ABRAHAM'S FAITH: THAT IS, The old Religion. WHEREIN IS TAUGHT, THAT THE RELIGION NOW publicly taught and defended by order in the Church of England, is the only true Catholic, ancient, and unchangeable faith of Gods elect. AND THE PRETENCED religion of the Sea of Rome is a false, bastard, new, upstart, heretical and variable superstitious devise of man. Published by JOSIAS nichols, an humble servant and minister of the gospel in the Church. Stand in the ways, and behold, and ask of the old ways, which is the good way; and walk therein, and ye shall find rest for your souls. HIER. 6.16. LONDON Imprinted by Thomas Wight. 1602. TO THE MOST REVEREND FATHER in God my Lord's grace, Archb. of Canterbury, and to the right Honourable, my L: chief justice of England: both of her majesties most Honourable privy Counsel, josias nichols wisheth all grace and peace in our Lord jesus Christ. PVrposing (right Reverend & Honourable) to publish this little book, it came into my mind to commend the same to your honourable protection. For it seemed to me, that although all good men of all estates are bound in conscience and love, to contend earnestly for the faith, which (as S. Jude saith) was once given to the Saints: yet are there some more proper reasons, in regard of your two callings, which challenge in my judgement, a more peculiar eye and watch unto these causes. For being both of the same most Honourable table, of her majesties most grave wise and Christian Counsel, where all are set in the same charge and joined in the same care, namely in all provident and godly oversight, to manage the great affairs, pertaining to God's worship and glory, and the blessed safety of the Queen's most excellent Majesty (whom God vouchsafe long to preserve among us:) yet the one being a minister and Bishop of the gospel, and set over many others, for the good and faithful teaching and practising of the christian faith in this land: And the other a professed and chief judge, for the executing of all laws and statutes, ordained for the maintenance of true religion, justice, peace and godliness: this being a necessary declaration of our Christian faith and religion, established by the public magistracy, and laws of this realm, and a faithful displaying of the iniquity of popery, being a mortal enemy and a very great opposite unto the same: It could not so properly respect any other, whose ofifce and profession did so nearly and naturally offer itself to patronize and protect so just a matter of this kind. Therefore I humbly crave your Honour's favour, to accept of this my travail, and your fatherly countenance upon mine honest labours. Which, although I frankly acknowledge, might have been more eloquently and exquisitely handled, by some man of greater gifts: yet I hope, that in some measure it shall satisfy the expectation of such honest and Christian readers, who both can and will judge according to equity und truth. For my purpose being, (considering the season) to show the antiquity and certain truth of our faith and religion, now professed in England, and the newness, uncertainty and falsehood of the popish superstition: to this end that it might be a stay to many which waver and seem now ready to fall away: I endeavoured rather to join plainness and perspicuity with brevity, then by large amplification to show great learning, and by direct arguments to make manifest an undoubted truth to the conscience of all men, for the gaining of some unto Christ, rather than by saying what I could to trouble the reader with abundance of matter, or hunt for that which is vain and fruitless. And this verily I thought most necessary, and the rather because divers men in differing manner have heretofore handled this argument, both that I might give occasion to men to inquire after and to read such godly writings: and also because the present season seemeth to call for the same, when popery beginneth to overspreade, and after a sort to set up his brissels against the gospel, and men of that superstition are very much lifted up: that it might appear, what a foolish, wicked, new broached and monstrous heresy and apostasy they so much contend for & so eagerly labour for: being greedy of that which will slay their souls, and proud of that whereof they ought to be ashamed. Therefore I have made choice of such method and reasons, as I hope thorough God's blessing, shall effect that I purposed, and make that manifest which I desire. Whereof knowing that your Honours can judge with wisdom, and that your Christian care tendeth to this end, that the people by all good means should be staid, in their faithful obedience to God and our most gracious prince: I was bold to present this book unto you, most humbly beseeching you to accept of my bounden duty to my Prince, country, and to the Church of GOD: earnestly praying GOD to be with you always with his gracious favour and good spirit, to guide you and prosper you in all good and godly endeavours, to his honour and glory, to the good of prince and country, to the increase of the Church, and to your own soul's comfort in jesus Christ, Amen. Your honours most humble to command, JOSIAS nichols. TO THE HOLY AND Christian congregation of England, being a most lively member of Christ's Catholic and visible Church: josias nichols, Minister and servant of jesus Christ, as a son to his most dear mother, wisheth all grace and spiritual blessings in heavenly things in Christ, and all peace and prosperity in godliness & truth for ever. NO Nation ever under heaven, English men grealy bound to praise and serve God, for his rich blessings in & by the Gospel, under the happy reign of her majesty. more bound to praise & serve God, than we English men; now above forty years, under the happy reign of our dear Sovereign and Lady Queen Elizabeth, (whom God long preserve) tasting & enjoying the sweet goodness & favour of God most kindly showing itself, and shining into our hearts, by his most blessed and joyful Gospel. No nation ever under heaven hath had more cause of joy, and comfortable encouragement unto godliness and honesty, than we Englishmen, all these years: when God most miraculously by a maiden Queen, (the weaker vessel) hath made his name known, and his Saints glorious by deliverance: when mighty potentates could not stand in battle, he hath raised health by a woman, and made the weak to confound the strong. No nation ever under heaven, hath had more sure and perfect experience of the truth of God and his word, and of the certain knowledge of the holy faith and pure religion, than we Englishmen (whose eyes the God of this world hath not blinded) most abundantly have had, that we might glory in our God, and magnify the rich grace of jesus Christ, and the effectual power of his holy and blessed spirit. For we have seen the breath of God's mouth, mighty to consume Antichrist, and the light of his word to make all things manifest: that it might be said of us, as by prerogative it was once spoken of Israel: Psal. 147.19. He showeth his word unto jacob, his statutes & his judgements unto Israel, he hath not so dealt with every nation, etc. The entrance of her majesties reign a most blessed day unto England. There was a day of darkness, a day of great blackness & sorrow, when the people of this land were made slaves, under the thraldom of spiritual Egypt and Babylon: when they knew not aright the true and living God, nor the power & grace of our Lord jesus Christ, but were led after vain things, in whom there was no help; and men by a just plague of God, were given over unto their own lusts and fancies, yea even unto most abominable idolatry. But the day of her majesties most royal coronation was a day of light and glory, a day of clear and perfect joy: in that day did the sun of righteousness arise & shined from on high, he cast forth his bright and pleasant beams, and enlightened all the land. Then fell away the gross miss of palpable foolishness and ignorance, and the vail of man's presumption was taken from our hearts. Then human devices, and the grievous yoke of the apostatical bondage in tradition & voluntary service of men, was taken from our necks. Then were our hearts opened and the light of the knowledge of the glory of God, and his bright shining countenance in the face of jesus Christ did shine into our souls. It was a day that the very Angels of heaven did rejoice and sing, because of the sweet & blessed tidings of great joy unto all the people of this land. For the grace of God, which bringeth salvation unto all men, did then appear: and the beautiful feet of the messengers of peace, which brought tidings of good things, and said unto every elect soul, Thy God reigneth; had then a merry and comfortable passage and safe travel over all the land: the ambassadors of God brought unto us the wholesome word of reconciliation. Then did the Lord plant his vineyard, and build his holy temple among us, and he became our strong sanctuary, and visited us with his rich mercy and salvation: his blessings spiritual and corporal most plentiful, flowed down from heaven upon our land. So that our enemies being judges, it must needs be said: God hath done great things for us, and hath given us all things abundantly to enjoy. In which time many nations round about us, in grievous darkness and bloody misery, even mourning daily before our eyes, might well have counted themselves happy, if they had part of our peace. We have lent and not borrowed, we have given and not taken: we have been a refuge for the poor, and a place of succour for the persecuted: our men and money have been a relief to the oppressed and deliverance to many in great danger and distress. Our prince hath been an hiding place from the wind, & as a refuge for the tempest, as rivers of waters in a dry place, and as the shadow of a rock in a weary land. My pen is insufficient, and I am unworthy and unable to rehearse the manifold and constant goodness and favours of God upon us these many years: O let us love the Lord and serve him, let us praise and glorify him, who hath been so beneficial and bountiful unto us. He hath delivered our souls from death, our eyes from tears, and our feet from falling, he hath brought us out of the horrible pit and mierie clay, and set our feet upon the rock and ordered our doings, & hath put in our mouths a new song of praise unto our God: many that have seen this have reverenced the Lord, and put their trust in our God. All Englishmen are bound to love the Queen's most excellent Majesty. And who can but love the blessed and worthy instrument of our peace and joy? whose heart is not inflamed with her desire? If we were ten thousand times more than we are, and every man had a thousand lives, who would not willingly lay them down at her feet in the cause of truth, to show his thankful mind unto her Majesty: who hath constantly passed through many hazards of her life for love of God's truth and care of his Church? whose heart is not greatly moved to glorify God, who hath given us, so faithful & constant a nurse & loving mother, & so wonderfully defended and preserved her, and by & under her most happy government hath made us so many years together, without fear the free possessors of most unspeakable joy, in the participation of incomparable heavenly treasure and most flourishing earthly prosperity. We are to consider whether we have rendered to the Lord according to his kindness toward us. But O my dear mother, my good & reverend fathers and brethren, have we rendered to the Lord according to his kindness? have we with reverence received, with thankfulness acknowledged, and with care & conscience used these mercies of our good and loving God and merciful father in jesus Christ? O that I could boldly and faithfully so say; & that our silver were not become dross, and our wine mixed with water. And that the vine which God hath planted with good and pleasant plants, did not in stead of grapes bring forth wild grapes: and men did not neglect yea forsake the word of the Lord, and follow the foolish imaginations of their own hearts. O that it might not be justly said, that the Lord hath a controversy with this land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing and lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood. And that men did not encourage one another, in their wicked and vicious living, saying: come and let us bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, let us eat and drink for to morrow we shall die. O that men would consider and that their hearts would smite them, in remembering and forethinking what a fatherly watch word, our tender and loving God hath given us, by many and sundry most mild and kindly tempered corrections and chastisementes, at many times: but especially within these eighteen years last passed, when he began at his sanctuary, and lightly touched his holy remembrancers, when he caused a great and cloudy mist to cover the very heavens, so that many bright stars were not seen to shine for a certain season. Then did the winds burst out shaking our houses over our heads, as unworthy to dwell under so good and plentiful grace: our bodies and lives were assailed with grievous pestilence, dearth, scarcity, and the threatening sword did advance themselves against us. Thousands have gone forth and returned but by hundreds. And now seeing all these things have not made us to turn to him that smiteth, neither do men seek the Lord: behold every man seethe how his anger is kindled more and more, and how near his sword is come unto us, that the Lords wrath is not turned away, but his hand is stretched out still. But yet if it please thee O God and merciful father, be thou entreated by thy poor servants, (who seeing the plague, call night and day upon thee) that thou take not so great vengeance of our sins, as to make the sweet streaming fountains, which water all thy holy temple and the garden of thy delight among us, to be salt and unsavoury: or to let that burning star of wormwood, which is fallen from heaven to touch our rivers of waters: or that thou shouldst make the heart of this people fat, and their ears heavy & shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts and convert and thou heal them. Why should we be as men of another generation, which know not and remember not thy great works, which thou hast done, by our princely jehoshuah, and the great victory over the Canaanites of the land, by thine anointed handmaid our renowned Deborah: that our eyes should look back to the flesh pots of Egypt, or that we should return to join in friendship, with that wicked Babylon, whom thou hast commanded us to reward with double, as they have rewarded us: and learning their manners, & being partakers of their sins, we should be partakers of their punishments, and thou shouldst give us over to the enemy, and they which hate us should be Lords over us: and then all these good things and the light of thy countenance should be quite turned from us, and our glory forsake us. We have indeed sinned most dear father, and our offences are many: yet is there mercy with thee that thou mayest be feared: Teach us therefore thy way O Lord, that we may walk in thy truth: and knit our hearts unto thee, that we may fear thy holy name, even for thy holy Son sake our dear Saviour jesus Christ Amen. When men wax rich they begin to be careless: and by abundance of peace, Deut. 32.15. men forget themselves and fall away: as it is written: When he waxed fat, he spurned with the heel. For this cause hath God set us ministers as watchmen to see the plague when it cometh, and to admonish the people, that they die not in their sins and to say unto them: Take heed, you forget not the Lord your God which hath done all these good things for you, but fear ye the Lord your God, The cause matter & purpose of this book. and serve him, thou shalt cleave unto him and swear by his name. And this is verily the reason of the publishing of this treatise: wherein I show that the religion and faith publicly professed in this Realm, and maintained by the righteous sceptre and sword of our dread sovereign and gracious Queen Elizabeth, is of the only truth, most ancient, catholic, and unchangeable; out of which none ever have been saved, from the beginning of the world, neither can or shall be. And that the faith and religion, under the pretence and name of Christ, Peter and Paul, and of the glorious show and title of the Church, which is now professed at Rome, and followed by the vassals of the pope, is but a new, upstart, heretical and superstitious devise of man, contrariant to the faith of Gods elect, & of the ancient covenant which God gave & taught Abraham both for jews and Gentiles, and which Moses and the prophets declared & expounded, and Christ fulfilled and established, and his holy Apostles published to all the world, and taught all nations by Christ's commandment. For I thought my duty first unto God, and then to my gracious prince, to show some token of my thankful mind, and secondly to acknowledge my bounden duty to Christ's Church here among us, my dear mother, in whose womb I freely confess myself to be bgotten and borne one of God's children, and though of thousands the most unworthy yet one of the servants of Christ and of his congregation in the ministery of his Gospel. And especially that I might call to remembrance and set before the eyes of my loving country men, my loving and faithful brethren and sisters in Christ, the assuredness of truth and the good treasure of God among us: namely that we are lighted upon that heavenly pearl (blessed be God) for which a man would sell all that he hath: that this might be some means to blow away the ashes from the cooling zeal of some: stir up and awake some that are now ready to sleep, and bring back again some, (if it please God) which are ready to go out of the way: and that I might admonish others that they receive not the grace of God in vain. For when a man shall think with himself (and well way it in his heart) that we have the true faith which is unchangeable, by which all Gods elect are saved: will it not move him to bestir himself, that he neglect not so great salvation, and that he try every spirit, before he believe, and that he be not carried away with the vain show of ostentation in men of school learning: but whomsoever he hear with the men of Berea to search the Scriptures whether those things be so? yea though it were Paul or an Angel from heaven should preach another doctrine then that we have received, we should hold him accursed. I pray God for Christ's sake to be merciful unto me, that as he put into mine heart to take this work in hand, & hath graciously assisted me and strengthened me to finish it, and now to publish it. So it would please him to vouchsafe his blessing to accompany the same, that it may be accordingly profitable to many, and have an effectual fruit to his glory and the good of his church, in the encouragement and strengthening of weak Christians. I humbly beg this at his fatherly hands in and by the mediation of his son jesus Christ even for his holy and blessed name, to whom with his holy spirit be all praise power and dominion for ever. Amen. From Eastwell in Kent the 26. of March. 1602. The Contents of this Book. The first part of the ancient and unchangeable estate of our religion now professed in England. CAp. 1. Wherein is showed, first, That we come to know the true religion, by the true knowledge of God. pag. 1.2. 2. That there is one God, and he is the only lawgiver. pag. 3. 3. There is but one catholic religion, whereof God is author and maintainer. pag. 3. 4. For this cause Christ & his Apostles teach the same religion, which is in the old testament, and the gentiles are adopted to be children unto Abraham. pag. 5. 5. Here is taken away the objection which might arise by the difference which seemeth to be in the three times, before the law, under the law, and under the gospel. pag. 7. 6. Hear is opened that faith and love are substantial and perpetual: but by God's disposition ceremonies and manner of government are changeable. pag. 9 10. 11. 12. 13. 7. Although ceremonies and manner of government are not of the unchangeable substance of religion, yet are they to be reverently used and not violated during the time of God's assignment and prescription. pag. 14. 15. 16. CAP. 2. 1. How God hath governed his Church in one religion, before and after the fall. pag. 17. 18. 2. And since the promise given to Adam of Christ in three sorts, the fathers before the law, the jews under the law, and the Gentiles under the gospel. pag. 19 20. 21. 3. In all these three times was there a difference in the outward face of government, but not in substance of religion. pag. 22. 4. And this by God's judgements and manifestation of his spirit, hath been always maintained and preserved. pag. 23. 24. 25. 5. And it will be a witness of our religion now professed in England, against all Atheists, papists, and other wicked men. pag. 26. CAP. 3. Here is more largely showed the unity of faith in all ages, and that the religion openly professed at this present in England, is the same ancient and only catholic faith of Abraham, Moses and the Prophets, and which Christ & his Apostles preached & taught. Where first is declared that Abraham received it of God, both for the jews and also for all other nations. pag. 27. 28. 29. 30. 2. The particulars are compared in 15. several Articles of the most weighty points of doctrine. pag. 31. etc. unto pag. 132. CAP. 4. Wherein is declared, 1. That antiquity, universality, and visible succession, is no perfect mark of the church much less of the popish synagogue, which is but of yesterday. pag. 133. etc. 2. The measure & order of the visible succession of the Church from Christ's time forward is showed by the scriptures. pa. 137. etc. 3. The papists do prove themselves to be no Church, when they ground themselves, on this false principle: The Church cannot err. pag. 40. 141. 4. How the true religion hath showed itself by many witnesses, from the Apostles times, even unto our days, pag. 143. etc. The second part of the newness of popery. CAP. 1. HOw the Romish superstition disagreeth with the true ancient catholic religion & faith of Gods elect. Where is declared. 1. How many ways in this sort disagreement is to be found, pag. 149. 2. And that in all the former fifteen Articles, they disagree very greatly pag. 152. 153. etc. CAP. 2. Of the disagreement that popish superstition now taught in Rome hath with the religion S. Paul taught the Romans, & with the doctrine S. Peter taught the jews. pag. 181. 182. etc. CAP. 3. Of the agreement of popish doctrine, with all kind of heresy, where it is compared, how the popish heresy, resembleth the ancient heresies of the primitive ages of Christ's Church. pag. 193. 194. etc. CAP. 4. Of the original of popery, wherein is declared. 1. That by the precedent Chapters it may appear to be of a late birth. pag. 205. 206. 2. That neither the difference of calculation in stories, nor forging of writings, nor mangling of good authors, do hinder the knowledge of their birth. pag. 207. 208. 3. Their own tongues and traditions prove popery new. pag. 209. 210. etc. 4 Many particulars are rehearsed out of popish authors and the former counsels. pag. 214. 215. etc. 5. Five fundamental points more largely examined by antiquity. pag. 235. 236. etc. 6. The latter overgrowing and lopping and daily new sprouting of popery. pag. 275. 276. etc. 7. That popery is not yet a perfect body of his full shape, proportion and members. pag. 283. CAP. 5. Hear is showed, that all men ought to fly popery. 1. Because of the exceeding danger it bringeth to themselves to their seed & country pag. 289. 2. It is of all heresies and apostasies the most pernicious. pag. 293. 3. It is not tolerable or to be winked at in any Christian common wealths. pag. 312. 4. We of England have great cause to praise God that we have nothing to do with, pag. 315. CHAP. 1. Wherein is showed: first that we come to know the true religion by the true knowledge of God, 2. That there is one God, and that he is the only lawgiver. 3. Therefore there is but one Catholic and unchangeable religion, whereof God is author and maintainer. 4. For this cause Christ and his Apostles teach the same religion, which is in the old Testament, and the gentiles are adopted to be Children unto Abraham. 5. Here is taken away the objection which might arise by the difference, which seemeth to be in the three times, before the law, under the law, and after the law: that is, under the Gospel, that although there was a difference in ceremonies and manner of government, yet the religion all one in faith and love. 6. Here is opened how faith and love are substantial and perpetual, and ceremonies and manner of government changeable. 7. And that although ceremonies and manner of government are not of the unchangeable substance of religion, yet are they to be reverently used and not violated during the time of God's assignment and prescription, as necessary duties in the worship, service, and obedience, which we own unto God. TO know the true, ancient, catholic and unchangeable religion (that is, the undeceivable way of salvation and perfect rule of upright living) we must get the knowledge of the true & living God. For in the * Eph. 4.17. Tit. 3.3. 2. Pet. 1.3. ignorance of God, is the estate of the wicked & the cause of damnation: and whosoever knoweth God aright, he hath by the divine gift of Christ, all things pertaining to life and godliness. Therefore our blessed Saviour, speaking to his father the almighty and glorious God, constantly affirmeth. a joh. 17. ver. 3 This is eternal life, to know thee to be the only very God, and whom thou hast sent jesus Christ. So the Prophets foretell, that the happy estate of the word should be then; when b isaiah 11.9. The earth is full of the knowledge of the Lord, & c Higher 31.31.32. the people know God from the least to the greatest. Such was the glad tidings of the Gospel which maketh beautiful the feet of him which declareth and hublisheth peace, saying unto Zion (that is to the church) Thy a isaiah 52.6. God reigneth, and the same unto all nations is proclaimed by the name of the great b 1. Tim. 3.16. mystery of godliness: God manifested in the flesh. And the effect of the gospel preached agreeth thereunto, for those nations c Gal. 4.8. 1. Thes. 1.9. who being led by the impotent and beggarly rudiments of the world knew not God, and did service unto them which by nature were no Gods, by the hearing of the gospel preached, did know God, & turned from dumb idols to serve the living and true God. Hereof the almighty giveth sentence by his holy servant Hieromie saying: d Hier. 9.23. Let not the wiseman glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me etc. And according to this frame, is the last judgement literally described, namely that e 2. Thes. 1.7. the Lord jesus should show himself from heaven, with his mighty angels in flaming fire, rendering vengeance unto them that do not know God etc. 2. And herein we shall find that he which knoweth God is instructed in two things. First that God is one and that there is no other God beside him, even as Moses saith f Deut. 6.4. Here O Israel, the Lord our God is Lord only, and how is he one? namely g isaiah 44.6. the first and the last, the beginning and the ending, which is, which was and is to come, h Maluch. 3.6. he never changeth nor hath so much as a i jacob. 1.17. shadow of turning. Therefore saith the Psalmist: k Psal. 90.2. Before the mountains were made and before thou hadst form the earth and the world, even from everlasting to everlasting, thou art God. secondly that God is the l jacob. 4.12. only lawgiver and teacher of righteousness & salvation, as saith m Psal. 94.10. Micas. 6.8. Psal. 98.2. the Prophets: He teacheth man knowledge, showing him what is good, and what the Lord requireth of him, he declareth his salvation & his righteousness he revealeth in the sight of the nations. 3. Now in the true and perfect understanding of these true things, we shall clearly see, that there is but one true & catholic religion, from the beginning of the world to th'end thereof, fitly proportioned to the nature of the only God, the author, foundor, & maintainer thereof. For as Christ teacheth because n joh. 4.24. God is a spirit, he must be worshipped in spirit and truth: So the nature of God being one & unchangeable, & his supreme authority, to be the only lawgiver, there can no religion please him, but only one which varieth not, whereof himself is the author. For this cause in one part of our religion which is our justification & salvation, S. Paul reasoneth thus. a Rom. 3.29. God is he the God of the jews only, & not of the gentiles also? for it is one God, who shall justify circumcision of faith, & uncircumcision thorough faith. Thereby showing that as God is one, namely, as well over the Gentiles, as over the jews: so he will justify, circumcision, (which are the jews) & uncircumcision (which are the gentiles, that is, all other nations) by one way of religion, that is to say, through faith and belief in his son jesus Christ. For which cause this religion is called the b Tit. 1.1. faith of Gods elect: because all the elect are but of one religion, and therefore saint Jude c jud. ver. 3. wisheth us to contend for the faith which was once given to the saints: affirming that in writing thereof, he writeth of the common salvation. And it is called in the former place of saint Paul. The knowledge of the truth according to Godliness, under the hope of eternal life, showing what is the matter of this religion, and lastly to show the author, he saith which God that cannot lie, hath promised before the world began, & hath made manifest in his times etc. To which sense are these words in the Epistle to the Hebrews: d Heb. 13.8. jesus Christ yesterday, and to day and the same is for ever: where speaking before of the word of God and faith, and after admonishing them not to be carried about with divers and strange doctrines: he meaneth by jesus Christ, (putting the cause for the effect) the doctrine and religion whereof he is the founder, that as he in regard of his Godhead, is without change, beginning and ending, so he is eternally the foundation of the church: and that doctrine and religion, which he teacheth, is the truth everlasting, infallible and not to be altered, as it seemeth to be expounded in the epistle to the Ephesians. e Ephe. 4.4. There is one body, and one spirit, even as you are called in one hope of your vocation: there is one Lord, one faith, one baptism, one God and father of all, which is above all, and thorough all, & in you all. And for this cause saint f Epist. 2. ver. 9 john is bold to say: whosoever transgresseth & abideth not in the doctrine of Christ, hath not God. He that continueth in the doctrine of Christ, he hath both the father and the son. 4 For the more plain evidence of this matter we may observe in the new Testament two things. First that Christ and his apostles, professed & taught no new religion, but the same which the scriptures of the old testament did before instruct: and secondly that in it the gentiles were made and adopted children unto Abraham. The former Christ showeth where he saith, a Matt. 5.17. Think not that I am come to destroy the law or the prophets, I am not come to destroy them but to fulfil them, and again. b joh. 5.39. Search the scriptures for in them ye think to have eternal life, & they are they which testify of me. And saint Peter affirmeth, that c Act. 10.43. To him give all the prophet's witness, that through his name all that believe in him, shall receive remission of sins, and saint Paul saith that he spoke, d Cap. 26.22. no other things than those which the Prophets & Moses did say should come, and e Rom. 16.26. that the Gospel and revelation of the misery of jesus Christ, is opened and published among all nations by the scripture of the prophets at the commandment of the everlasting God for the obedience of faith. Therefore Christ and his Apostles taught no new thing differing from the old Testament, the writings of Moses and the prophets. Now for the second Christ saith: f Matt. 8.12. Many shall come from the east and from the west, and shall sit down with Abraham, Isaac and jacob in the kingdom of heaven. Hear he spoke of the calling of the gentiles, insinuating that they must be saved by the same faith and religion, by which Abraham was, and for this cause, entering into the house of Zacheus a gentile and finding faith in the promise made to Abraham he saith. g Luk. 19.9. This day salvation is come into this house, for as much as he is also become the son of Abraham; and it is shadowed in that phrase of Christ, where he saith that Lazarus was in Abraham's bosom. Cap 16. But it is made more plain by the Apostle saying. h Gal. 3.29. If ye be Christ's then are ye Abraham's seed, and heirs by promise: So than the gospel adopteth us into Abraham to be his children, and the same religion, faith, & way of salvation, which the new Testament teacheth, is the sum of the law and prophets and of the fathers before the law, & namely of Abraham, who is the i Rom. 4.16. father of us all. 5. But it may be objected, that the religion of God's church did differ and alter; namely that before the law, from that which was after & that of the law, from that which is now under the gospel: For the first age had not the law of Moses; the second were altogether subject to that law: and we after the law, are ruled by the gospel & are free from that law. For the ease of which scruple, we are to consider, that as in material things, there are somethings of the substans & essence, which cannot be altered, except the thing itself perish, & somethings are adjoined, & as it were hanging upon the thing, as movable properties, accidents or ornaments, as in a man the body & soul united are so far off the substance, that if these, or either of these fail he is not a man: there be also joined to a man his outward countenance, apparel, stature & age, & these make a man in outward show, to differ much from himself, yet is he one and the same man still: So is it in the case of religion there are some things of the same nature, that if they be absent, there can be no religion at all; such is faith and love: some things are servants and dependences upon these as ceremonies and manner of government; and these differ according to the time, and change not the nature of religion. For as a child is a true natural man, though he have not the same stature or countenance of face, as when he is old and grown up; and howsoever he change his apparel, years, stature, or countenance, yet is he the same very man, he was before. So in religion; ceremonies and manner of government, have altered in their times, and yet make no alteration or change of religion, but do further garnish and beautify it, more or less according to their seasons; which similitude I use because the holy ghost hath the like comparison Gal. 4.1. showing the state of religion under the law, to be as a child, that although he be heir yet is under tutors etc. So God appointed the fullness of time under the gospel, when he would beautify religion which such ornaments, that it should be like the freedom of an heir, when he enjoyeth the possession of his inheritance, the like we find in an other place where he compareth this life unto the life to come, by these words, k 1. Cor. 13.11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. And he expoundeth this case where he saith: l Gal. 3.17. The law which was 430. years after cannot disannul the covenant, that was confirmed before of God in respect of Christ, that it should make the promise of none effect. Whereby he showeth that the law came not as a new religion, faith, or doctrine of salvation; that the religion before the law should be abolished, & the law as a new, come in the room thereof; But that it had some other use, as an accidentary ornament or servant to that former religion which God had taught Abraham should belong unto all nations, as after he showeth that the law was added because a 16. ver. 19.23.24. of transgressions, & we were shut up under the law, and the law was our schoolmaster to bring us to Christ, that we might be made righteous thorough faith, whereby it appeareth that the giving of the law altered not the religion, faith and doctrine of salvation, but was as an helping servant to further the same; as a prison or schoolmaster to drive us to the true and pure religion of Abraham, that by faith in the promise concerning Christ, we are justified and saved as Abraham was. 6 But that you may the better understand what is now in hand, I will open unto you what I mean by faith and love, and what by ceremonies and manner of government. By faith, I understand the doctrine of the covenant of mercy and grace, which is so called, because it is apprehended by faith, as in these words. b Gal. 3.2. Received ye the spirit by the works of the law, or by the hearing of faith. In which doctrine we believe the trinity and unity of God, the person and office of Christ, the creation and fall of man, his corruption, redemption, justification, resurrection of the dead, eternal life and such like. For all these depend one upon an other, as in the first eleven chapters to the Romans, to the discreet and attentive reader may appear. By love I understand all the duties in the moral law both to God and man, as they are the fruits of faith: and as it is expounded by our Saviour Christ saying: c Math. 22.37. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, & with all thy mind: this is the first and greatest commandment, and the second is like unto this: thou shalt love thy neighbour as thyself. By ceremonies and manner of government I understand all outward rites and ordinances, with the manifestation of the spirit, which serve for the furtherance, beautifying and more fit expressing and exercise of these two aforesaid. And ceremonies I find to be of two sorts: some which are for the time, main parts of God's worship: and such are all Sacraments, as the sacrifices and circumcision before the law, the passover & all sacrifices commanded by the law, by signs and figures of Christ to come, & such are Baptism and the Lords supper now under the gospel: The other ceremonies concern the time and place of the Church meeting, and the manner & order in the decent usage of all the parts of God's worship, which before the law is said a Gen. 21.33. to be in groves, and as for other circumstances there is little mention, as matters of no great moment: under the law they b Luc. 4.16. Act. 15.21. had synagogues, and appointed ministers for the same, and the reading of the law with preaching every Sabbath day: in the gospel touching all such things we have this rule c 1. Cor. 14.4. : Let all things be done honestly and in order. The ordinances with the manifestation of the spirit, be contained in the persons, their offices, degrees, and dignities, their excellency and power in their gifts, and the order of adiministration. As before the law the d Gen. 12.7. & cap. 17.23. father of the family, e Exod. 24.5. Numb. 3.40. or the first borne, was the person, by whom the word & holy things of God were administered. Their degrees, dignities, etc. are not much spoken of, save only they are called f Gen. 20.7. cap. 49 1. prophets, & did tell of things to come, & ordered the church in the families, as they were g 2. Pet. 1.21. Gen. 15. & 17. & 21. etc. guided by the spirit of God in prophesy, or received commandment by vision or dream from God. Under the law there is the h This is taught in Exodus, Numbers, & Leviticus, & expounded in Deuteronomy & all the prophets. priesthood in the house of Aaron, & the Levites under them, attend upon the holy administration, by divers orders and ordinances, keeping the people under the pure religion of faith & love. Under the gospel there be also divers i 1. Cor. 12.4.5.6. etc. Mat. 28.19. Ephes. 4.11. Rom. 15.18.19. administrations, gifts and works set in the church to rule and feed the flock of Christ, to make them obedient to the faith in word and deed. And the k Math. 13.17. cap. 11.11. & 2. Cor. 3. manifestation of the spirit is more excellent & abundant in the latter times then in the former. Now in these three times you may see, touching these ceremonies and manner of government, great difference, and that the word of God doth not esteem of these outward things as of the substance of religion unchangeable, as he doth of the inward and spiritual, namely faith and love. And first, as touching the time before the law, Christ teacheth that the jews could not be Abraham's children: l joh. 8.39. because they did not the works of Abraham: which works are not in ceremonies and manner of government, for they were two curious in those things, and therefore Christ saith in another place: m Math. 9.13. Go and learn what this meaneth, I will have mercy and not sacrifice. Thereby declaring the moral duties of love, to be substantial in a religious profession, & not ceremonies as sacrifice, washing, tithing etc. And S. Paul on the other side saith thus: a Rom. 4.10.11.12. Abraham's faith was imputed to him for righteousness, before he was circumcised, and that after he received the sign of circumcision, as the seal of the righteousness of the faith which he had when he was uncircumcised, that he should be the father of all them that believe. Where he showeth that Abraham's religion whereby he was just before God, was his faith, and that was before he was circumcised and without circumcision: then his circumcision was only a sign and a seal to strengthen his faith, in sealing up of his righteousness, but not of the matter or substance of his righteousness. Secondly, that this was so divided, that the gentiles which were not circumcised might be justified through the same faith without the observing of the law, and the jews though circumcised, were not justified except they walked in the steps of Abraham's faith: So that herein consisteth Abraham's religion, even in his faith and walking in the steps thereof, the ceremonies were only ornaments and outward helps to the same. After which manner the prophets also do interpret the law. For when the people preferred the ceremonies and manner of government before the moral duties and faith. Esay saith unto them: b isaiah. 1.10. Hear the word of the Lord, O princes of Sodom, hearken unto the law of our God, O people of Gomorrah: What have I to do with the multitude of your sacrifices, saith the Lord etc. Where he calleth them from the foolish and curious observation of ceremonies and manner of government c vers. 16. Repentance and the fruits thereof according to love, and of faith in the consent and obedience to God's word and mercy. d vers. 19 And in another place he saith that e cap. 66.1.2. God esteemeth neither temple nor sacrifice, but the humble and contrite heart, who trembleth at his word. Hereof Hieremie: f Hier. 7.3.4. Amend your ways and your works, & I will let you dwell in this place, trust not in lying words saying the temple of the Lord, the temple of the Lord etc. For this cause the Psalmist showeth that the end g Psal. 78.5.7. why God gave Israel his law, that they should teach it there posterity, was this: That they might set their hope on God, and not forget the works of God but keep his commandments. And the cause of all the plagues was not in regard of ceremonies or manner of government (for he saith h Psal. 50.8. I will not reprove thee for thy sacrifices) but for their falling away from faith as it is written: a Psal. 106.13.14.24. They forgot his works & waited not for his counsel, but lusted with concupiscence etc. and believed not his word: And therefore it is said in the Epistle to the Hebrews. b Heb. 3.2. The word that they heard profited not them, because it was not mixed with faith in those that heard it. So likewise in the whole tenor of the gospel, what is the principal aim of the holy Ghost, to make men religious? are not these two namely faith and love? is not the sum of the gospel in these two: c Marc. 1.15. Repent & believe the gospel. Did not Paul say, that when he taught the Ephesians all the counsel of God, that he taught them d Act. 20.20.21. : Repentance towards God, & faith in jesus Christ: and what is this else, but that we should leave the wickedness of our hearts and lives, and walk in all duties of love to God and man, and hold fast his holy covenant by a true & lively faith: Therefore he saith else where, that e Gal. 5.6. in jesus Christ, neither circumcision availeth any thing, neither uncircumcision, but faith which worketh by love. Where by circumcision he meaneth the ceremonies, and manner of government of the law as he expoundeth it, verse 3. and so contrarily uncircumcision signifieth the order and manner of the gentiles. Therefore these outward things are not the main substance but only faith and love. Hereof it is that the spirit of God commendeth the f Eph. 1.15. Coloss. 1.4. 1. Thes. 1.3. churches for their faith and love, hope and patience: and Saint Paul speaking of himself showeth how he became a religious Christian, saying: g 1. Tim. 2.13. Before I was a blasphemer, and a persecutor, and an oppressor, but I was received to mercy etc. but the grace of our Lord was exceeding abundant with faith and love, which is in Christ jesus. Whereby you see that a wicked life and unbelief, make a profane and irreligious person, but faith and love a true and religious Christian. And hereof followeth the difference, between an hypocrite and a true Christian: the one is altogether superstitious in outward things, h Mat. 23.5. labouring by such observations to appear righteous & religious unto men, but within is full of hypocrisy and iniquity: the other hath i 1. Tim. 1.5. love out of a pure heart, and of a good conscience & of faith unfeigned. And this is the cause that the Corinthians k 1. Cor. 10.1.2 3.4.5.6.7. etc. are threatened with the fearful examples of the Israelites in their abode in the wilderness, that having the word of God and his holy sacraments, they walked not faithfully with God, and therefore were punished; So the Corinthians ought not to put their trust in their sacraments and live contrary to faith and love, for them they are like to be punished as the Israelits were. So then you see what is substantial & perpetual, & what is changeable according to times. 7 Howbeit here is to be understood, that those ceremonies & outward things in the manner of government are necessary and in their times religiously to be observed, though not so highly esteemed as the parts of the unchangeable substance of religion: but being the commandments of God by which he would for the time be outwardly worshipped, or else teach & seal his covenant to his people, that they might be steady & increase in faith & love, & that all things in the use, profession & exercise of their faith might be done comely, seemly, orderly & commendably according to his word: whosoever offended in any of these were subject to punishment, not only that he which a Heb. 10.28. Deut. 19.17. despised Moses law should die without mercy under two or three witnesses: but b Heb. 2.2. also every transgression & disobedience received a just recompense of reward. c levit. 10.1. As Nadab & Abihu the sons of Aaron, for offering strange fire, (that is such as God had not appointed) were devoured with fire which came from the lord d 2. Sam. 6. Vzzah was smitten with sudden death for holding the Ark, unto which he had no office & calling: e 2. Cron. 26.19. And Vzziah king of judah was stricken with a leprosy, for usurping the priest's office. Therefore in their times, and during so long time as God appointed these ceremonies and manner of government to be used in his church they were to be observed with all care & conscience, because of the commandment of God: only taking heed, that no affiance should be put in them above their proper use, but only make them helps and ornaments to the more substantial pillars of faith & love. And when the time was come that they should be abolished, then was the church free from such ordinances, for they were as the holy Ghost f Heb. 9.9. saith, figures for the time present until the time of reformation, g Cap. 10.11. they were shadows of good things to come, & not the very image (or substance) of the things themselves. Namely in as much as Christ by the oath of God became a priest for ever after the order of Melchisedeck, to make perfect that which the Levitical priesthood could never accomplish: the priesthood of Aaron & all the law of Moses were changed, and the servant gave place to him that was Lord of the house, as is at large disputed in the h Cap. 3.7.8.9.10. epistle to the Hebrews. Hereof it came to pass, that all the sacrifices before the law, & circumcision which were of the fathers, and all the ministery of Moses gave place at the coming of this great high priest, the son of God the Lord & head of the Church, jesus Christ. And he i Dan. 9.27. confirmed the covenant, and caused the sacrifice and oblation to cease, he a Eph. 2.14.15. broke the stop of the partition wall, abrogating through his flesh the law of commandments standing in ordinances, that aswell gentiles as jews might have access unto God by his spirit, b Gal. 5.1.2.3. he hath set us at liberty from the yoke of bondage which was by the low: so that now c joh. 4.21. we are not tied to Jerusalem, to worship the father: but that we d 1. Tim. 2.8. may pray every where lifting up pure hands. And e Act. 15.9. God putteth no difference between men, for these ceremonies and manner of government when their hearts are purified by faith: yet is it not his divine wisdom and goodness, that we should be altogether without ceremonies & government: For in stead of the priests & Levites, he hath f 1. Cor. 12.18. Eph. 4.11. set in his church, Apostles, Prophets, Evangelists, pastors, and teachers, to teach us & guide us in the pure religion of faith & knowledge of the son of God, & for our further help, we have in stead of all sacrifices before and under the law, the sweet preaching of Christ only sacrifice (by which they were ended & accomplished) to assure our consciences, that he is g Heb. 7.25. ca 9.28. & 10.18. able perfectly to save them that come to God by him, and that by one sacrifice once made, he did so fully take away sin, that there is now no more offering for sin. And h 1. Cor. 5.7. & cap. 11.23. in stead of the passover which was a figure of Christ to come, we have the holy supper of the Lord to show forth his death till he come again. And i Colos. 2.11. Tit. 3.5. & Math. 28.19. for circumcision, which signified the putting of the sinful flesh by the blood of Christ which was to come: now Christ is come, we have baptism for the washing of the new birth, & renewing of the holy Ghost, to enter us into his holy church. And generally, we are taught by the gospel k 1. Cor. 14.26.33. to do all things in the church unto edification & without confusion. And all those evangelical ordinances l Ibi. ver. 37. & 1. Tim 6.13.14 are the commandments of God to be kept unblamable & unchangeable until the coming of Christ. CHAP. 2. How God hath governed his church in one religion in all ages, which is declared before and after the fall of Adam. 2. And by the dispensation of times, since the promise of Christ first given to Adam, which is in three sorts, the fathers before the law, the jews under the law & the Gentiles under the gospel. 3. In all these three times was there a difference in the outward face of government but not in substance of religion. 4. Which by God's judgements & manifestation of his spirit hath been always maintained & preserved. 5. And this will be a witness of our religion now professed in England, against all Atheists, Papists, and other wicked men in the day of Christ jesus. NOw this foundation being laid: because my purpose is to show, that God always set forth and allowed but one faith and religion, I will in the next place briefly show how God hath administered his church from the beginning of the world, namely in what order he hath governed his people, a Psal. 37.12. & 48.3. Higher 10.25. Whom he chose to himself to know him, and call upon his name. First we are to remember that the world hath been in two estates, and a third we look for. For before the fall of Adam, when man's heart was upright, being made after the image of God in knowledge, holiness, and righteousness; his religion was pure and his faith in God, and his love towards God, & all creatures were righteous: & his estate happy, enjoying the presence & glory of God. But this estate endured not long: for the devil envying man's happiness, alured the woman Eva to eat of the forbidden fruit of the tree of knowledge of good and evil, and by her Adam was partaker of the same transgression: b Ep. 2.1.2.12. Tit. 3.3. Gen. 6.5. so man fell clean from all religion and became the vassal of Satan, dead in sin, lost that holy image so far, that both mind, will, and affections were only evil: and by his very nature he was the child of wrath, and without God in the world, that is to say, he was of no religion: and in this estate he was most miserable, cursed, and damnable. Here our most gracious and merciful God, pitying our most woeful condition, c Gen. 3. calleth man to an account, chastiseth him, condemneth the serpent and teacheth him again the true religion by giving him the promise, that The seed of the woman should break the serpent's head: that is, that by Christ he would over throw the power of the devil. Upon which promise he buildeth his church of such of the sons of Adam, as he d Eph. 1.4.5. in his eternal counsel had chosen to be adopted to himself in Christ jesus: d Eph. 1.4.5. c Ro. 9.18.22. leaving all others unto themselves, to remain in their sins, for their just condemnation. And these his elect he restoreth to that former happy estate wherein they were created; which thing he doth (during this world) by f Math. 28.19. Eph. 4.11. instructing them in the true & pure religion, which is the faith of Christ & the fruits thereof in true repentance & amendment of life, by the love of God & of his neighbour, which two things have their measure and are unperfect in this life, but they shallbe perfect in the life to come. Faith is unperfect because our g 1. Cor. 13.9. knowledge is unperfect, yet because it is fixed in Christ the son of God, it is a h Eph. 6.16. shield to quench the fiery darts of the devil, so that by it we i Rom. 5.1. are righteous in gods sight, & have peace with God thorough jesus Christ: but when in the life to come we shall have a k Psal. 17.15. 1. Io. 3.2. perfect sight of God, & see him as he is, then that which is unferfect shall be done away: our love in this life is much more weak because it answereth not l jacob. 3.2. to the perfection of the law moral or Gods holy image, and therefore unless by the shield of faith in Christ we were defended we should never recover our former estate of happiness: but by faith there is given unto us the a Rom. 8.23. Eph. 1.13. first fruits of the spirit, and an earnest of our salvation even in this our pilgrimage, but afterward the same also shallbe made perfect, when b 1. Cor. 15.54 our corruption shall put on incorruption & our mortality shallbe swallowed up of life: & enjoying the glorious liberty of the sons of God, we c 2. Tim. 4.8. shall be crowned with the crown of righteousness, which is laid up in store for all them which love the coming of our Lord jesus Christ. 2. And here is to be noted, that between this time of man's innocency & the time of the glory of Gods elect, is the d Eph. 1.10. dispensation of times wherein God gathereth his elect, and nurtureth his church in one certain kind of religion, holy right, pure & catholic, so far as by his gracious gift in this life his people are made capable: thereby sanctifying them & separating them from this present evil world, & e Colos. 1.13. translating them out of the power of darkness into the kingdom of his dear son. And this we find to be in iij. sorts in regard of the manner of government, in the dispensation of iij. diversities of times, & yet but in one rule of faith & religion. The times were these. 1. From the promise of God made to Adam, until the giving of the law in mount Sinai or Horeb, during the space of 2513. years. 2. From the giving of the law until the preaching of Io. Bap. and sending of the Apostles to preach to all the world about some 1445. years. 3. From that * That is 30. years after Christ birth. time to our days some 1569. years, & this is to continue till the end of the world, when Christ shall come again to judge the quick and dead. In the first the manner of government in regard of the persons, over whom it was extended: they were the fathers of the first world & all the whole world of all nations & languages, & in regard of the things then in use, Read Gen. 3.4.6.8.9.12. Rom. 3.1.9.4.5 they had not the law of God nor any part of his word written, but were taught & commanded by visions & dreams from heaven, & many were endued with the spirit of prophesy. In the second the manner of government touching the persons was this: they were one nation called lastly jews, first Israelits and sometime Hebrews, and in regard of the things, they had Moses law written and so preserved in books for the perpetual use of the church; and this law was in three sorts, the moral written in two tables, showing in ten words all duties to God and man: the ceremonial law consisting in ordinances of rites, sacrifices and the levitical priesthood, by which order it pleased God in those days to be outwardly worshipped: & the judicial law which were civil laws and statutes, for the punishment of evil doers and ordering of the common wealth of that people, as was most fit for the time, for the true and holy religion. And under these three they were governed until the coming of Christ. And because they often times fell away unto idolatry, God raised up prophets, to bring them to repentance, who instructed them according to the law, & showed them alway the true faith and religion, with the right order and manner of government. Now a Eph. 2.11.12. while that the church was in this one nation of the jews, the gentiles (which are all the nations and languages of the world beside) were left out from being the people of God, & of his visible church, which thing began at the circumcision of Abraham, in that God ordaining it, did call it the covenant, that is a sign of the covenant, namely that Abraham and his seed should be the people or church of God, and they that were not circumcised should be none of his church, which being some 400. years before the giving of the law, in that space the sin of the gentiles came to their perfection; and so the jews were then and thenceforth distinctly known to be of a differing religion and faith concerning God, from all people under heaven whatsoever. b Rom. 1.1.2.3.4. The third sort in regard of the persons are the gentiles that is all nations and languages after the coming of Christ, and in regard of the things, they had the gospel, which jesus Christ the son of GOD being made man of the virgin Marie, did preach, ordain, and commit to writing, to be preserved for the everlasting benefit of the church which being preached by the Apostles of Christ, as well to the jews as to the Gentiles, at his commandment and by his commission: the jews for their unbelief fell away, and being left to the hardness of their heart, were rejected, and ceased to be the visible church of God, & remain scattered over the face of the whole earth until this day; and the gentiles hearing and receiving the gospel and submitting themselves by faith unto the doctrine of Christ, became God's people again, and his visible church, and so the true religion hath remained among the gentiles in one place or other until this day, and of this number are we of the church of England one happy part: The Lord our God, and merciful father in jesus Christ be praised therefore. 3. Now in all these times, notwithstanding that the outward face of the church, by the ceremonies and manner of government, did very much differ: yet in all these was but one substance of religion, consisting in the knowledge of one true and living God, and in the worship of his divine majesty, by faith in the holy promise of jesus Christ: which promise was made unto Adam, Abraham, and David, declared by the prophets & preached to the gentiles in the gospel. For so Adam a Gen. 4.1.2.3 trained up his sons by sacrifice to worship God, arguing their expectation of the Messias or seed of the woman to come. And therefore b Heb. 11.2.3.4. Abel, Enoch, Noah, & Abraham are well reported of, for their faith and to have pleased God. Unto c 1. Pe. 3.10.11 No the ark, & unto Abraham circumcision, being types and figures of Christ, were helps in this faith & religion: so in the law all the priests, & their sacrifices and service, yea all the law, d Rom. 10.4. Gal. 3.22. ponited out Christ, as th'end thereof and concluded all under sin, that the promise, by the faith of jesus Christ might be given to them that believe. And the prophets which best understood the law, show the main substance of their religion to be in faith, when they say. e isaiah 26.16. He that believeth in him (meaning Christ) shall not make haste. f Aaback. 2.4. The just shall live by faith. g Psal. 34.8. Taste and see how gracious the Lord is, blessed is the man that trusteth in him. Which thing witnesseth the Apostle saying. h Rom. 15.4. Whatsoever things are written afore time, are written for our learning, that we thorough patience and comfort of the scripture might have hope, and that the i 2. Tim. 3.15. scriptures (speaking of the law and prophets) are able to make one wise unto salvation thorough faith in jesus Christ: And lastly touching the gospel, it is most clear, that by k Gal. 3.26. Act. 24.14. belief in Christ we are made God's people, & in this belief we worship and serve God, as in one true & pure religion. Therefore they which are taught l Math 28.19. Act. 2.38. cap. 16.31. jacob. 1.6. Heb. 11.6. are baptised, when they believe and so received into the church: such are said to be saved, such are said to pray aright, and generally such are said to please God. 4. Now to conclude this place we may observe, the wonderful administration of God, in upholding of this one true religion & faith of Christ in all ages of the world; and that in two things. First in his judgements, and secondly in the divers manifestation of his spirit: as concerning the first, the old world falling into a most horrible apostasy, m Gen. 6. by profane and unequal yoking of the children of God, with the children of men, God stirred up No the preacher of righteousness & in his family, preserved the true faith when all the whole world was fallen away, & therefore drowned by waters. Then after the flood some 400. years, when idolatry had overcrept the world in the posterity of Noah, namely after the confounding of the languages, and that they were become many nations: God a Gen. 12. joshuah. 24.2. called Abraham and taught him the faith and pure religion of Christ, when he gave him the promise. That in his seed all the families of the earth should be blessed, and in his posterity namely of his son b Gen. 17.19. Act. 14.16. Isaak, when all the nations of the world were left to their own ways the same was preserved: and although the Israelits c Ps. 78. & 106 many times departed from the true God, to follow the manners & fashions of the gentiles, yet he reduced them home again, by his plagues & punishments, & sometimes by his d 1. Kin. 18. 3●. isaiah 6.13. prophets, and sometimes destroying the multitude reserved a small remnant, as a seed plot, among whom he preserved the true faith and religion. And last of all, when they had many times provoked God by their unbelief and rebellion, he cast them utterly off and engrafted the gentiles; & although among these there hath been great * The first 300. years after Christ. persecution, & a most horrible apostasy both by ⁂ Mahomet and the Pope. east and west, yet hath he always had his witnesses, who keeping the faith, have professed the true religion of Christ, and now according to his ᵉ word, the same is renewed and taketh hold again in the open eyes of all the world, among the elect of God & his chosen people, whom he calleth by his gospel. A thing verily, fore-prophesied by f Gen. 9.27. Gen. 12.3. Deut. 32.21. isaiah 49.6. Rom. 15.18. Noah, taught and promised to Abraham, threatened by Moses, plainly foretold by the prophets, and fully accomplished by Christ, and of these things we have now had 1602. years trial & experience, the Lords most holy name be praised. But as touching the manifestation of the spirit, mark with me, that the same promise, which to Adam was general g Gen. 3. cap. 12. cap. 49.10. isaiah 9.6.7. Matth. 1. in the seed of the woman, was more special to Abraham to be in his seed, and in his posterity more certain in juda, and yet in juda more particular in the house and lineage of David, and yet more plainly and nearly by the prophets that he should be borne of h isaiah 7.14. a virgin; yea he is also so thoroughly described in the prophets, that there is scarce any action of Christ, or accident befalling him, which Matthew the evangelist, in his history doth not confirm by some prophet or other: Yet is john Baptist more clear than they all, when he could point out his very person, saying, i joh. 1.36. Behold the lamb of God, Howbeit that grace of revelation which was in the Apostles, excelled all the rest, for the very a 1. Pet. 1.12. Ephe. 3.10. Angels admire the manifold wisdom of God, as it is now taught in the church of God by their doctrine, and therefore in comparison of the clear manifestation of the gospel, now in these last times, to the more obscure revelation of the former ages, it is called b Colos. 1.26. Eph. 1.8. a mystery had since the world began and from all ages, but now is made manifest to his saints, and this most abundantly in all wisdom and understanding. And this was of such power that neither the malicious gainsaying and tumultuous resisting of the jews, nor the furious & outrageous persecutions of the gentiles, for 300. years, nor the subtle undermining of wily heretics, nor the smoking darkness of Antichrist, could stand before the wisdom of the spirit, but that the idols of the heathen and the foolish rudiments of the world, were scattered before the preaching of the faith and religion of Christ, as the smoke or clouds are driven before the wind. And when all the c Dan. 3.35.44. 1. Pet. 2.6. monarch of the world were broken & became like the chaff of the summer flowers, whom the winds carrieth away, this jesus Christ, as a stone cut without hands, although he were refused of the builders is not only become the head of the corner, but also filleth the whole earth, and groweth to a kingdom, that never shall have end, so long as Sun & Moon endureth. And as this religion, so the ceremonies and manner of government, ordained by Christ are to remain until the end of the world: for so saith Christ, when he gave commission for d Math. 28.19.20. the preaching, baptizing & teaching of all his commandments: Lo I am with you alway unto the end of the world: & the Apostle affirmeth that the lords supper is to e 1. Cor. 11.26 show the lords death till he come, f Eph. 4.12.13. and his ministers are to gather together the saints, till we all meet in the unity of faith, and he must g 1. Cor. 15.24.25. reign till all his enemies be put under his feet, and in the end deliver up his kingdom to his father, and then God shall be all in all. 5 All which things if the Atheists of our time, and such as be of no religion, or of the popish and heretical superstition, could see and consider, they would come home to us, and cast themselves down before Christ and say: God is with you of a truth. But this continuance of one unchangeable truth in religion, by the administration of God's judgements & manifestation of the spirit, being found with us in this realm of England (as hereafter in this treatise doth evidently appear) shallbe a witness against all such in the day of judgement, when they should remember, that they in their lives time, willingly would not know, nor obey the truth, but had pleasure in unrighteousness. I pray God open our eyes, that while the light is among us, we may believe it, love it, and walk in it, as the children of light, to the glory of God and our own comfort & everlasting salvation, in jesus Christ our Lord. Amen. CAP. III. Hear is more largely showed, the unity of faith in all ages, & that the religion openly professed at this present in England, is the same ancient & only Catholic faith of Abraham, Moses & the prophets, & which Christ and his Apostles preached and taught. Where 1. is declared that Abraham received it of God, both for the jews & also for all other nations. 2. The particulars are compared in 15. several articles of the most weighty points of doctrine. Having entered thus far, that the Christian reader may as in a glass: in some reasonable sort behold in his conscience, that from the beginning of the world, there hath been but one religion in which a man could ever be saved, one law of faith, one law of love, taught and allowed by God in his Church catholic and universal, for all places & times, to remain unchangeable unto the world's end. Now will I (through the merciful assistance of the same my gracious God) more largely and particularly show the very same things: and that the same is the religion, which in this our time, is now by public authority professed, preached, taught, & defended in this realm of England, by and under the most happy reign, golden days, and peaceable government of the Lords anointed and blessed handmaid and servant, our dread sovereign, dear nurse-mother, faithful and elect Lady and Queen Elizabeth: for whose heavenly joy, Christian honour, long and prosperous life in wealth and godliness, all true hearted Christians and faithful subjects, continually and instantly do pray. Here thou shalt see (God willing) what God taught Abraham what Moses sent of God taught Israel, what the prophets inspired of God taught in judah, what Christ & his Apostles taught the primitive Church, and that all these differ not in the doctrine of faith and love, but being all one and the same way of salvation, the same true and undeceivable religion, the same everlasting God and Saviour: And thou shalt plainly and clearly see, that the very same and none other, hath our most loving God, of his free and kind mercy, now above forty years together taught us English men; and his heavenly wisdom in our streets, and high places and assemblies, by his faithful ministers hath called us thereunto. So that we, to the stirring up of our thankful hearts, to praise our good God, may say with the Psalmist a Psal. 147.20. He hath not dealt so with every nation, neither have they known his judgements. And in this treatise concerning the first of the three times of the world, which was of the fathers before the law or any part of God's word was written, I make special choice of Abraham for two causes. First because that in the history of the fathers before his time, which containeth some 2083. years, the holy Ghost is very brief, and therefore not so full and plain in divers points, as after in the story of Abraham. Howbeit thou shalt find in the same, the doctrine of one God, the trinity, promise of Christ, and salvation to come by faith in him, Baptism, of the ark & sacrifices for the latter sacrament, seals of the covenant, and of duties, divers examples in Abel, Sheth, Enoch, Noah, and great punishments for the contrary, so that the substance is one and the same, though that it be after more largely and particularly taught in the story of Abraham. But because my purpose is to show, that the particular parts of the doctrine of our religion be most ancient and catholic, I find it more fit to take the pattern from Abraham, in whose story I may gather these things more plainly, and also many more several branches thereof. But my second cause is more special and of greater weight, namely that God made choice of Abraham in calling of him, to be the father of all believers, and that the same faith which he received of God, should be the religion of all nations wherein and whereby they should be saved to the end of the world. Which thing Saint Paul teacheth when he saith, b Gal. 3.8. The scripture foreseeing that God would justify the gentiles through faith, preached before the Gospel unto Abraham saying, In thee shall all the gentiles be blessed. Where we learn that the gospel which teacheth this religion, that men should be justified by faith was preached to Abraham, and namely for the use of the gentiles, that they should be made of the same religion with Abraham, and with him by faith only be justified: as he saith in the next verse: Vers. 9 So than they which be of faith are blessed with faithful Abraham. This did GOD signify unto Abraham, when he changed his name saying, a Gen. 17.45. Behold I make my covenant with thee and thou shalt be a father of many nations, neither shall thy name any more be called Abraham, but thy name shall be Abraham, for a father of many nations have I made thee. Hereof the Apostle teacheth that Abraham's seed is twofold b Rom. 4.16. not only of the law (which is meant of the jews) but also that which is of the faith of Abraham (that is the gentiles, who not having the law, are yet his seed through faith) and therefore he addeth, He is father of us all (that is both of jew & gentle which believe) alleging this place for proof saying as it is written, I have made thee a father of many nations etc. Whereby it is pregnantly proved, that Abraham is made, in regard of faith and religion, a father both to jews and Gentiles. The jews are first admitted to be his children, to walk in his religion and steps of faith: & after we succeed in their room to walk in the same steps of faith & religion of Abraham: they as the Apostle else where c cap. 11.17.18. saith being natural branches, for unbelief were cut off: But we though branches of the wild Olive are grafted in by faith. Now because it is here manifest, that Abraham received the covenant for us, and the whole religion of God, as well for us as for the jews, and that God would not have the jews to have one religion & the gentiles an other, the one to be saved by one faith, & the other by another; but both to be of that faith and religion which was taught and found in Abraham: and that Christ coming of his seed, should be saviour both of jews and gentiles, d Luc. 2.32. A light to be revealed to the gentiles & the glory of Israel: religion then being one, & the same one being the same only which was taught Abraham, I thought it best to choose him and his story, because that neither the law nor the gospel could or ought to differ in religion and faith, from that of Abraham: that if our religion in England agree with that of Abraham, than it might be known to be the true ancient and catholic religion and faith, & no new broached religion or doctrine, such as that is of the Church of Rome, as in the process of this book shall be seen. But for thy better help good Christian reader, I will follow this order: I will show the several points of religion, which are most material, one after an other, as they are in nature first & second, and then in every part or article, Abraham's faith first: And secondly, (except some special reason draw me to alter this order) I will show how our religion agreeth with his faith, and lastly how Moses, the prophets and the new testament confirm the same. And thus they follow. The first Article of faith and religion concerning God. 1. There is one true, everliving & Almighty God: and three persons: God the father, God the Son, & God the holy Ghost, which are not three Gods but one God. THis Article hath two parts, first, of the unity of the Godhead, and secondly the trinity of persons. The first God taught Abraham, when in his calling he brought him to forsake the a joshuah 24.2 strange and many Gods of his fathers, to embrace one and the only true God; showing this perfect mark, that he could set down order what should become of b Gen. 12.3. cap. 15.13. cap. 17.1. cap. 18.14. all the families of the earth, and particularly of his posterity, that he was God all sufficient, and that nothing was hard to him. Therefore Abraham having learned this, professeth it to be his faith and religion, calling the Lord, c cap. 14.22. The most high God, possessor of heaven and earth: and he gave him this d Rom. 4.18.19 glory of God, that although himself were an hundred year old, & Sarah his wives womb now dead, yet did he believe God's word, concerning his seed, being assured, that he which had promised was also able to do it. The second God taught Abraham, when he e Gal. 3.8. preached the gospel unto him in these words: f Gen. 28.18. In thy seed shall all the families of the earth be blessed. For by the seed being understood Christ, namely the son of God to be made man of the seed of Abraham: God speaking in these words to Abraham concerning his son, Abraham must needs understand the first person of the father, in him that speaketh, and the second person of the Son, in him that is spoken of. And of this second person in the knowledge and faith of Abraham speaketh Christ, saying: g joh. 8.56.58. Abraham rejoiced to see my day, and he saw it and was glad. And again, before Abraham was, I am. And as concerning the holy Ghost the third person, Abraham understood that in all the words, because they are as the Apostle teacheth, h Gal. 3.14. the promise of the spirit, which thing you shall perceive if you look upon Abraham's seed, for it came not by the natural virtue and power of man, but by the holy Ghost, as first Isaac was borne, (when Abraham and Sarah were past age, of the natural begetting and conceiving of a child) by the virtue of the promise of God, which being performed by the power of the holy ghost, he is said sometime i Rom. 9.7.8. Gal. 4.23.29. to be borne by promise, and sometime to be borne after the spirit. Secondly Christ the seed of Abraham, by whom all are made blessed, is also borne a man without the seed & begetting of any man, only of a virgin, and conceived by the holy Ghost, as the k Luk. 1.34.35. Angel in Luke declareth. Lastly, all the faithful which are the spiritual seed and children of Abraham, and made blessed by this promise of Christ, are no otherwise made partakers of this blessing, but by the holy ghost as Christ plainly a joh. 3.5. expoundeth, saying; No man can enter into the kingdom of God, except he be borne again by the holy ghost. Abraham doubtless, being taught the true meaning of these words who spoke, and of whom, and what manner of promise this was, and how it should be performed, could not but behold therein, & learn the most excellent mystery and doctrine of the trinity. And in this sense and meaning doth the church of England hold this article of religion with Abraham, as may appear, not only by the universal and notorious knowledge of our profession, but also by four Creeds, set down in the book of Common prayer to be heard, learned and confessed of all men, The Apostles creed, Te Deum, Athanasius creed, and the Nicen creed, and in the first article of religion agreed upon by our church, and established by law: Ann 1562. Moses consent in this article is to be seen in these words; b Deut. 6.4. Here O Israel, the Lord our God is Lord only. Where this word Lord, being in Hebrew, jehovah noteth out the true God, being all sufficient of himself, and therefore Moses was c Exod. 3.14. taught to call him Eheie, that is, I am or shallbe, meaning a continuance without beginning or ending. Secondly, this clause, our God, in hebrew is, * Elohenu, a word of the plural number, noteth out the plurality of persons, & then adding in the singular number that he is Lord, or jehovah, only, signifieth that although there is plurality, that is, three persons, yet there is but one God. And therefore that which is spoken Psal. 95. of the tempting of God, out of Deut. 9 ver. 8. where is said by Moses, they provoked jehovah to anger, the prophet d isaiah 36.10. Esay & the epistle e Heb. 3.7. to the Hebrews expound it to be the tempting of the holy ghost, f 1. Cor. 10.5. and S. Paul to be tempting of Christ, so that Moses by these places is to be understood to have taught the same doctrine of the Trinity, namely one all sufficient jehovah, & the same three people, God the father, God the son, & God the holy ghost? The prophets, who are the true and perfect interpreters of Moses, do utter this doctrine yet more plainly speaking in the person of God, g isaiah 44.6. I am the first, and I am the last, and beside me there is no God. h Cap. 4.3.13. Before the day was I am, there is none that can deliver out of mine hand, i 45.21. a just God and a Saviour and there is none beside me, k Malach. 3.6. I the Lord change not, l Nahum 1.5. The mountains tremble for him and the hills melt etc. And as touching the Trinity in plain terms thus. m Hag. 2.5.6. I am with you saith the Lord of hosts, with the word wherewith I covenanted with you, when you came out of Egypt, and with my spirit remaining among you: where you see the father by excellency called the Lord of hosts, the son being the mediator of the covenant; is called the word, by whom and for whom God covenanteth, and the holy ghost, his spirit placed in his church, by his manifold gifts and mighty works: Heb. 2.4. the like place is in a isaiah 63.7.8.9.10. Esay, where in the person of the father is showed God's mercy, love and kind providence over his people: and he pointeth out the second person, by the name of the angel of his presence, who saved them, and the holy ghost he calleth his holy spirit whom they vexed. But the new Testament is plainest of al. First, Math. 3. where the father witnesseth of the son and the holy ghost in the shape of a dove cometh upon him, and Christ commandeth to b Math 28.19. baptize in the name of the father and of the son, and of the holy ghost. And c 1. joh. 5.7.9. S. john calleth this the witness of God, that there are three which bear record in heaven, the father, the word, and the holy ghost, and these three are one. In which article we must understand the three persons, not as we do three persons of men, who though they be but of one nature, which is the nature of man, yet are they in such sort 3. persons in one nature as they are also 3. divers men, But in God is a more near union, namely that they being 3. people distinguished in property the father begetting, the son begotten, the holy ghost proceeding: yet these three so distinct in person, are not only of one kind of nature, which is to be God, (for so they might be understood to be three gods, as Peter, james and john, though of one nature are yet three men) but also of one and the same essence in unity of number, namely that the father, son and holy ghost are all in one God, and do make and be all but one and the same God, of the same inseparable power, eternity, will, wisdom; and goodness, as is very excellently expounded in the creed of Athanasius. The second article is of the Cause of Causes. 2 By the decree of God, all things were fore ordained how they should be, and concerning man, who should be saved by faith in Christ, and who should be damned for their sins. THis doctrine GOD teacheth Abraham two ways, first in the promise, d Gen. 12.3. how all the families of the earth should be blessed, in which there is the revelation of God's decree, what should become of all nations in the world, namely that they of all nations which attain blessedness should have it by Christ, and all other should be damned; then e Cap. 17. when he separateth the jews by circumcision, & kept out the gentiles till the fullness of times, it argueth that according to his decree, he dispenseth the times, and separateth the nations, and that in the matter of the salvation and damnation of men, even as saint Paul expoundeth it saying. f Eph. 1.9.10. And hath opened to us the mystery of his will, according to his good pleasure which he had purposed in himself; that in the dispensation of the fullness of times he might gather together in one, all things both which are in heaven & which are in earth, even in Christ. The other way is in trying of Abraham, when he was so old before he had his son Isaac, for having made the promise to Abraham generally: First, a Gen. 12.3. cap. 15.5. In thy seed and secondly, So shall thy seed be. Sarah finding herself barren, b Gen. 16. gave her maid to Abraham, thinking to have the seed that way; and he went into her, and she brought him forth a son when he was four score and six year old, and he called his name Ishmael. But after this God c Cap. 17.15. commanded Abraham to change his wive Sarahs' name, from Sarai to Sarah, because he would give her a son and bless and multiply her seed. Here Abraham entreated God for Ishmael saying: O that Ishmael might live in thy sight: by occasion whereof God openeth his will more plainly and saith. Sarah thy wife shall bear thee a son in deed, and thou shalt call his name Isaac, and I will establish my covenant with him for an everlasting covenant and with his seed after him. And after d Cap. 18. appearing unto him in Mamre, he repeateth this manifestation of his will saying, I will certainly come again unto thee, according to the time of life, and lo Sarah thy wife shall have a son; At which time Sarah laughed in herself as though it were a strange or impossible thing, that she should have a son being so old, and Abraham also was very old; And God rebuked her saying, that Nothing was hard to God, and for certainty repeateth the promise. At the time appointed will I return unto thee, and last of all when e Cap. 21. Abraham was one hundred year old, Sarah in deed brought him forth a son at the season which God told him, and he called his name Isaac. And after when at the weaning of this his son Isaac, he made a great feast, Sarah saw Ishmael the son of the bond woman which was now some 14. years old, mocking her son Isaac, therefore she saith unto Abraham, Cast out the bondwoman and her son etc. and this grieved Abraham; but God admonished him, not to be grieved, but to do as Sarah spoke, because that in Isaac his seed should be called: and so Abraham put the bond woman and her son Ishmael out of his house. This story showeth the decree of god, & namely touching the salvation & damnation of men, that as Abraham and Sarah diversly regarded Ishmael, and thought he might be the seed (as appeareth by his generation, Abraham's entreaty & grief for him, & Sarahs' laughing) yet were they altogether deceived of their mind and will: but Isaac, whom God decreed to be of Sarahs' body, and so promised, became in deed, to be the only seed in whom the covenant should be established: So thereby is taught, that no man is saved by chance constellation of stars, or by man's will, choice, or works, or any other way within the compass of man's reach, or wisdom, but according as God hath ordained and foreappointed: and they whom he hath not appointed to be saved, shall never be saved. This durst I never so interpret of mine own head (nor many other places of like sort in this treatise) but that the holy ghost, the same spirit, whereby God taught Abraham; hath opened it, in the new testament, as by the holy Apostle is plainly showed: where it is thus said. a Rom. 9 6.7.8.9. etc. Notwithstanding it cannot be that the word of God should take none effect, for they are not all Israel, which are of Israel: neither are they all children because they are the seed of Abraham, but in Isaac shall thy seed be called: that is, they which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. For this is a word of promise, in this same time will I come, and Sarah shall have a son. Neither he only felt this, but also Rebecca, when she had conceived by one, even by our father Isaac: for ere the children were borne, and when they had neither done good nor evil (that the purpose of God might remain, according to election, not by works but by him that calleth) it was said unto her the elder shall serve the younger, as it is written, I have loved jacob and hated Esau, what shall we say then is there unrighteousness with God? God forbidden. For he saith to Moses, I will have mercy on him, to whom I will show mercy and will have compassion on him on whom I will have compassion. So than it is not in him that willeth, not in him that runneth: but in God that showeth mercy, which plainly telleth us, that both this preferment of Isaac before Ishmael, & that of jacob, before Esau, do prove & teach that general doctrine which God spoke unto Moses, namely: that God's mercy in saving, regardeth no man's works or will, but only his own holy will and pleasure; so that we may say here as Christ in the same case saith. b Math. 11.26. It is so O father, because thy good pleasure was such. Agreeing to which the church of England, describeth, c Artic. 17. of predestination and election. Predestination to life, to be, the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed, to deliver, from the curse & damnation, those whom he hath chosen in Christ, out of mankind, & to bring them by Christ, to everlasting salvation, as vessels made to honour etc. Now Moses in his consent, not only openeth this point, in that which we have before seen alleged by saint Paul, but also where he entreating for Israel & for their salvation, wisheth his own damnation in these words, d Exod. 32.32. Raze me out of the book which thou hast written, which book is God's decree & purpose touching the salvation of his elect, as appeareth by that in the revelation, e Revel. 20.15. Whosoever was not found in the book of life was cast into the lake of fire. Also that which is spoken in Moses touching Pharaoh, a Exod. 9.16. For this cause have I appointed thee etc. which the Apostle b Rom. 19.17. expoundeth to be of God's eternal purpose: and such is that of Moses song, c Deut. 32.8. When the most high God divided to the nations their inheritance, when he separated the sons of Adam, he appointed the borders of the people, according to the number of the children of Israel, which showeth gods decree & providence touching dividing of the nations, and choosing Israel to be his church before all other, which saint Paul expoundeth, where he saith that God d Act. 17.26. assigned the times which were ordained before, and the bounds of their habitation. So then Moses teacheth God's eternal decree touching all things, touching his church and elect, and his providence effecting the same. Now let us see with what terms the prophets interpret this. They say e Psal. 135.6. & 33.11. Whatsoever pleased the Lord, that did he in heaven and in earth, in the sea and in all depths. The counsel of the Lord shall stand, and the thoughts of his heart through all ages. f Higher 27.4.5. Thus saith the Lord of hosts the God of Israel etc. I have made the earth, the man, and the beast, that are upon the ground, by my great power and by my stretched out arm, & have given it to whom it pleased me etc. whereby it appeareth, that by God's eternal counsel and will, the prophets understand, that all things come to pass, in all ages, in all creatures and namely among men, such as is the translating of kingdoms. But as concerning the salvation or damnation of men, they say thus g Pro. 16.4. God made all things (or men) for himself, yea even the wicked for the day of evil: which words showeth that the counsel of God, in making all things, regarded this end: God's glory, not only in those which are elected unto salvation, but even in those which are reprobated unto evil, that is to damnation; as in Malachi he also saith; h Malach. 1. ver. 2.3. jacob have I loved, and Esau have I hated, which words are before cited by saint Paul for God's eternal decree touching man's salvation and damnation. But the new Testament is somewhat plainer, where we are taught to confess Gods eternal purpose, before the creation, how all things should be, in these words, i Revel. 4.11. Rom. 11.36. Thou art worthy O Lord to receive glory and honour and power, for thou hast created all things, and for thy will sake, they are and have been created. And again: Of him, and through him, and for him are all things, to him be glory for ever, Amen. But more particularly touching man it is said, first for the elect, k Eph. 1.4. He hath chosen us in Christ before the foundation of the world etc. And of the reprobate: Christ is l 1. Pet. 2.8. a stone to stumble at, and a rock of offence, even to them which stumble at the word, unto the which thing they were even ordained. Which is so plain that all men may see evidently, that the counsel and decree of God ruleth over all and in all things. His holy name be blessed for ever Amen. Therefore in this Article, our English belief is the same which God teacheth Abraham by himself, and Israel by Moses and the prophets, and both jews and gentiles by his Christ and his Apostles. The third Article of the estate of man, by the fall of Adam, and before his calling. 3 The heart of man before and without the grace of God, is altogether corrupt by original sin, descending from Adam: so that in him there is no power to do any work of godliness pleasing God. THis Article doth show the damnable estate of man before he have faith in Christ, in three things: 1. in the universal corruption of his soul by original sin, which consisteth in the want of knowledge and free-will unto godliness. 2. That it cometh from Adam, descending from father to son 3. And in that before grace all his works are sin in the sight of God. Before the fall, Adam being made a Gen. 1.26. Colos. 3.10. Eph. 4.24. after God's image in knowledge holiness and righteousness, could not be corrupt in soul, but as the preacher saith: b Eccles. 7.3. Gen. 1.31. God made man righteous. And Moses saith, God saw all that he had made & lo it was very good. But after Adam c Cap. 3. had eaten of the forbidden fruit, the tree of knowledge of good and evil, then lost he this holy image and goodness of soul, as appeareth in that he could not abide the presence of God, he was ashamed and hid himself: and when God called him to an account, he posted the matter to his wife, and in a sort charged God saying: d Vers. 12. The woman which thou gavest to be with me, she gave me of the tree etc. Which declareth how he was utterly void of goodness in that he showed no inclination to repentance or submission to God, and this further appeareth in his sons Cain and Abel: e Gen. 4. Heb. 11.4. the one being without faith, alas altogether set on evil works could not please God with his sacrifice, & the other by faith (showing his new birth) offered an acceptable sacrifice. So that it is apparent that this corruption is exceeding great, & is hereditary descending from Adam, and so from father to son, making every soul unable to do any godliness. Wherefore when the world was multiplied in people, they became most shameful in wickedness, which God not able to abide, & therefore minding their destruction, showeth the ground to be this original sin, namely: f Gen. 6.5. cap. 8.21. All the imaginations of the thoughts of his heart were only evil continually. And again, the imagination of man's heart is evil, even from his youth. Where thou mayst see, that being in the heart, and from the youth: this corruption is natural and original coming from the parents, and being only evil and imaginations, it showeth the universal corruption, and then being continually, this bewrayeth the emptiness of knowledge & free will unto God, & also that nothing can be done by a man unregenerate, godly & pleasing to the Lord. Now look we upon the story of Abraham; Noah was a just man, & he & his three sons, had seen the great plague upon all the world by the flood, yet there posterity fell from God, & this was found in Abraham and his father's house, so that they were clean fallen from God, & worshipped other Gods, which in deed were no Gods, which doubtless had not been, but by this original corruption. For what did they either by understanding or will, to prepare or dispose themselves to grace, or what work find we they did to please God? just nothing. But God called Abraham and in calling of him, endued him with faith, and so he by faith obeyed & pleased God, as is interpreted by the holy ghost in the Epistle to the a Heb. 11.8. Hebrews: By faith Abraham, when he was called obeyed God etc. And if it were by faith, it must needs be merely the supernatural gift of God's spirit as the Apostle saith: b 1. Cor. 12.8 To one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit, to another is given faith by the same spirit. Then surely before this gift of the spirit Abraham's heart was altogether corrupt: which the prophet Ezechiel openeth more plainly: who Ezec. 16.3.4.5. etc. speaking of the first founding of the church of Israel & jews, in the person & calling of Abr. compares that time of their first engrafting into the covenant, to be made God's people, unto the time of a child newly come into the world. Namely, that God saw their father Abraham, in whom he adopted them to be his church, and Sarah his wife their mother, as a child whose navel was not cut, nor washed with water, nor softened, nor swaddled with clouts, whom no eye pitied, but was cast out in contempt of his person: & then saith God (to the whole generation of Israel as one man, & that began in Abraham.) When I passed by thee I saw thee polluted in thine own blood, & I said unto thee when thou wast in thy blood, thou shalt live. And a little after, I spread my skirt over thee, and covered thy filthiness: yea I swore unto thee & entered into covenant with thee, saith the Lord God, and thou becamest mine &c. In which words allegorically he doth show, that all Israel in Abraham, and Sarah, their father and mother, had utterly perished, with the rest of the world, thorough this original corruption, had not God called them, endued them with faith and given them the covenant. And as a child new borne, whose navel is uncut and walloweth in his blood, and cast out in contempt, hath no cleanness in him, nor power to prepare himself unto cleanness, must needs have all from the hand of them that take pity on him: So was Abraham void of all good knowledge and will unto godliness until God purified his heart by faith. And as this was found in Abraham, so he learned and believed the same, observing the like in others, whom God had not called as he had him, for when a Gen. 12.10. cap. by famine he was feign to go into Egypt, and afterward into Gerar: his wife Sarah being a fair woman, he feared to acknowledge her to be his wife, because he knew that the people being without grace and faith, could not but incline to lust after her, as the sequel did plainly declare, and he showeth a reason: b vers. 11. Surely the fear of God is not in this place, and they will slay me for my wives sake. Where by the want of the fear of God (putting the effect for the cause) he understandeth that they were void of the grace of God, of and in themselves so corrupt, with this natural depravation, that he could not look for any good but evil to come from them: even as Christ saith c Mat. 12.33. Either make the tree good and his fruit good, or else make the tree evil and his fruit evil: d Apolog. of England. cap. 19 divis. 1 And this is also the faith of the Church of England, for we say: That every person is borne in sin, that no body is able truly to say his heart is clean etc. e Articles of religion Artic. 9 & 10. Of free will, & original sin. The condition of man after the fall of Adam is such, that he can not turn and prepare himself, by his own natural strength, and good works, to faith and calling upon God: wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ, preventing us, that we may have a good will, and working in us when we have that good will, and f Artic. 13. of works before justification. works before the grace of Christ have the nature of sin: Which is altogether agreeing in sense and meaning with that which is before showed of the father's time and of Abraham: therefore let us now hear Moses and the prophets. Moses saith: g Deut. 9.5.6. O Israel, thou interest not to inherit their land, for thy righteousness, or for thy upright heart, for thou art a stiff necked people. And again, h Cap. 29.2.3.4. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh etc. Yet the Lord hath not given your an heart to perceive, and eyes to see, and ears to hear until this day. Where it appeareth plainly that Moses taught them that without God's gift they could not understand nor obey, but were rebels against God, and stiff necked. And the prophets declare the very same i Psal. 51.5. Behold I was borne in iniquity and in sin hath my mother conceived me. k Proverb. 20.9. Who can say, I have made my heart clean, I am clean from sin. By which is manifest, that this original corruption descending from Adam, maketh the heart so corrupt, that it can not prepare itself to any cleanness of righteousness, but of itself runneth headlong to all evil. Therefore because that in this respect, the heart in the faithful is made as it were new: the Lord saith by the Prophet a Ezech. 36.26. A new heart will I give you, a new spirit will I put within you. Yet is the new testament more evident, for it saith b joh. 3.3. : Except a man be borne again he can not see the kingdom of God: c Eph. 2.1.2. ye were in times past (that is before our calling and regeneration) dead in sins and trespasses &c. walking in the lust of the flesh and fulfilling the will of the flesh of the mind, d Tit. 3.3. and were by nature the children of wrath: we were unwise, disobedient, deceived, serving the lusts and divers pleasures, living in maliciousness and envy, hateful and hating one another. Then which, what can be more said? the mind, the will, the affections, words, and deeds, be all ill, even as a dead man that hath no moving, but must be new borne, before he can have any sight, is not such an one universally corrupt, void of knowledge and free will unto any godliness, and unable to do works pleasing unto God? yea and therefore the Apostle is bold to say, that it is: e Philip. 2.13. God which worketh in us the will and the deed, of his good pleasure. Then you see, that the fathers, Moses & the prophets, Christ & his Apostles, do all agree in the same doctrine of the estate of man after his fall, before his calling in Christ: and that it is the same which we profess in England. The fourth article, entereth into the consideration how we are delivered from this corrupt and damnable estate. 4 There is one only way of righteousness & salvation, which is by faith in jesus Christ. THis is very apparent in the story of Abraham when God saith: that all the families of the earth should be blessed in his seed. Where by blessed is understood the deliverance from the corruption and damnation which came by Adam. This seed is Christ: when he saith, all families, or that showeth that whosoever in the world shall be saved, must be saved by Christ. And there is no other seed or faith by which one man can be saved: therefore he received the covenant as is before declared, for jews and gentiles, that men might not look for righteousness or salvation in any other thing, but only in & by faith in jesus Christ. And so saith Moses as the blessed Apostle interpreteth it f Rom. 10.6. Deut. 30.11.12 The righteousness which is of faith speaketh on this wise, say not in thine heart who shall ascend into heaven (that is to bring Christ from above) or who shall descend into the deep? (that is to bring Christ again from the dead) but what saith it? The word is near: even in thy mouth & in thine heart: this is the word of faith which we preach. For if thou shalt confess with thy mouth the Lord jesus: and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved. Where thou seest by Moses doctrine, that we must not seek righteousness or salvation any where else but in the faith of Christ, which the prophets express thus: a isaiah. 28.16. Thus saith the Lord God, Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste: b Malack. 4.2. Unto you that fear my name shall the son of righteousness arise, and health shall be under his wings etc. The gospel more plainly showeth that where Christ is not known c Math. 4.16. the people sit in darkness, and in the shadow of death: and that he d Luc. 1.78.79. is the day spring from on high, giving light to them that sit in darkness and in the shadow of death. e 2. Tim. 1.10. And that he bringeth life and immortality to light by the gospel. And that God is so far from allowing, that any man should be able in any other mean to attain unto righteousness or salvation: thus he speaketh expressly, that there is no f Act. 4.11. Salvation in any other: for among men is given no name under heaven whereby we must be saved. Now what confesseth the Church of England in this regard? Namely that g Artic. 18. they are to be had accursed & abhorred, that presume to say, that every man shall be saved by law or sect that he professeth etc. For holy Scripture doth set out unto us only the name of jesus Christ, whereby men must be saved. So that here you see, the faith of Abraham, Moses, the prophets & Apostles, determine one way of man's restoring unto righteousness and salvation: and the very same is the faith of the church of England. The fift article: of jesus Christ, the only author of our salvation: What we ought to know and believe of him. 5. jesus Christ (in regard of his person) is perfect God and perfect man in one person, and (in regard of his office) mediator between God and man, of the covenant of mercy. IN this article we embrace two things. First, what Christ is in himself; where we understand, not that God alone, or man alone is Christ: but God and man is one Christ. By God we understand, the only and everlasting begotten son of God, the second person in the trinity; by man we understand that he came of the seed of Abraham and David, and a very natural man, borne of the virgin Marie, having body and soul, and all faculties and qualities, of mind and body as we have, only sin excepted, and that the two natures in Christ are not confounded nor separated, but united & distinct: as the body & soul of a man, having their several natures & properties, make but one thing, which is a man: So the godhead of Christ, assuming the manhood, changes not itself nor the nature of man assumed, but God & man united in one person, make one jesus Christ and saviour, who by his incarnation and obedience, suffering, death, resurrection, ascension, sitting at the right hand of God, and lastly by his judgement, hath and will save all the elect of God, & declare, & make manifest the just condemnation of the wicked & reprobate. And these are the works of his office of mediatorship, which office of mediator we thus understand; that where all mankind being dead in sin, there whole nature corrupted, & under the wrath of God and damnation of body and soul, had in himself (as is before declared) nothing sound, being unable to do any thing, that could please God, for his restoring unto righteousness and salvation: Christ by the will of his father, and of his free love, came into the world, and became a man: that where man had sinned, by man might come deliverance from sin. But because we men were wicked & void of strength he was also God, that he might be able perfectly to save us: And so being God and man he was a fit mediator to make peace: that where by sins we were enemies to God, he being righteous & suffering for us, paid the ransom for our sins: and as God, being the son of God, was apt to reconcile us unto his father, being beloved of his father, his doing and suffering set us free, from the curse of the law & the wrath of God: and brought us so far into God's favour, that by him we are made righteous, adopted children to his father, and heirs under hope of his everlasting kingdom, & in all things in and through faith in him our hearts being purified, God is well pleased with us. In which office he is a priest and a king: In his priestly office, first (as a prophet) he bringeth unto us the oracles and word of God; and secondly performing perfect obedience, he offereth himself an immaculate lamb, a pure and undefiled sacrifice for our sins, and continually maketh intercession for us: As he is King, he hath all power in his hands, he is Lord and head of his church, and ruleth it by his word and spirit, and sitteth and reigneth at the right hand of the glory of God, till all his enemies, (which are the enemies of his church) be destroyed, and all things being restored he will deliver up his kingdom, into the hands of his father, that God may be all in all. This person and office of Christ being thus briefly (but faithfully) described: See we now whether it be not that ancient faith, which was taught Abraham. First, for the godhead of Christ, a Gen. 18. he appeared unto Abraham in the plain of Mamre, where one of the three angels is called jehovah which is proper unto God only. And again b Cap. 22. when he offered up his son Isaac, an angel called to him from heaven, saying. Now I know thou fearest God, seeing for my sake thou hast not spared thine only son: this must needs be understood of the son of God, for the father is no where, entitled by the name of an angel: but the son is c isaiah 63.9. else where called The angel of God's presence: and by special name d Dan. 10.21. Michael our prince, which is by interpretation: who like God, which fitly declareth his godhead; for so is it said in the Psalms. e Psal. 89.8. O Lord God of hosts, who is like unto thee, a mighty God, and thy truth is about thee. Secondly the manhood of Christ, to be assumed by Christ, in the fullness of times was taught Abraham, when God preached the Gospel to him saying, In thy seed, which argueth the incarnation of the son of God, that he should be made man, of the seed of Abraham, as it is expounded by the holy ghost, saying: f Heb. 2.16.17. He in no sort took the angels, but he took the seed of Abraham: Wherefore in all things it became him to be like his brethren etc. that is to say, seeing he came to save man, whom he would make his brethren by adoption, it became him to take the seed of Abraham, that he might be a very true and natural man, his office is directly taught, in that, All the families of the earth by him should be made blessed, that is, delivered out of that cursed estate of original corruption, the wrath of God and damnation, into the estate of righteousness, salvation and favour of God, this did his g Goe 12.17. & 22.9.13. & 17.10. altar which he made, and sacrifices which he offered, and his circumcision which God gave him, mystically shadow and teach him, as the holy ghost interpreth those things, that Christ should h Heb. 9.18. once be offered for the sins of many, & that he should be our i cap. 13.10.15 altar, in whom we should offer our sacrifices of praise always to God, and that k Colos. 2.11. by him we should put off the sinful body of the flesh. But amongst all other things this person and office of Christ, is most lively figured out unto him, in l Gen. 14.17.18. Melchizedeck, king of Salem, priest of the most high God, who met Abraham as he returned from the slaughter of the Kings and blessed him, to whom Abraham paid tithe of all his spoils. For in that Melchizedeck being a very man came forth and met Abraham, & brought him bread and wine for his soldiers, he representeth the manhood of Christ: and in that the story leaveth out the mention of his father and mother, and telleth not, when he was borne or when he died; he representeth the godhead of Christ, who hath no beginning of days nor end of life, and in that he is called a priest of the most high God, he representeth the priestly office of Christ. And being called Melchizedeck, that is, king of righteousness, & again king of Salem, that is king of peace; he representeth the kingly office of Christ, who as a king, by his a 2. Cor. 5.19.20. Rom. 1.16.17. cap. 5.1. ambassadors, which are the ministers of the word of reconciliation (which is the gospel) he teacheth us righteousness by faith & peace towards God. And so doth God himself declare and expound this story, saying concerning Christ: b Psal. 100.4. The Lord swore and will not repent, thou art a priest for ever after the order of Melchizedeck, which thing is interpreted to belong unto jesus Christ by the holy ghost saying. c Heb. 6.20. This jesus is made an high priest for ever after the order of Melchizedeck d cap. 7.1. For this Melchizedeck, was king of Salem, the priest of the most high God, who met Abraham, as he returned from the slaughter of the kings & blessed him: to whom also Abraham gave the tith of all things, who first by interpretation is king of righteousness, after that he is also king of Salem, that is king of peace, without father, without mother, and hath neither beginning of days nor end of life: but is likened unto the son of God, & continueth a priest for ever. And this is verily the faith of the church of England touching Christ: for we confess & affirm that, e Artic. 2. of the word or son of God. The son, which is the word of the father, begotten from everlasting of the father, the very and eternal God; of one substance with the father, took man's nature in the womb of the blessed virgin, of her substance: So that two whole & perfect natures, that is to say, the godhead, and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his father to us, and to be a sacrifice for all sin both original and actual. f Artic. 4. of the resurrection of Christ. Christ did truly rise again from death, and took again his body etc. wherewith he ascended into heaven, and there sitteth, until he return to judge all men at the last day. Wherein express terms the union of the two natures in Christ is declared, the office of his mediatorship reconciling us to the father, his priesthood in his sacrifice; his kingly office in the judgement and sitting at the right hand of God, which will yet appear more plainly, when we shall speak in particular of his sacrifice, and of his kingdom, how he is head and Lord of his church: Let us then hear Moses most sweet consent: First, he showeth the godhead of Christ and his kingly office: g Exod. 23.20. Where God promiseth his angel to go before him, and bring him to the place which he hath prepared to the Amorits, Hittites, etc. and he saith of his angel. Beware of him and hear his voice, and provoke him not, for he will not spare your misdeeds, because my name is in him, and lest this phrase were not sufficient to express his godhead, he calleth him his face, saying: a Cap. 33.14. My face (or presence) shall go with thee, and I will give thee rest: and again, b Deut. 7.21. Thou shalt not fear them, for the Lord thy God is among you, a God mighty and dreadful. Thus doth Moses describe the Godhead of Christ, to be God's angel, in whom is God's name, that he equally may be called God as well as his father, who is the true face and presence of God, that is, the brightness of his glory and engraven form of his person. Lastly he is a God mighty and terrible, and that he is there king, he would have him obeyed, and to rule, lead, and defend them. And therefore where as Moses saith, when the c Num. 21.4.5 people were sore grieved, because of the way, when they compassed the land of Edom, that they spoke against God: The holy ghost showeth that he meant Christ, saying. d 1. Cor. 10.9. Neither let us tempt Christ as some of them also tempted him and were destroyed of serpents. The manhood, priestly office of Christ, his mediatorship etc. Moses teacheth when he said: God would raise up a prophet, from among their brethren like unto him etc. and by all the levitical priesthood, sacrifices, shedding of blood etc. as is most lively expounded by the holy ghost in the Epistle to the Hebrews and the 9 Chapter, Exod. 9.10. so plainly that a very child might understand it, if he do but carefully read it: where thou mayst see, that he calleth all those things, a ᵉ figure for the time present, until the time of reformation, and as there was an high priest, f 7.11. so Christ is called an high priest, and as there was g 12.13.14. blood of goats and calves etc. so Christ's blood was offered without spot; and as h 7.24. the high priest entered into the holiest of all once every year, so Christ is entered into heaven to appear in the sight of God for us. The prophets speak more familiarly and call him i isaiah 7.14. Emanuel, that is God with us, or as the Apostle declareth k 1. Tim. 3.16 God manifested in the flesh, and thus they speak both of his person and of his office. l isaiah 9.6. Unto us a child is borne, and unto us a son is geeven, and the government is upon his shoulder, and he shall call his name wonderful, counsellor, the mighty God etc. m cap, 53.10, he shall make his soul an offering for sin. a Zach. 6.12.13. Behold the man whose name is the branch, and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shallbe a priest upon his throne, and the counsel of peace, shall be between them both. And many other places, where his godhead, manhood, mediatorship, priesthood, & kingly office, are expressly described. But yet most abundantly and most evidently in the gospel, where of his person it is said: b Rom. 1.3.4. He was made of the seed of David, according to the flesh, and declared mightily to be the son of God, touching the spirit of sanctification, by the resurrection from the dead. c Rom. 9.5. Of the Israelites concerning the flesh Christ came who is God over all, blessed for ever. Touching both person and office: When the fullness of time was come, God sent forth his son, made of a woman, made under the law, that he might redeem them which were under the law, that we might receive the adoption of sons. d 1. Pet. 3.18. Christ hath once suffered for sins, the just for the unjust, that he might bring us to God: and was put to death concerning the flesh, but was quickened in the spirit. His kingly office thou hast, where it is said: e Eph. 1.20.21 God set him at his right hand in heavenly places, far above all principality, power and might, and domination and every name, that is named, not in this world only, but also in that is to come; and hath made all things subject under his feet, and hath appointed him over all things to be head to his church, and his priestly office in these words, f Heb. 7.24. This man because he endureth for ever, hath an everlasting priesthood. Wherefore he is able perfectly to save them which come unto God by him, seeing he ever liveth to make intercession for them. O blessed harmony and sweet consent, in so joyful a description of our loving God and saviour. Happy art thou O England who hast fellowship with Abraham, Moses, the prophets & Apostles, in so heavenly, holy g 1. Tim. 3.16 & great mystery of godliness. Which God doth not reveal to all people but only to his h Colos. 1.26. Saints. All thanks therefore be given, unto the most glorious name of our good God, for his most excellent gift and rich grace. Amen. The sixth Article, of the applying of Christ. Faith only justifieth, and who so ever believeth in Christ shallbe saved. THe meaning of this Article is: that there is not in man either before or after he believe, any inherent righteousness, or goodness of mind, neither any kind of works done by him, which can either deserve any thing at God's hands, or in any part satisfy his wrath whereby we should be accounted righteous in his sight: but that Christ alone hath paid our ransom for our sins, and we are saved by the mere and free grace of God, thorough his blood: and we are then only accounted just and justified before God, & made inheritors of salvation, when by a true & unfeigned faith & belief in Christ blood, we acknowledge embrace and receive this grace and favour of God: and this faith only in this sort apprehending Christ, maketh us righteous and justified before God. And thus surely it befell unto Abraham our father: For first he was taught it: Secondly he found and felt it. Thirdly God wrote it for ever, with great and golden letters in the image of his house, that all posterity might read it, and learn it, to their everlasting comfort. That he was taught it, is apparent in that God finding him void of all goodness and righteousness (as is before declared) gave him the promise, that a Gen. 12.3. in him all the families of the earth should be blessed. This the Apostle interpreteth to be meant, that the nations should be justified by faith in Christ and not by works: saying b Gal. 3.8. The scripture foreseeing that God would justify the Gentiles: through faith, preached before the gospel unto Abraham: saying, In thee shall all the gentiles be blessed. Where thou mayest observe two things. First that this uttering of this promise to Abraham was the preaching of the gospel. Secondly, that the sum of the gospel is, justification is by faith only. And that all nations should have no other but the same order of justification, which God taught Abraham, namely, by faith only. In the second place Abraham found and felt this, when he c Gen. 15.2. mourned to God, because he had no child, and God showed him the stars and said, look now up into heaven, and tell the stars if thou be able to number them, and he said unto him, So shall thy seed be. And Abraham believed the Lord, and he counted that to him for righteousness. Which the Apostle doth interpret, to be understood, that faith without works doth justify, not only in the person of Abraham, but also that it pertaineth to all other in the like and very same manner to be justified, and in none other. First of Abraham he saith: a Rom. 4.1. What shall we say that Abraham our father hath found concerning the flesh? for if Abraham were justified by works, he hath wherein to rejoice, but not with God. For what saith the scripture, Abraham believed God, and it was counted to him for righteousness. In which words it is plain, that Abraham was justified by faith only, and if he had been by works he had had no rejoicing with God. And as touching all other, that it is the only and perpetual rule of justification, he saith: b Verse 23. Now it is not written for him only that it was imputed to him for righteousness: but also for us to whom it shall be imputed for righteousness, which believe in him which raised up jesus our Lord from the dead. Thirdly, the great and golden letters wherewith this doctrine is written in Abraham's house, be Sarah his wife and her son Isaac, and Hagar his bond servant and her son Ishmael: in whom God hath set forth as in a wide open book, the two covenants: the covenant of works and the covenant of mercy, the one of the law and the other of the gospel. For Sarah representeth the covenant of mercy, and the estate of the Church under the gospel; and her son the true and faithful believers in jesus Christ. Read Gen. 16. & 21. Hagar representeth the covenant of works, and the state of the Church under the law, and her son Ishmael such as seek righteousness by their works. Now as Sarah being the free woman, her son Isaac was the heir unto Abraham, and remained in his house for ever: so the covenant of mercy, and the state of the Church under the gospel being free, the true believers, being children of that church, are justified through faith, made heirs of God, through hope, and remain in God's house for ever. And as Hagar being a bondservant, her son could be no otherwise but a bond slave, and so both were cast out of Abraham's house for ever. So the covenant of works and the estate of the church under the law (in them which sought righteousness any where but in the promise made afore unto Abraham) in as much as no man is able to perform the law: engendereth unto the bondage of sin, death, and damnation, and as many as seek to be justified by their works are under the curse, and therefore to be cast out of God's house for ever, even as in the examples of jews and gentiles the Apostle speaketh plainly. c Rom. 9.30. What shall we say then? that the Gentiles which followed not righteousness, have attained unto righteousness, even to the righteousness which is of faith. But Israel which followed the law of righteousness could not attain to the law of righteousness: wherefore? because they sought it not by faith, but (as it were) by the works of the law. Here I do humbly confess, that I should never have been able to have read this doctrine, in these great letters, if the hand of the master builder, the Apostle of the gentiles, had not pointed it out unto me, by the finger of God's spirit. For in the Epistle to the Galathians: having proved and declared by many arguments, that we are justified by faith, and not by works at all, and showing the use of the law to be so far from justifying by works, that it was ordained only to drive us from works unto Christ, to be justified by faith in him. At the length he calleth his reader to look upon this table, wherein this doctrine is purtraied, in the house of Abraham, and so plainly interpreteth it, that every novice in religion may perceive it, saying: a Gal. 4.21. Tell me, ye that will be under the law, do ye not hear the law, for it is written that Abraham had two sons, one by a servant, and one by a free woman: but he which was of the servant was borne after the flesh, & he which was of the free woman was borne by promise. By the which things an other thing is meant; for these mothers are the two testaments, the one which is Agar of mount Sina, which gendereth unto bondage, (for Agar or Sina is a mountain in Arabia, & answereth to Jerusalem which now is) & she is in bondage with her children, but Jerusalem which is above is free, which is mother of us all, etc. Now (that we may hear Moses consent) this very doctrine doth the law itself teach. For although it be called the ministery b 2. Cor. 3.9. Rom. 4.15. of condemnation, and that which causeth wrath, yet is it not in the nature of the law so to do, for it is c Rom. 7.12. holy and pure: but in the corruption of our nature infected with original sin. Who first are unable, either with d Verse. 24. jacob. 4.2. grace or e Rom. 8.7. without grace, to fulfil it, and therefore the law accurseth us saying: f Deut. 27.26. Gal. 3.10. Cursed is every one which continueth not in all the words of this law to do them. And secondly without the special grace of God we cannot use the law of God aright, for there g Cor. 3.13.14. hangeth a vail of ignorance and hardness of heart over our eyes, in reading of the law, that we can not see the end why the law serveth; and so we are enthralled as were the jews, as the Apostle teacheth: ʰ They being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. But if we turn to the Lord, and his spirit set us at liberty, then shall we see, how that the law and covenant of works (which unto unbelievers, and them which seek to be justified by their works, engendereth bondage) is a very good and necessary servant and handmaid to the gospel, as it is written: a Rom. 3.21. The righteousness of God is made manifest without the law, having witness of the law and the prophets, to wit, the righteousness of God by faith of jesus Christ, unto all and upon all that believe. And this service of the law unto the gospel, in bearing witness the Apostle most lively expresseth where he saith: b Gal. 3.22. Is the law then against the promise of God? God forbidden. For if there had been a law which could have given life, surely righteousness should have been by the law, but the scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. Whereby you may learn that the law is so far from justifying, that thereby it should hinder the justifying by faith only in the promise: that it determineth all men to be sinners, and maketh it manifest, that if we desire to be justified, we must run to the promise by faith in jesus Christ. And in another place he showeth a further witness of the law, saying: c Rom. 5.20. The law entered that the offence might abound, nevertheless where sin abounded, there grace abounded much more. Whereby he teacheth us two things: first that the law making sin appear, & (as he saith else where) d Cap. 7.13. out of measure sinful, was a schoolmaster to drive men to Christ, that believing in him they might be righteous, by not imputing their sins. The second, that by so much, as by the law man seethe his own corruption and cursed estate for breaking the law, by so much the more abundantly doth appear unto him the rich grace of God in jesus Christ. And this is not all the witness of the law. For all the priesthood of Aaron and of the Levites, the Tabernacle, Altars, the Ark and all the instruments, sacrifices, washings, feasts, etc. What do they argue? but (as the holy ghost saith) e Heb. 10.7. a remembrance of sin every year, and so declared that they need a better sacrifice, which was Christ, by which they should be purged: as it is taught else where: f Heb. 9.15. For this cause is Christ the mediator of the new testament, that through death, which was for the redemption of the transgressions that were in the former testament, they which are called: might receive the promise of eternal inheritance. So did the g 1. Cor. 10.1.2. rock streaming out water after them, send them to Christ, and the man was a spiritual meat to show them Christ. Yea this very way of justification, did the brazen serpent teach them when they were stung with fiery serpents, in the wilderness, Numb. 21.4.8.9. for tempting of God. That as they had nothing in or of themselves, to ease them or free them from present death, and God caused this brazen serpent to be set up, that by only looking thereon, they should be healed: so did it signify that by only faith in jesus Christ, the sting of sin being done away we should be justified and saved. As our sweet Saviour himself doth testify, saying: b joh. 3.14.15. As Moses lift up the serpent in the wilderness, so must the son of man be lift up, that whosoever believeth in him should not perish but have eternal life. Now the prophets draw near and are ready to protest unto us, and to show their witness. First to teach us that we cannot be justified nor satisfy by works: Thus they cry out, c Psal. 150.3. If thou Lord, straightly markest iniquities, O Lord who shall stand, etc. d Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. And that faith only justifieth God himself saith: e isaiah. 53.11. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. And again, f Aback. 2.4. Behold, he that lifteth up himself, his mind is not upright in him, but the just shall live by faith. Who can speak more plainly? Therefore the Apostle by this place excludeth works, saying: g Gal. 3.11. That no man is justified by the law in the sight of God, it is manifest, for the just shall live by faith. And again he allegeth it, to teach that by faith we are justified, saying; that by the gospel: h Rom. 1.17. The righteousness of God is revealed from faith to faith, as it is written, the just shall live by faith. Hear we also what the gospel saith: i joh. 20.31. These things are written, that ye might believe, that jesus is the Christ the son of God, & that in believing ye might have life through his name. Which is opened in another place, excluding works of merit or satisfaction. k Rom. 3.23. There is no difference, for all have sinned and are deprived of the glory of God, and are justified freely by his grace, through the redemption which is in Christ jesus, whom God hath set forth to be a reconciliation, through faith in his blood. And that it may appear that works are altogether shut out, and faith the only instrument of justification, he saith a little after, upon divers arguments, a ver. 28. We conclude that a man is justified by faith without the works of the law, and in an other place: b Eph. 2.8.9. By grace are ye saved through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast himself, unto all which the church of England subscribeth, and calleth the Lord c Hier. 26.6. our righteousness, and saith: d Artic. 11. of the justification of man. we are accounted righteous before God, only for the merit of our Lord and Saviour Christ, by faith, and not for our own works or deservings. Wherefore that we are justified by faith only, it is a most wholesome doctrine etc. Thus we see the honour of faith only: that is to justify and save through the apprehending of jesus Christ. So learned Abraham, Moses, the Prophets and Apostles, being taught of God: and so believeth and professeth the Church and Realm of England. The Lord increase it more and more in us and among us, in all heavenly wisdom and spiritual understanding, according to the blessed Gospel of our loving Lord and Saviour jesus Christ. The seventh article, of the estate of the regenerate, in regard of his sanctification or inherent righteousness. 7. In this life, the regenerate in Christ, offend in many things, through sinful concupiscence: and the best works of the just man (were it not for his faith) could not abide the severity of God. IN this article are two things, imperfection in the good works, of the regenerate, and many escapes into evil, and in both the cause is this: that there is in the regenerate, concupiscence remaining after Baptism, which is sin, and rebelling against the spirit, it bringeth forth sin, and staineth our well doing. Yet being under grace through faith, it should not have dominion over us, to destroy us, because (as in the former article) we are just and saved by faith in Christ only, so that the gift of regeneration & newness of life, is but as it were a thing begun in this life; as the knowledge of a child is unperfect: But when corruption and mortality shall be done away, in the resurrection of the just: we shallbe delivered into the glorious liberty of the sons of God, and then shall we be perfect, resting in the place, e 2. Pet. 3.13. Wherein dwelleth righteousness. This imperfection you shall see in Abraham, if you consider, how through weakness, he f Gen. 12. & 20. & 16. & 11. twice hazarded his wives honesty, to save his own life: that his wife devised, and he consented, to take his bond servant; lastly that he grieved to put away the bond servant and her son, although God accepting for their faith's sake the good works of his servants, doth cover their sins, and therefore doth not bewray, or express Abraham's wants in the good things for which he is commended, as namely and especially in offering up of his son Isaac: yet for so much as the holy ghost declareth, that the excellency and a Heb. 11.6.17 goodness of them stood in this, that they were done by faith and so by faith pleased God: it argueth, that God covereth their corruption, in his free covenant of grace, to encourage all other his children; that although her works cannot be but unferfect, yet they would walk in faith and truth as did their father Abraham: A witness hereof was his altar wherein he offering prayer and sacrifices, to be accepted in Christ, did by this manner of doing, acknowledge his wants even in the best of his doings: otherwise he needed not to approach unto God, under the shadow of a mediator. But that which is not so plainly set down in Abraham, is more apparently revealed in his seed by Moses. Moses, Aaron, and Miriam, who seemed to be the most sanctified of six hundred thousand, are yet found guilty, by their works, of God's displeasure. b Exod. 32. Aaron maketh the golden calf: c Num. 12. Miriam for murmuring against Moses is made a leper for certain days: and d Cap. 20.10.11.12. Moses for his unadvised words, that he sanctified not God at the waters of Meribah, hath this mark of imperfection set upon him, that he must not pass over jordan, into that good land, which was promised to their fathers, and for which he brought Israel out of Egypt. There have you e levit. 12. & 13. & 14. & 15 a punishment for him that smiteth his neighbour unawares, or against his will, and 4. and 5. there have you a sacrifice for the magistrate, near whose city any man is found slain, yea there is a sacrifice for the leper, the running issue, for women newly delivered of child, and for touching any unclean thing, for unwittingly speaking or doing any evil which one perceiveth not, all sins of ignorance had their sacrifice: what do all these mean, but the sin of concupiscence & imperfection in the regenerate. And when he saith thou f Exod. 20.17. Rom. 7.7. shalt not lust, he declareth plainly that this concupiscence in the regenerate is sin, as the holy Apostle doth expound it. And as touching the want or uncleanness in good works, there is an especial feast g levit. 16. of reconciliation, to purge the holy sanctuary, the tabernacle of the congregation, to cleanse the altar, & to make atonement, for the priest & for all the people of the congregation, & that this shallbe done once every year, where in every soul shall humble himself: what doth this argue; but that the best things and works of the best men are unclean, and have need to be cleansed by faith in jesus Christ's holy sacrifice. But the prophets speak yet more plainly: First the Psalmist saith: a Psal. 19.12. Who can understand his faults? cleanse me from secret faults: b Psal. 119.5. O that my ways were directed to keep thy statutes. c Psal. 141.4. Set a watch before my mouth, and keep the door of my lips, incline not my heart unto evil etc. These words show directly and expressly the sinful concupiscence in man regenerate, to cause sin unawares and secret, and that the children of God, saw their own inability unto good things: and that no regenerate man could do all God's commandments, especially at all times; to which the preacher accordeth saying: d Eccl. 7.22. Surely there is no man just in the earth, that doth good and sinneth not: and as touching the sin of their good works, they teach the Church to confess and say: e isaiah 69.6. We have been all as an unclean things, and all our righteousness, as filthy clouts, upon this the gospel speaking of the regenerate saith, f Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to an other, so that ye cannot do the same things that ye would, wherefore the regenerate man confesseth this and saith: g Rom. 7.19. I do not the good things which I would, but the evil which I would not, that do I, which showeth expressly the imperfection of the regenerate and righteous man in this life, that he hath sin in him and cannot but sin; yea in his best deeds. For where such resistance is, there must needs be weakness, and sin; and therefore in this place, h ver. 7. concupiscence in the regenerate is directly called sin. And Saint i jacob. 3.2. james confesseth that in many things we sin all. And that we may further see our imperfection in our best doings; this also doth the regenerate k 1. Cor. 4.4. acknowledge, that although in some one thing he do know nothing by himself (as the Apostle in his ministery) yet he is not thereby justified, thereby teaching that a good man cannot see what escapes there be in his perfectest doings, as God can: therefore he will not clear himself, no not in that wherein he cannot accuse himself: for seeing as elsewhere he affirmeth l Rom. 7.21. When he would do good, evil is present with him: it must needs follow that although the regenerate man do not in every action perceive it, yet this evil concupiscence which is alway present with him, doth make his good deeds unperfect and sin, that it cannot answer to the righteousness of the law, nor stand before God's judgement seat: if he should judge by man's deeds, according to the law, and not by his faith according to the gospel, and therefore the spirit of God a 1. joh. 5.3.4. teacheth that the reason why God's commandments are not grievous to the believer, is our faith, by which we have victory over the world. Then may I boldly conclude, that Abraham, Moses, the Prophets and Apostles felt and found this doctrine to be true, that in the regenerate man, there is sinful concupiscence, which dwelling in our hearts, and resisting the spirit, doth not only make us sin in many things, but also staineth our best deeds, with grievous spots of corruption and imperfection in God's sight: so that only faith in Christ must be our b Ephe. 6.16. shield against the fiery darts of the Devil: and c 1. Pet. 1.5. by faith only doth God preserve us through his power unto eternal salvation. And this is for certainty the doctrine, which the church of England now holdeth: For we publish to all the world; that Although (for Christ sake) d Artic. 9 of original sin. there is no condemnation to the regenerate and believing, yet concupiscence in itself is very sin; and that e Artic. 12. of good works. our good works, which are fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgement. And that f Artic. 15. Christ only without sin. Christ only was without sin, as a lamb without spot, but we, although we be baptized, and borne again in Christ, yet we offend in many things. g Apolog. cap. 19 diuis. 1. The most righteous person is an unprofitable servant: the law of God is perfect, and requireth of us perfect and full obedience; we are able by no means to fulfil that law in this worldly life: Therefore it is clear that in this article also, we consent and agree to the most ancient and catholic faith, of the fathers, law, Prophets, and Apostles of Christ. The eight article, of the right place and use of good works. 8. Good works are the fruits of the justified Christians, and do make known their true and lively faith: and where they are not, their faith is dead. THis article doth declare, that although, by faith only we are just in God's sight, & made heirs of salvation, without any works of our own, as causes adiwant and concurrent, and that the law cannot justify or save any man: yet in the true religion, allowed of God, good works are not excluded altogether, neither is the law so abolished, as that it were not our duty to live godly and uprightly according to the law. But according to the law of justice they having no place in the matter and causing of salvation should yet have their own proper right, place, and honour, according to their dignity, use and virtue. For if by the law and good works we all have been justified, it had been their due place, to have joined them in that article of justification, and to have honoured them with the glory of merit and deserving: but because we men are so corrupt that in this life, our good works, attain not, to the righteousness which the law exacteth: we must grant them a lower place, even so great dignity as they do properly and naturally require. Namely that it is a 1. Thess. 4.3.4.5. God's pleasure, that they whom he freely justifieth by his grace, and cleanseth by faith, should not wallow in the puddle and filth of sin, like the gentiles who know not God; but show themselves to be the redeemed of the Lord, his saints and children, by their godly life and honest conversation. And for this cause sanctifying those whom he justifieth, he would have them approve their faith by their good works, as it is written, b Eph. 2.10. We are his workmanship, created in Christ jesus unto good works, which God hath ordained that we should walk in them: c 1. joh. 3.9. whosoever is borne of God sinneth not: for his seed remaineth in him etc. In which two places, first you may observe our sanctification, in the words, creation and seed. For by the one is signified our new birth and renewing of the holy ghost, and by the other the spirit sanctifying, which as seed beginneth a godly life in us. Secondly our faith in being in Christ and gods children: for we are no otherwise in Christ and gods children, but by faith. The doctrine of these places agreeth with the article, that they which are made Gods children by faith, are so far sanctified and renewed by God's spirit, that they walking a more upright course of life then infidels, do make manifest their faith by their works, and they which be otherwise have no faith. Hear me thinketh I see Abraham, approving himself to have a lively faith, by a most constant change of life, in following of God, and attending upon his word. First he frankly left d Gen. 12.1.3.8. Heb. 11.8.9. his country and kindred, and forsook all strange religions and idolatry, to follow God: Secondly, he contentedly abode in the land of Canaan as in a strange land, and walking from place to place remained in tents, and in every place showed his godly devotion in making an altar, and calling upon the name of the Lord: a Cap. 13.8. he kindly yielded to his nephew Lot, & 14.19. for avoiding of contention: & 24.1. & 18.23. & 20.17. charitably rescued him when he was taken prisoner: carefully provided a wife for his son Isaac: fervently entreated for the City of Sodom, & meekly prayed for him that had taken away his wife: & 23. & 25. decently provided for his wives burial: and wisely before his death set an order between his children, concerning his substance, according to God's word. And is b Cap. 18.19. honourably commended by God himself for his good instruction to his household, children, & posterity, that they might walk in the ways of the Lord. But above all other he approved his faith in this, that upon God's commandment, he so readily offered up his son Isaac, being (after Ismaels' expulsion) his only son, his beloved son, and concerning whom he had received the promise of life and salvation, and the establishment of the covenant: by this work, he made known to men and Angels, that he had a true and a lively faith, whereupon Saint james interpreting this fact of Abraham to be wrought by faith, bringeth this example to prove, that faith without works is dead. And thus he speaketh: c jacob. 2.20.21. But wilt thou understand O vain man, that faith without works is dead: Was not Abraham our father justified through works, when he offered Isaac his son upon the Altar? Seest thou not that faith wrought with his works, and through the works the faith was made perfect: and the scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness etc. Hear I am enforced, because of S. james manner of speaking, to clear a doubt before I can conclude this point. For in as much, as Saint Paul d Rom. 4. contendeth that Abraham was not justified at all, by works, but by faith without works: and here saint james seemeth to avoutch the contrary, saying, was not Abraham our father justified through works: it is to be considered how these two may be reconciled. For the clearing of which difference. I answer, that in deed they both use one word, but not in one meaning, nor to one and the same end: For Saint Paul by this word (justified) meaneth, that God freely imputeth righteousness unto him as namely, Read Rom. 4.1.4.5.6.15.16. and cap. 3.24.25.28. justified by faith, in saint Paul's mind is as much as to say: righteousness is imputed unto him for his beliefs sake, and for nothing else. And his end was to prove that no man can be justified by works in the sight of God, but that this blessedness to be just before God, cometh by faith without works. But Saint james having to do with such as boasted of faith, and took to themselves licence to sin, had this end; namely, to prove, that faith without works was in deed no faith properly, and in the sight of God but a dead faith, and therefore by this word justified meaneth only this, that by works a man is declared and made known, tn be justified by faith, that is, that he hath not a vain, dead and fruitless faith. And therefore seeing that Abraham was so justified, that is, declared, and made known to be a just man, of a true and lively faith, testified by such a notable work: he being our father we must be found to have such a working faith: or else we cannot be known, to be any other but hypocrites, of a dead and counterfeit faith. And that this is the true and proper meaning of Saint james: First consider, that this word (justified) is diversly used, and to be taken in the holy scriptures (as all other words be) according to the scope and purpose of every place. For Rom. 6. where he saith: a Rom. 6.7. He that is dead is justified from sin; there it signifieth to be free, as it is by some translated. And in b Cap. 7.29. Luke it is said that the Publicans justified God, being baptised with the Baptism of john; where it signifieth, to praise God for his mercy, goodness, and righteousness. In c Math. 11.19. Matthew it is said: Wisdom is justified of her children; where it signifieth acknowledged or professed or declared just. In which places this word of necessity hath such sense and meaning, as the scope of the several places afford. So here Saint james intention being, to teach the vanity of him, that boasteth of faith, and yet liveth wickedly; by all reason must be understood to mean by the word justified, the declaring of the righteousness of his faith, by his works. And this will easily appear, if you mark his propounding of this question, the order of his reasoning and his conclusion. First his proposition, vers. 14. What availeth it my brethren, though a man saith he hath faith, when he hath no works? can the faith save him? where you may perceive, he speaketh against prattlers and hypocrites, which say they have faith: and secondly that such a faith which is only in saying, and bringeth forth no works cannot save: where you are to note that he proposeth to himself▪ the confutation of a vain and idle faith, which is only in saying, and that he doth not enter to entreat of this question; whether faith only (being true and lively) do justify, or so far to prefer works, that they justify or save us, with or without faith. And this meaning doth all the order of his reasoning declare: First ver. 15.16.17. where he teacheth, that as to make a show of liberality in words, and in deed to minister nothing, doth beway but a counterfeit liberality: So faith without works is dead in itself, where mark that he saith, in itself, or by itself: for thereby he showeth that if it were the true justifying and lively faith in itself, it would bring forth lively fruits to declare the same: and hereupon he openeth the meaning of his proposition ver. 18. that a man is to show his faith by his works, namely that it is a thing, which a man will ask for, of him that saith he hath faith: then ver. 9 he showeth that such an idle faith, is that of the devil, which believeth there is a GOD and trembleth: So these vain prattlers may have a general belief, and sometime tremble to think upon God's power, and yet never have the true faith in jesus Christ which justifieth: wherewith whosoever is rightly endowed he hath Christ a Rom. 8. ver. 9.10. dwelling in him by his spirit, by whom the body of sin is slain, and the life of righteousness is as it were a new created: as it is said else where, b 2. Cor. 5.17. if any be in Christ he is a new creature: but the devils and wicked men destitute of this true faith, are void of this grace, and therefore do not bring forth good works. Now then Saint james bringing in the story of Abraham, offering up his son, upon this proposition and order of reasoning: and namely prefixing these words, But wilt thou understand O thou vain man, that faith without works is dead. What other thing can he mean by the word (justified,) except he abruptly go contrary to all his own former speech, but only the declaring, showing, and making known of his faith, not to be dead, vain or only in saying, and not that works make a man just before GOD, which appeareth by his reason in this example, in that he saith: Faith wrought with his works and through works was faith made perfect, which signifieth that in offering up of his Son; his faith wrought to bring forth this work, and that this work being achieved, it made manifest that he had a true and perfect faith, his works then in Saint james meaning, perfected his faith, that is made it appear perfect, but it did not meddle with the making of the man Abraham to be just and righteous in the eyes of GOD by that work so wrought. And then adding: The scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness; he understandeth that the offering up of his Son, did make manifest that Abraham believed in deed and a right: and therefore that scripture was approved true: that God imputed righteousness to him (not for a vain saying and hypocritical dissimulation) but for a true belief and an unfeigned faith in God's promise. In the same sense, verse 25. he allegeth the story of Rahab. Now lastly the conclusion being by a comparison, of a man to be dead, which hath not a spirit that so faith without works is dead: showeth that there is a spiritual working of faith, which if it appear not by works, it declareth that faith is dead in itself. So that Saint james speaketh only against a dead faith, meaning not, by any terms to derogate from a lively faith, as though it had help of works in the matter of justification before God. Further if we consider the story of Genesis out of which it is taken, you shall find that Saint james could not have any other meaning. For it was before a Gen. 15.16. & 17.11.25. & 21.5. & 22. Ishmael was borne, that Abraham was justified by his faith, without respect of works: Then Ishmael was fourteen years old when Isaac was borne, and Isaac was of some pretty years, that he was able to bear a bundle of wood wherewith he should have been burned; therefore it must needs be between twenty and thirty years, after the time of Abraham's justifying, that he offered up Isaac: which being so, it cannot be understood, that that work justified him, lest it should destroy and b Read Rom. 4 10.11. & Gal. 3.17. disannul his justifying by faith so long before. And therefore God himself doth express the power and use of this work, not any whit to justify him, but only to make his faith to be known: where he saith: c Gen. 22.12. Now I know that thou fearest God: seeing for my sake thou hast not spared thine only son. And therefore doth the holy ghost interpret it thus. d Heb. 11.17. By faith Abraham offered up Isaac when he was tried etc. teaching us that this was a fruit of the just man's faith, and not a work to make him just or meritorious in God's sight. Therefore we may boldly conclude, that Saint james in saying; Abraham was justified by works when he offered up his son doth only contend for this, that it was of necessity, that faith should be declared and made known by works, because our father Abraham did so, by works show himself to be justified by faith, therefore we his children are bastards and not sons, if our faith be idle and unfruitful, even as Christ saith to the jews: a joh. 8.39. If ye were Abraham's children ye would do the works of Abraham, which words do directly show this article, we have in hand. First that Abraham did works approving his faith: and secondly that this also is to be looked for of his children (that is of all believers) that they quite themselves to have a true faith, by their good life and obedience to God: or else they be no believers, or children of Abraham. The same faith doth the church of England profess namely: b Articl. 12. of good works. Good works are the fruits of faith, and follow after justification: they do spring out necessarily of a true and lively faith, in so much as by them, a lively faith may be as lively known, as a tree discerned by the fruit, and again; c Apolog. cap, 20. diuis. 1. A true faith is lively and can in no wise be idle. d Exod. 20. Moses consent in this doctrine may be found, where God pronounceth the law, of the ten commandments teaching all duties of good works to God and man: saying, I am the Lord thy God, and upon this inferreth all their obedience to those commandments, for what is, I am the Lord thy God? but the covenant of faith, to be their God, in the promise of Christ, upon this he requiring obedience in a godly life, doth insinuate, that they which profess the faith that God is their God, must declare their faith by obedience to his commandments; and therefore he saith in an other place. e Deut. 6.11. Beware thou forget not the Lord thy God, not keeping his commandments etc. which showeth plainly, that where disobedience is there is no faith; for how can he have faith, that forgetteth him, in whom he should believe. Hereupon, all their disobedience, rebelling and provoking of God in the wilderness, is said to be this; a Psal. 78.22.32. Heb. 4.1. They believe not God. And this doth Moses aim at, when he saith; Thou hast set up the Lord this day to be thy God, and to walk in his ways, and to keep his ordinances etc. whereby it appeareth, that unto faith in covenanting with GOD, this is an inseparable consequent: that if we embrace God by faith, we ought to follow his commandments by our deeds, and he that doth not this latter bewrayeth that he hath not, with a true heart and faith received the former: Therefore the prophets which expound the law, in the person of God say thus: a Mat. 1.6. A son honoureth his father and a servant his Master; If then I be a father, where is my honour? and if I be a master where is my fear etc. Now we know that we are sons no way but by faith: Therefore this prophet intendeth, that we are not joined to the Lord by faith, either as his people, children or servants, or that he is our God, father and Lord; except our deeds show the unfainednes of our faith, in honour and fear. Therefore saith an other prophet: b Psal. 116.10. I believed and therefore I spoke, making it a most assured thing, that a lively faith, cannot be secret and idle, but will show itself, by the outward deeds and namely profession. Therefore a just and righteous man in the prophets is thus described: a Psal. 37.30. The mouth of the righteous will speak of wisdom, and his tongue will talk of judgement, for the law of his God is in his heart etc. Who is righteous, but the believer, and how are we righteous but by faith? this teacheth then, that the believer, having the law of his God in his heart, cannot but bring forth good works, both in word and in deed: even as the unbeliever cannot bring forth any other but evil deeds: therefore by the prophets, evil doers and believers are made contraries, as it is written: b Verse 9 Evil doers shall be cut off: but they which wait upon the Lord shall inherit the land. And again, c Psal. 32.10. Many sorrows come to the wicked, but he that trusteth in the Lord, mercy shall compass him. But the Gospel doth show this, yet more brightly, as namely where it is said: d Gal. 5.6. In jesus Christ neither circumcision, availeth any thing, neither uncircumcision, but faith which worketh by love: that is to say, faith doth not only take hold on Christ, for righteousness: but also buddeth out before God and man, the sweet blossoms of love, in the works of piety and honesty. And therefore Christ challengeth them for no believers in him, which walk disobediently, saying: e Luk. 6.46. Why call ye me master, master, and do not the things that I speak. Whereupon the blessed Apostle is not afeard to say, that he which is not a new man in holiness & righteousness, but runneth greedily after his lusts in wickedness, hath not f Eph. 4.10.11. learned Christ as the truth is in jesus. And S. john speaking of the hope of God's children, what they shallbe at the joyful appearance of Christ: constantly affirmeth, that i 1. joh. 3.3. every man who hath this hope, purgeth himself even as he is pure. And again, k Vers. 10. In this are the children of God known, & the children of the Devil: whosoever doth not righteousness is not of God, neither he that loveth not his brother. So that as clearly as the sun is seen to shine in the midst of the day: it is most apparent both by Abraham, Moses, and the prophets and also by Christ and his Apostles, that our faith and doctrine taught in England touching works, is most sound and catholic: namely that works necessarily follow faith, declare it to be a true and a lively faith, and he that liveth licentiously and wickedly hath not faith. The ninth Article, of the means of religion, which is the word of God. 9 The word of God, is the only & perfect rule of religion: teaching all things whatsoever is necessary unto salvation, and the same is fully, wholly, and only contained in the holy and canonical scriptures of the old and new testament. IN this Article it is first necessary to know distinctly what is this word of God. For some men confound this with the second person in the trinity, because the son of God is called the word by the holy Evangelist a joh. 1.1. & 1. joh. 5.7. S. john. Where they are to know, that we consider in God two things, what he is in himself, and what outwardly he doth or cometh from him. Now the word which is the son of God which is the second person in the trinity, is always in God, very God as we truly say, The father, the word, (or the son) and the holy ghost are over the same God. But the word of God which we here speak of, is the knowledge and revelation of Gods will touching godliness: therefore called God's word; because it cometh not, nor can come by the will or understanding of man, or any creature: but by God himself is delivered to his saints, as it were spoken by Almighty God: as we see in our first parent b Gen. 3. Adam, after his fall, he was dead in sin, he had no will, wit nor understanding, touching salvation: till God called him and taught him by his word, and gave him the promise of Christ, saying: The seed of the woman should break the serpent's head. For which cause it is called c Eph. 1.9. Colos. 25.26. The mystery of Gods will. Which God in divers manners & in divers times hath revealed to his church, d Numb. 12. c. 7.8. 2. Pet. 1.21. In dark speeches by dreams and vision, & openly and plainly as unto Moses, and by inspiration of the holy Ghost. Of which it is thus written: e Heb. 1.1.2. At sundry times & in divers manners God spoke in the old time to our fathers by the prophets: in these last days he hath spoken to us by his son. And therefore these phrases in the prophets are plentiful. The f isaiah. 1. Hier. 1. Lord hath said: The word of the Lord came etc. And many such like as all men know ●hich are acquainted with the holy scripture. Now this being understood, we are to observe in this Article two things: The use and power of this word, and the true touchstone how we may know, or where we may find this word. The first is touching religion, that God's word is the only rule thereof, which only teacheth the doctrine of righteousness and salvation. And this is very well to be seen in the story of Abraham, that he had no savour of religion, before God taught him by his word, neither can we find that he added any thing of his own. And this will evidently appear if you consider how God first preached unto him a Gal. 3.8. Gen. 12.1.2.3. the gospel, and so from b Cap. 15. & 17 & 18. time to time revealed more and more unto him: and that God acknowledged him to be a c Gen. 20.7. prophet & such an one, as would d Cap. 18.19. command his sons, and his household after him, that they keep the way of the Lord. What is all this else, but that God by his word taught him the true religion and godliness, what he should believe and do. As for Moses, he maketh the word of God so absolute a rule, that the Church ought not e Deut. 4.2. to put any thing to it, nor take any thing from it, and the prophets are also very confident in this point, saying: f Proverb. 30.5 Every word of God is pure, put nothing to his word, lest he reprove thee, and thou be found a liar. And the reason of this perfection is plain, because it maketh, g Cap. 2.1.9. a man to understand righteousness and judgement, and equity, and every good path, and to exclude all men's inventions from ordaining any part of religion, God saith by his prophets, that h isaiah. 29.13. The wisdom of the wise shall perish, because their fear toward God was taught by the precept of men. Which Christ intepreteth to this sense: i Mat. 15.9. That they worshipped God in vain, teaching for doctrines, men's precepts. If this suffice, not then let us hear this point in express words of the Prophet: k Psal. 19.7. The law of the Lord is perfect converting the soul. So likewise our Saviour Christ in the gospel gave to his Apostles and Church no other thing but the l joh. 17.8. word, which God his father gave him: pronouncing, that this is m Vers. 17. The truth by which they should be sanctified n Cap. 15.3. made clean, o Cap. 8.31.32 and free from sin, p Cap. 5.24. and by hearing thereof they might have everlasting life. Therefore the Apostles finding the absolute sufficiency thereof, do forsake all wisdom of men for the same, calling it the words of eternal life. q Cap. 6.68. Hereof it is that Saint james saith: r Cap. 1.19. Be swift to hear, and slow to speak, because we men must not put forth our own wisdom, in matters of faith and religion, but submit ourselves to learn of God: as he after expoundeth, saying s Vers. 21. Receive with meekness the word that is grafted in you, which is able to save your souls. And thereupon Saint Paul condemneth all shows of t Coloss. 2.22.23. wisdom in voluntary religion, after the commandment and doctrines of men, giving charge that no man u Vers. 8. spoil us through philosophy and vain deceit, according to the traditions of men, according to the rudiments of the world, and not after Christ. And the ground of this, is this, that in x Vers. 3. Christ are hid all the treasures of wisdom and knowledge. Now as touching the second point which is the touchstone to try the word of God, where and how to find and know it. This is The holy inspired writings of the old and new Testament: wherein is contained all the word of God touching religion, necessary for the Church and Gods elect to know for their salvation. Which although it were not written in the time of Abraham and of the fathers, but after by Moses, the Prophets, the Apostles, and Evangelists: yet is it so absolute a rule and canon, that we ought not to believe any thing of faith and religion touching salvation, to be or to have been the word of God which may not be rightly gathered, taught or proved, confirmed or allowed by the writings of Moses and the prophets in the old testament, and in the new testament by the Evangelists and Apostles of jesus Christ. And this will appear very evidently to the conscience of all faithful and wise hearted Christians, if they consider what the spirit of God teacheth in all these times. For the first (a most glorious writer) was the a Deut. 5.22. finger of God, writing the ten words in two tables. Then Moses by his direction, wrote all the b Exod. 24.4. words of the Lord, and a little before his death he wrote the whole c Deut. 31.9. law and delivered it to the priests the sons of Levi. So that then and from thenceforth the law written became the canon of the Church, and the only rule to measure religion by, as may appear, because it was published in this sort: d Deut. 27.26. Cursed be he that confirmeth not all the words of this law, to do them, e Cap 30.10. which is interpreted to be the commandements and ordinances of the Lord, written in the book of the law. And joshuah being of the same times, knowing it to be such an absolute rule, chargeth the people a little before his death, to f joshua. 23.6. observe and do all that is written in the book of the law of Moses, that they turn not there from to the right hand nor to the left. By which it appeareth that in his time the writings of Moses were this touchston, to know the word of God, & as it were the ark of God, wherein the tables of the covenant written with the finger of God were kept: which will somewhat more be seen, if you consider with me, that in Moses writings, and in and by nothing else, we learn all the word of God, revealed and made known to the Church, not only touching the creation and old world, but also concerning Abraham, Isaac, & jacob, and whatsoever God spoke & would have to be known to be his word in his time, which he committed to writing for the perpetual use of the people of God. And after him, God added the pen of the prophets, for the more perfect manifestation of this word, and mystery of Gods will: and yet so as nothing in substance did differ from the written law of Moses. Therefore the prophets pronounce the same writings to be a most perfect Canon, not to be added to nor taken from, saying after this manner: a Esa. 8.20. To the law and to the testimony, if they speak not according to this word, it is because there is no light in them. And again, b Malach. 4.4. Remember the law of Moses my servant, which I commanded him in Horeb, for all Israel, the statutes and judgements. Here you see that the prophets having the same spirit of truth to lead them and their pen, which Moses had in his writings, avouch the perfection of God's word in Moses books: so far as they would be understood, to do or speak nothing that should not agree unto that word, so written, and whosoever did otherwise had not the light in him. Now because, Moses and the prophets agreed in their writings, in declaring and making manifest the same truth and word of God, which he would have to be the known canon and rule of religion: Our Saviour Christ rejecteth all c Math. 15.3. new devices, writing, traditions and customs of men, & sendeth us to the d Luk. 16.29. cap. 24.44. law and the prophets, bidding us to e joh. 5.39. search the scriptures. Which also to be a most certain rule, Saint Peter saith: We have a most sure word of the prophets. And Saint Paul, a 2. Tim. 3.16. The whole scripture is given by inspiration of God, and is profitable to teach us that the man of God may be absolute, being made perfect unto all good works. What can be a more perfect rule or touchstone, then that which is most sure, inspired of God, profitable every way in righteousness, by which a man may be absolute & perfect unto all good works. And hereof it cometh, that the writings of the new testament are not a new Canon or additament of rule in religion, but only a more plain revelation, & fulfilling of that which was before taught by Moses and the prophets, and therefore you shall find that Christ and the Apostles every where do approve their doctrine by the testimonies of the scriptures, of the old testament. Wherefore Paul acknowledgeth, that b Rom. 16.26. God commanded the preaching of the gospel to be by the scriptures of the prophets, and Peter c Act. 3.22.24. appealeth to Moses and to all the prophets from Samuel and thenceforth, that they foretold of those days, that is of the time of the gospel, and the things which should be manifested therein. And therefore Paul protested that he d Cap. 26.22. witnessed both to small and great, no other things than those which the prophets and Moses did say should come. Wherefore the whole scriptures of the old and new testament, is one and the same rule of religion: Although peradventure (as is before declared) there may be some difference in ceremony and manner of government, yet is the first even in those things a witness of the last, and the last a true and faithful expounder and fulfiller of the first. Hereof it is that Matthew and the other Evangelists do confirm all the doctrine and doings of Christ, by several scriptures. Yea those things which in form & order differ, are yet proved, that so they ought to be by Moses and the prophets as the ministery of a Math. 3.3. john Baptist, b Act. 2.16. and of the Apostles, c Heb. 7.1.12. the priesthood of Christ, and his changing of the law, d 1. Cor. 9.9.13 providing for the ministery, though not by tithes, and many such like. But as for the most substantial parts of the doctrine of faith and salvation, I hope it shall appear to the godly Christian, by reading this Chapter throughout, that there is but one canon and rule of truth. Therefore to conclude, let the reader observe, that this writing of God's word is done by the spirit of God, to this use and end, that we might be sure to know, and how to try, and find out, what is the word of God, by examining all things, we hear, by the Canon of the scripture. As did e Act. 17.11. the noble men of Berea. Wherefore Saint f Cap. 1.3.4. Luke affirmeth, that the end of this writing was, that we might acknowledge the certainty of those things whereof we have been instructed. And Saint Paul saith, that for the Church g Philip. 3.1. it was a sure thing, and this sure thing is expounded by the Evangelist, who saith: h joh. 20.21. These things are written, that ye might believe that jesus is the Christ the son of God, and that in believing ye might have life through his name. Therefore as Moses which first wrote, showed the absoluteness of this Canon of God's word written by i Deut. 4.2. forbidding all adding to and taking from: So the last book of this Canon, sealeth up all the writings of God with the like admonition: saying, e revelat. 22.18. I protest to every one that heareth the words of the prophesy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. Now in both parts of this Article, agreeing to all these testimonies of holy scripture, is the judgement and profession of the Church of England. For we say: b Artic. 20. of the authority of the church. It is not lawful for the Church to ordain any thing, that is contrary to God's word, written: c Articl. 6. the doctrine of holy scripture. Holy scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite and necessary to salvation etc. d Apolog. cap. 9 diuis. 1. We receive and embrace all the Canonical scriptures, both of the old and new testament etc. they be the very sure and infallible rule, whereby may be tried: Whether the Church do serve or err; and whereunto all ecclesiastical doctrine, aught to be called to account: and that against these scriptures neither law, nor ordinance, nor any custom ought to be heard, etc. In all which we do acknowledge, this most absolute canon of God's word: agreeing with Abraham, Moses, the Prophets, Christ, and his Apostles. The tenth Article of the people who follow the right religion: that is, the Church of God. 10 There is but one Church of God, and the same is catholic and spread over all the world, holding only the true faith of Christ: and it is made visible and known by the profession of the same faith: which is in the preaching of the pure word of God, and right administration of his holy sacraments. IN this Article is a double description of Christ's Church, first in regard of the nature, and second, in regard of the visible marks. The nature is in three things, unity, and universality, and faith: The marks are declared by their profession, which is preaching and administering the word & sacraments. By unity we understand, that God hath not divers Churches of divers sects, in divers places or times, but howsoever times and places may have some external and temporal differences, yet in all times and places, the people whom God alloweth and accepteth to be his church, are but one mystical body, whereof Christ is the head: and as it were one sheepfold, whereof Christ alone is shepherd. And therefore the Church of the fathers before the law, & the Church of the jews under the law, and of the gentiles under the gospel, are not three Churches but one, in one fellowship with God, by one Saviour jesus Christ as it is written: a Ephes. 1. 1●. That in the dispensation of the fullness of times, he might gather in one all things both which are in heaven and which are in earth, even in Christ. Then must it needs follow, that distance and difference of time & place, nation, or language, doth not disannul this unity, so long as it may be said a Act. 15.9. : God put no difference between them and us after that by faith he had purified their hearts. By universality we understand that the Church is not tied unto any one place person, nation, or language, city or country, but as Saint Peter saith: b Act. 10.31. In every nation he that feareth God and worketh righteousness is accepted with him. How be it in the dispensation of times, there is some difference: for it pleased God for the wickedness of the nations, for a time to place his holy oracles & covenants in that one nation of the jews, until these last days, when Christ came and took away the partition wall, and opened the kingdom of heaven for all people to enter in, and to be made one church with the jews. Yet although the sins of the gentiles did shut them out for a season: God so disposed it that the time of the fathers and Moses & the prophets do witness that now in the end of the world they should be admitted into the same fellowship, and no nation barred from being of the Church of God. The last point in the nature of the church is the chiefest, without which they cannot be the church: for it is Christ c 1. Pet. 3.18. that bringeth us to God. And as S. Paul saith, d Ephe. 2.18. we both (that is, jews & gentiles) have an entrance to the father by one spirit. Therefore this is the true, proper and only being & nature of the church: That e Gal. 3.26. we are all the sons of God by faith in jesus Christ, & have f 1. joh. 1.3. fellowship one with an other, in the fellowship which we have with the father, and with his son jesus Christ. Now this faith and fellowship doth appear to the world by our profession, & that is commonly seen and discerned in all constituted churches by these two marks, God's word and sacraments. And this thou mayest directly learn in the story of Abraham, first for the nature of the church, where God preached the gospel to him, there he describeth what it should be: First the universality, when he saith, all nations or families of the earth: secondly the unity, when he propoundeth them united in one seed, in one & the same happiness. And lastly seeing that this seed is Christ, and this happiness is the blessed estate we have in the fellowship with God, in whose presence as the g Psal. 16. ●●. psalm saith, is the fullness of joy. It must needs follow, that God herein taught Abraham, that this should be the nature of his church, To be in his favour by faith in jesus Christ. This very thing in all these three respects, was further showed him, h Gen. 17. in the change of his name, & addition of circumcision, as is plainly expounded by S. Paul in the fourth to the Romans. Then as touching the marks, Abraham professed the true and living God & faith in jesus Christ: which is testified i Gen. 18. & 12. & 15. by teaching his family the way of the Lord, that is, the word of God & sacraments, by his altar, circumcision & sacrifices: & so was Abraham's house known to be the visible church of God as it is written: k Gen. 20.22. 1 Cor. 14.25. God is with thee in all that thou dost. And verily such is the church of England, which having been taught of God as Abraham was, doth also believe concerning the Church of God in the very same manner: For we say, that l Apolog. part. We believe that there is one Church of God, and that the same is not shut up (as in times passed among the jews) into some one corner or kingdom, but that it is catholic and universal dispersed through out the whole world. So that there is now no nation which may truly complain, that they be shut out and may not be one of the church & people of God: and that this Church is the kingdom, the body and the spouse of Christ, and that Christ alone is the prince of this kingdom, and that Christ alone is the head of this body, and that Christ alone is the bridegroom of this spouse. And again: a Artic. 19 of the church. The visible church of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the sacraments be duly ministered, according to Christ's ordinance etc. Which our belief (if you mark it) nothing differeth from that of Abraham's time, and is further confirmed by Moses. Moses taught Israel this unity and fellowship of faith in one Church: when he gave them b 1. Cor. 10.1.2. all one spiritual Manna, and made them all drink of the spiritual rock, which followed them, which rock was Christ, and he taught them that there should be an universality; namely that the gentiles should be of the church as well as they, & together with them, where he saith, c Deut. 32.43. Sing ye gentiles with his people, Which the d Rom. 15.10. Apostle doth interpret to mean the calling & engrafting of all nations, into the same fellowship of the Church. The marks are clear in his time. For they had the preaching of e Deut. 4. vers. 6. God's word and nothing else, and the administration of such sacraments as God did ordain for that time, as the f Exod. 12. passover and other sacrifices: therefore Moses taught & constituted no other church than is before described. But the Prophets open this matter more fully in many places, but I will only recite that where God saith concerning Christ g isaiah. 49.6. : It is a small thing that thou shouldest be my servant, to raise up the tribes of jacob, & to restore the desolations of Israel: I will also give thee for a light, that thou mayest be my salvation unto the end of the world. Where is plain to be seen the universality of the Church, in that all nations are restored in and by Christ as well as the jews, the unity and fellowship with God is plain in that, one Christ saveth Iewes and gentiles. Wherefore in anohter place it is said h Zachar. 13.1 : In that day there shallbe a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness: i Cap. 14.8. And in that day shall their waters of life go out from Jerusalem, half of them toward the east sea, and half of them toward the uttermost sea, and shallbe both in summer & winter. And the Lord shallbe king over all the earth: in that day shall there be one Lord, and his name shallbe one. What is this fountain but Christ which is of the house of David, and what is the opening of this fountain and flowing of waters, but the preaching of the gospel, as the prophets also say: k isaiah. 2.3. The law shall go forth of Zion, and the word of the Lord out of Jerusalem. What is this east and uttermost sea, this one Lord and king of all the earth. But that the Church should be made universal and one in Christ, being of one faith throughout the world. And they note out the visible marks of the church: first the preaching of God's pure word, where prophesying of the church of the gentiles it is said l Micah. 4.2. : Many nations shall come and say, come and let us go up to the mountain of the Lord, and to the house of the God of jacob, and he will teach us his ways and we will walk in his paths, etc. And concerning the sacraments: Christ a Malac. 3.3. shall sit down to try and fine the silver, he shall even fine the sons of Levi, and purify them as gold and silver, that they may bring offerings unto the Lord in righteousness etc. Whereby is taught, that where God gathereth his Church by Christ, there he placeth his word, and there he teacheth them to worship him aright, which as it was by offerings in the law, so it is by sacraments in the gospel: therefore by these things they are to be discerned. For when these things failed, and the people b isaiah. 5 24. Hier. 16.10.11 Hos. 8. & 1. & 2. cast of God's word, and his ordinances in sacrifices and sacraments, God cast them out of his sight, and out of his grace, as a people without the true marks of God's church. In the gospel this universality and unity in the nature of the church is taught, where Christ saith: c joh. 10.16. other sheep I have also which are not of this fold: them also must I bring, and they shall hear my voice: and there shallbe one shepherd and one fold. Where when he saith other sheep not of this fold, he signifieth that in election and promise the gentiles should be of the Church: this noteth the universality, and when he saith he will bring them and they shall hear his voice, he understandeth their calling, and engrafting into the same church in the same unity of faith. And lastly it should be but one, as one fold under shepherd: which he expoundeth where he sendeth d Math. 28.19. his Apostles to teach all nations. The end whereof (as the Apostle e Eph. 3.6. teacheth) is that the gentiles should be inheritors also, and of the same body & partakers of his promise in Christ by the gospel. For which cause it is said. g Gal. 3.28. There is neither jew nor Grecian, bond nor free, there is neither male nor female, for ye are all one in Christ jesus, that is to say, there is no exception of country, estate or sex, but if they believe in Christ jesus, they are all of the same true and catholic church as citizens of the same city, children of the same house, & stones of the same building, built upon the foundation of the Apostles and Prophets, jesus Christ being the chief corner stone. The outward marks are set upon this church thus, when the Apostles preached. a Act. 2.41.42. Then they that gladly received his word were baptised, and the same day were added to the church about three thousand souls, and they continued in the Apostles doctrine and fellowship, and breaking of bread and prayers. Where you may see, that the doctrine of the Apostles, which is the word of God, and the sacraments, are marks of separation, to discern the church of Christ from others. Hereof it is, that S. Paul commendeth the church of Colosse, to have the right badge of god's people, where he said, that in his spirit, he saw b Colos. 2.5. there good order & steadfast faith in Christ: for amongst other things the due administration of the sacraments, was a good note of their good order, as in the contrary the c 1. Cor. 11.17 20.34. Corinthians are reproved: & that the right preaching & profession of Christ showeth their steadfast faith, the Romans, and the Thessalonians are greatly extolled by this mark, that d Rom. 1.8. 1. Thess. 1.8. their faith was published throughout the whole world, & spread abroad in all quarters. And that you may perceive the virtue of these marks, and first for the preaching of the pure word of God, hearken what the holy Apostle affirmeth, when the ministers e 1. Cor. 14.24.25. prophesy (that is preach) If there come in one, that believeth not, or unlearned, (that is, who never knew the difference of the church of God from others) he is rebuked of all men, he is judged of all (that is, all the preaching ministery, by the pure word of God, do show him his wretched and evil estate) and so are the secrets of his heart made manifest, and so he will fall down with his face, and worship God, and say plainly, that God is in you of a truth. What is all this? but that he discerneth by the preaching, that they are a people among whom God dwelleth, that is to say the visible church of God: The like he teacheth us of the sacraments, where he saith, f 1. Cor. 10.21. You cannot drink the cup of the Lord, and the cup of the devils etc. which words manifestly teach, that the sacraments are such a mark, proper to the church, that they which be in the church and partakers thereof, must separate themselves from all pollutions of idolatry and abominations of the heathen and wicked men, and to be known to be of the visible church of God by the right use and celebration of Christ's holy mysteries: as it is also written, a 1. Cor. 11.26. As often as you eat this bread and drink this cup, ye show the Lords death till he come: When then the true English Christian shall see that both in profession and practice, the church of England hath the very nature of of the true church of GOD, and also by the true marks, it is visibly known and discerned, to be a right member of the universal body of Christ: he shall have great cause to glorify almighty GOD, that hath vouchsafed him that mercy and honour, to be of that fellowship, which is with God the father and with his son jesus Christ agreeing with Abraham, Moses, the Prophets, and with Christ and his Apostles. The eleventh article, of the exercises in religion, in general: how to be used in the church. 11. We ought to worship God only, and namely to pray to him alone. THis article is plain needing no explanation. And we may see it clearly in the story of Abraham, that he being called from the b Josh. 24.2.3. worship of strange Gods; for ever after worshipped the only true and living God: c Gen. 12. ver. 14. & 15. & 17. etc. to him he made his altar and called upon his name, swore by his name, and in all religious worship, as sacrifice, circumcision and vows, he did still keep himself always to worship God only. Such is the mind of the church of England. For we say: d Artic. 22. of purgatory. The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of relics, and also invocation of Saints, is a fond thing, vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the word of God. For hereby we understand, that the Scripture teacheth, that we should worship God only and pray to him only, and therefore we condemn all worship and prayers, which are not made, given and directed to God only, and therefore we command the ten commandments to be read in our churches, to teach men to acknowledge one god and him only to worship. Moses also (if we will here him) showeth the same truth. First in the affirmative he saith: e Deut. 6.13. Thou shalt fear the Lord thy God and serve him and swear by his name, which words our Saviour Christ f Matth. 4.10. alleging in their meaning showeth that they command us to worship and serve God only. And in the negative Moses, a Deut. 4.14. etc. cap. 12.2.3. etc. cap. 13. & 21.8. Num. 6.24. testifying that God showed the people no image of the likeness of any thing whatsoever, forbiddeth them the making of all images of the likeness of any thing whatsoever, and the worshipping of any such image or likeness of any thing whatsoever, directing them in all causes to turn to him, to pray to him, and to bless in his name. To this also accord the Prophets, in whom God speaketh on this manner: b Psal. 50.15. Call upon me etc. c isaiah 42.8. I am the Lord this is my name, and my glory will I not give unto an other, neither my praise to carved images: d Cap. 45.23. I have sworn by myself the word is gone out of my mouth, in righteousness and shall not return, That every knee shall bow unto me, and every tongue shall swear by me. And therefore on the one side he reproveth them, e Zepan. 1.5. which worship and swear by the Lord and Malcham: that is, do any way communicate God's worship to others: and on the other side teacheth us to pray only to God, as it is written: f Psal. 62.8. Trust in him alway ye people, power out your hearts unto him, for GOD is our hope: g Psal. 95.6. Let us worship and fall down and kneel before the Lord our maker. And this is also the rule of the Gospel: as where our Saviour teacheth us to pray: h Matth. 6.9. Our father which art in heaven etc. saying when ye pray, pray after this manner, there you may perceive all other excluded: For we cannot say to any other, Our father which art in heaven, or Thine is the kingdom, the power and the glory, therefore if this be the manner of prayer, we must pray to none other but to God. And the Apostles in their doctrine i Act. 14.15. 1. Thess. 1.9. called men from dumb idols to worship and serve the living God. And that I may not use many words in so manifest a matter, I only observe this, that this phrase, k Revel. 19.10 & 22.9. Act. 10.25.26. Rom. 1.23.25. Worship GOD, in the new Testament, shutteth out all creatures men and angels from all manner of religious worship: which service being due to him, should be given or done to none other. And so it is very apparent, that in this article we are of the most ancient and Catholic faith with Abraham, Moses, etc. The twelve article, of certain special exercises of religion, and marks of the church: that is the Sacraments. 12. A Sacrament is a sign and a seal ordained of God, to assure us, of the covenant of mercy, which is in Christ jesus. And there be two, Baptism and the supper of the Lord. The first is a sign and a seal of our first entry, into the fellowship of God and his church, and of our adoption and regeneration. The second is a sign and a seal, of the communion of the body and blood of Christ, continually strengthening us and confirming us, in all the graces of God unto eternal life? IN handling of this article, if I declare two things, (First that these three times of the fathers, of the law & of the gospel, agree in the description of the nature of a sacrament: and herein that these two: Baptism and the Lords supper are only for the new Testament; and namely, according as they are here described & no otherwise: And secondly that herein the church of England agreeth with the holy scriptures of all these times, as a true observer of God's word therein:) I shall sufficiently prove that the church of England holdeth the most ancient, true, and catholic faith. In the first there are three things to be showed, the nature, the number, and the special difference of the sacraments. In the nature we see what is general and common to all Sacraments: and this is in two points: who made them, and whereof they consist, the first is, they are ordained of God, and this is so far off the nature of a sacrament, that none can be so, without God be the author: for who can give man a special sign and seal of God's favour etc. but God himself? amongst men he is guilty of treason that will make a seal of a prince's letters patents in the king's name, except he have the seal delivered him by the prince for that purpose: So and much more, for so much as God is more excellent and honourable, than any prince of the earth, and his will more unsearchable, and the freedom and glory thereof, more high and heavenly; no man may or can, ordain a sacrament, to assure us of God's good will, whereof he hath no warrant or authority from God. For if (as the Apostle saith) No man doth know the things of God, 1. Cor. 2.11. but the spirit of God? surely much less can any man ordain a Sacrament which is such a thing, as by it we may be assured of God's free grace and mercy in jesus Christ. Therefore you shall find that in all times, the church (so long as it was obedient and not idolatrous) never adventured to make a Sacrament: as you may see in Abraham, who had sacrifices and circumcision, although we may be assured, that by the spirit of prophesy, he was instructed in these things, yet shall you also find that he had an a Gen. 15.9. cap. 17.9. express commandment. So Moses in all the four books of Exodus, Leviticus, Numbers, and Deuteronomie, showeth plainly, that he ordained, neither passouer, nor any sacrifice, or other ordinance, but by express commandment of god. So the prophets when they showed any sign of God's good pleasure, they gave it by his authority and assignment, as b Cap. 7.18. & 37.22.30. and 38.7. Esaiah unto Ahaz and unto Ezekiah, c 1. King. 18. Eliah before Ahab etc. And this is john's Baptism d Math. 3.3. & joh. 1.33. by the commandment of God. And for the same Baptism to be perpetual in the church, and also the Lords supper, e Luk. 22.19. 1. Cor. 11.23. Matth. 28.19. every one that readeth the new Testament, must needs be very negligent, if he do not perceive, when and where they were commanded of God. Now the second thing in the nature of a Sacrament is whereof they consist, and this all men know to be of an outward thing, which may be seen and discerned by the senses: and of an heavenly and spiritual thing, which cannot be seen, but commended to the understanding. The first is called a sign, because it is not there to serve according to his own proper nature, but to an other special use appointed of God, that is, to represent an other thing which itself is not: and not only to be a bare sign, but also such a sign as is a seal, which being set to a writing doth make it authentical: so this is appointed to assure us, of the partaking or having of the very thing itself, which this outward sign doth signify. The thing signified or sealed is the covenant of mercy, which is in Christ: which covenant is, that God promiseth forgiveness of sins, righteousness and salvation, to all that believe in jesus Christ, as is taught out of the prophet Hieremie, in the a Heb. 10.12.16. Epistle to the Hebrews, and I say: In jesus Christ, not only because, that (as is taught to the Galathians) The b Gal. 3.17. covenant was confirmed of God in respect of Christ: but also because, that (as is taught in the Epistle to the Hebrews) c Heb. 9.15. by the death of jesus Christ, we receive the promise of eternal inheritance, and so the Testament our covenant is confirmed, by the death of him that made the Testament. And therefore the sacraments do so represent and assure unto our souls, this covenant, as they do apply unto us his very death, his body broken, and his blood shed, as the perfect ratifying and establishing of the covenant: so that in receiving the Sacraments, we must by faith (as it were) wash ourselves with his blood, and feed upon his body and blood, to the sealing up of our everlasting salvation, in the assurance of the covenant. And here is to be observed, that these things are to be understood distinctly; the sign, the thing signified, and wherein the power and operation of the Sacrament consisteth. The sign is not changed into the thing signified, neither hath it the nature power or operation of the thing signified, but only representeth, & as a seal apply the thing signified: Secondly the thing signified is the very matter of our happiness, which is to be in covenant with God, engrafted, cleansed, nourished and strengthened in Christ, unto eternal life: but the power cometh of the institution, that as God hath ordained them to be signs and seals, so they are in deed: and the working is of the holy ghost, for he by his spirit doth make them effectual in all believers, for the strengthening of their faith in the holy covenant, and for the lively applying and fruitful feeling of the death, & bloodshedding of jesus Christ the mediator thereof. And this is to be all and the only nature of Sacraments, may appear in all times. And first in Abraham's time, there is a Gen. 17. circumcision which is of the fathers, the sign whereof is the cutting of the foreskin of the flesh, and the signification is the covenant of God with Abraham, to be his God and the God of his seed: It is not only called a b Vers. 11. sign of the covenant, but also c Vers. 10.13. the covenant: thereby to show that it is not only a bare sign or token, but also an assurance, as a firm seal. And so Saint Paul interpreteth it saying: d Rom. 4.11. After he received the sign of circumcision as a seal etc. Again, here are three distinct things; the sign is not turned into the covenant, neither hath it the nature and power nor the operation thereof. For the covenant is in the promise, and the sign doth represent that promise, and that promise respecting Christ, is the matter of Abraham's happiness, by which he was made and a isaiah. 41.8. called the friend of God. Who before this covenant in his father's house could not but worship other Gods, and so was an enemy to God and therefore miserable. And this appeareth as the Apostle teacheth, because he b Rom. 4.9.10.11. was justified by faith in Christ before he was circumcised, and after received the sign of circumcision, as a seal of the righteousness of the faith, which he had when he was uncircumcised. Now the power, it had thus to work as a sign and a seal, was of God's institution, who ordained it to be such a sign and a seal: yet the operation and effect, was only by the holy Ghost, for else all men circumcised should have been happy and saved: and therefore the Apostle teacheth us that he is not a c Cap. 2.28.29. jew, which is one outward, neither is that circumcision, which is outward in the flesh, but he is one within, and the circumcision is of the heart, in the spirit not in the letter, teaching thereby, that the outward work of cutting the fore skin hath no effectual working, but when God by his spirit doth circumcise the heart, according to that comfortable speech of Moses: d Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God, with all thine heart, and with all thy soul, that thou mayest live. Now concerning the time of the law, the most memorable sacrament, is the passover, whereof we e Exod. 12.11.13. find the like description. For the lamb is sometime called a sign of the passover, & sometime the passover itself: to teach that it was both a sign and a seal. And this having his chief fulfilling in Christ, the Apostle calleth f 〈…〉 Christ our passover: to show that the sacrament of the passover, did concern the covenant of mercy in Christ. Now the institution being set forth, and in all sorts explained by God, as the other sacrament of circumcision doth show the distinction of the thing signified in regard of the nature power & operation, even as is before said of the other; for if there were difference, the Lord would have mentioned it by some word or other. The like teach the prophets of the sacrifice, as in the psalms it is said: that the people make a g Psal. 50.5. covenant with God by sacrifice. Where thou mayest perceive the solemn acknowledging and avowching of the covenant was by sacrifice, as an outward sign testifying the agreement of both parties. And so God chargeth the people (in the time of Hieremie the prophet) h Hier. 34.18. That they kept not the words of the covenant which they had made before him, when they cut the calf in twain, & passed between the parts thereof. So than you see that the covenant & the words of the covenant is one thing, & the sacrifice is an other, even a sign: yet not a naked & bare sign but also a seal ratifying the covenant. And therefore i Exod. 24.8. Moses did sprinkle the blood of the sacrifice on the people saying: Behold the blood of the covenant, which the Lord hath made with you: which use or power so to be, cometh of institution who ordained the sacrifice to that end. But the operation & effect to be only of God's spirit appeareth, because that this people, though covenanting by sacrifice, are found far from the covenant, as is plainly declared by the psalm & place of jeremy before alleged, which yet is further opened by k Cap. 36.27. Ezech. by whom God saith: I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. And in this manner are the sacraments described in the new testament: as namely where it is said: a 1. Cor. 12.13. By one spirit are we all baptized into one body, whether we be jews or Grecians, whether bond or free, and have been all made to drink into one spirit. Where this phrase into one body, into one spirit, noteth the covenant of grace in Christ, that as members of one body, so are we united in fellowship together, with God through Christ, by his spirit working faith in our hearts. Baptized, noteth the one sacrament; and drink, noteth the other, which is the Lords supper; a part which is one sign, set for the whole which are two signs, bread and wine, eating and drinking. Now when he saith, baptized into one body: that showeth the use of baptism, is to be a seal to confirm the covenant unto us, and not only to be a bare sign: and this phrase, drink into one spirit, doth argue the same thing of the Lords supper: but making mention of the spirit he showeth that the effect and operation is of the holy ghost. So then there be signs, the thing signified, and the power and operation of them both. The signs, water washing, bread wine, eating and drinking: the thing signified, the fellowship of the covenant which is in Christ. The power is of this: that God ordained this baptism and supper of the Lord to be signs of such importance, as to seal and confirm unto us the covenant of grace, but the operation is of the spirit of God, which maketh us really, and in deed partakers of the things promised. So that there is no difference in our sacraments, from the sacraments of the old testament, and that you may perceive it is even so, examine with me their institution. First Baptism is ordained by these words: b Math. 28.19. Go & teach all nations baptizing them in the name of the father and the son and the holy ghost. And again, c Mark. 16.15.16. Go ye into all the world and preach the gospel to every creature, he that shall believe and be baptized shallbe saved. Here first the covenant is published by teaching and preaching: then the parties receive the covenant by belief: and lastly the same is confirmed by baptism. As in the practice may appear. Peter preacheth Christ, the people are pricked in heart, ask what shall we do, and he teacheth them by these words: d Act. 2.22.37.38. Repent and be baptized every one of you in the name of jesus Christ for the remission of sins, and ye shall receive the gift of the holy ghost. Where the word e Metanoésate. Repent noteth out the change of the mind, not only unto amendment of life, but also by turning unto God by belief, and therefore to declare the same, sometime belief is joined with it, as where it is said, f Mark. 1.15. Repent and believe the gospel, so that hereby he biddeth them so to repent and convert, as by faith they may receive the covenant of grace in Christ: and then adding that they should be baptized in the name of Christ for remission of sins, he teacheth that baptism should be unto them an assurance of that covenant which containeth remission of sins, which thing they should perceive by the gift of the holy ghost, accompanying the same. Hereupon Philip g Act. 8.36.37. being demanded of baptism by the Eunuch before he baptised him required the acceptation of the covenant, by these words: If thou believest, thou mayest? And lest we should think any power to be in this sacrament, otherwise then the institution maketh it to be a sign and a seal of the covenant, or that the work wrought, that is the very outward sign, being applied by the minister, when he washeth or dippeth the person baptised, did effect the thing signified. Saint Peter doth a 1. Pet. 3.21. expound it saying; Baptism doth save us. But how? Not the putting away of the filth of the flesh, but in that a good conscience maketh request unto God etc. That is, it is not the outward washing or work of the ministry, but God's spirit working in our heart's faith, with a good conscience receiving the covenant, which saveth us. And in this sort also Christ b Luk. 22.19 1. Cor. 11.23. suiteth his supper, the holy communion. First taking bread & after thanksgiving breaking it he saith, this is my body and then taking the cup he saith: This cup is the new testament in my blood. Then secondly, for a commandment to his Church he saith, do this in remembrance of me, etc. where ordaining a sacrament he useth such phrases and manner of speech, as God did in the same kind in the old testament: sometime calling the sign signifying by the name of the thing signified, as when he saith, This is my body. And sometime again, lest we might think it made a further change, than was of old in the sacraments, he addeth, Do this in remembrance of me: by the latter making it a sign and holy memorial of Christ and his covenant, and by the former making it more than a bare sign, even a seal of assurance unto the faithful believers, with the same terms & order as the sacraments were ordained and instituted in the old testament, as we have seen before in circumcision, the passover and the sacrifices. So then the sign, the thing signified, and the power and working, should remain distinct in that very manner and order, as is before declared in Baptism and all the other sacraments. Now if any man would here press upon me the change of times, that therefore the sacraments of the new testament have more power and virtue in the work wrought, than they of the old: as though that now such a grace were in the outward action of the minister, ministering the Sacraments in due form, as was not in the sacraments of the old testament. I answer that this can not be showed by any words of the new testament. For if they allege that baptism is entitled, by the very work it signifieth: as it is called: c Tit. 3.5. The washing of the new birth: and the bread in the lords supper is thus expressed by Christ: This is my body. We may answer that so and in the same sense, circumcision is called the covenant, and the lamb the passover. And as in the old testament God openeth his mind, when he calleth the same circumcision by the name of a sign. So here doth the new Testament express the same meaning, as where Christ is said to sanctify & cleanse his Church, d Ephes. 5.26. By the washing of water through the word. Where the water is not understood to do any thing of itself, but as it is joined to the word as a sign and seal thereof: for Christ teacheth directly that it is the a joh. 15.3. word that cleanseth us. And as I showed before Saint Peter saith, It is not the putting away of the filth of the flesh, (that is, the outward washing of water) that saveth us. And again, Christ calling the cup the new testament in his blood, doth also to open his mind, add this, as oft as we drink it we should do it in remembrance of him. And lest we should dream of a further power in our sacraments, then in them of the old, Saint Paul doth of purpose teach the contrary to the Corinthians, showing that the read sea and the cloud was unto Israel that which baptism unto us: saying, b 1 Cor. 10.1. They were all baptised unto Moses in the cloud and in the sea. And that Manna and the rock was that unto them, which the Lords supper is unto us, saying: And did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of the spiritual rock, which followed them, and the rock was Christ. Which may further appear by his reason: notwithstanding these sacraments they were overthrown in the wilderness: therefore they were but outward signs and seals effectual only in the believers, Vers. 6.11. as is expounded, Heb. 4.2. which being compared unto us by an equal comparison, when he saith, These are ensamples to us, etc. And again, Now all these came unto them for ensamples, & were written to admonish us. It must needs be, that he maketh the virtue of the sacraments of both times equal, seeing that giving the same terms to those sacraments which are given unto ours: he inferreth that if we do as they did, we shall have the same punishment. And it soundeth that way that he saith a little c Vers. 16.17. after, that we by eating of our sacrament of the Lords supper, are partakers of the body and blood of Christ and all members in one body. And that they which b vers. 18. eat of their sacrifice, were also partakers of the altar: that is of the good graces of God in jesus Christ of whom the c Heb. 9 & 9 cap. 13.10.15. altar was a figure. Therefore it cannot be that a greater grace or virtue should be in the sacraments of the new Testament, above the sacraments of the old. And where as some think, that in the Lord's supper the bread is changed into the body of Christ, and so consequently there should be a great difference, from the old sacraments: this may not only be overthrown, by this, that Christ followeth the same order and terms, in instituting of these which were used, in the institution of the other, as is already sufficiently declared: but also because the holy ghost by divers other arguments doth make this most apparent, namely that the sign remaineth distinct from the thing signified, and never changed into the same; First he saith: d 1. Cor. 11.26 As often as ye eat this bread and drink this cup, ye show the Lords death till he come. Where note, first: that in teaching us the meaning of this Sacrament, he telleth us that it is a showing of the lords death: a great odds then from being his body. For it is one thing to show his death, and an other thing to make it his body: and lest it might be taken, that both might concur, he openeth himself saying: Till he come, thereby teaching that this is an outward testimony of his death till he return from heaven where he now is, for it cannot be said till he come, if he be there in presence: & yet more fully when he saith by eating this bread etc. we show his death etc. which maketh it manifest that this eating and drinking is the Sacramental sign and this showing of his death is the signification, and the reason till he come, that is, because he is absent in body, he hath left this sacrament, as a pledge and seal of his death till he come again in his body: and therefore he calleth it bread a ver. 26.27.28. three times in this place, and that even then, when it is eating, after the words (as they say) of consecration. And last of all it is to be considered, that there is no ground or reason, revealed by God in his word, that the same manner of speech, in the same kind of thing; in the new Testament, should differ from the old in signification and use. Secondly, when he saith This cup is the new Testament in my blood, why may we not as well take the cup to be changed into his blood, as to say the bread is changed? seeing there is no more exception in the one than there is in the other. Thirdly if the heavens must contain him (as saint b Act. 3.21. Peter saith) until the time that all things be restored, and that no where it is revealed, that the consecrating of the bread and wine is accepted, how can there be his bodily presence? And to conclude, if he shall so come, as he was seen go into heaven, (as the Angel c Act. 1.11. taught the Apostles) and that we must d Math. 24.26.27. not believe them which say He is in secret places, but as Christ teacheth, he shall come as the lightning cometh out of the East, and shineth unto the West: Then it must needs follow, that we cannot construe or understand this any otherwise: but as the sacraments of the old Testament, so our sacraments of the new Testament, are only signs and seals of the covenant of mercy in Christ jesus: which the holy ghost doth use as holy mysteries, to stir up and quicken and increase all good graces, and the work of faith in us, according to God's free promise in the covenant. Now for the number of sacraments: That in the new Testament, there are and should be but two Sacraments of the covenant: This will appear if it be showed that the old testament did shadow out these two only, and that the new Testament commands no more. First for Baptism; Saint Peter saith that the a 1. Pe. 3.20.21 Ark of Noah was a figure of our Baptism: and Saint Paul b Colos. 2.11.12. avowcheth that our Baptism is come in the room and place of circumcision. Secondly touching the Lords supper, Christ instituting it, after he had eat the passouer, did thereby declare, that the same succeeded the passouer, and that the passouer being fulfilled and finished by his death should give place unto his supper, or holy communion; which is confirmed by the practice of the Apostles, who ever after instructed the church to receive this and leave out that: as in the constituting of the several churches it doth & may appear. Again that place 1. Cor. 10.1.2. comparing the cloud, going through the read sea, the manna and rock unto our two Sacraments; showeth plainly, that the equity of Gods proceeding; which under the law was figured in these two sacraments, should be preserved. Namely one, for the first entry into the covenant, and an other, for the confirmation of the same; that although there were many, yet they had no more but the substance of these two, and therefore these two were to remain perpetual, and be in as great value and use unto us, as if they were many. And I am fully persuaded, that no honest man, by any learning can show any place pregnant, either in the old or new Testament, for any other third, or fourth, or more to be shadowed out in like manner as these two. Now in the new Testament, it is apparent that these two are commanded: by that which is already spoken. But that there be no other, let a man examine whatsoever is or may be pretended, by this definition of a Sacrament, and the holy scriptures wherein and whereby I have declared and approved the same, he shall find they come short and beside the mark: for either, they lack a commandment from god, or else an outward sign, or else are not declared signs of the covenant: As for example if any would make penance a Sacrament, he shall find that God commanded not penance by satisfaction, but only the satisfaction, which is made already by the blood of Christ, and there is no sign appointed by God thereunto, if any other will make orders a sacrament, he shall find their wants the covenant of mercy; for that imposition of hands in orders is a sign of the grace of the ministery, and not of the covenant of salvation. If some other should set forth matrimony for a sacrament, there wants a commandment to make it a sign: secondly it is in no place any otherwise, but as (infinite other things) a comparison, and similitude or metaphor: And so it may be truly said of any thing else, which is colourably thrust upon the church, by the name of a sacrament. Now lastly the difference between Baptism and the Lords supper in sealing of the covenant, is that Baptism is for the first sanction of the covenant and entering into the church, A seal of our adoption & regeneration, this was circumcision to Abraham and his seed: and the cloud and read sea was this unto all Israel, who were led by the hand of Moses. And that Baptism might be for the first sanction of the covenant and entering into the church, the Apostles were a Matth. 28. commanded to preach, and to receive such as believed, by Baptism into the church: and so b Act. 2. & 8. & 10. & 13. & 14. etc. they by this mark separated the christians from others, when they first won them to the gospel, as all examples of their practice do show, so well known, as I need not to rehearse them. But for the other part, you have for regeneration these words: c Tit. 3.5. The washing of the new birth and the renewing of the holy ghost: and for adoption these words: d Gal. 3.26.27. Ye are all the sons of God by faith in Christ jesus: for all ye that are baptised into Christ have put on Christ. Where the putting on of Christ by Baptism being alleged to show our being God's sons by faith, teacheth that Baptism is a seal of our adoption. And for this also, Baptism is but once ministered; because we once enter into the church, and are but once borne again and adopted to be God's children. Then as for the Lords supper, that it is a seal of our communion in the covenant, these words directly show: e 1. Cor. 10.16.17. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break is not the communion of the body of Christ? for we that are many are one bread & one body, because we all are partakers of one bred: where it is called communion &c. because by this sacrament, we are confirmed in the participation of Christ, as by a true seal of the covenant, and assured to be of his mystical body: As touching the continual strength we have hereby; the often receiving doth notify the same, and the kindness of creatures, the manner of applying and the nature of working. For we being daily subject to sin and weakness, are here on, as on a banquet to feed for our daily inward strengthening, and bread and wine familiarly show us, that Christ is the bread from heaven, and his blood is the joyful wine to glad man's heart; which when Christ biddeth us to use in remembrance of him, what is it else, but that, by the taking, eating, & drinking of these things for such an end, we should stir up our hearts, in the assurance of the forgiveness of sins, and of the continual grace and mercy of God, 1. Cor. 11. which Paul confirmeth when he saith, we show the Lords death etc. For by it we are confirmed, so that we thereby profess before all the world, 1. Cor. 10. that so we believe and are assured that our saviour will come again to receive us into glory. And in that it is called (as before) a communion with Christ, what other working can it have, 1. Cor. 12. but to strengthen our faith, and to increase in us, every good gift by the spirit. And hereof the Apostle saith: we are made to drink into one spirit: as if he should say, as we drink wine to cherish our fleshy heart; so here we have a spiritual drinking of Christ's blood, to cherish our souls unto eternal life. Thus you see the sweet consent of the old & new Testament touching the holy Sacraments; what they are in nature, how many aught to be under the gospel, and how these two differ in their special and particular use. The confession of the church of England is altogether so, and of the same consent. For as touching the nature of a Sacrament we say the same in substance of truth: ᵃ Sacraments ordained of Christ are not only badges and tokens of Christian men's profession: but rather they be certain sure witnesses and effectual signs of grace, and Gods good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him: and again, b Articl. 25. of the sacraments. b Apolog. part. 2.10. diuis. 1. We allow the Sacraments of the Church, that is to say, certain holy signs and ceremonies which Christ would we should use that by them he might set before our eyes, the mysteries of our salvation, and might more strongly confirm the faith, which we have in his blood, and might seal his grace in our hearts, and in the same places there are no more but two sacraments acknowledged which properly aught to be called by that name, and as touching the special difference. First we say of Baptism: a Articl. 27. that It is a sign and a seal of our new birth, whereby as by an instrument they that receive Baptism, are grafted into the church, the promises of forgiveness of sins, and our adoption to be the sons of God, by the holy ghost are visibly signed and sealed etc. and of the Lords supper we say: b Articl. 28. The supper of the Lord, is not only a sign of the love that Christians ought to have among themselves: but rather it is a Sacrament of our redemption: Insomuch that to such as rightly, worthily and with faith receive the same, the bread which we break, is a communion of the body of Christ, and likewise the cup of blessing is a communion of the blood of Christ. If all these things be compared together with the Scriptures, you shall see, that they do very fitly agree: so that in the doctrine of the Sacraments, we are of the ancient faith of Gods elect, and of the holy universal church. The thirteenth article, of the order of religious exercises, and service of God. 13. All religious exercises, as prayer and Sacraments etc. ought to be done, in the tongue or language, which the people best understand, and as is most to edification. HOw the pride & presumption of man brought this great plague of many languages into the world, and thereby great separation of people and nations, and diversities of religion, as c Gen. 11. Moses doth declare the original; so the story and experience of all times do witness. And as it caused great toil and contention among men: so it came to pass in tract of time, that the true religion was found but in one people and language, and that of Abraham and his seed the children of Israel. Howbeit when the fullness of time was come, that the most glorious son of God our blessed Saviour, sanctified all nations unto God by his death, than were all languages made d Phil. 2.11. isaiah 45.23. holy unto the Lord, that Every tongue should confess, that jesus Christ is the Lord, unto the glory of God the father. Therefore what people so ever it pleaseth God, to call to be of his church, and teacheth them his holy religion, the language of that very people, is made holy to the Lord, to talk of his word, to confess his name, to pray to his goodness, & to celebrate his heavenly worship. This appeareth by the story of Abraham, being an a Gen. 14.13. & 11.16. Hebrew, coming of Heber, that God revealed his word unto him and his seed in the Hebrew tongue. In that tongue which was to them natural and known, he and they used all their prayers and holy exercises: and in that tongue did Moses & the prophets writ all the oracles of God. Save only when judah was in captivity, Daniel wrote some Chapters which concerned the Chaldeans & all nations in that language of Called, which they best understood, and fittest at that time for all nations, the Emperor of the world being of that language: and by mixture with other people the Hebrew writings of the prophets, do somewhat savour of the language of the people, among whom they dwelled. Therefore it doth appear that God was careful, as a matter best for the Church's edification, to have his will revealed unto his people, in that tongue they best understood. So when all the world in all nations was called by the gospel, to know and worship the true and living God, then were the scriptures written in Greek, (namely so much as then was written by the Apostles and Evangelists) which language was at that time the most b Act. 21 37. common language of the world, in so much as all c Gal. 3.28. nations are called Grecians in opposition to the jews and their language. Also God d Act. 2. endued his Apostles with the gift of divers tongues, that even in that gift it might be made manifest, that all languages are sanctified in Christ, and that he thought it need, that every country & people should worship him in their own language. And therefore the Prophet Daniel prophesying of these days, directly saith: e Dan. 7.14. All people, nations and languages shall serve him. Hereupon Saint Paul, lest the use of gift of many languages, should be abused, spendeth one f Cor. 14. whole chapter about this matter: and therein teacheth, that it was most to edification, that the prayers and exercises of God's worship, should be in a language known to the vulgar and meaner sort of people, a thing so familiarly known, that I need not repeat it. Therefore without any amplification in this point, I may conclude, that seeing the Church of England (both by practice as is seen in our daily service of God) by the book of common prayer, and also by our confession in the Apology g Apolog. cap. 18. divis. 1. Artic. 24. of the common prayers. and Articles of our religion, published for that purpose) doth allow no other but the usual language, best known to the people, as best to edification: it followeth that herein we agree with the ancient and catholic riligion and order of Almighty God, and of his servants Moses, the prophets and Apostles. The 14. Article of liberty in religion, whether it take away any natural comfort or duty among men. 14 The true and catholic religion forbiddeth no man or woman of what caling soever, to marry, so it be in the Lord: and commandeth all sorts of men, and that of all callings, as well ecclesiastical as civil, to be subject to the civil magistrate and higher power: and to obey him in the Lord. IN this Article are two specials as marriage and the duty to the magistrate: which two may be as an instance for all of like sort: for in the first kind we understand to be meats, times, & the manner & order of many things both civil and serving to God's worship, that they are all left free, so that in all these things, God and his word hath given free liberty, & not enthralled his Church, but only requireth an orderly comely use, directed to his glory. And in the second sort is the duty to parents, to husbands, to wives, to children and such like that no man under the colour of religion cast away such duties. Therefore I will only speak of these two, which being well marked I hope the wise and careful reader will see, what is the true duty of religion in all. And first look upon a Gen. 12. & 15 & 20 & 21. & 25. Abraham: he was a prophet, yet had he his first and second wife, and by virtue of God's promise, when he said: So shall thy seed be, he was made strong, even in his old days to beget many children, and it was not an unclean thing unto him though he were a prophet so to be married. In Moses and his priesthood you see: that he being a prophet, b 1. Cron. 23.14. begat children, and the priests and levites had their wives. So in the prophets it is found that they were not restrained from this benefit, for it is expressed that c 1. Sam. 8.1. Ezec. 24.15.16 2. King. 4.1. Samuel and Ezechiel had wives, and the children of the prophets. And where jeremy is forbidden, it is expressed, not to be in regard he was a prophet; but only because of the d Hier. 16.2.3.5.8. troubles of his time: for which cause he is also forbidden the house of mourning & of feasting: because that he might teach the people by such speeches, as by a figure in his example, there great calamity, which hung over their heads. And in the new testament we know that the a Math. 8.14. Apostles had wives before their calling, and it is no where expressed, that they were forbidden to keep them afterwards, but rather the contrary, as where Paul saith: b 1. Cor. 9.5. Have we not power ta lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord and Caephas? As touching the ministers of the congregations, they were so far from barring them from wives, that they do expressly prescribe c 1. Tim. 3. & Tit. 1.6. what they should be, and how their children should be governed, pronouncing the forbidding of marriage to be d 1. Tim. 4.1.2 doctrine of devils, and that e Heb. 13.4. marriage is honourable among all men. Therefore in this point is the practice of England sound and catholic, and our profession the ancient and unchangeable truth. For we say f Artic. 32. of the marriage of priests. Apol cap. 8. diuis. 1. : Bishops, priests, and deacons, are not commanded by God's law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful also for them as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. As touching the Magistrate, you see in Abraham, how he kept only the government of his own house, and how lowly and humbly he carried himself in g Gen. 12. & 20. Egypt and Gerar, where there were kings of the country: And Melchisedeck, though he were priest of the most high God, usurped not authority over other kings, but being a figure of Christ, he blessed Abraham for a special mystery, as is expressed and taught in the Epistle to the Hebrews, h Heb. 7. shadowing the royal priesthood of Christ above the priesthood of Aaron. Therefore in this time religion abridged not any duty, but rather fulfilled them. Moses, when he describeth the order of a king over Israel, he showeth that God would make a king over them. Where he useth i Deut. 17.14.15. these words, in the person of all the people: I will set a king over me: And again unto them: Thou shalt make him king over thee. There me and thee, contain all estates and orders ecclesiastical and civil. And so was joshuah the first Captain, k joshuah. 1.18 & cap. 3. the commander of all, neither is there any syllable exempting any one estate more than other. When this came in practice in the time of the prophets, were not the priests and Samuel subject to Saul. l 1. Sam. 19 & 22. Nathan and other seers, unto David, and all other prophets with the priests subject to Solomon, jehoshaphat, Ezechiah, joshiah, etc. Did not they command and order the building and repairing of the temple, place and displace high priests, call the people to the pure worship of God, and command the priests in the holy administrations? And they themselves were subject to none, m 1. Cron. 23. & 24 & 25. & 26. etc. 2 Cron. 2. & 3 & 4. etc. & 28. & 29. & 30. etc. but to God's word, that by his books and word they should be ruled and guided, and by no man, o Deut. 17.18.19. Josh. 1.8. 2. Cron. 34. or man's word or commandment whatsoever. So our Saviour Christ commandeth to give f Math. 22.21. Caesar his due, and to God his due: and though he were Lord of all, yet because his kingdom was not of this world, h Cap. 27. g Math. 17.25. he paid tribute, and meekly yielded himself when he was wrongfully judged. And the spirit of truth which he gave his Apostles, did guide them in the same steps that for themselves it is not found they usurped any civil authority by colour of religion, but commanded every soul i Rom. 13.1. 1 Pet. 2.13.14. to be subject to the higher power, and namely to the king as to the superior and to the governors under him. Therefore also the practice of our Church in this behalf, is very godly and beseeming the religigion of God: and that we herein profess is a most ancient and catholic verity. For we say, k Artic. 37. The Queen's Majesty hath the chief power in this realm of England, and other her dominions, unto whom the chief government of all estates of this realm, whether they be ecclesiastical or not, in all causes doth appertain, and is not, nor ought not to be subject to any foreign jurisdiction. So then we may boldly conclude, that as touching this holy comfort of marriage and duty to the magistrate, our Church followeth the right, everlasting and unchangeable truth. The fifteenth Article of the hope, which is in the true religion. 15 jesus Christ will come again with glory: and then all the dead shall rise again in their bodies: And he shall judge the quick and the dead, and will crown all believers with everlasting righteousness, salvation and life with God for ever. THis Article showeth the last work of Christ in his kingly office: namely of his return again unto judgement, at which time he will raise up all the bodies of men, which are departed this life (which our Creed calleth the dead) and all they which shall be alive at his coming (which in our Creed are called the quick) shall be changed, and the Devil and all wicked men being cast out of the presence of God: all faithful believers shall be delivered from all things hurtful from the devil, death, and wickedness from the curse, sorrow, and tears, and from corruption and mortality, into the glorious liberty of the sons of God, into the fullness of joy in the presence of God for ever. This hope had Abraham when a Gen. 12. & 22 & 25. he dwelled in Canaan as a stranger, and going from place to place, lived in tents when he offered up his son Isaac, and when he died: as is plainly expounded, where it is said, a Heb. 11.9. By faith he abode in the land of promise, as in a strange country, as one that dwelled in tents, with Isacke and jacob heirs with him of the same promise. For he looked for a city whose maker and builder is God. And again, b Vers. 13. All these died in faith etc. And again, c Vers. 19 he considered that God was able to raise him up from the dead. And God taught Abraham the last judgement in two respects, when he showed him the overthrow of Sodom, and preserved Lot alive. For by it he shadowed out unto him how he delivereth the righteous out of tentation, and how he keepeth the wicked till the last judgement to be punished. In which sense this story is expounded and applied by Saint Peter in these words d 2. Pet. 2.6.7. God turned the cities of Sodom and Gomorrha into ashes, condemned them and overthrew them, and made them an ensample unto them, which after should live ungodly, and delivered just Lot &c. (and a little after applying it to this purpose) e Vers. 9 The Lord knoweth to deliver the godly out of tentation, and to reserve the unjust to the day of judgement to be punished. Secondly, in that the Sodomites were suddenly consumed, when they deemed no such thing fire and brimstone fell upon them: And Lot's wife looking back was suddenly turned into a pillar of salt. So it teacheth, that this last coming of Christ shall be sudden, as our Saviour teacheth, where he saith, f Luk. 17.28. As it was in the days of Lot they eat they drank etc. 30. After these ensamples shall it be, in the day when the son of man shall be revealed. 32. And again, Remember Lot's wife etc. And in the promise of the blessing in his seed, God teacheth Abram all this for what is the perfection of this blessedness, but that after the resurrection, there shallbe no more curse but we shall happily enjoy his joyful presence for evermore. And such is the faith of England: for we believe, that c Articl. 4. of Christ resurrection. Christ with his body ascended into heaven, and there sitteth, until he return to judge all men at the last day: and again d Apolog. part. cap. 21, diuis. 1. We believe, that this ourself same flesh, wherein we live, although it die, and come to dust, yet at the last, shall return again to life, by the means of Christ spirit, which dwelleth in us: & then verily whatsoever we suffer herein the mean while for his sake, Christ will wipe away all tears and heaviness from our eyes: and that we through him shall enjoy everlasting life, and shall for ever be with him in glory. Moses learneth & teacheth the resurrection of the faithful unto life, when God appeared unto him in the bush and said: e Exod. 3.6. I am the God of Abraham, the God of Isaac & the God of jacob; which our saviour f Math. 22.31.32. Christ doth so expound, because God is not the God of the dead but of the living: and confuteth the Saducees who denied the resurrection. And in the story of Balaam he doth not obscurely show the resurrection, of the dead & the last judgement, where he maketh Balaam to speak of christ, calling him g Num. 24.17 Astem of jacob, & a sceptre that shall rise of Israel, he saith, I shall see him, but not now: affirming that, he shall smite the coasts of Moab, & destroy all the sons of Sheth: that is to say. Balaam thought tun see christ in the resurrection, & that christ should subdu all the adversaries of his church, & reign till all his enemies were made his footstool, & deliver up his kingdom after the resurrection unto his father, that God may be all in all, as is in plain terms in the b cap. 15.24.25 first Epistle to the Corinthians: Also these words of God unto Moses, c Exod. 33.19. I will show mercy to whom I will show mercy etc. are applied by the Apostle to declare the holy predestination of God, d Rom. 9.15.16.22.23. of some men unto salvation and some to damnation, which is not accomplished, but by the resurrection and last judgement: again that which is in Moses e Deut. 32.35.36. song; vengeance and recompense is mine: and again; The Lord will judge his people, is likewise f Rom. 12.19. applied to this purpose, that the children of God should not revenge, but commit their cause to God against the day of the resurrection and judgement, which is g 2. The. 1.6.7 the time of rest to God's children, & trouble to the wicked: and h Heb. 10.26.28.30. to declare the fearful day of judgement, and the violent fire which shall devour the adversaries. But the prophets are much more plain in their teaching of this article: when they i isaiah 9.7. Psal. 110.1. 1. Cor. 15. isaiah 45.23. Rom. 14.11. say: Christ kingdom shall have none end: Sat thou on my right hand until I make thine enemies thy footstool. Every knee shall bow to me; but especially where it is said. k Dan. 12.2. They that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual contempt. Yet much more plentifully is this doctrine taught in the new Testament, & namely in the thirteenth & five and twenty of Matthew, joh. 5. and 6. Act. 10. & 17. Rom. 2. 1. Cor. 15. 1. Thes. 4. 2. Thess, 1. etc. All which places in plain words teach thus much. That Christ shall come with his holy Angels and sit on his thorn of glory, all the dead shall rise first, and they which then be alive shall be changed, and so of these two sorts all nations shall stand before him, and receive sentence according to their works, some to eternal life for their faith approved by their works, & some to eternal pain, for their unbelief, showed by their evil deeds. So that in this point of doctrine, the glory of the churches of England, in the sweet harmony, with Abraham and Moses time, and with the preaching of Christ and his Prophets and Apostles is most comfortably sealed up and confirmed: the Lords name be praised therefore. The Lord's name, I say, be praised: who hath been so merciful and gracious unto this little Ileland, that passing over many greater, richer and mightier nations, hath set such an especial love upon us, as he hath vouchsafed to prefer and exalt our nation above many other to be of his holy and catholic church, of the blessed communion of his saints, and a true member of his visible people, upon whom his name is called. That we may truly, justly, and boldly say, that the religion which we follow and the faith and doctrine which we confess is the faith of Gods elect, the knowledge of the truth according to godliness, under the hope of eternal life, the very true and only way of salvation, which God and not man teacheth. Which he hath taught all the fathers before the law was given, or any part of God's word written during the space of 2517. years. In the end of that time Abraham our father, even the father of all believers, 430. years before Moses when the world began to be corrupted, received and professed for all nations which should be after him. Which Moses and the Prophets proclaimed, and maintained some 1445. years until the blessed time of Christ's holy incarnation. And which the same jesus Christ the glorious son of God, even the Lord of life, preached in his own person, and his holy Apostles which heard him and saw all his great works did witness and publish to all the gentiles and was confirmed by gods holy testimony from heaven, with great signs and wonders and gifts of the holy ghost. And which the same everlasting God even the father of our Lord jesus Christ, commanded to be taught unto all people, out of the holy Scriptures of Moses the Prophets and Psalms, and hath opened and made manifest by the holy inspired writings of the Evangelists and Apostles and left and commended unto his Church for the salvation of his elect unto the world's end. By which all god's people are to be known, by which God will be glorified in his saints, and out of which no man hath been, shall be or can be saved. I say therefore again: the Lords name be praised for ever, Amen. CHAP. FOUR Where is declared: First that antiquity, universality and visible succession, is no perfect mark of the church, much less of the popish Synagogue, which is but of yesterday: 2. The measure & order of the visible succession of the Church from Christ's time forward, is showed by the Scripture. 3. Therefore the papists do prove themselves to be no church, when they ground themselves on this false principle, the church cannot err: 4. How the true religion hath showed itself by many witnesses from the Apostles time even unto our days. THE Synagogue of Rome, claimeth antiquity, universality and succession visible from the time of Christ's Apostles, to be undoubted marks of the church of God, and so of the pure religion: adding thereunto, as it were the sinews and joints, to make them all hold together, the faithful and constant grace of the church visible, under the gospel, namely (this false principle) that, It cannot err. And therefore when they are convicted, to have fallen from the true christian religion, and find themselves openly bewrayed, being tried, by the perfect touchstone of God's holy written word, to be lately upstart and of a new devised religion, doctrine and faith, brought forth into the world, by the fanatical and superstitious humour of heretical pravity and humane folly, and begotten by the cunning insinuations and coulorable suggestions of him, which useth all spiritual craftiness and profoundness of wisdom, to bruise the heel of the woman's seed, and to darken the glorious light of the heavenly faith of Gods chosen (least happily they should not be found, the very true Antichrist, after the manner of him, that transformeth himself into an angel of light (they would bear down the world, with the vain titles and goodly show, of antiquity, universality & visible succession, & of the unerring and unchangeable persistence of the visible church in the truth: and leave out altogether (that which is indeed, the very nature and foundation of the church) the true religion, faith and doctrine of Apostles and Prophets of God. But alas, these are but the fig leaves of Adam, which cannot cover their shame: for as all men know, that the serpent cannot prove himself a man, by his ancient continuance and remaining in the world, unless he had those essential properties of body and soul, whereof every man doth naturally consist: So, for so much as all these things, antiquity, universality etc. are such as heretics & ethnics, did and could claim, from Cain and Cham or japhet; as well as Christians from Seth and Shem: and that the true nature of the church consists in the fellowship of the true religion, doctrine and faith: the sygnogoge of Rome, unless it hold the true faith and religion, cannot for these things be the true visible church of God. For no antiquity, universality or succession, can make the whore of Babel to be the true and chaste spouse of Christ. And who knoweth not that Cain was before Sheth and that their two posterities, were the two churches one which is of Cain called the children of men; because their religion came of a runagate man: & the other was called the children of God, because their religion was given and taught them of God. Likewise in the Apostasy of the time of Abraham, the nations were almost settled upon the dregs of their filthy idolatry, when Abraham was now but newly called. Ishmael and Esave, which fell out of the church and house of Abraham, became goodly states and monarch before jacob was established and the people of Israel were gathered into a known and visible flourishing form of a church, which was 430. years after the calling of Abraham. lastly the gentiles, continued in that apostasy and idolatry overspreading all the world, from the time of Abraham until Christ, eighteen hundred years, when the Church was but in a little corner of the world, the land of Canaan, and of that a great space in the territories of juda and Jerusalem only. Because Cain, Ishmael, and Esaie calling antiquity and visible succession before Sheth and Isaac and jacob, is their religion the true religion? or were they the true church? or shall the Gentiles justify themselves, to be the true worshippers of God, or to have the true God, because they can brag over the jews & christians, with all these terms of antiquity, universality, succession, visible, etc. therefore he that readeth the stories shall find, how they scoff at the jews & christians, even as the papist do at us: because that although they have no truth on their side, yet they think these painted paper walls, and leaden weapons of long continuance and open appearance and flourishing in the world, doth sufficiently cover and defend their filthy folly. Whereas they foolishly know not and consider not, or at the least, through maliciousness and hardness of heart, will not know, that an ill thing, the more universal, the longer, the larger, the stronger, the more in custom, use authority and open familiarity of men, the more dangerous, infectious, incurable and deadly it is. And this gentilism and popery, are so much the more strong in delusion, for the damnation of souls, by how much they being void of godliness and truth, are and have been ancient; universal, visible, etc. And therefore it hath cost the more sweat and blood unto the faithful servants of Christ, to cure the infected people, and to bring them again into the bosom of Abraham and ark of Noah, the fold and church of Christ. We may then boldly say, that such ministers are to be obeyed who (as an a jan. lib. 4. cap. 43. ancient father saith) together with the succession of their Bishoprics according to the good will of God the father, have received the certain gift of the truth, which while the church of Rome, that now is, hath not done, because they do not believe in those things which are, they are fallen into those things which are not; & having forsaken, the pure and chaste nature and beautiful ornaments of the true spouse of Christ, which is the sincere doctrine of holy scripture, they are feign to array themselves in the counterfeit and common whorish apparel of all the filthy idolaters of the world, the vain pretence of antiquity, universality etc. But yet this suit of apparel will not serve them, no more than that can fit a child borne yesterday, which is large and wide for a man of a great and full stature. For how do these terms agree to that Apostolical sea of Rome which is one of the last & lowest born children of superstition begotten of the devil in this last fury of his old age, even now he knoweth his time is very short. For as it shall appear in the latter part of this book, (through God's gracious assistance) the synagogue of Rome will want at the least 4500. years of that antiquity, universality, and visible succession, which I have here, already showed to appertain, to the true ancient catholic religion of Gods most holy & undoubted church founded in Adam's promise, separated in Abraham's posterity, published & offered to all the world by Christ's most blessed Apostles. For an introduction into which matter I will in this Chapter (through my Lord Christ's favour and grace) show unto thee (good Christian reader) how this religion of ours, now professed and openly maintained in England (which is manifestly proved already in the Chapter going before, to be the ancient true faith, from the beginning of the world, and namely and especially from our father Abraham) now in these latter days hath descended and continued by succession visible in the world, from the Apostles time unto ours. For although we brag not of antiquity and universality, yet we do humbly thank our loving God, and merciful father in jesus Christ, that unto us the pure doctrine and true Christian religion is come and is fruitful, as ever it hath been in any part of the world, and we are made the children of Abraham through faith in jesus Christ. 2 And that you may understand this the better, you are to know the measure hereof by the holy scriptures of God, which as a line being gone over all the world doth show the tract and footsteps of religion, among the gentiles unto the end of the world. In the 24. of Matthew, the 17. and 21. of Luke, and in the Revelation of Saint john, is fore described, the treading under feet of Jerusalem and the jews, until the times of the gentiles be fulfilled, and that in these times should arise false prophets and false Christ's and deceive many, yea great changes and alteration in religion should be in all the Christian world. The kings and princes of the earth should obey the will of the least, and this obedience should be so universal, that no man should be permitted to buy or sell, without his mark in their foreheads: the prophets and witnesses of Christ should be slain, and there should be the patience and trial of the Saints. Smoke coming out of the bottomless pit covereth the air, and hideth the Sun Moon and stars. What doth this show but that the world should be found a continual enemy to the true religion, and that the faith of Christ should not alway be universally professed and maintained, but that the Christian Churches should fall into errors: and that the true religious and faithful people of God, should pass through the furnace of the fiery trial, and be as it were here and there certain scattered stones of a building, that is witnesses standing up for the truth, testifying that there is a pure religion ordained and accepted of God: And not that the Church should be alway a beautiful pavilion and goodly temple wherein the King dwelleth, seen and admired, and honoured of all men. According to that of Christ: a Math. 24.13. Because iniquity shall abound, the love of many shall wax cold. And this coldness shall be so great and so universal, that the true professors of Gods true religion b Vers. 9 shall be hated of all men, and men c joh. 16.1.2 shall think they do God service, when they kill any of them. And the ground of this Saint Paul showeth saying: d 2. Tim. 4.3. The time will come when they will not suffer wholesome doctrine etc. And yet it seemeth to be more fully opened where he foretelleth, that there must be an e 2. Thess. 2.3. Apostasy or falling from the faith, before the world could have an end, and the man of sin disclosed, 4 which is an adversary, and exalteth himself against that is called God, or that is worshipped, so that he doth sit as God in the temple of God. And a little after: 7 For the mystery of iniquity doth already work etc. Wherein he teacheth plainly four things. First, that there should be a general decay of religion in the Church. Secondly, that it should be by such an adversary of Christ as should reign in the Church. Thirdly, that he should be revealed in his time. And four, that this was an hid and secret thing, which did begin to work secretly, even in the Apostles time. By which we may perceive the succession and universality of the Church, in the visible show and flourishing of the true religion, is not to be found nor looked for in all the times of the gospel after the Apostles days, but that by little and little it should be darkened corrupted and hidden. For how can that be said to be the true visible Church of Christ, where his adversary dwelleth, and beareth all the rule advancing himself as God? And whereas touching the true faith the people are fallen into an Apostasy? And the reason he giveth, confirmeth it directly, that it should undoubtedly fall out and so come to pass: for he afterward affirmeth that it cometh of the righteous judgement of God upon the reprobate saying: God shall send them strong delusion that they should believe lies, that all they might be damned, Vers. 12.12. which believed not the truth, but had pleasure in unrighteousness: which thing if it be well seen into & uprightly weighed, it will convince the church of Rome, to be of the false religion and antichristian church: and their bravery of profession, their antiquity universality and visible succession, to be the sitting of the man of sin in the temple of God, that is the plague and running soar of the Church, the damnation of many souls, and that now within these few years, the gospel teaching the true Christian religion, hath revealed their Apostasy: and that so openly & clearly, as every man may see it, if he do not wilfully blind his own eyes. 3 Now if they say that the Church cannot err, and thereupon build their antiquity, universality, succession etc. Namely, that they must needs be the true Church being so actively and universally visible in their continued succession: because it belongeth to the Church under the gospel (as they say) to be as the Moon that never is eclipsed, nor covered under a cloud, but always appeareth glorious and beautiful unto the world: then do they evidently declare, and prove themselves to be the false synagogue of Satan, and their religion to be his delusions and lies. Because the word of God doth so manifestly say there shall be an Apostasy and falling away in religion and that the enemy of Christ should reign in the place of God's temple. And lest happily we should be deceived in thus judging: even in this one point of their religion that they hold that the church cannot err, they convince themselves to be Antichrist, many ways; especially in that they make the authority of the Church above the scriptures, that they might be judges of it and not of them. What do they herein more truly than profess to all the world, that there sitteth amongst them the adversary, that exalteth himself against all that is called God: for what is there in the whole world, by which God is known or can be known truly and rightly to be God, and by which God is exalted, and all his honour, truth and word magnified, and his will wisdom and goodness glorified and worshipped, but only the inspired writings of the blessed book of God? If they having no truth on their side to maintain themselves to be the Church of God, they will foist in with a brazen face, contrary to evident scripture this untruth, that the church cannot err, and thereupon usurp authority over this book of God, and after it to have no authority, but such as they allow, and to have no other meaning or sense, but such as they give: and so God and his holy law, must look for no other name, credit and dignity, but as it pleaseth them being men to give. And so again, God and his word should not be builders and describers of the Church, but the Church builders and describers of God and his word, doth it not then necessarily follow, that they are very Antichrist and the seat of Apostasy. Moreover, if Christ say this Apostasy should be so great, that if it were possible a Math. 24.24. the very elect should be deceived. Are not they very Antichrist, to make the Church always visible, and not able to err? And let the godly Christian reader consider what use there is of these rules & precepts. b Math. 7. 1. joh. 4.1.2. 2. joh. vers. 9 Beware of false prophets, believe not every spirit etc. hereby shall you know the spirit of God, that jesus Christ is come in the flesh, is of God: whosoever transgresseth and abideth not in the doctrine of Christ hath not God, etc. Again there is prophesied of a woman whose name is, revelat. 17. & 18. A mystery, great Babylon, the mother of whoredoms & abominations of the earth, which is a great city, which reigneth over the kings of the earth, and all nations drink of the wine of the wrath of her fornication: And God saith to us, Go out of her my people, etc. If the true use of these scriptures teach us two things, first that we must try and judge the false prophets, the spirits and whosoever may call themselves the Church, by the doctrine of Christ expressed in the scriptures, and that under the time of the gospel, a city by false doctrine should poison all nations, and we ought to go out of that city: how can any man judge the City of Rome, which calleth herself the mother of all Churches, and usurpeth over all nations, seeing that it hath forsaken the truth, and yet claimeth universality & perpetual succession visible, & refuseth to be tried by the holy oracles of God, these rules and Canons of holy scriptures, how I say can any man judge otherwise, but that it is the very seat of Antichrist? And in this that it would be maintained, by saying it cannot err, it erreth most apparently. And therefore that only is the true Church and house of God, whether visible or invisible, a Heb. 3.6. Math. 18.20. which holdeth fast the true faith, where two or three are gathered together in Christ's name, and not that which pretendeth visible succession, and saith it cannot err. 4 Howbeit in all this time it was not, as the church of Rome would bear us in hand, that our religion which is that ancient religion of Abraham, had such an eclipse, that it cannot be traced in these 1600. years after Christ: for as before the coming of Christ, it lay hid in comparison of the universality of the whole world, in the house and posterity of Abraham, and sometime more than other appearing and shining forth, when God made his glorious truth to cast the beams of light far and wide, at such times as he made his saints glorious by deliverance as out of Egypt and Babylon: And in subduing the Canaanites, in prospering, David, Solomon, jehoshaphat, Ezekiah, and joshiah. So in this time of Christianity among the Gentiles, there hath been as it were an ebbing and flowing, and as I may say, a morning and an evening. For the gospel beginning with small degrees, and like a grain of mustard seed, was persecuted by the universal world at the first. And yet prevailed mightily through all those bitter and intolerable persecutions of the first three hundred years, in so much as in the first Christian emperors days, namely Constantine the great, when he summoned the first general Council of Nice, for the cause of Arrius, there came 318. Bishops, and these were from all parts of the world, West as far as Spain, and North in a manner at the very North Pole. So that all the world stood amazed, at the glorious shining of the son of righteousness in those happy days. Yet men know that read the stories of the church, what whiles that blasphemous heretic did work, how many friends & abettors he had, what great afflictions that good Catholic Bishop Athanasius, had, & what persecution for many years together, the true believers endured after the death of that good Emperor, by the overspreading of the Arrians and their followers. Howbeit although that persecution much afflicted the faithful, and darkened the beauty of the Church, and many heretics invaded them very sore, and divers living in wilderness and solitary places, devised strange forms and services of God: yet for the space of six hundred years and more, the universal Church was not so much tainted; but God raised up notable pillars of truth and lights of his church, by whom the truth of faith and found religion had all that time a most excellent witness. For the Apostles ended at the death of john the Evangelist, Anno 99 Ignatius lived about Anno 110. having been john's disciple, and Bishop of Antioch. Polycarpus Bishop of Smyrna, and justinus martyr at Rome, Anno 140. Iraeneus Bishop of Lions in France Anno 175. Tertullian in Africa flourished about Anno 190. Origin of Alexandria about Anno 210. Cyprian Bishop of Carthage Anno 255. Arnobius, 310. Lactantius Firmianus 325. Athanasius Bishop of Alexandria in Egypt 340. Hilarius B. of Pictavia in Aquitania, 360. Basilius B. of Caesarea in Cappadocia, 370. Gregorius B. of Nazanzen. Epiphanius B. of Cyprus, Ambrose B. of Milan. Hieronymus Stridonensis, Augustine B. of Hippo, john Chrisostom B. of Constantinop. Possidonius, Prosper, Fulgentin Casiodonus, Gregorius first of that name B. of Rome. These & very many more very good writers, beside infinite others lived in that first 600. years and some after by whom the light of God's truth and the pure religion, was defended against divers and sundry sorts of heretics, and declared by sermons and godly interpretations of holy scripture, which may evidently appear, even unto him that can but read the English tongue, if he peruse the writings of our reverend Bishops and teachers of this land. First the challenge was made by master jewel, in a Sermon preached at Paul's cross, Anno 1560. the Sunday before Easter, that for 600. years after Christ our religion might be defended by the writings of fathers and counsels: secondly the defence was most truly and fully performed, by the same master jewel against Harding, by master Horn against Fecknam, master Pilkington against the man of Chester, master Punet against Th. Martin, as also by master Noel against Dorman, master Edward Deering to Hardings' rejoinder, master Calfils answer to Marshal's defence of the cross, master Fulke against Allin, Sanders, Bristol etc. and by the conference in the Tower with Campion, and that of master Reinolds with Hart. In these and divers others very notable english books, all points of our Christian faith, are not only maintained by the writings of the foresaid ancient Fathers and Counsels of the first six hundred years: but also by divers other wrighters and Counsels following in other ages, yea by divers Papists as the Schoolmen, popish decrees, decretals and historiographers. But we do frankly confess that six hundred years after Christ being past, the visible church not so well seasoned, nor the true faith so openly universally & faithfully maintained, but more and more decayed, obscured and darkened: until the revelation of Antichrist, which hath been since Luther. Neither do we take it to be any derogation to the truth, seeing that these last nine hundredth years, were the days of darkness, and the time of the punishment of God, that they which regarded not to know God, should be given over to lies and fables, as is before manifestly proved by the scriptures. Notwithstanding in all this time, it was not so obscure & hidden, but that the stories of these misty days, do afford us sufficient matter and marks, whereby we may find, where, how and in what sort, the true faith and religion strove with the foolish and unthankful heart of man, offering him in all this declining and apostatical generations, the joyful light of truth and the right way of peace and salvation, but they would not, but they fought against it: and herein I will not stand to rehearse all particulars (which would ask a great volume) but only mention that which is most general and notoriously known, until this 600. years the churches by east and west were in unity and the christian faith continued, his universal and visible succession, but shortly after, by reason that Bonifacius the third, obtained the supremacy over all Bishops & brought it into the sea of Rome, there grew discontentments, which continued up and down, until Hildebrande came up about An. 1237. all which time the Greek church eastward, held the ancient catholic faith, as we now do; but by means that the Greeks condescended not to the unmeasurable pride of the pope's, there was made a separation, and so the faith was found only in the Grecians, amongst whom it also remained, as it may appear by this that in the time of the counsel of Basill, about An. 1440. Engenious the fourth in a private convocation at Florence, laboured the grecians to condescend to the latin church to allow of purgatory, of the pope's supremacy, of unleavened bread in the communion and of transubstantiation, so that the east churches, which contain not only Grecia, but also the Ethiopians, Syrians, and many other great nations, did in some good measure hold out the true faith until this time. Now in the west parts, there were certain men called Waldenses or Albigences, and Pauperes de Lugduno, who first at Lions in France, and after in divers other places, as Meridoll and Cabriers and in many towns of the country of Piedmont, in great numbers showed themselves, from An. 1160. till the time of Luther, john Wickliefe and his fellows, and with them the good christians called Lollards did show themselves in England in the time of Edward the third about the year 1371. and thenceforth and in the time of Richard the second whereof followed great persecution many years. john Husse and Hierom of prague, with the country of Bohemia, were famous for the true religion, at the counsel of Constance about, Anno 1413. and many years after; So that when Luther came up, he found not the gospel and true religion without witness in divers places. Therefore (leaving out Berthramus in France, john Scotus in England, and very many notable men in divers countries, whom God stirred up here and there, even in these evil days of darkness, some by writing, some by preaching, some by suffering and by death, to give testimony, in these west parts, and under the Pope's nose) I may boldly conclude this Chapter with humble and hearty thanks to God, that the religion, which we hold and profess in England, is the only true ancient catholic and universal religion, wherein and whereby God hath been truly served and worshipped, his elect saved and the true faith confessed from the beginning of the world and namely from Abraham, even unto our days, which is now 5528. years, and the gates of hell could never prevail against it, no power of men subdue it, no heresies overthrow it, no wisdom or learning confute it, no persecutions destroy it, no policy nor cruelty subvert it, no tract of time wear it out, no changes or subversions of kingdoms, countries or states over whelm it, no laws, edicts, counsels, canons, curses, decrees or decretals, put it down or banish it. Magna est veritas & prevalet: Great is the truth and prevaileth, Blessed be the God of truth: And herein is fulfilled, that which the prophet saith, a Psal. 19.9. & 102.27.28. The fear of the Lord is clean and endure for ever: And thou, O God, art the same, and thy years fail not, the children of thy servants shall continue, and their seed shall stand fast in thy sight. The second part; of the newness of Popery. CHAP. I. How the Romish superstition disagreeth with the true ancient catholic religion and faith of Gods elect, where is declared, 1. How many ways in this sort, disagreement is to be found, 2. And that in all the former fifteen articles they disagree very greatly. THere are two things, which do evidently argue, the new and late begetting and birth of Romish heresy. The Antechristianitie or disagreement it hath, with the pure holy and old faith, which God hath once given to the Saints, and the conformity and agreement it hath with all heretical pravity. For seeing that all men know and the papists themselves must needs confess, that it is come forth, within these last times of the world (for the face thereof never saw the son before) if it agree not with the wholesome truth of the inspired scriptures of God, and so not of the ancient catholic faith of Gods chosen; but resembleth and beareth the express and indelible character, of filthy new borne heresy: it must needs lose those dainty terms of unity, antiquity, universality, visible succession and of the old and catholic religion. And so the truth is: For as then the Popes of Rome, became most lofty and proud and advanced themselves above all estates, when they used in their style, the lowly terms of servus servorum, Servant of Servants: so seized they then to be truly and in deed Catholic or universal, when cutting of themselves from the true universal church and religion, they tied the name and honour of Catholic church to one place, calling it, contrary to the holy creed: The catholic church of Rome. Therefore as I have in the former part showed the ancient and unchangeable religion, what it is and how it hath continued unto this our age, so now I doubt not but that it shall appear, through God's grace to every honest conscience of any reasonable capacity, not forestalled with the prejudice of wilful blindness; that the church of Rome and the religion thereof is not of the same generation, & hath no affinity with God and his truth; but is altogether, earthly, sensual and devilish. And first of the disagreement it hath with the true faith: that is, what it is not: & then of the agreement, with heresy, that is, what it is. In the first part the reader is to understand that disagreement is in divers sorts: sometime direct and plain contrary, as light and darkness: sometime contradictory, where one saying is the destruction of an other, as to say: A man is a reasonable creature, and to say: a man is not a reasonable creature. Sometime they disagree by having a differing nature, though not so directly set on against an other, as a stone, an egg, and a tree differ from a man, sometime the disagreement is hidden, and underhand, when there is a show to maintain the truth in words, and yet in deeds, coming in by some hidden and closely carried circumstance, men overthrew the same truth. 2. Sam. 3.27. As joab spoke with his mouth peaceable unto Abner, and with his hand he smote him under the fift rib, that he died. And there is yet an other difference which is expressly named in holy scripture, that is, when in a matter taught in the scripture definitively, men either take away something and make it too short or too little, or else add something and make it too long or too great. Wheresoever there is any of these disagreements, they cannot be said to be one and the same, and so the church of Rome, in all points of Christian religion, differing in some one of these kinds, cannot be said to be of the true catholic religion. As in the first kind, the true religion a 1. Tim. 4.1.2.3. saith; It is the spirit of errors and doctrine of devils, to forbid marriage and to abstain from meats. The sea of Rome say directly contrary: that by the holy ghost and spirit of truth, they forbidden marriage and to abstain from meats. In the second kind the true religion saith: b Rom. 3.28. A man is justified by faith without works: they say, A man is not justified by faith without works. In the third kind the true religion saith: c Heb. 1.3. jesus Christ hath by himself purged our sins: they say we are purged also, by satisfaction, purgatory, indulgences and divers other things. In the fourth kind the true religion saith: that d jacob 1.21. the word of God is able to save our souls. The synagogue of Rome do so say also in words, but in deed they cut the throat of God's word, by equalling or preferring of traditions, canons, decrees, decre●als and humane customs, even as Christ e Matth. 15.6. speaketh of the pharisees (who also in words pretended God's word) that they make the word of God of no effect or authority by their tradition. But as touching the last disagreement, that shameless whore of Babylon, diminisheth and taketh from God's word, when they keep the cup from the common people: and add unto God's word, when they cause the sacrament to be lifted up and adored: and very many such things they do. Therefore if I show that in all parts of religion they disagree from the truth in one of these kinds: it will be sufficient, to prove, that their abominations are nothing savouring, of the true ancient religion. 2. And this I will do (God willing) in two sorts: First in this Chapter, by showing how they disagree with the articles taught out of God's word in the former part; and secondly in the next Chapter, how dissent, from the doctrine of S. Paul, & S. Peter, (whom they say to have been at Rome and to be planters of that church) & in this first I must desire the reader, to look upon every article as before cap. 2. and he shall easily see the disagreement, for I will but a little open and briefly point out their error, and the disagreement will be manifest of itself. Mark therefore (good Reader) what I say, and be not partial. And first of all they seem to be nearest the truth in (that which I have placed for the first article) the faith and doctrine of the trinity, and in words speak very distinctly both in Canons, decrees, decretals, and also in other writings: So that some notable learned men hold them sound in this matter; and others go further, that by this and one or two more, they would draw them into the holy communion of Saints. But if in these they are (as joab only in words, and that their hands strike through this doctrine, so that in the hearts of men this doctrine cannot live; because they are taught and believe and do such things as overthrow the same; then are they not to be held and reputed sound in this article. And first touching the the unity in the godhead, whosoever giveth that to any other thing, which is natural and essential unto god, he maketh that other thing to be god; & so consequently if the sea of Rome do so to any creature, they make more gods than one. But that they ascribe to creatures that which is proper & essential to God, may be seen in three things. First in the virgin Marie & the Saints, first they a Hone in laud. beat. vir. Mar. ad usum Rom. call her the Queen of heaven. Mater gratiae, matter misericordiae, mother of grace and mother of mercy, domina angelorum lady or mistress over the angels; princeps mundi & regina, prince and Queen of the world; & they say unto her. Virgo singularis inter omnes, malis nos culpis solutos, mites fac & castos &c. O virgin singular among all, make us being freed from all faults, gentle & chaste, give us a pure life, prepare us a safe way, that seeing Christ we may alway rejoice together, & unto her & Io. th'evangelist they pray. Vobis duobus ego miserimus peccator etc. unto you two I a most miserable sinner commend this day my body & my soul, that at all hours & moments you would vouchsafe to be my sure keepers & devout intercessors unto god, unto Peter they say. b Miscate Roman. S. Aug. S. Pet. ad vincent Alleluia. Solve iubente deo terrarum, Petro, catenus etc. lose O Peter by Gods cummand the chains of the earth, who openest the heavenly kingdoms to the blessed of Frances the minorite they say; c Lib. confor. mit. Franc. ad vitam xli. lib. 1. sunct 4. & lib. 2. funct. 3. cordium vidit arcana, he saw the secrets of the hearts, all things created were obedient unto him: they which hold the leading of blessed Frances cannot be ruled by the darkness of error, & by the light infused granted him of god, men are so enlightened that the conscience of one man is naked to an other. Now if it be properly apertaining to th'everlasting being & all sufficiency of god, as his word teacheth, to be governor of the world, Lord of angels father of mercy and grace, to make a man gentle, chaste and pure in life, to be every moment keeper of body and soul, to open heaven, to know the hearts, to whom all creatures are obedient; Then it followeth, that seeing by their custom of prayer and otherwise they give these things to the virgin Marie and to Saints they underhand overthrow the doctrine of one God, and make many Gods. And when they make a Test. Rein. Revel. cap. 2. ver. 22. Compendium cor terta. D. joh. Bunder. tit. 23. Arti. 11. Non visit quis dinum job, ut scabie careat. Saints patrons of countries (as Peter & Paul over Rome) and healers of diseases, (as job to cure the scab) what other thing do they, but (as the heathen did) make several Gods for several offices. Secondly this making of many Gods may be seen in the Pope. For of him they say b Gratian. decret. pars 2. caus. 17. quest. 4. cap. Si quis & nemini. Greg. decretal. lib. 1. de translat. Episc. tit. 7. cap. 3. Gloss. 16. De judicio summi pontificis disputare non licet: it is not lawful to dispute of the judgement of the highest Bishop. ᶜ Non homo sed Deus separate quos R.P. not man but God separateth, whom the Bishop of Rome separateth etc. which is declared by the gloze that hereof he is said, Habere celeste arbitrium, & ideo etiam naturam rerum immutat etc. to have an heavenly judgement, and therefore also he changeth the nature of things, applying the substantial of one thing unto an other; he can make of nothing something, and the sentence which is nothing he maketh something, in those things he will, his will is to him in steed of reason, neither is there any man that can say unto him, why dost thou so? for he can dispense above law, he can make justice of injustice by correcting the laws and changing them, and he hath the fullness of power. But I will not load the reader with that which here might be alleged only, I desire him to consider, whether the Pope do not herein arrogate the power and majesty of God. For what can be said more of God, then that we may not dispute of his judgement, that he hath the heavenly judgement & power to give sentence to change the nature of things to make nothing something, to make injustice justice, to dispense with law, and to have such fullness of power that his will is law and reason and no man can say why dost thou so? is such a thing the gift of God to any man? do they not make the Pope another God, or else a fourth person in the Trinity? The third thing is the sacrament, wherein this blasphemy of making plurality of gods is also to be seen. For when they say Cstrists body in the sacrament, consecrated, at one time in a thousand places, or if it should happen over all the world, that then in all those places is one, & the same Christ's body, & that realie truly and wholly, & yet the scripture teacheth he is truly, really & wholly at the right hand of his father in heaven, let wise & learned men consider, whether this be not to make a new God of the manhood or body of Christ to give that to his manhood, which belongeth to his Godhead, of which it is said: * Psal. 139.7. He is in the heavens, he is in hell, and he is in the utmost part of the sea. Again when they say of the priest in consecrating (when they speak best) that he maketh the body and blood of Christ, do they not give unto him more than the power of a creature. And yet being not content with this they fear not to add and to say: a Sermon. discip. ser. 111. Sacerdos est altior regibus, faelicior angelis, creator creatoris. The priest is higher than kings, happier than angels, and creator of his creator. Tell me if this be not to make the priest God, & more than God: for greater is he that maketh the creator, than he that maketh the creature. If any man mislike this collection, let him in his conscience only way this whither that by this transubstantiation, they do not make a babble or a toy in steed of God, when they can make him at their pleasure with the intent of the church: which will be as much against this article as can be, for verily if they believed there were a God, and considered what belongeth to his glorious majesty, they would not thus presume & exalt themselves and think him or his manhood at their commandment. As touching the trinity, in words they say: b Greg. decretal. tit. 1. cap. 1. firmiter credimus. Firmiter credimus & simpliciter confitemur etc. we firmly believe and confess, that there is one only true God, everlasting, infinite unchangeable, incomprehensible, omnipotent & ineffable the father, son and holy ghost, three in person, but one in essence etc. this holy trinity, according to the common nature is undivided, & according to the personal properties distinct. All this soundeth well; but alas it is but as saint Paul saith: c Tit. 1.16. They profess they know God but by their works they deny him. For in setting up the rood and cross in the churches and in glass windows to be crouched unto, where they make God the father like an old man, and God the son like a young man, & the holy ghost like a dove: by their deeds they overthrow that which they say they firmly believe: For if they believed that God were exceeding all measure, in comprehensible and unspeakable: then would they not dare, to draw him out and set him forth by an engraven image, which can in no part represent his divine & infinite Rom. 1.23. glory. Again how can the common people, or almost any the staydest man in the world (especially if he come with devotion to worship that image) but that in beholding the same, he shall have in his mind, an inpression, of an earthly and visible shape and likeness to be in God. and when he severally seethe these three pictures & images, how can he avoid the imagination, that these three persons in the godhead, are as three separate persons of men among us, as of Peter, james and john, which is contrary to their sayings, that this trinity in regard of the common nature undivided, as we may say in number to be one & the same. And this is utterly contrary to the catholic religion, to have such a vile imagination of god & of his invisible & unspeakable power as you may read in the old testament in these words: a Deut. 4.15.16. take good heed to yourselves: for ye saw no image in the day that the Lord spoke unto you in Horeb out of the midst of the fire, that ye corrupt not yourselves, & make you a graven image, or representation of any figure, whether it be the likeness of male or female etc. & in the new testament: b Act. 27.29. For as much as we are the generation of God, we ought not to think that the godhead, is like unto gold or silver, or stone graven by art & invention of man. In the second article the disagreement is, that they of the sea of Rome, make not God the cause of causes; but tieth him to second causes, and that his c Test. Rhem. a note, Rom. 9 ver. 11. eternal counsel respected men's works, & determined according to works foreseen: and d Nic. Dorbet distinct 41. Artic. 2. would have all men to be saved, quantum in se est, as much as lieth in him, and they say, Sicut prescivit & predestinavit quae ipse fecit etc. e Gratian pars 2 cause. 23. Q. 4 ca Nabucho. As he foreknew and predestinated the things he did, and gave us to do: so he foreknew only and did not predestinate, the things which neither himself did, neither required that we should do etc. without doubt all things which God forknoweth shall be, shallbe done in deed, but some certain of them proceed from free will. In which you may see all these points contrary to the true faith: First, free will is made author of some things and God only forknoweth it: 2. God's will is debarred to have to do in those things he commandeth not: 3. That he decreeth only the elect, and only foreseeth touching the reprobate: Lastly that his will was to save all men as much as in him was, as if they should say, if he had been able. All these do limit the high and unsearchable counsel of him which is the cause of all causes, and setteh the will of man in the foresight of God to be his instructor; most contrariant to the holy religion of Gods elect, which humbly confess unto God, in the old Testament, thus: f Hier. 10.23. O Lord I know that the way of man is not in himself, neither is it in man to walk and to direct his steps, and in the new, thus: g Revel. 4.11. Thou art worthy O Lord, to receive glory and honour and power: for thou hast created all things, and for thy will sake they are and have been created. Touching the third article, the conspiracy of Rome do accurse the true religion: namely a Concil. trident sess. 6. canon 4. If any man say that man's free will, being moved and stirred by God, doth nothing at all, work together, by ascenting to God, as he stirreth and calleth, whereby he doth frame & prepare himself to obtain the grace of justification: and again, b Canon 7. If any man say, all works which are done before justification, whowsoever they be done, to be truly sin, and deserve the hatred of God, and therefore they say that c Test. Rhem. in Math. 12. It is in man's own free will & election to be a good tree or an ill tree, and again. ver. 33. in mark & in Act. 10. ver. 2. Such works as are done before justification, though they suffice to salvation, yet be acceptable preparatives to the grace of justification, and such as move God to mercy, and again: d Nich. Deorhel distinct 41. sent. 1. Artic. 1. Cum peccator facit quod in se est, meretur de congruo justificari etc. When a sinner doth that which in him is, he deserveth of congruity to be justified, or after a sort, by the e Condosentia divinae liberalitatis. beseeming or becoming of the divine liberality. Hear thou seest three things of Popery contrary to the christian verity: First that man's heart is not altogether & universally corrupted by Adam's fall: Secondly that God's grace doth but stir up and move man's free will, and thridlie by congruity the works before faith deserve and prepare unto grace and please God. And they have yet a fourth namely that; f Concil. trident. sess. 5. Apendix. The virgin Marie was not conceived in sin. Certes all these are contrary to the true religion; which in the old Testament saith: g Gen. 6.5. All the imaginations of the thoughts of man's heart are only evil continually: and in the new; h 2. Cor. 3.5. we are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. As touching the fourth article, how we are delivered from the corruption & damnable estate, wherinto we fell by Adam's transgression: There be many ways and religions forged, in the great cage of Antichrist, full of unclean birds: out of which, as out of the bottomless pit, come great swarms of locusts, bringing with them a mist and cloud of darkness, which hideth all godliness and true religion. But to leave out very many devices till another place, I only wish the reader, to call to mind, the holy eremites, Munks, Friars, and Nuns, and namely amongst the manifold broods, one Frances, and an other Dominick. This latter bread the religion of the observant preaching black friars, & the former the devout host of the beggarly minorites, and out of these two many seeks of divers rules & names of religions, who by their vow and straight observation, by them devised, set down divers rules to subdue this corruption and to obtain eternal life, therefore they are by an excellency of speech called by the name a Gratian decret. pars 2. cause. 19 Quest. 3. Bonaventur. de profectu religios. Antho. de Rampegol. fig. Biblia. Catholicon a johan. de janua. in virgo. of religion or religions, & all other are called secular, because they renounce the world, and by fulfilling of three perfections, which they observe, that is to say. poverty, chastity, and obedience, (by which they are compared unto angels) the blessed crown, which is given unto such (as they say) they shall obtain, even the special reward of the learned, being presented unto Christ in the heavenly kingdom. And the opinion & devotion of these religions grew to be so highly esteemed of men, & their life to be so angelical, that in steed of christ & his merits, men would leave all things whatsoever to follow them; ye the very cowl & garment of Frances, was thought to be of such virtue, that some b joh. Sleiden lib. 12. noble men, some very learned of those times, have taken order to be buried in them, yea & they are not afraid c jere. Bouch. in his conformities. to compare him with Christ in all things. Therefore you may perceive they had forgotten the true religion & way of salvation which is in christ; d Gen. 12.3. in the old testament is called the seed of Abraham, in whom all the families of the earth were appointed to be blessed, and in the new testament he is called, e joh. 14.6. the way, the truth, & the life; and the rule of this religion is, that f cap. 3.16. that whosoever believeth in him should not perish but have eternal life. Therefore here is no agreement between these popish religions, and the true ancient and catholic religion, seeing they teach many other ways to heaven, beside that which God hath taught us to be the only way for all the families of the earth to be blessed. Concerning the fift article, these bastardly counterfeits of Rome are more like the strange beast of Arabia and Ethiopia, than the observers of the true religion. For they greatly wound the doctrine of Christ's person under a colour of honouring him, and they overthrow his mediatorship by pretence of devotion. For while they give godly honour to his body in the sacrament, and make him to be a very man under the forms of bread and wine, invisible & in all places where the priest doth consecrate, do they not make him a man in fancy, to have an heavenly body, in no part to be like a true natural man? do they not hereby make him to have but one nature which is God, or else that the manhood is swallowed up or confounded with the Godhead? for it is the nature of God and not of man to be invisible, incircumscriptible, and in many places at once: therefore in stead of the seed and son of David and Abraham, they teach us to believe they cannot tell what. But as touching his office, all men know, how many mediators and intercessors they call upon beside Christ, (Though a 1. Tim. 2.5. God's word say there is but one mediator) Marry, Peter, Paul, all the Apostles, martyrs and foolishly canonised Saints, are made mediators. Then against Christ's sacrifice (by whose perfection all sacrifice should cease as b Heb. 10.18. God teacheth) they have a new devised sacrifice for quick & dead, they have masses, diriges, pilgrimage, shrift, penance, purgatory, indulgencies, satisfaction, merit, devout observations, numbering of prayers, Ave-maries, creeds, fasts, alms, works of supererogation, vows, vestments, crosses, tapers, relics, shrines, ointinges, conjurings, and I know not what other trumpery, and beggarly rudiments of this world, by which they would make perfect the works of Christ's mediation, for our redemption righteousness and salvation. Which the more they be abundant and overflowing, the greater is their disagreement with the true religion of God: which teacheth in the old testament, thus: a isaiah. 53.5.6. God laid upon Christ the iniquity of us all, namely, that he was wounded for our transgressions and broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And in the new testament, thus: b 1. joh. 1.7. The blood of jesus Christ his son cleanseth us from all sin. Now if Christ blood cleanse us from all sin, and by his stripes we be healed; alas what need we make so much ado? why do we forsake the c joh. 1.24. isaiah. 55.1.2.3 lamb of God which taketh away the sins of the world with the sure mercies of David, and seek after vain things in which there is no help? why should we commit these d Hier. 2.23. two evils to forsake God the fountain of living waters, and to dig unto ourselves pits, even broken pits, which will hold no water? In the sixth Article, the opposition is plain and apparent, for although they whom Christ teacheth say, that all e Philip. 3.4. righteousness taught by works is but dung in comparison of the doctrine of righteousness which is by faith only: yet they of this whorish Babylon deny it, and f Antidigma colonians. cap. de justificat. & per quas causas. Concil. Trident. sess. 6. make faith with hope and love the formal cause of our righteousness, they make an inherent righteousness: And affirm directly, that a man is not justified by faith only, but also by works. Is not this a very great disagreement, where as the true religion teacheth the Church of God to say: as in the old testament, thus; g Psal. 143. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. And in the new testament thus, h Rom. 3.23.24. There is no difference for all have sinned, and are deprived of the glory of God: and are justified freely by his grace, through the redemption that is in Christ jesus: 25. whom God hath set forth to be a reconciliation through faith in his blood etc. In the seventh Article, there are three contradictories of the lying & erring multitude of Rome, unto the true religion. For they i Concil. Trident. sessi. 5. & sess. 6. canon. 18. & 25. say that Concupiscence in the regenerate after baptism is no sin, although they confess Saint Paul calleth it sin. 2. That there is nothing in him displeasing God, but he is pure, innocent and immaculate. 3. A justified man can keep all God's commandments. If these men had learned and believed the true religion, they would not dare to speak so directly contrary to truth, seeing God teacheth far otherwise. First in the old testament where the church is directed to say k isaiah. 64.6. : We have been all as an unclean thing, & all our righteousness as filthy clouts. And in the new testament, l 1. joh. 1.8. If we say we have no sin, we deceive ourselves and truth is not in us. Which two places being spoken of the people being by the sacrament of initiation (or Baptism) entered into the Church, do show plainly that original corruption is a sinful matter in the flesh of the regenerate, by which they are made unable to do any one work perfect, much less to do all God's commandments at all times, in thought word and deed, a thing which every mans own conscience doth testify, if he be not too much besotted with the looking upon his fruitless peacocks tail. In the eight Article they make additaments, namely that a Concil. Trid. sess. 6. canon 24. 33. 20. good works are also causes of the increasing of justification, and truly deserve eternal life and increase of glory, and that the observing of the commandments of God and the Church, are the condition of the promise of eternal life, to which the justified man is bound if he will be saved. By which while they rob Christ of his merits, and give more honour to the corrupt life of man, and less to the redeemer, and lay an other burden upon Christians, then that which God layeth, and such as no man can bear: they lead themselves so far from religion, that either by a vain hope of that which is not, they forsake their own salvation: or else by a grievous desperate downfall, finding themselves (as the truth is) unable to fulfil the condition, they lay themselves open to everlasting perdition. But God alloweth no such additamentes, where he teacheth us in the old testament to say unto him: b Psal. 16.2. Thou art my Lord, my well doing extendeth not to thee. And in the new, c Luc. 17.10. When ye have done all those things, which are commanded you, say we are unprofitable servants etc. And the condition of fulfilling the commandments, is called d Act. 15.10. a yoke which neither we nor our fathers were able to bear: and if it were possible to do the commandments, yet the holy Ghost te●●eth us, that e Gal. 2.21. if righteousness be by the law, than Christ died without a cause. Against the ninth Article the Romists do diversly oppose themselves, showing themselves to be of no religion. For first they add the commandment of the church, making it equal unto Gods written word, saying: f Great. decre●. pars 1. dist. 20. cap. de libellis. They which receive not indifferently their Canons, they profitably effectually and to purpose hold or believe, neither the catholic faith, nor the four holy Evangelists. They add moreover, that g Distinct. 19 all the decretals & constitutions of that sea, yea though it decree things scarce to be borne, yet must they be borne with a godly devotion, though there be (as h Decret. abbreviat. in versibus. they say in one book of decrees) above 3000. Again, they say that i Concil. Trident. sess. 4. decret. 1. pari pietatis affectu & reverentia. Traditions pertain to faith and manners, and that they do receive and embrace them with equal godly devotion and reverence, as they do the holy scriptures. Lastly they set the Church before the scriptures, as that by k Test. Rhem. note upon. Gal. 2. vers. 2. & 6. D. Smith brief treatise. cap 2. & 3. it the scriptures are so far made known to all Christians, as they are not bound so to take them, unless by the authority of the Church they knew them. And that the authority of holy scripture dependeth and hangeth upon the judgement of the universal or catholic church, and that there are many unwritten verities left by Christ and his Apostles to be believed and obeyed under pain of damnation. Here is the mouth of blasphemy, if we may believe the undoubted word of God, how he teacheth us to esteem of the holy scriptures and of the Church: for in the old Testament he saith: l isaiah. 8.20. To the law and to the testimony, if they speak not according to this word, it is because there is no light in them. And in the new: a 2. Tim. 3.13 The holy scriptures are able to make thee wise unto salvation etc. Let then every wise man judge, that if the scriptures be able to make a man wise unto salvation, and that there is no light (that is to say knowledge of truth and godliness) in them, which agree not to the holy scriptures, what canons, decrees, decretals, traditions, or unwritten verities, can have any authority, unless they agree to the written word of God? or that they can contain in them any thing not written in the scripture, which is of necessity to salvation, or which not to do or believe is damnation. Again, how can the scriptures take their authority from the church, seeing that the church is of no light, unless it be found agreeable to the scriptures: and therefore no church except it be approved by the scriptures, and so the scripture is judge over the church and not contrary. And if (I say) the scriptures can make a man wise unto salvation: it is the greatest folly in the world to clog the people of God with so many thousand of needles, canons, decrees, decretals, traditions, and unwritten (falsely called) verities, and so make the light and easy yoke of jesus Christ most heavy and burdenous. If these devilish blasphemies were true, alas who could be saved? For who was ever found that did or could do all the foresaid Canons and traditions? Therefore in them is fulfilled which is said by the Lord of Hypocrites, b Math. 23.4. They bind heavy & grievous burdens not to be borne, and lay them on men's shoulders: but they themselves will not move them with one of their fingers. Let us abandon therefore these painted sepulchres and enemies of all true godliness, which burden God's house with such great volumes of new laws made by men, contrary to the true faith & religion: when God telleth us expressly that his c Psal. 19.7. Deut. 4. law written in his word, is perfect and converteth the soul, and that to it nothing is to be added or taken away. In the tenth Article, the contradiction is manifest to the whole world; for all men see that they restrain the word Catholic to one place, and that the whole Church should be ruled by her square, & the whole universal world made catholic by one city: whereas one city cannot be the universal church of the whole world, which containeth the meanest and smallest part of the whole. Besides this, they do not hold & profess the only true & catholic faith, but do most earnestly, fearsely and cruelly persecute Christ & his members, & stand only upon vain titles of antiquity, universality, visible succession, & other false grounds, which are common to all the wicked & pagans, & which notwithstanding their brags, can not be found in their synagogue and profession. And as is their faith, such is their preaching, man's traditions and devices, altogether strangers from the life of God: & their sacraments (as they handle the matter) are not only full of unclean mixtures, but also perverted & without authority from God. All which, to him that considereth, will be found true, in the examination of the articles going afore & following after: namely that they have nothing (in doctrine or practice) of the nature of the true Church of God, nor yet those visible marks which do indeed & truly show, discern and make known the true church and chaste spouse of Christ. In the eleventh Article there need but few words, for when they worship the Rood and other idols, relics of Saints and the sacrament, and when they pray to the virgin Marie, to the Apostles, and all canonised Saints of that sea: every man may by & by perceive that they worship not God only. And if they would shift us off with their blind distinction of Latin doulia & hyperdoulia, it is not the dalliance of terms that can help the matter, except the word of God made such a difference. Again, they themselves a Preceptorium Nider. precept. 1. cap. 6. Latria idem est quod servitus Deo exhibita etc. teach, that latria, which themselves say is a worship due and proper to God alone, may be done and might lawfully be done to these: namely, to the trinity of the persons divine, to the three Angels whom Abraham saw, to the done appearing upon Christ, to the voice of the father, to the words of the holy scripture, in as much as they proceed from God, to the manhood of Christ united to his Godhead, to the cross of Christ, to the image of Christ, to the sacrament of the Eucharist, to the garments, nails and spear of Christ. If here the proper honour and worship of God be not given to creatures, and that these things be not disagreeing to the holy and ancient religion, allowed by God: I know not what is. Let it be tried by that which God saith in the old testament: b Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. And in the new Christ speaketh in the mind and meaning of the old: c Math. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. In the twelfth Article there are many disagreements of Romish superstition and idolatry, from the true catholic religion. First in the general nature of a sacrament they add a further power, namely that the sacraments contain grace, & give grace, and a Council trident ses. 7. that of the work wrought, yea and this alway and unto all, on the part of God; and that without them, or the vow of them a man doth not receive of God the grace of justification, and that the intent of the Minister is required, at least according to the general intent of the Church. In which are two manifest cutthroats of the nature of a Sacrament: for by containing grace etc., understanding that grace is in the outward sign, and so by the only outward ministery, as it is wrought by the Minister grace is given: this maketh it more than a sign and a seal of the covenant, and giveth that to the outward sign & work wrought of man, which is due to the spirit of God. And secondly the necessity of the Priest's intention is made an efficient, bearding & outfacing the institution of God: as though that the being of the Sacrament, depended not only and wholly upon Gods ordaining and institution, but that it must have the intent of the minister, to make it a Sacrament. And here they are to be understood of the Sacraments of the new testament: therefore let us hear how God in the new law of the gospel doth teach the contrary. For he applieth the virtue of both Sacraments to the spirit saying: b 1. Cor. 12.13 By one spirit are we all baptised into one body, whether we be jews or Grecians, whether we be bound or free, and have been all made to drink into one spirit: therefore the power is not in the outward sign or work, but only in the spirit, because that, c Ver. 4. &. 11. the diversities of gifts come of the same spirit, and he distributeth them to every one severally as he will. And as for the Priest's intent, he saith in the same chapter. a Ver. 6. There are diversities of operations, but God is the same which worketh all in all. If then God work all, where is the ground of the Priest's intent, and if the spirit distribute as he will, where is the work wrought, & c? There is yet a third addition, namely that they lay upon these sacraments, the grace of justification, which God saith evidently, is imputed to faith without any works, even as b Rom. 4.1.2.3 11. etc. Gal. 3.6. Abraham believed God, and it was imputed to him for righteousness. Secondly, for the number: the presuming sea addeth five, matrimony, orders, confirmation, penance, & extreme unction, not one of them having the true nature of a sacrament, for they are no where ordained and commanded of God to any such purpose, except we would childishly say as they do, namely c Manipul. curate. cap. 1. de instit. sacra. that he ordained confirmation, when he laid his hands upon children, and said, suffer little children to come unto me, and orders when he said: Do this in remembrance of me, & penance when he said to lepers: Go show yourselves to the Priest, and extreme unction; when he sent his Apostles to anoint and heal the sick, & that he made matrimony a sacrament when in the womb of the virgin M. he would join our nature to the divine, in the unity of person, & c? So might we make a multitude of sacraments, making of clay to heal the blind, his stooping down to the ground to write, washing his Disciples feet, and many such like. Thus might we play the fools with Guilhermus Durandus in his rationale divinorum, turning all things into mysteries, & make trifling and profane sport, with the school men, turning upside down the true sense of holy scripture, by allegorical, moral and anagogical interpretations, and when we have done; come as near the meaning of God, as the east is to the west. But if they be sacraments ordained of God for his Church, they ought to bring forth the commandment of God, such as is for Baptism: d Math. 28.19. 1. Cor. 11.23. Baptize in the name of the Father, the Son and the holy Ghost: and for the Lords supper. Do this in remembrance of me. Secondly, let them show out of God's book, the sign in penance, and the rest that they pertain, to the general covenant of grace and promise of Christ. As that matrimony is any more but a similitude or allegory, or that confirmation was any more but the taking of the children unto him at one time, to bless them particularly, or that orders is any more but for the grace of the estate of the ministry: & their unction was but for the body that they might live, and not for the soul at the very point of death: therefore here is great presumption to father upon God, their own beastly inventions. Thirdly, in that which is special in either of the two sacraments they commit very great absurdities, by most ridiculous & idolatrous additaments. First, in Baptism, they thrust in a strange e Look Manipul. curate. c. 8. de Anex. Bapt. catechizing & a filthy exorcizing. In the first they put the finger in his ear, to signify that his ear should be apt to hear God's word, and spit in his mouth, that he may be prompt to speak of faith. 2. He crosseth him in his breast, that in breast & mouth he confess the faith of Christ, & cross him in the forehead, that he be not ashamed of the faith of Christ. 3. He putteth salt in his mouth, signifying wisdom. His filthy exorcism is to conjure the devil that he depart from the soul of the party to be baptised, & give place to the holy ghost. And in baptizing they make three other crosses in declaring whereof, I am lost to defile this paper, they are so foolish & so greatly derogatory to Christ's holy institution: for on the one side they dash baptism out of countenance, with so many goodly shows & uses: and secondly they blaspheme God to conjure, especially in the place & time of God's worship: but one babble I may not omit, that they a Ib. cap. 7. Godfather & Godmother may not marry together by Popery. give baptism such a power to make a spiritual cozenage, namely, that it hindereth matrimony & breaketh a contract. See here if Antichrist presume not as God, nay above God: for they make that unlawful, b Heb. 13.4. Math. 19.6. which God hath made honourable among all men, & put asunder them whom God hath coupled together. But yet there are more abominations, & heretical presumptions. For in the sacrament of the Eucharist, they amend the sign, and put water to the wine: secondly, they take away one of the signs from all the communicants saving him that maketh the sacrament: thirdly, they drive away both the signs altogether by their fiction of transubstantiation, & set in the room thereof (if we may believe them) the body, soul, & Godhead of Christ, that very body which was borne of the virgin Mary, & crucified under Pontious Pilate, and so being changed they give godly honour unto it, they lift it up and carry it in procession, and hold it forth to be publicly worshipped of all men, they offer it up for a sacrifice for the quick & the dead, and keep it very devoutly in the pix, to be ready at all times to comfort them that need. Surely it should seem that Christ & his Apostles were but children unto those, both in wisdom and in power. For they never once dreamt of these things, and being matters of very great importance, it is marvel they never had leisure to commit at the least, some of them unto writing, that it might be found in holy scripture: but being not found there, they have their holy traditions of equal reverence with God's word, or else the plenary power of their Apostatical sea, sufficiently to warrant whatsoever, to them whom God hath given over to believe lies. This is the profoundness of Satan, good Lord God, and merciful father, keep it ever out of this land, that it never deceive thy people any more. First the mingling of wawith the wine is c Concil. trident ses. 6. ca 7. brought in upon three goodllie reasons. 1. Christ is thought to have done so: 2. water came out of his side: 3. water in the apocalypse signifieth people, therefore it showeth the mystery of union of the faithful people with Christ. Lo here a forgery of a new mystery, why might they not put in nails or stakes, that might signify the fastening of Christ to his people, because the d Eccl. 12.11. preacher speaketh of such a mystical fastening. If men may add thus upon conjectures, and set Anathema and a curse (as they do) upon all that consent not; how shall we find the measure of truth? or how shall they avoid the curse of God, which saith: Revel. 22. cursed is he that addeth to this book. But alas poor men how little effect this devise hath brought forth? For by and by, as soon as it is a sacrament, (for before the words of consecration, as they call them, it is no sacrament) the wine is clean gone (they say) where is then their new mystery? How can they represent, which have no being in rerum natura, in the world. Again, how can it signify this to the people, when they keep it from them, and bless them with the empty cup. This is a second presumption against the express commandment of Christ, which saith: a Math. 29.27. Mark. 14.23. drink ye all of this, and they drank all of it. thirdly in transubstantiation, see how many monsters they feed. First we must believe there is no wine or bread though we see them and taste them, though they have the same quantities and qualities, and effects they had before, though they corrupt and putrefy as before, and we must believe that Christ, God, and Man, is under those forms, quantities and qualities, though we can see, hear, or feel no form, quantity, or quality of a true or natural body or man. Here is a monstruous man, which if you look upon him is all over covered with a little round piece of starch not surmounting the greatness of a man's hand. Here be all the properties of bread and wine, and their natural operations, but they are not bread nor wine, but a man; here one subject hath accidents, and essential qualities of an other subject. And accidents are and have a being, without their true substance & proper and natural subject. A body which is a thing circumscriptible, and by the divine law of God's creation & providence is alway, and can be but in one place at one time; is here made and set in divers places, & yet still one & the same, and that at one time: in heaven and earth, at Constantinople, at jerusalem, at Rome, at Carthage, & every where. But how can they shift here, the making of God to assume these forms (as they call them) into the unity of his person, that so God & man & the forms of bread & wine make not one Christ; for by their doctrine these forms have no being, but in Christ, & Christ is under them. I quake to write it, yet say they, we must believe this change, for nothing is unpossible to God. They must not so blind our eyes: for it is unpossible to God, to have already done that which he never did, nor never will do, such is this transubstantiation of theirs. It is impossible for God to deny himself, such is this transubstantiation, it is impossible for God to lie: such is this transubstantiation. Again, how can this be a sacrament when the outward signs be gone, and a remembrance of him that is present? but rather that himself is the sign of himself, & a remembrance of himself present, neither yet is this so: for we cannot see him, feel nor understand, how he is present, that he might be a sign or a remembrance of himself, but a third thing is present, the accidents or forms of bread & wine, this is a new learning to teach Christ and his Apostles to go to school, nay this is the monster of all monsters. Teach we the Indians that this is the God of the christians, may they not think rather, the sun or moon more likely to be God, & to have a more express majesty of a God? may not the devil laugh in himself, that he hath so far passing measure, bewitched the wise and grave learned men, to believe that which a child may easily perceive to be mere folly. Infinite is the blood that hath been shed to maintain this fancy: and who would not willingly spend all the blood in his heart, rather than to yield to such blasphemy. But the devil is not herewithal content, but that he might lead them every way as slaves, in triumph against God and his Christ: he maketh them to worship these forms and host (as they call it) and carry it about in procession, that all men might adore it as God. And this a Concil. trident. Ses. 6. Septemb. 17. 1562. Cap. 1. ses. 3. canon. 5. they build upon these words of Christ. Do this in remembrance of me: for by them (as they say) the Priest hath power, to make a sacrifice propitiatory, and then being turned into God (they say) it is meet and fit that he should be worshipped, whom God bringing into the world, commanded the Angels to adore: But herein first they gainsay the Scripture, which teacheth the end of all sacrifices by the Priesthood of Christ, as is by many arguments proved from the sixth till the eleventh Chapter of the Epistle to the Hebrews; secondly, when they cause it to be worshipped, and yet God instituted it to be taken and eaten only; what do they but pervert the ordinance of God? and they say we must worship the sacrament, or else Christ in the sacrament. If they say the sacrament than they cannot say Christ, because he is not the sacrament, but the sacrament is a sign of him; or else the sacrament is no sacrament. I so they say in the sacrament, them they say no thing; because that by their doctrine, there is no such thing; but only the forms of bread and wine, for the bread and wine, is turned into Christ's body and blood (as they say) and so there is nothing left to be the sacrament. Yet if it were so as they say: what man can appoint a new form of worship, to be performed unto God, without his express commandment or authority? Math. 15. Look in the Mass book ordinarium Missae. For Christ saith that all such worship as is by the precept of men is in vain. And lastly consider how this can agree, when they offer the sacrifice, they desire God to accept that sacrifice, again, when they show it the people, they cause them to worship it, a strange and new kind of God, that must be prayed for, and prayed to. But howsoever, it is a manifest thing, that the popish sacrament and sacrifice, is not the same which Christ instituted, and therefore not of the exercises of the true Catholic religion. For if Saint Paul, when there was among the Corinthians but a little abuse, in the mixture of eating, 1. Cor. 11.20. in the congregation at the time of the celebration of the Lords supper, whereupon there was discontentment between rich and poor: if I say hereupon he called them to the plain and simple institution, saying: I have received of the Lord that which I have delivered unto you etc. And therein addeth nothing to that which is written in Matthew, Mark and Luke: what doth he infer, but that it should be observed without all additions: and therefore upon this ground forbiddeth their eating in the church. What would he have done, if he had seen such swelling boils & filthy bunches, standing up so abominably, as these Romish additaments, which altogether take away the very form of Christ's institution? This showeth how little these men have of the gospel of Christ: the teachers whereof are enjoined to teach the church to do, b Mat. 28.19. 1. Tim. 6.4. whatsoever he commanded. And to keep this commandment, without spot and unrebukable, until the appearing of our Lord jesus Christ. And therefore we are not bound to c 1. Cor. 11.1. follow them any otherwise, but as they follow Christ. In the thirteenth Article the sea of Rome is directly contradictory, to the christian religion. For they say: a Concil. Trident. de sacris ling. peregrin. cap. 8. Et si missa contineat populi fidelis eruditionem etc. Although the mass contain great instruction of the faithful people, yet it seemed not convenient to the fathers, that it should be celebrated every where in the vulgar tongue: And their mass book, which containeth prayers, celebration of sacraments, reading of holy scriptures, etc. is set forth to be used in the latin tongue: But saith b Manip. curate. cap. 10. de rit. quo deb. miss. celebra. one of that side: Sciendum quod missa tribus linguis etc. It is to be understood, that the mass is celebrated in three languages, that is to say, Hebrew, Greek, and Latin. For hallelujah, Amen, Osanna, Sabaoth, are taken of the Hebrew. Kyrie eleeson Christ eleeson are taken of the Greek, all the rest are Latin. The mass is said in these three manners, because the title of Christ hanging on the cross, was written in Hebrew, Greek, and Latin. Where you may see three strange things to be done of these holy fathers, first to celebrate that in an unknown tongue, which containeth great instruction to the faithful people: as if it were meet in their eyes, that the meat which was good, and appointed for them, aught to be kept out of their sight. Secondly, that this order must be learned of Pontius Pilate, who put Christ to death a very good an Apostle, for an Apostatical Church. Thirdly, this is expressly repugnant to holy scripture, which saith, c 1. Cor. 14.26.28. Let all things be done to edification: and that, he which speaketh in a strange tongue should keep silence in the Church. In the fourteenth Article they be also contradictory to the truth. And first touching matrimony, they have three degrees of contradiction. d Concil. tried. sess. 8. canon. 9 First absolutely forbidding all priests and ecclesiastical persons to marry. e Canon 11. Secondly, they forbid marriage certain times in the year, as in Lent, etc. And f Canon 3. thirdly take upon them to dispense with the order of God g Cap. 18. in Leviticus touching the degrees of kindred prohibited, & also to add and ordain more degrees to be prohibited, which God hath not forbidden: And whosoever doth maintain the Christian liberty herein, they pronounce him Anathema, accursed. Forgetting what h Act. 10.15. revelat. 3.7. God said to Peter, That God hath purified, pollute thou not: and that Christ the head of his Church hath the key of David, that openeth and no man shutteth etc. Wherefore seeing that Christ hath made i Heb. 13.4. Tit. 1.15. marriage honourable for all men: and that by his ordinance, To the clean all things are clean: do they not herein bewray their apostatical presumption to challenge authority more than ever Peter durst even above Christ: when they make marriage dishonourable in certain times and persons: and dispense by giving liberty, where Christ forbiddeth: and making restraint where he giveth liberty. Now in the authority of the magistrate, how unlike the Pope is unto Peter every man seethe: For clean contrary to all religion and honesty he taketh upon him not only to be universal Bishop above all Bishops: but also universal ministerial head in earth, above all power and potentates, kings and Emperors, that is above all that is called k Psal. 82.1. The Pope above all called God. God. Therefore we need not use many words in this place: seeing the Pope usurpeth that which Christ himself never did in his own person, neither gave to any other after him. For he meekly submitted himself to the civil power, saying directly, a joh. 18.36. Mark. 10.43. My kingdom is not of this world: and forbidding others he saith, It shall not be so among you. In the fifteenth Article the disagreement by addition, that where the true religion by holy scripture have this hope of the bodies rising at the last day. The sea of Rome teach another arising: namely of the soul out of Limbus Patrum, out of purgatory, and out of Hell, before that great day of judgement come. As first that b Test Rhem. annot. Luc. 16.22.26. Dorbel. distinct. 2 sent. 4. In miss. quotid. pro defund. offered. Christ descended into Hell, & delivered the fathers some out of Limbus, some out of purgatory, which had lain there till that time. And that in hell a man may suffer part of his temporal penance, which being ended he is free from thence: and therefore they pray in their Mass: Domine jesus etc. O Lord jesus Christ deliver the souls departed etc. Which dreaming additament of hope concerning the dead bewrayeth itself, to disagree from the Christian religion: in as much as God doth teach men, that after death the faithful do only rest, till the last day. First in the old testament, thus: c Esa. 57.2. Dan 12.13. He shall enter into peace, they shall rest in their beds. Thou shalt rest and stand up in thy lot at the end of the days. And in the new Testament: d revelat. 14.13. Blessed are the dead which hereafter die in the Lord: even so saith the spirit, for they rest from their labours. If they rest, and that till they stand up: then no translation out of Limbus, Purgatory, or Hell. And if they rest, than no penance in hell or purgatory for the faithful. Therefore I may conclude in this place, that the popish superstition hath very little or no affinity with the true ancient and catholic religion, but it hath very many great & intolerable disagreements from the same. CAP. II. Of the disagreement, that popish superstition, now taught in Rome, hath with the religion which Saint Paul taught the Romans, and with the doctrine Saint Peter taught the jews. IT will also appear how new the superstition of popery is, if we find they keep not the doctrine of the blessed Apostles and founders of Christ's Church, Saint Paul and Saint Peter: upon which two they father all their authority and doings, and call them founders and protectors, and patrons of the church of Rome. If then they be fallen from the faith, which these two holy Apostles taught by the spirit of truth, they must needs be accounted upstarts & of an apostatical new borne generation. Mark therefore (good Reader) and consider. Saint Paul taught the Romans, that it was an heathenish wickedness, a Rom. 1.23. to turn the glory of the incorruptible God, into the similitude of a corruptible man. The sea of Rome that now is, clean contrary to that doctrine, doth make images to represent the Trinity, and to represent God the father, by the likeness of an old corruptible man. The doctrine which Saint Peter taught the jews, saith that b Act. 2.23. Christ was delivered by the determinate counsel and foreknowledge of God, to be crucified and slain, by the hands of wicked men. The sea of Rome that now is doth say: that God did only foresee, but not determine or ordain any thing which he commandeth not: and it is certain he commanded not the jews to crucify Christ, therefore in these two points they agree not with Paul & Peter's doctrine. S. Paul taught the ancient Romans, that a Rom. 8.7. The wisdom of the flesh (that is to say, the knowledge and will of man as it is infected by original corruption, before we be regenerate) is enmity against God, and that it is not subject to the law of God, neither in deed can be. And the doctrine of Peter to the jews is, that we b 1. Pet. 1.22.23. cap. 2. 1. 2. 2. Cor. 3.5. are borne again as new borne babes, showing that without the spirit of God we have not one good thought: But these new Romistes say, that man's will only stirred up by the grace of God, can prepare itself to the grace of justification, and doth works of congruity pleasing God, and worketh together with the grace of God unto merit and deserving of salvation, S. Paul taught the Romans, that c Rom. 8.8. they which are in the flesh (that is the unregenerate) can not please God. And again, d Cap. 3.12. They have all gone out of the way, they have been made altogether unprofitable, there is none that doth good no not one. And he openeth himself else where saying: e Eph. 4.17.18. The Gentiles walk in the vanity of their mind, having their cogitation darkened, being strangers from the life of God, through the ignorance that is in them etc. that is to say, their ignorance is so great that they cannot do any thing but sin, which he confirmeth by this maxim to the same Romans: f Rom. 14.23. Whatsoever is not of faith is sin. Therefore his doctrine to them is this that, by their exceeding ignorance the unregenerate did nothing but such as was sin in God's eyesight. These late Romistes do g Concil. trident. Ses. 6. canon. 7. accurse this doctrine of Saint Paul, and all them that say, that all the works of the unregenerate to be truly sin. Saint Peter taught the jews, h Act. 4.12. That there is salvation in none other (meaning none other but Christ) for that there is given none other name under heaven, whereby we must be saved. These degenerate pretenders of Peter, place salvation in others, as in merits, satisfaction, and works of supererogation: and say there be other names by which we must be saved, as diriges, religious orders and vows, pilgrimage, pardons, relics, and many other names by them devised. Saint Paul taught the ancient Romans, that i Rom. 4.25. & 8.33.34. Christ died for our sins, and rose to make us righteous, and being hereby justified of God, nothing can be laid to our charge, nor condemn us. By which it appeareth that the obedience and suffering of christ, was the perfect working of our salvation. These bastard Romans do say, that we yet need the sacrifice of the Mass for quick and dead, and that the doing and fulfilling of God's commandments and the Church, is the condition on our part. S. Peter's doctrine saith that all the faithful k 1. Pet. 2.5.9. are an holy priesthood, To offer up spiritual sacrifices acceptable to God by jesus Christ. These counterfeit successors of Peter, add a new devise, saying: that their priests have an especial office, to offer up sacrifice, namely their Host. S. Paul taught the old Romans, that l Rom. 8.34. Christ sitteth at the right hand of God, to make intercession for us. These declined Romistes say, that the virgin Marie, Peter and Paul, and the Saints are intercessors for us. Saint Peter taught the jews: that he the said a 1. Pet. 5.1.2 Peter was an elder as other elders & ministers of Christ, and that such elders should not be Lords over God's heritage, but that Christ was the chief shepherd. These stately prelate's make themselves Lords of sea and land: disdaining at the low estate of the Apostles and elders of the primitive church. Saint Paul taught the Christian Romans, that b Rom. 3.28. A man is justified by faith without works. These Antichristian Romans say: that by doing good works a man is just and justified, and not by faith alone. Saint Paul taught the Christian Romans that, c Rom. 7.7. Concupiscence in the regenerate was sin, and though he did will that which was good, yet he could not perform it. These Antichristian Romans do say, that concupiscence is not sin in the regenerate after Baptism, but only left for the spiritual battle to be resisted. Saint Peter's doctrine to the jews saith, That we must do good works d 1. Pet. 2.12.15. to show forth the virtues of God, and to glorify him, and to put to silence the ignorance of foolish men. The new learning of these men is, that we must do good works, that we might win heaven thereby. Saint Peter's doctrine to the jews saith, e 1. Pet. 1.23. & 2.1. & epist. 2. cap. 3.1.15. That the Gospel is the word of God by which we are borne again, that it is sincere milk, and commendeth unto them his own and also S. Paul's epistles. And S. Paul taught the faithful Romans: f Rom. 1.2. & 16.26. That God promised the gospel before by his prophets in the holy scriptures, and that God commanded that it should be taught all nations by the scriptures of the prophets. These Romans of the new learning, do say: that the g Read Martin Peresius Aila de traditionibus. scripture can not teach all the gospel, but we must learn somewhat touching faith and salvation by tradition, canons, and the magisterial power of the Church, and equal these with holy scripture, to teach that which cannot be found and learned in the written word of God. Saint Paul taught the Romans the universality of the Church, when he said, a Rom. 10.12. there is no difference between the jew and the Grecian; for he that is Lord over all, is right unto all that call upon him, & S. Peter's doctrine agreeth thereunto, where he saith: b Act. 10.34.35. God is no accepter of persons, but in every nation he that feareth him and worketh righteousness, is accepted with him. These late bvilder's place the Church in the city of Rome, and call it the Catholic Church of Rome. S. Peter's doctrine to the jews, saith, c 1. Pet. 1.3. & 2 5.17. that he prayed and blessed God, and that the Christians should fear God, and offer spiritual sacrifices unto God. And S. Paul d Rom. 1. & 10 & 15. & 16. taught the believing Romans, by his own ensample in divers prayers, and by a general example of the Church in these words: whosoever calleth on the name of the Lord, etc. that they should worship and pray to God only: These new devisers give this honour of God, to Saints, relics, and images, and teach men to serve, worship, and pray to them. S. Paul taught the Romans of the primitive Church, that after e Rom. 4.11. justification by faith, the sacraments are signs to seal the righteousness of faith: and S. Peter's doctrine to the jews saith, that f 1. Pet. 3. Baptism saveth us, but not by the outward washing away of the filth of the flesh, but by the spirit working in our hearts a good conscience to God. 21. These new forgers of doctrine and sacraments, make the sacraments in the work wrought to contain & to confer grace, and to justify together with faith, and that without baptism there happeneth no justification. Saint Paul and S. Peter, wrote both in the Greek tongue, which was fittest for all nations to learn God's word, and wheresoever they gave instructions, a This appeareth Act. 2. & all the whole story following. they did it in that language which might best be understood of the people: but these new religion makers, deliver instructions, & teach men prayers in an unknown tongue, & give them images to be their books. Saint Peter's doctrine touching marriage appeareth, that he being b 2. Cor. 9.5. 1. Pet. 5.2. an Elder, had a wife, as the other Apostles, & laid no other burden upon Elders but to feed the flock of God: and yet these new law makers forbidden marriage, to the which Peter called elders. S. Paul taught the Romans that c Rom. 13.1. 1. Pet. 2.13. every soul should be subject to the higher powers, and S. Peter commandeth submission, to all manner ordinance of man. But these proud usurpers, take upon them to dispense, with the oath & obedience of subjects, bringing all superior power under their servant, the Pope of Rome. S. Peter taught d 1. Pet. 5.9. to resist the devil steadfast in faith: these afterwitted men teach us to do it by conjuring, by crosses and by holy water. Saint Paul taught the first child of the Romans, that e Rom. 14.2.3.4. in meat and days, men should not judge and condemn one another: these men under the name of the Church, forbidden and command, judge and condemn men, in meats and in days, and that under pain of damnation. S. Peter taught the jews, f 1. Pet. 1.5. that we are kept by the power of God, through faith unto salvation: these men say, that faith without hope & charity cannot perform it. S. g 2. Pet. 3.18. 1. Pet. 3.15. Peter would have every man grow in the knowledge of our lord jesus Christ, and to be so far instructed in the gospel, that he might be able to give a reason of his faith. These Antipetrians would have men to content themselves with ignorance, & to believe as the church believeth, & by this colour that ignorance is the mother of devotion, they keep the common people from knowledge of the scriptures. S. Peter's doctrine doth say h Act. 3.2. that the heavens must contain Christ, until the time that all things be restored: & S. Paul taught the Romans, i Rom. 8.24. that Christ is at the right hand of God: yet say these shameless forgers, that jesus Christ, very God, and very man is really & locally, (by the intention of a Priest uttering certain words, which they call consecration) is in the sacrament (as they call it) of the Altar. Saint Peter taught the jews, that it was k Acts. 15.10. a tempting of God, to bind God's people to keep the law, because it is a yoke that neither we nor our fathers were able to bear. These presumptuous backesliders do say, that it is a condition of our salvation and righteousness, to do the commandments of God and the Church, & that a man is able to fulfil the commandments of God. Saint Peter l Act. 10.25.26 Math. 17.24. forbade Cornelius a Captain of a band, when he fell down at his feet, and worshipped him, saying, that he himself was a man, and being directed and commanded by our Saviour Christ, he paid tribute and pollemonie unto Caesar. But the Pope the counterfeit successor of Peter, refuseth no kind of honour even to the kissing of his feet, done by Kings or Emperors: and taketh tolle and tribute out of all lands whom he can make his vassals and underlings. Saint * Act. 3.12. Peter in the good works which he did, renounced in plain terms, his own power and godliness, and laboured by all means to set forth the name of Christ, that Christ only might be glorified. These filthy changelings have no end in advancing the power of Peter, and therein of the name, authority, and glory of the Pope. Saint Peter neither a Act. 8. & 11. & 15. having nor taking upon him any sovereignty above other Apostles, or above any estate, was sent by the Apostles at jerusalem, to do some Apostolical work in his ministry, and S. john equally with him, and he obeyed his brethren, submitted himself to give an account of his doings, for his going to the Gentiles, and gave place to james to determine the controversy, touching circumcision, and the law of Moses to be imposed upon the Gentiles, & had no greater title in the counsel, nor in any place of scripture, than Simeon, Peter, or Cephas, servant and Apostle of jesus Christ, or Elder. Also he b Gal. 2.7.8.9.11. acknowledged the same authority in Paul over the Gentiles, which he had over the jews: and therefore he meekly suffered reproof, for his weakness, at the hands of Paul, and c Act. 5.40.41. with all patience and joyfulness took stripes, with the rest of the Apostles for the name of Christ. The Pope his pretended successor taketh upon him far otherwise, namely the Primacy above all Bishops and patriarchs, above all Princes & Magistrates, and maketh Cardinals and Archbishops his Ambassadors and Legattes, disdaineth to give an account of any thing, and taketh upon him to confirm all counsels, and to annihilate, whatsoever is concluded without his consent and authority, entituling himself Bishop of Bishops, chief Pastor & head of the universal Church of Christ. He is so far from being reproved, that he will judge all men, but himself be judged of no man, and that his determinations must not be reasoned nor disputed upon: and not only over the jews, but also over all nations he usurpeth authority, and is so far from meek bearing of reproof or stripes for the name of Christ, that he raiseth up sedition, rebellion and cruel wars against the lawful superior, & putteth down Emperors and Kings for his own name sake, & maintenance of his own pride and usurped jurisdiction. In all the story which is in the new testament concerning Paul and Peter, we have not one word, that Peter should be head of the Apostles, much less head of the universal Church, or over Princes: neither is there any direct, or indirect collection to be made out of holy scripture: that if Christ had given him such authority, the same should have descended and gone to his successors. And if to his successors, yet it would be doubtful, whether Babylon, or Samaria, or joppa, or jerusalem, might not be the place of succession: for at these places, it is expressly said, he was and remained. And as for Rome, there is great reason to think, that he was never there, or at the least some very little while, and if he were there at all, yet never was he Bishop of Rome. First, it is clear that S. Peter kept at jerusalem till the conversion of Saint Paul: a Act. 8. & 9 & 10. & 15. which was sometime after the Apostles had begun the planting of the Church of jerusalem, and the martyrdom of Steven the Deacon. Then b Gal. 1.18. three years after Paul visited Peter at jerusalem, and c Gal. 2.1. fourteen years after that he communicated with Peter, james and john at jerusalem; and then after this d Act. 12.1.2.3. was Peter cast into prison by Herode, after the martyrdom of james the brother of john, after e Act. 24.17. which time Paul met with Peter at Antiochia. Now f Act. 24.17. many years after it was before that Paul was taken at jerusalem and sent to Rome; whether when he came, the g Act. 28. holy story maketh mention of the brethren, that came to meet Paul, hearing of his coming near unto Rome: and that Paul being committed to a Soldier to keep, communed with the jews, and for two years space remained in an house hired for himself, and received all that came unto him and preached the kingdom of God: where there is no mention of Peter, who being so worthy a person, no doubt it is likely, that in all this space the Evangelist would have said somewhat of him if he had been at Rome. Now if as the stories say he and Peter died, the 14. or 12. year of Nero which was about the year of Christ ascension 70. there might be as some calculate 37. years of Paul's preaching, from which deduct some 18. years before he went to confer with Peter, james, and john, and add the time that james was slain at jerusalem by Herod, and after that the time that Peter was at Antioch; and lastly those many years before Paul was taken and brought to Rome, and his being there two years, all which may easily make up the other years, and way there withal, that as some think his coming captive to Rome Acts 28. was the eleventh year of Nero, then join hereunto, that he wrote from thence as some think, the Epistle to the Galathians and to the Ephesians, making no mention of Peter's being at Rome. But in the Epistles to the h Cap. 4. Colossians, and i Cap. 1. & 2. & 4. Philippians, where it appeareth plainly that Paul was at Rome in bonds, and had Aristarchus his prison fellow, he maketh mention of Caesar's household, Tychicus, Onesimus, Marcus, Luke and divers others, & there is no word of Peter. Again his k Cap. 4. second epistle to Timothy was written from Rome, when he was now ready to be offered, and the time of his departure (out of this life) at hand and he had finished his course: he showeth that no man assisted him in his answering, and there he maketh mention of Linus, Eubulus and Pudeus and divers others, and telleth that Demas had forsaken him, and Luke only was with him. If a man ought to prefer the credit of the holy writings of God, before other stories, we may here plainly gather, that rather Peter was never at Rome, or else it was a very little while: For doubtless if Peter had suffered with him, he had either been his prison fellow, or else some way with him as Luke, and not Luke only, and he would as well have assisted Paul as resisted Simon Magus: therefore it is not without great reason to think that Peter was never at Rome. Moreover add hereunto, that he being an Apostle over the circumcision that is to the jews, and Paul to the Gentiles: and then staying so long at Jerusalem, and after at Antioch, and last of all as himself testifieth being at l 1. Pet. 1. & 5. Babylon, he wrote to the strangers, that is, to the jews in Pontus, Galatia, Cappadocia, Asia, and Bithynia, And in his a Cap. 1. second Epistle, when he knew his time at hand, to lay down his tabernacle (that is his life) seeing that in all this there is no mention of the Romans, nor scarce of the Gentiles, so that he seemed precisely to attend upon his Apostleship over the Circumcision, there can hardly be any good reason to prove he ever was at Rome: but that he was Bishop of Rome no reason at all. For seeing his Apostleship was over the Circumcision they offer violence, that will draw him to be Bishop of Rome, considering that one may trace him in the scriptures, until the time almost of his death, and no mention made of his being at Rome, nor of his care over the Romans: his abode & his Epistles are directed to the jews. Further, if we consider how unfitting it is for an Apostle to be a Bishop of one city, who was b Mat. 28.19. equally to go to all places, and to preach in all places (as indeed he travailed to many places) to c 1. Cor. 3.10. Eph. 2.20. lay the foundation, with the other Apostles, of Christ's Church, and secondly how unlikely it is that such should have successors, to whom it belonged to d 1. Cor. 9.1. see Christ, to be called e Gal. 1.1. only and immediately by Christ, from whom only the commandments of Christ should be taught to all nations, to whose working it was adjoined to f 1. Thes. 4.2. 2. Pet. 3.2. do wonders, & to speak with strange tongues, & whose work especially was to lay the foundation. Act. 2. & 8. If the Pope can show such marks of his succession, he were the more to be borne withal. But seeing the holy Ghost hath altogether neglected that sea, and hidden the life of Peter from appearing in Rome, under the light of his inspired writings: it seemeth unto me, and I am verily persuaded, especially upon the consideration of the doctrine before examined and compared, that the good spirit of God would in no wise be accessary to this great folly and Antichristian and devilish apostasy, of the papal pride and new devised and usurped primacy of the synagogue of Rome that now is, and hath been in a consumption even fourscore years. Praised be God, who hath withdrawn our shoulders from that most grievous burden. CAP. III. Of the agreement of Popish doctrine with all kind of heresy, where it is compared, how the popish heresy, resembleth the ancient heresies of the primitive age of Christ's Church. Having showed the newness of popery, in that it disagreeth with the ancient religion of God, his prophets and Apostles: and namely with that which Paul taught to the Romans and Peter to the jews. It will be an other evidence of their late arising and breeding, if it be made apparent, how they agree with the heresies, which sprang up in the Apostles times, and in those few ages following, which came nearest to the Apostles, both in years and doctrine. And this is in two arguments: First in the matter and form of doctrine, and secondly in the order and course of time. For if they have no better matter or form of doctrine than heretics, and rise up in the later times as heretics did: than it must needs follow that they are not of the true ancient catholic religion, but of a new upstart, heretical pravity and superstition. And first let us see in this Chapter, their agreement in the form and matter of doctrine. Andiani heretics about Anno 338. begins to be known, and after them Anthropomorphitae, crept out of Monkish rudeness: affirming that God was like unto the image of a corruptible man, having arms, feet, and ears, and other members like to a man. And there is another heresy opposed unto Sabellius, which some call Tritheitae or Triformiani, Anno 370. which make the three persons in the trinity three Gods, like as we account and know, Robert, Richard, and Nicholas to be three men. So the Papists not in words, but in deeds do the very same: for in their rood, crosses and glass windows, they engrave or paint the likeness of God, like the image of a man, and the three persons like two several men, an old and a young, and like a dove. And when they a whore in laud. beat. virg. Mar. give the virgin Marie power to make men gentle, chaste, and of a pure life, they have too much resemblance unto the heretics called Melchisedechiani, who thought that Melchisedeck was the power of God. And what odds in substance of matter is there between them, and the Simonians who hold Simon Magus for a God, or as it is in the Acts of the Apostles, Act. 8. the great power of God. For they b Test. Rhem. annot. in Luk. cap. 15.10. & Math. 22.10. say, that our hearts and inward repentance, be open to the Saints, and that they can hear our prayers and help us, be they near or afar of. Which to do doubtless is not of any creature but only of God. Now when they make saints, patrons of people and countries. What do they else but as the Tetratheitae, make many Gods? As Mahomet the heretic ordained that it should be death, if any man disputed against his pestilent laws: So the Pope's canons forbidden any man to judge or dispute of the decrees of their (falsely called) Apostolical sea. The Pelagians deny predestination altogether and the papists deny it in regard of the reprobate. The heretics Basilidiani tie predestination, to works foreseen: and so do the papists. The Priscilianistes tie men's actions to the government of the stars, and the Manichees make two beginnings, one good and another bad: unto which two heresies the papists seem to lean, indeed (though not in word) when they shut out God's decree from ordaining, & his providence from administering and ordering any thing which he commandeth not: & that God regarded what man's free will would choose in such things. For either they make man's will a first cause or chance or the stars, or that evil beginning. And so by their assertion there will be some thing of equal power with God, as an other beginning & first cause of evil things, wherein God meddleth not. Touching free will & original sin, Pelagius said, that grace is given unto men, that they might the more easily fulfil by grace those things which they are commanded to do by their free will: so the papists say, that free will is but moved & stirred up by the grace of God, & worketh together with his grace. The Pelagians say that a man without grace may do all the commandements of God: and the Papists say that it is a Test. Rhem. in Math. 12. vers. 11. in margin. in man's own free-will to be a good tree or a bad. The Pelagians say, that the grace of God, by which we are delivered, is given unto us, according to our merits, so the Papists say: when the sinner doth that which is in him, he deserveth of congruity to be justified. As touching the recovery of man out of the damnable estate of sin, all heretics had their several heresy, wherein they put their trust, and despised all other, and the true way of salvation which is by Christ. So the church of Rome as compact of all heresies, hath divers new means of recovery out of damnation, and many religions, as of friars monks and hermits. The Turkish Mahomet had his Alcoran, and the papists have their canons, decrees and decretals of the church under pain of damnation. There were certain heretics called Messaliani & Euchetae, who attributed all the power of the salvation of their souls unto prayer & supplications. So have you with the papists, certain prayers, Ave-maries, creeds and psalms to be numbered up, for the souls both of quick and dead. And an other sort of heretics called Heracleonitae, are said to redeem their fellows and associates by oil, balm, water and prayers. So these Romistes have holy water to fright spirits, and as their a Set forth by Pius 5. ordo ad faciend' aquam benedictam. mass book saith: they exorcize (or conjure) the salt (which is put into the water) for the salvation of believers and that it should be to all who take it health of soul & body. They have also extreme unction, where with ointing & prayer they promise the very like unto a man, that is at the point of death, which the Euchatae did. The Simonians called Simon Christ, the Sethians Seth. The Ophilaes and Manichees, the serpent, Elcesaitae made two Christ's, and many more are to be found of like heresy: So the papists have many mediators or Christ's: The virgin Marie, the Apostles, and I cannot tell how many Martyrs and Saints, to whom they fly as unto mediators. There were heretics called Artotyritae so called of their offering: For they offered up bread and cheese. So the papists have the host of bread, which they call the form of bread, which they offer up for a sacrifice. The heretics called Ebionites, Cathari, Donatists, Pelagians & divers others held justification by works, and not by faith only, and so do the papists most earnestly. Heretics called Hierarchitae said that little children pertain not to the kingdom of heaven, because there is not in them any merit of the combat or striving, by which vices should be overcome. So the papists hold that concupiscence is left for the combat to strive withal, that their actions might be the more meritorious, and they pronounce damnable sentence upon children unbaptised. The heretics called jovianistes (as Saint Austen saith in his younger days) did hold, that a man could not sin having received the laver of regeneration, (that is to say Baptism.) So the papists say, that after Baptism, concupiscence in the regenerate is no sin, and that there is nothing in him displeasing God. The donatists affirm of themselves that they live a perfect, righteous, and angelical life. So the papists say a regenerate man may do all God's commandments, and their religious men live a seraphical and angelical life in their orders. Concerning the word of God, a Euseb. lib. 5. cap 13. there were heretics called Appellitae, which blamed the holy scriptures, with very painful and earnest reprehension. So do the papists call the scriptures a thing without life & dumb, john Sleid. comment. lib. 23. Literi Clementis de sinodo Trident. colligend. and like a nose of wax, that may be drawn every way, having no certainty without the judgement of the church. The heretics called Pepusiani, made Christ author of their filthy revelations. So the papists make him author of their unwritten verities. And as the Tacians, Manichees, & Mahomet, equal their devices & traditions unto the holy scriptures, so do papists. And as papists prefer the authority of their Church before the holy scripture, so these allow so much and so far of holy scripture, as serveth for their purpose & devised wickedness. And as the heretics called Nazarai, did confirm their dotages by revelations & false miracles: so traditions & much ragged stuff in popery, be made warrantable by miraculous operations & apparitions. The heretics aforenamed Pepuziani do send all men to a city in upper Phrigia called Pepuza, naming it the celestial jerusalem, & the city whereof the prophets spoke, as though there were no other heaven. So the papists call us to the church of Rome, as though the universal Church were tied to one place, out of which there is no salvation or way to heaven. As concerning the worship of God, Simon Magus the root of heretics, caused his own image and of his harlot to be worshipped of his disciples. So the papists set up images of their canonised Saints to be adored. Angelici were heretics which worshipped Angels. So the papists have a b Missa votina de Angelis. special mass of the Angels, & pray unto Angels. Marcellina companion of these heretics, called Carpocracians, worshipped the images of Christ and Paul, etc. So do the papists. Collyridianis worshipped the virgin Marie the Sethians worshipped Seth. The Abelonites worship Abel, and divers others do the like according to their sect. So the papists according to their sect, pray unto all their canonised Saints and worship them. The heretics Armenij worshipped the cross of Christ, and so do the papists. Concerning the sacraments, the heretics called Donatists, measure the power and effect of the sacraments, by the dignity, holiness, and hand of the minister. So the papists assign the power of the sacraments to the work wrought of the priest, and that the intent of the minister is necessary to make it a religious action. And as the papists permit women to baptise, cloistering their holy and religious nuns. So their progenitors the heretics Pepuziani, admitted women to the ecclesiastical ministery: and the Marcionites taught that women might baptize. The heretics called Messalians say, that the force of baptism pertaineth only to the signs: and so do the Papists. And as the papists in Baptism, have salt, spittle, crossing, and other annexed ceremonies with conjuration, by which it is as it were changed into a new thing. So did the Simonians and Marcitaes old heretics their natural fathers, defile and in a manner blot out baptism. In the lords Supper the heretics Aquarij were not content with the two outward signs of bread and wine, but added also water. So do the papists mingle water with the wine in the cup. And the Marcitae aforesaid professed that by words and incantations, they changed the wine in the cup, into the blood, and bring the grace of God into the same cup: so the papists profess that the sacrament is changed by their words of consecration and conjuring into the very body & blood of Christ, and that grace is contained in the sacraments. And here they resemble the Apollinarians which made Christ's body to be heavenly and not earthly: for the papists say, that it is the body of Christ, though it be not seen felt nor heard: and they are like the Marcionistes which accounted Christ's body fantastical: so these will have men believe the sacrament to be his body, though it have no quantities nor qualities of a body. And they are like the Timotheans, which confound the two natures of Christ: and the Euticheans, who affirm the human to be swallowed up of the divine: and to the Nestorians, who make his manhood equal to his Godhead. For the papists say, that the same body or man is in heaven and in earth, and that in as many places of the world at one and the same time, as it is or may be at once consecrated & made by their priest, which property of being in many places at once is not of the nature of man, but of God: therefore herein they are near in affinity with these heretics? The heresy of Vincentius Victor, hath this amongst others, that the sacrifice of Christians (that is the sacrifice of the body and blood of Christ) is to be offered for them, which being not baptized, are departed out of the body: So the papists have their sacrifice for the dead. The Manichees refuse the old testament, and partly mangle and curtal, and partly cast away the new: So the papist, though in words they acknowledge both, yet in truth they refuse both keeping them from God's people and reading them in a strange tongue, that the people cannot understand, which unto them, is as good as if they were cast away. The Heracleonites, make a superstitious calling upon God, with strange and unusual words, especially to drive away devils: such is the mass of the papists all in a strange tongue, and their exorcisms are of the same fashion. The heretics called Taciani, Origeniani, Hierarchita, Saturniani, and divers others, make marriage an unholy and unclean thing, and of the devil, and shut it out of their congregation: So the papists not only prefer a single life before marriage: but also with such like terms, make it as an unclean thing not meet for their priests; and allure both men and women to the vow of chastity, as a purer and holier life, than matrimony, and therein they are also like the Eustachians who despised the married priests. And as the papists have their Friars, monks, and Nuns of a strange and differing habit from other men and women, and that servants upon a vow may leave their Masters, and some of these vowed persons, profess the renouncing of worldly riches, and worldly doings, to walk a more near course to heaven: so these heretics the Eustachians, had their differing habit from other men, servants by this habit despised their Masters, and rich men which did not renounce all which they possessed, were accounted without hope towards God, also these heretics counted the eating of flesh unlawful even as the papists do. And as the papists forbidden flesh and as they call it white meat, so their grandfathers the Manichees abstained from flesh eggs and milk. And there were heretics which put religion in going barefoot and therefore called of some Nudipedants: so are the franciscans and others amongst the papists of such religion. The donatists deny the magistrates authority in matters of religion, and namely in punishing of heretics: So the papists shut out the magistrate in causes ecclesiastical: and as the papist give the pope the primacy above the magistrates in all causes, and at their pleasure put them down with their great curse: so these their predecessors the heretics called donatists, do most vilely rail against magistrates, & beat them down with menacing words. These donatists had many vile things in them, wherein they fitly father the papists, they were circumcellions and counterfeited an austere life, like the popish monks, hermits and friars, living in caves and sells. They ran upon christians whom they met or came by, even as we read of the papist in France in our days, most cruelly murdering God's beloved Saints. And as the papists have their conjurations of their holy waters and Agnus dei and exorcisms in Baptism: so these wicked donatists with those abominable heretics called Basilidians and Eunomians, had their enchantments and conjurations: These filthy heretics the donatists, together with that horrible heresy of Arius, did so far account themselves the holy and catholic church, that they would baptize again them which were of the true church, making themselves only the catholic church: And there were other heretics called Apostolici, that is apostolic, which so termed themselves, because they thought themselves more apostolic than others, & namely because they received not into their communion, married people & such as possessed goods proper to themselves. So find we among the papists these unmarried persons & religious without propriety of goods: & the papists call themselves the holy mother church of Rome, the Catholic and apostolic church: and are in deed very like their fathers these heretics, having in deed no more but the name of the holy catholic and apostolic church: banishing from them, and by fire and sword persecuting the true religion and doctrine and faithful members of the holy catholic & apostolic church. But what should I endeavour to show all the popish stock, lineage and kindred? what near affinity they have with judaisme, in plenty and manner of ceremonies, traditions of elders, meritorious righteousness, and feigned holiness? what bastardlie conformity they have with all pagainisme, in innumerable idols, and sorts of religions and in sundry patrons of saints and Gods of countries and nations? what perfect consanguinity they have with Mahumetisme, making up (as it were) one entire body of Antichrist: engendered bread compact and compound of all heresies, religions, superstitions and rudiments of this world whatsoever: by east and by west, raising up wars, seditions and all manner of villains, to put down the glorious and blessed name and gospel of Christ, by their own Alcorans, laws, decrees and decretals with innumerable forgeries; that they themselves may reign as the chief prophets of GOD and head of his church? Only this one thing would be remembered, that after Anno domini 600. these two monstrous twins, began to come forth into the open sight and light of the world, and to show themselves blasphemous against God and his Christ, being engendered with the cursed seed of Satan, and of a long breeding in those former heretics, even from the Apostles times, of which times and generation it is said by Saint Paul, the blessed servant of Christ: 2. Thess. 2. The mystery of iniquity doth already work. Therefore one of their own pope's, Gregory (whom they call) the great, the first of that name and Pelagius his predecessor, resisted most mightily john Patriarch of Constantinople: for presuming to take unto him the name of universal patriarch, priest of priests, or Bishop of Bishops: affirming that he which so did, was the forerunner of Antichrist. And so indeed it fell out, for it was not long after, that Mahomet came forth in the East and began to supplant the church of Christ, with his abominations. And pope Boniface the 3. (which in a few years after this Gregory) got this universal title of Bishop of Bishops, and so began Antechrists' first birth, in the open eyes of the world. And these two brothers, have since grown to their perfection; and the more they have grown, the less hath been the honour and name of Christ, and the knowledge of his gospel amongst the sons of men. Till now it hath pleased God of his gracious goodness and free favour, to make them known what they are, and by the breath of his mouth to consume them; Now the glory of Christ crucified and the truth of his gospel beginneth like the morning light, to take hold on the corners of the earth. The Lord our God and merciful father, be blessed and praised therefore. Amen. CHAP. FOUR Of the original of popery. Wherein is declared, 1. that by the precedent Chapters it may appear to be of a late birth. 2. That neither the difference os calculation in stories, nor forging of writings nor managing of good authors do hinder the knowledge of their new birth. 3. Their own tongues and traditions prove popery new. 4. Many particulars are rehearsed out of popish authors, and the former counsels. 5. Five foundamentall points more largely examined by antiquity. 6. The latter overgrowing, and lopping, and daily now sprouting of popery. 7. That popery is not yet a perfect body of his fulshape proportion and members. NOw am I come to the arising of popery, how it therein agreeth with heresy. For if it may be plainly and directly showed, how popery had his beginning (both in regard of the author thereof, and of the time wherein it bread and came forth) diverse and a disagreeing and separate from the true religion, whose authority and time came from God: & that it is of a later generation and offspring: then every wise christian, will readily see and acknowledge, that it is borne in these last times, with other filthy heresies, and that it cannot be the true ancient & catholic religion: but new borne and late upstarted superstitious and counterfeit like as a 1. King. 3.16. she that pleaded for herself to be mother of the live child, was found by wise Solomon, to be in deed the mother of the dead child. And this by god's grace I doubt not but to make manifest, to every honest man, who will not wilfully blind his eyes against the known truth. And this I may so much the more boldly affirm, because that unto him that marketh it well, it doth already sufficiently and plainly appear, by that which is written before. And that by four arguments of great demonstration, in my conscience. First because that the true religion is the same which is now in England, and this is proved to have been from the beginning of the world by God's ordinance set forth in holy Scripture, and because by the learned men of this land it is evidently taught and defended in the chief and main heads thereof, out of the fathers for 600. years after Christ's incarnation, and by history known to have remained in the greek church, and in divers parts of the west till our time. Secondly because the religion of Rome is directly contrary and disagreeing thereunto. And thirdly that they follow not the doctrine, taught by Saint Paul and Peter, and lastly that they agree with the heretics of the primitive Church, and be as it were compact of many heresies which sprang up in the first 600. years, which four things being apparent in the former Chapters of this book, there needeth no more to prove, the new learning of popish superstition, to be of a late offspring and generation. 2. Howbeit I will here add a fift argument, which is this, that popery may be showed how it is risen up, without God's authority, by men, how, where, and when since the pure times of the blessed Apostles, and founders of Christ's church and religion; yea and that in most of the particulars. Wherein my purpose is not, to enter so far as might be spoken; (for I cannot make in so short a room, an exact treatise) but only as briefly as I can conveniently, so far to show the christian reader, as he may sufficiently see and perceive, that popery hath his original from men and not from God, & that it came up since and under the Christian religion; like unto the ivy that cometh up after the oak and taketh hold thereon, and by little and little so overspreadeth it, and covereth it from the sight of men, that we can scarce see or discern the oak. Histories differ in setting down 〈◊〉 times. And here I am to advertise the reader, that history writers and reporters of antiquity differ much in these causes about the times: so as the chronology writers find themselves encumbered, how to set down the certainty in many things: yet notwithstanding though the authors disagree about the certain time, yet the matter is made undoubted, when they all agree that it is found out, to come in after the Apostles times. Wherein I make choice, to take our testimony from hearty and unfeigned papists, that the truth of this cause, may the more appear when themselves cannot but yield, unto us sufficient warrant and proof of their new born superstition. Two devices to hide the newness of popery. They have two great helps to maintain the antiquity of their folly. First the authorizing of counterfeit writings, such as are the decretal Epistles of Clemens, Anacletus and others of the primitive Church, which not only disagreeing in style and matter from the times they pretend, but also telling of those things and persons, which were many years after, do very much argue, that when the papists, are feign to run under the shadow of such muddy and unsettled Wales of forged authority, their foundation is not so deep, in their own conscience, as they would bear the world in hand. Their second help is; that they proine, pair, and lop, and engraft the writings of ancient fathers and others, teaching them by a new devise called Index Expurgatorius, hatched in the late Counsel of Trent, Anno 1571. to speak as they think best, for there sea of sin, and to hold their peace where they like not of their sayings. If they may thus authorize false witnesses to speak for their purpose as they list, and gag the tongues of the true witnesses, they can speak no further, but as they give them leave: then may every simple man see in them, that an evil conscience, finding themselves to have no antiquity of truth, doth cause them to invent shifts to colour and cloak their wicked forgeries and new devices: by which they have many years abused God's people. But GGD be thanked (who bringeth the hidden and secret things of the wicked unto light) he hath confounded their wisdom, that all this doth not hide their filthy and earthly generation. For the prophesy of Saint Paul concerning such perverse and cursed speakers, which have a show of godliness, but have denied the power thereof, is now in the eyes and knowledge of all men come to pass: For he a 2. Tim. 3.9. saith: They shall prevail no longer for their madness shallbe evident to all men. 3. And this verily is brought to pass by the righteous judgements of God, causing their own tongues to take them, and making the counsel of the wicked to be foolishness. Mark therefore and consider how they confound the glory of their inventions ad devices. Martinus Peresius Aiala, a Bishop and a very zealous papist, seeming to have taken great pains in reading of antiquities, writeth a b Printed at Paris 1549. book of traditions, dedicated to Philip king of Spain, where he c In his preface. nisi attramento mortuo in sacris codicibus expressun. calleth the inspired scriptures of the word of God: Dead ink in the holy books: and affirmeth that if we should follow only the holy scriptures (which he calleth a pestiferous opinion) Christian religion and ecclesiastical policy should utterly be destroyed: avouching beside the canonical scriptures another kind of doctrine, called Tradition, the head & seed plot (as he saith) of almost all controversies between us, and if herein we agreed, all discord now in religion would quickly cease. And in this book he maketh d 3. pars. assertio 6. fol. 6. Divina authoritas, magisterium apostolicum. Episcop. maxim Romanorum a Deo concessa authoritas. three fountains of traditions. First they call divine authority, that is, such as Christ (in their devise) instituted & delivered which were not laid up in the scriptures: the second fountain they call the Apostolical mastership, where they have traditions, some in the canons Apostolical, & some in holy men's writings: the last fountain is the mastership & authority of the Bishops & most of all of the Roman Bishops, which they also call the e pars 2. assert. 5. fol. 44. mastership of the church. Wherein is a power as they say to judge and determine what is canonical scripture and to make divers laws and ecclesiastical discipline. And this last giveth power to all the rest: for here (as they say) we know which is the true word of God, here the authority of decretals is made firm, and this being a gift and privilege, that cannot err, is of that authentical authority (if we believe them) that no man must once reason against it. Out of these fountains they draw their traditions, of the rites of Baptism, of confirmation auricular confession and penitential satisfaction, the tradition of order and his rites, the fearful sacrifice of the altar transubstantiation, prayer for the dead, communion under one kind, purgatory, extreme unction, worship and intercession of Saints, worship of relics, images exorcisms, Lent, fasts, single life, vows of chastity and such like. In handling of which traditions he b Postulat. 3. fol. aut quia legi Dei repugnant & proximae sunt occasiones peccandi etc. giveth us a rule, to discern human traditions from divine saying: Traditions which are not good, are either contrary to the law of God, and are very near occasions to sin; or derogate to the glory of Christ; or they are frivolous, burdensome and of no profit. If it be lawful for us to follow these three rules, we shall easily prove popery to be no good tradition, but a mere human invention of their own. For the first rule: I having before showed that all their popish religion, is contrary to the religion which God taught Abraham, Moses and the Prophets taught the jews, and Christ and his Apostles taught all nations, and contrary to the doctrine which Paul taught the ancient Romans, and which Peter taught the jews: it must needs follow, that these traditions, being (as they confess, not found in holy scriptures) cannot be good: if the first part of their rule be true. Secondly, if it be of the nature of the scripture (as we have proved) to contain all things necessary to salvation, and some of these, as their dreadful sacrifice of the mass, rites in baptism, confirmation, purgatory, prayers for the dead etc. are (by popish doctrine) necessary to salvation, and yet are not to be found in holy scriptures, than it followeth that they are contrary to the law of God, when they stand up to show themselves available to salvation: because they falsely accuse the scripture, not to contain all things necssarie to salvation: yea they accuse the scripture of a lie: when it saith, c 2. Tim. 3.15.16.17. They are able to make thee wise unto salvation, and that the man of God may be perfect and absolute unto every good work. But what can be more contrary to the law of God then to make his inspired word written to tell a lie? Here then by their own rule fall down their traditions, forged upon Christ and his Apostles, and presumed by their Church, and if the scripture be true there can and aught to be no such thing: and therefore of necessity by their own doctrine, these are but devices of men & traditions not good. Now for the second part of this first branch of their rule, where they say that the naughty traditions, are very near occasions of sin. These traditions break that rule also. For beside that they are all sin, in that God never commanded them, and come under that check: d Math. 15.2. In vain they worship me, teaching for doctrines man's precepts: they can never deny by any good reason, but that by these traditions they give occasions of sin many ways. As in Baptism, men cannot discern the true work of Baptism for the multitude of ceremonies, unto which are given the very power and operation of Baptism, by the sacrifice of the mass, relics, images and praying to Saints they are led unto sin, being directly against that commandment, which saith, a Math. 4.10. Thou shalt worship the Lord thy God and him only shalt thou serve. And their vows of chastity and single life give occasion of all filthiness, buggery, and murder, and sodomitry. But if in these traditions there be a direct and particular contradiction to holy scripture, then where is their foundation? as for example, the holy scripture saith, b Heb. 18. There remaineth no more sacrifice for sin: they say the sacrifice of the mass is for the quick and the dead: the holy scripture saith it is c 1. Tim. 4.1. a doctrine of devils, to forbid meats and marriage. These traditions make priesthood, vows and holding the child at Baptism to hinder marriage, and that Lent and ember days must not see any flesh and that for conscience sake. The scripture saith thou d Precep. 2. Exod. 20. shalt make no image nor worship them, and they say thou mayest and oughtest to worship them. And there are a great many more, as is before apparent to be seen, whereof I thought good to give the reader a taste, that he might the better remember what hath been before written. For the second part of the rule, to know a naughty tradition, to be of men, and not of God: they say it is nought, if it be derogatory to the glory of Christ: I pray you look upon all and every of these traditions, and you shall find that they are set forth for merit and remission of sins, for satisfaction and justification. All which as is before proved, are the glory of Christ, because there is e Act. 4.12. no other name given under heaven whereby a man may be saved. These being new names challenging that which belongeth to him, cause men to give his glory unto others. And therefore by this rule, seeing they derogate from the glory of Christ, they are no good traditions, but mere inventions of men, not sufferable in the Church of God. Lastly, they are frivolous and burdenous etc. which is the third part of their rule to know traditions to be of man, do but look upon the number. If f Gratians decrees. one book can show us 3090. decrees, whereof most of them be of these traditions: and that there be besides these in decretal and extravagants, I cannot tell how many thousand more, then how can they avoid the name of burden. And as for their profit if we may judge by holy scriptures, which teacheth that g Heb. 1.3. Christ by himself purgeth our sins. What profit can there be in any or all of these? except we may say, that Christ hath not purged our sins. But their own conscience telleth them, there is no need of them. As for example, when they can h Manipul. curate. cap. 8. de annex. bapt. say of all the rites of tradition in Baptism, that they are not of the essence of Baptism, because that without them Baptism may be well given in case of necessity: which having as great a warrant as any of the rest, we may verily conclude, that they are all but frivolous, and superfluous, overspreading outslippes of men's devices. What shall we then determine of this goodly popish trash? but that they cannot be ancient & authentical after God's word seeing they cannot agree to their own rules, whereby they would prove them to be of God. Therefore that is most blasphemous, that they call the word of God, as it is in the holy books, dead ink in comparison of their tradition, unless it be warranted by tradition, and understood in the sense of the mastership of their church. We are then come thus far that popery is a tradition, not written with dead ink in Gods holy books; but some other kind of doctrine, which by their own rules cannot be found worthy the name of a good tradition: and therefore a mere devise of man's foolishness, that is to say, very fables much displeasing and abominable in the holy eyes of almighty God. 4 Now let us look into the particulars. Hear come the a Antididagma printed at Lovan. 1544. reverend Canons of Colen, who in the general joining with this great clerk Peresius, in many things cry with him: Traditum est, or traditum tenemus, that is, it is a tradition, or we hold it a tradition. And this they do, where they are to show their original: and in deed it is an easy matter to maintain any foolish or wicked thing by such a devise, yet are these learned men of Colon content to tell us one or two originals. First b Pag. 70. they say, It is true that Christ gave the Sacrament to his Apostles under both kinds of bread and wine, and that the church observed that order a long time after: therefore they teach us that to keep the cup from the common people is but new learning. So also they c Pag. 143. say their holy days reckoning by name 22. to have been celebrated above a thousand years, which yet they cannot say to be enjoined the Church, but by a counsel of Lions which they can hardly show, or by Gregory the ninth about the year of the Lord 1210. There is another very learned man devoutly given to the sea of Rome, called johannes Stephanus Durantus, who having taken great pains in a d Printed at Rom. 1591. book Deritibus ecclesiae, dedicated to Pope Gregory the 14. doth mightily labour to show the ancient original of the popish worship and service of God, searching authorities both old and new, yet is he feign to sing the same song with others of Traditum est, and to allege many corrupt and partial authors. Howbeit he is an help to us in many things: that we may know by their confession, that they worship God in many things by the precept of men. Namely that in e Lib. 1. Sap. 1. Sectio. 8. the gospel, and unto the time of Irenaeus priests were called Presbyteri & patres, that is, elders, and fathers. Secondly he can tell us, that f Cap. 8. sect. 5. Lactantius lib. 6. cap. 2. and after him the counsel Elibert cap. 37. And Jerome against Vigilantius, have taught men to deride the use of candles in the church, namely, that they taught, that to light candles for the honour of martyrs, appertaineth unto the ignorance and simplicity of secular men, and of religious women, which have indeed a zeal, but not according to knowledge. He would have us know that g Cap. 11. sect. 2. Zepherinus the 16. Pope ordained a dish of glass to say mass in, and that Vrbanus the 18. Pope made them of gold. And the h Cap. 12.3. corporal to be of linen to wrap the body of Christ, he will have us think to be ordained by Eusebius. And as for the a Cap. 16.9.10. reserving of the host, he would have us to believe the late Counsel of Trent, to have good cause to affirm, that the custom is ancient, reaching to the Council of Nice: though himself cannot find it in the council, nor in Gratian but only in Rufinus. As for baptism he confesseth b Cap. 19.2. that in the beginning it was used simply in rivers or fountains: but process of time bringing forth more honour to religion these goodly fontes and ceremonies, now used in the Church of Rome, by degrees came up. Also notwithstanding this he would have us think that c Cap. 21.2. Alexander the fift Pope from Peter, did command water sprinkled with salt to be blessed, to sprinkle the Christian people withal. This man would have us fet the d Cap. 22.6. hallowing of bells at the Synod of Colon under Pope julius the first, Anno 338. that the devil might be made afeard by the noise of bells, calling Christians to prayers. The worthy e Lib. 2. ca 1. 6. name of the mass he telleth us out of Burchades decretals, to be very ancient, even from Evaristus the third Pope of Rome. Concerning the f Cap. 2.2. sacrifice of the mass, the first strength he would have us take out of the Canons, falsely termed the Apostles, and out of the council of Nice, and of divers fathers, because they make mention of offerings and sacrifice: Who in deed have no such meaning, but only use these terms by allusion to the old law, to signify our thanksgiving and memory of Christ's sacrifice in which sense it may be called an offering or sacrifice: but you should not find them say that their priest did really and truly offer up unto God his son or the whole man Christ, under the forms of bread and wine for the quick & dead: therefore this is but a new devise of their own. Howbeit his first g Cap. 4.1.4. invention of public mass he layeth upon the counsel of Carthage about Anno 389. and the private mass as they now use it, when the priest alone doth communicate, he would have us think (though he show no reason) to belong before Gregory's time that is An. 606. yet if men believe him, this mass public and private is but new learning, as he teacheth it, whereof neither Christ nor his Apostles can be proved authors, but men who lived after their time. Hereof it is, that although he boldly affirm, many patches of the mass to be ancient even from the Apostles time (which no man that reverenceth the holy Scriptures as he ought, can do in such manner as he doth) yet is he willing to teach us the beginning of some of them. Namely that the confession, Cap. 12.4. which is made in the beginning of the mass is of a doubtful parentage, whether of Damasus or Pontianus. But b Cap. 14.1. Gloria in excelsis he saith Talesphorus 7. Pope from Peter to have ordained: c Cap. 21.1. of the tract he careth not, if we believe Gelasius to be the author, or else Celestinus, and that he made the gradnale. d Cap. 27.1. Alexander the fifth he saith appointed wine mingled with water, and the e Cap. 28.6. washing of hands in the mass, he teacheth out of Thomas Aquinas a new writer, to be as it were instituted of the Church, as a certain convenient thing. The f Cap. 32.1. & 37.1. Canon of the mass, which he saith is the lawful and regular making of the sacrament, he conjectureth to be long before S. Gregory, because that S. Ambrose (as he saith) maketh mention of Benedicta ascripta, rata, rationabilis etc. so that he teacheth that before Ambrose time, there is no proof of any unlawful and regular making of their sacrament, and therefore it is not of God but of man: especially seeing that to a reasonable man this is but a strained proof of antiquity, Ambrose mentioneth these terms, therefore the Canon was in his time before Gregory's time, which being so I marvel how g Cap. 38.1. Alexander the first being fift pope, could (as he saith) add that part of the Canon. Quipridie, when the ancient Canon was long after him: yet he guesseth that h Cap. 38.6. the consecrating of the bread round like a penny is not new, because he findeth in Gregory oblationum coronas, the crowns of the offerings, and such like sandy foundations. i Cap. 42.9. Leo the first he saith addeth this particle Sanctum sacrificium immaculatam hostiam. The k Cap. 43.2. memory of the dead in the mass, he warranteth by the second provincial counsel called Concilium Arelatense, holden under pope Silvester, Anno 320. The l Cap. 47.1. preface before the Lords prayer, Oremus preceptis salutaribus moniti, hath his testimony from the ancient time of Charles the great, Anno 880. This man thinketh that m Cap. 51.8. Albertus was deceived, to think that Sergius ordained the breaking of the host, he would have us look higher, but so as we may see it was of some man. a 53. 1. Pacis osculum in the mass, he sendeth unto Leo the second or Innocent the first as fathers perhaps thereof. That b Cap. 55.18. for the holy singular reverence of the mystery, the lay people should not touch with their hand; the Eucharist, but the priest should thrust it into the mouth of him that eateth it, he saith the church ordained in an odd counsel of Rhotomag, As for the c lib. 3. cap. 2. 7. canonical hours, Roan he would not have us to believe Polidor and others which refer them to Hierom, or to Pelagius 1. or 2. but he hath found them out (as he saith) in Clement Basill and other fathers; but we looked to be shown them in the oracles of God. The d Cap. 4.2. vigils he would fasten upon Tertullian: and the e Cap. 17.4. Antiphonae, that is, singing or saying by turns and courses he fathereth upon Ambrose. So that the pope allowing this man's writing, we may believe, all their worshipping of God, mass, sacrifice, and canon, to be man's devise, earthly and devilish: a very new learning in comparison of the true worshipping of God, taught by Christ and his Apostles. Pope Grigorie the 13. hath helped us to the knowledge of something, by his f Printed at Antwerp 1589. new Martyrolege, restored (as it is entitled) to the truth of the ecclesiastical story. For there is told g jan 1. pag. 2. that Odilo abbot of Clunia first commanded in his monastery, the commemoration of the faithful being dead, to be the first day after the feast of all Saints, which rite afterwards the whole church receiving did allow, and this man died as they say, Anno 1048. And this book doth h Quint id. Maij pag. 212. ascribe unto Mammertius B. of Vienna, the days of litanies, that is the rogations before ascension, and after him, the church universal allowed it, he lived about Anno 460. yea this legend i Prid. id. Maij pag. 217. doth father upon Pachomius an Abbot of Egypt (who died as they say) Anno 406.) the rule of monks, Quam angelo dictant didicerat. & that we may know these trumperies came of the devil they say, that he learned it at the mouth of an Angel. For so the Apostle Saint Paul teaching righteousness and salvation only by belief in Christ, chargeth us to hold him or an angel accursed, that teacheth otherwise, therefore these things come not of God. But Polydore virgil, a very zealous patron of Romish superstition; For the honour of that sea, searched many antiquities, therefore by a In his book De inventoribus rerum. him we may be informed of the birth of much of this new found doctrine, and service papistical, he b Lib. 6. cap. 1. Auricular confession. affirmeth that Innocentius the 3. who lived about An. 1200. did first ordain auricular confession, to be at the lest once in the year. But he would have us think that c Lib. 5. cap. 3. Extreme unction. Faelix the 3. being pope An. 526. commanded that men dying, should be anointed: that is extreme unction. And as touching marriage of priests he showeth how in d Lib. 5. cap. 4. Priests single life. the west, it began to cease, namely first that Syricius being pope about an. 387. forbade marriage unto priest and deacons, and that Pelagius the second coming almost 300. years after decreed that subdeacons should put away their wives. But Gregory the first who succeeded him, thought that to be wicked, and therefore he bond the subdeacon, to promise chastity before he were made subdeacon, after them many laws & decrees were made about this matter, yet did it never prevail, to be generally put in execution, till about An. 1074. when Gregory the 7. by great violence & labour, brought it to pass. And this is a very plain thing in all stories, that the Bishops after this time laboured mightily with their priests, to make them put away their wives, and so by little and little one country after an other, yielded to this slavery (as Polydore termeth it) of constrained chastity, which he avowcheth to be a shameful blot: thinking it very good that the right of matrimony might one day, be restored again unto priests. This man can tell us that e Lib. 5. cap. 11 Many parts of the mass. in the beginning among the Apostles, all things were naked, and the mysteries simply and plainly delivered of Christ, all the order of ceremonies was naked, having more godliness then outward show or decking. But after them other increased this holy mysteries, and divers men in divers ages added divers things. Clestinus made introitam missae, Gregory the saying of Curie nine times, and divers other things, Leo the 3. that frankincense should be burnt on the altar, after the manner of the jews & heathen, & many other such things he rehearseth by their first parents (much like as is before said by Durantus.) Therefore he affirmeth that the canon was neither made all of one man, neither digested into the same form that it is now, unto which if we add that of late, the mass is restored by the decree of the Counsel of Trent, & set forth by Pope Pius the fift, we shall see that this kind of massing, which is used in the popish Synagogue is a devise of man, and of a new and variable composition. This Polydore telleth us that, a Lib. 4. cap. 7. that Caius being Pope about Anno 284. did first distinguish the orders of porters, readers, exorcists, acoluthes, subdeacons, deacons, priests, and Bishops, by which as by certain steps they should ascend to a Bishopric. Also he showeth that b Lib. 4. cap. 9 Cardinals. Cardinals, were first certain selected Priests to bury and baptize, therefore called Cardinal because they had more special charge than others, like as we call the four winds great or cardinal winds, About Anno. 610. but after that Bonifacius the third obtained of Phocas to have the prerogative above all Bishops this name of Cardinal became more honourable, when such as were of that company were of the pope's assistance and senate. And by little and little through the contention of the Emperors and people about the creating of the Pope, they got the prerogative and right of the choosing of the pope, and so about Anno 1244. Pope Innocent the third decreed they should ride upon an horse, with a red hat, and so they came to their great dignity, and grew more & more famous and attained that glorious estate they now take upon them: c lib. 5. cap. 8. He maketh Alexander the first, pope of Rome, author of holy water to drive away devils: lib. 6. cap. 12. And Stephen the first to have ordained holy garments, and coverings after the manner of the Hebrews, where as before they clad themselves within with virtues, and took no care for outward vestures in their holy ministration. But when this man speaketh of Monks, Nuns, and Friars, which as new religions are lately sprung up in this bastardly kingdom of Abaddon, in many families, like swarms of locusts filling the Chistian world, he very honestly affirmeth a lib. 7. cap. 1. Nows & varius vivendi modus. that they are not of the gospellike and apostolic life, but a new and variable manner of living. And he cuts off 400. years avouching, that Paulus, Antonius, Hilarion, Basilius, Hieronymus, and many others in those primitive ages, had nothing like the popish monks and friars. They were free, and tied to no certain rule of life, Vestimentum honc stum. after the ceremonies that now Monks observe, their garments were comely as to every man was fit: they had no band of vows, and were free to go any whether and might leave that order of life, if at any time they repent: and if saith he this kind of Monks might have remained unviolated, by the laws of men: we should have had at all times very holy Monks, and these were given to prayers, fastings, watching, and study of learning, they lived hardly and excercising themselves with their hands, gave an example of well living to their posterity. But after growing into many families, and every of them prescribing a rule of life, it came to pass that the Christian people, which embraced one law and one religion, was divided into divers sects and kinds of religion, and this came to pass (as he saith) because the monastical laws being human, did not continue long uncorrupted: b Cap. 2. First out of Benedick, which was an hundred threescore and six years after Anthony, the Monks of the order called Claniacensis in Burgandie came up, Anno domini 916. secondly the order called vallis umbrensis in Apenninum, Anno 1060. and the Montolinetensis, Anno 1407. & Cistercienses, Anno 1098. Then c Cap. 3. he telleth of rising of the Hieronymians, Canonic regulars, Augustinians, Catusians, Carmelites etc. Cap. 4. After he speaketh of two new fountains of friars: Dominicke and Francis, one begetting the preaching and the other begging minorites Friars whose first appearing was in the time of Innocent the third, about Anno 1215. but what swarms following there came out of these, he doth signify saying: that the common people being astonished, suspected that godliness was not so much beloved of many as ease and idleness. But of these religons I need not to speak much: seeing the papist themselves do frankly acknowledge that they are new, & we can out of them show how they rend the unseamed coat of Christ's holy religion, into so many pieces, colours and changes of religion, that it would require a great volume to handle their story & several descriptions, rules, habits, dissensions, rising & fall. Yet let us learn a lib. 8. cap. 1. The year of jubilee, and pardons. of him the year of jubilee, wherein the pope, giveth his indulgencies, full remission of sins both from pain & guilt, unto those that visit the holy places of the Apostles at Rome, he teacheth that Boniface the 8. Anno 1300. did first of all set forth the jubilee to be every 100 year; but fifty year after pope Clement the 6. established the jubilee to be celebrated every 50. year, seeing the age of a man would scarce attain to the jubilee of an 100 years; and lastly Sixtus the 4. brought the jubilee to be every 25. years, and this was Anno 1475. and thus then the use of pardon, which they call indulgencies began to be of great fame. Howbeit he would have us think, that their original came from Gregory, but being not certain by any good antiquity: he maketh john B. of Rochester in a work against Luther, to speak for him on this manner. peraventure it moveth many not to trust so much to these indulgences, because their use in the church seemeth somewhat new, and very lately found out among Christians: to whom I answer, It is not certain of whom they first began to be given, but there was some use of them as they say among the Romans in ancient times, which may be understood by the stations, and he after saith. Truly no catholic doubteth whether there be purgatory, Purgatory not among the ancient fathers. of which notwithstanding among the ancient fathers there was none or very rare mention, and also the Grecians believe it not to this day. For as long as there was no care of purgatory, no man sought for indulgencies, for of it dependeth all the estimation of pardons, if you take away purgatory, to what use serve indulgencies; therefore pardons or indulgencies began after men trembled a little while at the torments of purgatory. So much the Bishop. Quae tu forte, cum tanti sint momenti, ut magis certa ex ore Dei expectabas. Now here saith Polydore to his reader these things: by which things thou peradventure, seeing they are of so great weight, didst look for as things more certain out of the mouth of God. Here we may see, that these papists when they speak truth as their conscience beareth them witness, they can tell us that purgatory is but a new invention, and hath no certain original, and that these indulgencies and jubilees and their after birth, are new borne babbles, never coming out of the mouth of God. Which as the same Polydor further saith, being as green corn grew by little and little after Gregory, but very many sometimes gather no small harvest thereof, as especially Boniface the 9 in whose times such pardons like other merchandise every day were sold all abroad. So far Polydore, in whose writings thou mayest read a great many more of popish devotions, to be new devised toys: some taken from the jews, and some from the heathen idolaters: wherein they forsake the ancient religion taught by the holy writings of GOD, and follow late upstarte superstition of man's devising. Now let us go to another. Platina as zealous for popery as who in his time was most, living in Rome, & in office under Pope Pius the second, about Anno 1460. in the very earnest devotion he hath to popery, a In his book De vitis pontificum. showeth us most of the foresaid inventions to have risen since the time of Pelagius the second, who lived about Anno 600. in the time of Mauritius the Emperor, out of whom some few things I will observe over and above the former. And first this Platina reckoneth up many things in the mass devised by Gregory the first, In vita Gregorij. Pope next after Pelagius. And that he made the large supplications called the Litanies, and the stations of Rome, and namely them of Saint Peter, the day of the nativity of our Lord, the days of the kings the first sunday of the passion, & of the ascension, of Pentecost, of the nativity of the Apostle, the day of Saint Andrew, the day of the chair of Saint Peter, when they say the great Litanies etc. yea he saith he made so many works that one cannot reckon them. And if we may believe him, in this time was found out the gown of jesus Christ, which fell by lot unto one of the soldiers, when Christ was crucified, in a village called Zaphat. For we must suppose that Christ wore durable clothing, which would not waste in 600. years, and that the soldier kept it as some holy relic, and gave it or sold it to some Christian. But I will not trouble the reader with such babbles, only let him observe and mark that here ignorance and blind devotion began to spring, and to draw men away from the pure truth of the gospel. This Platina tells us that Theodatus ordained, that the son of the godfather, Godfathers not to marry. should not marry the daughter which his father held at the font: this is a new kindred. Boniface the 5. Sanctuary for offenders. ordained that one should not be drawn out of the church by force, but the church should be a place of refuge for offenders. Organs & music in the church. The pax. Vitalianus ordained organs in the church, and musical instruments. Leo the second founded the Pax, to be given the people in the mass time. A strange chair. This Platina telleth of a new and strange chair at Rome, called Sedes Stercorea, wherein the new created Pope sitteth and underneath the last deacon trieth him whether he be a man, which newly came up by this occasion, that Pope john 8. Anno 855. as he went to the Church of Lateran, Mass for the dead. was delivered of a child, and therefore the Popes after that going to that Church pass not that way, & are thus tried. Benedict 3. ordained that the priests, deacons, and the Pope, should be present at the funeral of a Bishop, to give honour to the corpse, and to pray for the dead man's soul, and commanded all priests to say mass when the Pope died. In the time of Formosus, which was about Anno 890. He saith, The Emperors & Pope's holiness lost at one time. that (he could not tell for what cause) in one time, the truth of the Emperors and of the Popes & their holiness was lost and abolished. Steven the sixth brought up this new custom, that one Pope did undo and annihilate the doings and decrees of his predecessors, wherein the Christian reader by the way may consider that we are to believe them when they make the Pope's decrees equal with the scripture, seeing themselves can so easily put down such authentical doings. And here is not to be omitted how grievously Platina a In the life of Sargius, and of divers others. complaineth in rehearsing the lives of many wicked pope's about this time, calling them cursed and bastards from the virtues of the good Popes. Of john the 16. he saith, that he converted the goods of the Church to the use of his kindred, brothers, parents, and carnal friends, and of that sprang a custom, which the Pope's coming after did observe and keep, that not for the faith and devotion of Christianity, but for the treasures of the Church, the Popes sought that honour, namely to enrich themselves and their friends, brothers, sisters, cousins, nephews, etc. About which time a Book 6. Anno 990. Polydore Virgil in his story of England observeth, that the Monks degenerated and the priests into tyranny, by means of their riches. This Platina can tell you that Sylvester the second came to his popedom by necromancy, and that Benedick the 8. after his death appeared upon a black horse, for hiding up money that was given for the poor. And Benedick the 9 sold his Popedom, and so also after his death appeared like a monster & horrible idol. Sylvester the third through money became Pope, Anno 1000 & also Gregory the 6. for at this time this new learning was ruled by money and friends. Damasus the second occupied that room by force without the consent of the people and clergy: so the custom was, that the ambitious obtained the papacy. This Platina commendeth Gregory the seventh, although for that he telleth of him, he might rightly be called Hellbrand, for his presumption over his Lord the Emperor, & for his hellish and blasphemous bulls, wherein he maketh Peter his God, saying: O glorious Peter, prince of the Apostles, incline thine ear & hear thy servant, whom thou hast nourished up from his infancy, & preserved & kept from the hands of his enemies, unto this present time etc. And in his statutes, (a little after) he describeth the man that doth as appertaineth to a Christian, by this: To fear God & S. Peter. To fear God and S. Peter. And in another curse he saith to Peter & Paul: I have not chosen you, but you have chosen me, & laid this most grievous burden upon my shoulders, etc. By these and such like he uttereth words of great dishonour to God, & maketh Peter in virtue & power & worship equal to God & Christ, which are new broached errors, & fearful in the ears of true Christians. And such as Peter would earnestly have detested, if he were alive a Act. 10. Cap. 14. who rebuked Cornelius in a less matter. And Paul would have rend his clothes & said: O men why do you these things, we also are men subject to the like passions as you are? He can tell us also of Vrban the second, that he began the wares against the saracenes and Turks. And that from thenceforth the chiefest labours of Popes, have been in wars for Peter's patrimony, deposing kings and Emperors, and translating of kingdoms and dignities. Out of which goodly root there sprang up the bloody factions of the Guelphs, and Gibellins, Florentines, Venetians, Genenois, Cecilians, etc. The b Anno 1260. Romans refuse to obey Vrban the 4. And these garboils grew so strong, that the Popes were feign to be non-residents for seventy & four years, beginning at c Anno 1310. Clement the fifth, until Gregory the eleventh. Then out of this engendered an other new thing, d 1380. a schism of nine and thirty years, wherein were someime two sometime three Popes at once, till the council of Constance. And so this time in wars canonizing of Saints, breeding and enlarging of pardons and many other trumperies continued until the time of Luther. Here I overskip Boniface the 8. with his two sword, and his angels be set in the night to persuade Celestinus to surrender his pope seat, and john 23. a devisor of new things, he would make and unmake, Bishops of Abbots, and Abbots of Bishops, new canons & dignities in the church, and by and by in another fashion. And thus have they handled the religion of Christ. Like unto a potter, turning his wheel, who maketh the clay now of one fashion and now of an other, that no certainty of truth and ancient godliness can be found in that sea. But as the Prophet Esay saith, a Cap. 29.19. Your turning devices shall it not be as the potter's clay? If we read the wars, sedition, tumults, bonfires, massacres, rebellions, treasons, murders, and all manner of hurly burly: between Pope and pope Cardinal and Cardinal, between pope and Cardinals, Emperors, kings and people, between city and city, subject against their Lords, and one nation against another. From the first arising of Hildebrands' fire which he brought from hell until our time, which have been raised, procured, maintained and continued by that wicked generation, we may well say of them as the prophet Esay speaketh of the wicked b Cap. 57.20. The wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt. But he that would read Clemangis, Sigebert, Aeneas Silvius, Sigonius, Mathie Parrisius, and other such writers which lived in those times, shall find a great many more monsters, new borne in the church of Rome, then in this short treatise I am able to set down: yet for the further help of the reader I will lead him a word or twain from these story writers to the Counsels. If happily we may find some of this new brood of popery by them. The c Canon. 6. Anno 330. The primacy of Bishops. Nice council, summoned by Constantin the great, consisting of 318. Bishop's out of all the parts of the world ordained (according to the custom of the church in those days) that the Patriarch of Alexandria and of Antioch, should have the like authority in their bishoprics as the Bishops of Rome in his. This was as Gratian saith the first general counsel. Therefore when the pope is gotten to an higher presumption, he is in this respect of a new religion. About this time the counsel of Ancyra d Canon. 14. eating of flesh. condemned those ministers, that did account flesh unclean and abominable. And the counsel of e Canon 2. Gangrena a little after calleth them Anathema accursed, which condemn a man for eating flesh in faith. But this late counsel of Trent and Synagogue of Rome, do command abstinence from flesh upon reward or vengeance of God, and their practice of severity in punishing such for heretics, as eat flesh in days by them devised and canonised, we well know and remember. The same council of Gangrena f Canon 4. & 9 & 10. single life. doth accurse whomsoever, that put difference between a married priest or any other touching the service in the ministery: and also such as for virginity sake judge marriage abominable. But all men know that the Romish Harlot is of a new learning, putting more holiness in single life and vows of chastity, especially in their priests, then in honest and honourable wedlock. A counsel at Antioch somewhat after a Canon 2. the sole communion. ordained, such to be cast out of the Church, which entered the Church and heard the scriptures, and did not tarry to receive the communion with the rest of the people. And the like you may find to be the order of the church in ancient time, b Anno 480. Canon 18. in the counsel of Agatha, a city of France. But now our new synagogue hath devised a private mass, that the priest should bless the people with the cup, & make them to worship his idol, and he himself eat all alone. A council at Laodicea, c An. 368. Canon 16. & 59 judged that the gospels and other scriptures were to be read on the Sabbaoth days; and that of the unlearned there ought not to be said in the Church, Canonical scriptures only to be read in the church. psalms made and vulgar (which as I judge were ballads) neither to read books which are out of the canon, but only the canonical books of the old and new testament, and there they reckon up the books which we hold for canonical. But we know that the Romish Apostasy hath afterward brought in legends and other Apocrypha writings, to justle out the holy scriptures of God, keeping them secret in an unknown tongue. The 4. counsel of Carthage saith: Mulieres baptizare etc. Let not women presume to baptise. Women bapt. But we know by what devise the sea of Rome have brought in women to baptize. In the sixth counsel of Carthage, Anno 430. Appeals to Rome. wherein was S. Augustine Bishop of Yppo, and Legate of the province of Numidia, it was tried and found out, that it was not (as Bonifacius Bishop of Rome would have usurped) lawful by the council of Nice to appeal to Rome, out of other Bishop's provinces, Epist. Concil. afric ad & lestinum. but that they saw most wisely and justly, that all business was to be ended, where it was begun, neither should the grace of the holy spirit be wanting to any province whereby equity might be wisely seen of Christ's priests and constantly holden. And after that the Mileintane counsel a Canon 22. forbade all people to appeal over the sea out of their province, but only to the counsel of afric & the primates of their provinces: and who so did otherwise should not be received to the communion in all Africa. But we know that since that time, the pride of that wicked whore of Rome hath usurped jurisdiction, over all lands, that by any means they could bring under their feet, & receive appeals from whom soever; insomuch that we b Polydor, hist. Ang. li. 20 Rich. 2. read of a Synod in England, An. 1391. which because many were vexed for causes which could not be known at Rome, ordained that the authority of the pope of Rome, should stretch no farther then to the Ocean sea: & that who so appealed to Rome; beside excommunication, should be punished with loss of all their goods & perpetual imprisonment. In the same counsel of Mileintane, Anno 420. c Canon 5.6.7 It was decreed against Pelagius: that without the grace of Christ we can do nothing, and that every man should know he hath sin in him, Free will and jurisdiction by works. as saith Saint john Epist. 1. cap. 1. and that in many things we sin all, and that we must confess with the Psalm, enter not into judgement with thy servant, for in thy sight shall no man living be justified which thing is opened, by an d Epist. 72. Epistle of Aurelius B. of Carthage, unto the Bishops of the province of Bizanzena, and Arzignitanta, where having showed the error of Pelagius he declareth the faith of the Catholics to be thus. Sixtly to confess, the grace of God and his help to be given unto all singular acts, and the same not according to our merits that it may be true grace, that is, freely given by his mercy, who said I will have mercy, on whom I will have mercy etc. And ninthlie to confess, when we fight against temptations and unlawful concupiscences, although we have there even our own will, yet not by that, but by the mercy of God we have our salvation: because otherwise it shall not be true, which the Apostle saith; it is not of the willer, nor of the runner, but that we be saved, it is of God which hath mercy. Tenthly to confess that pardon, is given to them that ask, according to the grace and mercy of God, not according to their merits; seeing the Apostle saith: that repentance itself is the gift of God, where he saith of certain men, lest God should give them repentance: which catholic faith is contrary to the new religion of Rome in those things. First for the preparation unto grace and works of condignity: for they say then grace were no grace: Secondly for the concurrence of free will, to work with the grace of God, & so to merit, for they give all to God's grace, and all pardon and salvation to God's free mercy. Lo here christian reader) thou seest, that the papists can tell us of the particular original of the most part of their trumpery, & that the old christian churches in their counsels & determinations were protestants touching the authority of Bishops and provinces, touching marriage, eating of flesh, private mass, and receiving the communion; touching the holy scriptures and the reading of them; touching woman's Baptism and appeals to Rome, and touching the grace of God, free-will and merit: therefore the heresy of the church of Rome, being gathered since those primitive times, must needs be of a new generation, & lately sprung up and come abroad into the world. 5, And that thou mayst, yet further see, Popery hath lost the life & breath of christianity. how they have lost the very life and breath of all religion, and so are clean fallen away, from being any member in Christ's church, and to have no part in the communion of Saints, as in any sort to be called Gods visible people; I will show thee five other points which are fundamental, and so far of the foundation of christian religion, that without them, no man can be a member visible nor invisible of the catholic church: wherein thou shalt see that the protestant was the ancient true primitive christian church of God: Five fundamental points of christianity razed by popery. & the papist a very apostata, coming in deed of a contrary race even of the very stock of antichrist. The first is of adoring God only: the second of the condition of the covenant with God on our behalf: the third of the seals of the covenant: the fourth of the writings of the covenant: the fift of the sovereignty and headship of Christ over his church. And that these are foundamental, consider with me, that in the * 2. Idolatry. first they break the spiritual wedlock with God, which give his worship and honour to idols and images: as thou mayst see God, in a Cap. 16. Ezechiel complaining and saying. Thou hast taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whooredom with them etc. * Merits of works 2. In the second when they join works and the fulfilling of the commandments, with faith: for they shut themselves from the righteousness in the covenant, whereby they should rejoice with God: as the Apostle saith: b Rom. 4.2. If Abraham were justified by works he hath wherein to rejoice but not with God: yea they abrogate the grace of God, and make Christ die in vain, as the same Apostle teacheth saying, c Gal. 2.21. I do not abrogate the grace of God, for if righteousness be by the law, than Christ died without a cause. * 3. Sacraments. In the third they annihilate and overthrow Christ's institution in the seals of the covenant, by their transubstantiation and unbloody sacrifice adored, and make but a fanatical body of Christ and an imaginatie manhood: where as Christ saith, d 1. Cor. 11.24.25.26. Do this in remembrance of me, and Saint Paul expoundeth it saying: As often as ye eat this bread and drink this cup ye show the Lords death till he come. For if he be contained in heaven (as Saint Peter e Act. 3. & 21. saith) till the restoring of all things: and that this sacrament is to remember and show his death till he come: what is it but a new institution, when they say it is turned into his person and adore him as present? and what can that body or manhood, which is in heaven, be in the sacrament really and corporally, any otherwise, but in fancy and imagination, seeing in the same, (till he come to judgement) he is in heaven? In the * 4. Scriptures. fourth they blot out the writings of the covenant, when as Christ a Mat. 15. saith: They make the law of God of none effect by their traditions, while they equal their own devices with the written word of God, & make it in sufficient to salvation, and set the church which should be ruled by it and obedient to it, to be above it; the people above the law and the lady under the handmaid. * 5. Supremacy lastly they commit treason against the person of Christ when they set the pope in his place, without his assignment, that a mortal man should be head of the universal Church and body of Christ. For Christ only is called: b Eph. 1.22.28 1. Cor. 3.11. The head in all things over his Church: and the foundation thereof excluding all other. Now then, seeing that there can be no foundation of Christianity, nor Church of God, where the covenant is broken by spiritual whoredom, and where there is no rejoicing with God: and the grace of God and Christ death is made vain: and where the seals of God's letters patents, and his glorious image which is Christ is defaced, and his holy writings blotted and abased: and man advanced in the chair of the son of God and office of Christ: it must needs follow that they being guilty in these things there cannot be any part of the visible Church of Christ amongst them. I think it therefore good to take some more pains in these five points, that thou mayst see, how that in the first primitive ages, the Catholic truth was to be found, among the Christian protestants, and that the popish heresy in these points, came up afterwards to be openly seen, and closely grew under them. Consider therefore (good Christian reader) what I say, and the Lord give thee the spirit of true discretion and wisdom in all that thou readest. First in the question of adoring God: the papist think they do not commit fornication; because they have a fine shift to say, they do not adore the image, as to account it their God, to put their trust in it, but only reverence it as a representation of God, by bowing before it, kissing it, praying before it etc. they adore him which the image representeth. And they think themselves very well discharged from idolatry, seeing their images are not dedicated unto devils and false Gods, but unto the true God, Christ and his Saints. But this is verily, but a mere sleight of Satan: for the truth of christian religion is not so, neither was it so reputed in the primitive ages of the church: but that to make such images to God and Christ was abominable, & the worshipping in that sort idolatrous. For to omit what Christ saith: that a joh. 4.24. God is a spirit, and they that worship him, must worship him in spirit and truth, and that of Saint Paul: b Act. 17.29. For as much as we are the generation of God, we ought not to think that the godhead is like unto gold or silver, or stone graven by art and the invention of man. Thereby teaching that both matter and form in this cause is wicked and unlawful: what shall then the worship be, but plain idolatry? Let us here the first fathers speak. Irenaeus (who lived about Anno 170. being scholar to Polycarpus who was Saint john's disciple:) c Adverse. heres. lib. 1. cap. 24. condemneth the heretics who called themselves Gnostici, having certain images painted, and certain also made of other matter saying that the form of Christ was made by Pilate, and also he d Cap. 23. taxeth the heretic Basilides, for using images and incantations and invocations: and he calleth them Parerga: that is to say nothing to the matter: even as the prophet saith: e isaiah 44.10. Who hath made a God, or melted an image, that is profitable for nothing. But Origen which came somewhat after, namely about Anno 270. f lib. 7. contra celsum. is more plain and full in this matter. For having to do with one Celsus who reproved the Christians (as the papists do us) because they tolerated no images in God's worship, accusing them to be like, the most barbarous nations, the Scythians, Lybians, and Syrians, which were without God; and the Persians he showeth that these nations might do so, either because they feared the devils might lurk in such places, and matter so framed and shaped, or for some other cause: but saith he: Christians and also jews, when they hear: Dominum deum tuum timebis etc. thou shalt fear the Lord thy God and him only shalt thou serve, and thou shalt have no strange Gods, neither shalt thou make to thyself an idol, nor the likeness of any thing etc. do not only abhor the temples, and altars and images of the Gods: but if need be they do come more readily even unto death, lest by any excess and wickedness they should defile, that which they do very well and rightly think concerning God: Then a little after he blameth Celsus, for the same (which papist pretend) that they do not believe the images to be God: because the common people, by their example, whom they thought to be wise, did worship them as God, believing them to be Gods, which all men reverence: so that they will not abide, to hear that any man should deny that to be God, which is worshipped by itself. And where as Celsus affirmed that the images were not counted Gods, but dedicated to the Gods: he answereth that to do and affirm such a thing, is very plainly apparent, to belong unto men, which err concerning the Godhead. But we do not so much as account those images to be of the divine likeness; because that we form (or can form) no image of God, who as he is invisible so he is without body. And last of all he taketh away the objection, that God made man after his own image, showing that, that is understood in regard of the virtues of the soul: Whereby you may perceive that the doctrine of the Christians in those days was, that no man could make any image and likeness of God, and therefore to make such images of representation, howsoever thereby to honour God, was far from Christians: not only left the people should have a godly opinion of those images, by wise men's example: but also that they might not defile their faith, in the knowledge of the invisible and incorporal God, the maker of all things: they were then, many degrees distant from our popish idolatry and new refined imagery, who would not so much as permit any such images to be made at all, lest they should be defiled: The like we find in a De orig. error. ● lib. 2, cap. 2. Lactantius Firmianus, who lived about Anno 335. For he showeth, that when the Christians blamed the gentiles, because they feared their works of their own hands: the answer of the Gentiles was ready (even the same of the Papists) that they feared not those images which they made, but them unto whose likeness they were made, and to whose names they were consecrated. Hereupon he confuteth this popish shift, by these reasons following. First, that God being in heaven they should lift up their eyes to heaven. Secondly, God being always present every where, and the images serving naturally to remember the absent, they should not worship images, than God being always living, such dead and insensible things, can not be his image: and lastly, that cannot be the image of God which is framed with the fingers of men, out of stone, brass, or other matter, but man himself. But what need I to rehearse many particulars, seeing the papists themselves confess the antiquity of the primitive church to be against them. First Polydore Virgil a De invent. rerum. lib. 6. cap. 13. Omnes ferme veteres sancti patres damnabant, etc. saith that Jerome testifieth, That not only they were void of our religion, but almost all the old holy fathers, did condemn the worship of images, for fear of idolatry, than which there can be no wickedness more execrable. For seeing no man at any time saw God, as john saith, what form shall we give unto him, etc. And so he disputeth out of Moses and others against such images: which testimony of Polydore is confirmed by Erasmus Roterodamus (whom Alphonsus de Castro, writing of heretics, would by no means leave out of the Romish fellowship, but bringeth the faculty Theological of Paris to speak for him,) for he b In Catechis. saith, Vsque ad aetatem Hieronimi etc. unto the time of Jerome there were men of an approved religion, who suffered no images in the churches, neither painted, nor engraven, nor woven, no not so much as Christ's image, as I think because of the Anthropomorphites, yet by little and little the use of images crept into Churches. This Hierom lived about Anno 430. And to him joined Augustine, who lived as some think till An. 385. And after him lived Damascenus about An. 455. Of these two Steven Durantus, writing from Rome a De ritibus ecclesiae. lib. 1. cap. 5. sect. 2. can tell. First that S. August. de fid. & symbol. cap. 7. saith: that we must not think that God the father is circumscriptible with any human form. And again: It is wickedness to place such an image unto God in a Christian church. And Damasc. lib. 4. Orthod. fid. cap. 7. Who is there which can make the image of God, who is invisible, & without body & circumscription, & without figure? therefore it is extreme madness, to counterfeit & fashion the divine power. Guillermus Durandi helpeth us a little further, until An. 480. b De rational. divin. lib. 1. de pictur. affirming that the council of Agatha forbade pictures to be made in the church, and that, that should be painted in the wales which is worshipped & adored. Now this c 16. Durandi & d De rit. eccles. lib. 1. cap. 4. sect. 1. Durantus, with old father Gratian, e De consecrat. distinct. 3. cap. perlatum. do patiently abide and bear, that these images had little entertainment into the churches of Christians until An. 600. But then they are bold to bring forth Gregory, living about that time, that they might show the first original & decree of their error. Namely, that about this time there were images crept into the church, to be lay men's books, but not to be adored. For this Gregory f Lib. 7. epist. 109. reproveth one Serenus Bishop of Massilia, for breaking images in the church when he saw them worshipped: but yet he commendeth him, that he would not have the people to worship them, wishing to teach the people not to sin by worshipping them, and yet to learn the story in the wales, which they could not read in books. So that it can not be found, that unto this time of 600. years images got any further honour: but to stand or to be painted in the church, as books to teach the rude people: and then they began about that time, to forget the scriptures of God, which saith: g Hier. 10.15. Aback. 2. 19 They are vanity and the work thereof errors: there is no profit in them, but they are teachers of lies. But this Romish and heathenish idolatrous worship, which is now among the papists, had so many enemies of godly Christians, that from time to time it suffered the repulse, till about the year 785. And then in the second counsel of Nice it was hatched, hardened & made bold, to come abroad into open light, and to beard & to face down the pure adoration and service of God with this pretty h By these two verses Nam Deus est quod imago docet, sed non Deus ipsa. Hanc videas, sed mente colas, quod cernis in ipsa. devise and colour to hide their idolatry, that they honour not the image itself, but in it, they worship him, whom the image doth represent. A thing so manifestly condemned by the ancient Christians, that this is the greatest and the strongest antiquity which the papists have, for the grounding and first full birth of their idolatry: as thou shalt very well perceive, if thou read the aforesaid authors of this matter, and the Antididagma of the reverend canons of Colen, and B. Boner upon the 10. commandments, and the counsel of Trent or any other, that declare faithfully the true story of antiquity. Therefore let the Christian reader judge if this be not of a new and late generation: and whether such dainty cloaks of human folly will shroud them well, and safely against the pouring showers of the fiery wrath of God, which i isaiah. 45.23. hath once sworn by himself: saying, Every knee shall bow unto me, and every tongue shall swear by me. And again he saith: k Cap. 42.8. I am the Lord, this is my name, and my glory will I not give unto an other, 2. Faith only justifieth. neither my praise unto graven images. The second foundation is of the condition on our part of the covenant with God: wherein because the gospel requireth no other condition, but only faith in jesus Christ, therefore the catholic religion, holdeth this principle: Faith in jesus Christ, only, & without works doth justify. Which to be the ancient catholic belief of Christians: Eusebius Pamphilus, a very learned divine of the primitive age doth testify, he lived about Anno 325. who writing the story of the primitive Church, showeth that this was the faith of the Christians, from the Apostles unto that age. For speaking of the heresy of the Hebionites, (whose beginning was in the very first age of Christianity) he calleth them poor (alluding to their name) in the knowledge of the glory of Christ, Histor. eccles. lib. 3. cap. 27. and he telleth, that they were reputed erroneous in this, that they held, that the observation of the law was to be kept, and that faith only in Christ was not sufficient to salvation. Which is confirmed by Irenaeus who b Adverse. heres. lib. 1. ca 26 saith that Ebion refused Paul, calling him an Apostata from the law. Now if it were not the common and universal faith of the Church, that faith only justifieth, how could Ebion all that 300. years be accounted an heretic for holding the contrary? But this will more appear, if we hear the ancient fathers and elder protestants, (both before and after Eusebius time) to speak and utter their profession. Cyprian c Anno 255. before Eusebius d Epist. 3. Caecilio. saith thus: Si Abraham Deo credidit etc. If Abraham believed God, & it was imputed to him for righteousness, truly whoseover believeth God and liveth by faith, is found righteous. Origin e Anno. 235. a little before him speaketh thus, (upon the words of S. Paul Rom. 3. vers. 27.28.) f In epist. ad Rom. cap. 3. lib. 3. He saith, the justification of faith only to suffice: So that whosoever believeth only is justified, although he fulfil no part of works. And to prove this he bringeth the example of the thief on the cross, namely: That no whit of good works is declared to be done by him in the gospel, but for his faith only jesus said unto him, this day shalt thou be with me in paradise. Hilarius g 345. lived much about that time, or not long after Eusebius, and h Cap. sine Canon. 8. he saith upon Matthew: Fide sola justificat, He justifieth only by faith. Basilius Magnus as it were i Anno 370. presently after him saith: The k de humilitate Apostle saith, let him that glorieth glory in the Lord, where he said that Christ is made of God unto us, wisdom, righteousness, sanctification, and redemption, that as it is written, let him that glorieth glory in the Lord: for that is perfect & every way glorying in the Lord, when a man is not extolled for his own righteousness, but acknowledgeth himself indeed void of true righteousness, and to be justified by only faith in Christ. Ambrose was not long l 380. after, when he m Epist. 71. wrote to one Irenaeus saying: Let no man glory in his works, because no man is justified by his doings, but he that is just hath it given him, because that after the washing he is justified: therefore it is faith, which delivereth by the blood of Christ, because he is blessed whose sin is remitted & pardoned. Jerome n 390. joineth close unto him and o Upon Rom. 4. saith: God justifieth by faith only the wicked man, when he converteth, and not works which he hath not. And again upon p Upon Gal. 3. these words, Abraham believed God, and it was imputed to him for righteousness, (he saith) so also unto you, only faith is sufficient unto righteousness. And a little after, Because that in the law etc. because no man keepeth it, therefore it is said that by faith only the believers are justified. S. Augustin a Anno 400. homil. 6. Upon these words, love your enemies. standeth up as it were with him, and protesteth: No man is made just but of a sinner, as we have often song: blessed are they whose sins are forgiven, he said not: blessed are they which not committed sin, but blessed are they whose sins are forgiven them. For if thou ask who hath not committed, thou shalt find no man. Whereby then shall any man be blessed, unless he be pardoned that he hath done, and covered that he hath committed. And a little after: Think not that by thy merits thou art made such an one, because the grace of God hath made thee such an one. The Milenitane council doth b Anno 420. close up this faith, when it will have nothing given to man's will or works, but ascribeth all to the mercy & grace of God, as is showed but a little before. c Anno 450. sermo 30. Petrus Chrysologus expoundeth this matter by the cause, where he saith: Non veni vocare justos, (I came not to call the righteous but sinners) he putteth not back the just, but because that without Christ no man is counted just in the earth: (I came not to call the righteous but sinners) in so saying, he putteth not back the righteous, but because he findeth all men sinners: hearken to the Psalmist: The Lord looked down from heaven upon the sons of men, that he might see if there were any that understood or sought after God: all have gone out of the way etc. Let us be brethren, let us be sinners by our own confession, that by the pardon of Christ, we may not be sinners. Theophilact. cometh d Anno 760. some pretty while after, and yieldeth to this verity saying, upon e Upon 3. vers. 11. these words, And that no man is justified by the law in the sight of God etc. he hath therefore showed that men are made accursed by the law, and are under the curse: but the blessings are heaped up by faith: Now he doth plainly show, that very faith, yea even alone, hath in itself the virtue of justifying etc. The ordinary gloss upon the bible, joined with Lyra, being of f Lyra wrote about 1320. later and more corrupted time, by evidence of truth is drawn to the same confession g Upon Rom. 3 & 4. saying: Works follow him that is justified, but do not go before him that is to be justified: but by only faith without works going before, a man is made just. And again: Unto him who hath not time to work, if he believe, only faith is sufficient to righteousness. Bernard h Bernardus Clarenallensis lived in Anno 1120. living some good time before this, finding the same truth in God's book, giveth like witness i Upon Cantic. sermon. 22. saying: Quisquis propeccatis compunctus esurit etc. Whosoever being pricked for his sins doth hunger and thirst for righteousness, let him believe in thee, who dost justify the wicked: & being justified, only by faith, he shall have peace with God. Here the Christian reader may see, that protestants flourished in the primitive church, and that the ages after did not want witnesses of this truth. Now if I be asked how the opinion of righteousness by works came into the Christian society, and corrupted it, I desire the reader to cast his eyes upon the matter itself, & consider with me, that the way of salvation is Christ only, & he is made ours by faith, for unless we learn & believe in Christ we can not be saved. The devil therefore by all means hath laboured to keep men from the knowledge of Christ: & first he drew away the wise & learned of all nations many ages together, that they thought themselves happy, by their wisdom, virtue, laws & works, with other devices, but knew not the true God and the righteousness & salvation which is by Christ: yet God having an eye to his elect whom he called, maugre the malice of sathan, this was otherwise in the church of God. And God called and taught Abraham a Gal. 3.8. the gospel, namely that men should be righteous by faith only. Here the Devil hath a new work, and in process of time under colour of the righteousness of the law, he caused the church of the jews to fall from God, by forsaking faith and seeking to be just by their works: for as Saint Paul witnesseth, Rom. 9.31. Israel which followed the law of righteousness, could not attain unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. Hear God resisted Satan, and opened the way of life unto all nations. For in the fullness of time, when the promise of the gospel unto Abraham, of justifying the gentiles through faith was now to be accomplished, God sent forth his son to be the light of the world, and he & his Apostles preached repentance to all nations, and taught them righteousness & salvation by faith in Christ only. And then as S. Paul also teacheth: c Vers. 30. The gentiles which followed not righteousness attained unto righteousness, even the righteousness which is of faith. Here the Devil bestirreth himself, and first even in the Apostles time, he raiseth up the jews, who being d Act. 21.20. zealous for Moses, fight eagerly for the law, e Gal. 3.1.2.3 and that the works of God's commandments be joined unto faith, f 1. Thess. 2.14 15.16. or to be advanced above faith. Against which Saint Paul laboureth and writeth to the Romans and Galathians, most strongly proving, that only faith in jesus Christ doth justify, & that God had so decreed it by his word: c Act. 15. and the Apostles by a counsel determine that the Gentiles are free from the law of Moses. Afterward the devil prepared divers heretics to this battle who in divers sorts assailed this faith: some fight against the person of Christ, as Simon Magus and Arius and their followers: some strove for their own perfection and righteousness: as Ebion, Pelagious, Donatus, Cathari, and such like. Against all which God stirred up learned, valiant and faithful men, who defended and maintained the faith, by the sword of the spirit and kept it found many years, so that the heretics prevailed not. But in this very time, and that unawares, a thing that Christian men suspected not, the devil had under hand a more cunning and sure way to overthrow the faith: namely he drove men into the wilderness and solitary places, which partly happened by persecution, and partly by a blind devotion, and so sowed the seeds of monkery in the Church of Christ, which as far as I can d Polydor virgil. de invent. rerum. lib. 7. cap. 1. & cap. 3. Histor Ecclesiast. tripertit lib. 1. cap. 11. About Anno 300. read first ᵉ began in the deserts of Aegyt. These men gave themselves to holy meditation and religious contemplation of God's works, and leaving the perfect book of God written in the holy scriptures they read in an other book, like the heathen, as nature and reason which is blind in God's causes, did lead them, and made a new Philosophy, having this principle, Veram beatitudinem in cultura dei & legum eius observatione, that is: True happiness to consist in the service of God and keeping his commandments: which while men perceived not, how it beat upon the foundation, they began to cast their eyes upon themselves, and by little and little (because by nature we are prone to think too well of ourselves, and as men fond of their own children, we admire our devices) christians fell in love with this new trade of life, & the piercing reflex of the glittering beams of their great and rare holiness, and new religious devotion, dazzled the eyes of all sorts of men. Insomuch as very excellent men and great clerk, Basilius magnus, Hierom, and Augustine, & divers other, leaned toward this new religion, and began to make rules for the same. And so the devil coming as an angel of light, made his first entrance and their privily stolen in this justifying by works unespied. For these and other godly fathers in plain and evident places of scripture being by their conscience constrained, they frankly acknowledge the truth of Christ jesus and avow it against heretics: yet oftentimes their eyes looking backward (like the peacock) upon their own goodly rules and observations, do with the left hand rob Christ of that, which they so thankfully ascribe unto him with the right. Yet this meriting by works was not so bold and bravely attired in the first six hundred years, to assume and take such open authority and high glory in the church; as it was afterward; when peace and wealth made men by wantonness to seek many devices. Some (as the climbing pope's) set up decrees and decretals and made themselves men of renown, some by the knowledge of laws and canons strove for the laurel crown of glory; some by school learning made themselves admirable, who drawing in Aristle and Philosophy, to make grounds in divinity, taught the reasonable way of righteousness by works and the congruity and condignity of free-will: some as friars and cloisters by rules and orders made new religions and ways of salvation; here cometh up purgatory, pardons, pilgrimage, prayers for the dead, and a thousand new things of rare holiness & meritorious devotion. By all these did the devil make unto himself many mighty legions of resolute warriors, to face & weary out Christ, that he might leave the church, that he by his eldest son Antichrist, might reign and rule alone, and so he easily thrust out faith only for righteousness, and the true way of salvation. And brought in infinite traditions, unwritten verities, observations, customs, mysteries, devotions and revelations. If you would read Guillerimus Durandi rationale divinorum, with Guido manipulus curatorum, Bonaventura de profectu religiosorum, Hieremias Buchius of the conformities of S. Francis with Christ, with such like and join there unto the counsel of Trent, with their mass, and all the books appendents in service to their Lady and Saints and heap unto them the thousands of commandments of the church in decrees, decretals and canons, brought in by pope's, schoolmen, canonists & civilians, it would make a man's heart to bleed, to think how little regard is had of Christ, and of his righteousness, wisdom, sanctification, redemption, name & glory. And that the christian reader may the better perceive these things; let him mark but this one thing which is yet fresh in memory. When Luther stood up for the gospel, and took into his hand the spiritual sword of God's word, and stroke and hewed at one of the last growing sprouts of this new way of righteousness, namely pardons and indulgencies, and finding great resistance by the warriors before named, he began to arm himself with the armour of God, and by little and little both learning and teaching, the article of justification by faith only in Christ, by and by all this brave baggage and counterfeit galantnes and earthly glory of righteous by men's doings, like a thick misty cloud covering the air, did vanish away in the conscience of many thousands, by the bright shining power of the true sun of righteousness jesus Christ in and by faith alone. And of this we have had almost one hundred years experience, that as a 1. Sam. 5. Dagon of the Philistims could not stand before the ark of God: So all the whorish devices of Romish Babylon could not stand before the doctrine of faith only in jesus Christ, the Lord be praised. 3. of the Sacraments. Now look we on the third point of the sacraments and seals of the covenant of mercy, and let us here whether the ancient fathers of the primitive church were not protestants. First Tertullian offereth himself, a very b He lived about Anno 230. ancient father, he telleth us c Contra Martion lib. 4. only of two sacraments, and of the lords supper d lib. 1. he saith: Non reprobavit panem quo ipsum corpus suum representat, he refuseth not bread whereby he representeth his body. Lo Tertullian an ancient protestant in the matter of the sacraments. Cyprian likewise showeth himself a protestant, e De caena domini. saying. Mansio nostra in ipso etc. our abiding in him is eating and drinking, and as it were a certain incorporation etc. and a little after. That which meat is to the flesh, this faith is unto the soul; that which is meat to the body, that is the word to the spirit: and in his conclusion he addeth. As oft as we do these things, we do not wheat our teeth to bite, but with a sincere faith, we break the holy bread and divide it, while we distinguish and separate that which is divine, and that which is humane etc. Origen steppeth in between them both and protesteth with us, f upon levit. homil. 7. saying: There is also in the new Testament a letter which killeth him, who marketh not those things which are spoken spiritually. For if thou according to the letter, follow this same which is said (unless you eat my flesh and drink my blood) this letter killeth. Saint Augustine followeth after and showeth himself a protestant in divers places about this matter, denying transubstantiation with all the holy martyrs which suffered in Queen Mary's time, saying: a Upon Ps. 98. Non hoc corpus quod videtis etc. ye shall not eat this body which you see, and drink that blood which they shall shed, which shall crucify me, I have commended unto you a certain mystery: which being spiritually understood, shall quicken you, and again: b De civitate dei lib. 21. cap. 20. Non solo sacramento, sed re ipsa manducaverunt corpus Christi, in ipso eius corpore constituti. They eat not in the Sacrament alone, but in very deed the body of Christ, being set in his very body, showing thereby that there is no way of eating Christ, but spiritually, and that the wicked eat the Sacrament of Christ's body, but not Christ's body indeed, having no faith to be set in him: and as he knew no real presence in the sacrament, so he knew no adoration nor sacrifice but a memorial of thanksgiving, as where he c Ad. P. diaconum. saith: In this sacrifice there is thanksgiving and a remembrance of the flesh of Christ, which he offered for us: and again, d Contra Faustum Manicheum per victimas similitudinum. the flesh and blood of this sacrifice before the coming of Christ was promised by the sacrifices of resemblances: in the sacrifice of Christ by the truth of the same: after the ascension of Christ it is celebrated by the sacrament of remembrance, what a marvelous protestant was he, whose sacrifice was a remembrance, his adoring was thanksgiving and transubstantiation in a mystery and not in deed. But me thinketh father Barnard will be a protestant also, for he e De diligend. Deo. saith that these words (qui manducat carnem meam etc. he which eateth my flesh, and drinketh my blood hath life eternal) is as much as to say: who so doth meditate upon my death and by my example mortify his members, which are upon the earth, hath eternal life, that is, if you suffer together you shall reign together. Transubstantiation came up as yesterday But here I need not so much to trouble thee with father's seeing this devise of transubstantiation was hatched less than 400. years a go, and that f Anno 1215. Read the acts of the counsel and decreet all lib. 3. tit. 41. cap. 5. in a counsel of Lateran under pope Innocent the 3. there you shall find Francis and Dominicke the head springs of two religions, to be great help to the pope, there shalt thou find auricular confession, and mysterium fidei thrust into the institution in the mass. Hereupon Honorius the 3. espying (in looking upon this new glass of transubstantion) that Christ was made to come out of heaven into the sacrament, thought it reason to give him reverence; therefore he a 16. cap. 10. devised and ordained the Eucharist, should be lifted up and adored and reserved in reverent manner. But it is to be marveled, that Honorius was so hasty, before it was perfectly resolved, whether the water were transubstantiated with the wine. For the foresaid Innocent the third b 16. cap. 6. illa probabilior judicatur, quae asserit aquam cum vino in sanguinem transmutari. doth but probably conjecture that it is so, and he saith the schoolmen agree not whether it be so or no. But howsoever, it is apparent by these testimonies, that this filthy and abominable idol of transubstantiation, with his adoration, is a new borne monster, adored by them which turn the glory of God into things corruptible. Therefore God giveth them over into a reprobate sense, to believe lies, because they received not the love of the truth, & to trust in those things, which if they could see, they would be a feared of, their very table is made a snare and their prosperity their ruin. The fourth foundamentall point is of the writings of the covenant, 4. Of the scriptures. namely the Holy scriptures inspired by God's spirit. Let us here what the ancient protestants professed in the primitive flower of the christian Churches among the Gentiles. Irenaeus Bishop of Lions in France a very ancient protestant: c Adverse. heres. lib. 2. ca 47 protesteth that the Scriptures are perfect, for they are spoken by the word of God and by his spirit: and again: d lib. 3. cap. 12. The things which the Scriptures show (or teach,) cannot be showed but by the Scriptures. And he teacheth that e lib. 5. No small punishment belongeth to them which add or take away from the Scriptures. And lastly he f lib. 3. cap. 2. showeth that it is a shift of the heretics, when they are convinced by the Scriptures to accuse the Scriptures, and to say that by the Scriptures the truth cannot be found of them which know not the tradition. Hear you see that Irenaeus maketh these boasting papists heretics, who under colour of the insufficiency of Scripture do foist in their traditions, affirming that they ought not to interpret the scriptures by their sense or magisterial power, but by the declaration of scripture itself, and lastly that they are to be punished for adding unwritten verities, traditions canons and decrees and such like tumperie to the perfect Scriptures. In the next age of protestants cometh up that great scholar Origen, and he a In Ezech. homil. 7. protesteth against the popish doctrine thus: They which tear the Scriptures, sowing those things, do rend the words from the words and make feigned points of doctrine, do serve idols etc. and a little after. Let us follow no man, and if we will follow any, jesus Christ is set before us, to be followed, the acts of the Apostles are described and we know the doings of the prophets by the holy volumes (or writings) that pattern is sure, that example is sound, which who so desireth to follow doth walk without danger. In the next age of protestants standeth up Basilius Magnus, and with open mouth denounceth b De vera ac pia fide. against the arrogant pride of Rome: If the Lord be faithful in all his words, and all his commandments faithful, established for ever & ever, done in equity and truth: without doubt, this willbe a most manifest argument of infidelity, & a most certain sign of pride, if any man will reject any of those things which are written, or bring in any of those things which are not written. Seeing our Lord jesus Christ hath said my sheep here my voice & a little before the same said, they will not follow a stranger, but will fly from him, because they know not the voice of strangers. In the next age chrusostom steppeth forth & protesteth for the sufficiency of the holy scriptures a Upon joh. cap. 8. saying: If we would diligently search the scriptures, we might be able to attain salvation. But Saint Augustine a little before him beateth down all writings of Bishops, provinces, and general counsels, as uncertain and unperfect, and such as may be amended; but lifteth up the scriptures and writings of the new and old testament, as the only sure and sufficient truth b De baptism. contra Donat. lib. 2. cap. 3. saying: Who knoweth not that the holy scripture as well of the old as of the new testament, is contained within certain bounds, and the same to be preferred before all the letters of the bishops coming after? as that there can be no doubt & dispute of (or about) it. But the letters of Bishops, which have been written after the confirming of the Canon, or are now written, may be reprehended, both by the speech (peradventure more wise) of any man more wise in the same thing, and by the graver authority of other Bishops, & prudency of learned men and by counsels, if peradventure any thing in them do err from the truth. Also counsels, which are holden in several regions or provinces are to give place without any staggering, to the authority of fuller counsels, which are holden of all the Christian world, and those very fuller counsels, often the former may be amended by the latter, when as by any experience of things, that is made known which was hidden. Cyrillus in that very age showeth himself in this matter a very true protestant c Upon joh. 20. cap. 68 saying: All things which the Lord hath done are not written, but those things which the writers have thought sufficient, as well for manners as doctrine, that shining in a right faith and works and virtue, we may come to the kingdom of heaven through our Lord jesus Christ. And Theophilact one of the later writers of the Greeks' condescendeth to this doctrine, b Upon 2. Tim. 3. and saith: Nihil est quod nequeat scriptures dissolute, There is nothing, which cannot be assoiled by the scriptures. Here the Christian reader may see, that the ancient Christian religion was the same of protestants, holding the scripture for the only Canon of faith, the rule of righteousness containing all things necessary to salvation, most certain and sure to discern all truth, and able to assoil all dobts and questions, and that we ought to follow no man, because Bishop's letters, & the most general and fullest counsels may be amended, and that it is only the holy scripture whereof there can be no doubt or dispute: so that it followeth that it is a new doctrine to say, that the Church's authority is above the scripture, or that the Church judgeth the scripture, and not the scripture the Church, or that we need and must accept with equal reverence traditions or unwritten verities and canons of the church, without disputing, and such like blasphemies. Gratian also the compiler of the decrees who c About Ann. 1160. lived in the chiefest growth of corruption, did publish to all the world, as an ecclesiastical decree, the sovereignty of holy scripture. For speaking of divine laws, he showeth the determination of ancient fathers, to set the holy scriptures above all other laws whatsoever. And first above all customs in d Distinct. 8. ca Si solus Christus. these words. If Christ only be to be heard, we are not to regard what any man before us thought meet to be done: but what Christ who is before all hath first done. For we must not follow the custom of men, but the truth of God, seeing God speaketh by isaiah the prophet and saith, in vain do they worship me, teaching the commandments and doctrines of men. Secondly, that it is proper and peculiar to the Canonical scriptures e For so the gloss interpreteth the Canons of the distinction following. of the old and new Testament only, not to err, f Distinct. 9 cap. Ego solit. saying: I have learned to give unto those writings only which now are called Canonical this reverence and honour, that I believe that none of them have erred. And again, g Cap. Noli frater. Do not desire (brother) to gather out of the writings of Bishops, cavils against so many, so excellent and undoubted testimonies divine etc. Whether they be ours or Hillarius, or Cyprian, and Agrippinus, before the part of Donatus was separated. And first this kind of letters is to be distinguished from the authority of the Canons, for they are not so read, as though a testimony were so brought out of them, that it is not lawful to think contrary, if in any place they understood otherwise then the truth doth require. And again, Neither ought we to account the disputations of any men whatsoever, although Catholic and reverend men like unto the Canonical Scriptures, that it should not be lawful for us, saving the reverence due unto these men, to improve some thing in their writings, and to reject it, if happily we shall find that they think or imagine otherwise then the truth hath. In the next age after Gratian I find Bonaventura a Franciscan, a man of great account in h De profect● religiosorum. cap. 6. He lived about Ann. 1280. his time, with clear terms to teach the doctrine of protestants in these words: Nam quod ratio nostra lippa facta est etc. Whereas our reason is become as blear eyed, & our understanding darkened through sin, that we cannot find the truth of ourselves; God came down unto us, lest we should be in error, and gave us the knowledge of the truth in the scriptures which he would have us believe, where we might find sufficiently and truly all things necessary for us unto salvation, that in them we should not follow our sense, but humbly submit our sense unto the rule of faith, if we will not err. Nicholas Lyra in the a 1315. next age protesteth for the scripture in like manner b Upon the Proverb. ca 31. saying: Sacra scriptura continet firmam etc. The holy scripture containeth the firm and inviolable truth, as in a merchant's ship are carried divers things necessary for man's life, so in scripture are contained all things necessary to salvation. But that I overcloy not the reader with many testimonies for the authority of holy scriptures, I will now turn to the other side, to trace the footsteps of the popish doctrine, how it came up, that the scriptures hath lost their first authority and honour. Surely by the witness of the papists themselves not in 400. or 600. years after Christ. For than saith the gloss upon c Upon distinct 9 cap. noli me 15. Gratian, that about the times of Augustine: Augustina scripta & aliorum sanctorum patrum non erant autentica etc. The writings of Augustine and of other holy fathers were not authentical, but d that is about Anno 1200. now they are commanded to be held to the utmost jod. And this Gratian e Distinct. 15. cap. sancta Romana. sendeth us to Gelasius for the first founder of the authority of counsels, fathers and decretals, epistles, so that by the papists own account and confession the holy scriptures reigned alone many ages together after Christ's ascension as Lady & Queen, to be the only law to rule judge and know the Church and whatsoever necessary to salvation. And the Church presumed not over the scriptures, but was squared & ordered by them. This Gratian showeth us f Distinct 16. Cap. Canons. that the Canons of the Apostles were pronounced by g He lived Anno 530. Isidorus, not to have been received of the Church, nor of the holy fathers, because they were known to be made of heretics under the name of the Apostles. After he h Distinct. 19 cap. Si Romanor. Ann. 865. telleth us, that Pope Nicholas giveth authentical authority to the decretal Epistles of his predecessors. And that i Distinct. 19 cap. sic omnes Anno. 680. Pope Agatha first breathed out this blasphemy, that all sanctions of the Apostolical sea, are to be received, as confirmed by the divine voice of Peter. And k Distinct. 20. cap. de libellis. Anno 850. Leo the 4. followed him in the same rebellion of God's word, pronouncing, that they who do not receive all their canons indifferently do not believe the Apostolical faith and the four Evangelists effectually as they should. And here the maker of the gloss is touched in conscience for the East churches that did not receive these decretals all this while, whether they were not heretics. Much about this time came in the Legenda aurea, which is l Bernard. de Girard, hist. Franc. lib. 4. Albert. Krant. Saxonia lib. 2. fathered upon Carolus Magnus. And after this, others in these things kept on this new devotion and presumption. But the battle was not full and strong, till Gratian himself m Anno. 1160. came up and set them in array by compiling the book of decrees, containing more than half a legion; the Civilians and canonists muster themselves to make the first squadrant, then Lombardus his brother bringeth forth a second in four books of sentences, and in the rear ward march n Anno 1270 Thomas Aquinas, and o Ann. 1295. Scotus Duns, with many Franciscans and Dominicans, and make a strong battle of distinctions, questions, philosophy, Aristotelians, and all the forces of reason, a Anno 1230. Gregory the 9 bringeth forth his barbed horsemen of decretal, as flankers & to make incursions in five troops or books well armed with Apostatical ordinance: and Boniface the eight added a sixth. Then come in the light horsemen of Clementines and extravagantes ready for many services: amongst whom there cometh in a monstrous huge b Service in a strange tongue came in after the adoring of Eucharist. Anno 1220. read Lyra upon 1. Cor. 14. beast, to make way for the rest called Lingua Latina seu peregrina, that is, service and scriptures in an unknown tongue, which casteth such a mist into the eyes of God's people that they are brought under the antichristian bondage, and from the glorious law of liberty, which is the gospel of Christ jesus before they be aware. By all these there came up such great and universal study of the Canon and Civil laws, and such honour of school learning amongst all the learned and wise men on the one side: and such palpable ignorance in the common people, that it was impossible, that the word of God could have his primitive dignity, witness the council of Trent, c Read Caesar Baron. upon the Martyrolog. Non Martij. who often clapped hands, and gave great applause to Thomas Aquinas. And that when Luther began to preach the gospel, his greatest adversaries fought against him, either by Canon's decrees of some scholastical conclusion, and witness the conscience and knowledge of all men that have looked into the estate of religion. Thus is it easy to see what a strong force the devil had by this means to bring the holy scriptures of God into a base and low remembrance, and how in tract of time he hath made his own laws, traditions, decrees and counsels, not only equal, but far above them: And as justly complaineth Antonius de Rampegolis (a man of their own side, who as Tritte then d De scriptoribus ecclesiasticis. writeth flourished personally in the counsel of Constance e Figurae bibliae. cap. de sacra scriptura. Sacram scripturam in honorantes trahunt in obsequium philosophiae, faciunt ancillam dominam & de domina ancillam. ) many dishonoured the holy scripture and made it obedient to philosophy, causing the handmaid to be mistress, and the mistress to be handmaid, and thus was fulfilled that which Hilarius wisely observing did f Aduersus Arianos. Et facta est fides temporum potius quam Euangeliorum. say in his time: When the use of writing & innovating of faith began to be in ure, after it did rather begin to make new things, then keep that which it had received: it neither maintained the old, nor confirmed the new, and so faith became to be of the times, rather than of the gospels. That is to say, men leaving that which they received and learned by the scriptures, and writing themselves opinions and decrees of their own, it came to pass in time, that the faith of the Church was not that which the Gospel of Christ teacheth: but such as liked men of the several ages and times, such as counsels decreed, and Bishops ordained. Which thing Erasmus being a great Scholar did see to be happened unto the Church of Rome, and thereof giveth admonition to a great Bishop, and amongst other things touching human constitutions g ad Christoph. Episcop. Basil. de interdicto esu carmum, etc. he saith: Haec primum obrepant honesti specie etc. These things first creep in by a colour of honesty; after they overflow more abundantly then after a while, being confirmed by use, they reign as tyrants etc. 5. Of the supremacy. Now let us come to the last foundation of popery and banishing of Christ and his laws. Namely, the royal primacy of the Pope, climbing into the seat of Christ, and advancing himself above all that is called God. And let us examine whether it be evangelical and of the Christian religion and ancient profession of the primitive Church. First it is manifest and clear, that the first six hundred year never knew him, but they were all protestants allowing no universal Bishop, but Christ only: and honouring the Emperors and kings where they lived as Lords and supreme governors over all persons ecclesiastical & civil, even as they had learned of Saint Paul, who did command a Rom. 13.1. every soul to be subject to the higher power: and of Saint Peter, b 1. Pet. 2.13. who would have them submit themselves to the king, as the superior. And herein I will call for the papists themselves to be my witnesses. First Gratian c Distinct. 21. cap. cleros. telleth us out of Isidorus, that among the ancient fathers a priest and a Bishop were all one. And the same thing he d Distinct. 93. cap. legimus. affirmeth out of Jerome, with many reasons drawn from holy scripture, and he showeth that the first rising of one Bishop over another, was devised for a remedy against schism. And as concerning the preheminenc of the city of Rome, he addeth: Si authoritas quaereretur, etc. if authority be sought for, the authority of the world is greater than that of one city: wheresoever there is a Bishop, at Rome, or at Engubium, or at Constantinople, or at Rhegium, or Alexandria, or at Thebes, or at Guarmatia, it is of the same merit, it is of the same priesthood: which the gloss there doth interpret, that discreet learned and wisemen esteem all alike; but idiots and the common people despise a Bishop of a small or little city. And a little after e Distinct 95. cap. olim. he saith. As the elders (or priests) know that they by the custom of the church are subject to him which is set over them: So let the Bishops know, that they are greater than the priests, rather by custom then by the truth of God's ordinance, and that they ought to rule in common. Cesar Baronius, by the commandment of pope Gregory the 13. making a new legend called Martyrologiums after the order of their new calendar, in his notes upon that book, f jan. 20. pag. 22. at the letter c. teacheth us that this word Papa (pope) was first accounted to come of the greek word Pappas, signifying a father, and in the same sense came to be a name of dignity, that the reverend clerks (or clergy men) were called by that name: Afterward the same name began to be peculiar unto Bishops that they were called Papae, that is pope's or father's, until An. 850. & then it began to grow & to fasten only upon the head of the pope of Rome, & at the length pope Grerory the 7. An. 1071. in a synod ordained, that there should be but one name of Pope in all the Christian world. This man also a Quint. ad April pag. 160. & 161. witnesseth that it was in times past the old custom of the church, that the Bishops were not only called Pontifices, prelate's: but also summi pontifices, chief or highest prelate's: because that the office of a Bishop was called the chief priesthood, this he proveth by express examples until the 6. counsel b About An. 645. of Toletane, and he bringeth in Saint Augustin saying those words: what is a Bishop, but the first elder, that is the highest priest? briefly he calleth them no otherwise then fellow Elders and his fellow priests. But after Baronius addeth that the latter custom obtained, that the Bishop of Rome should be called summus & maximus pontifex, the highest and greatest prelate or Bishop. Polydor vergill c De inventorrer. lib. 4. ca 10. telleth us that the first honour, that was given to the Bishop of Rome, was this, that he might change his name, when he is created Pope, if his name be not handsome, and the author of this devise was Sergius, whose name was called os porci, that is, the mouth of an hog. But more near to our matter: Platina d In vita pelagij & deinceps showeth, that the commandment of the Emperor, did sway all the matter in the choice of the pope until the time of * Pelagius the second. About Anno 600. So that when by the extreme fall of waters, they could not go to the Emperor, the pope was feign to send Gregorious to make his excuse, because the election was nothing worth without the Emperor's approbation. And after him in the election of Gregorious, the clergy & people, desired the Emperor that it would please him, to confirm the election which was made concerning Gregorius. And where as john Patriarch of Constantinople, obtained by a Synod the title Ecromenicus, that is, of universal Bishop. Gregory resisted him, not because (as Platina saith, it belongeth to Peter's sea, (as they falsely call Rome) but because it was a new and blasphemous name; and such as none before them did ever allow of, or take unto himself. As Gregorious himself in divers letters both to the Emperor, the Empress, to divers Bishops, to john himself doth write, whereof you shall hear some part. First to the Emperor he among other things a Epist. lib. 4. cap. 29. Mauritio August. Epist. 32. saith. Quis est iste &c: who is this! that against the statutes of the gospel, against the decrees of the canons, presumeth to usurp to himself a new name? Would to God that without the diminishing of others there were one which desireth to be called universal: and a little after. But be it far from the hearts of Christians, this blasphemus name, wherein the honour of all priests is taken away, while it is madly arrogated of one unto himself. And b Constantie August. Epist. 34. to the Empress. It is a very heavy thing, that it should be patiently born, that all being despised, my foresaid brother & fellow-bishop, goeth about to be called Bishop alone: but in this his pride what other thing is showed, but only that the times of antichrist be at hand. And unto c Epist. 36. Eulogius Bishop of Alexandria and Anastasius Bishop of Antioch: None of my predecessors have ever consented to use this so profane a term or word. Because forsooth, if one be called universal patriarch, the name of patriarch is taken from others: unto which if you join that of the sixth counsel of Carthage: That all matters should be ended in the province where they began. And that of the Milenitane counsel: that no appeal should be made out of the province over the sea, you may easily & plainly perceive that unto this 600. years after Christ it doth so far appear, that the Pope had no supremacy over kings or Emperors, that his authority was not so much as over any minister, or private man out of his own diocese or province, and that to claim any such title as to be universal Bishop, was new, blasphemous, the overthrow of priesthood, not sufferable and a foreruning of Antichrist. How the pope brought under the civil power by growing over the ecclesiastical. And here thou mayst observe that in all this time, there was not yet any question of superiority, over the superior civil magistrate, but over the Bishops themselves. But how they came to crow over the civil magistrate, the story of the time following doth declare, wherein I might spend much time of the seed of these things, as the advancing of the honour of Peter (cunningly pretended to draw on the primacy upon the pope of Rome his counterfeit successor) & Constantine forged donation; but I shall not need to rip up every circumstance. For if neither these nor any other were able to compass this infernal primacy in 600. years, we must look further for it, & to the devils principal instrument: namely that after this time the emperor made the pope of Rome, high priest over all the Bishops of the world: and the pope in tract of time by this very authority of being aecumenical Bishop given them by the Emperor, rewarded him with this blessing and kindness, to make the Emperor to kiss his feet and to wait upon him as his vassal. The dignity of Bishops at this time was in iiij. patriarchs, till after the death of this Gregory, then presently there arose a new contention, between Constantinople & Rome, which would be chief, & here Boniface the 3. by some sweat & labour obtained of Phocas (whose hands were yet bloody with the slaughter of his L. Mauritius) to be this sovereign & chief Bishop of Bishops, & then * Platina in vita Bonif. 3. came into the pope's style. We will and command, and the next pope Boniface the 4. got of the Emperor the temple called Pantheon, & there made a church for the virgin Mary & all Saints, most lively showing that now they fell from God to all foul spirits, as the sequel after declared. For these were the beginnings of all manner of corruptions, yet all this while, the honour of the Emperor stood still, the first step to pull of the Emperor's crown after this, was: that Constantinus then Emperor granted to a About Anno 685. Benedick the second, that whom soever the people and clergy chose, should thence forth be pope. After b Anno 755. him Stephanus the 2. of rare love was carried upon the shoulders of the people, and so the Bishops of Rome began to take that honour unto them. And c Anno 710. justinianus a wicked Emperor, to flatter the pope was the first that kissed his feet, namely of pope Constantine the first. Yet were not the pope's above the Emperors, all this while. For after this the Empire of Constantinople, being weak and not able to defend the pope, and leaving them to the spoil of the Lombard's, they fled for secure unto France: First to Carolus Martellus and Pipine, and after to Carolus Magnus d Anno 801. first Emperor of the west: to whom some said the pope gave the power of choosing & confirming the pope: but e Barnard. Girard. Tom. 1. lib. 4. Lois le papes navoient aucune puiscana in authority en le ville de Rome etc. the french Chronicle saith he won it as he did the imperial dignity, by his sword and law of arms. For then the pope's had no power or authority in the city of Rome, but meddled only in the affairs of religion, of ceremonies of the church & things pertaining to the soul. Therefore saith Polydore that the successors of Charles the great did use to confirm the election of pope's. De inventor lib. 4. cap. 10. But last of all g Anno 1059. Pope Nicholas the second brought the election from Emperor, people, and Clergy to the Cardinals only, and so the pope of Rome became head of the church (as he saith) by consent of all nations. And here indeed he began to tread down the Empire, For h An. 1080. Hildebrand being called Pope Gregory the 7. deprived Henry the 4. of his imperial crown. Then did the Emperors begin to learn new manners, as to a light from his horse, and to do honour to the pope as to the vicar of Christ, as did i Anno 1155. Frederick to pope Adrian the 4. and being unaccustomed to such service (as a Alber. Krant. Saxon. lib. 6. cap. 16. some say) was blamed for holding the stirrup on the wrong side when the pope alighted from his horse. And the consuls of Rome learned to swear fealty to the pope as to b Anno 1165. Alexander the 3. Then could the Pope allow who should be Emperor, as c Anno 1200. Decretal. lib. 1. tit. 6. cap. 34. Innocent the 3. did Otho, and d Anno 1230. maketh it as a law, that the right and authority to examine a person elected to be king and to be promoted to the Empire pertaineth to the pope, who doth anoint him, consecrate and crown him. Then could the pope's make the people cross themselves to fight against their liege Lord the Emperor, as if it were against the Turk, under promise of eternal life. As d Anno 1230. Gregory the 9 against Freodorick the 2. And pope Innocent by decree and his counsel deprived him of his kingdom of Sicily, and so was established the authority of pope's to depose Emperors, Kings, and Potentates. But for the better enthronising of the pope in this fresh and new shining primacy, herewithal e Read Polydor de invent. lib. 4. cap. 9 & lib. 8. cap. 2. Platina in vita Bonif. 8. & so forward: and Boniface 13. and his successors, & Krant. Saxon lib. 5. & 6. & Aeneus Syluius de moribus Germanorum ad Martin Meyr. came up the red hats and gay palfreys and royal majesty and senate of Cardinals, the college of scribes and other officers (which Polydore for their ravening calleth Harpeis) and other annates and yearly scots, peter pence, bulls, prices of pals, pardons, advowsons, dispensations, appeals, cases papal, reservations, comendums, prerogatives, and I cannot tell how infinite jurisdiction in heaven, in earth, in purgatory, & hell, they changed, invented, renewed, put down and lifted up whom, what, and when they would. And so the estate of the pope became an imperial majesty, far above all earthly monarch and principalities, and thrones, and dominions. Now therefore good christian reader thou mayst here observe that the order of this supremacy came up by degrees through the climbing pride of the clergy and had many years in growing. First contending for highness in dignity among themselves, and namely Constantinople against Rome, and secondly, when the Emperor had granted the title of universal Bishop to the pope of Rome, than he shifted the Emperors by little and little out of all dealing in Ecclesiastical matters, as namely and principally in the elections of Popes, and from this it grew to sovereign authority over all, even as a bramble, it took hold and grew up over the highest ceders of Libanon and a fire came out of this bramble and consumed the imperial glory of the kingdom, and over grew the majesty of the temporal power. Here shalt thou see a very great change: Gregory the first proclaimeth the title of universal Bishop, to be blasphemus and not sufferable. Boniface the 3. and all his successors take it upon them, and make it their principal strength and glory: a Anno 801. Antonius Archb. of florence, histor. pars 2. tit. 14. cap. 2. Adrian with a Synod of an hundred fifty and three Bishops gave unto Charles the great (as the papists say) the right and power to choose the pope: and granted him the Apostolical sea and dignity of Senatorship, moreover he desired that Archbishops and Bishops through every province should receive of him their investing, and unless the Bishop be invested of the King: he should be consecrated of no man, and this decree was established with a curse & confiscation of goods, b 18. tit. 16. ca 1. An. 1070. Gregory 7. having shuffled away the emperor in the election of pope's: by a contrary Synod of an hundred and ten Bishops did accurse all ecclesiastical persons which received their investing by the hand of any secular person. c Platina in vita Pascalis etc. An. 820. Pascal the first being chosen pope without the emperors consent humbly excused himself and craved pardon: And Gregory the 4. as Platina saith was of so great prudency, and modesty, that he would not occupy the pontifical dignity although he were chosen of all, until he were confirmed by the Emperor which was then Lodovicus king of France. But in a a Anno 865. while after pope Nicholas the first obtained of an other Emperor, that no secular Prince or Emperor should thenceforth be present in the counsel of the Church unless in question of the Christian faith: And b Anno 1115. Alber. Krant. Saxon. lib. 5. cap. 37.38. in time it came to pass that Pope Paschal the 2. was feign to excuse himself from the stain of heresy for granting by constraint, to the Emperor Henry the 5. his right in this cause. In this very time god stirred up the eloquent & learned pen of Bernhard to admonish the Pope how far he was fallen from God, amongst many other things with these words, (where speaking of wealth, riches, and goods he saith to the c Ad engenium pontiff. maximi de consideratione. About Anno 1149. Pope) usus tamen horum bonus etc. yet the use of those things is good, the abuse evil: the care worse, and the gain more dishonest, be it that thou mayst challenge these things by any other way or reason whatsoever; but not by the apostolical right. For he could not give unto thee that which he had not; that which he had, that he gave, even the care as I said over the Churches. What did he give Lordship? hear himself speak; not being Lords, (he saith) in God's heritage, but being made an ensample to the flock: and lest thou shouldst think it spoken only for humility, and not also for truth; there is the voice of the Lord in the gospel. The kings of the nations do reign over them, and they which have rule over them are called gracious Lords, and he doth infer, but you shall not be so. It is plain, that the Apostles are, forbidden Lordship. Go thou then & dare thou to usurp to thyself either a Lordly Apostleship or an Apostolical lordship. Thou art plainly forbidden both, if thou wouldst have both alike, thou shalt lose both: otherwise think not thyself exempted from the number of them of whom God complaineth: They have reigned & not by me, they were princes and I knew them not. Now if it please thee to reign without God: thou hast glory, but not with God. And the addition upon a Upon Revelat. cap. 13. Lyra not a few years after affirmeth, that it is manifest, that in the primitive Church from the time of the Apostles unto the time of Sylvester the Pope, when the faithful had no worldly power: then did the Church flourish most of all in spiritual things. And a little after: But when in process of time the faithful obtained great secular power, these virtues, (meaning faith hope, and charity) and if by the mercy of God they did not wholly decay, yet are they not commonly found to have the same power as they had in the primitive. But behold a marvelous change b De moribus Germaniae. Aeneas Silvius affirming: Power, riches, and strength to be far better in the Apostolical sea then in any other secular throne whatsoever. And he calleth the Pope of Rome as Emperor of the Christian army, and a wise king, & saith, That the Senate of the Cardinals do bear the room of the world. And again he saith: Christ appeared poor & humble, not that we should be poor did he it, but that by that means he might redeem us etc. And a little after, Now the prelate's of Rome ought to be rich men & potentates. after the same manner for our salvation: therefore he is bold to set forth the earthly majesty of the Pope, above the glory of all princes saying: And if thou didst see the Bishop of Rome to celebrate or to hear the divine service, thou wouldst truly confess, that there is no state, nor glory and majesty, but only the Bishop of Rome, when thou seest the Pope sitting on high in his throne; the Cardinals sitting at the right hand, the great Prelates, Bishops and Abbots, and protonotaries standing at the left hand, and the Orators of kings have their place, & the great states theirs. There the judges and here the clerk of the chamber: there the deputies of the states, and here the Subdeacons' and Accoluthes', and the other multitude do sit on the ground. Truly thou wouldst say the court of Rome to be like an heavenly Hierarchy, where all things are honourable, and all things set in order, by a prescribed and settled manner. Lo here thou seest a glorious throne, but not of God. For which Steven the fift provideth a square stone whereon it might be set, when he ordained, Anno 890. a Gratian. decret. distinct. 19 cap. enimuero. That the laws and decrees of the Church of Rome, should be for ever and without dispute to be observed. b Anno 1300. Read john Baleus de act. Rom. Pontif. Clement the fift provideth a stay for this throne, in that he decreeth that, they which were dissigned in Germany to be Caesar's, although they had the name of the King of the Romans, yet should they receive of the Pope, the right and name of the Empire. And c Anno 1338. Platina & Balaeus. Benedict the twelfth prepareth both matter and money: for on the one side, he challengeth the Imperial power, in the vacancy of the Emperor till a new be chosen, and on the other side usurpeth to himself and his successors the be stowing of bishoprics prelacies and beneficies. 6. But see there overgrowinge: for here they stay not. For they make the d Grat. distinct. 12 cap. non decet & cap. preceptis. Church of Rome mother and head of all Churches, and confirmer of all religions: and under this power e Pars 2. causa. 12. Quest. 1. Cap. dilexissi. Allow men's wives to be common. And are not ashamed of this blasphemy: as by decree to say, f Distinct. 40. cap. Si papa. Though the Pope draw with him innumerable souls into hell, no mortal man may presume to reprove him, who is judge of all men, and to be judged of no man. g Decret. Greg. lib. 1. tit. 33. cap. 6. So much difference as there is between the Sun and the Moon, so much is there between the King and the pope h Gratian distinct. 34. cap. lector. in gl. distinct. 82. cap. presbit. in gl. caus. 15. quest. 6. cap. authoritatem in gl. the pope dispenseth against the law of nature and against the Apostle i Distinct. 96. cap. satis evidenter. the Pope can not be loosed at all nor bound by the secular power, seeing he is called God, and it is manifest that God cannot be judged of men. And they k Decretal. Greg. lib. 1. de elect. tit. 6. cap. 4. arrogate that no counsel should set a law unto the Romish Church, seeing (as they say) all counsels are both made and receive strength after the authority of the Romish church, and in their statutes the authority of the Bishop of Rome is particularly excepted. Where the wise Christian reader may see a marvelous overspreading growth, even the image of Antichrist, made equal with God and set far above all power amongst men, advancing itself above all that is called God. The noisomeness of which over rank and shadowing branches keeping the earth bare, and the Sun from shining, the papists themselves found to be most grievous and intolerable, and therefore they are feign to lop & top it, and to pair away many untimely boughs and shadowing boughs. For (that I speak nothing of the imperial, English or Frence laws) if you read the counsels of a Ann. 1413. Constance, and of b Anno. 1431. Basill, thou shalt find many proynings and cutings of this monstrous briar: First three Popes at once as unprofitable heads chopped of and cast by. The papal dignity made to stoop under the general counsel, translations, procurations, exemptions, unions, fruit gathering, simony, dispensations, tenths, and other burdens of the Church, excommunications, interdictions, appeals, annuattes, possessions, reservations, and collaions of benefices, with the number and quality of Cardinals, partly lopped, partly proined, & partly set in order & limited, as the wisdom of that erring generation, being by much vexation and misery compelled, did think, for their own peace and worldly safety, to be most convenient. But all this did but little hinder his monstrous overspreading, for by and by c Anno 1455. Calixtus the 3. maketh a law, that no man appeal from the Pope to the general counsel. And d Anno 1470. Paulus the second sprowteth out this new sprig of blasphemy, that in the chest of his breast all right and law did rest, to ordain and abolish decrees as he listed. About Ann. 1512. And Pope julius the second, and Leo the 10. in a counsel held at Lateranum, undo all again, and set this brier to his climbing. And that we may plainly see that this is the very apostasy of which the scripture speaketh: f Read Baleus de act. pontiff. This julius being a great warrior and going out of the city with his army cast the key of Peter into the river Tiber, with these words. Because the key of Saint Peter is no more of worth, let the sword of Paul prevail. And this Leo the tenth being put in mind of the gospel of Christ by a certain Cardinal called Bembus, answered according to his place, and said: How much that fable of Christ hath profited us and our fellowship, it is sufficiently known to all ages. What jew, what Turk, what Heathen, what Atheist could ever have been more blasphemous? But here God ariseth to maintain his own cause, and by Luther, Melancthon, and many others, he bloweth and blasteth, consumeth and beateth down the beauty and blossoms of this presuming bramble, with the powerful and piercing breath of his own mouth, which is his gospel contained in the holy scriptures of the old and new testament. Wherein we may see the divine providence of our most wise and gracious God, taking the matter into his own hand in a fit and necessary time: for now when they began like the tower of Babylon to reach up unto heaven, than did he confound them, & make their madness openly seen to all the world, whereof Erasmus giveth a very good advertisement, who living himself in the same time affirmeth saying: g Annotat. Erasm. upon 1. Pet. 5. Now the common sort of Bishops heareth nothing of their learned flatterers, but lordships, dominions, sword, keys, powers, and hereof the stateliness of some is more than of a king, and their cruelty more than tyrannical. Now we flatter the bishop of Rome with great volumes, giving unto him a power equal to Christ, whereby it cometh to pass, that the Christian world one day will scarce abide the rule and ruffling, and scarce suffice the covetousness of him and his Cardinals. And this Erasmus (although the papists hold him as their own) a Upon 1. Tim. 1. complaineth not a little of the overspreading of this new learning. For he showeth that they spent their whole time, in frivolous and unnecessary which were more pertaining to learning to be unknown then known: For the Divines of those times made great ado about both frivolous and wicked questions. Frivolous, as whether the grace wherewith God doth love and draw us, and wherewith we love him again, be the same grace. And how it can be, that the fire wherewithal the souls of the wicked shallbe tormented seeing it is material, can work upon a thing without body. And wicked questions touching God, and touching the Pope: touching God, whether God can command every evil thing, even the hatred of himself, and forbidden every good thing, even the love and worship of himself. Whether he can in act bring forth an infinite thing according to every dimension. Whether he could from everlasting make this world better than he hath made it. Whether he could bring forth a man, who by no means could sin. Whether God in any thing from himself distinct, be one. Whether this proposition be possible, God the father hateth God the son; Whether the soul of Christ might be deceived: and many such like etc. Now of the power of the bishop of Rome, men dispute (he saith) in a manner more busily then of the power of God. While they do inquire of his double power, and whether he be the universal head of the whole Church, and when- he be above the general counsel, and whether he may abrogate that which is decreed in the Apostles writings. Whether he may ordain any thing contrary to the doctrine of the gospel: whether he may make a new Article in the creed. Whether he have greater power than Peter or equal. Whether he may command the Angels; whether he may take away purgatory (as they call it) altogether. Whether he be a simple man or as God, or participate both natures with Christ. Whether he be more merciful than Christ was, seeing that he is not read to have called any man out of the pains of purgatory. Six hundred things (saith Erasmus) of that sort are disputed in great published volumes, and that by great divines, especially famous men for profession of religion, with these things are the schools of divines earnestly occupied. Mark here good reader, and consider what an ugly and fearful monster this would have been, if God had not come down and cut him off with this two edged sword of his holy word. For beside all these before, how many other new things came forth in the same generation? First because john Husse was put to death by the counsel of Constance against and contrary to the emperors letters patents of safe conduit: there came forth this new head of blasphemy: Fides non servanda haereticis, promise is not to be kept with an heretic. And no marvel, for b Platina. Pope Alexander the sixth, having by three Cardinals in Latin, French, & Italian, given full remission of sins to all the army of the French under Charles the 8. coming into Italy for the recovery of Naples: against their return did waylay them to have cut them off with Maximilian K. of the Romans, Ferdinand K. of Arragon, & Lodovich Sforce duke of Milan. Secondly, P. Pius the 2. made a new order of Scribes Abreviators. Paul the 2. made a law that none should wear scarlet bonnets but the Cardinals, and gave every Cardinal a piece of scarlet to cover their Mules. And he would have made their hats of red silk, but that some sage Cardinals showed him, that the increase of the pomp of the Church destroyed the Christian faith. Sixtus the 4. ordained and increased many feasts. The conception of the virgin Mary, and the presentation, the feast of Anna the mother of Marie, the feast of S. joseph, and of S. Francis. a Baleus in vita Clementis octavi. Nicholas Egmundanus, master of loven and a Carmelite did teach and write, that the Pope was Lord of all things, in heaven, in earth and under the earth. And Paul the third Pope of that name, being an old man found out a new kind of religion, to the increase of God's worship he consecrated a little bowl of wood with his Popall blessing, to gratify a noble matron, that she might carry it, hanged it on her neck against divers griefs. The late counsel of Trent hath hatched many new things. First that the b Sess. 4. decret. 2. vulgar translation in public readings, disputations, preachings, and expositions to be authentical, whereof c Preface of Test. Rhem. ariseth great disputation against the Greek and Hebrew text, contrary to the ancient decree which d Distinct. 9 cap. ut veterum. Gratian avowcheth: That the truth of the old Testament should be examined by the Hebrew, and of the new, by the Greek. And e Sess. 7. with an heavy and pitiful curse they establish these school tricks: 1. That the Sacraments of the new Testament confer grace. 2. By Baptism, Confirmation, and orders a Character is imprinted in the soul. 3. The intention of the priest is required to the making of the Sacrament. 4. john's Baptism hath less virtue then that which Christ commanded his Apostles and such like: out of this forge cometh the new forging of the e Printed at Paris Anno 1577. mass book, set forth by Pius the 5. and a f Printed at Paris An. 1583 new Calendar which was done by pope Gregory the 13. wherein the times of the year, and of the feasts, and the course of the Sun is set in his right order that we may know nothing in heaven and in earth to be safe from the presumption and proud arrogancy of this triple crowned beast, and this holy prelate hath made a g Printed at Antwerp An. 1589. new martyrologue or Legend according to this new Calendar. And for the better guarding and keeping of their high tower of confusion, they have a set watch called Index expurgatorius to charm all writers both new and old, and to fray them that they lift not up their voice so much as one word against their superstitious folly, and a Read Martin Remnicius ex amen concili. Triden. parti 1. pag. 1. and his book called doctrinae Iesui tarum pag. 1. etc. Baleaeus in vita Paul. 4. here withal sprang up a new religion of armed soldiers to fight their battles, breeding secretly about Anno 1536. but show themselves openly in their college at Rome Anno 1553. and since in diverse places, and they go into all nations to stir up the kings of the earth, the princes and people to make war against the Saints our English soil hath been assailed by this new brood under the name of jesuits and seminaries priests. But as the groweth of this monster is strange and fearful, and that in it new religions have risen up suddenly like padstooles) as b De inventor. rerum lib. 7. ca 3. Polydor virgil saith) so from 600. years after Christ until our time, it could not come to his full groweth, yea although the Trident Council, seemeth to lick him and shape him as the bear doth his whealps to some handsome form of perfection. For there are many things which are not yet come to their birth and many which stay at the very birth and are not yet delivered. As namely: first those 14. controversies of those two worthy doctors of their popish Apostasy, that is to say: the angelical doctor Thomas of Aquine and the subtle doctor Scotus the Duns. For one saith: God is unto us an end super natural, and the other saith: God is unto us an end Natural. The one saith that Blessedness is merely an effect, super natural, and cannot naturally be had. The other saith, that Blessedness may be had naturally, and that it is natural, and such like. Which a F. Constantius Saruanus conciliatio etc. printed at Rome 1589. a very worshipful Cardinal laboureth to reconcile, until the church's determination and mind may be known. And this very Cardinal addeth a very great increase of this new spawn, called directorium theologicum, which hath many worthy conceits of Logic and Philosophy, which perhaps one day may take life & being by their magisterial power. There are in these schools divines infinite and very deep questions, which their mother church hath not yet by determination brought forth and acknowledged as her children: as namely such as this is, b Petri Tartareti reportata quest. 2. distinct. 10. & deinceps. whether Christ being very man, in the Ost or sacrament in one place, can see himself when he is made, being the very same Christ and man, in many other places, and whether that so many thousands made at one instant in many places might not be an army of men to meet and fight a battle in one field etc. Don john a Bononia professor of divinity in his c Printed at Lovan Anno 1554. book of predestination and reprobation, dedicated to Charles the Emperor and king of Spain, telleth us that the church hath not set down what is to be believed or received of all Christians, touching that doctrine, For there are many things which are not yet come which he thinketh it ought: Quo plus quam reliquis conscientiae nostrae perpetuo exagitantur. (being a point wherewith our consciences are continually troubled, more than with other things) yet he doubteth not, but the masters of the church, (when their determination shall be hatched) will embrace his opinion or some such like. But I cannot a little marvel, that when in the same counsel of Trent, this mother Church brought forth so many goodly imps, that it forslowed the travail of so jolly a babe, as a very Zealous a Io. Sleidan Com. lib. 23. Franciscan did bring to the very birth before them all, when in his preaching amongst them and bitterly enueying against Luther, he did openly say to be S. Paul's meaning upon the second to the Romans. Namely: that they who have had no knowledge of Christ, and otherwise have lived honestly have obtained salvation. Hear cometh Durandi with his rationale divinorum, Guidonius with his Manipulus curatorum, Guiliermus parisiensis de septem sacramentis, 'tis, and infinite others both schoolmen, doctors and friars, (whose new learning I must needs confess I have not, neither have I known the deepness of Satan) and these have offered a marvelous great and goodly access and increase to his tale spreading mother of popish blasphemy, but they hang in the birth, neither borne nor buried, waiting the good hour, when the church's determination (without whose midwifeship they cannot be authentical children) shall acknowledge them & make them of their holy generation. Alfonsus' de Castro, a learned minority, doth open unto us the reason of this matter namely: b Aduersus harese lib. 1. cap. 2. that we know many things now, which of the first fathers were either doubted or altogether unknown: by the change of things doth spring the change and varying of decrees: that the same which in times past was lawful is now unlawful, but these innovations of decrees cometh not of the newness of the things, but of the new knowledge of those things, which being found, the church taught by the spirit of God doth define, which definition being given, it is not lawful to doubt of that, where of it was before lawful to doubt: and he showeth an example saying in ᵃ an other place: Cap. 8. Some men say that the divine persons are set in a personal being (as they speak) respectively: others affirm that they are set absolutely, others again say that they are not set by any way, but to be themselves persons to themselves. Now saith he: who seethe not, some one of these to err, when yet every one of them stick to his own opinion without punishment or note of heresy, and a little after: yet if the Church taught by the holy ghost shall define of that thing, without all doubt, the Church by her definition would not bring to pass that the persons should be so or so set: but would teach us, that which although from everlasting it were true, yet did not we know it; After which definition of the Church, it shall not be lawful to affirm which before was lawful: To whom accord the wise Rhemist b Test. Rhem. Annota. upon Act. 15. saying: It is to be noted that the Bishops so gathered in counsel represent the whole church, have the authority of the whole church, & the spirit of God to protect them from error as the whole church, and these make it a Maxim or ruled case: that all good christians rest upon the determination of a general Council. Now gentle reader, if we may believe these great learned clarks, it must needs follow that Lombardus the father and all his children the schoolmen, and all other learned men's propositions, questions, and disputations, are no further authentical popery, then as the Church of Rome hath all ready determined: and we unless they tell us what is the Church's determination cannot tell what to believe, to be of their religion. And this determination is hard to be found out, and very doubtful, whom to believe, that shall declare us the same. For it is not yet fully agreed amongst them, weather the pope or the Council be the highest, that we might certainly know where this determination resteth. The counsels of Constance and Basill take authority above the papal dignity, whereby we might think with the Rhemistes and divers others, that the determination is of the counsels. Pope Pius the second, although he have taken much pains for the honour and authority of the Council of Basill, yet hath he set forth a Bull, with the greatest curse, forbid and bar all appeals from the Pope to the general Counsels, as though the pope were above the Counsels: and the Rhemistes do help him a Upon Act. 15. ver. 7. where they make the Council to be of no authority, which is not confirmed by the pope, and they b Upon Luke 22. ver. 31. say that the Pope cannot err judicially, although Alphonsus say he may err in matters of faith, and Platina showeth that those Bastard Popes who came after Formosus, and altered by a new and evil custom the decrees of one another, did this by counsel judicially: If a man mark well this contradiction, he will hardly know where to find their church's determination. Again the counsel of Basil, Platina in vita Eugenij Alber. Krant. Saxon. lib. cap. 20.21. etc. would not be put down by Pope Eugenius, but constrained him for fear to confirm their authority; and after for his contumacy deposed him, and very orderly as Eneus Silvius saith chose Faelix in his room, but this Eugenius would not obey them, and so the schism of two pope's continued till Nicholas the fift: so that here was no obedience of the pope to the counsel, nor of the counsel to the Pope, what shall we think of their determination, where trow you. it may be found: may we not do as the German neuter did: who neither followed the Pope nor the counsel, but appealed as they thought to an higher and more certain determination. And whereas the Rhemist and Alfonsus with others affirm, that the holy ghost teaching the counsel (which is in steed of the whole church) their definition is the determination of the church, to which men ought to stand, we are yet more in doubt, upon other further weighty reasons and considerations. First because this is spoken but by private men; And the b Hist. pars 3. tit. 22. cap. 10. §. 4. Archbishop of Florence is not a feared to term the counsel of Basill a conventicle and a synagogue of Satan: Thirdly the last counsel of Trident cannot be found to be a c Baleus in vita Marcelli 2. free general counsel, because divers men for speaking freely were thrust out, and d joh. Sleidan Com. lib. 22. the holy ghost that guided all their definitions, was brought in a portmanteau from Rome, namely that as they had instructions from Rome, so were their decrees framed and ordained. Beside this, all these latter counsels, have not been made with universal consent, but the church hath been divided into two parts East and West, until the time of this counsel of Basill, and then it was sewed together with rotten thread, and presently rend in pieces again as it were in a moment, and there was one counsel at Basill, and an other set against it a Florence. Now I say seeing these counsels of Constance, Basil & Trident, (in which the most part and chiefest of Popery hath been in the most general manner determined & published for the acts and determination of the church) were but a very small part of the universal church: Namely of the Western parts, I know not how they can assure us, that in them we have the church's determination; except they could prove these counsels ecumenical and universal of all Christian churches: as was the first general counsel of Nice under Constantine the great. Again the counsels for six hundred years after Christ, did not decree as they have done since: and the faith of the church was not the determination of the Church, but the sentence of holy scriptures: and many points of faith have been since determined, not by, but without holy Scriptures; what should we esteem, the ancient primitive Churches to have erred in faith? or that they knew not, or held not the true faith, because that in very many articles they lacked the ecclesiastical determination. Lastly seeing that every day they bring forth new devices and sanctions, and the latter many times contrary to the former, who can tell when he is in the truth or out of the truth, or when the Church hath made her true and right determination? He that readeth over Gracian and the Tomes of the counsels, with the histories of the lives of the Popes, or do but well mark and consider that little which I have penned out of them in this Chapter, shall easily perceive, that they are ever learning, but never come to the knowledge of the truth, they dote about questions which are endless and strife of words, there is no certainty in their religion, little truth and uncessant innovation. Therefore I may conclude, that as this monster is of a later generation, and a new continual conception: so no mortal man can tell, when he will come to his full birth, and be a perfect body, or when he will have his certain determination, right shape and proportion, and final growth and complete stature. I will leave him therefore to the high judge and Lord of all flesh, until that great and fearful day, a Revel. 19.20. When the beast shall be taken and with him the false prophet, and they both cast alive into the lake of fire which burneth with brimstone. Come Lord jesus come quickly. CHAP. V Hear is showed that all men ought to fly popery. First, because of the exceeding danger it bringeth to themselves, to their seed and country. secondly, It is of all heresies and Apostasies the most pernicious. thirdly, It is not tolerable, or to be winked at, in any Christian common wealth. Fourthly, We of England have great cause to praise God, that we have nothing to do with it. NO sooner had my pen concluded the former Chapter, but that me thought I heard the great comaunder of all the world, calling unto all Christians, concerning the Romish religion and saying a isaiah. 52.11. Depart, depart, go out from thence and touch no unclean thing. For seeing that popery is so directly and manifold, differing from the true ancient and catholic religion, so agreeing with all filthy heresies, and lately sprung up out of the unclean brood of human invention and diabolical suggestion, bearing down all purity of faith and true holy worship of God, & that hereby the Romish Church is certainly found to approve itself to be that great Babylon, which is become the habitations of devils, and the hold of foul spirits, and a cage of every unclean and hateful bird: I can no otherwise understand the duty of all Christians, but that they be obedient to that heavenly voice, which else where calleth us out of that profane synagogue of Rome, saying: b revelat. 18.4. Go out of her my people, that ye be not partakers in her sins, that ye receive not of her plagues. It behoveth therefore every soul to consider wisely of this thing, because of the danger that may happen to himself, to his seed, and to his country. For as it was no pleasant thing to Noah, to live among those proud and cruel people of the first world, whose destruction he knew to be most certainly approaching: and as Lot dwelling at the gate of Sodom, vexed his righteous soul in hearing and seeing their unlawful deeds, & his very life was hazarded in the destruction of the wicked, if God had not been singularly merciful unto him: So all men that fear God, cannot but know, that such wicked and filthy heresy, as popery is, must needs be as a canker that fretteth even unto destruction of the soul. For it not only draweth us unto many noisome and heretical pravities, but also to most abominable idolatry, and the very overthrow of the covenant of grace and true faith; by which we stand in the favour of God and have the hope of eternal life by jesus Christ. They which speak most favourably for papists, & seem willing to have them in some sort of the visible Christian Church: do endeavour the same by making their apostasy to be no greater than the apostasy of the ten tribes of Israel, after their falling away from the house of David, under the hand of Hieroboam. At which time they left the temple at Jerusalem, and the pure worship & word of God, and made them calves in Dan and Bethel, and worshipped God as it pleased the kings of Israel. But if men would consider the a 1. King. 2. 2. Cron. 18. & 19 story of that good king jehoshaphat, when he joined affinity with Ahab, they might easily see this thing, how near he was to lose his life for such fellowship: what loss he had of ships, and how God rebuked him saying: Wouldest thou help the wicked, and love them that hate the Lord? therefore for this thing the wrath of the Lord is upon thee. Lo here the Israelites are counted wicked & the haters of God; and such as for whose fellowship, God's wrath cometh upon his children. Therefore seeing the papists are (much more) worse, it must needs be very dangerous to have any fellowship with them. And if the soul be far, more precious than the body, then is the hazard the greater. And doubtless no man is able to express the greatness of the mischief which that wicked brood may bring upon a man, for so much as they transgress the word of God, and follow not the doctrine of Christ, and have chosen their own ways, and their soul delighteth in their own abominations: For it is written: b 2. john. vers. 9 Whosoever transgresseth and abideth not in the doctrine of Christ hath not God. And again: c isaiah. 5.24. As the flame of fire devoureth the stubble, and as the chaff is consumed of the flame: so their root shall be rottenness, and the bud shall rise up like dust, because they have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel. If then it be a perilous thing and a misery to be without God, and to be as a rotten root and a bud turned into dust, to be devoured like stubble of the flaming fire: and that this cometh by forsaking the word of God: then woe and twice woe unto all them, that separate not themselves, from popery and papists, whose foundation is the forsaking of God's word, to follow the magisterial power of men, and human traditions and inventions. Again, what soul is there that hath learned Christ, who doth not see, what a mischief and inconvenience this bringeth on his posterity. And if you forget it, or consider it not, remember d 1. King. 11. & cap. 12. & cap. 14. Solomon the wise, who was called jedidiah, that is beloved of the Lord. Behold what a breach his idolatry made in his kingdom & glory: which befell in his son Rehoboams' days, & continued in his posterity for ever: he lost the ten tribes of Israel, and his gold was turned into brass. a 2. King. 8 18. And of jehoram the son of jehoshaphat it is said, that he walked in the ways of the kings of Isràel as did the house of Ahab, for the daughter of Ahab was his wife, & he did evil in the sight of the lord b Cap. 9 & 10. And when God stirred up jehu to root out the house of Ahab. For his abominable idolatry and bloody cruelty: by this affinity which came through jehoshaphates folly, Ahaziah king of judah, son of jehoram the son of jehoshaphat being found in the company was slain with jehoram king of Israel wicked Ahabs' son, and forty and two of Ahazias brethren coming to visit the sons of the wicked. Therefore all wisemen considering these and such like judgements, upon the houses of God's children for their fellowship with the wicked, will know very well, that it behoveth them to take heed as of a poisoned serpent, and to be wary of these Scorpion-like popish Locusts: whose sting being in their tails, do bring such great wrath of God upon all that are infected with their heresy: For they know who hath said: c Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but even reprove them rather: d 2. joh. ver. 10 If there come any unto you & bring not this doctrine, receive him not to house, neither bid him God speed. e Heb. 12.15 Take heed that no man fall away from the grace of God: let no root of bitterness spring up and trouble you, lest thereby many be defiled. Now as for a man's country consider only the story f judg. 17. & 18 of Micah. Into whose house by his mother's superstition, when images had entered: it was an occasion & means of the corrupting of the whole tribe of Dan with idolatry. And that of ᵍ Gideon. g Cap. 8.24.25.26. Who of the earrings and jewels that were given him of the spoils of Midian, making a Ephod (a small thing in comparison of popish imagery) and putting it in Ophrah his city, brought a marvelous inconvenience and corruption to the whole land, and to his own house, as may appear by this that it is said: All Israel went a whoring after it, Verse 27. which was the destruction of Gideon and his house. 2 But if you mark it well this is not all. For of all heresies & apostasies, which have happened from the beginning of the world, this popery is the most pernicious. For all other have contented themselves to lead the people from God to idolatry, and by continuance of sin have drawn the fierce wrath of God, upon countries & nations, and in fine great desolations and overthrows. But popery as it is equal at the least in all these evils, with all other wickedness and abominations whatsoever: so it hath a certain excellency in doing evil, above all other infections. Namely, that it overturneth the very course of nature. For we read in all stories of Assyrians, Chaldeans, Meades, and Persians, Grecians, & Romans, that their superstitions did make them strangers from God indeed, & worthily deserved they & suffered they his heavy judgements: yet the civil magistrate was honourable among them, and the beauty of the common weals, was the freedom to punish wickedness, as murder and uncleanness: & the people might live in some reasonable liberty, under the pure and honest obedience of their Lords kings or Emperors. But the Church of Rome taketh away all authority and power from the civil estate & translateth it to the ecclesiastical, upon every trifle dischargeth the people of their obedience to the civil sword, and keepeth them in most strait slavery to themselves, openeth the way to all wickedness, murders, and uncleanness, and utterly weakeneth the estate of all princes, coningly making them vassals and slaves to all folly & dishonour. All this the Christian reader may see (before I proceed) if he call to mind the latter part of the last Chapter. How be it I will help him a little, that he may the more plainly discern what I say and the true effect thereof. Three things I observe in a flourishing common wealth: 1. The good virtuous and commendable living of the people. 2. The wealth and peace of the country. 3. The honour and safety of the prince and civil state. Where these three are taken away, there the common wealth must needs be turned upside down: and this doth the very nature of popery bring to pass, as it were the very bane of the civil state and common wealth. First look we upon their single life of their priests, Single life the cause of many evils. monks, Friars, and Nuns, and see what this doth bring to pass. These do naturally diminish the number of people, when so many men and women are kept from marriage, and these being privileged persons are exempted from civil service: so that it weakeneth the strength of the realm: as Solomon saith: a Proverb. 14.28. In the multitude of the people is the honour of the king, and for the want of people cometh the destruction of the prince. Secondly, these have brought forth most horrible uncleanness, not to be named amongst Christians, and infinite murders of poor innocents, such as I am ashamed to explain as it deserveth: only I will show the reader as it were through a lattice, some part of this evil and chief what the papists themselves say: namely that the inconvenience of this single life was such, that when the priests by Gregory the seventh were forbidden marriage, Antoninus' histor. pars. 3. tit. 16. pap. 1. § 21. there never was a greater schism in the Church in the time of any heresy, few men keeping themselves chaste, some feigning continency for gain and boasting, and many increasing their incontinency with perjury and divers sorts of adultery. c Balaeus de Act. Rom. Pont. de Greg. Christianis. It is recorded that Gregory the first, did among the first command single life unto priests: but after finding that they did commit filthiness secretly, & that thereof many children conceived were murdered, he did abrogate that commandment and said, it was better to marry then to give cause of slaughter. For when on a time, he sent to fish in a pond, there were found in the same six thousand heads of drowned children, which he seeing to come of this constrained single life, mourning and sighting from the depth of his heart, did forthwith revoke his decree. He that readeth the lives of pope's, if it were only in popish writers or could travel and learn the guise of Rome, or could but understand what the commishioners of King Henry the eight of noble memory, found and saw in putting down of Abbeys, he would easily in this point believe the papist d Metropol. lib. 9 cap. 34. Krantius, where he saith: That in the city of Rome Continency is more rare than a white Swan among secular men. And this soar is grown grievous, that every where it is complained of. So that their a Campegius read joh. Sleid. comment. lib. 4. very champions and defenders are forced to confess, that the popish bishops do not only wink at the beastly filthiness of their priests: but also take money to suffer such wickedness: yea they are not ashamed to face it out, with this whorish boldness as to say: Shrift foster father of filthiness. It is a much more grievous sin for a priest to have a wife, then to keep many whores at home. This sin of uncleanness shall you also find to be nourished by shrift. For beside many other things, we b Histor. tripart. lib. 9 cap. 35. read that Nectarius Bishop of Constantinople, finding by experience, how apt this confessing to a priest, was to breed and nourish whoredom, took it utterly away in those Greek Churches. But in the Latin churches remaining still, one example may suffice to show what a rich and fat dunging unto a single life this shrift hath been and is, to bring forth such unclean and beastly fruit. We c Discovery of the holy inquisition of Spain printed at London 1569 read of the Spanish inquisition, that on a time it pleased the Lords inquisitors of the holy house, to cause proclamation to be solemnly pronounced in the province of Seville, that whosoever knew of their certain knowledge or by report, that any Monks or other religious or spiritual persons had abused their holy sacrament of confession to any such abominable use, or that any ghostly father had dealt in any such sort with their shrift children; they shall signify it to the house of inquisition. But this proved to be so great and plentiful an harvest to that holy house: (for so many, so sundry women of all sorts, yea of the graver matrons, were touched in conscience to inform the holy fathers as obedient children) that they were feign for very shame to leave it of as they began, and secretly to hang up these holy men which heard confession, by their purses, whom they durst not for the multitude call into open question for their adulterous and filthy living. But this shrieft, The greatest policy in the world did the pope compass by the settling of auricular confession. if you mark it is not only naturally fit to foster this kind of filthiness, but also all treasons and sedition and all licence to every kind of wickedness noisome to the common wealth. For how think you was the Pope able to wrestle with the Emperors and Kings of the world, if he had not all the ghostly fathers at commandment, who under Benedicite might and did lead the people whither they list: and who is it, that being so easily (as by confession) pardoned of all his sins, which would not be encouraged to run after the like or greater excess. Moreover what thing could be kept secret from his beastly holiness, when his servants were the prince's confessors & councillors? To maintain thieves, Sanctuaries for maintenance of evil doers. murderers, and traitors, they have sanctuaries, cloisters and monasteries, to hide & keep them from the civil power. Their imagery & keeping their service in an unknown tongue, with conceiling of holy scriptures, kept the people in such awe and motherly devotion, that they might easily carry the people not only against their liege Lords on earth: but even against the Lord God of heaven. Their holy days and fasting days grew to such numbers, that the meaner people could not tell how to live. Their merits, prayers for the dead, oblations, sacrifice of the mass and such like superstitions, stolen away the riches of the commonalty, and made many good heirs beg a crust at their religious monasteries. Of all these things not only stories and experience, Polydor verg. hist. Angl. li. 7. Lex ad Manumortua. but also the Lawyers can certify, by the statutes that have been made against incest, buggery, appeals, holy days and dead men's devotions. But the thing that I will specially stand upon is this: that beside all these, which do naturally in that religion afflickt and keep under, the comely and honourable estate of the common wealth, there are other things in the lordliness and spiritual pre-eminence, of the prelacy, and especially of the Pope, that make the civil state as no state, except as a mere slave: and they tread under foot all earthly kingdoms. First I observe the popish doctrine as it was suffered by the Emperor, Popery overthrew the east Empire. by his overgrowing to have weighed down the imperial authority, namely by granting to Boniface the third, the title of universal Bishop, he lost his authority over the pope and clergy, as is before at large declared. And when in the second Council of Nice, the Empire condescended to images, it was presently so weak that it had no more power to hold out in Italy: And lastly when the Greeks' agreed more generally unto popery at the Council of Basill: The Turk by and by overcame Constantinople; and so the Empire of the East was utterly abolished. Secondly though Charles the great rose up about that time Emperor in the West, and so from thenceforth, the Pope hath seemed to allow and maintain an Empire in the west: yet all men know that the wars raised against the Emperors by the Popes, for the Primacy, in their investing of Prelates and such like, hath made it a very poor thing, for that it was in the days of the said Charles. For though popery use the civil sword for her defence, yet it suffereth not the glory and power of the civil magistrate, to have any further strength, then as the Pope and his Prelates may well rule: that they may alway have them at their command. And this is done by contention, avarice and her daughter extortion, Popery nurse of contention. to keep them always weak and poor: and by falsehood and pride, whereby they are spoiled and subdued, and their authority made captive, and as it were slain and buried. For contention read Krantius Metropolis; and you shall find, a lib. 6. cap. 6. that bishoprics were governed by arms, b lib. 2. cap. 20. they strove for their bounds and limits, c lib. 1. cap. 40. they joined in conspiracy with the son against the father, yea when no cause was, d Platina in vita Greg. 7. Rodolphus taketh arms to deprive his Lord of his Empire, and e Krant. Saxon lib. 5. cap. 7. & 18. etc. Henry the fift wageth war against his own father: of which came all manner of evil, murders, rapines, burnings, spoiling of Town and country, Anno 1184. The a Krant Saxon lib. 6. 2 ap. 46. Emperor Freoderick making a marriage for his son: when in procession on Pentecosts day, he had the archbishop of Mentes on his right hand, and the Archbishop of Collen on his left. The Abbot of Fulda, striving to have one of their places did so trouble the company: that if the Emperor had not wisely ordered the matter there had been war and bloodshed upon the same. But what miserable troubles, these contentions have been to the kings of England, he that only readeth the elections of the Bishop of Caunterbury shall see sufficient: that I speak nothing of monks against secular priests, abbots against their monks, friars against friars and such like deadly feuds: which hath caused great ado in many places. Nay if I should speak of the Saxons and Almains, of the Guelphs, and Gibellins, Florentines, Venetians and people of Milan; and I know not how many other cities and nations, which upon popish jars have been brought, by factions and divisions into a formal war & continual steam of slaughter & butchery one upon an other: I might make a great volume. And it filleth my soul with restless sorrow, to think: that the unthankfulness of men, not believing the truth of God, but hearkening to foolish fables, should provoke the heavy wrath of GOD, to heap such infinite and unspeakable miseries upon them. Now for their avarice and exactions how naturally, Popish extortions and avarice. they lie in their religion, and how they keep under the people and nations, and preserve their diabolical supremacy; only let me rehearse the stories what they say: First one saith a Krant. Metropol. lib. 10. cap. 34. Multae & magnae concertationes doctorum etc. Many and great dissensions were there of learned & good men, and if they had bridled avarice, they might have easily found a measure or end: and again. b Cap. 47. Exorbitabat eo tempore supra modum Romana curia in exhauriendo provincias auro etc. At that time the court of Rome went out of square above measure in robbing the provinces of their gold, through the bestowing of indulgences not heard of, and graces incredible. And the apostolical Courtiers or suitors which obtained, were miserably tossed: they strove or sued before the Auditor or judge: two judgements were given for one party. In the third instance the judge is commanded, that he put the one party to perpetual silence, Dato quod sonaret & fulgeret. 1398. neither needed letters to be dispatched by the Chancery: there was a shorter way by the chamber, by giving that which sounded and shined. A thing at that time new, but in our age well waxed old, that, that age might be thought to have found out that which this our age doth now use. But we complain of these things in vain. So complained Albertus Krantius being himself a papist, whose story endeth An. 1501. And in another place showing how a youth of 17. years of age obtained a bishopric of the pope, he saith: c Lib. 12. ca 29 The Apostolical sea showeth itself liberal to suitors, changing lead for gold: which being spoken in the old world, how much that liberality hath grown unto this day, they do easily understand who have doings in things. So doth an d Matthew Patis hist. Hen. 1. An. 1103. other papist tell us, that when Anselmus the Archbishop entreated the Lord Pope, for certain Bishops and Abbots of England, who were degraded: That the same most gracious sea, which never faileth any man (so as some white or red thing be mediator) restored the same bishops & Abbots to their dignities. And an e Polydor. Verg. de inventor. lib. 8. ca 2. other papist can tell you of their instruments & bulls, & of the college of Catchpoles or Harpies (that is to say) scribes & notaries of the Apostolical treasures, which could skill how to make an office, which at the first was sold for 500 crowns, to be at a thousand or two or three thousand: and how the annuates and yearly fruits, palles and appeals, have soaked up many countries, and made the pontifical sea of great power. The effect of which Apostatical devices of these lordly Popes, may appear by the complaints of all nations, which thing may clearly be seen unto all men, that shall read the council of Basill, which made many provisions by decrees against the ravening of the Pope's court, by reservations, appeals, instances, annates, collations, and many such like: b Read john Sleid. Com. lib. 22. pag. 819. 820. 821. which decree the King of France Charles the 7. Anno 1438. did confirm, by an edict commonly cailed Pragmatica Sanctio, Which when pope Pius the 2. laboured with jews the 7. to undo: the Senate of Paris declare unto the king, what great prosperity the Realm was in by that Edick, in the days of many his forefathers, and what great affliction it was now fallen into by such exactions, that thereby France would be bare of people and empty of money, and unless he did hold fast the sanction of his father, every year there would go out of France unto Rome, ten hundred thousand crowns, beside divers ways that they had to impoverish his kingdom. c Math. paris hist. Angl. Hen. 3. One john Rufus the pope's legate at one time wrested out of the poor Irish men's devotions 8000. marks. The Germans amongst other grievances, require three things to be amended. a john Sleid. Com. lib. 4. First, that they hindered the princes in their right; 2. That they pulled and made Germany waste and without wealth and riches. 3. And bondmen with great bondage. But speaking sparing of other countries: by the pattern of England our own country, you shall guess very much, what spoil and havoc they made of all lands. Math. Paris hist. Angl. Hen. 3. pag. 927. 928. The grievances of England have been these. First by complaint in a parliament there are seven things mentioned, to weaken and empovirish the state of the land. The Pope was not content with his subsidy of Peter pence but exacteth most grievous contributions, more and more of the clergy, and that without the king's consent and assent, the Patrons cannot give the benefices, but they are wrested out of their hands and given to Romans, who know not our language and by transporting of money greatly impoverish our land, by provisions in pensions, by trial of causes they are drawn out of the kingdom by apostolical authority, against the statutes and laws of the Realm, by manifold coming of that infamous messenger, Non obstante, by whom the reverence of an oath, the ancient customs the virtue of Scriptures, the authority of grants and the statutes, laws, and privileges are weakened and made void etc. c Pag. 932. Also they caused the prelate's to find them soldiers, some ten, some five, some fifteen well furnished with horse & armour, and that one whole year. d Pag. 484. 485 They have had such extreme exactions of payments, that they have been feign to sell or to lay to pawn their chalices, and other holy vessels to feed the pope's desires. e Pag. 303. Also he exacted the fift part of all the goods of the revenues of the clergy of England. f Pag. 1145. The Bishop of Lincoln being astonished at the covetousness of the Romans, caused the revenues of strangers to be counted, and found that they had 70000. marks, when the mere revenues of the king was not esteemed to the third part. And that which of all is most past shame and colour of honesty: a Pag. 1017. the pope sent for his factors, certain friars dominickes and minorites, who preaching among the people and proclaiming pardons: did sign with the cross all sorts of people, men women, & children, old, young, sick & whole, and by and by after for a piece of money did absolve them of the vow of their peregrination. Thus you see that the church of Rome had many ways to draw out the wealth of all the world into their coffers, and keep the kings and people in low estate & great slavery. For which cause as other nations had their sanctions which they called Pragmatic, so a Polnd. Verg. hist. Angl. lib. 14. Edw. 3. Falsehood in Popery by dispensations. England guarded themselves with the law of provision commonly called de Praemuniri. Touching falsehood; this Romish religion is thereof naturally such a nurse, that no common wealth can promise themselves safety, where that heresy reigneth, or where it can come near to have any meddling: for if they maintain all traitors against magistrates, and by dispensations make men shameless in forswearing and breaking promise: what think you is the damage of all Christian kingdoms, or what is the privilege of the popish kingdoms? Let b Look the book called Execution of justice, printed 1583. & E. Meteranus hist. Belg. lib. 3. pag. 83. Pope Pius Quintus bull sent against our Queen's most excellent Majesty, to stir up all her subjects against her: and the manifold practices out of Italy, & Spain, from time to time, against both Ireland and England, testify: yea the c Mercuri. Gallob. lib. 4. 8000. foot, 4000 horsemen. supplies which he sent of soldiers to help the Duke du Mien, and the traitors of France against their liege Lord and king; as also d Id. lib. 2. with mutability of France, printed at London. 1597. cap. 25. the murderous and bloody knife of james Clement of the order of the Dominicke friars, being blessed for good speed by Pagorola the Pope's legate, wherewith the late French * Henricus Valesius. King being a Papist, was traitorously killed, by the conspiracy and instigation of many and great popish traitors: may be instead of a thousand witnesses. a Hist. Belg. E. Meteran. lib. 3. pag. 81. Duke Alba 1569. by a public edict forbiddeth traffic in the low countries unto English men: that no man under pain of confiscation, bring in or out merchandise: and that it might be the more sharply executed, he appointed searchers and informers, who should have the one half of that which was confiscated. Now all these were English fugitives papists, and amongst them the chiefest one William Parkins had Doctor Story for his deputy: mark here what witness this is that papists are naturally traitors, most sharp against there native country of England, by the very nature of their religion. And beside this b Mercurius. Gallobelg. lib. 4. pag. 344. their seminaries are erected at Rome and at Rheims, and at Vallesoletum in Spain, out of which the traitorous priests and jesuits are sent by dosens in divers and disguised attire to seduce the Queen's majesties subjects from their obedience, and to disturb the peace of this Realm. Yet see a little further how this natural popish falsehood in dispensations hath hurt the very obedient children. c Albert Krant. Metropol. lib. 2 cap. 23. jews the third being Emperor, warred against one Aldalgisus, which was of the remnant of the Lombard's, and by ambush being taken was bound by oath never to bear arms against him any more. From this oath john the 8. absolved jews, who being caught again in like manner, for the same cause lost his eyes, and in his absence in Italy the Hungarians wasted Bavaria, Suevia, Saxonia, and carried a very great multitude of people captive especially out of Saxonia. another time the a Aeneas Silvius hist. de Europe. cap. 5. Hungarians being Christians, having a goodly victory against the Turks, granted to a truce of ten years, upon the Turks suit and upon the knowledge of their own strength, finding it better to get strength in peace, then to waste all by continual war: and this truce was confirmed by oath on both sides. But the Pope Eugenius taking it grievously, never left both by entreaty and threatening, till he had caused the truce to be broken by his dispensation and apostolical authority. But what came of this perjury. The war was renewed, and God rewarded this papal Romish falsehood, with a most lamentable effusion of Christian blood, by a shameful foil and overthrow by the same Turk. Pride in popery by the supremacy. Now let us go a little higher, and consider of their pride and Seraphical tyranny. What if herein we look but upon our own country of England? Into what slavery and bondage think you, hath the stately primacy of Rome brought this realm unto. First let the reader be put in mind, that Henry b Math. Paris. hist. Angl. Hen. 2. pa. 127. the second, reigning in England about Anno 1154. being desirous to annex the realm of Ireland unto the imperial crown of England, sent solemn embassage to Rome to Pope Adrian, that by his licence & favour he might enter that Island in hostile manner, that he might subdue it and bring those beastly people to the faith and obedience of truth. Unto which the Pope by a special bull gave him licence, provided that of every house be paid unto Peter the yearly pension of a penny, and the foundation of this grant in the said bull is builded upon this, that the Pope therein most arrogantly, without any authority from God, challengeth saying: Sane omnes insulas etc. Surely, all islands, upon whom the sun of righteousness shineth, & have received the doctrine of the Christian faith, without doubt doth appertain to the right of S. Peter & of the holy church of Rome. Behold a wonderful arrogancy, & a marvelous awe of a king to a proud prelate. And not only was he thus in awe of the pope (a thing abhorrent from a free kingdom) but also c Pag. 134. & so forward. Thomas Archb. of Canterbury, being one of his own subjects, did very greatly curb him. For beside many other cross dealing, whereas An. 1164. the Archbish. Bishops, Abbots, prior's, the clergy, Earls, Barons, and all the nobility, did swear and firmly promise, in the word of truth, to keep and observe to the king & his heirs in good sooth, without any ill meaning for ever, sixteen points of customs or liberties, recognized and acknowledged to be to him, and namely of the ancestors of the king, for the avoiding of dissensions and discord often arising between the clergy and the justices of the Lord the king and the peers of the Realm which were as touching advowsons, and presentations of Churches, of clerk accused, or convicted, of the going of Archbishops, Bishops, etc. out of the land without the kings licence, of excommunication and of lay men accused to be done by lawful and honest accusers and witnesses: that such as held of the king should not be excommunicated, or interdicted without the kings knowledge, that appeals should not go further than the Archbishop, without the kings consent: that Archbish. Bishops and all persons, holding lands of the king in Capite, should have their possession as a baron and do service therein, as other Barons accustomably did and such like. This Thomas after his solemn oath, repenting himself without the king's licence or knowledge, traveleth and maketh suit to the Pope of Rome, not only to be discharged of his oath, but to overthrow the whole liberty of the realm, and that against both the king, nobles, prelate's, and the whole state of the land: and of them he excommunicateth many, & causeth very great disturbance to the king and all the realm. Thereof are many appeals, divers meetings, of clergy, states, sometime of Cardinals, sometime of the French king, to compound or determine the cause. At length by the means of the French king, the matter being taken up, & Thomas sent peaceably home, was no sooner warm in his seat, but by bulls from the Pope he fell to excommunicate and curse the other Bishops and others who had offended him. Whereupon there was kindled such indignation and wrath in the heart of certain resolute persons, that because he remained obstinate in his former crossing of the king, as they took it, laid violent hands upon him, as upon the king's enemy, and slew him. The king hearing thereof, being much grieved, did humble himself in sackcloth and ashes, protesting by solemn oath, his ignorance and innocency of the fact, sending Ambassadors to Rome of his defence & submission to the order of the Church, which had such strange entertainment, that neither the first nor second messengers could come into the pope's sight, and had much ado to keep the land from interdicting, but at the length by swearing that the king would stand to the judgement of the Pope & his Cardinals, that great curse was avoided. Howbeit the king although by oath he swore earnestly that he was not privy nor acquainted with the fact, yet because in his anger he had spoken some words unadvisedly, and had brought up such wicked soldiers as would be revenged upon the kings traitor the Archbishop, and so slew him: therefore the king for remission of his sins was enjoined by the Pope, to give so much money as would maintain 200. soldiers a year, and suffer appeals, and let go all his customs and liberties of his ancestors, before spoken of, and recognized by oath of all his subjects. And after this (a thing not be seeming any Christian, much less a king) returning into England, and coming near to the city of Canterbury, he alighted from his horse, and putting off all kingly majesty, barefoot like a pilgrim penitent and suppliant with sighs, groans, and tears, he cometh to the tomb of this Thomas, & casting himself down in all his body, & spreading his hands to heaven, remained in prayers, and after other popish ceremonies, because of his unadvised words, he took upon him this penance: he asked absolution of the Bishops then and there present, & laying open his naked skin to the discipline of rods, he received of every religious man, whereof there was a great multitude, three or five jerks. Let any wise man knowing the word of God, consider whether this were not a shameful slavery both of body, soul, king and kingdom. a Math. Paris. hist. Ang. pag. 254. The king appealeth from his subject. King Richard the first, going about to fortify the out borders of his country in Normandy, was marvelously confounded and overstreightned, by the Archb. of Rouen his subject: Who therefore interdicted all the country, so that men's bodies being dead, lay unburied in the streets of the cities and villages, very greatly annoying the living with their stinch: yet had the king no way to relieve himself, but by appeal to the court of Rome (lo here the king appealeth from his subject) by whom it was ordered, that by exchange of so much for so much, as belonged to the Archb. & chapter of Rouen the interdiction was stayed, and the Archbishop appeased toward the king. And who hath not heard of the unspeakable thraldom that king john was wrapped in, because he allowed not the choice of an Archbishop made by the pope without his consent, but used his royal authority against them which agreed to such choice, wherein his Majesty was excluded. First his land was accursed so that no Churches opened to their manner of service. Secondly he was excommunicated and last deposed of his kingdom, and his kingdom given to the French King to win from him by force of arms. And by this he was driven to commit himself to the Pope's pleasure, and to resign his crown and kingdom into the Pope's hands, & received it again in fee, and under homage, paying a thousand marks yearly, & swearing himself the Pope's vassal for ever. What a lamentable case was it in England, when b Matthew Paris. histor. Ang. pag. 703. king Henry the third, being humbly moved by his subjects, to stand upon his privilege, that his people should not be made a prey to the Romish exactions: did answer directly and say: Neither will I, neither dare I gainsay the Pope in any thing. But most woeful is that which is c Pag. 10.15. reported of Frederick the Emperor, being so outrageously tossed, and turmoiled by the Pope, that he did most comfortless lament, most plentifully and bitterly weep and his eyes did run with tears, which was a miserable sight in a man of so great authority and age: who bewailing and wring his hands he said: Woe be unto me, against whom mine own bowels do fight: Peter whom I believed to be the rock and the half of my soul, hath prepared for me the snares of death. Behold the Lord Pope, whom the Empire under my noble ancestors hath created and enriched of nothing, goeth about to pull down the same, & deviseth the destruction of me, who am ruler of the same Empire now ready to fall. Whom shall I trust? where may I be safe, where joyful hereafter? etc. And thus did that angelical pride, so batter and bring down the civil power and dominion in all places, that it is a most manifest thing, that in the time of Luther ( d Read john Sleid. comment. lib. 14. as he very wisely and truly noteth) the doctrine of the magistrates office and his authority, was as it were dead and buried: and all power and dominion stole from them by this most horrible Apostatical sea of Rome. And that no marvel, for it is ᵉ said of Pope Boniface the eight, Albert. Krant. Metropol. lib. 2. cap. 2. that the round world was not big enough for his mind, who put on his head, the pontificial and imperial mitre, testifying that both swords were in his hands. What shall we say then? If that popery be naturally such a nurse and mother of all kind of sin, fornication, whoredom and all filthiness, treachery, rebellion, contention, war, murder, oppression, and all kind of cruelty: if it weaken all common wealths, by exactions, extortions, usurpation, and arrogancy, and open the gate to all villainy and falsehood, by dispensations and sanctuaries, and make all authority of the civil magistrate of most vile estimation, and without reputation, use and profit to God's people: leading all sorts of men into most vile slavery of filthy idolatry and human inconstancy, let their own mouth be judge against themselves. For thus Pope pius the second saith, Aeneas Silvius ex histor. Bohemica. Vana est religio quae sceleri locum facit: Vain is that religion, which is a maintainer of wickedness: which if all papists would consider, how it agreeth with popery (whereof I have given them here a little light) they would quickly forsake that house of vanities & tower of confusion. 3 I would then demand of any honest man and wise Christian, who feared God and believed in jesus Christ, and did look for his appearing and the last judgement, how that we of the true religion, now publicly taught and professed in England, could be made to like of the popish service, to be tolerated or winked at in our country, or that we could find a way to reconcile both religions? whether it were not, as if one imagine, that life & death, water and fire, light and darkness, hell, and heaven, might rejoice and comfort each other. For it is not possible for a true Christian protestant to have peace joy or comfort, in the fellowship of a true heretical papist: they are in all things as is aforesaid so contrary. What mixture is there of the feet that are partly Iron and partly earth: so is the everlasting, most ancient and unchangeable faith of Gods elect professed in England, likely to agree with the earthly new borne superstition of the Romish synagogue. Set me the believer and the infidel, the true Christian and the heretic in one fraternity, how will they agree? Even as Cain was kind to Abel, & Ishmael honoured Isaac, & Esau sought the safety of jacob, and Saul loved Daved, so will the papists be kind and faithful unto us. And let all men know, that when God hath said, I will put enmity between the seed of the woman, & the seed of the serpent. There can be no peace nor reconciliation between us. It had need be a very fine wit, (but certess no wise man) who can show how these may agree: one saith thou art Antichrist, and the other answereth, thou art an heretic: this man saith, thou art an idolater; the other saith to him again, thou art a schismatic: the one abhorreth all images, pardons, purgatories, merits, sacrifices, monkery, latin service etc. The other hath all his hearts delight in them, and careth not what murder he commit, to maintain such trumpery. Can these agree or be reconciled? The persecutions, prisons, burnings, war, murders, massacries, villainies, and cruelties, which now have continued & daily be practised by that sea of Rome, in all ages and countries, do warrant a miserable peace & reconciliation. They may lie, swear, and forswear, kill and rebel, and do any thing for advantage, and yet by absolution, pardon or dispensation be holy children. They may dissemble & pretend contentment and obedience (as they are not ashamed to profess) until they be strong enough to overcome, & for advantage, break promise & catch at all occasions: in what case are we if we should trust them to assemble together? Think we that if they might have but the least entrance or toleration, that they would not quickly frame some great mischief, which now continually labour with such plots of treachery to undermine the state: notwithstanding that laws are in some measure (God be thanked) pressed upon them: and the eyes of many wise counsellors watch over them and prevent them. Civil men and politicians know, that it is dangerous to have a natural enemy near thee, and that leagues and agreement amongst enemies and with the wicked, are but baits, snares and nets to destroy thee: so much more is it impossible that a Christian common wealth can have any good by tolerating of Antichristian observations or doctrine, except to make them to be goads in their sides, & pricks in their eyes, always ready to rise up against them unto mischief: as the Canaanites were unto Israel. As a Wolf will play with a lamb, and a Fox with a Goose, and a Lion with a Kid: so may all they which fear God, & believe to be saved by only faith in Christ, abhorring idols and loving the right and just authority of the magistrate, find favour and peace at the hands of papists, if once they wink at their religion. For (though I say nothing of God's hand, which is alway heavy against his Church, when they are friends with idolaters) we have too many hundred years experience, what this new religion of popery hath brought into this world, and how solitary it hath made the tents of God's Saints. I verily think, that no Christian prince, knowing his own right from God, and the uncertainty of his standing under that scarlet whore: that (if he have any courage or power in his hands) will give any countenance to such as he undoubtedly knoweth will never be faithful, but alway undermine his estate, & bring his life in hazard. 4 And sithence we have had now above forty years trial of the sound truth of the Gospel, and of God's notable hand in protecting and defending the state of this land receiving and embracing the same all this while, against most strong force, & very many marvelous cunning treasons: how wonderfully he hath blessed us with peace and prosperity, and made us so much the more happy, by how much our enemies have laboured most wisely & strongly against us: he hath made the winds and seas to fight for us: & the Pope's curse hath he manifoldly turned upon his own head, and his abettors have never prospered: and in all things the Lord declared himself to be our God, by multiplying our peace and the days of our gracious prince, in all perils standing by her as his dear handmaid: we may boldly say that the more we be estranged from popery: the nearer we are & the dearer unto the Lord our God, and the less agreement we have with the popish apostasy, the more his grace, mercies, goodness, and shielding power doth watch over us to feed, to foster, to keep & deliver us. Therefore we Christians, who have been begotten with the pure seed of God's holy word, and felt & found most sweet and sound nourishment by that sincere milk, under the most gracious happy and prosperous reign of the Lords blessed anointed servant Elizabeth our liege Lady and Queen, and knowing what occasions to godliness, abundance of peace and wealth, and joyful liberty of body and soul, we have had and enjoyed, cannot cease night nor day to praise God for his blessing and mercy, which we have had in and by her most constant faith and godly reign: continually praying his divine goodness, to increase his blessings and graces upon her both bodily and ghostly, to strengthen and enlarge her heart, in all Christian virtues, princely wisdom and courage, to defend her against all her enemies: and prolong her days more and more, in all joy, honour, wealth prosperity and heavenly comfort in Christ: to his own glory & the daily good of his Church and this realm of England: even for jesus Christ's sake: To whom be praise & glory for ever, Amen. FINIS. Faults escaped in the printing. Page. Line. Faults. Corrections. Epistle. 2 19 Miss Mist Epistle. 4 24 is of the is the Contents 2 last with with it Book. 2 8 word world 5 22 misery mystery 7 23 which with 9 18 by being 12 2 repentance to repentance 15 27 low law 16 7 Christ Christ's 67 10 her their 76 10 beway bewray Idem 19 ver. 9 ver. 19 83 2 over ever 114 22 accepted excepted 135 4 Esaie Esaw 136 18 Apostalical Apostatical 137 31 lest beast 141 15 after suffer 153 23 petro Catenus petre Catenas 155 15 in the Sacrament is in the Sacrament 160 27 is called he is called 166 14 light weight 176 21 I so if 224 26 turst trust 229 38 wares wars 240 14 left least 251 2 Aristle Aristotle 256 9 tumpery trumpery 258 11 dobts doubts 259 14 separated separated etc. 262 3 decretal decretals 2●6 21 E●romenicus oecumenicus 276 14 collaions collations 278 5 unnecessary unnecessary matters 282 18 schools divines school divines 285 20 forbidden and doth forbidden 287 5 a Florenc● at Florence 302 13 Edick Edict. What other Faults good Reader that the Corrector hath let past, let me entreat thee to mend with thy pen, as well as these.