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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abandon_v	apostasy_n	popery_n	12	3	10.9684	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the

it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt

the substance of bread and wine is quite abolished and the accidents onely remaine 7. The end of the Supper is the confirmation of faith in Christ and his one onely sacrifice The end of the Masse is a confirmation of that opinion of workes meritorious for their very working and performance and a deniall of Christs sacrifice 8. The Supper teacheth us that Christ is to be adored above in heaven The Masse-mongers adore him under the formes of bread and wine These differences prove that the Popish Masse in the foundation and ground thereof is nothing else but a deniall of CHRISTS onely sacrifice and an horrible Idolatry They further point out unto us many causes for which the Popish Masse ought to be suppressed abolished and abandoned far out of the Church Nine causes why the Masse is to be abolished of which are these here expressed 1. The Popish Masse is a manifold corrupting or rather abolishing of the whole rite instituted by Christ For it taketh away the cup from the people and admitteth many childish toyes unknowne to the Apostles and never practised by religious antiquity when as notwithstanding no creature hath any power to institute any Sacraments or to change and abolish the constitutions and ordinances of God 2. The Masse taketh away the signe and Sacrament it selfe because it transformeth the signe into the thing signified For it denieth that there is any bread and graine remaining but saith it is the flesh and bloud of Christ substantially which is flat repugnant to the nature of a Sacrament which admitteth not that the substance of the signes be abolished nor requireth a physicall connexion of the signes and things signified and therefore no transubstantiation or corporall presence in the Supper but leadeth us unto Christ crucified and now reigning in heaven and thence communicating himselfe unto us 3. The opinion of Merit in the worke done is grounded on the Masse For the Masse-Priests feigne that the Masse is a propitiatory sacrifice which for its own worth doth merit even by the worke it selfe wrought that is through the externall right and action both for him that celebrateth and for others remission of sins Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us whereunto the Lords Supper leadeth and directeth us and from which the Masse with-draweth us In what sense the Fathers call the Supper a sacrifice The Fathers indeed sometimes call a supper a Sacrifice and so it is but an Eucharisticall or thanksgiving sacrifice not a propitiatory sacrifice as the Papists dreame And the Supper verily is even that same sacrifice which Christ offered in such sort as the bread is that body which Christ gave for us but sacramentally But our Masse-Priests will have the Masse to be not the same sacrifice which Christ offered but diverse and different from it For they terme it a sacrifice without blord whereby is obtained remission of sins Therefore in very truth they deny Christs bloody sacrifice whilst they deny that Christ hath perfectly merited remission of sinnes and invent another sacrifice for the purging of sin howsoever in words they professe that they offer no other sacrifice then that which Christ offered For it is one thing for the same sacrifice to be often offered which cannot be verified of Christs sacrifice and another thing for one sacrifice to be once offered and that sufficient to take away all sins which the Scripture affirmeth of Christs sacrifice For these speeches are contradictory This sacrifice alone is sufficient for remission of sins and This sacrifice with others is offered for sins 4. In this errour another lurketh whereas they beare us in hand that by their Masses they are able to obtaine remission of sins and redemption of soules for such as are absent dead or in Purgatory though Gods word contrariwise reach that we shall be cloathed in heaven if we be found cloathed and not naked on earth and that we shall be judged as we are found in our departure out of this life Cont. Demet. For saith Cyprian When we are once deceased and have departed this life there is no place for repentance no effect of satisfaction here life is either lost or gained here we procure eternall salvation by our worship of God and fruit of faith 5. Hereof also is hatched another fancy seeing they feigne that by that worke of offering the sacrifice in the Masse they do not only merit remission of sins but other benefits also as healing of sick men sheep horses oxen swine c. Wherefore they feigne that in the Masse corporall blessings and different in kinde from those which are promised in the Gospel and sealed by the Sacraments are imparted unto them 6. The Masse is repugnant to Christs Priest-hood because he is the onely High Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honour to himself For these deceivers and lying men feigne with great contumely and despite to Christ that they offer againe Christ unto the Father and that they alone are worthy men to offer Christ unto his Father when yet no man no Angel neither any creature is of that dignity and worthinesse as that he may sacrifice the Sonne of God For the Priest is above the sacrifice they therefore who will be the Priests to offer Christ mount and lift themselves above him Object The Priests slay not but offer only and present the Son unto the Father that for his sake he may remit us our sinnes and so they only apply that one and only sacrifice of Christ Ans It is enough that they say that they offer Christ with their hands For it remaineth that they make themselves Priests and so place themselves above Christ the Son of God Neither is it materiall that they deny that they slay Christ Many things were offered of old by the Priests which were not slain neither were of that quality but were only offered as cakes and liquid offerings and burnt offerings and other such like The Jewes indeed slew Christ but it cannot thence be affirmed that they did sacrifice him but Christ himselfe was willingly slaine and therefore sacrificed himselfe Christ through the eternall spirit offered himselfe without spot to God Heb 9 1● Heb. 9.28 and verily he offered himselfe once a sacrifice unto his Father for us Christ was once offered to take away the sins of many and to them that looke for him shall he appear the second time without sin unto salvation Christ after he had offered one sacrifice for sins Heb. 10.12 A propitiatory sacrifice cannot be without bloud sitteth for ever at the right hand of God Now the Papists contrary to these manifest places of Scripture will have Christ to be often offered in the Masse For they say they sacrifice him indeed but slay him not But a propitiatory sacrifice cannot be without slaughter for Without shedding of

to lye of God either in words or in gestures But wood or graven Images are lies of God because they cannot represent God yea because they swerve so farre and carry us with them from God as their figure and shape is unlike God and so consequently they cause us also to lye of God If then we will not lie of God we must needs neither make nor have any images or graven semblances For as Jeremie saith The stocke is a doctrine of vanity Cap. 10.8 Now in this sense we grant Images to be the books of the unlearned to wit because partly they teach and signfie false things of God and partly because through the reverence of the thing signified and the place when as they stand to the open view in the Churches and elsewhere they easily draw away others unto superstition and teach the people Idolatry as experience sufficiently beareth witnesse 3. It followeth not if it were so that Images did teach the unlearned that therefore they should be retained in the Church as profitable books For God will not have his Church to be taught by dumb Images but by lively preaching of his word because faith is not by the sight of Images but by the hearing of Gods word Object 2. The commandement concerning the abolishing of Images is ceremoniall Therefore it pertaineth not to Christians but to the Jewes Answ We deny the Antecedent For it is no ceremony to abolish Images seeing they are the instruments signes causes and occasions of Idolatry Neither are the causes for which this commandement was of ancient given any way changed or diminished as namely that the glory of God be maintained against Idolaters and the enemies of the Church and that God be not tempted through offering an occasion of superstition and of conceiving false and corrupt opinions of Gods worship unto weak and ignorant men which are of their owne accord inclining and prone unto Idolatry Wherefore this commandement of taking away and abolishing Images made for the representing of God or for divine worship is morall and dureth perpetually Three differences between the images in Salomons temple in ours Object 3. Salomon by the commandement of God set up Images of Cherubins Lyons Oxen Palme-trees c. Therefore Images may be tolerated also in our Temples Ans The examples are unlike They had Gods speciall warrant ours have not The figures and resemblances of divers things and living creatures as Oxen Lions Palme-trees Cherubins and such like painted in the Temple of Salomon were warranted by the word of God and by his speciall commandement But the word of God is flat against those Images which the Papists have in their Churches They could not easily be abused ours have bin and may be The Images which were painted in Salomons Temple were such as could not easily be drawne by any man into a superstitious abuse But the Images of God and of the Saints not onely may easily be used to superstition but alas have beene a long time hitherto the cause of too too filthie and shamefull Idolatry in Popery They were types of spirituall things ours can have no such use God had this cause for which he would have those Images to be painted in the Temple that namely they should be types of spirituall things But this cause is now taken away by Christ Therefore our Images cannot be patronised by this example rather we are to obey the generall commandement whereby we are forbidden to set up such Images which or in such a place where they may be a scandall to the members or enemies of the Church Object 4. Images and Pictures are not worshipped in the reformed Churches Therefore there they may be tolerated Answ 1. God not only forbiddeth Images to be worshipped but to be made also or to be had being made Thou shalt not make to thy selfe any graven image c. 2. They are alwayes an occasion of superstition and Idolatry to ignorant people witnesse the experience of former and of present times 3. They give occasion of scandall and matter of blaspheming the Gospel to Jewes Turkes Pagans and other enemies Object 5. Images are the ornament of Churches Therefore they may be tolerated Answ 1. The true ornament of the Churches is the sincere preaching of the Gospel the lawfull use of the Sacraments true prayer and worship according to the prescription and direction of Gods word 2. Churches were built that in them lively images of God might be seene not that they should become stalls of Idols and dumb blockish images 3. The ornament of the Church must not be contrary to Gods commandement 4. It must not be dangerous to the members of the Church nor scandalous to the enemies thereof Repl. The thing it selfe and the use thereof is not to be inhibited and taken away for the casuall abuse of it But Images by accident onely or casually become perilous and scandalous Therefore they are not hereupon upon to be abandoned our Churches Answ The Major is true if the thing of it selfe and in its own nature be good and the use thereof lawfull and if the accident inseparably concurring therewith be not precisely condemned by God For otherwise both the thing and the use of the thing is unlawfull and to be eschewed Now the Images of God and the Saints erected in Churches for Religions sake neither are good nor their use lawfull but forbidden by the expresse Commandement of God Besides and evill accident namely Superstition or Idolatry whatsoever the learned vaunt and boast of their knowledge alwayes attend these Images and accompany them amongst the unlearned sort and this accident Superstition and Idolatry is in like manner condemned in Gods Commandement Repl. It sufficeth that these Images by preaching of the word are rooted out of mens hearts Therefore it is not necessary they should be throwne and cast out of our Churches Answ 1. The Antecedent is false For God forbiddeth not onely that they be set up in our hearts but also that they be advanced in the sight of men seeing it is his will that not only we should not be Idolaters but also that we should not so much as seeme to be such Abstaine from all appearance of evill 2. Such is the perversnesse of mans heart and his pronenesse to superstition that Idols especially garnished trimmed and decked and so presented to the view of the eyes of themselves sink into and seate themselves in the hearts of simple and ignorant men what soever others teach to the contrary 3. We thus retort this argument They are to be rooted out of our hearts by preaching Therefore also to be cast out of our Churches For Gods word revealed from heaven commandeth us not onely not to adore and worship them but neither to make not have them And thus far have we insisted on the declaration of the Commandement The Exhortation added unto the second Commandement THe Exhortation which is annexed to the Commandement I am the Lord

every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to

exempted himselfe but also the whole Clergy who with his shaved troope make up almost the third part of Christendome Neither hath he only withdrawne himself and his whole Clergy from the Emperours obedience but he hath also violently wrung out of Cesars hands all his Territories Cities Goods Revenues Tithes Tributes Toles and other innumerable revenues which anciently belonged to the Emperour but now exceed doubly the in-comes of all secular Princes and not only hath he done so but which is more he hath put under his feet Cesar himselfe with all Kings Princes and whatsoever secular Magistrates belong to Christianity and so he hath wickedly inverted the sence of the Apostles saying thus That the Emperour must sweare fealty to the Pope Dist 63. C. Tibi Domino Dist 93. C. Duo Dist 93. C. Caerim Eccl. Rom. l. 1. sect 3. Gloss et Dd. in C. Ad Apostolicae De sentent ●t re judicata in 6. That the Emperour should be subject to the Popes judgement and not the Pope to the Emperours That the Emperour ought to bow himselfe to the Pope and hold his stirrop while he takes horse That the Pope can Excommunicate yea Depose the Emperour Here Christian Emperours Kings and Princes should be watchfull and consider with themselves with whom they have to do whether with Christs Vicar and Peters Successour or whether not rather with the sworne enemies of Christ of Paul and Peter for Peter hath left this injunction to all Christians both Lay and Clergy 1 Pet. 2.13 14. Be subject to every humane Ordinance for the Lords sake whether to the King as to the supreme or to Governours who are sent by him both for the punishment of wicked men and for the praise of those that do well XXXV To the other question this is the briefe and solid answer Subjects ought to looke not so much upon the person as upon the Office of the Magistrate Nero Cesar was a most flagitious man who did prostitute himselfe to all naughtinesse and impiety in which respect he deserved punishment rather then honour as Historians record yet because he was Emperour Peter and Paul warne Christians to honour the King He is then to be honoured by reason of Gods Ordinance as all others likewise who administer this divine Ordinance and have power over us although they were most wicked and blasphemous if it were but for the dignity of their Office which they sustaine as for their blemishes and vices they must be left to God XXXVI To the third question we may answer distinctly out of Gods Word Pharaoh King of Egypt used the Israelites tyrannically by laying upon them insupportable burthens yet he was to be honoured by them till such time as God should ease them of their yoke Nebuchadnezzar was a most cruell tyrant and robber grievously afflicting the Jews yet Daniel speakes to him in this manner Dan. 2.37 Jer. 19.7 God hath conferred on thee power strength and glory Jeremy exhorts the captive Jews to obedience and to pray for the City of Babel though it was Idolatrous We must then not only obey good Magistrates but Tyrants also yea we must rather beare with any injuries then resist their power or Gods Ordinance and we must practise Peters rule Be subject with all feare of the Lord 1 Pet. 2.18 not onely to those that are good and just but also to the evill thinking with our selves that all Powers as well good as bad are set over us by God good that in them he may shew his grace and mercy but Tyrants that in them we may acknowledge Gods anger against our sinnes Therefore it is not lawfull for any subject or private man except it be in his owne just defence to invade a Tyrant even though he have occasion David could have killed Saul whom notwithstanding he let goe because as yet he was not driven to extreme necessity 1 Sam. 24.11 I will not saith he put out mine hand against my Lord because he is the Lords Annointed For God knows how to punish Tyrants either by the ordinary power of some other Kingdome or else by some miraculous way XXXVII Although this obedience hath certaine limits for when Tyrants go about to force their Subjects to manifest Idolatry or to some wickednesse against the expresse Word of God in this case the Scripture commands us that in no wayes we obey such tyrannicall Edicts but that every man according to the condition of his calling make resistance and rather indure any thing For when Nebuchadnezzer would have his Idol to be worshipped by all men under paine of the hot firie furnace Daniels three fellowes stoutly refused it telling the King Dan. 3.16 We must not in this thing obey thee behold our God whom we worship can deliver us out of the hot firie Furnace and he can rescue us out of thine hand O King But if he will not rescue us be it knowne to thee O King that we will not worship thy god nor will we adore thy statue which thou hast set up So Daniel did not obey King Darius Dan. 6.16 who commanded that he alone should be worshipped and not God for which cause he was cast into the Lions den That wicked King Zedekias forbad the Prophet Jeremiah to make knowne to the people Gods command that he should deliver himselfe into the hands of the Chaldees but for this cause he was imprisoned The Apostles Peter and John being forbid by the Magistrate to preach in the Name of Jesus answer thus Whether this be just in the sight of God to obey you rather then God Acts 4.19 judge ye XXXVIII Therefore that saying is good The Magistrate must be obeyed as far as the Altars and Hierome saith We must obey Judges in the things that are true Comment in Rom. 13. but not in such things as are contrary to Religion even for this reason because it were great injustice so to serve the King in this world as to dishonour the King of heaven Hence Thomas saith well Every humane power is subordinate to the power of God and no humane power is to be obeyed against God according to that Acts 4.19 We must obey God rather then man So Chrysost in Mat. 22.22 If Cesar will take upon him that which is Gods to command wicked Acts it will not be Cesars tribute but the Devils service This is the Orthodox doctrine of Magistracie and Civill power and of the Subjects dutie to the Magistrate which out of Gods Word and Ecclesiasticall Writers is wont to be taught openly in all Churches and Schooles of the Evangelicall Princes as well within the Romane Empire as without The end of the doctrinall Aphorismes of the Reformed CHURCHES D. David Parrie's secular Theme concerning the causes why an hundred yeers ago Popery which is still to be avoided was by Gods great blessing driven out of the Reformed Churches of GERMANIE Being proposed in a solemne disquisition in the famous Universitie of the

can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by

adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by

by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the