also commanded by Proclamation the Communion to be ministred vndeâ— both kindes vnto the people and seruice to be in the English tongue Altars of stone to be taken dovvne and communion Tables of vvood to be set in their roome The new booke of common prayer vvas published by D. Ridlie at Pauls Crosse c. Pride vvould not suffer these tvvo brothers peaceably to raigne together Pride of two Vncles Thomas Lord Admiral vvas condemned of heigh treason and beheaded at Tovver hill 3. yeare of Edvvard the sixt Shortly after by the cunning of the Lord Dudlie Duke of NorthuÌ„berland L. Admiral beheaded vvho aymed to settle the Crovvne in his ovvne blood by the mariage of his fourth Sonne vnto the Ladie Iane daughter of the Duchesse of Suffolke vvhich indeed vvas by him attempted but be fayled in his purpose Edward Duke of Sommerset L. Protector vvas committed to the Tovver of London the 14. of October the foorth yeere of K. Edward the sixt But deliuered out againe the sit of Februarie for that time But the first of December follovving vvas arraigned at Westminster of fellonie and treason and tryed by his Peeres L. Pretector beheaded and acquitted of treason but sound guiltie of fellonie and the 22. of Ianuarie beheaded at Tovver Hill the fifth yeere of King Edward Thus the schisme beganne to be setled by the two Vncles but GOD shewed his Iudgement of them and had thought to haue bene continued by the Duke of Northumberland although he died a Catholike for K. Edward being sicke of a Consumption the Duke married his fourth sonne the Lord Gifford vnto the Ladie Iane eldest daughter to the Duke of Suffolke her mother was called Marie the second daughter of King Henrie the seuenth and sister to Henrie the eight King Edward being dead the Ladie Iane by the Duke vvas proclaimed Queene But God being for the vvoman Queene Marie obtayned her right had the Crowne Q. MARIE renounced the schisme and raigned after her brother Edward she restored Catholike religion reunited her selfe to the Sea Apostolike returned to the Mother Church of Rome disanulled the title of the head of the Church caused this Realme to be absolued from the censure of schisme and so mayntayned it during her life After her decease Queene Elizabeth succeeded and she altered all againe and tooke to her selfe Q. ELIZABETH restored the schisme being a vvoman to be head of the Church of England restored the scisme vvhich vvas set vppe in K. Edwards time by his two Vncles she setled Protestant religion depriued the Catholike Bishops c. Whether she did this vppon zeale of Protestant Religion to be the true vvay to saluation It is doubfull because she professed her selfe a Catholike all Queene Maries time and vvas so brought vp in her fathers dayes Therefore it is thought she being a vvoman did it vpon policie feare and reason of state The reason to restore schisme In pollicie she knovv her next successor in all right to be a Ladie as vvise and valiant as her selfe vvhich was the L. Marie Queene of Scotland vvife to Francis K. of France vvith all to be a constant proseffor of the Catholike Religion Therefore to make her subiects sure vnto her thought it in policie fit to winne them to a religion contrarie to hers She alvvaies feared as shee might indeede knovving her ovvne estate to subiect her selfe to the Church of Rome vvhich vvould neuer giue consent to graunt that the diuorce of Queene Catherine vvas lawfull but contrarie approoued her marriage to be good neither vvould allow that her Father King Henrie should haue tvvo vviues at once and so consequently disapprooued and annulled the Marriage of Queene Anne her mother as illigitimate By vvhat motiues or reason soeuer she vvas mooued I knovv not but it is certaine she reestablished and continued the schisme from the Mother Church the Church of Rome And King IAMES our Soueraigne vvho novv by all right of succession raigneth came into this Kingdome not with sword nor yet vvith gard of men K. IAMES maintayneth the schisme but vvith a ryding rodde in his hande in all peace vvelcomed of all receaued of al and being a Protestant so brought vppe from his Cradle promised to maintaine the Religion hee here found which he hath and doth performe Thirdly you may vnderstand the ingresse and progresse of the schisme of England and vvhat vvill be the egresse vvee leaue to the prescience and protection of Almightie God Qui omnia nouit suauiter disponit Thus to returne vnto you the purple Sages Doctors of Oxford Vncase your selues put off your Maskes and Visardes repent this schisme dissolue the darke cloud of heresie Church vvhich doth dasel your eyes and be not vvilfully blinde but beholde the citie seated vpon an hill and the candle light set vpon a candlesticke Roman faith renowmed retyre vnto your Mother Church from vvhich by schisme you haue separated your selues Domus Dei est firmiter aedificata supra firmam patram she is the house of God strongly built vpon the firme rocke You cannot deny but S. Rom. 1. v. 8. 13. PAVLE praysed recommended prayed for and prophecied that the Roman faith was and is to be renowned through the vvhole vvorld You cannot denie but this Iland receaued her first faith and Christian Religion and Instruction from Rome Among the Britaines King Lucius sent vnto Pope Eleutherius to be directed in Christian faith Our first faith from Rome and among the Saxons Gregorie the great and first Pope of that name called the Apostle of England by S. Bede sent S. Augustine and twelue Monkes to Ethelbert King of Kent vvho entred vvith the Crosse Hist BED and displayed banners vvith the Picture of Christ and after builded Churches for Mâ—sse and Martins and set vp in them the Crucifixe the bagge of Christianitie adorned them with Pictures of Saints erected Altars of stone all vvhich you haue exiled and abolished and brought in place of them the Pictures of Lyons and Dragons and Armes of Kings vvith a vvoodden table for your Communion Also you cannot denie but that the Nations and Countries and people in this part of the world All nations in Europe faith from Rome receaued their Christian faith from Rome and acknowledge her to be their Mother Church as well as vvee Why then doe you depart from her why do you make this diuision schisme in the world It is true saye you that the Roman faith vvas the true Christian faith and first established by S Peter Oâ— and after confirmed by S Paule and therefore worthelie called the Apostolicall Sea Mother Church of the vvorld But now there hath many errors crept â—nto the Church and it is an Axiome and maximam â—n Protestant profession that the visible Church consisting of men hath erred may erre quia humanum est errore for that man is subiect to error O dangerous damnable
Apollinaris Nestorius c. with their wicked writings and all other heretikes which are condemned by the Church and those who teach as they did and remaine in their impieties let him be accursed of God saith the sixt general Councel Accurse therefore Christian reader accurse I say these hereticall Protestants these new sowers of old condemned heresies these late reuiued Simonians Corinthians Nouatise Arrians Aerians Eustachians Vigilantius Nestorians c. lesse in not accursing them thou they selfe stand accursed of God The Apostle biddeth vs in any case to auoid an hereticall man after two or three admonitions and not to say vnto him so much as Aue or God saue you now that the Protestants are manifoldly hereticall hath bene abundantly prooued auoid them therefore as much as may be haue no commerse with them at least in spirituall affaires lesse by partaking with them in this life thou be forced to accompanie them in the next also in the lake that burneth with vnquenchable fires CHAPTER III. That the Protestants especially those of the Caluinean sect beleeue aright no one Article of the Apostles Creede Euidentlie proued out of their best Doctors and their owne mutual confessions ARTICLE I. I beleeue in God the Father Almightie maker of Heauen and Earth FIrst to beleue a right in God according to expresse * One Lord one Faith one Baptisme one God and Father of al c. Ephes 4. ver 4.5 Scripture and the NICENE (b) The Father is God the Sonne is God and the Holy Ghost is God and yet there are not three Gods but one God c. For as we are compelled by the Christian veritie to confesse each person to be God and Lord so are we forbidden by the Catholike Religion to say three Gods and three Lords CREED is to teach and professe that there is but one God only and not a pluralitie of Gods but many (c) Zanchie wrote a booke which he entituled de tribus Elohim that is of the three Gods concerning which see Caluino-Turcismum Gulielmi Rainoldi l. 3. c. 5 fol 449. edit 1603. Caluin affirmeth that God the Father is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie and excesse and that Christ is his Fathers Vicar or Vicegerent hath a power secondarie or next vnto the Father Coment in cap. 22. Mat. v. 44. in cap. â—6 in cap. 16. Marci 2. 19. in 1. Cor 15. contra GentileÌ„ Prothesi 10. in confes ca. 2. lib 1. Inst cap. 13. u. 23. See Feuardentius in Theomach Caluin l 3. c. 15. The generalitie also of Protestant Doctors both Lutherans and Caluenists as shal be shewed in the second Article maintaining that Christs diuine nature or Godhead is subiect and inferior to the Father whence it necessarily followeth that either Christ is not absolutely God or that he is a distinct inferior God to God the Father and consequently that there are more Gods then one Protestant Doctors plainely teach that there is a pluralitie of Gods and the best esteemed and most Apostolical amongst them maintaine (d) The word of God doth plainly teach vs that this diuine Essence is truely really indeed and from Eternitie distinct in the three persons Beza in Confess Gallie a puncto 1 art 2. Luther also the Protestants Apostle and Euangelist Melancton Caluins neuer enough coÌ„mended diuine affirme that there be three diuinities as there be three persons Luther apud ZwingliuÌ„ tom 2 resp ad Lutheri l de sacramento fol. 474. Melancton in locis communibus edi Basil c. de Christo In like maner the confession of the English Church saith as followeth The diuine nature which we call God is diuided into three coequal persons In Harmo Confes And Caluin is confident that if God the Father did coÌ„municate his Essence to his Sonne that either he hath no Essence him selfe or but halfe an Essence condemneth it as an absurd opinioÌ„ in his aduersarie in that he said The Father gaue to his Sonne that very substance which he had the same and no other Caluin contra Valintin Gentilum p. 916. 917. 912 in Actis Serueti p. 249. 250. 871. 872. and the like is affirmed by Skeggius in Genebra p. 98 108. See Caluino-Turcis l. 3 c 5. that in the three persons of the Father Sonne and Holy Ghost there be three Diuinities three esseÌ„tial differences three distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essences which is all one as they themselues (e) George Paule Cassenouius and other bewitched of Valentine Gentile doe write that the three persons or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essences whence they necessarilie teach that there be three Gods So Beza lib. de vnitate essent in confes fidei cap. 1. sect 2. And Zwinglius in his answere to Luther affirming that the Diuinitie is three-fold or of three kindes saith Hence it necessarily followeth that there are three natures in the diuinitie and three Gods Zwinglius vt supra And the like is affirmed by Stankarus lib de trinitate apud Guliel Rainol in Caluino-Turcis l. 3. c. 5. confesse as to teach that there be three Gods Secondly to beleeue in God aright according to the foresaid NICENE CREED (f) The Catholike faith is this that we worship one God in Trinitie and the Trinitie in vnitie c. is to adore one God in Trinitie and the Trinitie in vnitie but the chiefe Protestant g In a Synod of Caluinsts at Vilna an 1589. May 11. It was by publike decree prohibited for Ministers to vse any more the word Trinitie in their Sermons because it was not founde in the sacred Scriptures See Schlusselberg in Theologia Caluinistica lib 4. p. 326. Danaus termeth this prayer holy Trinitie one God haue mercie on vs a foolish madde and vnioynted prayer euilly inuented by the Fathers and most dangerous Danaeus apud Feuardentium in theomachia Caluin l. 1. errore 4. fol. 13. Ochinus calleth these diuine names God infinite God in the trinitie of persons monstrous Sathanicall vnknowne to the Prophets and Apostles Caluin wisheth that the word Trinitie were buried Musculus plainly saith that he would not confesse the three diuine persons before the heathen lesse he might be thought to say that there were three Gods And Luther blotted out of the Roman Liturgie the foresaid prayer the holy Trinitie one God c. See Feuard as aboue fol. 9. 10. 13. In a Synode at Petriconio in Poland an 1565. The Caluinian Ministers there assembled reiected the decree of the Nicene councel and affirmed that they would rather subscribe to the Arrian Synode See Caluino-Turicis l. 3. c 4. And Danaeus in his censuram magistrum sentent dist 12. resp ad Genebrard cap. 2. 6. Caluin was much offended with the word Trinitie saith Petrus Carolus one of his owne brethren in actis colloq Lausanens and the rest of the Protestants
confidently teaching that nothing is necessarily to be beleeued that cannot expresly be found in Scripture cannot but ioyne with these formerly recited See Caluino-Turcis l. 1. c. 10. 5. p. 116. 117. 43. Doctors both Lutherans and Caluinists cannot away with the word TRINITY and ioyntly condemne this forme of prayer Holy Trinitie one God haue mercie vppon vs as foolish madde vnioynted barbarous most dangerous and euilly inuented by the Fathers Thirdly to beleeue a right in God is to teach and maintaine according to Gods expresse word in holy Scripture (h) Psal 5 v. 5. that God willeth no wickednesse (i) Eccles 15. v. 21. that God commaundeth no man to doe wickedly (k) Iames 1 v. 13. that God tempteth no man (l) Psal 24. v. 10. psal 83. v. 11 that all the wayes of God are mercie and truth (m) Osee 1. v. 9. that our destruction commeth from our selues (n] 2. Pet 3. v. 9. 1. Tim. 2. v. 4. that God would haue no man perish and the like But the Caluin-protestants doe generally with great confidence teach (o) Caluin lib. 1. Instit c. 18. n. 4. that God forceth men to doe what is not lawful for them (p) Ibid. n. 1. that God caused ABSOLON to pollute by incest his fathers 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 hart of DAVID to number the people that God doth not only permit men to fall into errour by forsaking them (r) Ibid. but seduceth hardeneth deliuereth into a reprobate sence and sendeth a powerful errour to make men do such a thing (ſ) Crowly in his Apologie for the English Ministers set forth with priuiledge p. 46. that the most wicked persons that euer were were of God appointed to be wicked euen as they were (t) Piscator de Predest c. 1. p. 105. 166. 167. that sinnes through Gods decree are vnauoydable (u) Zanchie lib. de natura Dei p. 688 Renneceherus in catena aure◠p. 36. that though God according to his reuealed will in the Law would haue all men saued yet according to Gods hidden and secreet power he would not haue all men saued (x) Piscator de pradest c. 1. p. 133. 134. 138. that though he commanded all men to repent yet he would not haue them so to doe (y) Ibid. c. 2. p. 261. that God in promise offereth his grace to many which yet he neuer meaneth to performe [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 haue them repent that Christ called the Iewes to repentance as he was man but not as he was God and the like By which they make God the author of all sinnes an hypocrite a deceiuer and a most wicked tyrant and consequently are so farre from beleeuing a right in God as that by their doctrines they transforme him into a diuel and so inuocate and worship him as Schlusselberg a famous Lutheran Doctor affirmeth in these words The Sacramentaries make God the author and producer of all sinnes Schlusselberg in Theologia Caluinistica art 6. p. 113. but we know not this God but doe constantly affirme that the diuel is the author moouer forcer and producer of al sinnes and iniustice therefore the god whom the Caluinists adore and inuocate is the diuel So their brother Schlusselberg And the like is affirmed by Philippus Nicolaus Castalio and other as shall be shewed in the last chapter of this Treatise ARTICLE II. And in IESVS CHRIST his only Sonne our LORD THe Protestants beleeue not aright in IESVS CHRIST the Sonne of the Eternall Father is also abundantly manifest For first wheras according to the NICENE * Therefore the right faith is that we beleeue and confesse that our Lord Iesus Christ the sonne of God is God and Man God of the substance of his Father begotten before the world and Man of the substance of his Mother borne in the world perfect God and perfect man c. In symbolo Athanasij CREED to beleeue aright For first where as according to the NICENE CREED to beleeue a right in Iesus Christ the Sonne is to beleeue that he was begotten of the substance of his Father that he is Deus de Deo God of God The chiefe doctors of Protestancie teach [b] Anima mea odit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. my soule hateth the word Consubstantial and the Arrians did verie well in exacting that it might not be lawfull to place that prophane and new voice among the rules of faith So Luther tom 2. Witt. Latt an 1551. fol. 252. Filius non est genitus de substantia patris The Sonne is not begotten of the substance of his Father saith Beza contra Heshusiu◠howsoeuer the Fathers in the Nicene Councell affirmed that Christ is God of God yet Caluin inuincibly prooueth that Christ is God of himselfe the Fathers in the Nicene Councel teaching that Christ was consubstantiall to his Father spoyled Christ of his diuinitie So Whitaker contra Campianum pag. 153. the Papists blaspheme in saying that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himsefe So Powel lib. 2. de Antichristo cap. 8. and the like is affirmed by Willet in Synops pag. 610. and Danaeus contra Bellarm. parte 1. ad controuers 2. c. 19. out of Caluin l. 1. Instit c. 13. n. 23. and Beza contra Heshusium and other prime Protestants See Caluino-Turcis l. 3. c. 7. and Fenardentius in Theomach Cal. lib. 3. f. 73. 74. and Iacob Gualtier in Conograph tabula saec 4. cap. 3. 12. in collat that the Essence of the Father cannot be communicated to the Sonne that Christ was God of himselfe Againe the said (c) The diuinitie of the Father Sonne Holie Ghost is equall their Maiestie coeternall c. Fathers affirme that to beleeue a right in Christ is to professe that he was equall to his Father according to his Diuinitie but the Protestants Arrianizing teach (d) It is a most wicked and diuilish thing to say that Chirst is not our Mediatour as he is God So Caluin in tract theolog p. 941. 945. And further expounding that of the first to the Corinthians cap. 15. v. 28. then the Sonne shall also be subiect vnto him He vnderstandeth it of Christs diuine nature Caluin l. 2. Inst c. 14. n. 3. in his Epistle to the Polonians pag. 941. he affirmeth that it is not absurd to graunt that the Sonne is inferiour to the Father that according to his diuinitie he maketh intercession Whence Stankarus a brother of his inferreth saying Caluin with Arrius and Arrius with Caluin doe very well agree in that they both make the Sonne of God in his diuine nature to doe the office of a Minister