Religion and Instruction from Rome. Among the Britain's, King Lucius, sent unto Pope Eleutherius, to be directed in Christian faith: 
Our first faith from Rome.  and among the Saxons, Gregory the great, and first Pope of that name, called the Apostle of England by S. Bede, sent S. Augustine, and twelve Monks to Ethelbert King of Kent, who entered with the Cross, 
Hist. BED  and displayed banners with the Picture of Christ, and after builded Churches for M●sse and Martin's, and set up in them the Crucifix the bag of Christianity, adorned them with Pictures of Saints, erected Altars of stone; all which you have exiled and abolished, and brought in place of them the Pictures of Lions and Dragons, and Arms of Kings, with a wooden table for your Communion. Also you cannot deny, but that the Nations and Countries, and people in this part of the world, 
All nations in Europe, faith from Rome.  received their Christian faith from Rome, and acknowledge her to be their Mother Church, as well as we. Why then do you departed from her, why do you make this division & schism in the world?  
It is true say you, that the Roman faith was the true Christian faith, and first established by S Peter, 
O●  and after confirmed by S Paul, and therefore worthily called the Apostolical Sea, & Mother Church of the world. But now there hath many errors crept ●nto the Church; and it is an Axiom and maximam ●n Protestant profession, that the visible Church consisting of men, hath erred & may err, quia humanum est errore, for that man is subject to error.  
O dangerous & damnable opposition, which doth seek to destroy Catholic faith, 
Sor●  no less than the Arrian heresy to destroy Christ and Christian faith. ●or it is as manifest in Scripture, that the Church cannot err, against the Protestant's, as it is true that Christ is God against the Arrians. For it's proved out Scripture, that Christ was true God consubstantial and coequal with his Father and no way inferior as God, but as man only: so it is as manifest in scripture, that Christ promised to be with his Church unto the end of the world, and that he would 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, manners, and in good life: And that S. Paul doth assure us, that the Church is columna & firmamentum veritatis, the Pillar and foundation of truth, and from her we have received the scripture, and the true meaning and sense thereof infallibly without error. Wherefore as the Arrian heresy sought to destroy Christ, and Christian religion, in denying the Godhead of Christ; so Protestanisme, in seeking to overthrew the infaillabilitie of the Church, endeavour to disable Catholic faith and religion. And as the Arrians laboured might and main to infect the Roman Church, and to make a Pope of their profession; yet failed in the purpose. For Pope Foelix whom they promoted and preferred to the Papacy, condemned them as heretics, & defined against them, and died a Martyr. O providence of God: yea they so afflicted the Church, that the most part of the world was overclouded and darkened with this filthy cloud of Arrian heresy: yet praevalebit veritas, truth prevaileth, insomuch that now in the hearts of Christian, & Catholic people, nothing is more odious than this heresy of the Arrians, & by Protestants condemned to the pit of hell. So the Protestants have laboured omnibus vijs & modis (but not able to make a Protestant Pope) yet to sow this seed of Cockel and Darnel, that the Church of Rome may err, that they have infected and caused a great revoult in these parts of Christendom▪ that almost all Almanie, and a great part of Germany, is overcome with this seed of infection: all England and Scotland gone: 
A great revoult in Christendom by Protestatisme.  Ireland strongly assaulted: all Holland revolted from God, Church and Prince: Braband and the Low Countries made to stagger: but God be thanked, they have overcome: A great part of France in tumultuous rebellion against their King, although he would give them liberty of their conscience, yet they will not yield him due Temporal government and subjection. The Swissards even to the confines of Italy stand stubborn in their obedience to the church of Rome, sed praevalebit veritas, truth will prevail, and this heresy of Protestant's, that the Church may err, will be as odious in future ages, as Arianisme is now.  
If we argue with the Protestants, 
Protestant fly from antiquity, traditions, and primative church  to free the Church of Rome of imputation of error (as many great Scholars have written many learned Treatises, concerning this point) and do prove by antiquity, by practice of the Primative Church, by Traditions from the Apostles, concerning those differences in Religion, controverted betwne the Protestants and the Catholics, they fly off and say they are not demonstrative arguments, to convince in matters of doctrine, but only probable proofs.  
If we urge them with the decrees of Popes, 
From decrees of Popes.  they care not for them; if with the doctrine of the Fathers, and Saints of the Primative Church, as for example; if we allege S. Augustine, that he prayed for the soul of his Mother Monica, departed, that the Sacrifice of the Altar, Prayers, Alms, 
From Doctors. S. Ave.  Oblations of the living, may profit the dead, that he writ a whole book, De cura pro mortuis augenda, of the care to be had of the dead, and that the whole Church did supplicat and pray for the souls departed; they will answer he was a particular man, it was his error, and the error of that time. Aerius was condemned for an Heretic, in apposing against the Church, 
Epipha. haer. 65. Aug. ha'. 15.  in the 4. age concerning Prayer and Sacrifice to be offered for the souls departed, Caluins' answer is. Lib. 3. inst. c. 5. §, 10. that the ancient Fathers, were destitute of warrant from God, to authorise prayer for the dead. Allege S. 
S. Hillar.  Hierome against Vigilantius a condemned Heretic, for invocation, and veneration of Saints, for reverencing of holy Relics; for visiting and celebrating the memories of their sepulchres, and burning of wax tapers, for observing the fasting days and vigils, determined by the Church, and Ecclesiastical authority, for profession of Virginity and chastity among Clergy men: they answer, 
●. Ambrose lib. 4. de sacr. c. 4.  it was his error. Bring Saint Ambrose for the Real presence of Christ's body in the Sacrament: saying, that before Consecration it was bread, but after Consecration his very true body and blood: it was his error, If we allow the example of S. 
S. Basil.  Basil and S. Benedictus for monastical life; they will with the Sabellian heretics condemn it for a crime, and reprove it for a mere impiety, and say it was their errors, and so of the rest of the ancient Fathers, they were men and might err.  

General Counsels.  Proceed with them to general Counsels, which doth represent the body of the Church, and allege the four first, which all the world receive, and S. Gregory highly commended, and the modeste Protestants do not dare to deny; yet will the Puritans refuse them, and the Protestants accept of them no farther then in their imagination they shall agree with them, or serve their turns. And as for the four last general Counsels (I will name the last first) the venerable Council of Trent, the Council of Florence, of Constance, and Lateran, the Protestants absolutely averce, that they have gone awry, and were deceived in the principles of faith and Religion, 
A new ●urse.  and why? because they have particularly censured and condemned them, and defined their positions as heretical. So did the Arrians in like manner instance against the Counsel of Nyce, for the same cause, because it defined against them.  
Wherefore in this Treatise we have excogitated and thought upon another course, 
Only Scripture.  to Uncase the Protestants, to say open their contradictions, to allege their own authorities and writers; to express the absurdities of their inferences and consequences, to see whither they will run then.  
No doubt they will cry out, The Scriptures, the scriptures only shall be our guide, our judge, our governor, our warrant, in matters of controversy. Although we know that some contraversies cannot be decided by express scripture, according to the written word, but we must have our warrant from Tradition and the Church (which we call the unwritten words) as for example the true number of the written scriptures, are these and no more: the Baptism of Children, etc. Yet we accept of this condition of trial, and acknowledge the true scripture to be the word of God, verity itself, wherein no falsehood can be hidden, the true tuchstone of truth, dedicated by the Holy Ghost, written by the Prophets, Evangelists and Apostles of Christ: therefore with all reverence we read it; and S. Charles Boromeus did so reverently esteem of the sacred scriptures, that when he did seriously read them, he did always read them upon his knees, and bareheaded: a rare example of piety.  
Let us willingly enter into the list of this combat with Protestants or Puritants? We know what will be the end of this, for demanding of them before hand, whether they will be tried by the bare letter of the word, or the true sense & meaning of the word? they will answer by both. If we ask how shall we know that we have the true sense and meaning of the word: they will answer, that they will make this plain, by conferring of place with place, and that the spirit within them, doth tell them, this is the Truth, and true sense and meaning. If we reply, we have the spirit as well as you, ye confer place with place as well as you: where then will be the end of this controversy? We must believe them upon the verity of their spirit, and the conference of places made by them, or else no end; so that their private spirit must end it, or no end at all.  
But to make an end at this time, I would advice the young students to take this notandum and caveat from me; not to be credulous to the allegations of their doctors and Sages, but to read diligently the authentic Authors, lest that be verified in you. Si coecus coecum ducat in foeveam cadent.  
Thus wishing no worse unto you Right worshipful Doctors, Masters, and worthy students, then to mine own soul, that is united in Religion, peace in conscience and salvation in JESUS CHSIST, I take my leave, from my chamber at Douai 17. of januarie. M.DC.XXIII.   

THE VNCASING OF HERESY. OR THE ANATOMY OF protestancy.  

CHAPTER I. That Luther, Caluin, Zuinglius, and all other prime-doctors of Protestanisme, were (by their own confessions baptised and brought up, in the now Roman Religion; and only by their apostasies, gave life and being to protestancy. And that Protestant Martyrologies, calendars, and genealogical tables, consist either of confessed Papists, known schismatics, detested heretics, wicked Atheists, accursed Magicians, sacrilegious thiefs, or notorious traitors.  
SCIAT lector me fuisse aliquando monachum, & papistam insanissimum, etc. 
Luther praefat. tom. 1. & tom. 3. in psal. 45.  Let the Reader know, that I was sometimes a Monk, and a most mad Papist, when I began this business, 
& tom. 5. in 1. Galath. fol. 291.  so drunk and drowned in Popish opinions, that I was most ready to kill and slay all such as any way withstood the same, etc. I purely adored the Pope. So Luther. And again.  

Idem in 1. Gal. pag. 25. tom. 4. jen. Lat. & p. 26. & tom. 6. in cap. 11. Gene. fol. 129. & tom. 4. in cap. 43. Isay. fol. 179.  I certainly, if any other before the light of the Gospel, had a good conceit, and was very zealous for Popish laws, and the Traditions of the Fathers; and in good earnest I urged and defended them as necessary to salvation: Lastly, I endeavoured with all diligence to perform them, macerating my body with fasting, watching, prayer, and other exercises. I while I was a Monk daily crucified Christ, and with my false trust, continually blasphemed him. We have been holy Apostates, for we have fallen from Antichrist, and the Church of Satan, etc. There was none of us but were bloody fellows: if not in act, yet in heart, we have blasphemed God, Christ, the Sacraments, the gospel, faith, all good men, the true worship of God, and we have taught quite contrary. We are judged heretics by the Pope, because we have divided ourselves from that Church, in which we were borne and bred. Hitherto Luther, touching himself, and the rest of his fellows.  
Danaeus in like manner 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 Oecolamp. 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 Monk. Neither do Zwinglius, Melancton, or Oecolampadius, seem to take small pride in such like confessions.  
Pelican was a Minor, and Bucer a Dominican (saith Hospinian) yea, we were all of us (saith Brentius) seduced fools, Idolaters, and servants of Antichrist.  
We do not deny (saith Caluin) but that we were once of that number 
(e) Idem l. 4. confess. c. 15. n. 16.  baptised in the Papal kingdom 
(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 have now departed from the Roman Church. So Caluin. And the same is acknowledged by Bullinger, Musculus, Plessie Mourney, Perkins, Hooker, Powel, Morton. & the rest.  
I was the first to whom God vouchsafed to reveal those doctrines, which are now preached, 
(g) Comment in 1. Cor. 1.15. f. ●34. & col. mens. fol. 488.  this praise they cannot take from us; that we were the first that brought light to the world. Without our help, no man had ever learned one word of the Gospel. So the fore mentioned Luther.  

Wotton in exam. juris cler. Rom. pag. 392.  Luther might well say, that he was the first, who in these times preached Christ, especially in the principal points of the Gospel, which is justification by faith in Christ, and in this respect, it is an honour to Luther, that he was a son without a father, and a scholar without a master. So Wotton.  

Morgenster. tract. de eccles p. 145.  It is ridiculous (saith Morgensterne) to think that any before Luther's time held the true doctrine, or that Luther received his doctrine from others, and not others from him, since all Christians know, that all Churches before Luther's time, were overwhelmed with more than Egyptian darkness, and that Luther was sent from above to restore the true light.  
If Luther had had any predecessors imbued with the true faith and religion, there had been no need of a Lutheran reformation, 
Milius in explicat. August. Confess. art. 7. See the Protestants Apology. tract. 2. c. 2. sect. 11.  etc. So Milius. And the like is affirmed by Hospinia●i. Coelius Secundus Curio, Bucanus, Fulke, Downham, and infinite other Protestants, as shall be showed in the next chapter.  
And although other Protestants blushing at this ingenious confession of their fellows (which they find apt to convince them of heresy, because tasting so deeply of novelty) have taken no small pains, to make their pedigree smell of some more antiquity; and have for this purpose composed very voluminous and large Catologues, in which they have most shamefully thrust in, not only all such noble professors of our Religion, who any way reprehended the vices of those times they lived in, without any dislike of the religion; but also omitted no sort of schismatics, lewd heretics, atheists, sorcerers, witches, thiefs, or traitors, who either consent with them, or descent from us in any one point, yet such is their hard hap, 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 unto you.  
First then, 
Entitled a looking glass for Protestants.  to begin with the sixth age (leaving * the examination of the first five to an other Treatise) from the year 600. to 700. 
(b) S. Gregory the great, dying in the year 590, is here raised by M. White, after the year 600. to plead for protestancy. See White in his way to the Church. §. 50. pag. 387. Humf. in jesuitismo part. 2. rat. 5. p. 5. & 627. Bale acts Ro. Pont. an. 1558. p. 44. 45. 46. etc. Magdeburg. cent. 6. cap. 10. col. 743. 382.  they produce S. GREGORY the great: who besides that he was Pope of Rome, was so fare from being a Protestant, that Doctor Humfries, Bale, Osiander, and the Centuriators confess of him, that he held Purgatory, relics, transubstantiation, prayer for the dead, indulgences, worshipping of Images, Mass, Holy oil, Monkery, Holywater, Auricular confession, & all other our doctrines, yea, quod sibi vendicaverit & exercuerit primatunsuper omnes Ecclesias. 
* Centur. Magdeb. cent. 6. c. 10. col. 425. etc. And the like is affirmed by Fulke in confut. of Purgato. p. 310. & Martyr. in cap 8. jud. & Carrion in Croni. l. 4. p. 368. and Osiander in epitome. cent. 6. p. 242.  That he challenged unto himself, & exercised the Supremecie over all Churches: which is the only point for which M. White maketh him one of his Protestanticall progenitors.  
Secondly, they produce the sixth general Council, in which the Fathers were so fare from being Protestantically affected, that they decreed as followeth. 
d Conci. 6. general. can. 4.  That what Clergy person soever did lie with a Nun (whom they style Christ's spouse) should be deposed. 
e can. 44.  That if any Monk 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 severed from him, were placed in a Monastery, fare from his abiding. 
g can. 73.  That the Cross ought to be worshipped. 
h can. 56.  That in Lent (no not on Sundays) men might not eat Eggs, Cheese, Butter, nor Flesh. 
i can. 6.  That no Subdeacon, Deacon, or Priest, might marry after Orders taken, etc. Yea, in that very Canon, for which they are made Protestants, it is only said, that it may be lawful for some selected married persons, to be admitted to the order of Priesthood; which was sometimes permitted to the Greek Church, and also in the beginning of the Gospel, when Priests were more scant, among the Lattins: you shall hear what Epiphanius will say touching this point.  
The Holy Preaching of God receiveth not after Christ, 
Epiph. haeres. 59 contra Catharos. See S. Hierom contra Vigilant. c. 1. & cap. 8. & S. Augustine de andulter. coniug. l. 2. c. 20. & Euseb. li. 1. Euang. demonst. c. 9 & alij passim.  them that marry again after their wife's departure, by reason of their great dignity and honour of Priesthood, and this the holy Church of God observeth with all sincerity; yea she doth not receive the once married person, that yet useth his wife, etc. especially where the holy Canons be sincerely kept. But thou wilt say unto me, that in certain places, Deacons, Subdeacons', and Priests, do yet beget children; but that is not done according to Order and Rule, but according to man's mind, which by time slaketh, and for the great multitude, when there were not found sufficient for the ministry. This and much more S. Epiphanius.  
Thirdly they allege in this age, the third 
* Concilium Bracarence 3. extat tom. 3. council. see in that council. c. 3. 4. &  Portugal Council, which (besides that it commendeth unto us hallowed Vessels, forbiddeth all Clergy men privately to keep company with any woman, save their mother. And decreeth, what ornaments are to be used both in private and public Masses) hath nothing at all against us, no not in the place by them alleged; for it only saith, that in the 
h Maist. White to make this council speak against us, useth as black dealing as may be. For where the Council speaketh of the Sacrifice, he applieth it to the Sacrament, saying, that the Council appointed the Cup to be administered to the people in the Sacrament. And to this he taileth an other egregious Lie, in intimating, that our use (before we gave the Sacrament in one kind only) was to dip the bread in wine.  sacrifice of the Mass, wine mingled with water, and bread alone, should be used, and not wine only, nor bread dipped in water, which doctrine, our Church well alloweth of, and constantly teacheth and practiseth.  
IN the seventh 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 held more points with us, then with them, and consequently, could not be true Protestants) were confessed heretics. 
b See Baronius an. 745 n. 28.  Scotus held that a Christian might lawfully marry, with his brother's wife; th' at when Christ descended into hell, 
c See the same Baron. ancod. n. 21 24. & Damascene verbo Iconomaclastae.  he delivered thence, not only the faithful, but also the Infidels, and the worshippers of Idols, and the like. And as for Adelbertus, he gave out that he had certain relics, by which he could obtain, what he listed of God; was well content, that Churches and Chapels, should be dedicated to his proper worship and honour; gave his own hair, & parings of his nails, to be worshipped of his followers, as sacred relics; bragged that he knew the secrets of men's hearts, and accordingly, 
White ut supra. see Baron. an. 704. n. 17. & Dama. ut supra. See Conc. Constant. pol. sub Isaurico & Copron. c 15. 17. 18 & Magd. cent. 8. c. 9 & council. tricaenum. 2. act. 6.  gave them absolution without hearing their confessions, etc.  
They further produce the two Constantinopolitan counsels, under Leo Isauricus and Copronimus, which counsels, (besides, that they were condemned and rejected by diverse following Counsels, as schismatical and heretical) decreed as followeth; that whosoever denied that the B. Virgin, was to be invocated; or that the Saints were not to be worshipped; or that eternal life was not given for the merit of good works, etc. should be ANATHEMA, or accursed of God: either of which doctrines, will convince, that neither of these counsels did much favour protestancy.  
They further 
* White ut supra.  produce in this age, (as an other Protestant witness) the Council of Frankford 
b What is to be thought of the Council, see the notes on the third tome of counsels an. 1618. p. p. 126. See also Bellarm. tom. 7. operum f. 566. lib. cu● titul. confutat. libelli de cultu Imagine. qui falso, etc.  as also two books one pretended, to be composed by CHARLES the great, and the other by LODOWICK his son, containing the Acts of that Counsel.  
To which we answer, that if the Council of Frankford, had been approved Council, and those two books (bearing the names of CHARLES and LODOWICK) there true borne, and not heretical Imps, (c) injuriously fastened on those two worthy Catholic Princes; yet seeing together with the rejection of Images, they teach That the Pope is supreme head, in all controversies belonging to faith, That the Pope hath his supremacy immediately from God, That prayer is to be made for the dead, That Saints are to be invocated, That relics are to be worshipped, That in the Eucharist, Christ's body is truly present, and there to be adored, etc. 
The Emperor Charles the great, did not only command by his public edicts that the ceremonies, rits, and Masses of the Church of Rome, and other decrees, pleasures, and appointments of the Roman Byshoppe, should be observed through all his Empire; but he himself also did compel the Churches unto this, by imprisonments, & sundry punishments, saith Hospinian in epist. dedic. hist. vide etiam Osiand. in epit. cent 8. p. 101. and Cooper in Cronico. f. 173. and Crispin● l. de stat. Ecclesiae pag. 221. 226.  The Protestants have small reason to claim this Council, as a good witness of their religion.  
Besides the 
d Cent. 8. c. 9 col. 570. ex Paulo Amilio. l. 2. hist. Fran.  Magdeburgians, out of Paulus Aemilius, confess that CHARLES the great, sent twelve of his most learned Prelates, to the Roman Council, under Pope ADRIAN, in which the worship of Images was established. He wrote also the Epitaph of Pope ADRIAN as followeth: 
Hic Pater Ecclesiae, Romae decus, inclytus author  
ADRIANUS requiem Papa beatus habet.  
Vir cui vita decus; pietas, lex; gloria, Christus;  
Pastor Apostolicus, promptus ad omne bonum, etc.  Which evidently show, that CHARLES the great, held not Image-worshippers Idolaters, but rather the quite contrary, as may appear by what hath been already said, as also by the testimony of jonas Aureliensis, who as an eyewitness affirmeth, that in the reign of CHARLES the great, Claudius bishop of Towers (the chief oppugner of Images) durst nowhere show his head. And as for LODOVICK his son, surnamed the godly, Carion writeth as followeth. LODOVICKE the only surviving son of CHARLES, was for his religious superstition, surnamed the godly, for he increased the feasts, and the Idolatrous worshipping of Saints, and the superstitious observation of Monastical orders, etc. So fare was LODOVICK from being Protestantically minded.  
Lastly, 
jonas Aureliens. l. 1. de cultu Imag Carionin cronico l. 4. p. 96. edit. 2. volumnibus.  they produce venerable Bede, john Damascene, and diverse other known Catholics. For as touching S. Bede, Osiander acknowledgeth, that he held in all points with the Pope, & as for (c) S. john Damascene, he was one of the principal resisters of Leo Isauricus, in his heresy against the worship of Images, neither did he differ from us, in any point of doctrine for aught I can find. 
* 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 age 
l White ut supra pag. 388.  they name john Scotus, Bertram, & Claudius' bishop of Towers, the last of which three, holding that baptism was not good, which was not administered with the sign of the Cross, and professing Nestorianisme: the Protestants must needs confess him to be an heretic. And as touching Scotus and 
(n) Besides that, the Magdeburgenses (cent. 9 c. 4. col 212.) affirm that in bertram's book, transubstantiation is taught: 'tis thought that Bertran made not that book, because Pantalion, who was diligent in reckoning up all bertram's books, maketh no mention of this book, for which he is only made a Protestant. See Pantalion in Cronologia. an. 65.  Bertram (if those books in which the Real presence seemeth to be impugned, were made by them) being in all other points, besides that of the Real presence, known Papists; what reason the Protestants have to produce them, as their progenitors, let the readet judge.  
They likewise name in this age Lotharius the Emperor, 
White ut supra.  who (saith White) reduced the Pope to the obedience of the Empire, sending for that cause, three Archbishops, twenty Bishops, and diverse noble men to Rome, who disputed against him, and confuted him.  
Which to be one of the blackest and most impudent lies, that ever was coined, the very author by him cited, will abundantly witness; for he plainly saith, that 
* Divina gratia inspirante, nec sermones ipsius almi Pontificis, nec prudentiam superare valuerunt. tantaque ei superna aderat virtus, ut nullo sermone eum includere & constringere potuerunt, etc. See Anastasius (cited by White) in vitis Pontificum, in Sergio. 2. an. 162.  God's grace so inspired the Pope, that those (Lotharian) Bishops were not able to overcome, or circumvent him by their speeches, but being themselves overcome and confounded, with shame, were forced to leave him, and go their ways.  
They further allege in this age 
b The Emperor Michael, chiefly showed himself to be a Protestant in marrying a vowed Nun, in impugning Images, in condemning the Nicene Council, & in banishing good Catholics.  Michael the Emperor, and Photius the Patriarch of Constantinople, two worthy Progenitors of Protestanisme. The first of them (according to all 
(c) See Zonaras and Cedrinus apud Bellarm. tom 7. de cultu Imagine. ca 6.  Greek authors) being a most wicked man, fare more addicted to judaisme, than Christianity; holding fornication to be lawful, and denying the resurrection, etc. And the second, maintaining among other heresies, that the Holy Ghost, did not proceed from the Father, and the Son, but from the Father only; that neither the good should enjoy happiness, nor the ill receive punishment before the day of judgement, that to hurt & circumvent his enemy, 
d See Gualther in Crono graph. saec. 8. in collat. c. 4.  a man might lie, and forswear himself; that it was in each man's power when he listed to dissolve Matrimony; that Widows might not marry again; that simple fornication and usury were no sins; that a man was not bound to make restitution of stolen goods; that men were to abstain from blood, and all meats prohibited in the Old law; that the Eucharist was to be administered to children, immediately after baptism, and the like.  
Lastly, they 
g Powel in praefat. l. de antichristo.  produce as a Protestant witness of this age, Alphred king of the west Saxons, & some others whom 
h See Stow in his Chronicle edi. an. 1614 pag. 80.  all the world knows, to have been in all points true Roman Catholics.  

White as above § 50. pag. 389.  IN the ninth age (quoth M. White) Otho the great, deposed JOHN the Pope, & assumed into his hands the nominating and making of Popes ever after. Which was a manifest resistance made against the growth of the supremacy. So White. and citeth for his Author, Sigonius. In which, 
Sigonius regni Italici. l. 7. an. 963.  after search made, finding the contrary, I could not but stand amazed at the frontless impudence of this Minister, & his Cymists. For both Sigonius & Luitprandus declare, that Otho went to Rome, with an intent to aid Pope JOHN against Berengarius and Albertus. And after coming thither, though he was informed by the Bishops, of this Pope's ill demeanour, yet he wrote unto him a letter, 
Luitprandus l. 6. c. 6. & 7.  in which he styled him, The chief Bishop, and universal Pope; called the Cardinals, Bishops, and Priests, his sons, & himself his Protector, earnestly praying his FATHERHOOD, to make his appearance and answer before the Council of Bishops (for that purpose assembled) to such crimes, as were objected against him. And after, when he appeared not, and the Bishops were instant to have him deposed, he only answered (as Sigonius writeth) Quando ergo haec praestare statuitis, etc. Since than you are determined to depose him, choose ye another in his room, 
Illiricus ex Luitprando. cent. 10. c. 9 col. 433. & sequent.  who may be worthy of this seat, etc. not daring (as Illiricus confesseth out of Luitprandus) to make himself judge of him, that was his judge. So fare was this good Emperor, from presuming on his own authority, in the deposition of Popes, or arrogating unto himself the making of Popes, as this lying heretical Minister affirmeth.  
Arnulphus a learned Catholic Bishop, is also 
* White as above. pag. 23.  produced for a Protestant witness of this age: but the only reason alleged (which is, that he held the Pope to be Antichrist) proving to be a 
b See Baron. an. 992. per totum.  slanderous lie; the Protestants cause, is but little advantaged by this witness.  

Illiricus in catalogo testium. & White as above.  IN the tenth age, they name Glaber, Rodolphus, Leuthericus, Anselmus, Lanfranke and others, who are all well known Roman Catholics, and notable oppugners of protestancy.  
They name likewise 
c White as above.  Berengarius, 
d See Gualther in cronographia. saec. 1000 in coll. c. 1.  who yet abjured as heretical, that very point, for which only he is made a Protestant, and died reconciled to the Church of Rome.  
They 
e White as above. Stephanus Alberstadiensis in epist. ad Wolfangum. extat apud Dodechi num in additione ad Marianum Scotum. an. 1090.  name also Henry the fourth, Emperor of Germany, & other of his Bishops & nobles. The worth of which witness, you shall hear from the Histographers of that time. Omnis qui dignitates spirituales vendit, haereticus est, etc. Every one that selleth spiritual dignities, is an heretic; but Henry whom they call king, doth sell bishoprics, and Abbotships; for he hath sold for money, the bishoprics of Constance, Bamburg and Mintz, the bishoprics of Reipurth, Ausburg, and Strasburge for a sword; the Abbotship of Fulden for adultery; the bishopric of Monasterience for Sodomy, etc. So Stephanus Alberstadiensis while this Henry was yet living.  
The Catholic men who lived in that time (saith Maerianus) hearing and seeing these abominations, 
Marianus Scotus, in Cron. an. 1075.  and unheard of wickedness of Henry, directed Messengers with letters to ALEXANDER Bishop of the Sea Postolike, in which they declared these, and many other things which were done & said, by the mad Simoniacal heretics, under 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 Majesty; but on the other side, the heinous offences which he committed, are incredible to be spoken, etc.  
Aventine also saith, 
Aventine l. 5. anal. Boron. ●. pag. 563.  that his very friends cannot deny, but that Henry was infamous for ravishments, adultries, etc. He was held by all Catholics (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. Rom. Imperij. c. 9 tom. 7.  archheretic, and a greater persecutor of men's souls, then of their bodies, etc. So all the writers of that time, to which you may add the testimony of Caluin, who plainly confesseth, that this Henry was a man, light, rash, and of no judgement, of wounderful dissoluteness of life, Who had in his Hall, all the bishorikes of Germany, partly to be sold, and partly to be exposed for a pray.  
To this you may 
* Note that this Henry the 3. or as some call him the fourth, in the time he striven with the Pope for the investiing of Bishops by Ring and Staff, was deposed by his own son, and imprisoned, whence escaping after a second defeat, was brought to such misery, that he sued to be a Sexton in a Church, but not admitted to that office, he fell to beg of Lay men, crying in lamentable manner, Have mercy upon me, at least you my friends, for the hand of the Lord hath touched me, and so full of misery, and repentant sorrow, he pined to death, to the great rejoicing of all Christendom. See Sigonius. de reg. Italico. l. 9 in Hen. 4.  add, that he afterward submitted himself to Rome, and acknowledged the Pope's supremacy, as BELLARMINE proveth at large.  
IN the eleventh age, they name Henry the fift, Emperor of that name, who in the beginning of his reign, insisted in the steps of his father before mentioned, 
See Abbas Vspergensis in cron. an. 1110. &  but seeing (as it is well known) he afterward recanted, and was reconciled to the Sea Apostolic; he ceased to be a Protestant witness.  
They produce in like manner, an other of their Grandsire's in this age; 
White as above.  the Emperor Fredertcke, named Ahembardus: but upon what grounds think you? he denied appeals to Rome, say they, which I find to be true indeed, but yet this will not make him a Protestant, unless protestancy, proceed only of spleen, and the heat of contention. For that he believed that the Pope was Christ's true Vicegerent upon earth, and the Universal and highest Bishop, as both his words and deeds declare sufficiently. 
See Nauclerum vol. 2. generat. 93. p. 844. edit. 1614 & p. 856. See also Radenium de rebus Frederick primi. c. 16. 17. & 56. and Krantzius l. 6. c. 16.  For to let pass his prostrating himself before Victor the Antipope, which yet was an evident sign, that he had the Papal dignity, in the highest esteem) he styled Pope ALEXANDER the 3. (whom he so much hated) head of the Catholic Church. And when he was willed to humble himself at this ALEXANDER'S feet, he did so, pronouncing these words, Non tibi, sed Petro, cuius successor es, Pareo: I do obeisance not to thee, but to S. PETER, whose successor thou art.  
Much more shamefully S. BERNARD is by them produced, as a Protestant witness of this age, 
White as before, &c Illiricus.  who yet in all points was a Roman Catholic, as all his books do evidently declare, and some Protestants protest, saying 
(b) Centur. cent. 12. col. 1637.  He worshipped the God Maozim, to the last minute of his life; 
(c) ibid. col 1638.  he was an earnest propugner of the Antichristian seat; 
(d) White taker ad Rationet Campaniani. rat. 7. p. 105.  he was the only godly man your Roman Church had for many years.  
Again, they allege the 
(e) White as above, 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 Apology, tract. 2. c. 2. sect. 3 cum Waldensibus fraterna coniunctio ad extremum usque colenda est. So Caluin in Epist. 201. ad Polonos.  Waldenses (f) and Albigenses, as Protestant witnesses of this age, who held indeed many 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 superiors) to Preach that Say persons, if they were just, might Consecrate; that no perfect person might use any manual labour; that men were to use no other form of prayer, but the Pater noster; that Priests and civil Magistrates, being once guilty of Mortal sin, did immediately lose their dignities, and were not after to be reverenced; that Ecclesiastical persons might possess neither money nor lands; that the Apostles Creed was to be contemned; that no judge had power to condemn any man to death; that all carnal copulation is lawful, if our lust provoke us thereunto; that Churches environed with walls, are to be esteemed as barns; that those married folk, who lie together, without a desire to get children, do sin mortally; that men might lawfully dissemble their faith; that there were two beginnings, to wit, God and the devil; that God created men's souls, and the devil their bodies; that men's souls passed out of one body, into an other; that our bodies should never rise again; that there was neither Hell nor 
(m) * See Gualterus in his Cronographie saec. 12. cap. 25. & 16. and Illiricus in Catalogo; and Osiander cent. 9 10. 11. & Fox. acts. & Simon voyen. in catalogo doctor. Eccles. p. 134.  Purgatory; that the new testament was made by a kind God, and the old by a spiteful God, and therefore the one to be rejected, and the other admitted; that the Author of the old Testament, was a liar and a murderer; that all the Fathers of the old Testament, were damned; that john Baptist, was one of the greater devils; that Marie Magdalene was Christ's concubine, and the selfsame woman, which the Gospel affirmeth to have been taken in adultery; that there were two Christ's, one good, who was borne and crucified, and the other bad, who was visibly borne at Bethelem, and crucified at jerusalem; that God had two wives, Collant and Collibant, on whom he begat many children; that good Christ never eat, nor drunk, nor was ever visible but in Paul's body; That to lie with on's mother was no greater sin, then with any other woman, etc.  
Which horrid opinions, howsoever White, Abbots, Illiricus, Beza, Caluin, and Fox, can digest, 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 points they agree with them; yet some other Protestants reject them as heretics: the Waldenses (saith Camerarius) never agreed with our Churches, 
jewel in defence of his Apology. p. 48. Osiander cent. 13. p. 329. See the Protestants Apology tract. 2. c. 2.  nor we with theirs. The Albigenses are none of ours, saith jewel; they were Heretics, saith Osiander; with whom consent, Cooper (in dict.) the Magdeburgians (cent. 3. c. 3. Marbeke (in locis communibus. 22.) and diverse others.  
They place moreover in this age, in their Catalogue of Protestant progenitors, 
(a) Illiricus in catologo test.  Peter de Brucis, 
(b) Simondus in Apoc. pag. 142.  Abaillardus, 
(c) Lib. epist. zwing. & Oecolampadij pag. 710. & 716. & centur. 12. col. 848.  (d) Arnoldus, and other like, who maintained in deed, as the Protestants now do; that men had no ; that there is no Real presence; that the Mass was to be abrogated; that Crosses were to be broken down, & the like, yet seeing they also held; that no Churches ought to be builded, and that such as were built, aught to be plucked down; that almsdeeds 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 took not on him humane flesh to free us; that Christ had in him no fear of God; that God could not have made things otherwise then they are; that all the devil's temptations came by touching certain herbs and stones; that the blessed should never see God, and the like; the Protestants have no great reason to glory 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 considerate. of Popish reasons. pag. 53. Naper in Apocal. cap. 20.   
In the twelft age, they name S. Thomas of Aquine, Bonaventure, Durand, Lira, Duns Scotus, Roger Bacon and others so catholicly addicted, and so diametrically opposite to protestancy, that none but impudence itself, would produce them for Protestants.  
They name also Peter Blois, and Gulielmus de Sancto Amore; the first of which two (besides these two heretical opinions; that Monks living by alms, could not be saved, and that actual poverty, was not lawful) was in all points (for aught I find) a Roman Catholic; and the other, by their own 
* Osiand. in Epit. cent. 12. pag. 281.  confessions, only reprehended our manners, and not our doctrine.  
They further 
a Whire ut supra.  name in this age, Fredrick the second, Emperor of Germany, and Almoricus with others of like sort; the first of which we easily acknowledge to have been at enmity with the Pope a long time. But yet, seeing he after 
(b) See Vspergensis in Cronico, & Whimxtelingus in epit. rerum Corman cap. 15.  heartily repent the same, and humbly craved absolution at the Pope's hands, and was in Religion a Roman Catholic; the Protestants do him great wrong, in producing him for one of their progenitors: and as touching Almoricus, since together with the denial of the Real presence, and invocation of Saints; 
See Gaultier in Chronograph. faec. 1200. in collat. c. 1.  he also taught these following (viz. that if Adam had not offended, there should not have been any distinction of Sexes, nor any procreation of Children; that the blessed should never see God, but in his Creatures only; that there should be no resurrection of bodies; that there was neither heaven nor hell, and the like) this will prove but an heretical witness. 
White in his way as before p. 392 & Powel in prefatione l. de antich. White in his way as above pag, 393. Fox acts & Monuments. Powel in praefat. l. de antichristo.   
IN the thirteenth age they name, Alfarus, Pelagius, S. Katherine of Sienna, William Wickham, William Occam, and some others: the three first of which were in all points for aught I can find, undoubted Roman Catholics, and howsoever the other did hold erroneously in some points, yet it is most certain that they were very fare from being in all, Protestantically affected.  
They further produce in this age, Lollard walter, and john witclffe, as two eminent martyrs, and most renowned Protestant progenitors; and yet the first of these was burnt for these and such like opinions. 
* See Gaultier in Cronographia. saec. 13. c. 7. in collat.  viz. That Lucifer and his assotiates, were unjustly thrust out of heaven; that Michael and the other blessed Angels, should be damned; that the Virgin MARY remained not a Virgin; that God will punish no sins that are committed here on earth, etc.  
And as for Wickliff 
(a) See Stow and Hollinshead in their Chronicles. an. 1382. and Bal●in his 4. century. Matthew Ho in tract. 1. de disput. p. 27. Pantaleon in Cronol pag. 119. Vadianus Zwingl. l. 5. Antichristop. 168.  beside that he died of a natural disease quietly in his bed) Matthew Ho, Pantaleon, and Vadianus Zwinglianus, all famous Protestants, repute him for an Heretic, and others for a 
(b) See Fox acts & monuments, & Stow. See also Melancton in dispute de iure Magistrate. & Osiander cent. 9 10. 11. 12. art. 15. See also Breitly in his Protestant Apollogie tract. 2. §. 4. c. 2.  Traitor. Neither do I see, how any Protestant can judge better of him, unless he happily allow of these following positions of his viz. That no Priest ought to possess any thing as proper; that no Magistrate had any authority, as long as he was in Mortal sin; that no Prelate ought to excommunicate any, unless he be certain that the party was before excommunicated by God; that the people may at their pleasure punish their Lords; that Universities, Colleges, & degrees therein taken, were as commodious to the common weal, as the devil; that by God's law, the brother and sister might marry together; that God must obey the devil; that every creature may be called God; that all things happened by inevitable necessity; that to enrich the Clergy, was against the law of Christ; that all oaths are lawful, which are used to confirm bargains and contracts; that a bishop is not above 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 have been true Witcliffes, we may justly conclude them to have been notorious heretics.  
IN the fourteenth age; they place Robert 
* Fox in Acts & Monuments, & Powel ut supra, and Bale, cent. 6. c. 78. and Willet in synopsi. Stow in annal. edit. 1614 fol. 344. see also Holinshead an. 1414. See the examination of Fox's calendar in the 3. conversion.  Ashton, for one of their rubicated or prime Martyrs; who yet as STOW witnesseth, was condemned for rebellion and treason, and buried under the Gallows.  
john Browne (a) Richard Silbecke, john Beverly, and William Swindersbie, are placed as four other Protestant Martyrs; 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 uncertain what became of him (only he is sure that he escaped the hands of those that had him in hold, and that he had no harm, during the time of RICHARD the second, viz. in the year 1401. in which year. he is made a martyr) The opinions for which he was questioned were these: That no man can imprison an other for debt; that every Priest taking an yearly pension, committeth symmonie; that Priests Consecrating in Mortal sin, commit Idolatry, etc. which evidently show, 
White as above, Powel in praefat. lib. de Antichristo. p. 33. 34. Fox acts & mon. Stow and holinsh. an. 5. Henr. 5. Walsing, an. 1417. p. 448.  that Swinderbie was an heretic.  
William Thorpe, john Purney, and Sir john Old Castle, are three other Protestant Martyrs of this age; and yet the two first are confessed by powel, to have been Weckliffites, and consequently heretics, as before shown; and as concerning Oldcastle, (whom Fox styleth Lord Martyr) Stow and Hollanshead confess, that he was convicted 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 ut supra. This Only or Bullingbrooke, is named by Fox in his first edition knight and in the second Priest.  he was so madly minded (saith Walsingham) that he thought he should rise again the third day.  
Roger Only, alias Bullingbrooke, Elinor Cobham, and Rainold Peacock, are produced as three other Protestant progenitors in this age; the two last for confessors, and the first for a rubricated Martyr, who yet was executed for no other cause, but for that he had sought the king's death, by art Magic; and as for Elinor 
* Eleonor Colham, is styled by Powel pijssima ducissa. a most pious Dutches.  Cobham, she was convicted to have been a principal agent in the conspiracy with Only; and after conviction was committed to the ward of Sir Thomas Standly, where she remained during her life, in the Castle of Chester, whose pride, falsehood, covetous, and lechery (saith Stow) were cause of her confusion. 
Stow an. 20 Henrici 6.   
Thirdly concerning Peacoke, the same 
(a) Stow an 36. Henr. 6.  Stow will tell you, that he was accused, for denying certain Articles of the Apostles Creed, which he after at Paul's Cross, abjured, revoked, and renounced; requiring all men, in the name of God, and as they tendered their salvations, not to give credit to his pernicious doctrines, errors, and heresies (which by presuming on his own natural wit, and preferring his own judgement in reading the Scriptures, before the judgement of his Holy Mother the Church, he had conceived and written) but that all such books and writings, should be delivered to the Archbishop, or his Commissaries, to be burnt, as well deserving the same.  
They further name in this age, john Hus, Richard Turmin, and Machiavil. The first of which three, 
White ut supra. Fox in Acts and Monum. Illiricus l. 19 test. p. 1916. an. 1608. edit. Matthew Ho in tract. duobus. tract. 1. de disp. pag. 27.  maintained all Wickliff's opinions, and is justly ranked by Matthew Ho, in the Catalogue of Heretics, and his opinions, styled MONSTROUS MONSTERS. Secondly concerning 
* Of this Protestant Martyr, Fox confesseth, that he not only escaped burning, but had never so much as any sentence of death pronounced against him.  Turmin, he was in the conspiracy with Sir john Oldcastle. & as touching Machiavelli all men know that he was a true Atheist.  
And thus having exactly viewed the Catalogue of the Protestants pretended Ancastrie, and found them to be no other, then either confessed Papists, known Schismatics, detested Heretics, Athists, Magicians, Thiefs and Traitors, I will conclude this chapter with this dilemma.  
Either Luther and his copemates, Caluin, Zwinglius and the rest, had known, 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 himself, 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 befrom the devil, because it was neither 
(a) Ordinary that is, from men of lawful authority it could not be, for neither at that time, nor long before, there had been any known or visible Protestant Minister or Magistrate, as they themselves confessed in the beginning of this chapter, and as for Papists, who then were only visible, as most Protestants acknowledge, they never sent them to Preach those new doctrines, neither will any Protestant endure to derive any small authority from them. We (saith Fulke in his Retentive (p. 67.) and in his answer to the false Catholic (pag. 50.) detest, abhor, abjure, and spit at your Antichristian and filthy Orders; you are deceived, if you think that we hold our offices of Deacons, Priests, or Bishops, for any other then merely laical; The Papistical ordinations saith powel (in his consideration of the Papists reasons pag. 71. & 70.) are mere Profanations, neither is there in the Papacy any Ecclesiastical calling So he, and the like is affirmed by Beza, apud Saravium in defence. tract. p. es Bucanus in locis common. loco. 42.  ordinary, nor 
(b) Extraordinary or immediately from God, it was neither by their own confessions, and this for two reasons: First, because extraordinary calling hath not been in use since the Apostles time, nor must ever be expected, till the end of the world, as Luther in tom. 5. Witt. in cap. 1. ad Galath. p. 376. Musculus (in locis common. p. 304.) Lobecke (in disput. Theolog. p. 358.) and Sarania (in defence. tract. contra defence. Beza. p. 73. & 35. 36. 37.) contend. Secondly because extraodinarie vocation was ever accompanied with miracles, as the said Luther (in locis communib. class 4. cap. 20. & Epist. ad Senatum Malhus. apud Sleydan. l. 3. an. 25.) Piscator (in volume. Theolog. Thes. 1. loco. 23.) Polanus (lib. 1. part Theolog. pag. 358.) and other affirm; Now that no Protestant ever wrought any miracle, is manifest in itself, neither will any of them challenge so much; we neither work miracles, neither do we hold, that the doctrine of truth is to be confirmed by Miracles. So Sutcliffe in examine. 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 immediately from God, nor mediately by men of lawful authority: If (〈◊〉 say) they had no predecessors, it mus● needs follow, that the doctrines, o● which the Protestant Church is founded, were heretical and Antichristian, and they themselves Novellizers, Heretics, and Satanical Ministers, because the true 
* Esay. 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 Apology, tract. 2. c. 2. sect. 8.  Church of Christ, according to express Scriptures, consent of Catholic writers, and confessions of best learned Protestants, must be always as a City seated on the top of a hill, known, eminent and gloriously visible, whose Sun must never set, nor her Moon lie hid, whose gates must ever stand open and the like, having in her Pastors and Ministers Preaching the word, and administering the Sacraments, and resisting all novelties and false doctrines.  
But if (as Illiricus, Fulke, and D. White contend) Luther and his cymists, had any Predecessors, the chief of which were ●hose formerly mentioned, to wit, Schismatics, Heretics, Atheists, Magicians, Thiefs, and Traitors (for as touching Papists, they utterly disclaim them, neither will any Protestant endure to derive his Pedigree or Mission from them of all others) it cannot be denied, but that Protestants are infamous and detestable heretics, in being descended, from such accursed, infamous, devilish, and detestable progenitors.   

CHAPTER II. That all the chief doctrines and principles of protestancy, are old condemned heresies; and that the most damned heresies that ever were hatched in any age, have been cherished, fostered, and defended by the chief Doctors in the Protestant Church.  
THat all the doctrines which Protestant's at this day so eagerly maintain against Roman Catholics, are old condemned Heresies; and that the chief Apostles and Doctors of protestancy, have revived and defended all the most detestable heresies that ever any former age begotten. 
jacobus Gaultier in lib. cui titulus Tabula Cronographica Ecclesiae catholicae à Christo nato usque ad an. 1614 edit. an. 1616. Clement. 3. recog. Irenaeus l. 1. c. 20.  JAMES GVALTIER in his learned and elaborate chronographical tables (out of the several Catalogues of Heresies, composed by S. Eiphanius, Austin, Philastrius, Alphonsus a Costro Prateolus, and other ancient and modern writers) hath proved at large. Out of whom I will here instance in some few which seem to be as the Marrow, Essence, and life of Protestanisme. Setting down the age in which these Heresies were first begot; the Fathers and Counsels, who opposed and condemned them; and the Protestant Doctors by whom they are revived and maintained. I will begin with the first age.  
In the first age, Simon Magus one of the first detested heretics, was condemned of heresy by S. CLEMENT and IRENEUS, for teaching; that men are not saved by good works, 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.  
That 
b Luther in artic. 36.  it is not in man's power to think either good or evil, but that all things do happen by absolute necessity, is one of our chief Articles, saith Martin Luther; 
c Idem tom. 5. Ger. jen. in admonit. ad German. fol 288. & tom. 7. Ger. Wit. fol. 478  and as for justification by faith only; (for 
d Idem tom. 1. Ger. Wit in 2. ad Galat. fol 47. & 91. & tom. 1. Latt. jen. fol. 488.  faith only justifieth, and not that faith which includeth Charity) it is an Article which we cannot be without, because that failing, our Church falleth; 
e Idem tun. 5. in c. 3. ad Gal.  it is our only safeguard, without which, both we and all other sectaries, had undoubtedly perished; 
f Idem tom. 2. lib. de abhominatione Missae. fol. 390.  it is the sum of our Gospel. So Luther.  
In the second age Cerinthus stands convicted of heresy, by 
g Epic haeres. 8  S. Epiphanius, for teaching that children might be saved without Baptism; which is now a plausible doctrine, among all the Caluinian Protestants.  
Baptism is but a seal of the promise, and neither hindereth nor furthereth in the way of salvation; neither doth the salvation of children depend on baptism, but on the promise which God made to ABRAHAM Gen. 27.7; therefore all the children of believing parents, are sanctified in their mother's womb, and are by faith the heirs of the kingdom of heaven, so 
a Caluin l. 4. Inst. c. 16. n. 24. & 17. & 26. & cap 15. n. 10. & 20. & in ad. tid council Trident sess 5. Roger's in his book entitled the Catholic doctrine of the Church of England. 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, Willet, Babington, Zanchie, and all other pure Caluinian Protestants.  
In the same age, Ebion stands condemned of heresy, 
Epiphan. haeres. 30.  by the foresaid Epiphanius, for denying that Christians enjoyed the verity of the old Figures; 
b 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 generally teach; that the Sacrament of the Eucharist, is but a figure of Christ's body; That S. JOHN Baptists baptism, was all one with ours; that our Baptism exceedeth not in prerogative the jews circumcision; that the schoolmen's distinction (teaching that the Sacraments of the Old law did only adumbrate or shadow, and the Sacraments of the new conferred grace) was to be hissed at; and that the jews in their sacraments had the same substance of Christ that we have.  
Again, the same Ebion was condemned by the foresaid 
* Epiphan. hear. 30.  Father, For imposing a necessity on marriage, which is a doctrine much urged & defended by Martin Luther, the Protestants Apostle & Evangelist. 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 live without a woman, etc. For our Election or Council is not free, but a thing naturally necessary, that a man be joined to a woman, and a woman to a man; for this word which God spoke, increase and multiply, is not a precept, but more than a precept, to wit, God's work which is not in our power to hinder or omit, but it is as necessary as to be a man, & more necessare then to eat, drink, purge, sleep or wake, etc. So Luther. And in an other place, exempting but three kinds of men from the necessity of marriage, viz. Gelded men, Eunuches borne, and such as have made themselves Eunuches, he addeth saying; whosoever doth not find himself in the number of one of these, must in any case think of a wife, and hasten marriage, yea though he have made ten vows, oaths, promises and adamantine obligations to the contrary.  

Epiphan. haer. 27. & August haer. 7.  Again in this same age, Capronimus stands condemned of heresy, both by S. Austin, and S. Epiphanius, for contending that the law appertained not unto Christian men; which is one of Luther's prime doctrines: You shall hear him speak; 
a Luther tom 4. jeu. latt. argum in epist. ad Galath.  the Apostle saith, ye are not under the Law, but under grace; how not under the Law? according to the new man, unto whom the Law doth nothing appertain, for it had his limits unto Christ's time, as PAUL afterward saith etc. 
b Ibid.  o Law touch not my conscience, for I am baptised, and by the Gospel called to the communion of justice, and everlasting life, to the Kingdom of Christ, where there is no Law, but mere remission of sins, peace, quietness, and mirth, etc. 
c Ibid. in cap. 2. ad Galath. fol. 46.  therefore a Christian is free from all Laws, and subject to none, neither within nor without 
d Ibid. fol. 42.  The opinion of Hierome and others is to be rejected, who dream that PAUL speaketh not here of the ten Commandments, but of the Ceremonial Law, etc. 
e Ibid. fol. 89.  I understand this saying of Christ, do this and live, as a certain Irony or scoffing speech, etc. 
f Ibid. fol. 53.  neither doth PAUL speak here of the Ceremonial Law, etc. but of all the Law, there simply all the Law, whether it be Ceremonial, or of the ten commandments is abrogated to a Christian, etc. 
a Ibid. in cap. 4. ad Gal. f. 144  THOMAS and other Schoolmen speaking about abrogating the Law, say, that the judicial ●nd Ceremonial Law were taken away after Christ, but not the Moral; but ●hese speak they know not what, etc. 
b Ibid. in cap. 2. fol. 62. & 54.  What is it to me, that thou o Law accusest me as guilty, that thou convictest me of many sins committed? yea I commit many daily, but this is nothing to me, now I am deaf, I hear ●hee not, pray thee trouble not my conscience; 
c Ibid in cap. 2. fol. 55.  true it is, I have sinned, therefore God will punish & condemn me! ●o; yea but the Law of God saith so. I have nothing to do with this Law; why? because I have 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 wit, Liberty; what Liberty? of Christ, for by Christ I am freed from the Law; so a faithful man by only faith may lift up himself, and conceive sure hope and firm consolation, that he may not wax pale at the view of sin, but may say, Sir devil, thy threats and terrors move me nothing, because there is one which is called JESUS CHRIST, in whom I believe, he hath abrogated the Law, & is thy Satan o Satan; o Law if thou canst accuse me, bind me, terrify me, I will place over thee an other Law, that is to say, an other tyrant & tormentor, who shall in like manner accuse, bind, & oppress thee, 
v. Luther ut supra in cap. 3. ad Calat. fol. 115.  thou art in deed my Hangman, but I have an other Hangman Christ, who shall torture thee, by him I am free. If the devil beat me, I have a stronger devil, who shall in like manner whip him; Christ is my devil; 
a Ibid. in cap. 4. ad Galath. fol. 118.  therefore a conscience believing in Christ, aught to be so sure, that the law with his terrors & threats is abrogated, that he must altogether be ignorant, whether MOSES, the Law, or a jew ever were; (b) the Law certainly is no other than the sink of all evils, heresies and blasphemies, because it only augmenteth sin, accuseth, terrifyeth, threatneth death, showeth God to be an angry judge, condemning sinners; wherefore if thou be wise, banning fare off, stuttering and stammering MOSES with his Law; neither let his terrors & threats any way move thee, but do thou simply suspect him as an heretic, an excommunicated person, a damned wretch, far worse than the Pope & the devil himself, and therefore in no case to be heard, etc. Hitherto Luther.  

August. haer. 6. see Alphon. a Castro in v. Creatura. & v. malum.  Again in this same age, the Gnostikes stand condemned of heresy by S. Austin, for teaching, that some creatures were of their own nature ill: which is Caluins express doctrine. For he plainly saith, that the devil was by nature evil, 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, guilty of death.  
Again in this same age, the Caini stand condemned of heresy, both by S. Epiphanius and S. Augustine, for teaching that judas fact was good in betraying his master; and that he foresaw the benefits which would accrue unto us by Christ's Passion: which in like manner is plausible doctrine, among all the Caluin-Protestants; 
Crowly in his Apology. pag. 30. & 46.  I confess (saith Crowly) in his Treatise entitled, An Apology or defence of the English Writers) these are my words, that God's Predestination was the only cause of Adam's fall, but not consequently of all sin, for such as have 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.  do see that Adam's fall was good, etc. yea it is a doctrine generally maintained by Protestants (as shall be showed in the next Chapter) that Absalon's incestuous adultery, was God's work; that judas treason, was as well the work of God, as Paul's vocation; that the jews in abusing our Saviour, and putting him to death, did nothing but what the hand and Counsel of God had formerly decreed, and the like.  
Again in this same age the Plotemaians stand condemned for heretics by S. 
Epiphan. haer 33.  Epiphanius, for maintaining, that God had commanded some impossible things. And in particular touching the inseparable knot of marriage; which doctrine is generally maintained by all Protestants; as appeareth not only in that they (contrary to God's word) admit of so many divorces as shall be anon showed, but in that they maintain 
* Caluin l. 2. Instit. c. 7. n. 5. & in Antid. council. Trid. sess. 6. c. 2  that the Law of God, or the ten Commandments are impossible to be kept, 
(a) Idem comment. in Act. 14. v. 10.  no not though a man be never so much assisted or helped by God's grace.  
Again in the same age the Priscillians, Marcites or Marcocites stand condemned for heretics, 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 Preisthood, appertained as well to women as to men; which doctrine is also maintaned by Luther and Caluin the two great Evangelists of Protestanisme.  
In the administration of the 
b Luther tom. 7. Witt. Lat in notis Eccles. fol. 150.  Sacraments, it is not material whether the party (administering) be male or female, young or old, neither need we in the administration of the Word and Baptism be inquisitive touching these etc. 
c Idem tom. 2. jen. Lat. lib. de abroganda Missa. fol. 442. 443. 444. 447. 448. 449. & tom. 1. Ger. jen. fol. 336. & 824. apud Vtenbergium. causa 7. See also tom. 2. Latin. Witt. fol. 90. & lib. de ministris Ecclesiae pag. 36. where reckoning up all the parts of Priestly function, as to Preach, to Baptise, to Consecrate, to give absolution, etc. 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 Clerk, no Shaveling, no Anointed person, no Monk etc. Priesthood in the New Testament is spiritual, and common to all Christians, for we are all Priests in the same manner that Christ was a Priest; this sentence is unresistable, 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, have power and authority to Preach though BEHEMOTH, with all his adherents burst himself; when Paul saith, it is not permitted for a woman to speak in the Church, he doth not speak simply, as if it were utterly unlawful 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 perform that office, otherwise it is necessary that a woman speak etc. all Christians, both men and women, 
See Caluin l. 4. Inst. c. 19 n 28. &c 4. n. 9 Gaultier in Cronographia. saec. 2. in Collat. c. 16.  young & old, masters and servants, mistaesses & maids, learned & unlearned are Priests; neither is there any difference, if their faith be alike; whosoever hath crept out of baptism, may glory, that he is both a Priest, a Bishop, and a Pope. Hitherto Martin Luther. And the like is taught by other Protestants; yea Gualterus affirmeth, 
See Florimundus Ra●mundus l. 7. de Origine haeres. c. 7. n. 5. where he reciteth many stories to this purpose.  that in Province, Strasbrug, and infinite other places, women have been ordinarily seen to Preach; and that not many years since, a woman among the Abbenacenses, when a certain Minister denied to give her the Communion, went angrily home to her own house, and there laying a Napkin upon a stool, set Bread and Wine thereon, and with her own hands, ministered unto herself, the Lords supper.  
Lastly in this same age, Prodicus the father of the Adamites, stands condemned of heresy by the 
* See Baron. anno 120. n. 37 Luther in captivit. Babylon. tom. 2. jen. 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 tied in conscience, to perform any Law; which doctrine is likewise maintained by Luther and Caluin, and followed in practice by all sorts of Protestants; It is certain, that neither Men nor Angels, can impose any Laws upon Christian men, unless they be willing thereunto. So Luther, and the like is affirmed of Caluin. Yea he dareth to say; that humane Laws, how good or honest soever, whether they be made by Church or Magistrate, do not bind in conscience 
(a) Lib. 4. Instit. c. 20. n. 1.  and that the promised liberty 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 condemned by S. Austin, for that they condemned Altars; which is so currant a doctrine among Protestants, that Mr. Smith in his Sermon upon the Lord's Supper, boldly affirmeth, that the word Altar hath been kept in the Church by the devil, that men should believe the Eucharist to be a Sacrifice.  
Again the same Manichees 
* See Prateolus v. Manichaei  heretically attributed all things to fate or inevitable necessity, and affirmed that sin could not be avoided; which is a doctrine now generally maintained by all Protestant doctors, especially those of the Caluinean sect. 
b Caluin 1. 3. Instit c. 23. n. 9  reprobi evadere nequeunt peccandi necessitatem, etc. The Reprobats cannot avoid the necessity of sinning; especially, when by ordinance of God, such a necessity of sinning is imposed upon them. So Caluin. Yea there is nothing more familiar with him and his followers, then to affirm 
c Idem li. 1. Inst. l 18. n. 4.  that man being justly forced by God, doth do what is not lawful for him; 
d Ibid. n. 1.  that God caused ABSALON to pollute by incestuous Adultery, his father's bed; 
e Bucer. in cap. 1. ad. Rom. p. 72. & in cap. 9 p. 454.  that God doth not only permit men to fall into error by forsaking them, but seduceth, hardeneth, delivereth into a reprobate sense, and sendeth a powerful error, to make men do such a thing 
a Piscator. de Predest. pag. 105. 166. 167. cap. 1.  that the most horrid offences that ever were, are done by God's decree; that sins through the force of that decree, are altogether inavoidable.  
IN the fourth age the Donatists stand convicted of heresy by S. Austin, for contending, that the Baptism of Christ and S. john Baptist were all one. 
August. l. 2. contra lit. Petil. c. 32. & 34.  Which is a doctrine generally defended by all Caluinian Protestants; 
b Caluin. l. 4. Instit. c. 15. n. 8. & 1. Willet in synop. controu. 14. q. 3. & cont. 12. q, 7. Powel l. 2. de Antichristo. c. 21. Optatus Melivitan. lib. 2. & 6. contra Parmen. See Sanders haer. 91.  the ancient Fathers were deceived (saith Caluin) when they said, that the Baptism of JOHN, was but a preparative to the Baptism of Christ; we (saith D. Willet) affirm that the Sacrament of JOHN and our Saviour were all one; yea (saith Powel) we Protestants hold it a blasphemy in the Papists, for making a differance between JOHNS and Christ's Baptism.  
Again, the same Donatists stand condemned by S. optatus Milivitan, for contemning holy Oil, and casting it on the ground; as also for that they caused the Sacrament of the Eucharist to be cast to the dogs, pulled down Altars, (Which he calleth the seats of Christ's body) broke and sold Chalices, rend and tore corporals, veils, books, and other instruments appertaining to God's service: which was the ordinary deportment of Caluin-Protestants in the beginning of their deformed reformation, and in which they still persever, as opportunity offereth itself.  
Again the same Donatists stand condemned by S. Austin, for teaching, 
Agustine concione 2. in Psal. 5 & in Psal. 18. & in epist 16. ad Donatis. & lib. de unitate Eccles. c. 11. & 13. Epiphan. haer 68 & 69. Theodoret lib. 4. haeret. fab. & August. haeret. 46.  that the Catholic Church was perished in all the world, except in those places which Donatus lived. Which also is a doctrine generally taught by all sorts of Protestants, as was showed in the former chapter.  
Again in the same age, the Arians stand condemned of heresy by S. Epiphanius, S. Theodoret, and S. Augustine, for maintaining, that the Father, Son, and Holy Ghost, were not of one nature, substance, or essence, and refusing to admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or consubstantial, because it was not in the scripture: in both which, the chief Protestant Doctors, show themselves to be their true disciples and faithful followers, as shall be showed in the next chapter.  
Again the same Arians were 
* Athanasius ser. 4. contra Arrianns & Hilary l. 9 de trinitate.  condemned, for that they taught that the Son of God was ignorant of many things, and that he learned as he grew in years, which also is currant doctrine with Caluin and his Cymists. 
a Caluin Harmon. in Mat. c. 24 v. 36. & har. in Luke c. 2. v. 40.  It is evident, that ignorance was common to Christ with the Angels: so Caluin; yea he further saith, that Christ's soul was as subject to ignorance, as the souls of other men, and that this was the only difference between us and him, that our necessities are of necessity, his voluntary; and that Christ in particular knew not the day of judgement, nor what tree that was which he cursed. And the like is taught by other Protestant Doctors, as shall be showed in the next chapter.  
Again the same Arrians are 
* See Alphonsus à Castro. v. concili.  condemned of heresy, for maintaining that a Council, how lawful so ever assembled and approved might err: Which also is a high-prized doctrine in the Protestant Synagogue; you shall hear the words of their first Author and Evangelist. 
a Luther in postil. concione 1. post dominic. Trinit. fol. 114. Witt. Lat & art. 115 & 500 & tom. 7. Witt. Ger. fol. 262.  Among all the Counsels, I never saw any in which the Holy Ghost was found; Counsels are uncertain, neither must we trust unto them; for there was never any so incontaminate, but either added or diminished from God's word; yea the council of the Apostles, albeit it was the first and most pure, had some what mingled with it, etc. 
Epiphan. haer. 75. & in acephal. August. haer. 53. Nic●●. l. 9 c. 16.  This abominable opinion (that counsels have the Holy Ghost) is to be numbered among the greatest evils of christianity. So this Apostata.  
Again in the same age Eustachius and Aerius stand condemned by S. Epiphanius & S. Augustine, for maintaining that the prescript Fasts of the Church, were not to be observed; which is also a known currant doctrine among all sorts of Protestants; yea it is common with the purer sort of them, to make their greatest feasts upon the greatest and solemnest fasting days, of which none can be ignorant.  
Again 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 be prayed for, nor Sacrifice to be offered for them: which also is a Doctrine generally taught by all Protestant Doctors; yea in defence thereof, they dare pronounce with their master 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 deceits of Satan; that it was an argument of ill-consulted sedulity, in considerate credulity, and perverse emulation; that the custom of praying for the dead, was a profanation of the invocation of God, and that it was an error yea and a gross & superstitious error.  
Again in the same age, julian the Apostata stands 
* See Sozomen l. 5. cap. 20. & Euseb. l. 7. c. 14.  condemned, for that he broke down the Image of our Saviour, and caused his own to be set up in steed thereof; as also for that he was a great enemy to the Holy Cross, the Crucifix, and the sign of the Cross: and have not the Caluinian Ministers abundantly revied the memory of this accursed Apostata? have they not thrown down the Images of our Saviour? broken down Crosses and Crucifixes? do they not hold the sign of the Cross as superstition? and in steed of the Images of Christ and our Saviour do they not place in their private houses the pictures of their Apostata deformers, or the Lascivious Images of Venus and Adonis, jupiter and Ganymede and such like, & c?  

Hieronimus contra Heluidium.  Again in the same age Heluidius stands condemned by S. Hierome and the other Catholic Doctors, for equalling the merit of marriage, with the merit of virginity, 
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 protestancy do also eagerly maintain; yea their father Luther dareth to write; that single life is fare more base and vild than marriage; that matrimony is more than a precept; that who so determineth to live without a woman, must put off the name of man, and put on the nature of an angel or spirit; that he must needs be a whoremaster that flieth marriage, and that it is more necessary to lie with a woman then to eat drink or sleep.  
Again the same jovinian stands condemned by S. Augustine, for maintaining, that these who were by Baptism regenerated, and received into grace, could not lose that grace, nor sin, at least to death; which very doctrine was revived by Luther, 
Luther in captivit. Babylon. tom. 2. Lat. Wit. fol. 78. Caluin l. 4. Inst. c. 17. n. 2. Damman l. de Perseverantia 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 Baptised man is, who though he would, cannot lose his salvation, what sins soever he commit, unless he will cease to believe; So Luther. By our sins (saith Caluin) we can no more be damned then Christ himself; we maintain saith Damman, that the just man must of necessity persever, and that those who are truly faithful, cannot fall from grace by any sins; they that are once justified, remain always justified. So the University of Oxford, in their late Vespers. 10. julij. nu. 1619. resp. Baits etc. Isles, and the like is affirmed by Piscator and all others.  
IN the fift age Vigilantius stands condemned of heresy by S. 
Hieronimus contra Vigilantius.  Hierome for deriding the Catholic custom in setting up wax lights at the Tombs of martyrs; for impugning the single life of Priests; for teaching that it was idolatry, to reverence the sepulchres and holy relics of Saints, and denying that Saints were to be invocated 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 condemned of Heresy by the foresaid father, for boasting that they were sure of their justice, and might securely promise to themselves the kingdom of heaven; which is the very doctrine of the Protestants at this day; all the faithful aught to be certain of their salvation, 
Caluin in Antidote. council. 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 glory that he is the heir of the kingdom of heaven, since our sins can no more hurt us, than Christ himself, nor we lose heamen, more than he. 
a Luther tom. 4. jen. 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 judge out of the word, how God is affected towards us; we ought not to doubt that the spirit of God dwelleth in us, but certainly to determine that we are the temple of the holy ghost; we ought firmly to believe that not only our office is pleasing unto God, but also our person, and whatsoever we say, do, or think. So Luther. To which Mr. Powel addeth, that it is blasphemy to say that every man ought not to assure himself of his salvation.  
The Nestorians in this same age stand 
* Augustine haer. 89. Socrates l. 7. c. 32.  condemned of heresy, for teaching, that jesus Christ borne of the Virgin MARIE, was not God, but mere man, 
 haer. 100  and after had the divinity joined unto him, for the merit of his holy life, and that not personally neither, but only by a special prerogative, etc. In which blasphemous heresy, Luther & Caluin far exceed him, for though they seem to acknowledge that Christ was perfect God, and that his divinity was joined to his humanity personally by an hypostatical union, yet they fasten ignorance and desperation on him, and make him a sinner, yea the greatest of sinners: You shall hear them speak; Omnes Prophetae etc. all the Prophets foresaw this in spirit, that Christ should be the greatest thief, 
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, etc. because being a sacrifice for the sins of the world, he is no innocent person, and without sin, he is not the Son of God, borne of the Virgin, but a sinner, etc. We ought to acknowledge, that as Christ was enwrapped in our flesh & blood, so likewise in our sins, malediction, death and evils: but you will happily say, that it is absurd to call God a sinner and accursed? I answer, 
c Idem hom. baptis. tom. 5 lat. W fol. 3 349.  that if thou wilt deny that he was a sinner, deny also that he suffered for thee, etc. (a) all the sins of the world were so laid upon Christ's shoulders, that he became the most grievous and greatest sinner upon earth, 
Caluin in cap. 3. ad Galath & in 1. ad Cor. c. 5.  etc. Since than he was so great a sinner, he needed baptism, and it was very requisite that he should be baptised, for the remission of his sins. So Luther. Christ in assuming man's nature, was truly a sinner, and guilty of the curse of God; 
a Idem. l. 2. Inst. c. 16. n. 10.  it had been to no purpose, if Christ had only died a corporal death 
b Ibid. n. 12. & har. in Mat. 27. v. 46.  he endured in soul the torments of a damned, a desperate man; 
c Ibid.  he was so vexed on all sides, that being overwhelmed with desperation, he ceased to call upon God, which was to renounce his own salvation. 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. & add 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 he in a manner wavered in his vows; that he forgot that he was sent hither 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 salvation of his own soul, and the like.  
Lastly in this age, Zenaias stands 
* Nicephorus l. 16. c. 27. & Baron. an. 485. n. 16.  condemned of heresy, 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 himself and other his adherents, before all antiquity. The first of which heresies is a principle in protestancy, and as touching the second, I am verily persuaded that Nestorius came short of the Protestant Doctors.  
I am 
a Luther contra regem Angl. ton. 2. Witt. fol. 339. & tom. 6. Ger. Wit f. 483.  assured that I have my doctrine from heaven, and therefore I will not consent that either Man or Angel be judge of my doctrine, but by it, I mean to judge both Men and Angels; 
b tom. 1. Ger. jen. in praefat. & lib. ad Ducen. Georgium.  no doctor since the Apostles time, hath so plainly proved and confirmed the chief articles of faith, out of the word of God, as I have done; 
c L. de seruo arbitrio contra Eras. edith 1. vide etiam tom. 2. Witt. fol. 486. apud Breiarlio in apol. Protestant. tract. 2. c. 2. sect. 10 sub. 9  we will admit of no other authority, but the Scriptures, and those after our own interpretation; what we interpret was the mind of the holy Ghost, but what others interpret, how many or learned soever, proceed from the devil; 
d In cap. 1. ad Galath. tom. 5. Witt. fol. 290. & tom. 7. Witt. fol. 483.  say that the Church, Austin, or the other Doctors, nay say that Peter or Apollo, or an Angel of heaven, teach the contrary, yet my doctrine is of that nature, which will illustrate God's glory; 
(e) Tom 4. jen. Lat. in 2. Galath.  PETER prime of the Apostles, did live & teach beyond the warrant of Scripture, and therefore he did err 
(f) In colloq men. fol. 588.  I am Isayas, and and Philip, (Melancton) is jeremias; 
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 Monk, and not worth a rush; Cyprian was a weak divine; Chrysostome doth nothing but prate, his books are a troublesome and inordinate packet; Athanasius had nothing singular in him; Hierome ought not to be numbered among the Church doctors, for he was an heretic, a man of no judgement nor diligence; he wrote many things wickedly, he was a very block head in understanding the Scriptures, obtruding jewish blindness for historical sense, and his own follies for allegories. I know not among the Fathers, to whom I am such an enemy, for he writeth nothing but of fasting, difference of meats, and virginity; but as for faith and true religion, there is not a word to be found in his writings; Gregory's sermons are not worth a farthing; in his dialogues, the devil deceived him, etc. Hitherto Luther touching himself and the fathers: 
Caluin in epist. 145. ad Marbachium.  neither do his followers differ from him in judgement.  
Luther was an excellent servant of God; and a faithful minister of the Church; 
b l. 1. contra 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, etc. So Caluin. to which other Protestants andde 
a Beza in lib. de paena haeret. p. 94. 95. 148. apud Kansen in praefat. Catechisminoris▪ Lutheri.  that he was the renewer of Christian Religion, God's singular servant, in whom who so seethe not the spirit of God, seethe nothing; 
b Melancton apud Kanfen ut sup  that no age would ever produce such a man; 
c Kansen in praefata praefatione  that he was a blessed man, in whom the Holy Ghost shined; the Prophet of Germany; the light bringer and light-lender to all divines; the wonder of the world; 
d Amsdorsius in praefatione. 1. Tom. Lutheri.  that there was never any since the Apostles time, who for spirit, wisdom, and understanding, might be compared with him; 
e Alberas contra Carolasted. l. 7.  that he exceeded all the ancient Fathers, as much as the Sun surpasseth the Moon; and that neither S. Augustine, nor any of the rest, had they lived in Luther's time, would have been ashamed to have been his scholars, and have carried a candle before him; 
f jewel 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; 
(g) Powel in his Animaduers. of the Papists supplicat. p 70.  a thrice holy man; 
(h) Spanburgius l. contra Stephan. Agricolum. See the Protestants Apology. Tract. 2. c. 2. sect. 10. sub. 15. & 9  the next in dignity to Christ and Paul; 
(i) See in Mercurius Gallobel. Arthurus Goterdi. an. 1617. at what time a Inbile was celebrated, by the consent of all Protestants, in memory of Luther.  the elect vessel and organ of God; the light of the Gospel, etc. So they touching their master Luther. But as for the ancient Fathers they will not tell 
a Caluin communes. in joh. c. 10 v. 6. etc. 11. 13. etc. 15. 20.  that S. Austi● was a prating divine, variable, & inconstant in all learning; S. Gregory Nazianzene, a teller of feigned fables; S. Basil a● erroneous fellow; 
b Melancton in 14. ad Rom.  S. Irenes, a man tha● never read the Scriptures, and one tha● understood not the Apostles Creed, a pestilent writer; 
c Caluinistae in scuto fidei dialogo 8. See Fevardentius in theolog. Caluinist.  S. Clement (the fellow labourer with S. Paul (Phil. 4.3. a very knave, and infected with a devilish contagion; S. Denis of Areopagite, an insolent and dangerous fellow; 
d Beza in Iconibus & Luther in postillain die exultat.  that S. Jerome was an Idolater, and a protector of Idolatry; a worse Christian, than Vigilantius, and as certainly damned (unless he repent him of his heresies) as the devil; 
e See the Survey pag. 337. Pomeron comment in jonam. 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 than rogues, and men branded in the forehead, etc.  
I care not for the Fathers, whether holy or not holy, they were blinded with a montanical spirit, in the Traditions and doctrines of devils, speaking lies, etc. we ought not to credit them, etc. So Pomeran. we do not hold ourselves subject to the judgement of any Fathers, how learned soever, nor to the judgement of any Counsels, though never so lawfully assembled, nor to the judgement of any church how perfect or universal so ever. So Socinus. And the like might be proved out of all the other Protestants, 
Beza in epigram. an. 1597. p. 178. & in Iconibus, & in vita Caluini.  touching the contempt of the Catholic Fathers. But as touching the doctors of their own society, they speak as you heard of before of Luther; no man wrote more learnedly than Caluin, no man more godly; we own the building of our Church unto Caluin next unto God, he was the destroyer of all heresies, both new and old; he was the faithful & unreprovable servant of God, a true Prophet, and the mouth of the Lord. So Beza. Again 
a Caluinistae in clypio fidei diolog 8. & Beza in Iconib. See Gualterus in Cronog. sec. 2. Coll. 20.  we acknowledge Witcliffe for a noble martyr, and the true and immortal glory of England; Hus for a true heavenly goose's Zwinglius and Oecolampadius, for a noble pair of heavenly warriors; Tindal for a great Evangelist. And so of the rest.  
IN the sixth age, as Mahomet among other Heresies, 
* Cedrenus in Hierarchio.  blasphemously maintained that God was the author of sin, so do the Protestants, as shall be showed in the next chapter.  
As the Armeni 
b Alphons a Castro. v. baptis. Matrim. & Eucharistia.  heretically taught that the Sacraments did not confer grace; that Matrimony 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.  
Again, as the fore said Mahomet 
* Prateolus verbo Mahomates.  heretically allowed polygamy, or a plurality of wives, so doth Luther, Musculus, Melancton, and other chief Protestant doctors; 
b Luth. in propositionibus de bigamia. an. 1528. propos. 62. 65. 66 & in exposit in Genesim. an. 1525. cap. 16.  polygamy is now no more abrogated then the rest of Moses Law, but left indifferent, to wit, neither forbidded nor commanded. so Luther. 
c Musc. in express. Pauli ad Colos. & Tim. 3. Melancton 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 polygamy was permitted in the time of the Apostles; and Philip Melancton (though he judge the divorce of king Henry the 8. from his first wife Catherine, as most unlawful) is confident, that king Henry might with credit and a good conscience (if his end were to have issue) have taken an other wife etc. because (saith he) polygamy is no unusual thing, nor against God's Law; since Abraham, David and many holy men, had many wives at once. Thus Melancton, Beza, Phinix, Zanchies most holy man, and Caluins true divine.  
There be yet living can well remember that Doctor Laurence, 
His first wife is yet living & dwelleth at Cow.  public professor in the Greek tongue, in the University of Oxford, both in the days of King Edward the sixth, and Queen Elizabeth, had two wives at once, the one dwelling at Cowley, and the other in Oxford, which two he used successively, the whole University either willingly conniving, or else approving the same.  
It is also well known (to omit others) that D. Thorneborow, now bishop of Worcester, had a long time two wives at once, one of which (viz. the first his true lawful wife) is lately dead; whence it is evident, that the Doctors of protestancy, every way equal Mahomet in the approbation of polygamy.  
Furthermore as the same Mahomet heretically taught; 
Prateolus verbo Mahomates.  that any man might lawfully sue a divorce in these three cases; to wit, if his wife were barren, or perversely mannered; or if he could not love her, and after four months marry another; so doth Luther, Caluin, Bucer, & all other chief Protestant Doctors: yea and in many other cases also. You shall hear them speak.  
Sometimes wives prove so froward, 
Luther serm. de Matrim. & vita coniugali tom. 5. lat. fol. 123.  that though their husbands should ten-times fall into lust, yet such would be their hardness, that they would not regard it; here than it is meet for the husband to say, If thou wilt not an other will, if the mistress will not, let the maid come, dismiss Vasthi, and take Hester, after the example of King Assuerus. So Luther. Again: 
Ibid.   
It is the duty of Magistrates (if wives prove so obstinate) to force them, yea and punish them by death; but if the Magistrate will not do it, 
Ibid. Melanct. in analijs theologieis part 1. p. 648. & 550. Canon's Genuens. an. 1560. & 1562.  then let the husband imagine with himself, that his wife is taken away by thiefs and killed, and so let him choose another wife. Again.  
An adulterer may (after divorce) go into a strange country, and there if he cannot contain, he may take a wife. So Luther, and the like is affirmed by Melancton and Pomeran.  

Bucer in cap. 19 Mat. Bucanus in locis common. loco 12.  If a husband (say the Genevean cannons) shall be absent, let his wife cause him to be called by the public crier, & if he come not within the time limited, the Minister shall licence the wife to take an other husband.  
Whether a woman be put away justly or unjustly, if she have no hope to return to her first husband, and yet desireth to lead a godly life, and wanteth the company of a man, he that marrieth her, shall not offend. So Bucer. with whom Bucanus and Caluin give their assent, and farther add; 
a) Caluin l. 4. Inst. c 19 n. 37.  that in case two be contracted, without the consent of their parents; 
b) Idem in statutis Genevens. p. 29. an. 1562.  or in case a man marry a whore, instead of a virgin; 
c) Ibid. pag. 32.  or in case any party get any contagious disease; 
d) Ibid. pag. 40. 41.  or in case either party be absent by the space of a year; (e) or in case the husband will not keep home after three admonitions, the marriage may lawfully be dissolved, and other party new mate himself.  
Luther also above mentioned, well approveth of all the foresaid causes, 
Luther commen● in 1. Cor. c. 7. an. 1523. & in lib. de causis matrim. an. 1530.  and further affirmeth, that in case the husband persuade the wife, or the wife the husband to any sin; in case a rich woman marry a poor man, & her friends dislike the match; and in case the man and the wife brawl and scold, and cannot live peaceably together, the marriage may be dissolved, and either party free to marry again.  
If after marriage consummate either party, 
Bucer de regno Christi. etc. l. 2. c, 42.  by means of some incurable disease cannot perform the marriage duties, the sound or able party, may be lawfully married to an other. So Bucer above mentioned. Again.  
If the wife be so hurt in bearing children, 
Ibid.  that afteward she cannot endure the company of her husband, it is a very plain case, that the man may lawfully take a new wife▪ and in like manner may the wife serve the husband, if he chance to hurt his Virgam viril●m Again.  
In case either party be a witch, or a murderer, or a Churchrobber, 
Idem ut supra c. 37. 38. 39 etc.  or a favourer of thiefs, or a receiver of stolen goods, or a perjured person, or in case either party lay violent hands upon the other, 
Ibid. cap. 26. 27. 28. 29. 30 etc.  or in case the husband do but beat his wife, the marriage may be dissolved, and either party be at liberty to marry again; yea, whosoever cannot find in his heart to love his wife, and use her according to the rules of conjugal charity, 
See Bucers works entitled De regno Christi; in the beginning of which you shall find these & infinite other praises.  is strictly commanded and enjoined by God, to put her away and marry an other.  
Hereunto Martin Bucer; whom the English Church acknowledgeth for one of her prime Apostles; Crinaeus for an admirable and supreminent divine; Caluin for a most faithful doctor of Christ's Church; Sir john Cheek, for a most unparaleld master, both in humanity and divinity, and the University of Cambridge for a most divine man.  

See Baron. an. 745. n. 27  Again in the same age, as Adelbertu● derided those that went on Pilgrimage to Rome, to visit the holy sepulchres of the Apostles, & other glorious marters, so do all Protestants; And as the Albanenses, heretically contend that usury was lawful, so do 
* Caluin in epist. 345. cuius initium diligentior fuissem. edit. Genevae. an. 1575. Bucer in cap. 5. Mat. Hutter in 2. part. resp. etc. in praef. ad confratres.  Caluin, Bucer, & other chief Protestants; yea this doctrine passed for such currant divinity in Geneva, that two Ministers were banished thence, for maintaining the contrary, as Hutter a Protestant writer witnesseth.  
Lastly, not to insist any longer exactly on particulars as Godiscaldus, Beringarius, the Waldenses, Albanenses, john Witcliffe, and other in following ages, 
See concilium valent. c. 3. Council Roman sub Gregor. 7. an. 1079. Concil. 11. generale. an. 1170. Concil. Constantiense. an. 1415. Council Florentinum. an. 1431. Concilium Trident. an. 1546.  heretically taught (as may appear in the * counsels and doctors of that time) that Christ was not really present in the Sacrament; that the Mass was a Sacrifice of devils; that the Saints could not hear our prayers; that the festivals of Saints, were not to be observed; that the Aue Maria was not to be said; that Auricular Confession was not to be used; that Indulgences were of no power; that there was no Purgatory; that there was no merit in fasting; that the Church wrought no true miracles; that all the Ecclesiastical benedictions of Water, Bread, Wine, were to be rejected; 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 Satan, etc. So do all sorts of Caluinian Protestants.  
Whence, if a little* leaven be sufficient to mar the whole paste; or as S. Ambrose expoundeth these words of the Apostle, if one error may corrupt the whole mass of Faith, what an OLLIPOTREDO or Gallimaufry, may we judge protestancy to be, which is composed of all the fore mentioned hereheresies, most of which were raked out of hell's bottomless abyss, after they had been condemned thither, for more than a thousand years before, and the rest, devised in latter ages, by persons which the Protestants cannot deny to have been desperate heretics. If I say one error be sufficient to corrupt the whole mass of Faith, as the Apostle affirmeth; if he that offendeth in one, is made guilty of all, 
james 1. v. 10.  as S. JAMES contendeth; if one singular doctrinal error obstinately defended, make an heretic, 
Luther tom. 2. de votis fol. 272. & tom. ●. Witt. Lat. in c. 17. Mat. fol. 74. Schlusselberg. in Theolog. Caluin. art. 1.  and every heretic be certainly damned, as both Luther and Sclusselberg avouch; what a monstrous corrupt mass is protestancy, and what guilty and heretical wretches are all Protestants, who defend not one, ten, or twenty, but many scores, I may say, many hundreds of accursed heresies?  
If any man doth not ANATHEMATISE Arrius, Eunomius, Marcedonius, Apollinaris, Nestorius, etc. with their wicked writings, and all other heretics which are condemned by the Church, and those who teach as they did, and remain in their impieties, let him be accursed of God, saith the sixth general Council. Accurse therefore (Christian reader, accurse (I say) these heretical Protestants; these new sowers of old condemned heresies; these late revived Simonians, Corinthians, Novatise, Arrians, Aerians, Eustachians, Vigilantius, Nestorians etc. less in not accursing them, thou they self stand accursed of God.  
The Apostle biddeth us in any case to avoid an heretical man, after two or three admonitions, and not to say unto him so much as Aue, or God save you; now that the Protestants are manifoldly heretical, hath been abundantly proved, avoid them therefore as much as may be, have no commerce with them, at least in spiritual affairs, less by partaking with them, in this life thou be forced to accompany them in the next also, in the lake that burneth with unquenchable fires.   

CHAPTER III. That the Protestants (especially those of the Caluinean sect) believe aright, no one Article of the Apostles Creed: Evidently proved out of their best Doctors, and their own mutual confessions.  

ARTICLE I. I believe in God the Father Almighty, maker of Heaven and Earth.  
FIrst to believe a right in God (according to express 
* One Lord, one Faith, one Baptism, one God and Father of all, etc. Ephes. 4. ver. 4.5.  Scripture, and the NICENE 
(b) The Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God, etc. For as we are compelled by the Christian verity, to confess each person to be God and Lord, so are we forbidden by the Catholic Religion, to say three Gods and three Lords.  CREED) is to teach and profess that there is but one God only, and not a plurality of Gods; but many 
(c) Zanchie wrote a book which he entitled, de tribus Elohim that is, of the three Gods, concerning which, see Caluino-Turcismum, Gulielmi Rainoldi l. 3. c. 5 fol 449. edit. 1603. Caluin affirmeth that God the Father is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency and excess, and that Christ is his Father's Vicar or Vicegerent, & hath a power secondary or next unto the Father. Coment. in cap. 22. Mat. v. 44. & in cap. ●6. & in cap. 16. Marci 2. 19 & in 1. Cor 15. & contra Gentilem. Prothesi. 10. & in confess. ca 2. & lib 1. Inst. cap. 13. u. 23. See Fevardentius in Theomach. Caluin. l 3. c. 15. The generality also of Protestant Doctors, both Lutherans and Caluenists (as shall be showed in the second Article) maintaining that Christ's divine nature or Godhead is subject 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 plainly teach, that there is a plurality of Gods; and the best esteemed and most Apostolical amongst them, maintain 
(d) The word of God doth plainly teach us, that this divine Essence, is truly, really, indeed, and from Eternity distinct in the three persons. Beza in Confess Gallie a punto 1 art. 2. Luther also (the Protestants Apostle and Evangelist) & Melancton (Caluins' never enough commended divine) affirm that there be three divinities, as there be three persons. Luther apud Zwinglium. tom. 2 resp. ad Lutheri l de sacramento. fol. 474. & Melancton in locis communibus edi. Basil. c. de Christo, In like manner the confession of the English Church saith as followeth, The divine nature, which we call God, is divided into three coequal persons. In Harmo. Confess. And Caluin is confident, that if God the Father did communicate his Essence to his Son, that either he hath no Essence himself, or but half an Essence, & condemneth it as an absurd opinion in his adversary, in that he said, The Father gave to his Son that very substance which he had, the same and no other. Caluin contra Valintin Gentilum. p. 916. & 917. & 912 & in Acts Serueti. p. 249. 250. 871. 872. and the like is affirmed by Skeggius in Genebra. p. 98 & 108. See Caluinoturcis l. 3 c 5.  that in the three persons of the Father, Son, and Holy Ghost, there be three Divinities, three essential differences, three distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essences; which is all one (as they themselves 
(e) George Paul, Cassenovius, and other bewitched of Valentine Gentile, do write that the three persons or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essences, whence they necessarily teach, that there be three Gods. So Beza, lib. de unitate essent. in confess. fidei cap. 1. sect. 2. And Zwinglius in his answer to Luther, affirming that the Divinity is threefold, or of three kinds, saith, Hence it necessarily followeth, that there are three natures (in the divinity) and three Gods. Zwinglius ut supra. And the like is affirmed by Stankarus lib de trinitate apud Guliel. Rainol. in Caluinoturcis. l. 3. c. 5.  confess) as to teach that there be three Gods.  
Secondly to believe in God aright (according to the foresaid NICENE CREED 
(f) The Catholic faith is this, that we worship one God in Trinity, and the Trinity in unity. etc.  is to adore one God in Trinity, and the Trinity in unity: but the chief Protestant 
g In a Synod of Caluinsts at Vilna an. 1589. May 11. It was by public decree prohibited, for Ministers to use any more the word Trinity in their Sermons, because it was not found in the sacred Scriptures. See Schlusselberg in Theologia Caluinistica. lib 4. p. 326. Danaus' termeth this prayer (holy Trinity, one God have mercy on us) a foolish mad, and unjointed prayer, evilly invented by the Fathers, and most dangerous. Danaeus apud Fevardentium in theomachia. Caluin. l. 1. errore 4. fol. 13. Ochinus calleth these divine names (God infinite, God in the trinity of persons) monstrous, Satanical, & unknown to the Prophets and Apostles; Caluin wisheth that the word (Trinity) were buried; Musculus plainly saith, that he would not confess the three divine persons before the heathen, less he might be thought to say, that there were three Gods. And Luther blotted out of the Roman Liturgy, the foresaid prayer (the holy Trinity one God, etc. See Fevard. as above, fol. 9 & 10. 13. In a Synod at Petriconio in Poland an. 1565. The Caluinian Ministers there assembled, rejected the decree of the Nicene council, and affirmed that they would rather subscribe to the Arrian Synod. 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 Trinity (saith Petrus Carolus, one of his own brethren in acts colloq. Lausanens.) and the rest of the Protestants confidently teaching▪ that nothing is necessarily to be believed, that cannot expressly be found in Scripture, cannot but join with these formerly recited. See Caluinoturcis l. 1. c. 10. & 5. p. 116. 117. & 43.  Doctors, both Lutherans and Caluinists, cannot away with the word TRINITY, and jointly condemn this form of prayer (Holy Trinity one God have mercy upon us) as foolish, mad, unjointed, barbarous, most dangerous, and evilly invented by the Fathers.  
Thirdly to believe a right in God, is to teach and maintain, according to God's express word in holy Scripture; 
(h) Psal. 5 v. 5.  that God willeth no wickedness; 
(i) Eccles. 15. v. 21.  that God commandeth no man to do wickedly; 
(k) james 1 v. 13.  that God tempteth no man; 
(l) Psal. 24. v. 10. & psal. 83. v. 11  that all the ways of God are mercy and truth; 
(m) Osee 1. v. 9  that our destruction cometh from ourselves; 
(n] 2. Pet 3. v. 9 & 1. Tim. 2. v. 4.  that God would have no man perish, and the like.  
But the Caluin-protestants do generally, & with great confidence, teach; 
(o) Caluin. lib. 1. Instit. c. 18. n. 4.  that God forceth men to do what is not lawful for them; 
(p) Ibid. n. 1.  that God caused ABSALON to pollute by incest his father's bed; 
(q) Ibid. 7 cap. 14. n, 2. & Whitaker apud Duraeum ration. 8. p. 214. 217. & Bucer in Rom. c. 9  that God put into the heart of DAVID, to number the people; that God doth not only permit men to fall into error by forsaking them, 
(r) Ibid.  but seduceth, hardeneth, delivereth into a reprobate sense, and sendeth a powerful error to make men do such a thing; 
(s) Crowly in his Apology for the English Ministers, set forth with privilege. p. 46.  that the most wicked persons that ever were, were of God appointed to be wicked, even as they were; 
(t) Piscator de Predest. c. 1. p. 105. 166. 167.  that sins through God's decree, are unavoidable; 
(u) Zanchie lib. de natura Dei p. 688 & Renneceherus in catena aure● p. 36.  that though God according to his revealed will in the Law, would have all men saved, yet according to God's hidden and secret power he would not have all men saved; 
(x) Piscator de pradest. c. 1. p. 133. 134. 138.  that though he commanded all men to repent, yet he would not have them so to do; 
(y) Ibid. c. 2. p. 261.  that God in promise offereth his grace to many, which yet he never meaneth to perform; 
[z] Ibid. cap. 4 p. 304. See also Caluin l. 3. Instit. c. 24. n. 13.  that God seriously calleth the reprobate to repentance, and yet precisely he would not have them repent; that Christ called the jews to repentance, as he was man, but not as he was God, and the like: By which they make God the author of all sins, an hypocrite, a deceiver, and a most wicked tyrant, and consequently are so fare from believing a right in God, as that by their doctrines they transform him into a devil, and so invocate and worship him, as Schlusselberg a famous Lutheran Doctor affirmeth in these words.  
The Sacramentaries make God the author and producer of all sins, 
Schlusselberg in Theologia Caluinistica. art. 6. p. 113.  but we know not this God, but do constantly affirm, that the devil is the author, mover, forcer, and producer of all sins and injustice, therefore the god, whom the Caluinists adore and invocate is the devil. So their brother Schlusselberg. And the like is affirmed by Philippus Nicolaus, Castalio, and other, as shall be showed in the last chapter of this Treatise.   

ARTICLE II. And in JESUS CHRIST his only Son our LORD.  
THe Protestants believe not aright in JESUS CHRIST the Son of the Eternal Father, is also abundantly manifest.  
For first, whereas according to the NICENE 
* Therefore the right faith is, that we believe and confess, that our Lord jesus Christ the son 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, etc. In symbolo Athanasijs.  CREED, to believe aright  
For first, where as according to the NICENE CREED, to believe a right in jesus Christ the Son, is to believe that he was begotten of the substance of his Father, & that he is Deus de Deo, God of God. The chief doctors of protestancy teach; 
[b] Anima mea odit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. my soul hateth the word Consubstantial, and the Arrians did very well in exacting, that it might not be lawful, to place that profane 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 Son is not begotten of the substance of his Father, saith Beza contra Heshusiu●; howsoever the Fathers in the Nicene Council affirmed, that Christ is God of God, yet Caluin invincibly proveth that Christ is God of himself; the Fathers in the Nicene Council teaching that Christ was consubstantial to his Father, spoilt Christ of his divinity. So Whitaker contra Campianum. pag. 153. the Papists blaspheme in saying, that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself. 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 controvers 2. c. 19 out of Caluin l. 1. Instit. c. 13. n. 23. and Beza contra Heshusium, and other prime Protestants. See Caluinoturcis. l. 3. c. 7. and Fenardentius in Theomach. Cal. lib. 3. f. 73. 74. and jacob Gaultier in Conograph. tabula saec. 4. cap. 3. & 12. in collat.  that the Essence of the Father cannot be communicated to the Son, & that Christ was God of himself.  
Again, the said 
(c) The divinity of the Father, Son & Holy Ghost is equal, their Majesty coeternal, etc.  Fathers affirm, that to believe a right in Christ, is to profess that he was equal to his Father according to his Divinity; but the Protestants Arrianizing teach, 
(d) It is a most wicked, and devilish thing to say, that christ is not our Mediator, 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. (than the Son shall also be subject unto him) He understandeth it of Christ's divine 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 grant, that the Son is inferior to the Father, & that according to his divinity he maketh intercession. Whence Stankarus a brother of his, inferreth saying. Caluin with Arrius, and Arrius with Caluin do very well agree, in that they both make the Son of God in his divine nature, to do the office of a Minister, a Bishop, and Mediator. Stankarus lib. de Trinitate v. 2. See Caluinoturcis. lib. 3. c. 8. Again. It is Concluded o Caluin, that thy doctrine touching the Son of God, is plainly Arian, from which I pray you to departed as soon as may be. Stankarius contra ministros Genuens. & Tigur, fol. 123. Christ according to his divine nature, was a Priest and offered Sacrifice. So Fulke in his Retentive. pag. 89. and against the Rhemese testament. Heb. 5.6. sect. 4. Christ is our Mediator, Redeemer, King, etc. not according to one nature, either humane or divine; but according to both natures. So the Lutherans in their book of concord. p. 736. art. de persona Christ's. Melancton also teacheth, that Christ's divine nature was obedient to his Father. in locis common. an. 1558. loco de filio; The University of Oxford in their late Vespers, publicly maintained, That Christ was our Mediator according to both natures. See their act questions. 10. julij an. 1619. Resp. Th. Winnefe. And the like is affirmed and taught in all Protestant Churches, if Beza may be credited, saying▪ Haec (sc. Christum esse mediatorem secundum divinam naturam distincte consideratam) est nostrarum Ecclesiarum fides, &c That Christ is our Mediator, according to his divine nature distinctly considered, is the belief of all our Churches touching Christ our Mediator, which we do not doubt to be conformably to the writings of the Prophets and Apostles. Beza Epist. 28.  that Christ was in feriour to his Father, according to his divine nature.  
We farther find in the same Nicene 
* In like manner the Father is omnipotent, the Son is omnipotent, and the holy Ghost is omnipotent, etc. Equal to his Father, according to his divinity, etc.  Creed, that to believe a right in jesus Christ the Son, is to acknowledge that the Son 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, 
(f) Caluin l. 1. Instit. c. 13. n. 23. 24. plainly severing the person of the Mediator from Christ's divine person, doth together with Beza (contra Pappum pag. 7.) and othar Caluinists maintain two persons in Christ, the one humane, and the other divine, which is Nestorianisme; and the Lutherans in communicating the proprieties of the divine nature to his humane, 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 heretics by their own judgement. See Fevardentium in Theomach. Caluin. l. 3. fol 81. 82. contra haeres. 10. 11. & Gualther in tabula cronograph. saec. 5 cap. 16. in collat.  that he had two persons, the one humane, & the other divine; 
(g) It is evident that ignorance was common to Christ with the Angels, so Caluin. har. in Mat. c. 24. v. 36. Yea further, that Christ's soul was as subject to ignorance, as other men's, and that this was the only difference, that our infirmities are of necessity his voluntary. har. in Luke 2. v 40. that in particular he knew not the day of judgement, not what that tree was which he cursed Harmon. in Mat. 24.36 etc. 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 Geneva 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 vicious affection; that in his prayers he held not a well proportioned couse; that his prayer in the Garden was not Meditated; that in a manner he wavered in his vows; that he forgot that he was sent hither 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 Mark 14.36. & in Luke ●. d. 4. & ad Roman. c. 9 v. 3. & in Mat. c. 26. v. 34. See Caluinoturcis l. 3. c. 13.  that he was subject to ignorance and vicious affections; 
(h) Petrus Richeus, whom Beza (in (h) Iconibus styleth a man of rare piety & learning, & Danaeus an other famous Protestant Doctor, publicly taught, that Christ was not to be adored, because his godhead was joined with his manhood, which [in the Caluinists opinion) cannot be adored without Idolatry. Yea Richeus affirmed, that whosoever said that Christ was necessarily to be adored, was an heretic. He blotted out also in the Primers or common prayer books▪ this appendix usually added to every Psalm, Glory be to the Father, the Son, and holy Ghost) And Danaeus pronounced him accursed of God, that adored the flesh of Christ; though hypostatically joined to the Son of God. See Fevardentius in theomach. Caluin. lib. 3. fol. 82. 83. contra haeres. 22. & 13. cap. 9 & Schlusselberg. in Theolog. Caluinist. art. 29. p. 150. and Caluinoturcis l. 3. c. 9  that he is not in any case to to be adored 
(i) See Fevardentius in Theomach. Caluinistica lib. 1. fol. 35. & 36. and Schlusselberg in Theolog. Cal. art. 3. pag. 12; that this doctrine against Christ's omnipotency, might be the more universally believed, the Caluinian Ministers in their Catechism printed at Geneva an. 1563. per Francisum Duron, and diwlged through out all France, suppressed the word Omnipotent, and left it out of the Apostles Creed, as the foresaid Fevardentius affirmeth. l. 1. p. 36. ut supra.  and as touching his omnipotency, they are so fare from believing it, that they plainly affirm it as blasphemous doctrine in the Papists, to give God absolute power; that the Angel Gabriels' speech (no word is impossible to God) is not universally to be received, nor to be believed; that God cannot make a body exist without his dimensions; that God cannot make a a Camel or Cable rope pass through the eye of a needle; that those things are impossible to God which were never seen, nor never about to be; that God can effect nothing above or contrary to the order in nature by him prescribed; and that neither God the Father, nor the Son, with all their power, can bring to pass, that Christ's body may substantially be present in many places at once, or in any other place but in heaven.   

ARTICLE III. Which was conceived by the Holy Ghost; borne of the Virgin MARIE.  
IN the third Article, which treateth of Christ's Conception and Nativity, neither Lutheran nor Caluinian Protestant can be said to believe aright.  
For first the Lutherano-protestants with one consent, teach and maintain 
* Lutherani in concordia referente jurgievicio in bello quinto Euangelij anno 1602. quar. A. 7.  that the humane nature, is every where, whence it must needs follow (saith jurgiewicius) that it could not be conceived and borne of the Virgin Marie alone; for if presently after the Incarnation, it was every where, surely it was in the wombs of all both men and women; neither could Christ in that sense be ever said to be borne of the Virgin MARIE. For to be borne of a woman, is no other than to go out of her womb, but he that is every where, cannot be said to go from place to place, or ever so to go out of the womb as that at the same instant he remain not there.  
Secondly the Caluino 
(b) Rejecting the Popish fiction, that Christ miraculously passed through the Virgin's womb, we say and believe, that he went out and was borne naturally, the obstacles being broken, and the places opened, and that the Virgin being supernaturally gotten with child, was delivered naturally. So Molinaeus in vniou● 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 between Christ's nativity and flight into Egypt, answereth that it seemed to him very probable, that it was not presently, but long after, and that God spared Marie, till she had well recovered her weakness in childbearing, that so she might the better take her journey. Caluin. Harmon. in cap. 2. Mat. v. 13.  Protestant's generally teach, that the B. Virgin MARIE was not only subject to the infirmities of other women great with child, but also that she was not a Virgin at that instant when our Saviour was borne, which is contrary to the doctrine of the Catholic 
(c) If by Christ's nativity, the integrity or soundness of Marie his Mother, should have been corrupted, he could not now be said to have been borne of a Virgin. and so the whole Church should make a false confession. Augustine in Euchirid cap. 34.  Church, and the plain denial of this third Article.  
They also 
[d] The Monks & Massing Priests, and Popish Doctors, do err in urging the merit of Christ's incarnation, nativity, temptations, and afflictions; for these had profited nothing, but only the death of Christ, that only was acceptable for the expiation of sins. So Molinaeus in har. Euang.  teach that Christ's nativity and incarnation were not meritorious; yea some Caluinists (as 
[e] Sarcerius in concione de festo nativitatis.  Sarcerius writeth) do utterly deny that Christ took flesh of the Virgin MARY, but that he made himself a certain body of the four elements, & passed through her womb, as water through a channel, 
[f] Andrea's Fricius lib. de mediatore in initio.  And Andrea's Frizius a famous Protestant, doubteth not to profess, that for his own 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 Son.   

ARTICLE FOUR He suffered under Pontius Pilate, was crucified dead & buried.  
COncerning Christ's death and Passion, 
Luther in Confess. Maiori de coena domini, & de council parte. 2. fol. 276. & fo. 554 tom. 3. Gerard jen. apud Zwingl. tom. 2. in resp. ad Luther. fol. 458.  which is taught in the fourth Article, the Apostle of protestancy saith as followeth; if in Christ the humane nature had only suffered for me, that Christ had been a base and low-prized Saviour, yea he had needed an other Saviour to save himself. So Luther; 
(b) Lutherani in lib. concordiae. art. de Christi persona. an 1580. Caluin lib. 2. Inst c. 16 n. 10 & 11.  the Lutherians also in their book of Concord, teach the same doctrine, saying; Christ's whole person suffered for us, was crucified, died, and descended into hell, is our Mediator, Redeemer, King, etc. not according to one nature, either humane or divine, but according to both natures; Caluin in like manner plainly affirmeth, that it had been to no purpose, if Christ had only died a corporal death; that he endured in soul the torments of a damned and desperate man; 
(c) Idem harmony in Mat. c. 27. v. 49. & 46. & cap. 26. v. 39 & Harmon. in Mark c. 14. v. 36.  that he was so vexed on all sides, and so overwhelmed with desperation, that he ceased to call upon God; that in his Passion, he spoke inconsiderately and without Meditation; that he refused as much as in him say, the office of a Redeemer; 
(d) Lib. 2. Inst. ca 17. num. 1.  and that if Christ had been simply and by himself opposed to God's justice, there had been no place of meriting, because there could not be found in the man (Christ) any such dignity as might merit God's favour. So Caluin.  

Gerlachius contra Buaeum. p. 24. 126. Simidelius thesi. 136. Seluecerus in confutatione accusationum. fol. 192.  Gerlachius avoucheth, that these are true propositions, The divinity is borne, crucified and dead.  
Smidelinus also affirmeth, that both to suffer and to die, do appertain to divinity.  
Albeit (saith Selueccerus) that never to be endured phrase (That Christ as he was God was not subject to passion or suffering) do often occur in Theodoret, yet none of us (Protestants) either may or aught to say that God did not suffer or die. So he. And 
* Teste Czecanio lib. de corruptis moribus pontificiorum & evangelicorun art. 3.  Musculus an other great Protestant publicly maintained against Stankarus at Frankford, that Christ's divine nature or Godhead, both suffered and died together, with his body on the Cross, and caused Stankarus by a public decree to be banished for holding the contrary.  
Now to say that Christ's divine nature suffered and died together with his humane, 
Zwinglius tom 2. in resp. ad Lutheri confess. fol. 498.  or which is all one, to hold that God can suffer or die, what is it but to deny God? what more blasphemous thing can be spoken (saith Zwinglius) then to say that God can suffer; why the very Philosophers themselves held, that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal, how then can Christ's divine nature is passable (much more that it can die) is Arrianisme, 
Stankarus l. de Trinitate etc. quart d. 5. & B. 1.  blasphemy, atheism, & the direct way to throw down Christ, and the Holy Trinity, from the throne of Majesty.  
Again to maintain with Caluin that Christ died more than a corporal death and the like before mentioned, what 
* See Caluinoturcis. l. 3. c. 13. p. 580. 581.  is it but to place him among accursed sinners, and desperate wretches?  
Lastly, it is a received 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 sins of the whole world, which the 
[c] Schlusselberg. in Theolog, Caluinist. l. 1. art. 6.  Lutheran Protestant's truly avow to be a most blasphemous doctrine, and farther add, that the maintainers there of, are worthy to be adjudged to eternal flames.  
Whence it abundantly followeth, that the Protestant Doctors, even by their own confessions teach most wickedly concerning Christ's death and Passion, and therefore are very far from believing a right, the fourth Article of the Apostles Creed.   

ARTICLE V He descended into hell, the third day he rose again from the dead.  
COncerning the fift Article, which treateth of Christ's descent into hell, and rising again from the dead whereas it is expressly said in the Article, that he descended into hell after he was dea● and buried: the Caluino-protestants generally 
* Zwinglius l. epist. 3. Oecolampadius lib. 1. Epist. p 4. Bucerus in c. 27. Mat. Bullinger comment. 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 extreme torments on the Cross, and so either utterly deny this Article, or confound it with the former.  
Again, whereas the Scripture plainly saith, Thou shalt not leave my soul in hell; and, Thou hast brought my soul out of hell, etc. whence it may be evidently collected (as 
(b) Roger's in his Analacis of the English Articles agreed upon an. 1562. and 1609. art. 3. Bezas testament printed an. 1556. 1558. & 1598.  some chief Protestants acknowledge) that his soul went down into Hell; Beza in the translation of the text readeth, Thou shalt not leave my carcase in the grave; and after 
(c) See t. 1. operum Bez. an. 1582. pag. 461.  giveth the reason of this wicked translation to have been, because the Papists wrist this place to establish their Limbus.  
Moreover 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 Civitate Dei c. 15. & epist. 99 Cyrill in john l. 12. c. 36. Gregory the great l. 6. epist. 179. & Paulinus in Panegerico Colsi. etc.  Fathers with one consent out of the Scriptures, and this Article (as 
(e) Cal. l. 2. Inst. c. 16. n. 9  Caluin himself confesseth) taught that Christ descended into hell or Limbus, & freed thence the Patriarches and Prophets, and other true believers, and after in his ascension, carried them with him triumphantly into heaven; the Protestants will believe no such matter; yea they hold it a 
(f) Roger's ut supra. art. 3. pag. 17.  Popish error to affirm, that the Fathers which died under the Old Law, were shut up 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 souls of the damned are, as Painters set out, and bellie-slaves teach, is nought in my opinion. Luther tom. 3. jen. Ger. fol. 212. Christophorus Ireneus also in his book entitled 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 judgement; and the Catechism of the divines 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 local place, as hell is affirmed to be by the Catholic Doctors, or whether there shall be any hell at all, till after doomsday at the soon.  
Again, whereas this article expressly saith, that Christ rose from death, and the 
(h) I have power to yield my life, and I have power to take it again. joh 10.18. The Son quickeneth whom he will. john. 5.21. dissolve this temple, and in three days I will raise it. john. 2.19. Caluin in cap. 2. john. & in 8. ad Rom.  Scriptures add, that he rose by his own power, as it must needs be, he being himself God and equal to his Father, according to his divine nature; Caluin saith, that it is absurd to hold, that Christ did challenge to himself the glory of his own resurrection, since the scripture saith, that it was the work of God the Father; and 
[i] In concione habita Daeipa in portis neustriae. an. 1564. teste Fevardentio in theomachia Caluin. l. 3. haer. 17.  Franciscus à Sancto Paulo, a Minister at Deip, expounding that place of S. Paul (the God of peace which raised from death our great Pastor. Heb. 13.20.) affirmed that Christ could not raise himself; and therefore it was necessary that his Father should extend the arm of his virtue to that work.  
Further, the right belief of this Article, according to express 
(k) Mat. 28. v. 2.  Scripture, and the joint 
(l) Hier. in 28. Mat. & Hilar. l. 6.3. de Trinitate Cyrillus l. 12. in joan. ca 59 & 53. Chrysost. hom. 85. in johan. & hom. 16. de resurrectione. & Augustine sermon. 160. de clausis januis. & alibi passim.  consent of all ancient Catholic Doctors, is, that Christ in his resurrection penetrated the stone, and arrose, the sepulchre, being shut close, as after he entered into the chamber the doors being shut: but the Caluino-Protestants, lest hence they might be forced to confess, that Christ's body may as well be in many places at once, as that two bodies may be in one place, utterly deny 
* See Schlusselberg, artic. 31. p. 163. in Theolog, Caluin. l. 1.  this verity, and say that either he tumbled away the stone when he rose, or that some other rolled it away: yea Zwinglius (the Protestants sainted confessor and Martyr) dareth to say that 
(m) Zwinglius apud Guliel. Rainold. in Caluinoturcis. l. 3. c. 15. pag. 614. Beza Apolog. 2. ad Claud. de Xantes. p. 385 Confess. Gallica. an. 1560. & Conf. Belgica continent 37. artic. quibus synodus Dordraci an. 1578 praecipit omnes Hollandiae Ministros subcribere. See Fevard. in Theolog. Cal. l. 6. cap. 1. Carlisle against D. Smith. fol. 28. 77. & 140.  the grossest Sergeant with his red breeches, might have gone out of the Monument in that manner as Christ did.  
Lastly, Beza is of opinion, that this Article (he descended into hell, and rose again the third day) crept by negligence into the Creed; yea the French & Holland Ministers, in the years 1569. and 1578. in the Confession of their faith omitted this article, and Carliel in a book printed at London an. 1582. calleth this Article, a a Tale, an Error, and a pernicious heresy.  
From all which premises, it will abundantly follow, that the Protestants, especially those of the Caluinian sect, cannot in any point be said to believe a right this fift Article of the Apostles Creed.   

ARTICLE VI He ascended into Heaven, and sitteth at the right hand of God the Father Almighty.  
THe sixth Article is, that Christ ascended up into heaven, and there sitteth at the right hand of God; the true meaning of which Article, according to the express word of God in Holy 
(b) See Hebrews 11. v. 13. 39 etc. 9 v. 15. Ephes. 4.8. & Psal. 67. & Zacharie 9.11. & psal 107. v. 16. See S. Thomas Aquinas 3. part, q. 49. art. 5. & q. 52 art. 5.  Scripture, & the uniform consent of all the ancient 
[c] The blood of Christ is the Key of Paradise, etc. this is the land of the living which before the coming of our Saviour in flesh, neither Abraham, nor Isaac, nor jacob, nor the Prophets, could obtain, [according to that of S. Paul Heb. 9.15.] therefore he is the Mediator of the New Testament, etc. So S. Hierome Epist. ad Dardanum. See also in Epist. ad Heliodorum, where he saith that before Christ Abraham was in hell, etc. Reading the Prophets, reading the Law, reading the Psalms, I never found the kingdom of heaven, but in the New Testament, because, before Christ opened the gate of that kingdom, all the just 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 Conqueror, led with him the Saints of the Old Testament, who till then were detained in prison, and first opened the kingdom of heaven to all believers, 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.  equal power and authority with the Father, and that his humanity in respect of his hypostatical 
(e) See Schlussel. in theolog. Cal. art. 29. fol. 150. l. 4.  conjunction with the Godhead, is to be adored; and that though he be still locally in heaven, yet by his Omnipotency, is also at the same instant locally on 
(f) See Fevardentius 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 Father's souls out of LIMBO, as was before noted, do also constantly teach, that the Fathers were in heaven long before Christ's Ascension; and do so incarcerate 
(g) See the same Fevard. l. 6 c. 6. & Schlusselberg ut supra art. 2.  Christ's glorified body (now triumphantly reigning in heaven) in a certain place, as that by any means, he cannot be else where present, neither in heaven nor earth, contrary to which the Lutherans as erroneously maintain his Ubiquitary presence.  
Again the Caluino-protestants (for the better maintenance of their figurative presence in the Eucharist) teach that in Christ's Ascension up into heaven, he did not penetrate but 
(h) See Fevardst. as before cap 7.  break the heavens, or else entered in by some great chink or crennie; which is contrary to 
(i) See Fevard. as before  Scripture, and doth infinitely derogate from the power and virtue of Christ God and Man; and most blasphemously take from his glorified body, all privileges, gifts, and perfections, and make it in all things, like one of ours.  

Caluin haer in Mat. cap. 22. v. 44. & in cap. 26. v. 64. & in cap. 16. v. 19  Lastly they utterly deny, as was before showed, that any adoration is to be given to Christ's humanity; and by the right hand of God, they commonly understand, that Christ hath a place in heaven in dignity, next his father. Sessio ad dextram, etc. the sitting at the right hand (saith Caluin) is taken for the second or next degree, 
That all the Protestants make Christ inferior to his Father as touching his Godhead was formerly proved in the second Article.  which the vicar of God doth occupy.  
Christ is said to sit at the right hand of the Father, because being made the Highest King, he doth obtain as it were the second seat of honour and rule next unto him, because he is his vicar; again to sit at the right hand, is all one as to say the vicar of God. So Caluin Arianizing. And thus you see how fare the Protestants are from believing a right the sixth Article of the Apostles Creed.   

ARTICLE VII. From thence he shall come to judge both the quick and the dead.  
THe seventh Article is, touching Christ's coming to judgement, which the doctors of protestancy many ways deprave. For were as the sacred Scriptures every where affirm that all men shall be judged according to their works, and in particular treating of Christ's coming to judgement, expressly say 
* Mat. 25 v. 34. 35. 36. 37. 38. etc.  that Christ shall pronounce sentence of condemnation against the wicked, because they neglected to do the works of charity, such as be to feed the hungry, cloth the naked, harbour the harbourless and stranger, visit the sick, to go to men in prison and the like; & contrariwise, shall all the good to everlasting joys, for performing the said merciful works; the Protestants generally teach; 
(b) Caluin in c. 27. Mat. v. 26. & Beza in confess. puncto 4. art. 12.  that it is impossible, at least Christian men need not fear, that their works shall come into judgement; 
(c) Luther l. de captivit. Babylon. tom. 2. Witt. lat. fol. 78. & Tindal in revelat. antichrist apud Fox in Acts p. 1337. and Whitak. de ecclesia contra Bellarm. controu. 2. 9 4. and Smoutius in explicat. sup. dominican orationem. p. 53. 54.  that no sin can condemn a Christian or baptised man, but only infidelity; 
(d) Luther in cap. 3. ad Galath. tom. 1. Lat. Witt. fol. 348.  that all the sins we commit are as properly Christ's, as if he himself had committed them; 
[e] Caluin. lib. 4. inst. cap. 17. n. 2.  that believing men's sins can no more hurt them then Christ himself; 
(f) Luther tom 1. in does p. f. 400. & tom. 2. de abhominatione missae fol. 390. & tom. 1. in fine 50. conclus. fol. 54.  that Faith only doth save us, 
(g) Luther tom. 1. Lat. jen 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 works.  
Again we find in 
(h) Luke 24.39.40 & john. 20.27.28  Scripture, that Christ rose from death with the five wounds, which he received on the Cross; and the same 
(i) Acts 1.11.  Scripture else where affirmeth, that he shall so come to judgement, as he ascended up into heaven. The Catholic 
(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 john; Ambrose l 10. in Lucam. Hilary 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 Fevardentius in theomach. Cal. l. 6. c. 11. errore 17. Caluin in c. 24. Lucae.  Church also ever taught and believed, that Christ shall have the scars of his wounds appearing in his body, when he cometh to judgement; but Caluin saith that it is a foolish and old wife's dotage, to believe that Christ shall have the marks of his wounds when he cometh to judgement.  
Lastly, for a judge to force a man to do evil, & after to punish him for it, all men must needs acknowledged to be horrible injustice and tyranny. Now the 
* See the first Article.  Caluino-Protestants, generally teaching (as was before showed in the first Article) that God doth not only permit, 
See also in the last chapter.  but predestinate all our acts whatsoever; that the most wickedest persons that ever were, were of God appointed to be wicked; and that the sins which men commit through the force of God's decree, are altogether unavoidable; it must needs follow according to their doctrine; that Christ (whom they should acknowledge to be God, and consequently goodness and justice itself) either will not come to judge both the quick and the dead, or that in adjudging any to hell, he is a most tyrannical and unjust judge.   

ARTICLE VIII. I believe in the Holy Ghost:  
TO believe a right in the holy ghost, 
john 15.26. & 1. joh 5. n. 7  according to express Scripture, and the Nicene Creed, is to maintain and teach, that he proceedeth from the Father and the Son, and is of the same essence with the Father and the Son, of equal Majesty, and coeternal; but the chief Doctors of protestancy (as was formerly showed in the second article) teach that the essence of the Father is incommunicable, and that both the Son and the Holy Ghost have distinct essences from the Father, by which they make them distinct Gods, as was there proved. Yea the Protestants are so fare from believing aright this Article, that Fevardentius a Catholic Author in his Treatise, entitled THEOMACHIA CALVINISTICA, convinceth them as guilty of heresy against the Holy Ghost, in at least seven and fifty points, as you may see in the seventh chapter of the said THEOMACHIA, in the first nine Chapters of which he showeth, 
Fevardentius theomachia Caluin. l. 7. per totum.  how they deny the Holy Ghosts proceeding from the Father and the Son; give him a distinct essence from the Father; make him unequal to the Father and the Son; deny that he is to be adored together with the Father and the Son, etc. and in the rest of the Chapters that follow, they make him the Author of all sins and wickedness, and blasphemously detract from his goodness, sanctity, prescience, and infinite power; take all Godhead from him, and transform him into a mere devil.   

ARTICLE IX. I believe the Catholic Church, the Communion of Saints.  
THe ninth Article is, I believe the Holy Catholic Church, the Communion of Saints. Which Article all sorts of Protestants, are farther from believing a right, than any of the former.  
For first as touching the word Catholic, Luther quite blotted it out of the Creed, 
See jurgeinicius in bello quinti evangelij quart. C. 7.  and placed instead thereof, the word Christian; fearing lest the word Catholic duly considered, might discover his Protestanticall Church (whose foundation he had then newly laid) to be but a new and Antichristian Synagogue.  
Secondly concerning the Church itself, 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 prevail against it: the Protestants imitating their heretical Grandsire's the Donatists, 
* 1. Tim. 3.15. & Mat 16.18. & cap. 5. v. 20. & joh 14. v. 16. etc. 16 v. 13. & Mat 28. v. 20. john 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 even in fundamental points.  
Again God speaking of the Catholic Church, saith 
(b) Isay. c. 2. v. 2. etc. 60. 61. 62. per totum. & psal. 19 v. 4. & Ephes 4.11.  that he would make her an everlasting glory, and a joy from generation to generation; that her gates should be continually open; that her watchmen should never cease day nor night; that her Sun should never go down, nor her Moon be hid; that it should never be said of her, forsaken or desolate; that she should be placed on the hill, and that all nations should flow unto 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 show their own Church from the Apostles time, till Luther's apostasy, contend that the Catholic Church may be invisible; and that it was de facto. INVISIBLE for above a thousand years, 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 Catholic Church, which the Protestants utterly deny, that thereby they may the better be able to support their Antichristian Synagogue) whereas the 
* Concilium Tol. 8. cap. 9 & Council Gangrense cap. 19 & in praefat. & Concili. generale 6. can. 56. & canon's apostolor. can. 68  Church (under pain of ANATHEMA) commandeth all men, whom sickness and impossibility of age do not exempt, to fast the Lent, the four Embers, all Fridays and Saterdays, and the Eaves of our B. Lady and the Apostles, from flesh; the doctors of protestancy generally affirm, that fasting is a work indifferent, and do ordinarily eat flesh in Lent and other fasting days, yea they commonly make their greatest feasts on the sollemnest fasts, and hold him a superstitious fellow that maketh a difference of meats on such days; which they could not do if they believed the Catholic Church, or credited our Saviour, where he affirmeth, that whosoever refuseth to hear 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. precept. 5.  and thus you see how fare the Protestants are from believing aright the Catholic 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 hear our Prayers, yea that such as be dead, do so sleep, that they understand nothing, and that the living have no fellowship with the dead; they sufficiently intimate that they cannot communicate with us in those prayers we make to Almighty God.   

ARTICLE X. I believe the remission of sins.  
ALL Catholic Doctors from time to time, according to express 
* john. 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. john. 1. v. 7. Apocal. 1.6. Heb. 9.13. Tim. 26. See jurgenicius in bello quinti Euangelij cap. 7.  Scripture and this article, have taught; that God, through the Passion & death of Christ, doth truly remit their sins, who by Baptism, or any other Sacrament, lay hold on Christ's Passion, and are truly penitent: but the Caluino-protestants following their master Caluin, do generally teach; 
Sin truly remaineth in us, neither is it taken away by Baptism but because the guilt is blotted out by imputation it is nothing. So Caluin. in Antid. Concil. Trid. sess. 5. Again, now it is manifest, how false it is which some long since have taught, that by Baptism we are loosed and freed from Original sin. lib. 4. inst. cap. 15. n. 10. Again, let no man flatter himself, when he heareth that sin always remaineth in us. 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 justice is the hiding of the offence. So Whitaker ad 8. rat. Camp. Remit our offences, that is, do not impute them; so the Palantine catechism quaest. 126, & 36 Sins in us are not taken away, but in the judgement of God; that is, they are not smputed. So Paraeus in Thesibns de peccato. See jurgiewicius in bello 5. Euang. in hoc Articulo.  that sin truly remaineth in us even after Baptism; and that it is never 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 marvel that they do not alter it, and say, I believe then my sins shall not be imputed to me.   

ARTICLE XI. I believe the Resurrection of the body.  
TOuching the Resurrection of the dead, which is the Eleventh Article of the Apostles Creed, though I can not generally accuse the Protestants, as not believing the same, yet Brentius one of their chief Doctors will confess that the mayor part amongst them, do not believe the same; his words be these. Etsi nulla sit inter nos, etc. 
Brentius in Lucan c. 2. hom. 35. See Caluin-Turcis. lib. 4. c. 5.  although amongst us, there be no public profession, that the soul dieth together with the body, and that there is not a resurrection of the dead; yet that most impure and profane life which the greatest part follow, doth plainly show, that they are persuaded that after this life, there is no life, at least they are not certain of it, yea some when they are most sober, as well as when they are drunk; in there familiar talk, cast forth such speeches, by which they plainly signify, that they do not believe the resurrection of the dead. So Brentius, Schlusselberg, also a Lutheran Protestant will tell you, that if it be true which the Caluino-Protestants affirm, that Christ in his Resu●●●●●on, resumed not that blood, whic● 〈◊〉 shed on the Cross, two absurdities will necessarily follow; first, 
Schlusselberg in theolog. Caluin. lib. 1. art. 20. See jurgiewicius in bello 5. Euangelij quart. D.  that mankind was redeemed with corruptible and putrifying blood contrary to that of Peter 1 cap. 1. and secondly that Christ contrary to the prophecies of the Holy Ghost, saw corruption: whence it appeareth (quoth he) that the Caluinists albeit they affirm in word and writing, yet in their heart they do not believe the Resurrection of the dead. So Schlusselberg.  
As touching Caluin the father of all English, Scottish, French, and Belgian Protestant's, it plainly appeareth by an epistle which his Cymist and beloved brother * Farellus wrote unto him, 
Quod res tibi incredibilis videtur carnis resurrectio, nihil mirum quod autem hac ratione permotus, sufficere flatuis, si credas novis corporibus aliquando nos induendos, hoc à scriptura doctrina alienum est, etc. So Farellus, & after a long confutation of this error, concludeth thus. Atque tibi satisfactura spero, nisi mentem tuam nimis occupatam reperiant, quod à pictate & à modestia tua procul abest. Sed tamen leviter pro nostra ámicitia, monendum te censui, quia nuper cum te audirem, subverebar, ne altiores apud te radices egisset haec opinio, quam ut facile eam abijceres. Hitherto Farellus. in epist. ad Caluinum. an. 1549 cuius initium est. Litteras tuas, etc. & est epist. 78. inter epist. Caluini. edit per Petum Sanctean dicum. Genevae.  that he was far from believing this Resurrection of the dead; and the like we may judge of his followers, for they all deny that Christ can make his own body to be Really present in many places at once, as Schlusselberg proveth at large, and they further deny (as was before showed, that Christ could, or at least did not, (through the Scriptures and all Antiquity, stand against them) go out of his Mother's womb without violating her virginity, or out of the Sepulchre without removing the stone; or into the chamber where the Apostles were a●●●bled, the doors being shut, either 〈◊〉 which is a less miracle, and the belief of it will sooner sink into men's minds, considering that Christ was God and Man; then that men's bodies after so many alterations, mutations, and corruptions should rise again (even in the twinkling of an eye) the very same that they were in this mortal life.   

ARTICLE XII. And the life everlasting.  
COncerning the life everlasting, which the Saints enjoy in heaven, and is here treated of in this 12. and last Article, the Doctors of protestancy, are as fare from believing a right, as any of the former. 
Mat. 10. v. 18. & Ma●. 7. v. 21.   
For first, whereas the Scripture saith, if you will enter into life everlasting, ●e must keep the Commandments, and, not that belief only but deeds must bring us to heaven; they generally teach, that faith only doth justify, and that the Commandments are impossible to be kept, and therefore fare from being necessary to the attainment of heaven.  
Secondly, whereas the sacred 
* john. 3.5 & 37. & Titus 3 5. & Rom 5.12. & Ephes. 2. v. 3. & 1. Cor. 15. v. 22.  Scripture, and out of it all Catholic Doctors 
(b) Augustine l. 3. de anima & eius origine cap. 9 & alij passim.  teach, that Baptism is the only key that openeth unto us the Gate of this life everlasting: The Protestants 
(c) Calmin. l. 4. inst. c. 16. n. 24. etc. 15. n. 10. & 20. & cap. 16. n. 17. & 26. & in antidote. Concil. Trident. sess. 5. See the former.  place those children there who die with out it; and further add, that Baptism neither hindereth nor furthereth in the way of salvation.  
Thirdly whereas all Catholic 
(d) Augustine 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 express word of God, ever taught and believed, that neither Pagan, Heretic, nor Schismatic, could enter into life everlasting; the Protestants affirm, that not only Heretics and Schismatics, but Heathen also and Infidels (such is their wicked) as they term it) Charity) may be saved; In vita aeterna, etc. In the kingdom of heaven (saith Zwinglius) 
* Vide praefationem operum Zwinglij tom. 1. lib de providentia 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, etc. yea (saith he) if I might have my choice, I would rather choose the lot of Socrates or Seneca, then of any Roman Emperor, King, or Prince addicted to Popery. So Zwinglius, and the like is affirmed by Lautherus, Hardenbergius, Tossanus, Rhodolphus, and Bullinger.  
Fourthly, whereas the 
* Apocal 21. v. 27.  Scripture plainly saith, that no spotted or defiled thing shall enter into the Holy City; the Protestants make no question, but that all of their fraternity, shall go thither, who yet (as they themselves confess) have always their souls spotted from top to toe, and that also with mortal sin; sin 
(h) Caluin in antid. council. Trid. sess. 5. & lib. 4 inst. c. 15. n. 10. 11. & lib 2. c. 1. n. 8.  remaineth in us; neither is taken away by baptism. So Caluin; and again, 
(i) Ibid. n. 9  all the parts of our souls are possessed with sin; 
(k) Lib. 3. Inst. c. 12. n. 4.  neither is there any thing in us free from a deadly contagion.  
To all which, if you add that profane Doctrine of the Apostle of protestancy 
(l) Luther in collog mensa●. c. 49. tit. de vita aeterna.  affirming that in the kingdom of heaven shall be dogs, sheep, oxen, and other like Creatures, for the inhabitants to sport with all, it will abundantly appear, that the Doctors of protestancy, are very fare from believing a right this twelft and last Article of the Apostles.    

CHAPTER IU. That the god of the Protestants, especially those of the Caluino-Puritan sect, according to their chief doctrines, and the famous confessions of some of the same fraternity, is no other but a devil of Hell.  
THat the Author of evil, is no other than a devil, no good Christian ever 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. Pugnandun est omnibus modis ne quis in civitate 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 evil, it may justly be inferred that God is a devil: now that the Protestants in general, especial those of the Caluinian separation, make God the Author of all sins and offences whatsoever, their own writings will give sufficient testimony.  
Mala opera in impijs operatur, quit audet negare, se etiam in malis operibus saepe coactum aliud facere quam cogitavit. God doth work evil works in evil men, who dareth deny, but that he hath often been compelled in evil works to do otherwise then he thought. So Luther the 
* Luther in affert. art. impress. Witt. an. 1520. art. 36. See the Protestants apology tracked 2. c. 2. sect. 10 sub 14. Fox in his acts and monuments Willet in his Synopsi passim Zwinglius serm. de providentia. c. 6. tom. 1. & cap. 5. an 1530. See Schl●sselberg in theologia Caluin. art. 8. p. 77. Melanct. comment. in Rom 8 edit. ●. Caluini l ●3. ●nn. 23 n. 7.  Protetants Prophet and evangelist. When we commit murder or adultery, it is the work of God, who is the mover, author, and inforcer of it. so Zwinglius, Fox and willet's true Protestant confessor and martyr: again; although a bull do bull a whole heard of kine, yet it is no sin in him but a greater commendation, because no Law forbiddeth him; yet if the master of the bull should lie with more wives than his own, he should offend, since the Law commandeth saying, Thou shalt not commit adultery, even so God having no Law prohibiting him he doth not sin, though he work those things which is sin in men. etc. We say that God doth not only permit or suffer his creatures to work or do any thing, but doth properly do all things himself, whether those works be indifferent, as to eat and drink etc. or whether they be evil, as the adultery of David. There is no reason why we should allow of this cold gloss, That God doth only permit, and not also cause evils, so in effect Melancton: Again; the abulterie of David, and the treason of judas, are as properly the works of God, as the vocation and the conversion of Paul.  
It is a horrible decree I confess (saith Caluin) and yet no man can deny but that God foresaw, what end man should have, and he therefore knew it, because by his decree he had so ordained it, etc. 
(b) Idem. lib. 3. jnst cap. 21. n. 5.  we call Predestination, the eternal decree of God, by which he hath ordained with himself, what he will have done with every man, for all are not created with like condition, but to some eternal life, to others eternal death is preordained, etc. 
(c) Ibid. n. 7.  wheresoever this pleasure of God reigneth, no works come into consideration; 
(d) 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 own, are Predestinated to eternal death; 
(e) Lib. 1. inst. cap. 18. n. 1.  therefore whatsoever men do, or the devil himself, God holdeth the stern, and converteth their indemeanours, to the execution of his judgements; God would have the perfidious king Achab to be deceived; the devil doth offer his help, to effect that business; he is sent with a certain commandment, to be a lying Spirit in the mouths of all the Prophets; 
(f) Ibid.  the devil is said to blind the hearts of the incredilous, but the efficacy of this error, cometh from God himself; 
(g) Ibid.  man being justly forced by God, doth do what is not lawful for him; 
(h) Lib. 1 Inst. cap. 17. n. 5.  I farther grant, that thiefs and murderers, and other malefactors, are the instruments of Gods divine justice; 
(i) Ibid. c. 18. n. 1●  Absalon polluting his father's bed, by incestuous adultery, doth commit a detestable wickedness, yet God pronounceth this work to be his own; 
k 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● quod dictur quem vult indurat, quasi Deus in homine ipsam, quae non esset, du●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 plain, then where he so often pronounceth, that he blindeth the minds of men, and striketh them with giddiness; that he inebriateth them with the spirit of drowsiness, that he hardeneth their hearts, etc. (l) behold he directeth his voice unto them, but to make them the more deaf, he sendeth them light, but to make them the more blind, he giveth them a remedy, but meaneth not to cure them, etc. the impure spirit is therefore called God's spirit, because he doth answer to his beck and power, and is rather an instrument in doing, than an author of himself. Thus and much more Caluin, in which as you see like a true child of darkness, he pleadeth fairly for his Lord and master the devil, clearing him as much as in him lieth, from being any principal author of evil (as all good Christians hold him to be) and layeth it wholly on God's shoulders, he maketh God (I say) the only, absolute, and principal author of all wickedness, neither will he endure the word (Permission) ridiculum esset, etc. It were ridiculous (saith he) that a judge should only permit, and not also decree what he would have done; 
* Ibid. c. 14 n. 2.  where it is said, that God doth blind men, and harden their hearts, may put it off, by flying unto God's Permission, as if God by leaving the Reprobate, did suffer him to be blinded by the devil; but since the spirit pronounceth, that man's blindness and madness, 
Caluin. lib. 1 inst cap 18 n. 3. See also lib. 3. inst c. 23. n 6.  is inflicted by God's just judgement, that solution is over-frivolous; again, now I have plainly showed that God is the author of all those things which those Censurers (meaning Catholics) would have to happen by his idle permission only. 
Bucer in enarrat in epist. ad Rom. p. 394. & 239 an. 1536.  So Calving ● Pharaoh (saith Bucer) did what God would have him, neither could he do otherwise; when God put into the heart of David to number the people, doubtless God was willing to have him to do 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, delivereth into a reprobate sense, sendeth a powerful error to make men do such a thing, it approveth that he doth not only permit them to fall into error by forsaking them, but also by inclining their hearts.  
God (saith Beza) doth work all things without exception, whether they be good or bad, virtuous or vicious, otherwise he should live in idleness; 
(g) Idem contra Castalion apud Fevardentium in theomac. Cal.  if God did only permit sins to be done, he were not Omnipotent, but an Epicurean God, idle, slothful, and improvident; 
(h] Idem contra Sycoph. apud Duraeum lib. contra Whitaker. rat. 8. p. 218.  humane reason telleth us, that he is no less in fault, who is able to save one from destruction, & yet saveth him not, then if he himself had destroyed him; 
(k) Idem in volume theol. 1. pag. 417  we acknowledge that God hath not only Predestinated men to damnation, but also to the causes of damnation. Now the causes of damnation being sins, it must needs follow, that God Predestinateth men unto sin, & consequently is the Author of sin.  
God doth not only permit men to fall into sin (saith Marlorat) but he will have it so, and doth so ordain, 
Marlorat in cap. 1. ad Rom. v. 24. & cap. 9 v. 18.  and by his commandment, Satan the hangman of hell, doth rise up against us, powerfully working what him listeth, in the hearts of the wicked.  
Many men hold a stolen opinion (saith Whitaker) that what sins soever are committed by any one, 
Whitaker apud Duraeum rat. 8. p. 217. See also pag. 214. See in Caluin. aut Marlorat, etc.  are done only by God's permission, and not his will, & this permission, they wholly sever from God's will, whereas God doth not only permit, but by his powerful will, would have all things done which the wicked do.  
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 works, whether good or bad.  

Crowly in his Apollogie, for the Englesh writers.  I confess (saith Crowly) these are my words, that Gods Predestinaiton was the only cause of Adam's fall, but not consequently of all sin; for such as have eyes to see do see; that Adam's fall was good etc. the only cause why Adam was assaulted and overthrown by Satan was the Predestination of God; I confess I have said that God's Predestination was the only cause of Adam's fall, and of the murder of Cain against his brother Abel, yea that the most wicked persons that ever were, of God appointed to be wicked even as they were, so Crowly in a book entitled, The apology or defence of English writers and Preachers etc. subscribed, scene and allowed, according to the order appointed.  

The Caluinists make god the author, mover, and for●er of all sin; ●nd they say that though the elect run into Adultery, muttherer, lust, and the like sins, yet they are never the more the sons of the diuel●, no not for a moment's space. See Schlusselberg in theolog. Caluin. art. 7. pag. 70.  It being evident then that the Protestants in general especially the Caluinian, Zwinglian, & English faction, make God the principal cause of all sins and wickednesses, and repute the devil but as his Agent or instrument, and it being also confessed by Caluin, Whitaker, and others, that the author of sin, is no other but the Devil. I will close up this chapter with the words of Philippus Nicolaus a Lutheran Protestant, only applying that in general to Protestants, which he affirmeth of the Caluinists in particular, saying.  
Deum quem colunt, invocant, adorant, etc. We say that the God whom the Caluinists (and all other Protestants) worship, invocate, and adore, is a desperate Arch-knave, Arch-thiefe, Arch-traitor, Arch-lyer, Arch-hangman, etc. since there is no murder, no theift, no heinous offence, no deceit, no treason, no wickedness, no lewdness, in in the whole world to be thought or devised so great, so horrid, so gross, so abominable, which the God of the Caluinists (and other Protestantt) by his essential malice, doth not a hundred millions of times exceed and surpass; under-firmiter, irrefragablliter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur, etc. whence it followeth firmly, unresistably, & without contradiction, that the Caluinists (and other Protestants) in attributing such properties and power to their God, are blind, mad, and possessed by the devil, worshipping and invocating a most horrible devil, instead of the All-potent, Eternal, and Euerliving God; Again, Deus Caluinistarum est levis, etc. 
The like affirm 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 chief doctrines of Protestant Religion, take their beginnings.  The God o● the Caluinists (and other Protestants) is light, lascivious, impure, variable, crafty, deceitful, bloody, the Molo●● described in holy written, the roaring Lion, the old enemy, the accursed Leviathan, etc. From which accursed and ever execrable god, or rather devil, the good God of heaven deliver us.   
FINIS.