, i the Sbeatonior; * PRINCETON, N. J. Collection of Puritan Literature. Division Section Number (JL*/i*>{ ^ 72. .S -mm ( \j ^T^v— - ^-fe^vy^'7 *w^ ' %*«< s-m * / n ABRAHAMS FAITH: t '/jfc^y THAT IS, (ft?£*4!"Z ***£? The olde Religion. WHEREIN IS TAVGHT, THAT THE R ELI CI O N NOW publike ly taught and defended by order in the Church of England,is the onely true Catholicke, auncient, andvnchangeable faith of Gods ele&. ftA^CP THE < P%ETSWJS e D religion of the Sea of Rome is a falfe, baftard, new, vpftart , hereticall and variable fuper- (htJous deuife of man. THblijhcdby IosiasNicholls,^ humble fer^mt und mi- ni ft er ofthegofyell tn the Church. Stand in the waies, and behold, and aske of the old vvaies, which is the good waie ; and vvalke therein, and ye (hall find reft fo* yourfoules. Hier. 6. 16. LONDON Imprinted by Thomas Wight* idol. Digitized by the Internet Archive in 2013 http://archive.org/details/abrahOOnich TO THE MOST REVEREND FATHER in God my Lords grace, Archb. ofCanterburie, and to the right Hono^ rable,my Lrchiefe Iuitice ofEng- land: both of her Maieftics moft Honourable priuie Counfell 5 Icfias Nicholls wifheth all grace and peace in our Lord Iefus Chrift. Vrpofing (right Reuerend&* Ho- nor Me) to pubis Jh this little book) it came into my mind to commend the fame to your honourable pro- tection. Font feemedtomejhat although all good men ofal ejlates are bound in confeience andloue^ to contend earneftly for thefaith,which(as SJude faith) was oncegiuen to the Saintes: yet are there fome more proper reafons, in regard of your two callings jvhich chal- lenge in my iudgement) a more peculiar eye and watch vnto thefe caufes. For being both of the fame moH Honourable table, of her Maiefties moft gratte wife and Chrift tan Counfell^ where all are fet in the fame charge dndioynedin the fame care^ namely in all prou/dent and A 2 godly The Epijlle Dedicatorie. godly ouer fight ^ to managethegreat affaires^pertaining to Gods worftripandglorie, andthebleffedfafettfofthc Queenes mojl excellent Maieftie ( whom God vouchfafe long to prefer tie among vs: ) yet the one being a mimfter and Bifhoppe of the gofpell, andfet oner many others , for the good and faith full teaching and praffifingofthe chrijlian faith in this land: And the other aprofeffedand chief : e fudge, for the executing of all I awes and flat utes, ordeinedfor the maintenaunce of true religion, iuftice, peace andgodlines : this being a neceffarie declaration of cur Chrijlian faith and religion, ejiablijhedby thepub- likemagtftracie, andlawesofthis realme^andafaithfull difplaying of the iniquitie ofpoperie, being a mmallene- mie and a verie great oppofite vnto the fame: It could not fbproperly rejfietf any other, whofe off ce and prof efiion didfo neerely and naturally offer itfelfe to patronize and protect fo iujl a matter of this kind. Therefore ihumblit craue your Honours fauour, to accept of this my tra- uaile, and your fatherly countenaunce vppon mine ho- neft labours. Which, although 1 frankly acknowledge, might haue beene more eloquently and exqui fitly hand- led, byfome man of greater gift es : jet I hope, that in fome meafure it floalll fatiffie the expectation of fuch honefl and Chrijlian readers, who both can and will iudge according to equitie und truth. For my purpofe being, (confidering thefeafon) to fhew the antiquitie And certaine truth of our faith and religion, nowepro- feffedin England, and the newneffe, vncertaintie and falfboode of the popifhfuperjlition: to thisende that it might bee a ft ay to many which wauer andfeemenowe readie to fall away : I endeuoured rather to ioync flain- neffe The Epijlle T^edic atorle. fieffe andperjpicuitie with breuitie, then by large ampli- fication to Jherv great learning, and by direct arguments to make manifejl an vndoubted truth to the conference of all men, for thegayning of fome vnto Chrift, rather then by faying what I could to trouble the reader with abundance of matter, or hunt for that which is vayne andfruitleffe. And this verily I thought mofl nccefarie, and the rather becaufe diners men in differing manner haue heretofore handled this argument. ,both that I might giueoccafionto men to enquire after and to readejucb godly writinges: and aljo becaufe the prefent feafon feemethto call for the fame, when poperie beginnethto ouerjpreade, and after a fort tofet vp his bri/Jels againjl thegofpell, and men of that fuperfition are verie much lifted vp : that it might appeare, what afoolifh, wicked, newbroacht andmonflrous here fie and apojta- fie they fo much com end for & fo egerly labour for : be- ing needie of that which will {lay their foules, and proud of that whereof they ought to bee afhamed. Therefore I haue made choice offuch methode andreafons, as 1 hope thorow Gods b!efiwg,fhall effect that I purpofed, and make that manifeft which I de fire. Where of knowing that your Honours can iudgewith wife dome, and that your Chrifiian care tendeth to this ende , that the people by all good meanes fhould bee ft aide, in their faith full obedience to God and our mofl gracious prince: I was boldeto prefent this booh vnto you, mofl humbliebe- feeching you- to accepte of my bounden duetie to my Trine e, countrie, and to the Church of G D: ear- neftlie fraying GO D to bee with you alwayes with his gracious fauour and good fpirite , to guide yon A 3 and TlteEpiftle Dedicatorie. andprofper you in d\ good and godly endeuours^ to his he* nour and glorie^ to the good of prime and coun- tries to the increaje of the Churchy andt* your ownefoules comfort in Iefus Chrijly Amen. Your honours moft hum- hie to commaunde > IoSIAsNlCHOLLS. TO THE HOLY AND Chriftian congregation of Eng- land, being a mojl liuely member of Chriftes Catholicke and vilible Church : lofias Ati- cholls^ Miniftcr and feruant of Icfus Chrift,as a Ton to his moft deare mother, wimeth all grace and fpintuall bleflinges in heauenly things in Chriftj and all peace and profpentie in godlinefle & truth for euer. O Nation euer vnder heauen,more English men bound to praife 6c feme God, then g^aly bound tin 1 c . to P"»e and we Lngliih men ; now aboue tortie fer £ e Go< j fa yeares, vnder the Jiappie raigne of his rich blcf- our deare Soueraigne and Ladie fings in & by Queene Elizabeth, ( whom God * e J^ c J£ long preferue ) tafting & enioying ™ r "g n e of the fweet goodnes & rauor of God h mod kindly /hewing it felfe,and mining into our harts, by his molt blelTed and loy full Gofpel.No nation euer vnder heauenhath had more caufe of loy, and comfortable en- couragement vnto godlmefle and honeftie, then we Eng- limmen, all thefe yeares : when God moft miraculoufly by a maiden Queene, (the weaker veiTell) hath made his name knowen, and his Saintes glorious by deliueraunce : when mightie potentates could not ftand in battaile, hee hath raifed health by a woman, and made die weake to confound the ftrong. No nation euer vnder heauen,hath had more fure and perfect experience of the truth of God and his worde, and of the certainc knowledge of the holy faith and pure religion, then we Englifhmen ( whofe eyes the God of this world hath not blinded) moft abundantly haue had, that we might glorie in our God, and magnifie the rich grace of Iefus Chnft, and the effecluall power of his holy and blelTed fpirit. For we haue feene the breath of vnder the hap- neof naieftie* To the holy and Christian of Gods mouth, mightie to confume Antechnft, and the light of his word to make all things mamfeft: that it might be faid ofvs, as by prerogatiue it was once fpoken of lira- Pf I 10 c ^ ' ^ e fi eryet h h ts worde vnto Iacob i his flat utes & his tudgc- ments vnto Ifraeljic hath notfo dealt with euerie nation , &c» The entrance There was a day of darkenefle,a day of great blackncs of her Maie- & forrow,when the people of this land were made llaues, ftie A r u. ig (? e / vnder the thraldome of fpintuall ifeipt and Babilon : molt blciled . . . r . o r . day vnto En^- when they knew not aright the true and lining God, nor land. ' the power & grace of our Lord Iefus Chrilt, but were led after vaine things, in whom there was no helpe ; and men by a iuft plague of God,were giuen ouer vnto their owne lufles and fancies, yea euen vnto moft abhominable ido- latne. But the day of her Maiefties moft royall coronati- on was a day ofjight and glorie, a day of cleare and per- fect ioy : in that day did the funne of righteoufnes arife & finned from on hie, hce call forth his bright and pleafant beames,and enlightened all the land. Then fell away the grofle mifTe of palpable fooli/hnefle and ignorance, and the vaile of mans prefumption was taken from our hartes. Then humane deuifes, and the greeuous yoke of the apo- (laticall bondage in tradition 6c voluntary feruice of men, was taken from our necks. Then were our hearts opened and the light of the knowledge of the glorie of God, and his bright mining countenance in the face of Iefus Chrift did ihine into our foules. It was a.day that the verie An- gels of heauen did reioyce and fing,becaufe of the fweet & blefled tidings of great ioy vnto al the people of this land. For the grace of God, which bnngeth faluation vnto all men, did then appeare : and the beautifull £cct of the mef- fengers of peace, which brought tidings of good thinges, and faid vnto euery elect foulc, Thy Godraigwth, had then a merrie and comfortable paflage and fafe trauell ouer all the land: the embaiTadors of God brought vnto vs the wholfome word of reconciliation. Then did the Lorde plant his vineyard, and build his holy temple among vs, and congregation of England. and hee became our (hong fanftuarie, and vifited vs with his rich mercie and faluatiqn : his bleflings fpiiituall and corporall moftplentiful,flowed down from heauen vpon our land.So that our enemies being Iudges, it muft needes befaid:God hath done great things for vs,and hath giuen vs all things aboundantly to enioy. In which time many nations round about vs,m greeuous darknefle and bloudy miferie, euen mourning dayly before our eyes, might well haue counted themfelues happie , if they had part of our peace. We haue lent and not borrowed, wee haue giuen and not taken : we haue beene a refuge for the poore, and a place of fuccour for the perfecuted : our men and money haue beene a reliefe to the opprefTed and dehueraunce to many in great daunger and diftreiTc. Our prince hath bin an hydmg place from the wind, 6c as a refuge for the tem- ped, as nuers of waters m a dne place, and as the fbadow of a rocke in a wearic land. My pen is inefficient, and I am vnworthie and vnable to rchearfe the manifold and conitant goodnelTe and fauours of God vpon vs thefe many yeares : O let vs loue the Lord and feme him,let vs praife and glonfie him, who hath beene fo beneficiall and bountifull vnto vs. Hee hath dcliuered our foules from death, our eyes from teares, and our feet from falling, hee hath brought vs out of the horrible pitte and miene clay, and fet our feet vpon the rocke and ordered our goings,6c hath put in our mouthesa newefong of praife vnto our God : many that haue feene this haue reuerenced the Lord, and put their truft in our God. And who can but All Engliflimt loue the blefled and worthy inftrument of our peace and j a ^ e ^" n to ioy ? whofe heart is not inflamed with her deilre ? If wee Queenes moft were tenne thoufand times more then wee are, and euerie excelentMaic man had a thoufand hues> who would not willingly lay &•• them downe at her feetein the raufe of truth, tofhewe his thankfull mind vnto her Maielhe : who hath con- flantly palTed through many hazardes of her life for loue of Gods truth and care of his Church ? whofe hart is B not To the holy and Qhrittian not greatly moued to glorifie God, who hathgiuen vs, fo faithful 3c conftant anurfe 6c louing mother, 6c fo wo- derfully defended and preferued her, and by 6c vnder her mod happy gouernment hath made vs fo many yeares to- gether, without feare the free polTefTors of mof t vnfpeak- able ioy, in the participation of incomparable heauenly treafure and mod flouriftiing earthly profpentie. ^Yr t0 h ^ ut ® m y deare momer > m > r o°°d & r euerend fathers th^^h^r^ brethren, haue wee rendred to the Lorde according rendred to the to his kindnefTe ? haue wee with reuerence receiued, with Lord accor- thankfulneile acknowledged, and with care 6c confcience dmg to his v f ec j (hefe m ercies of our good and louing God and mer- wardJsT' clM father in Ieflls Chrift ' ° that * could bolci] y an <* faithfully fo fay,6c that our filuer were not become droflc, and our wine mixt with water. And that the vine which God hath planted with good andpleafant plants, did not in ftead of grapes bring forth wild grapes: and men did not neglect yea forfake the word of the Lord, and follow the foolifh imaginations of their owne heartes. O that it might not be luftly faid, that the Lord hath a controuerile with this lande, becaufe there is no truth , nor mercie , nor knowledge of God in the land. By fwearing and ly- ing,and killing,'and ftealing, and whooring, they breake out, and bloud toucheth bloud. And that men did not encourage one another, in their wicked and vicious liuing, faying .• come and let vs bring wine, and wee will fill our feiues with ftrong drinke, and to morrow /hall bee as this day, and much more aboundant, let vs eate and drinke for to morrow we fhall die. O that men would confider and that their hearts would fmite them, in remembring and forethinking what a fatherly watch word, our tender and louing God hath giuen vs,by many and fundry moll mild and kindly tempered corrections and chafhfcmentes , at many times : but efpecially within thefe eighteene yeares laft part, when hee beganne at his fan&uane, and lightly touched his holy remembrancers, when he caufed a great congregation of England. great and cloudie mift to couer theverie heauens,fo that many bright ftarres were not feene to mine for a certaine feafon. Then did the windes buril out making our hou- fesouerourheades, as vnworthie to dwell vnder fogood and plentifull grace : our bodies and hues were affailed with grieuous peftilence, dearth, fcarfitie, and the threat- ning (word did aduance themfelues againft vs.Thoufands haue gone forth and returned but by hundreds. And now feeing all thefe things haue not made vs to turne to him that fmiteth,neither do men feeke the Lordibehold eueric manfeeth how his anger is kindled more and more, and how neere his fword is come vnto vs,that the Lords wrath is not turned away, but his hand is ftretched out ftill.- But yet if it pleafe thee O God and mercifull father, bee thou entreated by thy poore feruants, ( who feeing the plague, call night and day vpon thee ) that thou take not fo great vengeance of our finnes, as to make the fweete (beaming fountains, which water all thy holy temple and the garden of thy delight among vs, to be fait and vnfauourie:or to let that burning Itarre of wormewood, which is fallen from heauen to touch our riuers of waters: or that thou fhouldft make the heart of this people fat, and their eares heauie & fhut their ey es,leaft they fee with their eies, and heare with their eares, and vnderftand with their heartes and conuert and thou heale them. Why fhould we be as men of ano- ther generation, which know not and remember not thy great workes, which thou halt done,by our princely Ieho- ihuah , and the great vi&orie ouer the Cananites of the land, by thine annointed handmaid our renowned Debo- rah : that our eyes fhould looke backe to the flem pots of Egypt, or that wee mould returne to ioyne in friendship, with that wicked Babilon, whom thou hail commanded vs to reward with double, as they haue rewarded vs : and learning their maners, & being partakers of their finnes, we mould be partakers of their punimmentes, and thou mouldft giue vs ouer to the enemie, and they which hate B % vs To the holy and QorMtan vs mould be Lords ouer vs : and then al thefe good things and the light of thy countenance fhould bee quite turned from vs,and our giorie forfake vs . We haue indeed finned moft deare father, and our offences are many : yet is there mercie with thee that thou maieft bee feared : Teach vs therfore thy way O Lord, that we may walk in thy truth: and knit our hearts vnto thee, that we may feare thy holy name, euen for thy holy Son fake our deare Sauiour Iefus Chnit Amen. When men waxe rich they begin to bee careleiTe : and Dcut. 32. 1 j. °y aboundance of peace, men forget themfelues and fall away : as it is written : When he waxed fat, he fftmted mth the hee/e.Vot this caufe hath God fet vs minifters as watch- men to fee the plague when it commeth, and to admonifh the people, that they die not in their finnes and to fay vn- to them: Take heed, you forget not the Lord your God which hath done all thefe good thinges for you, but feare The caufe mat y e the Lord your God, and feme him, thou /halt cleaue of thisT^V. vnt0 n * m ' ^ weare D ) r ms name - And this is verily the reafbn of the publishing of this treatife: wherein I lhew that the religion and faith publikely profefled in this Kealmc, and maintained by the righteous fcepter and fword of our dread foueraign and gracious Queene Eliza- beth, is of the onely truth, moft auncient, catholicke, and vnchangeable; out of which none euer haue beene faued, from the beginning of the world, neither can or iliall bee. And that the faith and religion, vnder the pretence and name of Chrift, Peter and Paul, and of the glorious fliew and title of the Church, which is now profeiTed at Rome, and followed by the vaffols of the pope, is but a new, vp- ftart, hereticall and fuperftitious deuife of man, contra- riant to the faith of Gods elec~t,& of the ancient couenant which God gaue & taught Abraham both for Iewes and Gentils, and which Mofes and the prophets declared & expounded, and Chrift fulfilled and eftabli£hed,andhis holy congregation of England. holy Apoftles pubh/hed to all the world, and taught all nations by Chriftes commandement. For I thought my ductie fiift vnto God, and then to my gracious prince, to fhewfome token of my thankefull mind, and fecondly to acknowledge my bounden duetie to Chriftes Church here among vs, my deare mothcr,in whofe wombe I free- ly confeffe my felfe to be bgotten and borne one of Gods children,and though of thoufands the moft vnworthie yet one of the feruants of Chrift and of his congregation in the miniftene of his Gofpell. And efpecially that I might call to remembrance and fet before the eyes of my louing country men,my loumg and faithfull brethren and fifters in Chrift, the aifurednefte of truth and the good treafure of God among vs : namely that wee are lighted vpon that heauenly pearle (blefted be God) for winch a man would fell all that he hath : that this might bee fome meanes to blow away the afhes from the cooling zeale of fome : ftirre vp and awake fome that are now readie to fleepe, and bring backe againe fome , ( if it pleafe God ) which are readie to go out of the way :and that I might ad- monifh others that they receiue not the grace of God in vaine. For when a man/hall thinke withhimfelfe (and well way it in his heart) that we haue the true faith which is vnchaungeable , by which all Gods ele&are faued : will it not moue him to beftir himfelfe, that he neglect notfo great faluation, and that he trie euerie fpirit, before he be- leeue, and that he be not caried away with the vaine iliew of oftentation m men of fchoole learning : but whomfo- euer he hearc with the men of Berea to fearch the Scrip- tures whether thofe things be fo? yea though it were Paule or an Angel from heauen mould preach another doctrine then that wee haue receiued, we mould hold him accurfed, J pray God for Chriftes fake to bee mercifull vnto mec, that as he put into mine hart to take this worke in hand,& B 3 hath *To the holy andChriflian hath gracioufly aiTifted me and ftrengthened me to finifh it, and now to publiih it.So it would pleafehim to vouch- fafe his blefling to accompanie the fame, that it may bee accordingly profitable to many, and haue an effecluall fruit to his glorie and the good of his church,in the encou- ragement and itrengthening ofweake Chriftians. Ihum- blie beg this at his fatherly hands in and by the mediation of his fon Iefus Chrift cuen for his holy and blefled name, to whom with his holy fpirit be all praife power and dominion for euer. Amen. From Eajlwell in Kent the 26, of March. 1602. The The Contents of this Booke. The fir ftp Art oftbeauncientandvnchangeable eft ate of our religion nowprofefjedtn England. CAp, u Wherein is (hewed, firft, That wee come to know the true religion,by the true knowledge ofGod. pag. 1.2, 2. That thereisoneGod,andheis theonelylaw-giuer*pag.3. 3. There is but one catholike religion, whereof God is author and maintained pag,$. 4. For this cauleChrift & his Apoftles teach the fame religi- on, which is in the olde teftament, and the gentils are adopted to bee children vnto Abraham, pag.f. 5. Here is taken away.the obie&ion which might arife by the difference which feemeth to be in the three times, before the law, vnder the lawe, andvnder thegofpell.pag,/. 6. Heere is opened that faith and loue ate fubftantiall and perpetual! : but by Gods difpofition ceremonies and manner of gouernment are changeable. pag.^io.iMz.13* 7. Although ceremonies and ma~ nerofgouernmcntarenotof the vnchangeable fubftance of religi- on, yet are they to bee reuerently vCcd and not violated daring tiie time of Gods affignmcnt and prescription, pag. 14-15. 16, CAP. 2. I. How God hath gouerned his Church in one religion, before andafterthefall.pag.i7.18* 2. Andfincethepromife giuentoA- dam of Chnft in three forts, the fathers before the law, the Ie wes vn- der the lawjind the Gentils vnder the gofpell. pag. 19.20.21. $, In allthefe three times was there a difference in the outward face of go- ueinmentjbut not in fubftance of religion* pag. 22. 4. And this by Gods iudgements and manifestation of his fpirit, hath beene alwaies maintained and preferued. pag 23.24. if. f. And it will be a witnefle of our religion now piofeffed in England,againft all Atheifts,papiftes, and other wicked men. pag.2 6, CAP. 3. Here is more largely (hewed the vnitie of faith in all ages, and that thereligion openly profetfed at this prefent in England, is theftme ancient and onely catholicke faith of Abraham, Mofesandthe Pro- phets,and which Chrift& his Apoftles preached & taught. Where firft is declared that Abraham recciuedit of God, both forthelewes and alfofoi all other nations, pag.27.28.29* $0. » 4 The particulars are compared in if. fcuerall Articles of the moftwaightiepointesof doctrine. pag.3i.&c vnto pag* 1 22 # CAP. 4. Wherein is declared, i 4 That antiquity, vniuerfa!itie,and vifible fucceflion, is no perfect marke of the church much leffe of the popifh linagogue,whichis but ofyefterday.pag. i$$.&c. 2. Themeafure& order of the vifible fucceflion of the Church from Chriftes time for- wardisfhewedbythefcriptures,pa.i$7,&c. 3. Thepapiftsdoproue themfelues to be no Church, when they ground themfelues, on this faife The Contents of this Booke. fiffe principle :The Church cannot erre. pag.40.14i* 4. How the true religion hath ihewed it felfe by many witneffes, from the Apo- fllcs times, euen vnto our daies, pag.143 .&c. The fecondpart of the newneiTe ofpoperie. G A P. 1. JjOw the Romimfuperftitiondifagreeth with the true ancient ca- thohke religion & faith of Gods elect. Where is declared, x. How many waies in this fort difagreement is to be found, pag. 14^. 2. And that in all the former hfteene Articles,they difagree very greatly pag, ijz.ijj.&c. CAP. ». Of the difagreement that popiih fuperftition now taught inRome hath with the religion S.Paul taught the Romans,Sc with the doctrine S.PetertaughttheIewes.pag.i8i.i¥i. &c. CAP. 3. Of the agreement of popifh do&rinc,with all kind of hei efie,where it is cemparedjhow the popifh hcrefie, refembleth the ancient here- fies oftheprimatitie ages of Chnftes Church.pag. 1^3, 1^4, &c. CAP. 4. Of the originall ofpoperie, wherein is declared. 1 . That by the precedent Chapters it may appeare to be of a latebirth.pag. 207.206, z. That neither the difference of calculation in ftories, nor forging of writings, nor mangling ofgood authors, do hinder the knowledge of their birth, pag, 207. 208. 3, Their owne tongues and traditions proue poperie new.pag.2op.2io,&c. 4 Many particulars are rehear- fed out orpopim authors and the former counfels. pag. 214. 21$. &c, 5. Fiue fundamental! pointes more largely examined by antiquitie. }>ag.23 j. 236, &c. 6. The latter ouergrowing and lopping and dai- ynew fprowting of poperie. pag. 277.176, &c, 7. That poperie is not yet a perfect bodie of his full fhape,proportion and members* pag. 283, CAP. j. Heere is fliewed, that alj men ought to flie poperie, r . Becaufe of the exceeding danger it bringeth to themfelues to their C^d & coun- trie pag. 2 8$, 2, It is of all herefies and apofhfies the mod perniti- ous.pag.293. 3, ItisnottollcrableortobewinkedatinanyChn- ftiancommonweaIthes.pag,3ia. 4« We of England hauc great caufe ro praife God that we haue nothing to do with* pag« 3 1 5. chap. CHAP. I. Wherein is]hewed:jirfi that we come to how the true re* ligion by the true knowledge of God, 2.7 hat there is cneGod^andthathetstheonelylm^giuer. j. There* fore there is but one Cathoiike and vnchangeable reli- gion, whereof God is author and maintainer. 4* For this caufe Chrtli and his ApoHles teach the fame reli- gion phich is in the oldeTefiament , and the gentils are adopted to be Childr en vnto Abraham. $. Here is taken away the obiettion which might arife by the dif- fer ence, which feemeth to be in the three times , before the law^vndert he law^and after the lawcthat isjvnder theGojpelljhat although therewas a differencein ce- remonies andmaner of gouernment, yet the religion al one in faith andloue. 6 . Here is opened how faith and loue are fubftancialandperpetual^and ceremonies and maner of gouernment changeable. 7. And that al- though ceremonies andmaner of gouernment are not 0ft he vnchangeable fubjlance of religion, yet are they to bereuerently vfedandnot violated during thetim$ §f Gods afsignment andprefcription,as necejfary due- ties in the worfhip,feruice, and obedience , which wee ewe vnto God. O know the true 5 ancient 5 catho- ^ like annd vnchangeable religion J (that is, the vndeceiuable way of faluation and perfeft rule of j> vpright liuing ) we muft get the ] knowledge of the true & liuing & God . For in the * ignorance of* Eph.4 17. God.is the eftate of the wicked & the caufe of dam- Jj-3* m C nation; 1 To know God is to know religion, One God one Law-giner. nation:andwhofoeuerknowethGodaright,hehath by the diuine gift of Chrift, all things pertaining to life and godlines . Therefore our bleifed Sauiour, fpeaking to his Either the almightie and glorious aIoh,i7.Ycr 4 3 God.,conftantly affirmeth. a 7 'his is eternal life foknow theetobetheonelyverieGod^ and whom thou haslfent lefm Chrifi. So the Prophets foretell, that thehappie b Efai 1 1 .9* eftate of the word fhould be then • when b The earth c,Hier 31.31. j s full of the knowledge of the Lor d^ & c the people know God from the leafl to thegreateJi.Such was the glad ti- dings of the Gofpel which maketh bewtiful the feet of him which declareth and hublifheth peace 5 faying a Efai 51.^ vnto Syon (that is to the church) Thy a Godreigneth^ and the fame vnto all nations is proclaimed by the bi.Tmi«3.i6. naineo f the great b mifterie of godlines : God mani- feftedintheflejh. And the cffe&ofthe gofpell prea- C Th 'r * °' c ^ ec ^ a § reet ^ hereunto, for thofe nations c who be- ,x ^ 4 ing led by the impotent and beggerly rudiments of the world knew not God,and did feruice vnto them which by nature were no Gods , by the hearing of the gofpel preached , did know God 5 & turned from dumbe idols to feme the liuing and true God.Here- of the almightie giueth fentence by his holy feruant dHier.£ 4 2$* Hicromie faying: d Let notthewifeman glorie in his wifdGm^ nor thejlrong man glory in his (Irengthjieither the rich man glorie in his riches :but let him that glorieth^ glory in thisjhat he vnderjlandeth andknoweth me &c. And according to this frame, is the laft iudgement * a.Thef f 1.7* literally defcribed,namly that e the Lord Iefus fhould fhewhimfelfefrom heauen, with his mighty angels inflamiugfire, rendring vengeance vnto them that doe not know God &c. 2 And To k»o» God is toknd* religion. One God,erte Lav-giuer. 3 2. And herein wefhall find that he which know- cth God is inftrufted in two things.Firft that God is one and that there is no other God befidc him,euen as Mofcs faith £ Here O iftaeljhe Lord our Goats LordfDeutJM onely, and how is he once' namely s the firfi: and the g E6i 44.*. Iaft,the beginning and the ending, which is, which was and is to come, h he neuer changcth nor hath fo h Maludi.5,^ much as a i ihacknv of turning. Therefore faiihthe iiacob.ui 7f Pfalmilb k Before the mount awes were made And ta>- k PfaU the fame faith and religion,by which Abraham was, and for this caufe,entring into the houfe of Zacheus a gentile and finding faith in the promifemade to g Uk.i9*9* Abraham he faith.* fins dayfaluation is come into this houfe, for a/much as he is alfo become thefonne of Abra- ham -and it is fhadowed in that phrafe of Chrift, Cap.x*. where hee feith that Lazarus was in Abrahams bo- fbme.Butitis made more plaine by the Apoftle fey- fa Gal.$ # 2p. ing. h If ye be ChrisJs then are ye Abrahams feede, and heires bypromife.So then the gofpel adopteth vs into Abraham to be his children , and the fame religion, faith,& way of faluation , which the new Teftaraent teacheth,is thefummeof the law and prophets and of the fathers before the law,& namely of Abraham, i Rom,4.i*< who is the i fathcr of vs a j L 5 . But it may bee obie&ed , that the religion of Gods church did differ and alter-namely that before the law/rom that which was after & that of the law, from that which is now vnder the gofpel : For the firftagehadnotthelawofMofes* tnefecond were altogether fubieft to that law : and we after the law, are ruled by the gofpel & are free from that law. For the eafe of which fcruple,we are to confider, that as in material things, there are fbmthings of the fubftas & eflence 5 which cannot be altered, except the thing it felfe perifh,& fomthings are adioined,& as it were hanging vpon the thing^as moueable properties, ac- cidents or ornaments, as in a man the bodie & fbule vnited are fofarr^off thefubftance j that if thefe, or either of thefe faile;he is not a man : there be alio ioined to a man his outward countenance , apparel, ftature & age, & thefe make a man in outward fhew, to Ceremonies and maner ofgotternment differ in their times* j to differ much from himfelfe, yctis heoneand the fame man ftibSo is it in the cafe of religion therearc fbm things of the fame naturc,that if they be abfent, there can be no religion at all- fuch is faith and loue: fome thinges are feruants and dependances vpon thcieas ceremonies and manner of gouernment; and thefe differ according to the time, and change not the nature of religion . For as a childe is a true naturall man , though hee haue not the fame ftature or countenance of face , as when hee is olde and growne vp $ and hovvfbeuer hee change his appa- rell,yeeres, ftature, or countenance, yet is hee the fame verie man, hee was before. So in religion- ce- remonies andmaner of gouernment,haue altered in their times, and yet make no alteration or change of religion, but doe further garnifhe and beutine it , more or lefle according to their feafons • which fimilitude I vfe becaufe the holie ghoft hath the like companion Gal. 4. 1. (hewing theftate of religion vnder the law , to be as a child , that although he be heire yet is vnder tutors &c . So God appointed 'he fulnesoftime vnder the gofpcll, when hee woulde beutifie religion which fuch ornaments,that it fliold belike the freedome of an heire , when he enioyeth thepoffefTionof his inheritance, the like wee nnde in an other place where he compareth this life vnto thelife to come,by thefe wordes, k When I was ^ki.Cor.ij.zx ghild^ IJpake as a child, 1 vnder Hood as a child, I thought as a childi but when I became a manjput away chddifh things . And hee expoundeth this cafe where hee faith : I The lawe which was 430 .yeeres after cannot lGaU«»7« difawtll the coucnaunt , that w& confirmed before of $ Ceremomet **£****& of gottsrnwt differ in th sir timet. cfGodinreJpeffofChnttjhat it Jhoulde make the pro- tnife of none tffcti .Vthtxtby he iheweth that the jaw came not as a new religion, faith, or do&rin of falua- tionj that the religion before the law fhould be abo- lilhed,& the law as a new,come in the roome therof^ But that it had fome other vfe , as an accidentarie or- nament or feruant to that former religion which God had taught Abraham fhold belong vnto all na- tions^ after he fheweth that the law was added be- a it.Yttti* caufe a of tranfgreflions,& we were fhut vp vnder the **' 14 * law, and the law was our fchoolemafter to bring vs to Chrift, that we might be made righteous thorow faith, wherby itappeareth that the giuing of the law altered not the religion, faith and doftrinoffaluati- ©n,but was as an helping feruant to further the fame ; as a prifbnor fchoolemafter to driue vs to the true and pure religion of Abraham, that by faith in the prom ife concerning Chrift, we areiuftified and fa- iled as Abraham was. 6 But that you may the better vnderftand what is now in hand, I will open vnto you what I meane by faith and loue , and what by ceremonies and maner of gouernment. By faith, I vnderftad the do&rin of the couenant of mercy and grace,which is fb called, becaufe it is apprehended by faith,as in thefe words, b Gal.$.* # b fiecetuedye thejpirit by the workes of the law^ or by the hearing of faith. In which do&rine weebeleeue the trinitieand vnitieof God, the perfbnand office of Chrift, the creation and fall of man , his corruption, redemption, iuftification , refurre&ion of the dead, cternall life and fuch like . For all thefe depende one vponanother,asin thefirft eleuen chapters to the Romans, Romanes, to the difcreete and attentiue reader may appearc. By loue Ivnderfland all the duties in the morall law both to God and man, as they are the fruites of faith : and as it is expounded by our Saui- our Chrift faying: c Thou [halt loue the Lord thy God, c Math ^ ^ with d thine hart ,with all thy fonUj& with al thy mind: this is thefirjl andgreatejl commandement, and thefe- condis like into this: thoufhalt lone thy neighbour as thy felfe. By ceremonies and maner of gouerninent I vnderftandall outward rites and ordinances, with themanifeftationofthe fpirite, which feme for the furthcrance 3 beautifying and more fit expreffing and exercife ofthefe two aforefaid. And ceremonies I find to be of two forts : fbme which are for the time, maine parts of Gods worfhippe: and fuch are all Sa- craments, as the facrifices and circumcifion before the law,thepafleouer & al facrifices commanded by the law, by fignesand figures of Chrift to come, & fuch are Baptifme and the Lords fupper now vnder theeofpel: The other ceremonies concerne the time andplace of the Church meeting, and the maner & order in the decent vfage of all the partes ofGods aGc n.ii.3$. worfhippe, which before the law is faid a to bee in groues,and as for other circumftances there is little mention, as matters of no great moment : vnder the bLuc.4.1* law they b had finagogues, and appointed minifters Aa - X 5' ir - for the fame, and the reading of the law with prea- ching euerie Saboath day : in the gofpell touching c i.Cor.14.4. all fuch thinges wee haue this rule c : Let all things be done honefily and in order. The ordinaunces with the manifeftationofthefpirit, beconteined in theper- fons, their offices, degrees, and dignities, their ex- D cellencie I q Faith and low of the [nb fiance of religion vnchangeable. cellencic and power in their giftes 3 and the order of cap.Tj.^. 7 ' & adiminiftration. As before the law the d father of the c Exod.24. 5, family, c or the firft borne, was the perfon, by whom Numb. s .4o. thc word & ho jy t hi nges of God were adminiftred. f Gen.20. 7 , Their degrees, dignirics,&c. are not much (poke of, cap.^.i # fane only they are cald f prophets,& did tel of things a p to come,& ordred the church in the families,as they Ge'n.i j. 1 & )' ? . were s guided by the fpirite of God in prophefie, or & 1 J:: Scc * receiued commandement by vilion or dreame from M»ghtin Exo- Go A Vnder the law there is the h priefthood in the dus ,Number$, houfe of Aaron,& the Leuites vnder the, attend vp- OTo C imdcdm & on the holy adminiftration,bydiuers orders and or- Demeronomy dinaces, keeping the people vnder the pure religion & all thepro- c f f a j t h adoue. Vnder the gofpel there be alfo diuers i i.Cor.12.4,5. ^adminiftrations^ifte^ and works fetinthe church >; &c, „ t0 r ule and feede the flocke of Chrift, to make Ephk 4 11 i them obedient to the faith in worde and deed. And Rom. 1 j. 1 s. 1 9. the k manifestation of the lpirit is more excellent & ap^x!iV.&' abundant in the latter times then in the former. 2.Cor,s. Now in thefc three times you may fee, touching thefe ceremonies and mancr of gouernment, great difference, and that the word of God doth not e- fteeme of thefe outward thinges asoftheftibftance of religion vnchangeable, as he doth of the inward andfpirituall, namelyfekh andloue. And firft, as touching the time kSere "the law, Chrift teacheth Ho .8.$Areeforts 9 the fathers before the lawfhe lewes ynderthe law & the Gentils ynderthegofpel, J* In all thefe three times ws* there a differete in the outward face of gouern- ment but not infubftance of religion* 4 Which by Gods judgements & ma» nifeftation ofhitfpirit hath bene alwaies maintained tp preferued. l.*4nd this will be a Witnes of our religion now pro} "effed in England^ again ft all yithtiftesJPspiftesjtnd Qtbtt wicked men in the day of Chrift lefus. Now The world both tin in tm eftate s.the third tree hokefcr. j 7 Ow this foundation being layed : becaufemypurpofeis tofhew,that God alwaies fet foorth and allowed but one faith and religion , I will in the next place briefely fhew howe God hath adminiftred his church from the beginning of the world, namely in what order he hath gouerned his people, a Jf/w* heechofe aPfal , 7tIl5c to himfelfe to know him , and call vpon his name . Firft 48^ we are to remember that the world hath bin in two Hi " I0 « 2 ** eftates, and a third we looke for . For before the fall of Adam, when*mans hart was vpright, being made after the image of God in knowledge, holines , and righteoufnes ; his religion was pure and his faith in God^and his loue towards God, & al creatures were righteous : & his eftate happy, enioy ing the pretence & glory of God.But this eftate indured not longrfor the diuel enuying mans happines, allured the woma Euah to eat of the forbidde fruit of the tree of know- ledge of good and euill, and by her Adam was par- taker of the fame tranfgreffion : fb man fell cleane bEp 4 i.r.i.i». from al religion and became the vaflal of Satan,dead Tit. 3, $. in finne, loft that holie image fb far, that both mind, Gcn ^«*« will,and affe&ions were onely euill: and by his very nature he was the child of wrath,and without God in the world,that is to fay,he was of no religion: and in this eftate he was moft miferable,curfed,and dam- nable. Here our moft gracious and mercifull^God, c Gcn.$* pitying our moft wofull condition, c calleth man to an accompt,chaftifeth him,condemneth the ferpent and teacheth him againe the true religion by giuing him the promife, that The [cede of the woman Jhoulae breake theftrfents head: that is , that by Chrift hee E would I S The mrli hath bin in tm ejtatesfbe thtrdwce looktfor* would oucr throw the power of thediuell. Vpon which promife he buildeth his church of fuch of the a Eplu # 4. j. fo ns of Adam 5 as he d in his eternal counfel had cho- cRo.?.x8«x2« fen to be adopted tohimfelfein Chrift Iefus : d lea- uing all others vnto themfelues, toremainein their fins/or their iuft codemnation. And thefe his eleft he reftoreth to that former happy eftate wherin they were created • which thing hee doth (during this f Math.**, i 9 < world) by f inftru<5ting them in the true & pure reli- EpM.i i . ' gion 5 which is the faith of Chrift & the fruits thereof in true repentace & amendement of life 3 by the loue of God & of his neighbor , which fivo things haue their meafure and are vnperfedi in this life , but they flialbe perfed in the life to come . Faith is vnperfeft s i.Cor.ij.j. becaufeoursknowledgeis vnperfe<5i,yetbecaufeit is P Eph.^i6 # fixed inChrift the fbn of God,it is a h iHeld to quech i Rom«j,i4 . t ^ e g ef y ( j are! Q f t k e di UQ \ ^ {q t h a t by it we ' are righ- teous in gods fight, & haue peace with God thorow Iefus Chrift : but when in the life to come wee (hall kPraI.17.1j. haiea k perfect fight of God,& feehimas he is 5 then Mo«3f.aI thatwhichisvnferfe&fhallbedoneaway: ourloue in this life is mu ch more weake becaufe it anfwereth llacob,}.*. not * to the perfection of the law moral or Gods ho- ly image,and therefore vnles by the fhield of faith in Chrift we were defended we fhouldneuerrecouer our former eftate of happines: but by faith there is aRom 8 giuen vnto vs the a firft fruits of the (pint, and an ear- Eph.i 4 i3* * neft of our faluation euen in this our pilgrimage 5 but b lCw.i;,s4 afterward the fame alfofhalbe made perfetft, when h our corruption fhal put on in corruption & our mor- tality fhalbe fwalowed vp of lifc& enioying theglo- c i/Imfti rious liberty of the fons of God , we c fhall be crow- pedwiththeaowneofrighteoufiaes, which is laid vp The church face thcftttgeMerneim thru farts* jp vp in ftore for all them which louc the comming of our Lord IefusChrift. 2. And here is to be noted, that between this time of mans innocencie & the time of the glory of Gods clevis the a difpcfation of times whenn God gathe- dEph.i f io 4 reth his demand nurtureth his church in one certain kind of religion,holy right,pure & catholike,(b far as by his gracious gift in this life his people are made capable: therby 1 an&ifying them & feperating them from this prefent euil world , & e translating the out eCoIof.M $♦ of the power of darkneffeinto thekingdome of his deer fon. And this we find to be in iij . iorts in regard of the maner of gouernment, in the dilpeniation of iij. diuerfities of times , & yet but in one rule of faith & religion. The times were thefe. i.From thepro- mife of God made to Adam , vntil the giuing of the law in mount Sinayor Horeb, during the fpaceof 2513. yeres . 2. From the giuing of the law vntil the preaching of Io.Bap.and fending of the Apoftles to preach to all the world about fomc 1445 . yeres. 3 . From that * time to our daies fbm 1 5 6s>.yeres,& this * ^^ {s _ is to continue till the end of the world, when Chrift yeres after dial come again to iudge the quick and dead. In the chhfi bm ^ firft the maner of gouernment in regard of the per- fbns, ouer whom it was extended : they were the fa- thers of the firft world & al the whole world of al na- tions & languages, & in regard of the things then in vfe,they had not the law of God nor any part of his Read Gen. j. word written,but were taught & comanded by vifi- £*•*•*•»• ons & dreams from heauen,& many were endewed withthefpiritofprophefie. Inthefecondthe man- ner of gouernment touching theperfons was this : E 2 they 20 The Church among the Father tithe Iewes: and the Gentils^ they were one nation called laftly Ie\vs,firft Ifraelits and fomtime Hebrewes,and in regard of the things, they had Mofes law written and Co preferued in bookes for the perpetual vfe of the church; and this law was in three forts, thcmorall written in two ta- bles, fhewing in ten words all dueties to God and man : the ceremonial law confiding in ordinances of rites, facrifices and the leuiticall priefthood , by which order it pleafed God in thofe daies to be out- wardly worfhipped : & the iudicial law which were ciuil lawesandftatutes,forthe punifhment ofeuill doers and ordering of the commonwealth of that people,as was moft fit for the time, for the true and holie religion. And vnder thefe three they were go- uerned vntill the comming of Chrift . And becaufe they often times fell away vnto idolatrie, God raifed vp prophets, to bring them to repentance , who in- ftru&ed them according to the law,& fhewed them alway the true faith and religion , with the right or- aEph.».n.xi. derand maner ofgouernment.Now* while that the church was in this one nation of the Iewes , the gen- tils (which are all the nations and languages of the worlde befide ) were left out from being the people of God , & of his vifible church,which thing began at the circumcifion of Abraham, in that God ordai- ning it,did call it the couenant, thatisafigne of the couenant,namly that Abraham and his feed fhould be the people or church of God, and they that were not circumcifed (hold be none of his church, which being fome 400. yeres before the giuing of the law, inthatfpacethefinofthegentils came to their per- fe&ion^and fb the Iewes were then and thenceforth di&in&Iy The Church *m. 6 fe^ plainely foretold by the prophets, and fully ac- om*ourgoodGod,may fay with thePfalmift a He hath not dealt fo with euerie nation ^neither haue they knowne his iudgements. And in this treatife concerning the firft of the three times of the world,which was of the fathers before the laweoranypart of Godsworde was written, I make fpeciall choife of Abraham fortwocaufes. Firft becaufe that in the hiftorieof the fathers before his time, which containeth fbme 2083. yeares, the holy Ghoft is verie briefe, and therefore not fo full and plaine in diuers pointes, as after in the ftory of Abraham.Howbeit thou fhalt find in the fame, the do&rine of one God, the trini- tie,promife of Chrift,and faluation to come by faith in him, Baptifme,of the arke & facrifices for the lat- ter facrament,feales of thecouenant,and ofdueties, diuers examples in Abell, Sheth, Enoch, Noe, and great punifhments for the contrarie, fb that the fub- ftance is one and the fame, though that it be after more largely and particularly taught in the ftoric of Abraham. But becaufe my purpofeis tofhew, that the particular partes of the do&rine of our religion bee moft auncient and catholike, I finde it more fitte to take the patterne from Abraham, in whofe ftorie I may gather thefe thinges more plainely , and alfo many moe feueraU braunches there- The relighn openly profejfed in EnglandjOnelytrue&c. zp thereof. But my fecond caufe is more fpcciall and of greater wayght, namely that God made choife of Abraham in calling of him, to bee the father of all belieuers,and that the fame faith which hce receyued of God, fhould bee the religion of all nations wherein and whereby they fhould bee fauedto the end of the world. Which thing Saint Paule teacheth when hee faith, b The fcripture fore- bGal.|.8. feeing that God woulde iujlifie the gentilles through faith^ preached before the G of pell vnto Abraham fay- ing, In thee fh all all the gem i Is bee bleffed. Where we learnethat the gofpell which teacheth this re- ligion, that men fhould bee iuftified by faith was preached to Abraham, and namely for thevfe of the gentilles, that they fhould bee made of the fame religion with Abraham, and with him by faith onely bee iuftified : as hee faith in the next verfe : So then they which be of faith are blefiedwith Ver£$, faithfull Abraham. This did G O D fignifie vnto Abraham, when hee chaunged his name faying, a Behold I make my couenant with thee and thou [halt a m * l WI' bee a father of many nations , neither fhall thj name any more be called Ab/am^ but thy name Jhall bee A- braham, for a father of many nations haue I made thee. Hereof the Apoftle teacheth that Abrahams fecde is twofold b not onely of the law (which is bRom.*!*. meant of thelewes) but alio that which is of the faith of Abraham (that is the gentilles, who not ha- iling the Iawe,are yet his feed through faith) and therfore he addeth, He is father ofvs all (that is both oflew & gentil which belieue)alleadging this place F 3 for 3 o Abrakreceluedthe true religiofor att:both Iewes &gen. for proofe faying as it is written, J haue made thee a father ofmanie nations &*c. Whereby it is preg- nantly proued, that Abraham is made, in regard of faith and religion, a father both to Iewes and Geq- tils. The Iewes are firft admitted to be his children, to walke in his religion and fteppes of faith : & after we fucceed in their roome to walk in the fame fteps of faith & religion of Abraham : they as the Apoftle ccap.xx.i7, elsewhere c faith being naturall braunches, forvn- beliefe were cutoff: But we though braunches of the wild O liue are grafted in by faith. N o w becaufe it is here manifeft, that Abraham receiued the coue- nant forvs, and the whole religion of God, as well for vs as for the Iewes, and that God wold not haue the lews to haue one religio & thegentils an other, the one to be faued by one faith,& the other by ano- ther • but both to be of that faith and religion which was taught and found in Abraham: and that Chrift <§Luc.*.32 4 comming of his feed, fhould bee fauiour both of Iewes and gentils/ A light to berettealedto thegentils & thegkrie oflfrael .-religion then being one , & the fame one being the fame only which was taught A- braham, I thought it beft to choofe him and fiis fto- rie,becaufe that neither the law nor the gofpel could or ought to differ in religion and faith, from that of Abraham : that if our religion in Englande a- gree with that of Abraham, then it might bee kno- wen to be the true auncient and catholike religion and faith, & no new broached religion or do&rine, fuch as that is of the Church of Rome,as in the pro- ceffeofthisbookefhallbefeene. But for thy better help good Chriftian reader J will follow this order: I will One God and three perfons. j X I will fliew thefcuerall points of religion, which arc moft materiall, one after an other, as they are in na- ture firft & fecond,and then in euerie part or article, Abrahams faith firft : And fecondly, (exceptfome fpecial reafbn draw me to alter this order) I wil (lie w how our religion agreeth with his faith, andlaftly how Moyfc, the prophets and the new teftament confirme the fame. And thus they follow. The firft Article of faith and religion concerning God. i . There is one true, euerliuing & Almightie God: and three perfons : God thefather^GodtheSon, & God t he holy Ghofi 7 whkh are not three Gods but one God. T His Article hath two partes, firft, ofthevnitie of the Godhead, and fecondly the trinitie of perfbns.The firft God taught Abraham,when aloftuah 24.1 in his calling he brought him to forfake the a ftrange and many Gods of his fathers , to embrace one and the onely true God • shewing this perfed marke, that he could fet do wne order what fhould become bGen - Il «?« of b all the families of the earth, and particular- cap.17.1* ly of his pofteritie, thathee was God all fufficient, cap.18.14. and that nothing was harde to him. Therefore Abraham hauing learned this, profeffeth it to be his c cap.14.12. faith and religion, calling the Lord, c Themoji high Godjojfeffor of heauen and earth: andhee gauehim dRom.4 iS.i? this d glorie of God, that although himfelfe were an hundred 3 z Cur religion one with AbrahMof.thepropk& Apojltesi hundred yeare old, & Sarah his wiucs wombe now dead,yet did he beleeue Gods word,concerninghis feed , being allured, that he which hadpromifedwas aU fo able to doit. The fecond God taught Abraham, f Gcn**8'i8 vv h en ^ ce e preached the gofpellvntohim inthefe vvordes: f In thy feed fhall all the families of the earth be blejjed. For by the feed being vnderftood Chrift, namely thefon of God to be made man of the (cede of Abraham: Godfpeaking in thefe words to Abra- ham concerning his fon,Abraha muft needs vnder- ftand the firft perfon of the father, in him that fpea- keth,and the fecond perlbn of the Sonne, in him that is fpoken of. And of this fecond perfon in the knowledge and faith of Abraham fpeaketh Chrift, g Ioh.8 4 5<5.j8. flying : s Abraham reioycedtofee my day, andheej'aw it and w>at glad. And againefiefore Abraham wa^^Iam. And as concerning the holy Ghoft the third perfon, Abraham vnderftood that in all the wordes,becaufe h Gal,3 4 i4< they are as t h e Apoftle teacheth, h thepromifeofthe Jpirit^ which thing you fhall perceiue if you looke vpon Abrahams feed, for it came not by the naturall vertue and power of man, but by the holy Ghoft, as firft Ifaacke was borne, ( when Abraham and Sarah were paft age, of the naturall begetting andconcei- uing of a child) by the vertue of the promife of God, which being performed by the power of the holy i Rom.5.7 8. ghoft, he is faid fbmetime i to be borne by promt fe^anA Gal.4. I3 ' 1$ ' fometimer* be borne after t he fpirit .Secondly Chrift the feed of Abraham,by whom all are made blefled, is alfo borne a man without the feed & begetting of k Lak.i.$4.3J. an y man > one ly of a virgin, and concciued by the holy Ghoft, as the k Angell in Luke declareth. Laftly, God fore ordaineth all thirges. 3 3 Laftly, all the faithfull which are the fpirituall feed and children of Abraham, and made blefTed by this promifeof Chrift , are no otherw ife made partakers ofthisbleflingjbutby theholy ghoftas Chriftplain- aioh^.j . ly a expoundeth, faying^ No man can enter into the kingdome of 'God , except be be borne agatne by the holie gbojl. Abraham doubtles,being taught the true mea- ning of thefe words who fpake,andof whom, and what maner of promife this was, and how it fhoulde be performed,could not but behold therin,& learne the moft excellent mifterie and do&rinc of the trini- tie. And in this fence and meaning doth the church of England hold this article of religion with Abra- ham^ may appeare,not onely by the vniuerfall and notorious knowledge ofourprofeffion, butalfbby fower Creedes,fetdownein the booke of Common praier to be heard, learned and confeffed of all men. The Apo files creed,Te Beum, Athanafius creed find the Nicen creed, and in the firft article of religion agreed vpon by our church, and eftablifhed by lawe : Ann 1562. Mofes content in this article is to bee feene in bDeut/,4* thefe words • b Here ifrael, the Lord our God is Lord only. Where this word Lordjjc'mg in Hebrew, Ieho- uahnotethoutthe true God, being all fufficientof him felfe,and therfore Mofes was c taught to call him c Exod«$,i4« Eheje,tha.t is, I am or fhalbe, meaning a continuance without beginning or ending. Secondly, this claufe, our God,in hebrew is,* Elobenu,a word of the plural! number,noteth out the pluralitie of perfbns, & then adding in the finguler number that he is Lord,or Ie- houah,onely, fignifieth that although there is plura- litie^at is, three perfbns, yet there is but one God. G And 34 Our religion one with Abrah. Mofes, the prophets^ Apojf. And therefore that which is ipokcnPfal.95.of the tempting of God ,out ofDeut.9.vcr.s. where is laid by Moies,thcy prouoked Iehouah to anger ,the pro- dECu^.io* phet d Efay & the epiftle* to the Hebrewes expound f x!cor.i o.j 4 lt to ^ e d* 5 tempting of the holy ghoft, f and S. Paul to bee tempting ot Chrift, fo that Moles by thefe places is to bee vnderftood to haue taught the lame doctrin of the Trinitie , namely one all liifficicnt Ie- houah^ the fame three perfos,God the tather,God the fon, & God the holy ghoft i The prophets^who are the true and perfect interpreters of Mofes,doe vt- ter this doctrin yet more plainly fpeaking in the per- j :e mounta ins tremble for him and the hils melt &*c. And as touching the Trinitie in plaine termes mHag,i.j 4 6. thus. ^ / amwtth you faith the Lord of hosres, with the wordwherewith 1 covenanted with you, when you came out of Egypt, and with myfpirit remaining among y on: where you fee the father by excellencic called the Lord of hofts, the fon being the mediator of the co- uenant- is called the word , by whom and for whom God couenanteth , and the holy ghoft, his fpirit pla- ced in his church, by his manifold gifts and mightie Hcb.1.4. works : the like place is in 3 Efay, where in the perfbn *tJ^ * of die father is (hewed Gods mercie, loue and Idnde prouidenceouer his peopleiand he pointeth out the fecond perfon , by the name of the angel of his pre- fence,who faued them,and the holy ghoft he calleth his holy fpiric whom they vexcd.Buuhe new Tefta- ment God fere erdaineth all things] $ $ ment is plaineft of al.Firft, Math. 3 .where the father witnefTcth of the fon and the holy ghoft in thefhape ofa doue commeth vpon him 5 and Chrift comman- deth to b Baptife in the name of the lather and of the b Math 28. 1 ?\ (bn,and of the holy ghoft. And c S. Iohn calleth this c i.lch, j. 7 .y. the witnes of God, that there are three which beare record in heauen,the father, the word, and the holie ghoft,and thefe three are one. In which article wee mud vnderftad the th ree perfons, not as we do three perfonsofmen,who though they be but of one na- ture, which is the nature of man,yet are they in fuch fort 3 . perfons in one nature as they are alio 3 . diuers men,Butin Godisamoreneerevnion, namely that they being 3 .perfos diftinguifhed in property the fa- ther begetting,the fon begotten, the holy ghoft pro- ceeding: yet thefe three fo diftind in perfon, are not onely of one kind of nature,which is to be God, (for (b they might be vnderftood to be three gods, as Pe- ter , lames and Iohn , though of one nature are yet three men) but alio of one and the lame elfence in vnitie of number ,namely that thefather,lbn and ho- lieghoft are all in one God, and do make and be all but one and the lame God , of the fame infeperable power,eternitie,wil,wifdom;and goodnes,as is very excellently expounded in the creed of Athanalius. The fecond article is of the Caufe of Caufes. 2 By the decree of God y all t hinges were fore ordained how they fhouldbe,andconcerningittan,wbofhotdd be fauedby faith inChriJl , andivhojhould be dam- ned for their finnes. G 2 This 5 6 Our religion one with Abrah. Mofes, the prophet s^ApoJi. THis doctrine GOD teachcth Abraham two waies,firft in the promife, d how al the families of the earth fhould be bleffed,in which there is the reuclation of Gods decree, what iliould become of all nations in the world,namely that they ofal na- tions which attaine bleffednes ihoulde haue it by e Cap. 17, Chrift,and all other fhould be damned- then 8 when he feperateth the Ievves by circumcifion , & kept out the gentils till the fulnes of times , it argueth that ac- cording to his decree,he difpenfeth the times,and fe- perateth the nations,and that in the matter of the fal- uation and damnation of men,euen as faint Paul ex- f Eph,i t p.xo. poundcth it laying. £ And hath opened to vsthemiflery of his will , according to his good plea furewhifh he had purpofedin himfelfejhatin the dijfenfation of the fulnes of times he might gather together in one, all things both which are in heauen & which are in earth/uenin Chrift. The other way is in trying of Abraham,whe he was fb olde before he had his (on Ifaac, for hauing made aGeiMi.3, the promife to Abraham generally :Firft, a In thy feed «p.iM. and fecondly, Sofia!! thy feed be. Sarah finding her b Gen, 16. felfe barren, b gaue her maide to Abraham, thinking to haue the feed that way; and he went into her, and fhe brought him foorth a fbnne when he was fower fcore and fix yere olde, and he called his name Ifma- cCap,i7,i j. c '^ But after this God c commanded Abraham to change his wiue Sarahs name , from Sarai to Sarah, becaufe he would giue her a fon and bleffe and mul- tiplie her feede. Here Abraham entreated God for Ifmacl faying: O that ifmael might Hue in thy fight: by occafion whereof God openeth his will more plain- ly and faith. Sarah thy wife foal he are thee a [on indeed^ and God fore ordaineth all things. 3 7 and thoujhalt call his name ifaack 5 and I wil efablijh my couenant with him for an eact -lasting couenant and with his feed after htm. And after d appeal ing vnto him in d c lg Mamrc,he rcpetcth this manifeftation of his wil fay- ing, I wil certainly come againe vnto thee , according to the time of 'life , and loe Sarah thy wife fhalhaue a fonne^ At which time Sarah laughed in her fclfe as though it were aftrange orimpoffiblething,that(hefhould haue a fon being Co old, and Abraham alfo was verie olde^ And God rebuked her faying,that Nothing was hard to God;and for certaintie repcateth the promife. At the time appointed wil Ireturne vnto thee , and laft ofall when c Abraham was one hundred yere olde, c Cap,u, Sarah in deed brought him forth a fbn at the feafbn which God told him, and he called his name Ifaack. And after when at the weaning of this his Ion Ifaack, hee made a great feaft, Sarah fawe Ifmael the fon of the bond woman which was now fom 14. ycres old, mocking hqr fbn Ifaack, therefore fhe faith vnto A- braham,Crf// out the bondwoman and her Jon &c . and this greeued Abraham • but God admoniflied him, not to be grecued,but to doe as Sarah fpakc, becaufe that in ifaack his feed fhouldhe called-, and fo Abraham put the bond woman and her fbn Ifmael out of his houfe.This ftory fheweth the decree of god,& nam- ly touching the faluation & damnatio of men,that as Abraham and Sarah diuerfly regarded Ifmael, and thought he might be the feed (as appereth by his ge- neration, Abrahas intreaty&griefeforhim,& Sarahs laughing)yet were they altogether deceiued of their mind and will: but Ifaack,whom God decreed to be of Sarahs bodie,and fb promifed, became in deed,to G 3 be j g Our religion one with AbrahS^Moftheproph. &* Apofi. be the only feed in who the couenat fhould be efta- blifhed: So therby is taught 5 that no man is faued by chance conftellation of ftars, or by mans wil, choife, or workes,or any other way within the compaffe of mans reache,orwifdom 5 but according as God hath ordained and fore appointed : and they whom he hath not appointed to be faued^flial neuer be faued. This durftl neuer fb interpret of mine owne head (nor many other places of like fort in this treatife) but that the holy ghoft 5 thc fame fpirit, wherby God taught Abraham, hath opened it 5 in the newtefta- met,as by the holy Apoftle is plainly (hewed : where aRom.«? 6 .7. it is thus faid. a Notwithjlanding it cannot be that the 8«9*&c wordof God fhould take none effeci , for they are not all ifraeljwhich are of ' ifrael: neither are they at children be- cauje they are the feed of Abraliam , hut tn ifaack Jhall thy feed be caHed:that is , they which are the children of theflefh^are not the children of God , but the children of thepromife are counted for the feed. For this is a word of promifejn this fame time will come, and Sarah fhalhaue a fon. Neither he only felt this, but alfo Rebecca, whenfhe had coceiued by one , euen by our father ifaack for ere the children were homeland when they had neither done good nor euil ( that thepurpofe of God might remaine, accor- ding to eleclton, not by workes but by him that calleth) it was f aid vnto her the elder Jhal feme theyonger 1 as it is written,? haueloued Jacob and hated Efau, whatfhalwt fay then is there vnrighteoufnes with God? God forbid. For he faith to Mo fes,Jwilhaue mercy on him,to whom I Wilfhew mercy andwilhauecompafsion on him on whom Iwilhaue copafsion . So then it is not in him that willetb^ not in him that runneth: but in God that fheweth mercy , which God fore ordaineth all t hinges. 3 9 which plainly telleth vs,that both this preferment of Ifaack before Ifmael,& that of Iacob,before Eiau,do proue & teach that general do&rin which God fpakc vnto Mofes,namely : that Gods mercy in failing, re- gardeth no mas works or wil, but only his own holy wil and pleafure- fo that we may fay here as Chrift in the fame cafe faith. b It isfo father , becaufe thy good b MatLnu^" fkafurewas fuch . Agreeing to which the church of England,dcfcribeth 3 c Predejlination to ltfe y to be 7 the e- c Artie. r 7M' uerlajfing purpofe of God^wherby (before the foudat ions predcftjnation of the world were laid) he hath conflantly decreedjo deli- uerjrom thecurfe & damnattojhofe whom he hath cho- fen in Chrtfl^out of mankind^ to bring them by Chrtft, to euerlajling faluation, as vejfels made to honor &c. Now Mofes in his confent 5 not onely opencth this point 5 in that which we haue before feene alleadged by faint Paul, but alfo where he entreating for Ifrael & for their faluation,wifhcth his own damnation in thefe words , d Rafe me out of the booke which thou hajl & Exod, 32.32, written 7 which book is Gods decree & purpofe tou- ching the faluatio of his ele<5t >as appeareth by that in thereuelation, c Whofoeuer was not found tn the iwfo C ReueI.io.i$. of life wo* cafl into the lake of fire . Alfo that which is fpokc in Mofes touching Phavao^Forthts caufehaue a Exod 4 $>.i* 4 1 appointed thee &c. which the Apoftle b expoundeth & Rom. 1^1 7* to be of Gods eternall purpofe : and fuch is that of Mofes fbng, c When the mofl hie God deuidedto the na- c Deut 4 jx.$. tions their inherit ance, when he federated the fons ofA- damjie appointed the borders of the people , according to the number of the children of ifrael, which fheweth godsdecree& prouidence touching deuiding of the nations D andchuofing Ifrael to be his church before all ^o Our religion one with AbrahX^Moftheproph. & 4po(l. all other, which faint Paul expoundeth, where hee d Aft,i7,i^ faith that God d af signed the times which were ordained beforehand the bounds of their habitation . So then Mo- fes teacheth Gods eternal decree touching al things, touching his church and eleft , and his prouidence effe&ing the fame. Now let vs fee with what tcrmes ePfal. i g5.6. the prophets interpret this. They fay e Whatfoeuer & i^u. p leafed the Lordjhat did he in heauen and in earth jn the fea and in all depthes.The counfelofthe Lordjhalljland, fHkr */«4«5. andthe thoughts of his harte thorough all ages. f Thus faith the Lord of hosts the God oflfrael&c.lkaue made the earth f he mankind the beajijhat are vpon the ground, by my great power and by my fir etched out ar me ^ & haue giuen it to whom it pleafed me &c. whereby it appea- reth 5 that by Gods eternall counfel and will, the pro- phets vnderftand,that all things come to pa fie, in all ages,in all creatures and namely among men,fuch as is the tranflating of kingdoms.But as concerning the gPio«x£,4, filuation or damnation ofmen,they fay thus 2 God made all things (or men) for himfelfejea euen the wicked for the day ofeuil: which words fheweth that the cou- fel of God,in making all things, regarded this ende: Gods glorie,not only in thofe which are ele&ed vn- to faluation , but euen in thofe which are reproba- ted vnto euil,that is to damnation; as in Malachie he hMalach i a ^ &i m ; h Jaxob haue I loued, and Efau haue I hated, ver,i.s« * which words are before cited by faint Paul for Gods eternal decree touching mans faluation and damna- tion. But the new Teftament is fbmewhat plainer, where we are taught to confefle Gods eternall pur- pofe,bcfore the creation,how all things fhould be,in i.Reuel,4.i i ♦ t h e f e W ords, ' Thou art worthie Lord to receiue rlorie Mans CMHpt eptehy the fall ofAdam^ j|g and honour andpower^ for thou haft created all tbinges^ And for thy will fake, they areandhaue beene created. And againe ; Ofhim^ and through him^ and for him are allthngs, tohimbeeglorie for euer^ Amen. But more particularly touching man it is faid,firft for the eled, * He hath chofen vs in Chrijl before the foundation of the world&c. And of the reprobate: Chriftis l aJloneto i It p c ^i. fiumble at 7 and a rocke of offence^ euen to them which Jlumble at the wordjvnto the which thing they were euen ordained. Which is fo plaine that all men may fee e- uidently ,that the counfell and decree of God ruleth ouer all and in all things. His holy name be blefled for euer Amen. Therefore in this Article, our En- glish beliefe is the fame which God teacheth Abra- ham by himfclfe, and Ifrael by Mofes and the pro- phets, and both Iewes and gentils by his Chrifl and his Apoftles. The third Article of the eftate of man, by the fall of Adam,and before his calling. 3 The heart of man before and without the grace of Godp altogether corrupt by originallfinne, des- cending from Adam: fo that in him there is no power to do any worke of godlinespleafmg God. . T His Article dothfhew the damnable eftate of man before hee haue faith in Chrifl:, in three things : i. in the vniuerfall corruption of his foulc by originall fin,which confiftethin the want ofknowledge and freewill vnto godlinefle. 2>That it commeth from Adam, defcending from father to H fonne. 4» aGen«i,i£. Colof.3.10. Eph.4.24. bEcclef.?^ Gen.x«$i. c Cap.3. dVcrni>, e Gen # 4. Heb. xi. 4. f Gen. £ 4 f . cap. 5, a 1. 0w religion is ene with Ahrah. Mofes>the prophets j&*c. fonne 3. And in that before grace all his workes are finne in the fight of God. Before the fall, Adam be- ing made a after Gods image in knowledge holinefle and righteoufhes, could not be corrupt in fbule, but as the preacher faith •• b God made man righteous. And Mofes fmhjGodfaw all (hat he hadmade&* loe it was veriegood. But after Adam c had eaten of the forbid- den fiuite, the tree ofknowledgeofgoodandeuill, then loft he this holy image and goodnesof fbule, as appeareth in that he could not abide the prefence of God, he was afhamed and hid himlelfe: and whe God called him to an account, he pofted the matter to his wife, and in a fort charged God faying : d The woman which thougauejlto bewithme y fhegauemeeof the tree &c. Which declareth how hce was vtterly voide of goodnes in that hee lliewed no inclination to repentance or fubmiifion to God,and this further appeareth in his fonnes Caineand Abell: e the one being without faith,alas altogether fct on euil works could notpleaie God with hisfacrifice, & the other by faith ({hewing his new birth) offered an accepta- ble lacrifice. So that it is apparant that this corruptio is exceeding great, & is hereditarie defcending from Adam, and lo from father to fonne, making euerie fbule vnable to doe any godlines. Wherefore when the world was multiply ed in people, they became moftfhamefull inwickednes, which God notable to abide,& therefore minding their deftru#ion,fhe- weth the ground to be this originall finne,namely: f Ml the imaginations of the thought es of his heart were onely euill continually. And againe, the imagination of mm heart h euiU^ euen frem wis youth. Where thou maiii "Urns emupt eftatebythefdlofAdam. \i ttiaifl fee, that being in the heart , and from the youth : this corruption is naturall and originall comming from the parents, and being onely emll andimaginati- of^it fheweth the vniuerfal corruption,and then be- ing continually, this bewray eth the emptineffeof knowledge& free vvil vnto God,&alfo that nothing can be done by a m£ vnregenerate,godly & pleafing to the Lord.Now looke we vpon the ftorie of Abra- hani; Noe was a iuft man,& he & his three fbns,had (een the great plague vpo all the world by the floud, yet there poftcrity fell from God, & this was found in Abraham and his fathers houfe, fb that they were cleane fallen from God, & worfhipped other Gods, which in deede were no Gods, which doubdefle had not beene, but by this originall corruption. For what did they either by vnderfhnding or will, to prepare or difpofe themfelues to grace, or what worke find wee they did to plcafe God? iuft no- thing. But God called Abraham and in calling of him, endewedhim with faith, and fb he by faith o- bcyed &pleafedGod, as is interpreted by the holy ghoft in the Epiftle to the a Hebrewes : By faith A- * Heb.nA brabarn, when he w entered intocouenant with thee, faith the Lord God, and thou became ft mine&*c. In which wordes allegorically he doth fhew, that all Ifrael in Abraham, and Sarah^ _- their father and mother, had vtterlyperifhed, with the reft of the world, thorow this originall corrupti- on, had not God called them, endewed them with — -faith and giuen them thecouenant. And as a childe new borne, whofe nauell is vncu t and walloweth in his bloud, and caft out in contempt, hathnoclean- nefTe in him, nor power to prepare himfelfe vnto cleannefle, muft needeshaue all from the hand of them that take pittie on him : So was Abraham void of all good knowledge and wil vnto godlinefle vntil God purified his heart by faith. And as this was found in Abraham, fb he learned and beleeued the fame, obferuing the like in others, whom God had aGen,i»,x* no t called as he had him, for when a by famine hee was faine to go into iEgypt,and afterward into Ge- ran Mans corrupt eft ate by the fall of Adam. ^ rar : his wife Sarah being a faire woman, hec feared to acknowledge her to be his wife,becaufe he knew that the people being without grace and faith,could not but encline toluft after her, as thefequelldid plainely declare, and hee fheweth a reafbn : b Surely t> verd i. thefeareofGodis not in this place \and they will flay rnee for my wines fake. Where by the want of the feare of God (putting the effed for the caufe) hevnder- ftandeththat they were voideofthe grace of God, of and in themfelucs fo corrupt, with this natural! deprauation, that hee could not looke for any good but euill to come from them :cuen asChriftfaith c cMat « lt *JJ» Either make the tree zoodandhis fruit zood, or els make the tree euill and his fruit euill: d And this isalfo the dApoIog. of faith of the Church of England, for wee fay: That Ea z hnd - iuerieperfon is borne in fin, that no hodie is able truely to cap#I ** fay his heart is cleane &c. ' The condition of man after c Articles of the fall of Adam isfuchjhat he can not turne and prepare ^ l r lsl0n & , him/elfe, by his owne naturallftrength,andgoodworkes office will, & to fatth and calling vponGod: wherefore we haue no po- originallfinne. wer to do goodworkes y pie af ant and acceptable to God y without the grace of God by Chrift^preuenting vs, that wee may haue a good will, and working in vs when wee f A . haue that good will,and £ works before the grace ofchrift W orkes before haue the nature of finne : Which is altogether agree- iuft,fication » ing in fence and meaning with that which is before fhewedofthe fathers time and of Abraham: there- fore let vs now heare Mofes and the prophetes. Mofes faith; s lfrael,thou entere ft not to inherit their Df ^ ( land, for thy right eoufneffe, orforthyvpright heart, for thouart a Jliffe necked peoples And againe, h Te haue - t4i ap **^ : feene all that the Lord did before your eyes in the lande Hi of £<} Oneonely my ofrlgUeoufneffe mdfahanon. oftgiptvntoFharaoh&c. Yet the Lor d hath not giuttt your an he art to perceiue, and eyes to fee \ and ear es w heare vntill this day. Where it appeareth plainly that Mofcs taught them that without Gods gift they could not vnderftand nor obey, but were rebelles againft God, and ftiffe necked. And the prophetes P^SMk declare the verie lame ■ Behold I was borne in iniquitie '° uer ' andinfinne hath my mother conceyuedmee. k Who can fay^ lhauemademy heart cleane, lamcleanefromfmne. By which is maoifeft, that this originall corruption defending from Adam, maketh the heart fo cor- rupt, that it can not prepare it felfeto any cleannes ofrighteoufhes, but of it felfe runneth headlong to alleuill. Therefore becaufe that in this refpecft, the heart in the faithfull is made as it were new : the aEtech.3^6. L orc j Qjfa \>y fa p r0 phet a A new heart willlgiue joti) a newfiirit will I put within you.Yct is the new bioh.3.5. teftament more euident,for it &ith h -.Except a man he c Eph,*. 1 # *. borne again he can not fee the kingdomeofGod : ye were in times paf (that is before our calling and regeneration) deadinjinnes andtrefpajfes&c. walking in thelufl of AT' *^ e fl e fi a #d fulfilling the will of theftejh of the minde 7 and were by nature the children of wrath : we were vn- wife, dij obedient , decerned, feruing thelufles and di- ners plea fur es^liuing in malicioufnejfe and enuie \ hate- full and hating one another. Then which, what can bemorefaicK the minde, the will, theaffe&ions, wordes, and deedes, bee all ill, euen as a deade man that hathnomouing,but muft be new borne, before he can haue any fight, is not fuch an one vni- uerfally corrupt, voide of knowledge and free will vnto any godlinefle, and vnable to doe workes plea- fing Mans corrupt efiate by the f all of 1dm. 7y fing vnto God? yea and therefore the Apoftle is bolde to fay, that it is: e God which worketh in vs the * MiiKp« ». y . will and the deed^ of his good f leaf ure. Then you fee, that the fathers, Mofes & the prophets, Chrift & his Apoftles, doe all agree in the famedo&rineofthe eftate of man after his fall, before his calling in Chrift : and that it is the fame which we profeffe in England. The fourth article, entcreth into the con- fideration how we are deliuered from this corrupt and damnable eftate. 4 There is one onely way of right eon fneffe &*falu*> ticn, which is by faith in lefa Chrijt. THis is verieapparant in the ftorie of Abraham when God faith : that all the families of the earth fhouldbe bleffed in his feed. Where by blefled is vnderftood the deliuerance from the cor- ruption and damnation which came by Adam. This feede is Chrift: when hee faith, all families, or that fheweth that whofbeuer in the world fhall bee faued, muft bee faued by Chrift. And there is no other feede or faith by which one man can be faued: therfore he receiued the couenant as is be- fore declared, for Iewes and gentils, that men might notlooke forrighteoufncsorfaluationinany other thing, but only in & by faith in lefts Chrift. And fb faith 4# Our religion one with Alrah.Moftheproph.& Apojtles] fRom«io.£. &* Mofes as the blefled Apoftle interpreteth it f , Deut^oa mi The righteoufneffe which is offaitbfpeaketh on this wife> fay not in thine hem who fhall afcendinto heauen (that is to bring Chrift from aboue) or who fhall defcendinto the deepe ? (that is to bring Chrifi againefrom the dead) but what faith it?The word is neere: euem thy mouth & in thine heart : this is the word of faith which we preach. For if thou /halt confeffe with thy mouth the Lord Iefus : andfhalt belieue in thine heart f hat God raifed him from the dead y thoufhalt befaued.Wherc thou feeft by Mo- fes do&trine, thatwemuftnotfeek righteouines or feluation any where els but in the faith of Chrift, aEfai«*8.x6. which the prophets exprefle thus : a Thus faith the Lord God, Behold 1 will I ay in S ion aftone^a tried ft one , aprecious corner ftone, afire foundation. He that belee- bMabck.4.*. ueth fhall not make haft: b Vnto you that fear e my name fl)all thefonne of right eoufnejfe arife^and health fhall bee vnder his winges &>c. The gofpell more plainely fheweth that where Chrift is not knowen c thepeo- cMath.4.itf. pi e {i t i n darkenefle, and in the ihadow of death : ^ Lucl8 ^ and that hee d is the day fpring from on high^giuing " light to them thatfitte in darkenefie and in the Jhadow c*.Tim. i«i* of death. And that hee bringeth life andimmortalitie to light by the gofpelL And that God is fb farre from allowing, that any man fhould bee able ina- ny other meane toattaine vntorighteoufhesor fal- uation : thus he fpeaketh expreflely^that there is no ( A&.4. ii« f Valuation in any other : for among men isgiuen no name vnder heauen whereby we muft befauea. Now what confefleth the Church of England in this re- g Artic.x8. garde? Namely that s they are to bee badaccurfed&* abhorred lefts chriS God and man , mediator of the c one nam. 49 abhorred fhatprefume to fay y that euery manjhall be fa- tted by law or fefi thatheprofef]eth&c. For holy Serif- ture doth fet out vntovs onely the name of Iefus chri& 7 whereby men mujl befaued.So that heere you fee, the faith of Abraham,Mofes, the prophets & Apoftles, determine one way of mans reftoringvnto righte- oufnes andfaluation : and the verie fame is the faith of the church of England. The fift article: of Iefus Chrift, the onely au- thor cf our faluation : What wc ought to know and beleeuc of him. j. lefusChritt (inregardeofhisperfon) is perfect God andferfeci man inoneperfon^ and (tnregarde of his office) mediator betweene Godandman y of the couenant ofmercie. IN this article we embrace two things . Firft, what Chrift is in hirafelfe • where wee vnderftand , not that God alone, or man alone is Chrift : but God and man is one Chrift. By God we vnderftand , the onely and euerlafting begotten fbn of God , the fe- cond perfbn in the trinitie • by man we vnderftandc that hee came of the feed of Abraham and Dauid, and a very naturall man , borne of the virgin Marie, hauing bodie and fbule , and all faculties and quali- ties , of mind and bodie as we haue, onely fin excep- ted, and that the two natures in Chrift are not con- founded nor feperated, but vnited & diftindl : as the body & foul of a man,hauing their feueral natures & properties,make but one thing,which is a ma:So the I godhead ;q Ourretigion one with Abr aha ,Mof .the proph.&* At>ofl. godhead of Chrift \ aftuming the manhood,chageth not it felfe nor the nature of man affumed , but God & man vnited in one perfcn, make one Iefus Chrift and Sauior, who by his incarnation and obedience, fufFenng^dcath^refurredionjaffention, fitting at the right hand of G od,and laftly by his iudgement,hath and will faue all the elcft of G od, & declare,& make manifeft the iuft condemnation of the wicked & re- probate. And thefe are the works of his office of me- diatorfhip, which office of mediator we thus vnder- ftand • that where all mankind being dead in fin, their whole nature corrupted , & vnder the wrath of God and damnation of bodieandfoule, hadinhimfelfe (as is before declared ) nothing found, being vnable to doe anything D that could pleafe God, for his re- storing vnto righteoufhesand faluation : Chrift by the will of his father, and of his free loue, came into the world, and became a man : that w here man had finned,by man might come deliuerance from finne. But becaufe we men were wicked & void of ftregth he was alio God , that he might be able perfectly to faue vs : And fo being God and man he was a fit me- diator to make peace : that where by finncs we were enemies to God, he being righteous & fuffering for vs,payd the ranfome for our fins :and as God, being thefbnof God, wasaptto reconcile vs vnto his fa- thering beloucd of his father,his doing and fuffe- ring fet vs frec,from the curfe of the law & the wrath of God : and brought vs (b far into Gods fauor, that by him we are made righteous , adopted children to his father, and heires vnder hope of his euerlafting kingdom 3 & in al things in and through faith in him our Jefui Chritt Godandmm^ mediator of the couenm. $ i our harts being purified,God is vvel pleafed with vs. In which office he is a prieftandaking: Inhisprieft- ly office, firft (as a prophet) hebringeth vnto vs the oracles and word of God; and fccondiy performing perfed obedience, heoffereth himfclfean immacu- late lambe,a pure and vndefilcd lacrificc for our fins, and continually maketh intcrceffion for vs : As he is King, he hath all power in his,hands,heisLord and head of his church,and ruleth it by his word and fpi- rit, and fitteth and raignethat the right hand of the glorie of God,til all his enemies, (which are the ene- mies of his church) be deftroied,andal things being reftored hee will deliuer vp his kingdome , into the hands of his father , that God may be all in ail. This perfon and office ofChrift being thus bricfely (but faithfully) defcribed : See we now whether it be not that ancient faith,which was taught Abraham.Firft, for the godhead ofChrift, 3 he appeared vnto Abra- a G cn , i*. • ham in theplaine of Mamre,whereone of the three angels is called Iehouah which is proper vnto God onely . And againe b when he offered vp his fbn Ifa- h Cap, **♦ ack,an angel called to him from heaucn,fayin g. Now I know thou fear eft Go dreeing for my fake thou hafi not Jpared thine onley fonne : this muft needs bee vnder- ftoodof thcfbnof God, for thefather is nowhere, entituled by the name of an angel : but the fbn is c els c Efai 6;. $t where called T/^ an^el of Gods pre fence : and by fpe- cial name d Michael our prince,which is by interpre- a Dan. tation, who like God: which fitly declareth his god- head- for fo is it faid in the Pfalmes. c Lord God of* PfaU*A ho ft s, who is like vnto thee^a mighty God,andthy truth is About thee. Secondly the manhood ofChrift , to bee I z affumed 10.11* $2 Our religion onemth Abrah. Mofes y theprophets y Apojl. affumed by Chrift, in the fulncs of times was taught Abraham , when God preached the Gofpeltohim laying, In thy feed, which argueth the incarnation of the fbnne of God, that he Thould be made man, of the feed of Abraham, as it is expounded by the fHeb.2.16.17, holieghoft,faying: f He in no fort tooke the angels Jbut he tooke thefeede of Abraham : Wherefore in all t hinges it became him to be like his brethren &*c. that is to fay, feeing he came to faue man , whom he would make his brethren by adoption , it became him to take the feed of Abraham , that he might be a verie true and naturall man , his office is dire&ly taught,in that,^tf the families of the earth by himfhouldbee made blejfed^ that is, deliuered out of that curfed eftate of original corruption, the wrath of God and damnation , into the eftate of righteoufnes, faluation and fauour of gGe.n,i 7 .& God, this did his s alter which he made , and facri- % i!*?o! 3 * & ^ ces which he offered , and his circumcifion which God gaue him,myftically fhadow and teach him, as theholieghoft inter preth thofe things, that Chrift hHeb.p. i8. fliould h once be offered for the fins of many, & that icap.i$,io 4 iy i ie fl lou idk cour i a i ter5 j nw hom weefhould offer kColof,2 4 n. our facrifices of praife alwaies to God, and that k by him we fhould put off the finfull bodie of the flefh. Butamongft all other things this perfon and office 1 Gen.14.17. of Chrift, is moft liuely figured out vnto him , in l l8 « Melchizedeck, king of Salem, prieft of the moft hie God , who met Abraham as hee returned from the (laughter of the Kings and bleffed him , to whom Abraham paid tithe of al his fpoiles.For in that Mel- chizedeck being a verie man came forth and met A- brahamySc brought him bread and wine for his fol- dicrs Iefut Chrltt God and mm, mediator of the couenant. $ 3 diers,he reprefenteth the manhood of Chrift :and in that the ftorie leauethout the mention of his father and mother, and telleth not, when he was borne or whe he died-he reprefenteth the godhead of Chrift, who hath no beginning of daies nor end of life, and in that he is called a prieft of the moft hie God,he re- prefenteth the prieftly office of Chrift. And being called Melchizedeck,thatis,king of righteoufnes,& againe king of Salem,that is king of peace 5 he repre- fenteth the kingly office of Chrift, who as a king, by his a embaftadors,which ar the minifters of the word a t,Cor.j . 1*. of reconciliation (which is the gofpel)he teacheth vs *<>♦ righteoufnes by faith & peace towards God. And fo SSJfi^" 1 ^ doth God himfelfe declare and expound this ftorie, laying concerning Chrift: b The Lord/ware and will bPfal 100.4. not repent, thou art a prieft for euer after the order of Mel- chiudeck, which thing is interpreted to belong vnto Iefus Chrift by the holy ghoft laying. c Thislefusis cHeb.^ao. made an hie prieft for euer after the order of Melchi&edeck d For this Melchi&edeckjwa* king of Salt fhe prieft of the d cap,?,** mo/lhie God, who met Abraham^as heretumedfromthe daughter of the kings &* bleffedhtmito whom alfo Abra- ham gaue the tith of al things, who fir ft by interpretation is king of right eoufnes^after that he is alfo king of Salem y that is king of peace, without fat her, without mother, and hath neither beginning of daies nor endoflif:but is likned vnto the (on ofGod^jgr* continueth a prieft for euer. And this is verily the faith of the church of Englad touch- ing Chrift: for we confefTe&affirme that, e The/on, e h Artic *5* ° f which is the word of the father, begotten from euerlafting f n ofGocU of the father, the verie and eternall God , of onefub- ftance with the father -fooke mans nature in the wombe of I 3 the 54 Our religion onewith Akraha,Mof.the Troph&* Apoft. theblejfed virgin, of her fub fiance: So that two whole &* per feci natures ,/ hat is to fay,thegodhead,andmanhood^ were ioined together in one per '/on, neuer to be deluded, whereof is one Chrifl,verie God and verie man,who true- liefuffered,was crucified,dead andburiedfo reconcile his father to vsjwdto be afacrificefor allfmne both original f Artk,4.of andaclual. f Chrijl didtruely rife againefrom death, and oaVfChn^ 1 " t00 ^ e a £ am ehisbodie&*c. wherewith hee afcenaed into heanen,and there fitteth,vntilhe returne to iudge all men at the kit day. Wherein expreflfe termes the vnion of the two natures in Chrift is declared 3 the office of his mediatorfliip reconciling vs to the father, his prieft- hood in his facrifice^his kingly office in the iudgmet and fitting at the right hand of God , which will yet appeare more plainly , when wee (hall fpeake in par- ticuler of his facrifice, and of his kingdom,how he is head and Lord of his church: Let vs then heare Mo- fes moft fweete confent.-Firft, hecfheweth the god- gExod^zo. head of Chrift and his kinglv office: Where God pro- mifeth his angel to go before him , and bring him to the place which he hath prepared to the Amorits,Hittitsj&c. and heiaith of his angel. Beware of him and heare his voice, and prouoke him not, for he wil not Jpare your mif- deeds, becaufe my name is in him , and leaft this phrafe were not fufficient to expres his godhead 5 he calleth aCap.33.14. him his faceting: *Myface(orprefence)fhalgowith bDcuc*,*!, t y^ andlvvilgiue thee reft: and againe , b Thoufhalt not feare them, for the Lordthy God is amongyou, a God mighty and dreadfulL Thus doth Mofesdcfcribe the Godhead of Cbrijl,tobe Gods angel, in who is Gods name^ that he equally may be called God as well as his fa- ther, to/w is the true face and pre fence of God , that is, the Icfa Chrisl God and man ^ mediator of the couenant. 5 5 the brightnes of his glorieand ingrauen forme of his perfon.Laftly he is a God mighty and terrible jmd that he is there king,he would haue him oheied^andto rule^ lead^and defend them. And therefore where as Mofes faith, when the c people were fore grecued, becaufe cNum,2i,4.f of the way,when they compared the land of Edom, that theyJpakeagainftGod: The holy ghoftfheweth that hee ment Chrift , laying. d Neither let vs tempt d i.Como,^ Chrttt 04 fome of them alfo tempted him and were de- fir oied of ferpents. The manhood, prieftly office of Chrift, his mediatorfhip &c. Mofes teachcth when he find : God would raife vp a prophet from among their brethren like vnto him &*c. and by all the leuiticall priefthood,facrifices,fheding of bloud &c.as is mod liuely ex pounded by the holie ghoft in the Epiftle to the Hebrews and thep.Chapter,fo plainly that a ve- Exod,*ic>* rie child might vnderftand it, if he doe but carefully read it: where thou maift fee, that he calleth all thofe things, a * figure for the time pre fent , vntill the time of reformationjxn&ds there was an hye pricft/ fo Chrift f 7«n« is called an hyeprieft, and as there was 8 bloud of § IX * 1 3* 1 ^ goatesand calucs &c. fo Chrifts bloud was offered without fpot • and as h the hie prieft entred into the h 7 . 24, holieft of all once cuery yere, fo Chrift is entered in- to heauen to appeare in the fight of God for vs. The prophets fpeake more familiarly and cal him ' Ema- j e^ 7# , 4 . nuel,that is God with vs, oras the Apoftle declareth' k God manifested intheflefh, and thus they fpeak k 1 * Tm ^* l6 both of his perfonand ofhis office. ] Vnto vs a child is I Efai^rf, borne ,andvnto vs afon isgeeuen^ and the goner nment is vponhis fhoulder ,andhefhallcallhis name wonderfully coHnfeller^themightieGod&c. m hef\iallmakehis joule mcap.f?,xo, an 5 6 Our religion one with Jbraha 7 Mof.theproph. & Apoft* aZach.6.u 4 an offering for finned Beholdthemanwhofenameis the i j ♦ branched hefhallgrow vp out of his place , andheejhall build the temple of the Lord : euen he /ball build the tem- ple of the Lord^and he fhall be are theglorie, andfhall fit and rule vpon his throne , andhejhalbe apriefivpon his throne , and the conn fell of 'peace , fhall be betweene them both. And many other places, where his godhead, manhood,mediatorfhip,priefthood,& kingly office, are exprefly defcribed.But yet tnoft abundantly and moft euidentlyin the gofpel,where of his perfon it is bRom,x. 3,4- did: b HewasmadeofthefeedofDauid^according to thefiefh, and declared might ely to bethefonneofGod y touching t he Jpirit offantfification, by the refurreffion cRom*M« fyom the dead. c Of the Jfraelites concerning the flefhe Chrifl came who is Godouer alljbleffedfor euer ^.Touch- ing both perfon and office : When the fulnes of time was come^Godfent forth his fonjnade of a woman jnade vnder the law -, that he might redeeme them which were vnder the law -f hat we might receiue the adoption offons. d i.Pct«3.x$. ^Chrift hath once fuffered for fins f he iuft for the vniuft y that he might bring vs to God: and was put to death con* cerning the flefh, but was quickned in the Jpirit. His €Ep*),Mo.ii yngly fficethouhaft,whereitisfaid: t Godfet him at his right hand in heauenly places far aboue allprmcipd- litie ^ power and mighty and domination and euer ie name y that is namedjiot in this worlde only, but alfo in that is to come ; and hath made all things fubiec7 vnder his feete^ and hath appointed him oueratt things to behead to his i Hcb«7,i4. church , and his prieftly office in thefe words, f This man becaufe hee endurethfor euer, hath an euerlaHing priefthood. Wherefore hee is able perfectly tofaue them which come vnto God by him , feeing hee euer liueth to make Faith onelymjlifieth. ^ make intercefiion for them. O blefTed harmony and fweet content, in fo ioyfulla defcriptionofourlo- uing Godandfauiour. Happie art thou O England who haft fellowship with Abraham ,Mofes, the pro- phets & Apoftles, in fo heauenly, holy s & great mi- g i.Tim.3.1* fterie pf godlinefTe. Which God doth not reueile to all people but only to his h Saints. All thanks there- fore bee giuen, vnto the moft glorious name of our h ColoCl ' l * s good God,for his moft excellent gift and rich grace. Amen. The fixt Article,of the applying of Chrift. Faith onelyiufiifeth^nivphofo euer bekeuethin Chrift ftalbefautd, THe meaning of this Article is: that there is not in man either before or after heebeleeue, any inherent righteoufnefTe, or goodnes of mind, neither any kind of workes done by him, which can either deferue any thing at Gods handes, or in any part (atiffie his wrath wherby we fhould be accoun- ted righteous in his fight.-but that Chrift alone hath paid our ranfome for our finnes, and wee arcfaued by the meere and free grace of God, thorow his bloud: and wee are then oncly accounted iuft and iuftified before God, & made inheritors of faluatio, when byatrue&vnfainedfaith& beliefein Chrift bloud, wee acknowledge embrace and receaue this grace and fauour of God: and this faith onely in this fort apprehending Chrift, makethvs righteous and iuftified before God. And thus furely it befell vnto K Abraham j 8 Our religion is one with Abrah. Mofesjhe prophets j&ci Abraham our father : For firfl he was taughtit: Se- condly hee found and felt it. Thirdly God wrote it foreuer, with great and golden letters in the image of his houfe, that all pofteritie might reade it, and learneitjto their euerlafting comfort. That he was taughtit, is apparant in that God finding him void of all goodneflc and righteoufnefle (as is before de- aGen.i2.j« clared) gaue him thepromife, that z in him all the families of the earth fhould bee bleffed. This the A- poftle interpreteth to bee meant, that the nations mould bee iuftified by faith in Chrift and not by * *' works : faying b The fcripture fore feeing that God wold iujljfiethe Gentils: through faith, preached before the go/pell vnto Abraham : faying , In theefoall all the gentils bee blefied. Where thou mayeft obferue two thinges. Firft that this vttering of this promife to Abraham was the preaching of the gofpell. Se- condly, that the fumme of the gofpell is, luftipcati- on is by faith onely . And that all nations fhould haue no other but the fame order of iuftification, which God taught Abraham, namely, by faith onely \n the fecond place Abraham found and felt this, when he cGcrufr*, c mourned to God, becaufe he had no child, and Godfhewcd him the fterres and faid, looke now vp into hcauen, and tell theftarres if thou be able to number them, and hee faid vnto him, Sofhallthy feede bee. And Abraham beleeued the Lord, and hee counted that to him for righteoufnefTc. Which the Apoftledothinterprete,to be vnderftood,that faith without workes doth iuftifie, not onely in the perfonof Abraham,butalfb that it pertayneth to all other in the like and verie feme manner to be iufti- fied Faith ontly iujlifietb. ^ ficd, and in none other. Firft of Abraham he faith: * tVhatfhall we fay that Abraham our father hath found a Ro«M«i J concerning the flefhe ? for if Abraham were iufttficd by workes, hee hath wherein to reioyce, but not with God. For what faith the fcripture , Abraham betee- uedGod, and it was counted to him for right eoufnes. In which vvordes it is plainc, that Abraham was iuftified by faith oncly 3 and if hee had beene by workes hee had had no reioycing with God. And as touching all other, that it is theonely and per- petual! rule of iuftifkation, hee faith : b Now it is b Vcrfc*j t not written for him onely that it wo* imputed to him for right eoufneffe : but alfo for vs to whom it foall be imputed for righteoufneffe y which beleeae in him which ray fed %p Iefut our Lorde from the dead. Thirdly, the great and golden letters wherewith this doc- trine is written in Abrahams houfe, be Sarah his wife and her fbnne Ifaack, and Hagar his bond feruant and her fbnne Ifinacl : in whom God hath fet forth as in a wide open book, the two couenants: thecouenant of works and thecouenant of mercie, the one of the law and the other of the gofpell. For Sarah reprefenteth thecouenant ofmercie,andthc eftate of the Church vndcr the gofpell; and her fbnne the true and faithfull beleeuers in Iefus Chrift. Hagar reprefenteth the couenaunt f^ dGcD<1 ^ workes, and the ftate of the Church vnder the lawe, and her fbnne Ifmael fuch as feeke righte- oufheffe by their workes. Now as Sarah being the free woman, her fbnne Ifaack was the heirc vnto Abraham , and remayned in his houfe for cuer : fo the couenaunt of mercie , and the K 2 ftate 66 Our religion is one with Abrah. Mof.theproph t &* Apofl . ftate of the Church vnder the gofpell being free,the true beleeuers, being children of that church, are iuftified through faith,made heires of God,through hope,and remaine in Gods houfe for euer . And as Hagar being a bondferuant, her fonne could bee no othcrwife but a bond flaue, and foboth werecaft out of Abrahams houfe for euer. So the couenant of vvorkes and the eftate of the church vnder the law (in them which fought righteoufnes any where but in the promife made afore vnto Abraham) in as much as no man is able to performe the law: engen- dreth vnto the bondage of finne, death,and damna- tion, and as many asfeeketo bee iuftified by their workes are vnder the curfe,and therefore to bee caft out of Gods houfe for euer, euen as in the examples cRom.o ?o. °fl ewesan d gentils the Apoftlefpeakethplainely/ What (hall we fay then ? that the Gentils which follow- ed not righteoufnes, haue attained vnto right eoufnef[e y eutto the righteoufnes which is of faith. But ifrael which followed the law of right eoufneffe could not attaine to the law of righteoufnes : wherefore ? hecaufe they fought it not by faith, but (ash were) by the workes of the law. Here I do humbly confefle,that I fliould neuer haue beene able to haue read this dodrine, in thefe great letters, if the hand of the mafter builder, the Apoftle of the gentils, had not pointed it out vntomee, by the finger of Gods fpirit. For intheEpiftleto the Galathians : hauing proucd and declared by many arguments, that we are iuftified by faith, and not by workes at all, and (hewing the vfeofthelawtobee To farre from iuftifying by workes, that it was ordai- ned onely to driue vs from works vnto Chrift, to be iuftified Faith enely iujtifieth. $l iuftified by faith in him. At the length he calleth his reader to looke vpon this table, wherin this do&rine is purtraied, in the houfe of Abraham , and Co plain- ly interpreteth it, that euerienouice in religion may perceiue it, laying : a Tell me, ye that mil he vnder the a ^ t f - Iaw 7 doye not hearethelaw,forit is written that Abra- ham hadtxyofonnes, one bj a feruant, and one by a free woman : but hewhich was of the feruant wasiome after theflejh, &* hee which was of the free woman was borne by promt fe. By the which things an other thing ts mew, for the fe mothers we the twotejlaments, the one which is Agar of mount Sin a, which gender eth vnto bondage, (for Agar or Sina is a mount awe in Arabia, & aunfwe- reth to Hierufalem which now is) &*fl)e is in bondage with her children, but Hierufalem which is aboue is free, which is mother ofvs all,&*c. Now (that we may hcare-Mofes confent) thisverie do&rinedoth the law it felfe teach. For although it be called the mi- nifterie b of condemnation, and that which caufeth Rom *i jf wrath, yet is it not in the nature of the law (b to doe, for it is c holy and pure: but in the corruption of our c Rom-7.«« nature infected with originall finne. Who firft are d Verfc vnable, either with a grace or e without grace,to ful- iacoU**/ fill it,and therfore the law accurfeth vs laying : f Cur- * R° m -*- 7. fediseuerte one which, continueth nottn all the wordes GaLa.ia of this law to do them. And (econdly without the fpe- ciall grace of G od wee cannot vfe the law of God a- right, for there s hangcth availe of ignorance ands c °r-j <*3-**> hardnes of heart ouer our eycs,in reading of the law, that we can not lee the end why the law ferueth^and fo weare enthralled as were the Iewes, as the Apo- ftle teacheth : h They being ignorant oft he right eoujnes K 3 '/ . in another place he fheweth a further witnefle of the law, faying : c The law entredthat the offence might a~ bound \ neuerthelefje where finne (hounded, there grace aboundedmuch more. Whereby he teacheth vs two dCap.7.i3« thinges : firft that the law making finneappeare, & (as hee Cuth els where) d out of meafurc finfuU, was Faith onely iujlifieth *3 was a fchoolemafter to driue men to Chrift, that beleeuing in hiin they might bee righteous, by not imputing their finnes. The fecond, that by fo much, as by the law man feeth his owne cor- ruption and curfed eftate for breaking the law, by fb much the more aboundantly doeth appeare vnto him the rich grace of God in Iefus Chrift. And this is not all the witneffe of the lawe. For all the priefthoode of Aaron and of the Leuites , the Tabernacle, Altars, the Arke and all the inftru- mentes, facrificcs, wafhinges, feaftes, &c. What doe theyargue^but (astheholyghoft faith) e a e H c b 4 io.7 t remcmbraunce of finne euerie yeare, and fb de- clared that they neede a better facrifice, which was Chrift, by which they fhould bee purged : as it is taught els where : f For this caufe is thrift the media- fHeb.*i y; tor of the new tejl twenty that through deaths which was for the redemption of the tranfgrejfions that were in the former teftament, they which are called: might receiue the promife of etemall inheritance. So didthegrockef I ' Cor « XOi ftreaming out water after them, fende them to Chrift, and the man wasafpirituallmeate to (hew them Chrift. Yea this verie way of iuftification, did the brafen ferpent teach them when they were Numb, «,$. ftunge with fierie ferpents, in the wildernefte, for 8 '* tempting of God. That as they had nothing in or of themfelucs, to eafe them or free them from prefent death, and God caufed this brafen ferpent to be fet vp, that by onely looking thereon,they fhould be healed: fo did itfignifie that by onely feith in Iefus Chrift,the fting of fin being doneaway wee 64* cPfaI.ifo.3 dPfal.143.*. Our religion one with AbrahMof.theproph.& Apojlles wee fhould bee iuftified and faued. As our fvveet bIoh.3.x4.i^ Sauiourhimfelfe doth teftifie, faying. : h As Mofeshft vp the ferpent in the wilder neffe, fo muft the fonne of man bee lift vp, that whofoeuer beleeueth in him fhould not perifb but haue eternall life. Now the prophets draw neere and are readie to proteft vnto vs, and to fhew their witnefle. Firft to teach vs that wee cannot bee iuftified nor fatiffie by workes : Thus they crie out, c If thou Lot 'd, ftrdtly markefl iniquities \ O Lord who fhall ftand^ &*c. d Enter, not into iudge- mem with thy feruant, for in thy fight fhall none that liueth bee iuftified. And that faith onely iuftifieth cEfai # $3.xi. God himfelfefaith : e By his knowledge jhallmy righ- teous feruant iuftifie many , for hee fhall be are their ini- quities. And againe, f Behold^ hee that lifteth vp himfelfe, hismihde is not vpright in him, but theiult fhall liue by faith. Who can fpeakc moreplainely? Therefore the Apoftle by this place excludeth workes , faying : s That no man is iuftified by the law in the fight of God, it is manifeftjor the iuft fhall liue by faith. And againe he alleadgeth it, to teach that by faith wee are iuftified , faying; that by the gofpell: h The right eoufneffe of God is reueiledfrom faith to faith, as it is written, the tuft fhall liue by faith. Heare wee alfb what the gofpell faith : * Thefe thinges are written, thatyee might beleeue, thatlefus is the chrift the fonne of God, & that in beleeuingyee might haue life through his name. Which is opened in another place, excluding workes of merite or fatiffa&ion. k Thereis no difference^ for all haue fin- ned and are depriued of the glorie of God, ana are iuftified f Aback. 2,4. gGaI.3.11, h Rom, 1.17* vloh^xo. jx. kRom.3.13. Faith onely iutfifieth. 65 iuBifed freely by his grace, through the redemption which is in Christ lefm,whom God hath fetfoorth to be a reconciliation , through faith in his blood. And that it may appcare that workes are altogether fli u t out, and faith the onely infirument ofiuflificationjie faith a little after, vpon diuers argumcnts/M? conclude that a man a ver^s; is mfiifedby faith -without the workes of the law, and in an other place : b By grace are ye faued through faith, bEph.*,s,*; and that not of your felues, it is the gift ofGod^not of workes, leajlany manjhouldboH himfelfe,vnto al which the church of England fubfcribeth , and calleth the Lorde c ourrighteoufnes,andhith: d weareaccomptedrighte- cHier,i£ 4 *; cus before God,onelyfor the merit of our Lord and Saui- t ht S&ficati- our Chri ft, by faith, and not for our owne workes or de- on of man, feruinga .Wherefore tbatwe areiuftifedby faith onely, it is a mo ft wholfom dottrin &*c. Thus we fee the honor offaith onely :thms to iuRiRe and Gluq through the apprehending oflefus Chrift.So learned Abraham, Mofes 5 the Prophets and Apoftles , being taught of God : and fbbeleeueth and profeileth the Church and Realme of England. The Lord increafe it more and more in vs and among vs, in allheaucnly wife- dom and fpirituallvndcrftanding, according to the blefled Gofpellofourlouing Lord and Sauiour le- fts Chrift. The 66 Our religion one with Ahraha^Mofshe Propb.& Jpojt. The fcuenth article, of the eftate of the rege- nerate, in regard of his fanftifkation or inherent nify° ucon fider, how through weakenefle , he s »o,& W& 11, twite hazarded his wiueshoneftie, to faue his owne life: that his wife deuifed , and he contented, to take his bond feruant • laftly that he greeued to put away the bond feruant and her fbn , although God accep- ting for their faiths fake the good workes of his fer- uants, luff men m [inner s: And their hejl workes vnperfeff. c? uants, doth couer their fins, and therefore doth not bewray, or exprefle Abrahams wants in the good things for which he is commended, as namely and efpccially in offering vp of his fonlfaack: yet forfo much as 'the holy ghoft declareth , that the excellen- cieand a goodnes of themftoode in this, that they aHeku^x/ were done by faith and fb by faith pleafedGod : it ar- gueth,diat God couereth their corruption, in his Freecouenant of grace, to encourage all other his children; that although herworkes cannot bee but vnferfed,yet they would walke in faith and truth as did their father Abraham : A witnes hereof was his alter wherein he offering praicr and facrifices, to be accepted in C hrift, did by this maner of dooing, ac- knowledge his wants euen in the beft of his doo- inges : otherwife hee needed not to approach vnto God, vnder the fhadowcof a mediator. But that which is not fb plainly fet downe in Abrahams more apparandy reueiled in his feed by Mofes.Mofcs,Aa- ron,andMiriam,whofcemedtobe themoft fandti- fied of fixe hundred thoufand , are yet found guiltie, by their workes, of Gods difplcafure. b Aaron mak- bExod.p, eth the golden calfe: c Miriam for murmuring a- c Num 4 n, gainft Mofes is made a leaper for certaine daies : <*Cap.io.io, and d Mofes for his vnaduifed words, that he fandi- fied not God at the waters of Meribah , hath this marke of imperfc&ion fetvpon him, that hee mufl notpafleouer Iordan, into that good lande, which was promifed to their fathers , and for which hee brought Ifrael out ofi£gypt.Therehaue you e apu- cLcuit.xi,& niihment for him that fmiteth his neighbour vna- wares 5 or againft his will, there haue you a facrifice an d 4,and j. Lz for GS Our religion one with AbrahSjlof.theproph. &* Apojt. for the magiftrate,neer whole city any man is found flaine , yea there is a facrifice for the leaper , the run- ning iifue/or women newcly deliuered of child,and for touching any vncleane thing, for vn wittingly fpeking or doing any euil which one perceiueth not, all fins of ignorance had their facrifice : what doe all thefe mean,but the fin of concupifcence & imperfe- f Exod. 10.17. f t j on j n t }. e regenerate. And whe he faith thou f flialc not luft,he declareth plainly that this concupifcence in the regenerate is fin , as the holie Apoftle doth ex- pound it. And as touching the wantorvncleanesin sLeuit.x6. good works, there is an efpecial feafteof reconciliati- on^ purge the holie fan.n. faith: a Who can vnderjlandhisj aidtes i cleanfe me from b PkL x 19.$. fecretefaultes : b that my waies were directed to keepe cPkl.i4M. thyjlatutes. c Set a watch before my mouth , and keepe the door e of my lips , incline not my hart vnto euill &*c, Thefe wordes fh ewe directly and exprefly the fin- full concupifcence in man regenerate, to caufe finnc vnawares and fecret ,and that the children of God, faw their owne inhabilitie vnto good thinges: and that no regenerate man could doe all Gods com- mandements,efpecially at all times 5 to which the preacher Just men are [mers, And their beB worhes vnperfecl. 69 preacher accordeth faying : d Surely t here is no man dEcd.7 # n. tuft in the earth , that doth good andfmneth not : and as touching the finne of their good workes, they teach the Church to confcfTc and fay : *IVee haue been all eEfai *$.*.- as anvncleane things , and all ourrighteoufnes , as fil- thie chutes 7 vpon this the gofpell fpcaking of the re- generate faith , f The flefo lusteth againjl thejpirit, and f G al. j. x 7 . thejpirit against theflejl) , and the fe are contrarie one to An other 'Jo that ye cannot doe the fame t hinges thatyee woulde , wherefore the regenerate man confefleth this and faith: 8 Idoo not the good things which Iwould^ § Rom** 1 * but the euill which I would not ^ that doo 7 5 which fhew- eth expreftely the imperfection of the regenerate and righteous man in this life, that heehath finne in him and cannot but finne; yea in his beft deeds. For where fuch refiftance is , there muft needes be weakenefTe, and finne; and therefore in this place, h concupifcencein the regenerate is direftly called h v er -7« finne. And Saint i lames confefTeth that in manie iiacob.j.*; thinges wee finne all . And that wee may further fee our impcrfe&ion in our befl dooings^this alfo doth the regenerate k acknowledge, that although ki.CoM.*. in fbme one thing he doo knowe nothing by him felfe(asthe Apoftlein hisminifterie) yet he is not thereby iuftified, thereby teaching that a gocd man cannot fee what efcapes there be in his pcrfedtcft do- ings 5 as God can : therfore he wil not cleere himfelfe, no not in that wherin he cannot accufehimfelfe : for feeing as elfewhere heaffirmeth l Whenhe would doo IRom^n* good^euil is pre/ent with hm.it muft needs follow that although the regenerate man do not in euerie adion L 3 perceiuc 70 Our religion one with Abraha^Mof. theprophs& Apofl, perceiuc it , yet this euill concupifcence which is alway prefent with him, doth make his good deedes vnperfedtandfinne,thatit cannot aunfwere to the righteoufnes of the law,nor ftand before Gods iudg- ment feate: if he fhould iudge by mans deeds,accor- ding to the law,and not by his faith according to the a i.Ioh. y,j.4, gofpel,and therfore the fpirit of God a teacheth that the reafon why Gods commandemets are not grce- uous to the beleeuer, is our faith, by which we haue vi&orieouertheworlde. Then may I boldly con- clude,that Abraham,Mofes, the Prophets and Apo- ftles felt and found this do&rin to be true,that in the regenerate man,there is finful concupifcence, which dwelling in our harts , and refifting the fpirit, doth not onely make vs fin in many things , but alio ftay- neth our befl: deedes, withgreeuous fpottes of cor- ruption and imperfedion in Gods fight: fb that on- bEphe.6.i<\ ly faith inChriftmuft beour b fhieldagainfl the firie c i.Pet. i, j. darts of the Diuel: and c by faith onely doth Godpreferue vs through his power vnto eternal faluation. And this is for certainty the do6lrine,which the church of Eng- land now holdeth : For we publifh to all the wo ride- 6 Artie*, of that Although (for ChriHfake) d there is no condemna- original fin. ttm t0 t y regenerate andbeleeuing, yet concupifcence in c Artici ^,of itfelfe is veriefin^ and that e our good workes, which are good w^*- f rH } ts f faith, and follow after iuU if cation, cannot put away our fins , and endure the feueritie of Gods iudge- f Artie, i j. mem. And that f Chrijl onely wot without fin,as alambe without finj without (pot, but we, although we be baptifed, and borne g Apolog.cap« againein Chriftjetwe off endin many things. s Themojl x^.dimf.i. righteous perfon is an vnpr oft able feruant : the law of Godisperfecl^andrequireth ofvsperfeff andful obedi- ence; 'luff men are [inner* \and } their belt workes vnperfeff, 71 ence-^we are able by no nteanes to fulfill that law in this worldly life : Therefore it is clere that in this article al* fo,we confent and agree to the moft ancient and ca- tholike faith,of the lathers, law,Prophets, and Apo- ftlesofChrift. The eight aiticle , of the right place and vfe of good woorkes. S. Good workes are the fruits of the iuslifiedchritfians y anddomakeknowen their true and liuely faith: and where they are not ,* heir faith is dead. THis article doth declarc,ihat although,by faith oncly we arc iuft in Gods fight, & made heires of faluation,without any workes of our o wne> as caufes adiuuant and concurrent, and that the law cannot iuftifie or faueanyman : yet in the true reli- gion, allowed of God, good workes are not exclu- ded altogether,neither is the law fb abolifhed,as that it were not our dutie to Hue godly and vprightly ac- cording to the law. But according to the law of iu- ftice they hauing no place in the matter and caufing of faluation fliould yet haue their own proper right, place,and honour,according to their dignity, vfe and vertue.Forif by the law and good workes wee all haue been iuftified, it had been their due place, to haue ioined them in that article of iuftification , and to haue honored them with the glorieofmerite and deferuing : butbecaufe we men are fb corrupt that in this life,our good workes, attaine not, to the righ- teoufhes which the law cxað : weemuft graunt them 72 Our religion one with Abrah. Mofes^ the prophets^ Apojl. them a lower place ,euen Co great dignitie as they doo properly and naturally require . Namely that it a i.ThcflVf, is a Gods pleafure, that they whom hee freely iufti- $.«•*• fyeth by his grace, and clenfeth by faith, fhouldnot wallow in the puddle and filth of fin, like the gentils who know not God-but (hew thefelues to be the re- deemed of the Lord,his faints and children, by their godly life and honeft conuerfation . And for this caufe fanciifyingthofe whom he iuftifieth,he would haue than approue their faith by their good works, bEph.i. io # as i t i s written , b We are his workemanjh/p, created in Chrijl Iefus vntogood workesyvhich God hath ordained t i.Ioh, i#. that wee fhouldwalke in them: c whofoeuer is borne of Godfinneth not :for his fee de remaineth in him &c. In which two places 3 firfl you may obferue our fani$* faack: feruently intreated for the Citie of Sodom,& & l0 ' * 7 * meekly praied for him that had taken away his wife: & *$•& **♦ decently prouided for his wiues buriall : and wifely before his death fet an order bet wecne his children, concerning his fubftance, according to Gods word. And is b honourably commended by God himfelfe p * x6f * 9 ' for his good inftru&ion to his houfhold, children,& pofteritie, that they might walke in the waies of the Lord. But aboue all other he approued his fayth in this, that vpon Gods commandement, he fo rea- dily offered vp his fbnne Ifaack, being (after Ifmaels expulfion) his onely fbnne, his beloued fbnne, and concerning whom hee had receiued the promife of life and faluation, and the eftablifhment of the couenaunt : by this worke, hee made knowen to men and Angels, that hee had a true and aliuely faith, whereupon Saint lames interpreting this fa& of Abraham to be wrought by faith, bringeththis example to proue, that faith without workes is dead. And thus hee fpeaketh : c But wilt thou vnder- c Tacob * 1 * Jlande vaine man , that fayth without workes is deade: Was not Abraham our father iuftified through workes , when hee offered ifaacke his fonne vppon the Altar ? Seeft thon not that fayth wrought with M his 74 Our religion one with AhrahS^Mof.the Proph.&* Apoji. his woorkeSj and through the workes the faith was nrade perfect :andthefcripture was fulpledwhichfaith^AhrA^ hamheleeued God^andit was imputed to him for right e- oufnes&c.Hecre I am enforced,becaufe of S. lames maner of fpeaking,to clere a doubt before I can con- d Rora.4« elude this point. For in as much,as Saint Paul d con- tendeth that Abraham was not iuftified at all, by workes, but by faith without workes rand heerc faint lames feemeth to auoutch the comrade, faying, was not Abraham our father iuftified through workes: it is to be confidered how thefe two may be recon- ciled. For the clearing of which difference. I aun- fwere, that in deed they both vfe one worde,but not in one meaning, nor to one and the fame ende: For Saint Paul by this woord (iuftified) meaneth, that God freely imputeth righteoufhes vnto him as nam- ReadRom.^ j^ i^ t f e J by faith y in faint Pauls mind is as much as and cap. $.14/ to fay : right eoufnes is imputed vnto him for his beleefes * j.i »♦ fake y and for nothing elfe. And his end was to prooue that no man can be iuftified by workes in the fight of God, but that this bleffednestobeeiufte before God, commeth by faith without workes. But Saint lames hauing to doo withfuch as boafted of faith, and tooke to them felues licence to fin, had this end; namely, to proue, that faith without workes was in deed no faith properly, and in the fight of God but a dead faith, and therforeby this word iuftified mea- neth onely this,that by workes a man is declared and made knowen, to be iuftified by faith ,that is, that he hath notavaine,deadandfruitlesfaith. And there- fore feeing that Abraham was fb iuftified, that is, de- clared, and made knowen to be a iuft man, of a true and Stint Paul and Saint lames reconciled. y; and liuely faith, teftified by fuch a notable woorke: he being our father wc muft be found to haue fuch a woorking faith: or els we cannot be knowen, to bee any other but hypocrites ,of adeadandcounterfait faith. And that this is the true and proper meaning of Saint lames: Firft confider,that this word(iuftified) is diuerfly vfed,and to be taken in the holy fcriptures (as all other wordes be ) according to the fcope and purpofe of euerie place. For Rom.6. where hefayth: • He that is dead is iujlifiedfromfinne^here it fignifieth a Rom.^.7. to be free,as it is by fom tranflated. And in b Luke it is b Ca P-7.** (aid that the Publicans iuftified God,being baptized with the Baptifmeof Iohn -where it fignifieth , to praife God for his mercy , goodnes , and righteouf nes. In c Mathew it is faid: Wifedome is iustified of her c Math.ix.i$." children; where it fignifieth acknowledged or pro- fefTedor declared iuft. In which places this wordeof neceffitie hath fuch fence and meaning, as the (cope of the feueral places aforde . So here Saint lames in- tention being, toteachthevanitieofhim, that boa- fteth of faith , and yet liueth wickedly ^ by all reafbn muft be vnderftood to meane by the word iuftified, the declaring of the righteoufnes of his faith , by his workes. And this wil eafilie appeare,if you marke his propounding of this queftion,the order of his rea- fbningand his conclufion. Firft his propofition,verH 14. What auaileth it my brethren , though a man faith he hath faith, when he hath no workes i can the faith faue him ? where you may perceiue , he fpeaketh againft pratlers and hypocrites, which fay they haue faith: and fecondly that fuch a faith which is onely in fay- ing, and bringeth foorth no woorkes cannot faue: M 2 where 76 Saint Paul and Saint lames reconciled, where you are to note that he propofeth to himfelfe, the confutation of a vain and idle faith, which is on- ly in faying, and that he doth not enter to entreat of thisqueftion- whether faith oncly (being true and liuely) do iuftifie,or fo far to prefer workes,that they iuftifieor fauevs , with or without faith. And this meaning doth all the order of his reafbning declare: Firft ver.15 .16. J7.where he teacheth,thatas to make a (h ew of Hberalitie in wordes, and in deede to mini- fter nothing 3 doth beway but acounterfait liberali- tie : So faith without woorkes is dead wit felfe^ where marke that he faith,in it felfe,or by it felfe : for there- by he fheweth that if it were the trueiuftifying and liuely faith in it felfe, it would bring foorth liuelic fruits to declare the Came: and hereupon he openeth the meaning of his propofition ver. 1 8 . that a man is tofhewehis faith by his workes, namely that it is a thing,which a man will aske for, of him that faith he hath faith: then ver. 9. he fheweth that fuch an idle faith,isthatofthediuell, which beleeueth there is a GOD andtrcmbleth : So thefe vainepratlers may haue agenerall beleefe, and fbmetime tremble to thinke vponGods power, and yet neuerhaue the true faith in Iefus Chrift which iuftifieth : where- with whofbeuer is rightly endowed he hath Chrift aRom 4 8.ver* "dwelling in him by his fpirit , by whom the bodie 2- 10 * of finne is flaine, and the life of righteoufhes is as it fc 2t Cor«5 4 i7, were a new created : as it is (aid elfe where, b if any be in Chrift he is a new creature : but the diuels and wicked men deftituteofthis true faith, are voide of this grace , and therefore doo not bring foorth good workes • Nowe then Saint lames bringing in the Saint Paul and Saint lames reconciled. 77 theftorie of Abraham, offering vp his fbnnc, vpon this propofition and order of reafbning : and name- lie prefixing thefe woords , But wilt thou vnderftand O thou vaine wan , that faith without workes is dead. What other thing can hee meane by the woord (iu- ftified,)except heabruptlie goe contrarie to all his owne former fpeech, but onlie the declaring, (hew- ing, and making knowen of his faith, not to bee dead, vaine or onelie in faying , and not that workes make a man iuft before GOD, which appeareth by his reafon in this example , in that he fayth : Faith wrought with his workes and through workes was faith made perfect , which fignificth that in offering vp of his Sonne ^ his faith wrought to bring foorth this worke, and that this worke being atchieued, it made manifeft that hee had a true and perfect faith, his workes thai in Saint lames meaning, perfefted his faith, that ismadeitappeare perfeft, but it did not meddle with the making of the man Abraham to be iuft and righteous in the eies of G O D by that worke fb wrought . And then adding: Thefcripture was fulfilled which fatth, Abraham beleeued God^andit was imputed to him for right eoufnes^ he vnderftandeth that the offering vp of his Sonne, did make manifeft that Abraham beleeued indeede and a right: and therefore that fcripturewas approoued true : that God imputed righteoufhes to him (not for a vaine faying and hypocriticall diflimulation ) but for a true beleefe and an vnfiyned faith in Gods pro- mife. Inthefamefenfe,verfe 25. heealleageththe ftorie of Rahab . Nowelaftely the condunon be- M 3 ing 7 S Our religion one with AbraliXyMof. theproph.&< Apojt, ing by a comparifbn,of a ma to be dead, which hath not a fpirit that fo faith without works is dead : fliew- eth that there is a (piritual working of faith , which if it appeare not by works,it declareth that faith is dead in it felfe. So that Saint lames fpeaketh onely againft a dead faith,meaning not,by any termes to derogate from a liuely faith, as though it had helpe of workes in the matter of iuftification before God . Further if we confider the ftory of Genefis out of which it is ta- ken, you (hall finde that Saint lames could not haue a Gen.if*i6. any other meaning . For it was before a Ifmaell was * !£&ii #& borne,that Abraham was iuflified by his faith,with- out refpeft of workes: Then Ifmaell was fourteene yeeres ould when Ifaack was bornc,and Ifaack was of fbme pretie yeres, that he was able to beare a bun- del of wood wherewith he fhould haue been bur- ned- therefore it muft needs be between twentie and thirtie yeeres,after the time of Abrahams iuftifying, that he offered vp Ifaack : which being fb , it cannot bevnderftood,that thatworke iuftifiedhim,leaftit bRcadRom.4 fhould deftroy and b difanul his iuftifying by faith io.i i.& Gal. fo j on g b c f ore# A nc j tberfore God himfelfe doth ex- > I T ^ prefle the power and vfeof this worke, not any whit to iuftify him,but only to make his faith to be know- cGen^x.n, en : where hee faith: c Now 1 know that thou feareB God: feeing for my fake thou halt not feared thine onely fonne . And therefore doth the holy ghoft interpret dHelMi.x7« i t thus. d By faith Abraham offered vp Ifaack when hee wo* tried &c. teaching vs that this was a fruit of the iuft mans faith , and not a worke to make him iuft or meritorious in Gods fight. Therefore we may bold- ly con- Faith without workes is dead. 79 ly conclude, that Saint lames in faying; Abraham was iuftified by workes when he offered vp his fon doth onely contend for this, that it was of neceflitie, that faith fhoulde be declared and made knowen by woorkes, becanfe our father Abraham didfb, by workes fhew himfelfe to be iuftified by faith , there- fore we his children are baftards and not fbns, if our faith be idle and vnfi uitful,euen as C hrift faidi to the Iewes: * If ye were Abrahams children ye would doe the a Ioh. 849, workes of Abraham, which wordes doe dire&ly (hew this articlc,we hauein hand. Firft that Abraham did workes approouing his faith : and fecondly that this alfb is to be looked for of his children ( that is of all beleeuers) that they quite thcmfelues to haue a true faith, by their good life and obedience to God : or els they bee no beleeuers , or children of Abraham. The fame faith doth the church of England profefle namely: b Good woorkes are the fruits of faith, andfol- bArtkl.x».of low after iuThfication : they do firing out neceffarily of a S ood workc$ * true and liuely faith, info much as by them , a liuely faith may be as liuely knowen , as a tree difcerned by the fruit, and againe; C A true faith is liuely andean in no wife bee c Apolog.cap, idle. 6 ' Mofes confent in this dodrine may be found, aExodVlo, where God pronounceth the lawe , of the ten com- mandements teaching all dueties of good workes to God and man : faying , lam the Lorde thy God, and vpon this inferreth all their obedience to thofe com- mandements,forwhatis,Iamthe Lord thy God? but the couenant of faith, to be their Goa, in the promife of Chrift,vpon this he requiring obedience in a godlie life , doth infinuate , that they which profeffe the faith that God is their God, muft de- clare So Our religion one with AbrahS^Mof.theproph. & Apoft. dare their faith by obedience to his commaundc- cDeutAn. ments j anc * therefore he faith in an other place. e Be- ware thou forget not theLordethy God, not kee- ping his commandements &c.which fheweth plain- lie, that where difobedience is there is no faith • for how can he haue faith,that forgetteth him, in whom hee fhould beleeue . Hereupon, all their difobedi- ence, rebelling and prouoking of God in the wil- aPfaU 7 8.2i t dernes,isfaidtobethiS} f They beleeue not God. And ;*• this doth Moifes aime at, when hee faith • Thou haft Heb # 4. i, j* et v p t fo Ler ^ ffojf j a y t0 y e t \^Q ^ and to walke in hts waies 7 andtokeepe his ordinances &*c. whereby it ap- peareth,that vmo faith in couenanting with GOD, this is an infeperable confequent: that if we embrafe God by faith , we ought to follow his commande- ments by our deeds , and he that doth not this latter bewraieth that he hath not,with a true hart and faith xeceiued the former : Therefore theprophets which aMaM.'*. expound the law, in the perfbn of God fay thus : a A fonne honour eth his father And a feruam his Mafler^ If then ibee a fat her , where is my honour ? andiflbeama- jlerwlxreismyfeare&c. No we we know that wee are fonncs no way but by faith : Therefore this pro- phet intendeth , that we are not ioined to the Lorde by faith, either as his people, children or feruants, or that hee is our God , father and Lorde 5 except our deedes fhew the vnfainednes of our faith , in honor fcPfeLii*«io« and feare. Therefore faith an other prophet: b lbe- leeued and therefore I (pake^ making itaimoft affurcd thing, that a liucly faith,cannot bee fecrete and idle, but will fhewe itfelfe, by the outwardedeedes and namely profeffion. Therefore ? iuft and righteous man Faith without workes is dead. 8 1 man in the prophets is thus defcribed : a Themouth^^^ of the righteous will fpeake of wifedome, and his tongue -will talke of judgement^ for the law of his God is in his hem &c. Who is righteous, but the beleeuer, and how are we righteous but by faith? this teacheth then, that the beleeuer, hauing the law of his God in his heart, cannot but bring foorth good workes, both in worde and in deed : euen as the vnbeleeuer cannot bring forth any other but euill deeds: there- fore by the prophetcs, euill doers and bcleeuers are made contraries, as it is written : b Euill doers fhall be b Verfe* cut off: hut they which watte vpon the Lord fhall inherit e thelande. And againe, c Many forrowes come to ^ cPfal , 2 XOt rricked, but he that trujleth in the Lordjwerciejhalcom- C fajfehim. But the Gofpell doeth (hewe this , yet more brightly, as namely where it is (aid : d In lefus Chrtfi a Gal. j.£. neyther circumcifion, auaileth any things neither vn- circumcifwnjbut faith which worketh by loue : that is to fay, faith doeth not onely take holde on Chrift, forrighteoufhesrbutalfobuddethout before God andman 5 thefweetbloflbms of loue,in the workes ofpietieand honcftie. And therefore Chrift chal- lengeth them for no bcleeuers in him, which walke dilbbediently 5 faying : e Why call yemeemajler^ w^-cLuk^ 6 * Jler^nddo not the things that Ifpeake. Whereupon the blefled Apoftle is not afeard to fay, that he which is not a new man in holines & righteoufnefle, but run- neth greedily after his lufts in wickednefle, hath not f learned Chrift as the truth is in lefus. And S.Iohn f EpMjax u (peaking of the hope of Gods children, what they fhalbe at the ioyful appearance of Chrift rconftantly N affirmeth $2 The holyfcripture the perfect touchflone of Gods word. i i.loh«$ 4 5. affirmeth, that ■ euerie man who hath this hope 5 /wr- k Verf. 10. g^ himfelfeeuen as he ispure.And againe, k /#*k* are the children ofGodknowenj& the children of the Deuil: whofoeuer doth not right eoufnes is not ofGod y neither he thatloueth not his brother. So that asclcarely as the funneisfeenetofhinein themiddeft of the day: it is moft apparant both by Abraham, Mofes, and the prophetesandalfoby Chriftand his Apoftles,that our faith and doctrine taught in England touching workes,is moft found and catholicke : namely that works necellarilyfollowfaith,declareittobea true and a liuely faith, and he that liueth licentioufly and wickedly hath not faith. The ninth Article,of the meanes of religion, which is the word of God. 9 The wordofGodJs the onelj &* perfect rule of re- ligion : teaching all things whatfoeuer is neceffa- nevntofaluation, and the fame is fully , wholy, and onely contained in the holy and canonic all fcriptures of the old and new tejlament. N this Article it is firft necefiary to know diftindt- ly what is this word of God. For fomc men con- found this with the fecond perfon in thetrinitie, becaufe the fonne of God is called the word by the *. ioM.Vf koly Euangelift a S. Iohn. Where they are to know, thatweconfider in God two things, whatheeisin himfelfe, and what outwardly he doth or commeth from him. Now theworde which is the fbnneof God which is the fecond perfon in the trinitie, is al- waies I The holyfcripture the perfect touchpne of Gods word. $ j waies in God, verie God as we truely fay ,r he fat her, theword, ( orthefonne ) and the holy ghojl areouerthe fame God. But the word of God which wee heere fpeake of, is the knowledge and reuelation of Gods wil touching godlineffertherfore called Gods word; becaufeitcommcthnot, nor can come by the will orvnderftandingofman, or any creature: but by Godhimfelfe is deliuered to his faintes, as it were fpoken byAlmightieGod.- as wee fee in our firft parente b Adam, after his fall, hee wasdeade in bGen,$, finne, he had no will, wit nor vnderftanding,touch- ing faluation: till God called him and taught him by his word, and gaue him the promife of Chrift, fay- ing : The feed of the woman poouldbreaket he ferpentes head.Vox which caufe it is called c The my fiery of Gods £ofoC*f it will.Which God in diuers maners & in diuers times hath reueiled to his church, d In darke fyecches by dNumb.w. c. 7, s. x«ai. dreames andvifion& openly and plainly as vnto Mofes^ ['^ tndbyinjpirationoftheholy Ghojl. Ofwhich itis thus written: c Atfundrie times & in diuers manners God 'eHeb.i.i.». Jpakein the olde time to our fathers by the prophet es : in thefe laft dayes he hathjpoken to vs by his f on. And ther- fore thefe phrafes in the prophets are plentifull.77tf . ( Lord hath f aid: Thewordofthe Lordcame&c. And Hier.i! many fuch like as all men know, which are acquain- ted with the holy fcripture. Now this being vnder- ftood, we are to obferue in this Article two things : T he vfe and power of this word, and the true touchjfone how we may know, or where we may find this word.The firft is touching religion,that Gods word is the only rule thereof, which onelyteacheththe do&rine of righteoufnefTe and faluation. And this is verie well N2 to S4 Gods wrd teaching all things neceffarie to to be feenc in the ftorie of Abraham, that he had no fauour of religion, before God taught him by his word, neither can wee find that he added any thing ofhisowne. And this will euidentlyappeare if you Gcn.if.i.2.2. confider how God firft preached vnto him 3 the go£ bCap.i j.& i 7 pell, and fo from b time to time reuealed more and & * 8 ' more vnto him : and that God acknowleeed him to coerum.7. r o d Cap. 1 8. 1? . bee a c prophet & luch an one,as would d command his fbnnes, and his houfhold after him, that they keepe the way of the Lord. What is all this els, but that God by his word taught him the true religion and godlinefle,what he fhould beleeue and doe. As for Mofes, he maketh the word of God fo abfolute cDcut.4,a. a rule, that the Church ought not e to put any thing to it, nor take any thing from it,and the prophets arc fProuerb.30. j alfo verie confident in this point, faying : f Euerie word ofGod is pure jput nothing to his wordjeajl hee re- prone thee, and thoube found a Iyer . And thereafbn of g Cap.2.i 4 $, this perfecSion is plaine, becaufe it maketh, s a man to vnderfiandrighteoufnes andiudgemem, and equitie^ and euerie good path, and to exclude all mens inuen- tions from ordaining any part of religion, God faith hEfai.29.13, by his prophets, that h Thewifedomeofthewifejhall pen(h,becaufe their fear e towardGodwas taught by the precept of men. Which Chrift intepretcth to this iMat.ij.9. fence: l That they worfhtpped God in vaine^ teaching for do Brine semens preceptes. If this fuffice,not then > pf * et vs ^ eare z ^ ls P°* nt * n cx P re ^ wordes of the Pro- a * ly7 ' phct : k The law of the Lord is perfect conuerting the foule. So likewife our Sauiour Chrift in the got pell gaue to his Apoftles and Church no other thing lIoh 4 i7.8. but the 1 warden which God his father gaue him: pro- nouncing Saluation wholy containedin the canonicallfcriptures. 85 nouncing, that this is m The truth by which theyjhould m VttC$1 ^ befanc~tified n madecleane? ° and free from fin? p and by n Cap.ij.3. hearing thereof they might haue euerlajltng life. There- ° Cap.S. 1 1*31 fore the Apoftles finding the abfolute fufficiencie P ap * ** 24 ' thereof, doe forfake all vvifedome of men for the fame, calling it the words of eternall life.i Hereof it q Cap,*. 6S. is that Saint lames faith : r Be fwift to he are, and flow rC r 2 tofpeake^ becaufe wee men muft not put forth our owne wifedome, in matters of faith and religion, butfubmitourfelues to learne of God : as he after expoundeth, faying f Receiue with meekneffe the word f Vcif **• that isgraftedin you? which is able tofaue your foulcs. And thereupon Saint Paule condemneth all fhewes of t wifedomeinvoluntarie religion? after the comman- tCoIofl:i.2i. dement and doctrines of men? giuing charge that no *3« man" fpoile vs through philofophie andvainede- uVerr « 8 « ceite, according to the traditions of men, according to the rudiments of the world^andnot after Chrifi. And theground of this, is this 5 that in x Chrijl arehtdallthe treasures of wifedome and knowledge. Now as tou- * e chingthe fecond point which is thetouchftoneto trie the word of God, where and how to find and know it. This is The holy infpired writinges of the olde and new Teflament : wherein is contained all the word of God touching religion, neceflariefor the Church and Gods eleroph& Affiles, touching faluation, to be or to haue beene the word of God which may not be rightly gathered, taught or proued, confirmed or allowed by the writings of Mofes and the prophets in the old teftament, and in the new teflament by the Euangeliftes and Apo- ftles of Iefus Chrift . And this will appeare verie eui- dently to the confcience of all faithful and wife hear- ted Chriftians, if they confider what the fpiritc of God teacheth in all thefe times. For the firft (a mod aDeut. j. ii. glorious writer) was the a finger of God,writing the kExod.14.4. ten wordes in two tables. Then Mofes by his direc- tion, wrote all the b words of the Lord^ and a little be- c Deut.31*. f ore j^ s death he wrote the whole c law and deliue- red it to the prieftes the fonnes of Leui. So that then and from thenceforth the law written became the canon of the Church,and the onely rule to meafure religion by ,as may appeare,becaufe it was publifhed i Dcut.17. 2^ in this fort : d Cur fed bee he that confirmeth not all the cCap. 30. 10. hordes of this lawjo do them^ e which is interpreted to beethecommandementes and ordinaunces of the Lord,written in the booke of the law. And Iofhuah being of the lame times, knowing it to bee fuchan abfbluterule, chargeth the people a little before his fZo/hua.i3.*. death,to f obferueanddoallthatiswr?tten?nthe booke of the law of Mofes , that they turne not therefrom to the right hand nor to the left. By which itappeareth that in his time the writinges of Mofes were this touch- fton,to know the word of G od,& as it were the arke of God, wherein the tables of the couenant written with the finger of God were kept : which will /brae- what more be feene, if you confider with me,that in Mofes writings } and in and by nothing els,we learnc all Our religion is one with Abrah.Mof.tbepropb. &* Apojl. $7 all the word of God, rcuealed and made knovvne to the Church, not onely touching the creation and olde world, but alfo concerning Abraham, Ifaack, &Iacob,and whatfbeuer God fpake& would haue to be knowen to be his word in his time, which hee committed to writing for the pcrpetuall vfe of the people of God. And after him, God added the pen of the prophets, for the more perfed: manifeftation of this word, and mifterieofGods will: and yet fo as nothing in fubftance did differ from the written lawofMofes. Therefore the prophetes pronounce the fame writinges to be a moft perfed Canon, not to be added to nor taken from, faying after this ma- ner:*Tothelaw andtotheteftimony y iftheyJpeak not ac- aEfa.8.i * cording to this word, it is beemfe there is no light in the. Andagaine, b Remember the UwofMofesmyferuant^ bMalach.^ which I commanded him in Horeb 1 for all ifrael, theft a- tutes andiudgements. Here you fee that the prophets hauing the fame fpirite of truth to leade them and their pen/which Mofes had in his writings, auouch thepcrfe&ion of Gods word in Mofes bookes : Co farre as they would be vndcrftood, to doe or fpeake nothing that fhould not agree vnto thatworde, fb written, and whofbeuer did othervvife had not the light in him. Now becaufe,Mofes and the prophets agreed in their writinges, in declaring and making manifeft the fame truth and word of God,which he would haue to be the knowen canon and rule of re- ligion: OurSauiourChriftreic#ethall c newdcui- cM^i^ fes, writing, traditions and cuftomes of men, &fen- dLuk.i6.z 9 [ deth vs to the d law and the prophets, bidding vs to e 3£ht££ fearch the fcriptures. Which alfo to bee a moft cer- taine t% Canonicallfcripturescont 'dine all things tofahation. taincTulc,SamtVQtcvftith:WehducamoJlfureworck a t, Tim.3. 16. of the prophets. And Saint Paul, a The whole fcripture isgiuenbj infpiration of God, and is profitable to teach vs that the man of God may be abfolute, being made per- fect vnto allgoodworkes. What can be a more perfect rule or touchftone, then that which is raoft fure, in- fpired of God,profitablc euery way in righteoufhes, by which a man may be abfolute & perfect vnto all good workes. And hereof it commeth,that the wri- tinges of the new teftament are not a new Canon or additament of rule in religion, but onely a more plainereuelation, & fulfilling of that which was be- fore taught by Moies and the prophetes, and there- fore you fhal find that Chrift and the Apoftles euery where do approue their dodrine by the teftimonies of the fcriptures, of the olde teftament. Wherefore b Rom. 16. 16. Paul acknowledged, that b God commanded the preaching of the gofpell to bee by thefcriptures of c Aft.*- 1 M4. t j ie p r0 ph ctS5 anc j p eter c a pp ea l e th to Mofes and to all the prophets from Samuel and thenceforth, that they foretold of thofe daies, that is of the time of the gofpell,and the things which fhould bee manifcfted dCap.1tf.z2. therein. And therefore Paul protefted that he d wit- nefTed both to fmali and great, no other things then thofe which the prophets and Moles did fay fhould come. Wherefore the whole fcriptures of the olde and new teftament, is one and the fame rule of reli- gion: Although peradueture(as is before declared) there may be fbme difference in ceremony and ma- ner of gouernment, yet is the firft euen in thofe thinges a witne(Teofthelaft,and thelaftatrueand faithfull expounder and fulfiller of the firft. Hereof it Cmnicdl ' fcrif turn com tint alltkings tofaluatton. 89 it is that Mathew and the other Euangelifts do con- firmeall thedoftrineand doings of Chrift, by feue- rall fcriptures. Yea thofe thinges which in forme & order differ, are yet proued, that Co they ought to be by Mofes and the prophetes as the minifterie of a aMath.$.$; Iohn Baptift, b and of the Apoftles, c thepriefthood b *& % - ** . of Chrift, and his changing of the lawe, d prouiding 4 Xl c5£."i$ for the minifterie, though not by tithes, and many fuch like. But as for the moft fubftantiall parts of the do&rine of faith and faluation, I hope it flialappeare to the godly Chriftian, by reading this Chapter throughout, that there is but one canon and rule of truth. Therefore to conclude,let the reader oblerue, that this writing of Gods word is done by the fpi- rit of God, to this vfe andende, that we might bee fure to know, and how to trie, and finde out, what isthewordeofGod, by examining all things, wee heare, by the Canon of thefcripture. As did e thee A&17; 11; noble men of Berea. Wherefore Saint f Lukeaffir-£ Ca - meth, that the ende of this writing was, that wee might acknowledge the certdintie of thofe thinges whereof wee haue beene inftrutfed. And Saint Paule faith, that for the Church sit was a fure thing, and gPhilip.3.1. this fure thing is expounded by the Euangelift,who fayth: h The fe thinges ate written, that yee might be- loluzo < lU leeue'that Iefus is theChrtfl thefonne of God, and that in beleeuing yee might haue life through his name. Therefore as Moyfes which firft wrote, (hewed the abfolutenefle of this Canon of Gods worde written by l forbidding all adding to and taking iDcut.4.1." from : So the laft bookc of this Canon, fealeth O vp po Our religion is one with Abralr. Mofes, the prophets ,^c % vp all the vvritinges of God with the like admo- eReuelat,*2. nition : faying, c Iprotejlto euerie onethat heareth the wordes of the prophefie of this booke, If any manjhall adde vnto thefe t hinges, God fhall adde vntohim the plagues that are written in this booke. Now in both partes of this Article, agreeing to all thefe teftimonies of holyfcripture, istheiudge- b Artk.io.of m ent and profeffion of the Church of England. For o^thrchurch! we % : b Ix n not IwfaUfor the Church to ordaine any c ArdcU.the thing, that is contrarie to Gods worde, written ; c Holy holyteptwe fixture containeth all things necejjarie tofaluation : fo ' that what foeuer is not read therein, nor may beproued thereby, is not to be required of any man,that it fo odd be dApoIog,cap 4 beleeuedas an article of the faith, or bee thought requifite $< diuif, i # andnecejfarie tofaluation &*c. d We receiue and embrace all the Canonicall fcriptures, both of the old and new te- /lament &*c. they beetheveriefure and infallible rule, whereby may be tried: Whether the Church dofwarue or erre , and whereunto all ecclefiajiic all dottrine, ought to bee called to account : and that againfl thefe fcriptures neyther law, nor ordinance, nor anycufiomeoughttobe beard,&*c. In all which wee doe acknowledge, this moftabfblute canon of Gods word: agreeing with Abraham,Mofes$& Prophets, Chrift,and his Apo- ffles. The There is but one Church prof efiing one faith. 91 The tenth Article of thepeople who follow the ri^ht religion : that is,the Church of God. 10 There is but one church of God, and the fame is catholike and fpre ad otter all the world'bolding onely the true faith ofchrijl: and it is made vifible and knowne by the profefiion of the fame faith: which is in the pre aching of the pure word of God> and right adminijlratton of his holyfacraments. IN this Article is a double defcription ofChriftes Church, firft in regard of the nature, and fecond, in regard of the vifible markes. The nature is in three things, vnitie,and vniuerfalitie, and faith : The markes are declared by their profeflion, which is preaching and adminiftring the word & lacraments. By vnitie wee vnderftand, that God hath not diuers Churches of diuers fe&es, in diuers places or times, but howfoeuer times and places may haue ibme ex- ternall and temporal differences, yet in all times and places, the people whom God alloweth and accep- teth to bee his church, are butonemifttcall bodie, wherof Chrift is the head : and as it were one fheep- fold, wherof Chrift alone is fheapheard. And there- fore the Church of the fathers before the law, & the C hurch of the Iewcs vnder the law, and of the gen- tiles vnder thegofpell, are not three Churches but one, in one felowfliip with God, by one Sauiour Iefus Chrift as it is written: a That in the difpenfati- aEpheCx.xo. m ofthefulnes of times ^ he might gather in one all things O 2 both 92 Our religion is one with Abrah.Mof.thepropk & Apoft. both which are in heduen and which are in earthy euen in Chrijl. Then mud it needs follow, that diftance and difference of time & place,nation,or language>doth a Aand fhalbe both infommer & winter. And the Lord Jhalbeking ouerall the earth : in that day jhall there bee one Lord, and bis name fhalbe one. What isthisfbun- taine but Chrift which is of the houfe of Dauid,and what is the opening of this fountainc and flowing of waters, but the preaching ofthegofpell, as the pro- phets alfo fay : k The law jhallgo forth of Sion.andthe^ki**^ word of the Lord out of 'Hierufalem. What is this eaft and vttermoft fea, this one Lord and king of all the earth. But that the Church fbouldbemade vniuer- (allandonein Chrift, being of one faith through- out the world. And they note out the vifible markes of the church: firft the preaching of Gods pure word, where prophefying of the church of the gen- tils it isfaid [ : Many nations jhall come and fay, come IMicaMv** AndletvsgovptotbemoHntaineofthe Lord } and to the houfe $6 OurreligiononewithAbrah.Moftheproph&Jpoftles. houfe of the God oflacob^ and hee will teach vs his waies and we will walke in hispathes^ &c. And concerning a Make, $.3 . t j ie f acraments : chrifi * /ball fit downe to trie and fine thefiluer^ heefhall euenfinc thefonnes ofLeui^ andpu- rifle them as zolde andfiluer, that they may bring off e- ringes vnto the Lord in right eoufneffe &*c. Whereby is taught, that where God gathereth his Church by Chrift, there he placeth his word, and there he tea- cheth them to worfhip him aright, which as it was by offeringes in the law, fo it is by facraments in the gofpell: therefore by thefe thinges they are to bee bEfai.j i4« difcerned. For when thefe thinges fay led, and the Hof!i& I.&" P e °pk b ca ft of Gods word, and his ordinaunces in facrificesand facraments, Godcaft them out of his fight, and out of his grace, as a people without the true markes of Gods church, c Joh.io.x£ In the gofpel this vniuerfality and vnity in the na- ture of the church is taught,where Chrift faith .• * 0- therfbeepe lhauealfo which are not of this fold: themaU fomujl I brings and theyfballheare my voice: and there fhalbeoneJhepheardandonefold.Wherc when he faith other fheepe not of this fold, hefignifieththatine- lediion and promife the gentiles mould bee of the Church: this noteth the vniuerfalitie, and when he faith hee will bring them and they fliall heare his voice, he vnderftandeth their calling, and ingrafting into the fame church in the fame vnitie of faith. And laftly it fhould be but one, as onefolde ynder d Math, xS.ip, fhepheard : which he expoundeth where he fendech cEph.j.tf. d ^ is A P oftles to teach all nations. The end where- of(as the Apoftle c teacheth)is that the gentils fhold be inheritors alfo, and of the fame bodie & partakers of There is but one Church profefsing one faith. gj of his promife in Chrift by the gofpell . For which caufe it is (aid. s There is neither lewe nor Grecian, gCal.^is. bond nor free,ther is neither male nor female for ye are all one in chrift Iefus ? that is to fay ,there is no excep- tion of countrie, eftate or lex, but if they beleeue in Chrift Iefus, they are all of the fame true and catho- like church as citizens of the fame citie, children of the fame houfe, & ftones of the fame building , built vpon the foundation of the Apoftles and Prophets, Iefus Chrifl Being the chiefe corner ftone. The out- ward markes are fet vpon this church thus,when the Apoftles preached. a Then they thatgladly receiued his a Aa.i.4r k worde were baptized, and the fame day were added to the 4*» church about three thouf and foules, and they continued in the Apoftles doffrtn and fellowjhip, and breaking of bread an i prayers. Where you may fee,that the dodrine of the ApoftleSjWhich is the woord of God>and the fa- craments, are markes of feperation,todifcerne the church of Chrift froothers.Hereofitis, that S. Paul co mendeth the church of Colofle, to haue the right badge ofgods people,where he faid,that in his fpirit, he fan> h there good order &ftedj : ajl faith in chrifldora.- bCoIoHi. *. mongft other things the due adminiftratio of the fa- craments 3 was a good note of their good order, as in the contrary the c Corinthians are reproued : & that c r cor.i t.17 the right preaching & profeffion of Chrift fheweth *°. $4* their ftedfaft faith,the R omanes,and the Theflaloni- ans are greatly extolled by this marke, that d ;/>dRom«i«&. faith waspnbltjhedthroughout the whole world&fpread uThcftiA abroad in all quarters. And that you may perceiue the vertue of thefe markes , and firft for the preaching of the pure word of God,harke what the holy Apoftle ^ Cof affirmeth,^^ tbemiwfters e propbefie(thtt is preach) c l\.^ P if 9* Our religion one with AbrahS,Mof.the Proph.& Apofi. Jf there come in one, that beleeuethnot, or vnlearned, (that is, who neuer knewe the difference of the church of God from others ) he is rebuked of all men, he is iudgedof all ( that is , all the preaching miniflerie, by the pure word of God,do fhew him his wretched and euill eftate ) andfo are thefecrets of his hart made mantfeB , and fo hee will fall downe with his face , and worjhippe God,andfayplainely, that God is in you of a truth. What is all this i but that he diff erneth by the preaching,that they are a people among whom God dwelleth, that is to fay the vifible church of God : The like he teacheth vs of the facraments, where he faith, fiXor.io.2i. f You cannot drinke the cup of the Lord, and the cup of the diuels &*c .which words manifeftly teach,that the facraments are fuch a marke , proper to the church, that they which be in the church and partakers ther- of, muftfeperate themfelues from all pollutions of idolatrie and abominations of the heathen and wic- ked men, and to beknowen to bee of the vifible church of God by the right vfe and celebration of a i.Cor.n.arf. chriftes holie mifteries : as it is alfo written, a As of- ten asyaueat this bread and drinke this cup } ye fhew the Lords death till he come : When then the true Englifli Chriftianfhall fee that both in profeifion andprac- tife,the church of England hath the verie nature of of the ti ue church of G O D , and alfb by the true markes, it is vifibly knowen and difcerned, to be a right member of the vniuerfallbodie of Chrift: he fhall haue great caufe to glorifie almightie GOD, that hath vouchftfed him that mercie and honor , to be ofthatfellowfhip, which is with God the father and with his fonne Iefus Chrift agreeing with Abra- ham, Woorfhip tndpray to Godonelie. 4* making of all images of the likeneffe of any thing whatfoeuer, and the worfliipping of any fuch image or likenefleof any thing whatfbeuer, dire&ing them in all caufestoturnetohim, to pray to him, and to blefle in his name. To this alfo accorde the Pro- bPfai.fo.ij. phets,inwhomGod fpeakethonthismaner: h CaU cEfai4*.8, v p on mee ^^ c Iam the Lor & this is my name ^ and myglorie wttt Inotgiuevnto another^ neither my praife d Cap,4* ♦*> to carued images : d lhauefworne by myfelfe the rvorde is gone out of my mouth , in right eoufnes and {hall not returne^ That euerie knee fhall bow vnto me,andeuerie toonge fhall fweare by mee. And therefore on the one «Zepaiu.j. fide hee reprooueth them, e which woorfhip and fweare by the Lord and Malcham: that is, doe any way communicate Gods worfhip to others : and on the other fide teacheth vs to pray onely to God, as f pfaUi 4 8. * r * s written : f Trust in him alwaieyee people , power gPial^5«6. cut your hartes vnto him y for GODis our hope: s Let vs vvorfhip and fall downe andkneele before the Lorde cur maker. And this is alfb the rule of the Gofpell : as where hMatth,*,* our Sauiour teacheth vs to pray : h Our father which art inheauen &c. faying when yee pray, pray after thismaner, there you may perceiue all other exclu- ded ; For wee cannot fay to any other , O ur father which Worjhip andpray to Godonely. « ioi which art inheauen, or Thine is the kingdome , the power andthe glorie , therefore if this be themaner of prayer, wee mud pray to none other but to God. And the Apoftles in their dodrin ' called men from i Aa.14.1y, dummeidolsto worfhip and feme the liuing God. ^Thefci.j. And that I may not vfe many wordes in fb mani- fefta matter, I onely obferue this, that thisphrafe, k lVorfbij?GO Z), in the newe Teftament, fhutteth kR^i.,™ out all creatures men and angels from all maner of & 22.9/ ' religious worfhip : which feruice being due to him, Aa,io«iy .»*. ihould bee giuen or done to none other • And fo it ° m * ' **** is verieapparant , that in this article wee are of the mcft auncientand Catholike faith with Abraham, Mofes,&c. The twelfte article, of certaine fpeciall exer- cifes of religion, and markes of the church: that is the Sacraments. j2> A Sacrament isafigne and afeale ordained of God y to A^ure vs , of the couenant ofmercie^ which is in Chriftlefw. And there be two , Baptifme And the J upper of the Lord, The fir ft ts a figne and afeale of our fir ft entrie , into the fellowjhip of God and ms churchy tndtfonr adoption and regeneration. Thefeconde is a figne and afeale , of the communion of the bo* die and bloudofchrttt , continually fit engthning vs and r or firming vs } inall the graces of Godvnto eternaUUfe* IN I ioz Our religion is one with Abra.Mof.the Proph & Apofl. N handling of this article , if I declare two things, (Firft that thefe three times of the fathers , of the law & of the gofpel,agreein thedefcription of the nature of a facrament : and herein that thefe two: Baptifme and the Lords (upper are only for the new Teftament - y and namely, according as they are here defcribed & no otherwife: And fecondly that herein the church of England agreeth with the holie fcrip- tures of all thefe times, as a true obferuerof Gods vvoord therein : ) I {hall fufficiently prooue that the church of England holdeth the moil auncient, true, and catholikeTaith. In the firft there are three things to be fhewed,the nature,the number,and the fpecial difference of the facraments. In the nature weefee what is general and common to all Sacraments: and this is in two points : who made them , and whereof they confift , the firft is, they are ordained of God^ and this is fb farre off the nature ofa facrament,that none can be fo, without God be the author : for who can giue man a fpecial figne and feale of Gods fauor &c. but God himfelfe? amongft men he is guilty of trea- fbn that will make a feale of a princes letters patents in the kings name,except he haue the feale deliuered him by the prince for that purpofe : So and much more, for fb much as God is more excellent and ho - norable,then any prince of the earth, and his will more vnfearchable, and the freedom and glory ther- of, more hie and heauenlie 5 no man may or can, or- daine a facrament, toafliire vs of Gods good will, whereof he hath no warrant or authority from God. *i.Cor.Mi; For if (as the Apoftle faith) No man dothknowe the things ofGod, butthefyiritofGod? furely much lefle can A Sacrament utifede of the couenant ofmercie. 103 can any man ordainea Sacrament which is fuch a thing, as by it we may be afliired of Gods free grace and mercie in Iefus Chrifl. Therefore you fhall find that in all times, the church ( fo long as it was obedi- ent and not idolatrous ) neuer aduentured to make a Sacrament : as you may fee in Abraham , who had facrifices and circumcifion , although we may be af fured, that by the fpirit of prophefie, he was inftruc- ted in thefe things, yet fhall you alfb find that he had an a expreffe commandement . So Mofes in all the * ^en.15^ fourebookes of Exodus, Leuiticus, Numbers, and ca P* I7, ? # Deuteronomie, fheweth plainely, that he ordained, neither pafIbuer,nor any facrifice,or other ordinace, but by exprefle commandement of god. So the pro- phets when they fhewed any figne of Gods good pleafure,they gaue it by his authoritie andaffigne- ment, as b Efaiah vnto Ahaz and vnto Ezekiah , c E- bOp.7.i8,& liah before Ahab&c. And this islohns Baptifme d $7-"«3o«and by the commandement of God. And for the fame c J ^ ^ Baptifme to be perpetuall in the church, and alfb the d Math.^3*& Lords fupper , euerie one that readeth the new Te- * °^{'£\ (lament , muft needs be verie negligent, if he do not 1 .Cor, 1 i 4 »$; perceiue, when and where they were commanded M *"h, 28,19. of God. Nowethefccond thing in the nature of a Sacra- ment is whereof they confift, and this all men know to be of an outward thing, which maybe feeneand difcerned by the fenfes : and of an heauenly and fpi- rituall thing, which cannot befeene,but commen- ded to the vnderftanding . The firft is called a figne, becaufe it is not there to ferue according to his owne proper nature , but to an other fpecial vfe appointed of 104 0ur ydtgion # onemth AbrakAm y Mof.theprophetsj&*t 9 ofGod,thatis,toreprefentanother thing which it fclfe is not: and not onely to be a bare figne,but alfo fucha figneas is a feale, which being let to a writ- ing doth make it authenticall : fo this is appoin- ted to affure vs, of the partaking or hauing of the ve- rie thing it felfe, which this outwarde figne doth fignifie . The thing fignified or fealed is the coue- nant of mercie, which is in Chrift : which coue- nant is, that God promifethforgiuenefle of finnes, righteoufnes and faluation , to all that beleeue in Ie« fus Chrift, as is taught out of the prophet Hiere- aHcb.xo.u» mie, in the * Epiftle to the Hebrewes , and I lay : In l4 * lefus Chrift, not onely becauie, that (as is taught to b Gal. j. 1 7. the Galathians ) The b couenant was confirmed of God inrefjtett of chrift: but alfo becaufe,that (as is taught c Hcb.^i * . * n l ^ e Epiftle to the Hebrewes ) c by the death of le- fus Chrift , wee receiue thepromife of etematt inheri- tance , and fo theTeftament our couenant is con- firmed, by the death of him that made the Tefta- ment . And therefore the facraments doo fo repre- lent and aflure vnto our foules 7 this couenant , as they doo applievnto vs his verie death , his bodie broken, and his bloud (bed, as the perfed ratifying and eftablifliing of the couenant: fothat in recei- uins the Sacraments, wee muft by faith (as it were) wafliour fclues with his bloud, andfeedevponhis bodie and bloud, to the fealing vp of our euerla- fting faluation , in the affiirance of the couenant, And here is to be obferued , thatthefe thinges are to bee vnderftood diftin&lie 5 the figne, the thing fignified, and wherein the power and operation of the Sacrament confifteth . The figne is not changed into l A Sacrment is 4 fe/Je of the couenant of mercy] voi into the thing fignified, neither hath it the nature power or operation ofthe thing fignified, but onely reprefenteth,& as a feal applieth the thing fignifiecf: Secondly the thing fignified is the verie matter of our happines,which is to be in couenant with God, engrafted,clcanfed, nourifhedandftrengthened in Chrift,vntoeternalllife: but the power commeth ofthe inftitution, that as God hath ordained them robefignesandfeales, fo they are in deed : and the working is of the holy ghoft,for he by his fpirit doth make the cffedluall in all beleeucrs, for the ftrength- ning of their faith in the holy couenant, and for the liuely applying and fruitfull feeling of the death, & bloudfheddingof IefusChrift the mediator there- of. And this is to be all and the onely nature of Sa- craments, may appeare in all times. And firft in Abrahams time, there is a circumcifi- on which is of the fathers, the figne whereof is the aGen.17. cutting of the foreskin of the flefh , and the fignifica- tion is the couenant of God with Abraham, to bee his God and the God of his feede: It is not onely called a b figne of the couenant, but alio c the coue- nant : thereby to (hew that it is not only a bare figne £ vwnxoin; or token, but alio an afTurance, as a firme ieale. And fb Saint Paule interpreted it laying : * After be recei- ued the figne of circumcifion as afeale &*c. Againe, dRom - 4 « K * here are three diftind tnings; the figne is not turned into the couenant,neither hath it the nature and po- wer nor the operation thereof. For the couenant is in the promife, and the figne doth reprefent that promife, and that promife rejpe&ing Chrift, is the matter of Abrahams happinelTe, by which hee Q_ was J06 Our religion is one with Ahrah.Mof.theproph. & Apoft. aETai.41.8. was made and 3 called the friend of God. Who be- fore this couenant in his fathers houfe could not but worfhip other Gods, and lb was an enemie to God and therefore iniferable. And this appeareth as the io R °i V 9 ' A P oftle tcacheth, becaufe he b was iuftified by faith in Chrift before he was circumcifed,and after recei- ued the figne of circumcifio,as a feale of the righte- oufnefle of the faith, which he had when he was vn- circumcifed. Now the power, it had thus to worke as a figne and a feale, was of Gods inftitution, who ordained it to be fuch a figne and a feale : yet theo- peration and effed, was onely by the holy Ghoft, for els all men circumcifed ihouldhaue beenehap- pieandfaued: and therefore the Apoftle teacheth c Cap.i.i8.i^. vs fa t he is not a c lew, which is one outward, nei- ther is that circumcifion, which is outwarde in the flefh, but he is one within,and the circumcifion is of the hart, in the fpirit not in the letter,teaching there- by, that the outward worke of cutting the fore skin hath no effe&uall working, but when God by his fpirit doeth circumcife the heart, according to that 4 Dcut^p,^ comfortable fpeech of Mofes: d The Lord thy Godml circumcife thine heartland the heart ofthyfeedjhat thott majejl loue the Lord thy God, with all thine hearty and with all thyfoule y that thou maiejl Hue. Now concerning the time of the law, the moft memorable facrament,is the Paffeouer, whereofwe *Exod.ii,n. c g nc j the like defcription. For the lambeis fbmtime called a figne of the paffeouer, &fbmetimethepa£ feouer it felfe : to teach that it was both a figne and a feale. And this hauing his chiefe fulfilling in Chrift, i x.Cor. j.7. the Apoftle callcth f Chrift our 'paffeouer: to fhew that the r A Sacrament Is a feale of the couenant ofmercii. 107 the facrament of thepafleouer, did concernc the co- uenant of mercie in thrift. Now the inftitution be- ing fct forth, and in all forts explaned by God, as, the other facrament of circumcifion doth ihewthe di- ftindtion of the thing fignified in regardeof the na- ture power & operatio, eue as is before faid of the o- ther, for if there were difference, the Lord would haue mentioned it by fome word or other. The like teach the prophets of thefacrificc,as in the pfalmes it is faid : that the people make a & couenant with God pfa j by facrifice. Where thou maieft percciuc thefb- lemne acknowledging and auowching of the cou e- nant was by facrifice, as an outward figne teftifying the agreement ofboth parties. And fb God chargeth the people (in the time ofHieremie the prophet) h hrifer.34.18. That they kept not the words of the couenant which they had wade before himjvhen they cut the calfe in twain ,&* faffed hetweene the farts thereof, S o then you fee that the couenant & the wordes of the couenant is one thing,& the facrifice is an other ,euen a figne:yet not a naked & bare figne but alfb a feale ratifying the co- uenant. And therfore i Mofes did fprinkle the bloud { E XO d,24.8, of the facrifice on the people faying : Behold the bloud of the couenant^ which the Lord hath made with you: which vfe or power fb to be, commeth of inftituti- on who ordained the facrifice to that end. But the operation & effceft to be oncly of Gods fpirit appea- red^ becaufe that this people, though couenanting by facrifice,are found far fro the couenat, as is plain- ly declared by the pfalme & place of Ieremy before alleadged, which yet is further opened by k Ezech. kCl P'3^ 2 7» by whom God faith.* 1 mlfut myjfirtt within you^ and Qj, caufe 108 Our religion is one with Abrah. Mofesjhe prophets fr*c. caufeyoutowalkeinmy flatutes, and yee Jhall keepe my mdgements mi doe them. And in this maner are the facraments defcribed in a1.C0r.12.x3. thenewteftament: as namely where it is faid.-* By one [pint are we albaptifedwto one body, whether we be Jewes or Grecians , whether bond or free, and hauebeene all made to drtnke into one /pirit. Where this phrafe in- to one bodie,into one fpirit, noteth the couenant of grace in Chrift,that as members of one bodie,fb are wee vnited in fellowship together 9 with God through Chrift, by his fpirite working faith in our hearts. Baptized, noteth the one facrament* and drtnke, noteth the other, which is the Lords fupper- a part which is onefigne,fetfor the whole which are two fignes, bread and wine, eating and drinking. Now when he faith, baptifed into one bo die : that fhe- weth the vfe of baptifme, is to be a feale to confirme the couenant vnto vs, and not onely to bee a bare figne: and this phrafe, drinke into one fpirite , doth ar- gue the fame thing of the Lords fupper: but making mention of the fpirit he fheweth that theeffecft and operation is of the holy ghoft. So the there be figns, the thing fignified, and the power and operation of them both . The fignes, water wafhing,bread wine, eating and drinking : the thing fignified, the fellow- fhip of the couenant which is in Chrift. The power is of this ; that God ordained this baptifme and fup- per of the Lord to bee fignes of fuch importance, as to feale and confirme vnto vs the couenant of grace, but the operation is of the fpirite of God, which maketh vs really, and in deede partakers of the things promifed So that there is no difference in Baptifine and the Lords [upper far aments vnto vs. 109 inourfacraments, from the facramentes ofthcoldc teftament, and that you may percciue itiseuen fo, examine withmee their inftitution. Firft Baptifine is ordained by thefe wordes: b Go &* teach all nations b Math,i8,i* baptizJngthem in the name 0} : the father and the fonne and the holy ghofi. Andagaine, c Go yeeinto all the\^^ 6 * 1 ^ world and preach the gojpell toeueriecreature y heethat Jhallbeleeueandbebapttfedjhalbefaued. Here firft the couenantispubli(hedby teaching and preaching : then the parties receiue the couenant by beliefe: and laftlythefameis confirmed bybaptifme. As in the pra&ifemayappeare. Peter preacheth Chrift, the people are pricked in heart, asking what (hall we do, and he teacheth them by thefe wordes .• d Repent and d *&*•*«. bebaptifed euerie one of you in the name of lefm Chrijl for the remifiion offins 7 and ye fhall receiue the gift of the holygkojl. Where the word e Repent notcth out the c Metwifit*. chaunge of the mind,not onely vnto amendment of life, but alfo by turning vnto God by beliefe, and therefore to declare the fame, fometime beliefe is ioy ned with it,as where it is (aid, f Repent and beleeue *" Mark « x • r U thegojpell^ (b that hereby hce biddeth them fo to re- pent and conuert, as by faith they may receiue the couenantofgraceinChrift: and then adding that they fhould bee bapttfed in the name of Chrift for remiffion of finnes , hee teacheth that baptifine fhould bee vnto them an affurance of that couenant which contayneth remiffion of finnes, which thing they fhould perceiue by the gift of the holy ghoft, accompanying the fame. Hereupon Philip e being Aas ,^, 74 demanded of baptifine by the Eunuch before hee Qj baptized I xo Our religion is one with Abraham^ Mof. the Proph. &*c] baptized him required the acceptation ofthecoue- nant,by thefe wordes : If thou beleeuejl^ thou may eft ? And lead wee Ihould thinke any power to bee in this facrament, otherwife then the inftitution'ma- keth ittobeeafigneand a fealeofthe couenant, or that the worke wrought, that is theverie outwarde figne,being apply ed by the minifter, when he wafh- eth or dippeth the perfbn baptized, did effed: the a iJ?et.3.tx* thing fignified.Saint Peter doth a expound it fay ing 5 Bapnfmedotb fiauevs. But howe? Not the putting away of the filth oftbeflefa but in that a good confidence maketh requeft vnto God &c. That is, it is not the outward wafhing or worke of the miniftrie, but Gods fpirit working in our hearts faith, with a good confcicnce receiuingthe couenant, which faueth vs. bLuk.2t,ip Andin thisfortealfo Chrift b inftituteth his fnpper, :,Cor.xi,i3. t h c ^jy c 5 mun i5. Firft taking bread & after thankt giuing breaking it he faith, this is my bodie and then taking the cup he faith : This cup is the new teftament in my bloud. Then fecondly, for a commandemqpt to his Church he faith, doe this in remembrance ofme^ &c. where ordaining a facrament hee vfeth fuch phrafes and maner offpeech, as God did in thefame kind in the old teftament: fbmetime calling the figne fignifying by the name of the thing fignified, as when he faith, This is my bodie. And fbmetime again, leaft we might thinke it made a further change, then was of old in the facraments,he addeth. Do this in re- membrance of me : by the latter making it afigneand holy memoriall of Chrift and his couenant, and by the former making it more then a bare ftgne, euen a fealc Equall grace in facraments both oldandnew] \ 1 1 fealeofafTurance vnto the faithfull beleeuers, with the fame termes & order as the facraments were or- dained and inftituted in the olde teftament, as wee haue feene before in circumcifion , the pafTeouer and the facrifices. So then the figne, the thing fignificd, and the power and working, fhould re- mainediftind in thatverie manner and order, as is before declared in Baptifme and all the other facra- ments. Now if any man w r ould here prefle vpon mee the change of times, that therfore the facraments of the new teftament haue more power and vertue in the worke wrought, then they of the old:as though that now fucha grace were in the outward adion of the miniftcr, miniftring the Sacraments in due formers was not in the facraments of the old teftament. I an- fwer that this can not be fhewed by any wordes of thenew teftament.For if they alleadge that baptifme is intituled, by the verie worke it fignifyeth : as it is called : c The wafting of the newe birth : and the cTic.j* bread in the Lordes fupper is thus exprcfled by Chrift: This is my bo die. Wee may anfwere that fb and in the fame fence, circumcifion is called the co- uenant,and the lambe the pafTeouer. And as in the old teftament God openeth his minde, when hee callcth the fame circumcifion by the name of a figne. So here doth the new Teftament expreffe the fame meaning, as where Chrift is faid to fandifie & cleanfehis Church, d By thewaftjingof 'water through dEphc£j f 2*. the word. Where the water is not vnderftoode to doe any thing of it felfe, but as itisioyned to the word as a figne and feale therof: for Chrift teacheth dirctfly 1 12 Our religion one wth AbrahMofaheproph.& Apoflles aIoh,i?.3* dire&ly that it is the a word that cleanfeth vs. And as I fhcvvcd before Saint Peter faith, It is not the put- tingaway of the filth oftheflejh, ( that is, theoutwarde waihing of water) thatfauethvs. Andagaine,Chrift calling the cup the new teftament in his bloud, doth alfb to open his mind, adde this, at oft as wee drinke it wejhoulddoeit in remembrance of him. And leaft we Ihould dreame of a further power in our lacra- ments, then in them of the old, Saint Paule doth of purpofe teach the contrarie to the Corinthians, (he- wing that the read lea and the cloud was vnto Ifrael biGoMo.1. tnat which baptifme vnto vs: laying, b They were all baptized vnto Mofes in the cloud and in tbefea. And that Manna and the rock was that vnto them,which the Lords fupper is vnto vs, laying: And did all eat e the fame JpirituaU meat e^and did all drinke the fame J]>i- rituall drinke for they dranke ofthejpimuall rockjvhich followed them^ and therockewas Chrijt. Which may further appeare by his reafbn.-notwithftanding thefe lacramentes they were ouerthrowne in thewilder- neflfe: therefore they were but outward fignesand feales effeduall onely in the beleeuers, as is expoun- YcrfAn. £ c ^ Heb.4.2. which being compared vnto vs by an equall companion, when helaith, Thefe are en fam- plestovs^&c. And againe, Now all thefe came vnto them for en f amplest were written toadmonijhvs. It muft needs bee, that he maketh the vertue of the la- craments of both times equal, feeing that giuing the lame termes to thofe lacraments which aregiuen vn- to ours : he inferreth that if we doe as they did, wee (hall haue the lame punilhment. And itlbundeth c Vcrf x&it. *at way tbathe faith a litde c after,that we by eating of tquaHgrace in S Act menu both old and new. 1 1 j ofourfacrament of the Lords fupper, are partakers of the bodie and blood of Chrift and all members in onebodie. And that they which b eat of their fieri- bverCxt* fice,were alfo partakers of the alter: that is of the good graces of God in Iefus Chrift of whom the c al- c Heb. 9 «& 9 . ter wasa figure. Therefore it cannot be that a grea- cap**** 1 * 1 *! ter grace or vertue fhould bee in the facraments of the newTeftament,aboue the facraments of the old. And where as fome thinke, that in the Lords fup- per the bread is changed into the bodie of Chrift, and fo confequently there fhould bee a great diffe- rence, from the old facraments : this may not onelic be ouerthrowne, by this, that Chrift followeth the fame order and termes, in inftituting of thefe which werevfed,intheinftitutionof the other, as is alrea- diefiifficiendy declared : but alfo becaufe the holie ghoft by diuers other arguments doth make this moftapparant, namely that thefigne remainethdi- ftindl from the thing ngnified, andneuer changed into the fame- Firfthee faith : d As often as yee eat this di.Cor«iM* bread anddrinke this cup , yefhew the Lords death till heecome. Where note, firft: that in teaching vs the meaning of this Sacrament 3 heetellethvs that it is afhewing oftheLordes death: a great oddes then from being his bodie. For it is one thing to fhewe his death, and an other thing to make it his bodie : and lead it might bee taken, that both might con- curre, hee openeth himfelfe faying : Till he come y thereby teaching that this is an outward teftimonie of his death till nee returne from heauen where he now is 5 for it cannot be faid til he come,if he be there in prefence:& yet more fully when he faith by eating R this t 14 EquKgrdce to Sacraments both old and new. this bread &c . we fliewe his death &c.\vhich mak- eth it manifeft that this eating and drinking is the Sa- cramental figne and this (hewing of his death is the fignification, and the reafon till he come, that is 5 be- caufe he is abfent in bodie, he hath left this facramet, as a pledge and fealeofhis death till he come againe aver.x6.i 7 .i8. inhisbodie: and therefore he calleth it bread* three times in this place,and that euen then , when it is ea- ting, after the woords (as they fay) ofconfecration, Andlaft of all it is to be confidered , that there is no ground or reafon, reueiled by God in his woord, that the fame maner of fpeech, in the fame kinde of thing- in the new Teftament,fhould differ from the old in fignification and vfe. Secondly,when he faith 7 his cup is the newTeBamenttn myhloud^ why may wee not as well take the cup to be changed into his bloud , as to fay the bread is changed f feeing there is no more exception in the one then there is in bA&.j.xi, fa ot h cr . Thirdly if the heauens muft containe him (as faint b Peter faith) vntil the time that al things be reflorcd,and that no where it is reueiled , that the confecrating of the bread and wine is accepted,how can there be his bodily prefence t And to conclude, c Aa.1,1 1. tf he foall fo come,as he was feene goe into heauen, d Math.'*** (as the Angell c tadght the Apoftles) and that wee *** 17 * mufl d not belecue them which fay He is infecret />/4rtt,butasChriftteacheth, hee (hall come as the lightning commethout of theEaft,and fhineth vnto the Weft : Then it muft needs folio w,that we cannot confter or vnderftand this any otherwife : but as the facraments of the old Teftament , fo our facraments of the new Teftamcnt,are onely fignes and feales of the Onely mo Steramtnts in th new Tejlmem • 115 thecouenant of mercieinChrift Iefus : which the holie ghoft doth vfe as holy mifteries,to ftirrc vp and quicken and encreafeall good graces,and the worke of faith in vs, according to Gods free promife in the couenant.Now for the number of facraments :That in the new Teftament , there are and fhould bee but two Sacraments of the couenant : This will appeare if it be fh ewed that the old teftamet did fl lado w out thefe two onely, and that the new Teftament com- mands no more. FirftforBaptifme 5 Saint Peter faith "<££$•**" that the a Arke of N oe was a figure of our Baptifme: t ° t ° ' *' l and Saint Paule b auowcheth that our Baptifme is come in the roome and place of circumcifion . Se- condly touching the Lords fupper, Chrift inftitu- ting it , after he had eat the paflbuer, did thereby de- clare, that the fame fucceeded the paflbuer , and that • the paffouer being fulfilled and finifh ed by his death fhould giue place vnto his fupper, or holy commu- nion ; which is confirmed by the praftife of the A- poftles,whoeuer after inflrudted the church to re- ccyue this and leaue out that : as in the constitu- ting of the feueral churches it doth& mayappeare. Againe that place 1. Cor. 10. 1. 2. comparing the cloud , going through the read lea , the manna and rocke vnto our two Sacraments ; fheweth plainely, that the cquitie of Gods proceeding; which vnder the law was figured in thefe two facraments, fhould bee preferued . N amely one , for the firft entrie into the couenant, and an other , for the confirmation of the fame^ that although there were many ,yet they had no more but the fubftance of thefe two, and therefore thefe two were to rcmaine perpetuall , and R2 be u6 Our religion U one with AbraMofahe Proph & dpojt. be in as great value and vie vnto vs , as if they were manie. And I am fully perfwaded, that no honeft man 5 by any learning can shew any place pregnant, cither in the olde ornewTeftament, for any other third,or fourth, or more to be fhadovvedoutin like maner as thefe two.Now in the new Teftament, it is apparant that thefe two are comaded: by that which isalreadiefpoken.But that there bee no other, let a man examine whatfoeuer is or may bee pretended, by this diffinition of a Sacrament,and the holy (crip- tures wherein and whereby I haue declared and ap- prooued the fame, hee fhal find they come fliort and befide the marke: for either, they lack a commande- met from god,or els an outward figne , or els are not declared fignesofthe couenant : As for example if • any would make penance a Sacrament, he fliall find that God commanded not penance by fatisfa&ion, but onely the fatiffa&ion, which is made alreadie by the bloud of Chrift , and there is no figne appointed by God thereunto, if any other will make orders a facrament,he fliall finde their wants the couenant of mercie^for that impofition of hands in orders is a figne of the grace of the minifterie,and not of the co- uenant of faluation . If fbme other fliould kt foorth matrimonie for a facrament,there wants a comman- dement to make it a figne : fecondly it is in no place any otherwife, but as (infinite other things ) a com- parifon ,and fimilitude or metaphore: And fb it may be truely (aid of any thing elft, which is colourablie thruft vpon the church ^ by the name of a facrament. Nowelaftly the difference betweene Baptilme and the Lords fupper in fealing of the couenant, is that How Baptifme And the Lords /upper differ. uj that Baptifme is for the firft fan<5tion of the couenant and entring into the church,^ feale of our adoption & regeneration, this was circumcifion to Abraham and his feed: and the cloudand read fca was this vntoall Ifrael, who were led by the hand of Mofes. And that Baptilme might be for the firft fanction of the coue- nant and entring into the church, the Apoftles were a commanded to preach, and to receiue fiich as be- aMatch.tg, leeued,by Baptifme into the church : and fo b they by 5^& J ,& &** this marke feperatedthe chriftians from others, whe i 4 ,& c> they firft wonne them to the gofpell , as all examples of their pra&ife do fliew, fo well kno wen, as I needc not to reherfe them.But for the other part, you haue forregenerationthefewoords: c The wafhwg of the c j ltt , l9 new birth and the renewing of the holieghoft: and for a- doption thefe woords: * Te are all thefonnes ofGoddGd'fr*fa7* by faith in chritt Iefus : for all ye that are baptized into Chritt haue put on Chrisi . Where the putting on of Chrift by Baptifme being alleaged to fliew our be- ing Gods fbns by faith , teacheth that Baptifme is a feale of our adoption. And for this alfb, Baptifme is but once miniftred- becaufe we once enter into the church,and are but once borne againe and adopted to be Gods children. Then as for the Lords fupper, that it is a feale of our communion in the couenant, thefe words direttly shew : c The cup of blefsin^ which e i.Cor, 10, webleffe,u it not the communion of the bloud of Chrift? l6 **7* the bread which we break is not the comunion of the body of Chrift? for we that are many or one breads one body, becaufe we al are partakers of one bred:\vhcre it is called communion &c. becaufe by this facrament, we are confirmed in the participation of Chrift,as by a true feale of the couenant 5 and affured to be of his my- R 3 fticall 118 Our religion is one with Ahra.Mof.the Froph. & Apojl. fticall bodie: As touching the continual ftiength we haue hereby • the often receauing doth notifie the' lame, and the kindnes of cieatures, the maner of ap- ply ing and the nature of working.For we being dai- lie fubieft to finne and weakenes,are here on, as on a banket to feede for our dailie inward ftrengthning, and bread and wine familiarly fliew vs,that Chrift is the bread from heauen , and his bloud is the ioyfull wine to glad mans hart; which when Chrift biddeth vs to vfe in remembrance of him, what is it elfe , but that,by the taking,eating, & drinking of thefe things for fuch an end, we fhouldftirre vp our harts , in the afTurance of the forgiuenes of finnes,and of the con- i.Cor. 1 1. tinuall grace and mercie of God, which Paul confir- meth when he faith , wefhew the Lords death &*c. For by it we are confirmed , fb that we thereby profefle before all the world,that fo we beleeue and are affu- • i,G>r.io. r ed that our fauiour will come againe to receiue vs into glorie. And in that it is called (as before)a com- munion with Chrift, what other woorking can it haue, but to ftrengthen our faith, and to encreafe in i.Cor.iz. VS5 euerie good gift by the fpirit. And hereof the A- poftle faith : we are made to drinkeinto one fpirit : as if he fhould fay,as we drink wine to cherifh our flefhie har^ fb here we haue a fpirituall drinking of Chrifts bloodjto cherifh our fbules vnto eternal life. Thus you fee the fweet confent of the old & new Teftament touching the holie Sacraments ; what they are in nature,how many ought to be vnder the gofpell,and how thefe two differ in their fpecial and particulcr vfe. The confeffion of the church of Eng- land is altogether fb, and of the fame confent. For as touching How Baptifmeandthe Lords fupper differ, j ip touching the nature of a Sacrament we fay the fame infubftanceoftruth: a Sacraments ordainedofchrisJ bA1tict.15.of are not onely badges and tokens of christian mens fro- the kcramets* fefsion : but rather they be cert aine fur e witneffes and ef fetfuallfignes of grace, and Gods good mil towards vs, bythewhichhedothworke inuifibly invs , and doth not cnely quicken,but alfoftrengthenandconfirme our faith wr />/»/: and againe, b Wee allow the Sacraments of the bApolog.paic, Church, that is to fay, cert aine holie fignes and ceremo- *.» t duiiw* nies which Chrisi would wejhouldv/e that by them hee might Jet before our eies 5 the mijieries of our faluation, And might more Jlrongly confirme the faith , which wee haue in his blood, and might fe ale his grace in our hartes, and in the lame places there are no more but two fa- craments acknowledged which properly ought to be called by that name, and as touching the fpeciall difference.Firft we fay of Baptifme: a that It is afigne a Aitid.s7° andafeale of our new birth, whereby as by an injlrument they that receaue Baptifme , are grafted into the churchy thepromifesofforgiuenesoffmnes, and our adoption to be thefonnes of God, by the holie ghoU arevifibly figned andfealed&c. and of the Lords fupper we fay : b The b Anicl i$ fufperoftbeLordjsnot only afigne oftheloue that Chri* Jitans ought to haue among themfelues : but rather it is a Sacrament of our redemption : Infomuchthat tofuch as right fy, woorthely and with faith receaue the fame , the bread which wee br e ake , is a communion of the bo die of Christ, and like wife the cup ofblefsing is a communion of the blood of Chri/t. If all thefe things be compared to- gether with the Scriptures , you fhall fee , that they doo verie fitly agree: fo that in the do&rine of the Sacra- 1450 Our religion U onemth AbrAbdm,Mof.theprophets&c1 Sacraments 5 we are of the auncient faith of Gods demand of the holie vniuerfall church. The thirtenth article , of the order of religi- ous exercifes, and feruice of God. ij. All religious exercifes , as prayer AndSAcramentes &*c. ought to be done ^in the toonge or UnguAge, which the people belt v»derjlande y And as ts moH xoedijicAtion. H O w the pride & preemption of man brought this great plague of many languages into the worlde, and thereby great operation of peo- t (jcimx. pj e anc j natJ [ onS5 anc j diuerfities of religion , as c Mo- tes doth declare the originall ; (b the ftory and expe- rience of all times doo witnes. And as it cauled great toile and contention amongmen : lb it came to pafle in tracS of time, that the true religion was found but in one people and language , and that of Abraham and his feede the children of Ifrael . Howbeit when thefulnesof time was come, that the moft glorious fonne of God our blefled Sauiour, fan&ified all na- tions vnto God by his death, then were all langua- dPhiU,ix. g es made^holie vnto theLord,that Euerie toonge » 4 J.*3« JhouldconfeJfejhAt leftu Chrif? is the Lord^vntotbeglo- rie of God the father. Therefore what people foeuer it pleafeth God,to call to be of his church,and teach- eth them his holie religion,the language of that veiy people, is made holie to the Lord, to talke of his woord, to confefle his name, to pray to hisgoodnes, & to celebrate his heauenly worfhip.This appeareth by Tie f entice of Cod ought t$ he in a knowne tongue, J2t by the ftoric of Abraham, being an a Hebrew, com- a Gen. 14,15, mingofHeber, that Godreuealed hiswordevnto &11,1 ** him and his feede in the Hebrew tongue. In that tongue which was to them naturall and knowne, he and they vfedall their prayers and holy exercifes : and in that tongue did Mofes& the prophets write all the oracles of God. Saue onely when Iudah was incaptiuitie, Daniell wrote fbme Chapters which concerned the Chaldeans & all nations in that lan- guage of Calde, which they beft vnderftoode, and fitteft 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 prophetes, do fbmewhat fauour of the language of the people, among whom they dwelt. Therfore it doth appeare that God was carefull,as a matter beft for the Chur- ches edification, to haue his will reuealed vnto his people, in thattong they beft vnderftood. So when all the world in all nations was called by the go/pel, to know and worfliip the true and liuing God, then were the fcripturcs written in Greeke , ( namely (b much as then was written by the Apoftles and Euangeliftes) which language was at that time the moft b common language of the worldeJn fb much *> A 6,11.3 7. as all c nations are called Grecians in opposition to cual **- 2 *« thelewesand their language. Alfb God d endued r//? with his body afcendcdinto heauen, c ArtkU.of and there fmeth.vnull he returne to iudge all men at the ^^ n refur " la ft ^:and againe d We beleeuejbat this our f elf e fame a Apolog.part. flefh, wherein we liue\although it die^andcome to duftjet cap.n^uif.i* at the laflfhalreturne again to lifejby the means ofchrifl (pirit, which dwelleth in vs:& then verely whatfoeuer we fuffer here in the meane while for ktsfakejcbrijl wil wife away all teares and heauines from our eies ; and that we through him foal enioy euerlaftwg life^ andjhallfor euer be with him inglorie. y Mofes learneth & teacheth the refurre&ion of the faithful vnto life, when God appeared vntohim in thebufhandfaid: e I amtheGodof AbrahamjheGod eExoJ.j.tf; oflfaack & the God of lac oh -which our fauior f Chrift ( Math - "• doth fo cxpoud,becaufe God is not the God of the dead ' 3 u } ; but oftheliuing: and confuteth the Saduces who de- nied the refurre&ion. And in the ftory of Balaam he doth not obfcurely fliew the refurre<3io, of the dead & the laft iudgm et 5 wher he makethBalaa to fpeak of chrift 5 calling him zAjlem ofIacob& afcepter that foal g >j um# 24 , ty rife oflfrael, he faith/ fhalfee him^but not #waffirm- ing thatfo fhalfmite the coafls ofMoab& dejlroy alt he fons ofsheththzt is to fay .Balaam thoght to fee chrift in the refurre&i5 5 & that chrift fhold fubdu al the ad- uerfaries of his church 5 & raign til al his enimies were made his footftool, & deliuer vp his kingdome after che refurre&ion vnto his father,that God may be all T in 130 Our religion one with Abraha, Mof.theproph. &* Apofl. I cap. 1 5.14.2* in all 5 as is in plaine termes in the b firft Epiftle to the Corinthians: Alfo thefe words of God vnto Mofes, cExod^3 4 ip» c lwilljhcwmercietowhomIwiUjhewmercie &s. are t6M$£*' applied by the Apoftle to declare the holiepredefti- nation of God 3 offome men vnto faluation andfome to damnation,which is not accomplifhcd 5 but by the refurredion and laft iudgement:againe that which is cDeut.31.3j. in Mofes c long; vengeance and recommence is mine: * 6 * andagaine^T he Lord will iudge his people ,is likewile fR0m.11.15>, f applied to this purpole, that the children of God Ihould not reuenge 5 but commit their caufe to God againfttheday of therefurre&ion and iudgement, gi 4 The, 1.6.7 which is « the time of reft to Gods children 3 & trou- h la b o ,0#1 ^ kletothe wicked :and h to declare the fearfull day of iudgement 5 and the violent fire which lhall de- uoure theaduerlaries. But the prophets are much more plaine in their iEfai 9. 7, teaching of this article: when they i lay : Chriftking- Pfal. u o 4 x« dome jh all haue none end: Six thou on my right hand- vn- Efai^'.ij* T ^ Ima ^ e thine enemies thy footjl cole. Euerie kneejhall Rom«i 4 . ii. bowto /^ but especially whcreitis faid. k They that k Dan. 1 1.2 ♦ fl ee p e ' m the duH of the earth ^Jhall awake ,fome to euerla- jling life^ndfome tojhame and perpetual contempt. Yet much more plentifully is this dodrine taught in the new Teftamenr,& namly in the thirtenth & fiue and twcntieofMathew,Ioh.5.and6.A(ft.io.&i7.Rom. 2.i.Cor.i5.i.Thef!4. 2.Thei%i.&c. All which pla- ces in plaine woords teach thus much. That Chrift fliall come with his holie Angels and fit on his thorn of glorie, all the dead fhall rile firft, and they which then be aliue fhall be changed, and lb of theft two forts all nations fhall ftand before him, and receaue fentencc Oat religion in England now: $$lfjttm elde. i 3 1 fentencc according to their workes, fome to eternall life for their faith approoued by their works,& fome to eternal paine, for their vnbeleefe, (hewed by their euill deeds. S o that in this point of do&rin, the glo- rie of thechurches of England,in thefweet harmo- nie, with Abraham and Mofcs time, and with the preaching of Chrift and his Prophets andApoftles ismoftcomfortablie fealcd vpand confirmed: the Lords name be praifed therefore. The Lords name, I fay, be praifed : who hath bin fo mercifull and gratious vnto this little Ileland, that paffing ouer many greater,richer and mightier nati- ons,hath fet fuch an efpecial loue vpon vs, as he hath vouchfafed to preferre and exalt our nation aboue • many other to be of his holie and catholike church, oftheblefled communion of his faints, and a true member of his vifible people, vpon whom his name is called. That we may truely,iuftly, and boldly fay, that the religion which we follow and the faith and do&rine which wee confefle is the faith of Gods e- led, the knowledge of the truth according to godli- nes, vnder the hope of eternall life,the verie true and onely way of faluation , which God and not man teacheth .Which he hath taught al the fathers before the law was giuen, or any part of Gods woord writ- ten during the fpace of 25 17. yeeres. Intheendeof that time Abraham our father, euen the father of all beleeuers,43o.yeeres before Mofes when the world began to be corrupted, receauedand profefled for al nations which fliould be after him. Which Mofes and the Prophets proclaimed, and maintained fbme 1445 .yeeres vntill the blefTed time of Chriftes holie T z incarna- 132 Our religion in tngldndnw $$i , j.yeeres olde. incarnation. And which the fame Iefus Chrifl the glorious fon of God,euen the Lord of life,preached in his owne perfon , and his holie Apoftles which heard him and few al his great works did witnes and publifli to all the gentils and was confirmed by gods holie teftimonie from heaucn, with great fignes and wonders and gifts of the holie ghoft. And which the fame euerlafting God euen the father of our Lorde Iefus Chrift, commanded to be taught vnto all peo- ple, out of the holie Scriptures of Mofes the Pro- phets and Pfalmes, and hath opened and made ma- nifeflbythe holie infpired writings oftheEuange- liftes and Apoftles and left and commended vnto * his Church for the faluation of his elecft vnto the worlds end.By which al gods people ar to be known, by which God will be glorified in his faints, and out of which no man hath been,fhall be or can be faued. I fay therefore againe: the Lords name bepraifed for euer, Amen. CHAP. IIII. Where is declared: Fir It that antiquitie^vniuerfalitie and vifible fuccefsion^is noperfett markeofthe churchy much leffe of the popifh Synagogue jvhich is but of ye- fierday : 2. The meafure& order of the vifiblefuccef- fion of the Church from chrifls timeforward^ isfhew- edby the Scripture. 3. Therefore thepapisis doprooue themfelues to he no church 7 when they ground them- felues on this falfe principle , the church cannot erre: 4. How the true religion bath fhewed it felfe by ma* mewitneffes from the Apojlles time euen vnto our dayes % THE Antiqumejvmuerfalitie mdvifiblefuccefsion dopooue. • 133 TH E Synagogue of Rome , claimeth antiquitie, vniuerfality and fuccefllon vifible from the time of Chrifts Apoftles,tobevndoubted markes of the church of God, and fo of the pure religion: addinge thereunto ,as it were the finewes and ioints, to make them all holde together, the faithfull and conllant grace of the church vifible, vndcr the ghofpell,nam- ly ( this falfe principle) that, It cannot erre. And ther- fore when they are convidcd,to haue fallen from the true chriftian religion,and find themfelucs open- ly bewraied,being tricd,by the perfed touchftone of Gods holie written woord,to be lately vpftart and of , a new dcuifed religion, dodrine and faith, brought forth into the world , by the fanatical and fuperftiti- ous humor of heretical prauitieand humaine follie, and begotten by the cunning infinuations and cou- lorable fuggeftions of him, which vfeth all Ipirituall craftines and profoundnes of wifedom, to brufe the heele of the womans feede, and to darken the glori- ous light of the heaucnlie faith of Gods chofen(leaft happely they fhould not be found,the very true An- techrift,after the maner of him,that trasformeth him felfe into an angel of light(thcy would beare downe the world , with the vaine titles and goodly fhew,of antiquitie,vniuerfalitie& vifible fucceifion, & of the vncrring and vnchangeable perfiftance of the vifible church in the truth : and leaueout altogether (that which is indeede,the very nature and foundation of the church ) the true religion , faith and do&rine of Apoftlcs and Prophets of God . But alas , thefe are butthefigge leauesofAdam, which cannot couer their frame: for as allmenknowe, that the ferpent T 3 cannot i j 4 M certain orperfeft ntArke of the true Ch urch. cannot proue himfelfe a man, by his auncient conti- nuance and remaining in the world, vnlefle hee had thofe efTential properties ofbodie and foule, where- of euery man cloth naturally confift: So/or {b much as all thefe things , antiquitie, vniuerfalitie &c . are I uch as heretikes & Ethnikes 5 did and could claime, from Caineand Cham or Iaphet • as wel as Chrifti- ansfrom SethandShem: and that the true nature of the church cofifteth in the fellowship of the true re- ligion, do&rine and faith : the fygnogoge of Rome, vnleffe it hold the true faith and religion, cannot for thefe things be the true vifible church of God . For no antiquitie , vniuerfalitie or fucceffion , can make the whore of Babel to be the trueand chad fpoufe of Chrift. And who knoweth not that Caine was be- fore Sheth and that their two pofterities , were the two churches.one which is of Caine called the chil- dren of men- becaufe their religion came ofa runna- gate man: & the other was called the childre of God, becaufe their religion was giuen and taught them of God . Likewife in the Apoftafie of the time of A- braham , the nations were almoft fetled vpon the dregges of their filthie idolatry ,when Abraham was now but newly called. Ifmael and Efaue , which fell out of the church and houfe of Abraham , became goodly ftates and monarkes before Iacob was efta- blifhed and the people of Ifraell were gathered into a knowen and vifible floorifhing forme of a church, which was 43o.yeeres after the calling of Abraham. Laftliethegcntils, continued in that apoftafie and idolatrie ouerfpreading all the world, from the time of Abraham vntil Chrift,eighteene hundred yeeres, when Antiquitlejvniuerfalitie andvifiblefuccefsion doprooue. 135 when the Church was but in a little corner of the world, the land of Canaan, and of that a great {pace in the territories of Iuda and Hierufalem onely . Be- caufe Caine , Ifinael , and Efaie calling antiquitie and vifible fucceffion before Sheth and Ifaack and Iacob , is their religion the true religion < or were they the true church? or (hall the Gentils iuftifie the felues,to be the true worfliippers of God, or to haue the true God, becaufe they can brag ouer thelewes & chriftias, with al thefetermes ofantiquity,vniuer- fality,fucceflion , vifible, &c.therfore he that readeth the ftories (hall find , how they fcoffc at the Iewes & chriftians,euen as the papift do at vs : becaufe that al- though they haue no truth on their fide, yet they thinke thefe painted paper walles, and leaden wea- pons of long continuance and open appearance and flowrifliing in the world,doth fufficiently couer and defende their filthie follie. Where as they fooliiWie know not and confider not, or at the lead, thorough malicioufncs and hardnes of hart,wil not know,that an ill thing, the more vniucrfall, the longer, thelar- ger,thc ftronger, the more in cuftome,v(e authoritic and open familiaritieofmen,themore dangerous, infe&ious, incurable and deadly it is . And this gen- tili(me and poperie, are (b much the more ftronge indilufion,for the damnation of(bules, by howe much they being void ofgodlines and truth, are and haue been ancient^ vniuer(al,vifible,&c. And there- fore it hahcoft the more fvv eat and bloud vnto the faithfull feruants of Chrift, to cure the infeded pco- ple,and to bring them againeintothe bofomof A- - Ib brahamandarckeofNoe^thefoldcand church of c ™^/ * Chrift. I3<* Thefyntgogue of Rome no church at all. Chrift.We may then boldlie fay,that fuch miniflers aretobeobeiedwho (asan a auncicnt father faith) together with the fucceffion of their Bifhopricks ac- cording to the good will of God the father, haue re- ceaued the certaine gift ofthe truth^which while the church of Rome,that now is,hath not done,becaufe they doo not beleeue in thole things which are,they are fallen into thofe things which are not ; & hauing forfaken, the pure and chart nature and beutifull or- naments of the true fpoufeof Chrift 5 which is the fincere do&rine of holie foipture , they are faine to array themfelues in the counterfaitand comon who- rifli apparel of al the filthy idolaters ofthe world 5 the vaine pretence of antiquitie,vniuerfalitie &c.But yet this fuit of apparel will not feme them 5 no more then thatcanfitachilde borne yefterday, which is large and wide for a man of a great and full ftature . For how doo thefe termes agree to that apoftalical fea of Rome which is one ofthe laft& lowed borne chil- dren of fupcrftition begotten ofthe diuell in this laft furie of his old age,euen now he knoweth his time is veriefhort.Forasitfhall appeare in the latter part of this booke, (through Gods gracious affiftance ) the lynagogue of Rome wil want at the leaft 45oo.y eres of that antiquitie.,vniuerfality,and vifible fucceflion, which I haue here,already fhewed to appertaine , to the true auncient catholike religion of Gods moft holie & vndoubted church founded in Adams pro- mife,feperated in Abrahams pofterity 5 publifhed & offered toalltheworldbyChrifts moft blefled A- poftles.For an introduction into which matter I will in this Chapter (through my Lord Chriftes fauour and Thefintgogue of Rome no Church at M. \ 37 and grace) (hew vnto thee ( good Chriftian reader) how this religion of ours, now profeflcd and open- ly maintayned in Englande ( which is manifeftly proued alreadie in the Chapter going before, to betheancient true faith, from the beginning of the world, and namely and efpecially from our father Abraham) now in thefe latter daies hath defcended and continued by fucceflion vifibleintheworlde, from the Apoftles time vnto ours. For although weebragge not of antiquitie and vniuerfalitie, yet wee doe humblie thanke our louing God, and mercifull father in Iefus Chrift,that vnto vs the pure do&rine and true Chriftian religion is come and is fruitful!, as euer it hath bin in any part of the world, and we are made the children of Abraham through faith in Iefus Chrift. 2 And that you may vnderftand this the better, you are to know the meafure hereof by the holy (captures of God, which as a line being gone o- uer all the worlde doth (hew the trad and foote- fteppes of religion, among the gentilles vnto the ende of the worlde. In the 24. of Math cw, the 17. and 2 1. of Luke, and in the Reuelation of Saint Iohn, is fore defcribed, the treading vnder feeteof Hieru(alem and the Iewes, vntill the times of the gentils bee fulfilled, and that in thefe times (hould arife falfe prophets and falfe Chriftes and deceiue many, yea great chaungesand alteration in religi- on (hould be in all the Chriftian world; The kings and princes of the earth ihould obey the will of the leaft,and this obedience (hould be (b vniuerfall, that V no 13 S How the Church fhould be v)fihle r from Chrijles. no' man fhould be permitted to buy or fell, with- out his marke in their foreheades : the prophetes and witnelfes of Child fhould bee flaine, and there fhould bee the patience and triall of the Saintes. Smoke comming out of the bottomleffe pitte couc- reththe aire, andhideth theSunMoone and ftars. What doth this fhew but that the world fhould bee found a contiriuall enemieto the true religion, and that the faith of Chrift fhould not alvvay be vniuer- ially profeffed and maintained, but that the Chri- ftian Churches fhould fall into errors : and that the true religious and faithfull people of God, fhould paffe through the furnace of the fierie triall, and bee as it were heere and there certayne fcattered ftones of a building, that is witneffes ftanding vp for the truth, teftifying that there is a pure religion ordained and accepted of God : And not that the Church fhoulde bee alvvay a beautifull pauilion and goodly temple wherein the King dwelleth 5 fecne and admired, and honoured of all men. Ac- aMath. 14.13. cording to that of Chrift: a Becaufe iniquitie foall abound, the hue of many fhall waxe colde. And this coldnefle fhall bee fo great and 10 vniuerfall, that bVcrfp. the true profeflbrs of Gods true religion b fhall be cioi^i^i.x hated of all men, and men c fhal thinkc they do God feruice,whcn they kill any of them. And the ground di.Tim.4,3, of this Saint Paul fheweth faying : d The time mil come when they will not fuffer whole fome do Brine &c. And yet it fcemeth to be more fully opened where 3 * hee foretclleth, that there muft bee an e Afvfiafie or falling from thefaith^ before the world could haue tbneforward,fhewed by thefcriptures. 1 3 9 an ende, and the man offinne di/clofed, which is an Ad- 4 uetfarie,andexalteth himfelfe agawfi that is called God 7 or that is worfhipped, fo that he dothfitteas God in the temple of God. And a little after.- For the mijlerie ofini- 7 quitie doth alreadieworke&c. Wherein hee teacheth plainelyfourethinges. Firft, that there fhould be a generall decay of religion in the Church. Second- ly, that it fhould be by fuch an aduerfarie of Chrift asfliouldraigne in the Church. Thirdly, that he fhould bee reucaled in his time. And fourthly , that this was an hidde and fecret thing, which did beginne to worke fecretely, euen in the Apoftles time. By which wee mayperceiue the fucceffion and vniucrfalitie of the Church, in the vifible fhew and flourifhing of the true religion, is not to bee found nor looked for in all the times of thegofpell after the Apoftles daies, but that by little and lit- tle it fhould bee darkened corrupted and hidden. For howe can that bee faide to bee the true vi- fible Church of Chrift, where his aduerfarie dwel- leth, and beareth all the rule aduauncing himfelfe as God t And whereas touching the true faith the people are fallen into an Apoftafie^ And the rea- fbnhegiueth, confirmeth it dire&ly, that it fhould vndoubtedly fallout andfbcometopaffe: for hee afterward affirmeth that it commeth of the righte- ous iudgementofGod vpon the reprobate faying; God fhall fende themflronge delufion that they fhould VerCn.n. beleeue lies, that all they might hee damned, -which belee- uednot the truth, but hadpleafureinvnrighteoufnejfe: which thing if it be wel feen into & vprightly waied, it will couince the church ofRome 3 to be of thcfalfe V z religion 140 This falfe principle: the Church cannot erre 7 religion and antechriftian church : and their braue- rie of profeffion,their antiquitie vniuerfalitie and vi- fible fuccefTion, to be the fitting of the man of finne in the temple of God, that is the plague and run- ning foare of the Church, the damnation of many fbules, and that now within thefe few yeares,the gofpel teaching the true Chriftian religion, hath re- uealed their Apoftafie: and that fb openly & clearly, as euerie man may fee it 3 ifhe doe not wilfully blind his owne eyes. 3 Now if they fay that the Church cannot erre, and thereupon build their antiquitie, vniuerfalitie, fiicceflion&c. Namely, that they muftneedes bee the true Church being fb a&iuely and vniuerfally vifible in their continued fucceflion: becaufe itbe- longethto the Church vnder the gofpell (as they fay) to beeas the Moone that neuer is ecclipfed, nor couered vnder a cloud, but alwaies appeareth glori- ous and beautifull vnto the world : then doe they e- uidcntly declare, and proue themfelues to bee the falfe finagogue ofSathan, and their religion to bee his delufions and lies. Becaufe the wordeofGod dothfb manifeflly fay there fhall bee an Apoftafie and falling away in religion and that theenemie of Chrift fhould raigne in the place of Gods temple. And leaft happily wee fhould bee deceiued in thus iudging: cuen in this onepoint of their religion that theyholdthat the church cannot erre, they couince themfelues to be Antechrift, many wayes; efpecial- ly in that they make the authoritie of the Church a- boue the fcriptures, that they might beiudges of it and not of them. What do they herein more truely then conuinceth thepopijh Church to be counterfeit? 141 then profefle to all the worlde, that there fitteth amongft them theaduerfarie, that exalteth himfelfe againft all that is called God: for what is therein the whole world, by which God is knowen or can bee knowen truely and rightly to bee God, and by which God is exalted, and all his honour, truth and word magnified, and his will wifedome and good- nefle glorified and worfhipped, but onely the infpi- red writinges of the blefled booke of God < If they hauing no. truth on their fide to maintayne them- felues to bee the Church of God, they will foiftin with a brafen face, contraric to euident fcripture this vntruth, that the church cannot erre, and thereup- on vfurpe authoritie ouer this booke of God, and after it to haueno authoritie, butfuch as they al- low, and tohaue no other meaning or fence, but fuch as theygiue: and fo God and his holy law, mufl looke for no other name, credite and dignitie., butasitpleafeth them being men togiue. And fo againc, God and his word fliould not bee builders and defcribers of the Church , but the Chnrch builders and defcribers of God and his word, doth it not then neceffarily follow , that they are verie Antechrift and the ftate of Apoftafie. Moreouer, if Chriftfay this Apoftafie fliould bee fb great, that if it were poffible a the verie elect fliould bee decey- ued. Are not they verie Antechrift, to make the* at MA ** C hurch al waies vifible,and not able to erre/'And let the godly Chriftian reader confider what vfe there is of thefe rules & precepts. b Beware offdfe prophets y j, Math.7. beleeue not eueriefpirit &c. hereby thall you know the i< ioh.* uk V 3 fpirh l - lob ™ f » 142 Reuclat.l7. &x8. aHek.j.*, Math. 18.20. Our religion new profeffedin England, may fyirit of God, that Jeftu Chrijl is come in theflefa is of God: whofoeuertranfgrejjeth andabideth not tn the doc- trine ofchrijl hath not Godj&c. Againe there is pro- phefied of a woman whofe name is, A mijlerie great Babilon, the mother ofwhordoms & abominations of the earth jvhich is agreat citie, which raigneth ouer the kings of the earth, and all nations drinke of the wine of the wrath of 'her fornication: And God faith to vs,Go out of her mj people ,&c. If the true vfeofthefe fcriptures teach vs two things, firft that we muft trie and iudgc the falfe prophets, thefpirits and whofbeuer may cal themfelues the Church, by the do&rine of Chrift exprefled in the fcriptures, and that vnder the time of the gofpell,a citie by falfe do&rine fhould poyfbn all nations,and we ought to go out of that citie; how- can any man iudge the Citie of Rome, which cal- leth her felfe the mother of all Churches, and vfur- peth ouer all nations, feeing that it hath forfaken the truth, and yet claimeth vniuerfalitie & perpetual fucceffion vifible, & refufeth to be tried by the holy oracles of God, thefe rules and Canons of holy fcriptures, how I (ay can any man iudge otherwife, but that it is the verie feat of A ntechrift < And in thi$ that it would bee maintained, by laying it cannot erre,iterrethmoft apparantly. And therefore that onelyis the true Church and houfe of God, whe- ther vifible or inuifible, a which holdeth faft the true faith, where two or three are gathered together in Ch rifles name, and not that which prctendeth vifi- ble fucceffion, and faith it cannot erre. 4 Howbeit in all this time it was not,as the church of befhewed by mwy whneffesfrom the Apojlles time. 145 of Rome would beare vs in hand, that our religion which is that auncient religion of Abraham, had fuchanecclipfe, that it cannot bee traced in thcfe i6oo.yeares after Chrift: for as before the com- ming of Chrift, it lay hidde in comparifon of the vniuerfalitieof the whole world, in the houfeand pofteritie of Abraham, andibmetirae more theno- ther appearing and fhining forth, when God made his glorious truth to caft die beames of light far and wide, at fiich times as he made his faintes glorious by deliuerance as out of Egipt and Babilon : And in fubduing the Cananites, in proffering, Dauid, So- lomon > Ichofhaphat, Ezekiah, andloftiiah. So in this time of Chriftianitie among the Gentils, there hathbeene as it were an ebbing and flowing, and as I may fay, a morning and an eucning. For the gofpell beginning with fmall degrees, and like a grayne of muftardfeede, was perfecuted by thev- niuerfall world at the firft. And yet preuailed migh- tely through all thofe bitter and intollerable per- secutions of the firft three hundred yeares, in fo much as in the firft Chriftian Emperours dayes, namely Conftantine the great, when hcefummo- ncd the firft generall^Counccll of Nice, for the caufe of Arrius, there came 318. Bifhops,andthefe were from all partes of the world e, Weft as ferre as Spaine,and North in a manner at the verieNorth Pole. So that all the worlde ftoode amafed, at the glorious ft lining of the fbnne of righteoufneflcin thofe happiedaies. Yet men knowe that reade the ftories of the church,what whiles that blafphemous heretickedidworke, how many friends & abettors he I 44 Our religion nowprofejfed in England, may be he had, what great affli&ions that good Catholikc • Bifhop Athanafius, had,& what pcrfecution for ma- ny yearcs together, the true beleeuers endured after the death of that good Emperour, by the ouerfprea- dingofthe Arriansand their followers. Howbeit although that perfecution much affli&ed the faith- full, and darkned the beautie of the Church, and many heretickes inuaded them very fore,and diuers liuing in wildernefle and folitarie places, deuifed ftrange formes and feruices of God : yet for the fpaceof fixe hundred yeares and more, thevniuer- fall Church was not fo much tainted; but God ray- fed vp notable pillars of truth and lightes of his church, by whom the truth of faith and found reli- gion had all that time a moft excellent witnefle. For the Apoftles ended at the death oflohntheEuan- gelift,Anno 99. Ignatius liued about Anno iio.ha- uingbeene Iohns difciple, and Bifhop of Antioch. Poly carpus Bifhop of Smyrna, and luftinus martyr at Rome, Anno 140. Irameus Bifhop of Lions in France Anno 175 . Tertullian in Africke flourifhed about Anno 190. Origin of Alexandria about An- no 210. Cyprian Bifhop of Carthage Anno 255. Arnobius, 3 10. La&antius Firmianus 325. Athana- fius Bifliop of Alexandria in Egypt 340. Hilarius B. of Pi&auia in Aquitania,36o. Bafilius B. of Csefarea in Cappadocia, 370. Gregorius B. ofNazanzen.E- piphanius B.of Cyprus,Ambrofe B.of Millain.Hie- ronymus Stridonenfis,Auguftine B.of Hippo,Iohn Chrifoftom B.of Conftantinop.Poflidonius, Prof- per, Fulgentin Cafiodonus, Gregorius firftof that name B.of Rome. Thefe&verie many more verie good /hewed by many mtnejfesfrom the Apojlles time. 145 good writers , befide infinite others liued in that firft 600. yeres and fom after by whom the light of Gods truth and the pure religion , was defended againft diucrs and fiindrie forts of heretikes, and declared by fermons and godly interpretations of holie (cap- ture, which may euidently appeare, euen vnto him that can but read the Englifh toonge , if hee per- ufe the writings of our reuerend Bifhops and teach- ers of this lande. Firft the challenge was made by inafter Iewel,in-a Sermon preached at Paules crofle, Anno 1 5 60. the Sonday before Eafter , that for 600. yeercs after Chrift our religion might be defended by the writings of fathers and counfels : fecondlie . the defence was moft truelie and fullie performed, by the fame mafter Iewell againft Harding \ by ma- iler Home againft Fecknam , mafter Pilkington a- gainft the man of Chefter, mafter Punet againft Th. Martin,as alfb by mafter Noel againft Dorman,ma- fter Edward Deering to Hardings reioinder , mafter Calfils anfwer to Marihals defence of the crofle,ma- fter Fulke againft Allin,Sanders,Briftow &c.andby the conference in the Tower with Campion, and that of mafter Reinolds with Hart. Inthefe and di- uers others very notable englifh bookes , all points of our Chriftian faith , are not oncly maintayned by the writinges of the forefayde auncient Fa- thers and Counfels of the firft fixe hundred yeeres: but alfb by diuers other wrighters and Counfels followinge in other ages , yea by diuers Papiftes as the Schoolemen, popifhe decrees, decretals and hiftoriographers . But wee doo frankely confefle that fixe hundred yeeres after Chrift beeing paft, X the j 4 <5 frewedby mtoty mtnejjesfrom the Apoftles time. thevifible church not fo well feafoned, nor the true faith fb openly vniuerfally & faithfully maintained, but more and more decaied, obfcured and darkned: vntill the reuelation of Antechrift, which hath been fince Luther. Neither doo we take it to be any dero* gation to the truth , feeing that thcfe laft nine hun- dreth yeres,were the daies of darknes , and the time ofthepuniihmentof God ,that they which regar- ded not to know God, fhould be giuen ouer to lyes and fables, as is before manifeftlyproouedby the fcriptures. Notwithftanding in all this time, it was not fo obfeure & hidden, but that the ftories of thefe myftie daies , doe affoord vs fufficient matter and markes, whereby we may find , where, how and in what fort,the true faith and religion ftroue with the foolilh and vnthankfull hart of man, offering him in all this declining and apoftatical gencrations,the ioi- full light of truth and the right way of peace and fal- uation, but they w T ould not, but they fought againft it: and herein I will not ftandeto rehearfeall parti- culers ( which would aske a great volume ) but one- ly mention that which is moftgeneralland notori- oufly knowne,vntill this 6oo.yeeres the churches by eaft and weft were in vnitieand the chriftian faith continued, his vniuerfalland vifible fucceffion , but (hortlie after, by reafon that Bonifacius the thirde, obtained the fupremacy ouer all Bifhops & brought it into the fea of Rome,there grew difcontentments, which continued vp and downe,vntill Hildebrande came vp about An. 1 2 3 7. all which time the Greeke church eaft warde , held the auncient catholike fai*h, as we now dooi but by meanes that the Greeks con- difcended Our religion not without mtnes all tfoft lajl i too. yens. 147 difcendcd not to the vnmeafurabfo; pride of the popes, there was made a feperation, and (b the faith was found onely in the Grecians, amongft whom it alfo remained , as it may appeare by this that in the timcofthecounfell of Bafill, about An. 1440. Enge- nious the fourth in a priuatc conuocation at Flo- rence, laboured the grecians to condefcende to the latin church to allow of purgatorie, of the popes fu- premacie,of vnleauened bread in the communion andoftranfubftantiation,fothatthe eaft churches, which containe not only Grecia, but alio the Ethio- pians,Syrians, and many other great nations, did in fome good meafure hold out the true faith vntill this time. Now in the weft parts,there were certain men called Waldenfes or Albigences , andPauperes de Lugduno, who firft at Lions in France, and after in diuers other places, as Meridoll and Cabriers and in many townes of the countric of Piemont, in great numbers ftiewed themfelues,from An. 1 16c. till the time of Luther,Iohn Wickliefeand his fellowes,and with them the good chriftians called Lollards did (hew themfelues in England in the time ofEdwarde the third about theyerei37i. and thenceforth and in the time of Richard the fecond whereof followed great perfecution many yeres. IohnHufle andHie- romofPrage,with the countrie of Bohemia, were famous for the true religion, at the counfell of Con- ftance about, Anno 141 3 . and many yeres after ; So that when Luther came vp,he found not the gofpell and true religion without witnefle in diuers places. Therefore (leauingoutBerthramus in France,Iohn Scotus in England , and verie many notable men in X 2 diuers 14* Our religion not without witnes all thefe laft i6oo.yere$. diuers countries, whom God ftirredvp heereand there,euen in thefe euil daies of darknes,fbm by wri- ting, fbme by preaching, lome by fuffering and by death 5 to giue tcftimonic,in thefe weft parts,and vn- dcr the Popes nofe ) I may boldlie conclude this Chapter with humble and hartie thankes to God, that the religion, which wee holde andprofeffe in Englande, istheonely trueauncient catholike and vniuerfall religion, wherein and whereby God hath been truelyferuedandworfhipped, his eleft faued and the true faith confeffed from the beginning of the world and namely from Abraham, euen vnto our daies, which is now5528.yeeres, and thegates of hell could never preuaileagainft it, no power of men fubdue it, no herefies ouerthrow it, no wifdom or learning confute it 5 no perfections deftroy it, no pollicie nor crueltie fubuert it,no trad of time weare it out,no changes or fubuerfions of kingdoms,coun- tries or ftatcs ouer whelme it, no lawes,edi<3s, coun- fels, canons,curffes, decrees or decretals,put it down otbaniiheit.MagnaesJveritas&preualet: Great is the truth and preuaileth , Blefjed be the God of Truth: And herein is fulfilled, that which the prophet faith, a Pfc I« 1 94. a 'Thefe are of the Lord is cleane and endure for euer:And & x02.a7.18. thou y God y art the fame , and thy yeeresfatle not , the children ofthyferuamsfhall continue } and their feed jhall JlandfaH in thy fight. The Poperie is but new learning. X49 The fecond part ; of the newne* cfToperie. CHAP. I. How the Romijh fuferltition dijagreeth with the true auncient catholike religion and faith of Gods eleff, where is declared^ 1. Bow maniewaies in this fort , dif agreement is tobeefounde, 2. And that in all the former fifteene articles they dtj agree very greatly. THere are two things, which doo euidently ar- gue , the new and late begetting and birth of Romifh hercfie. The Ante-chriHianitie or disa- greement it hath, with the pure holie and old faith, which God hath oncegiuen to the Saints , and the conformitie and agreement it hath with all heretical prauitie. For feeing that all men know and the pa- pifts themfelues muft needs confeffe 3 that it is come foorth, within thefelaft times of the world (for the face thereof neuerfawe the fbnne before) if it agree not with the wholfome truth of the infpired fcrip- turesofGod , and fonot of the auncient catholike faith of Gods chofen 5 butrefemblethand beareth the exprefle and indeleble chare&er , of filthie new borne herefic: it muft needs lcefe thofe dainty terms ofvnitie,antrquitie, vniucrfalitie, vifible fucceflion and of theolde and catholike religion. Andfo the truth is : For as then the Popes of Rome, became mod loftie and proud and aduanced themfelues aboue alleftates, when they vfedin their ftile, the lowlie tcrmes of feruus feruerum , Seruant of Ser- uants: fofeafed they then tobeetruelyandindeed X 3 catholike ij o Toperle is but new learning. Catholike or vniuerfall, when cutting of themfelues from the true vniuerfall church and religion, they tyed the name and honor of Catholicke church to one place,calling it,contrarie to the holie creed: The catholike church of Rome. Therefore as I hauein the former part (hewed the auncient and vnchangeablc religion, what it is and how it hath continued vnto this our age,fb now I doubt not but that it fhall ap- peare, through Gods grace to euerie honeft confci- enceof any reafonable capacitie,not foreftalled with the preiudice of willful blindnes; that the church of Rome and the religion thereof is not of the fame ge- neration^ hath no affinitie with God and his truth; but is altogether, earthly, fenfual and diuelifh. And firftofthe difagreement it hath with the true faith: that is,what it is not: & then of the agreement , with herefie,that is,what it is. In the firft part the reader is tovnderftand that difagreement is in diuers fortes: fometimedired and plaine contrarie, as light and darkenes: fbmetime contradidiorie, where one fay- ing is the deftrucSion of an other, as to fay: A man is a reafonable creature find, to fay: a man is not a reafona- ble creature. Sometime they difagree by hauing a differing nature , though not fb dire&ly fet on a- gainftanother,asaftone, anegge,anda tree differ from a man, fbmetime the difagreement is hidden, and vnderhand, when there is a fhewe to maintaine the truth in words,and yet in deeds,comming in by fome hidden and clofely carried circumftance, men %Sam.$,i7< ouerthrew the fame truth . As Ioab fpake with his mouth peaceable vnto Abner,and with his hand he fmotehimvnderthefift ribbe,that heedied . And there Toperie diners waits differ eth from aunctent truth. 15 1 there is yet an other difference which is exprefly na- med in holie fcripture, that is,whe in a matter taught inthefcripture definitiuely, men either take awaie fomcthing and make it too lhort or too little 5 or elfe adde fbmething and make it too long or too great. Wherefoeuer there is any of thefe difagreements, they cannot be faid to be one and the lame 3 and Co the church of Rome , in all points of Chriftian reli- gion,differing in fome one of thefe kindes,cannot be (aid to bee of the true catholicke religion. As in the firft kinde, the true religion a faith- It is thejpirit ofer- a i«Tiro.*x. rors dnd doftrine ofdiuels , toforbidmariage and to ah- ' ** Jlainefrom meats. The fea of Rome fay diredly con- trarie: that by the holie ghoft and fpirit of truth 5 they forbid mariageand to abftaine from meats.In thefc- cond kind the true religion faith : b A manisiustifed b Rom.3,*8„ by faith without workes: they fay 5 A man is not iujlifed by faith without workes. In the thirde kind the true re- ligion faith : Q lefusChrifi hath by him felfe purged our c H e b.i 4 ?, fins : they fay we are purged alio, by fatiffa&ion 5 pur- gatorie,indulgences and diuers other things . In the Fourth kinde the true religion faith : that d the woorde d lacob u **» of God is able tofaue ourfoules . The fynagogue of Rome do fb fay alfb in words 3 but in deed they cut the throat of Gods word, by equalling or preferring of traditions 5 canons,decrees,decretals and humaine cuftomes, euen as Chrifl e fpeaketh of the pharifees e Matth. 1 u 6 * (whoalfbinwoords pretended Gods woord ) that they make the woord of Godof no effect or authorise by their tradition $>w\ as touching the laft disagreement, that fhameles whoore of Babilon , diminifheth and taketh from Gods word , when they keepe the cup # from 12/ Tdperie U hut new letming. from the comon people: and adde vnto Gods word, ' when they caufe the lacrament to be lifted vp and a- dored: and verie many fuch things they doo.There- fore if I (hew that in al parts of religion they difagree from the truth in one of thefe kinds : it will be fumci- ent, to prooue,that their abhominations are nothing fauouring, of the true auncient religion. 2. And this I will do (God willing) in two forts: Firft in this Chapter, by {hewing how they difagree with the articles taught out of Gods word in the for- mer part 5 and fecondlyin the next Chapter, howe diffentjfrom the do&rin of S.Paul,& S.Peter, (who they fay to haue bin at Rome and to bee planters of that church) & in this firft I muft defire the reader,to looke vpon euerie article as before cap.2 . and he fhal eafilie fee the difagreement,for I wil but a little open and briefely point out their error, and the difagree- mentwill bee manifeft of itfelfe. Marke therefore (good Reader) what I fay , and be not partiall. And firft of all they feeme to be neereft the truth in ( that which I haue placed for the firft article) the feith and do&rine of the trinitie,and in words fpeake verie di- ftin&ly both in Canons, decrees, decretals , and alfb in other writings: So that fbme notable learned men hold them found in this matter ; and others goe fur- ther, that by this and one or two more, they would draw them into the holie communion of Saints.But if in thefe they are(as Ioab onely in words , and that their hands ftrike through this dod:rine,fo that in the harts of men this dodrine cannot liue , becaufe they are taught and beleeue and doo fuch things as ouer- throw the fame -then are they nottobeehelde and reputed Toperie is but new learning. 15 $ reputed found in this article. And firft touching the the vnkie in the godhead, whofoeuer giueth that to any other thing, which is natural and efTcntiall vnto god,he makcth that other thing to be god 3 & fo con- fequcntly if the feaof Rome do fo to any creature, they make mo gods then one . But that they afcribe to creatures that which is proper & eflential to God, may befeen in three things.Firft in the virgin Marie & the SaintSjfirft they a eal her the Queen of heauen . a Hone in laud Mater gratitjnater mtfericor did*, mother of grace and ^ r, R ^ mother of mercie, domimnngelorum lady or miflres ouer the angclsrfrinceps mundi & regina,ipr'mcc and Queen of the world- & they fay vnto hcr.Ffrgoftngu- laris inter omnes, waits nos culpisfolutos , mites fac &* caftos &c.O virgin finguler amog aljnake vs being freed from al faults gentle & chafi,giue vsapure life, prepare vs afafe way \fhat feeing Chrift we may alway reio'rfe to- getherfe vnto her & Io.theuangelift they pray. Vobis duobut ego mtfertmttspeccator &*c. vnto you two la moji miferablefinner corned this day my body & my foul, that at alhoures &* momztsyou woldvouchfafe to be my fur e keeper s& deuout inter rejfors vnto god, vnto Peter they fay. b Solueiubentedeoterrart1,Petro,catenzM&c. loofe bMl k?te **°- O Peter by Gods cumandthe chains of the earth, who ope- s.Per.ad vin- neft the heauenly kingdoms to the blejfed- ofFrances the cem Alleluia. minoritethcy fay fcordiuvidit arcana,hefawthefecrets cLib confo of the harts \al things created were obeditt vnto him : they mitFnrac.ad which holdthe leaaingofblejfed Fr aces cannot beruledby vit f am * li,1 ik the darknes of err or, & by the light infufedgratedhim of hi. 2.ftintf. $♦ god,men arefo enlightnedthat the cofcience of 'one man is naked to an other. Now if it be properly apertaining to theuerlafting being & al fufficiecy of god 3 as his word * Y teacheth J54 foperie Agmjl the doctrine of one God^c teacheth, to be gouernor of the world , Lord of an- gels father of mcrcie and grace,to make a man gentil, chart and pure in life, to be euery moment keeper of bodic and fbulc, to open heauen 3 to know the harts, to whom all creatures are obedient; Then itfollow- eth,that feeing by their cuftomc of praier and other- wife they giuethefe things to the virgin Marie and to Saints they vndcrhand ouerthrow the do&rine of one God, and make many Gods. And when they Reuc? ca C1 "' m3 ^ Q a Saints patrons of countries ( as Peter & Paul ver.ii. ' oucr Rome) and healers ofdifleafe, (as lob to cure Compendium fa fcabbe) what other thing do they,but(as the hea- ioh. Bunder, then did) make feuerall Gods for feuerall offices.Sc- v^'r"' 411, condly this making of many Gods may be feene in diuumiob?vx $ the Pope.Forofhim they fay b Deiudicio fummipon- fcabie carcat. tificis difputare non lieet : it is not lawful to difpute of SSjSif* theiud g cmcnt of the hieft Biftiop. c Non homo fed cauCi 7 .qut'ft # Vemfepercitquos R. P. not man but God feperateth, sfml & ne- vv ^ om the Bifliop of R omc feperateth &c. which is mmi. declared by the glofe that hereof he is Caid^Habere ce- G f e i g s ^ T" ^ e ft e ^bitrinm^ & ideo emm naturam rerum immutAt tranilacEpifc, &*c. tohaueanheauenlyiudgement, and therefore r ! 7 ir ap ' 3 * alfo he changeth the nature of things , applying the fubflantial of one thing vnto an other; he can make of nothing fomthing , and the fentence which is no- thing he maketh fbmthing,in thofe things he wil, his will is to him in fteed of reafbn , neither is there any man that can lay vnto him, why doft thou Co ? for he candifpenfeaboue law, he can makeiuftice of in- iuftice by correcting the lawes and changing them, and he hath the fulncs of power. But I will not load the reader with that which here might bee aUeagcd oncly TqmeishutnmltAmngitgmfi theTrinitie. 155 ondy,Idefire him to confider, whether the Pope doo not herein arrogate the power and maieftie of God. For what can be laid more of God , then that we may not dilpute of his iudgement, that hee hath the heauenlie iudgement & power to giue lentence to change the nature of things to make nothing fom- thing,to make iniufticc iuftice,to dilpence with law, and to haue fuch fulncs of power that his wil is lawe and reafbn and no man can fay why doft thou Co < is fuch a thing the gift of God to any mane' doo they not make the Pope another God, or els a fourth per- fon in the Trinitie^The third thing is the lacrament, wheiin this blalphemie of making pluralitie of gods is alio to be feene. For when they lay Cftrifts bodie in the lacrament, conlccrated, at one time in a thou- fand places,or if it fhonld happen ouer all the world, that then in all thole places is one,& the lame Chrifts bodie,& that realie trulie and wholy ,& yet the fcrip- ture teacheth he is truly 5 really & wholie at the right hand oflik&ther in heauen, let wile & learned men confider, wheather thisbenotto makea new God of themanhood or body of Chrift to giue that to his manhood, which belongeth to his Godhead, of* pfal. 139.7, which it is laid: * He is in the he wens, he is in hell , and he is in the vtmojl fart of thejea . Againe when they (ayoftheprieftin confecrating (when they Ipeake belt) that he maketh the bodie and blood of Chrift, do they not giue vn to him more then the power of a creature. And yet being not content with this they a sermon, feare not to adde and to lay : a SacerdoseH altior regi- difcip.fcr.ix busyfdlicior angelis ^creator cr eat oris. The preeft is hier then kings , happier then angels , and creator of his Y 2 creator. j$6 foperieis but new learning : dgainjl theTrimtU. creator.Tcl me if this be not to make the pried God, & more then God : for greater is he that maketh the crcator,then he that maketh the creature.If any man miflike this colledtio , let him in his confeienceonly waiethis vvhitherthat by this tranfubftantiation,they do not make a bable or a toy in fteed of God , when they can make him at their pleafure with the intct of the church: which will be as much againft this arti- cle as can be, for verely if they beleeued there were a God,and confidered what belongeth to his glorious maieftie 5 they would not thus prefume & exalt them feluesandthinkehimor his manhood at their com- mandement. As touching the trinitie,in words they b Greg, decre- fay : b Firmiter credimm &J Implicit er confitemur &*c. fomStwcrSi 1 - we fi rmc ty beleeue and confefle, that there is one one- mus* lie true God y euerlaftingjnfinifvnchangeablejncompre- henfible 1 omnipotent& i ineffable the fat hereon and holy ghoft fhreein perfonjout one in effence&c. this holy tri- nitie, according to the comune nature is vndeuided y & ac- cording to the perfonal properties diftinct. All this fbun- cTit eut 4 u - image inthe day that the LordJpakevntoyouinHoreb out itf, of the midjl of the fire f hat yee corrupt notyourfelucsgy* make you agraucn image, or reprefentation of any figure ^ whether it be the likenes of male or female &c. & in the new teftamet: h For as much us we are the generation ofi^ %7 2 ^ God , we ought not to think e that the godhead, is like vnto gold or filuerjrftonegrauen by art & inuentlon of man. In the fecond article the difagreement is,that they of the fca of Rome, make not God the caufe of caufes- buttyethhim to fecond caufes, and that his c eternal cTc ft.R&«m coufelrcfpe&ed mens works, & determined accord- t«?iil ° m#9# ing to works forfecnerand d would haue al men to be d Nic.Dorbct faued,quantuminfe eft, a* much aslyeth in few, and Amc*^'* they fay , Sicut prefciuit&* predeftinauit qua ipfe fecit &C e As he foreknew andpredeftinatedthe things he did, e Gn tim pars 4ind*auevs todoo: fo hee foreknew onely and did not » g*«P**-Q*i Y 3 preaefti- t 5 8 Things forefeene counfeUers to Gods decree in poperie. predefiinate, the things -which neither himfelfe did ^nei- ther required that we fhoulddoo &c. without doubt all thinges which God forknoweth fhall be \fhalbe done in deedjbutfome certaine of them proceed from free willlw which you may fee all thefe points contrarie to the true faith: Firft ,free will is made authour of fbme things and Godonely forknoweth it: 2. Gods wilis debarred to haue to do in thofe things he comman- deth not: 3 • That hee decreeth onely the eled, and onelyforfeeth touching the reprobate : Laftly that his wil was to (aue all men as much as in him was , as if they fhould fay,if he had been able. All thefe do li- mit the hie and vnfearchable counfell of him which is the caufe of all caufes , and fetteh the wil of man in the forefight of God to be his inftru&or j'moft con* trariant to the holie religion of Gods ele . r . thou feed three thinges of Popene contrane to the d luinac ub cr ^ chriftian veritie : Firft that mans hart is not altoge- ^atts. ther & vniuerfally corrupted by Adams fal : Second- ly that Gods grace doth but ftir vp and mooue mans free will, and thridlie by congruitie the vvorkes be- fore faith diferuc and prepare vnto grace and plcafe God. And they haue yet a fourth namely that- f The f conal.tri. virgin Marie was not conceiuedinfenne.Cmcs al theft dent,feff, ^ are contrarie to the true religion 5 which in the A P enduc * olde.Teftament faith : « All the imaginations of the g Gen/,j« thoughts of mans hart are onely euil continually: and in the new • h we are not fufficient of our /elites to thinke a- h ^Cor.j. j. nie thing as ofourfeluesjbut our fufficiency is of God. As touching the fourth article , howe we are deli- uered from the corruption & damnable cftate,whcr- into we fell by Adams tranfgrcffion : There be many waics and religions forged,in the great cage of Ante- chrift,ful of vnclean birdsrout of which,as outofthe botomles pit 5 come great fwarmes of locuftcs,bring- ing with them a mift and cloud of darknes,which hi- deth all godlines and true religion . But to lcaue out veriemanydeuifes till another place, I onely vvifhe the reader,to cal to mind, the holie Eremits, Munks, Friers,and Nuns, and namly amongft the manifold broods 160 Popery new learning, in original fin , free will, woorhs- broods, one Frances, and an other Dominick . This latter bread the religion of the obferuant preaching black friers,& the former the deuout hoft of the beg- gerly minorites,and out of thefe two many fcckes of diuers rules & names of religions, who by their vow and (Ireight obferuation,by them deuifed,fet downe diuers rules to fubdue this corruption and to obtain 3 eternall life , therefore they are by an excellency of fpeech called by the name a of religion or religions,& a Gratian de- al other are called feculer,becaufe they renounce the cauf^" U vvorld, and by fulfilling of three perfe&ions , which Queft* they obferue,that is to ky.Toucrtiefhaftityjindobedi- & "roSre- ence ' t ^y w ^^ c ^ l ^ e Y are compared vnto angels) the ligioC Antho" bleffed crown,which is giuen vnto fuch (as they fay) f e ^"Pl?^ they fhal obtaine,euen the fpecial reward of the Iear- tfdkona *" ned, being prcfented vnto Chrift in the heauenlie lohan.de la- kingdom. And the opinion & deuotion of thefe reli- jwa^m vjrgo, gj or>s g rcw to b e { highly cftcemed of men, & their life to be fo angelical,that in fteed of chrift & his me- rits,mcn would leaue al things whatfbeuer to follow them ; ye the very coule & garment of Frances , was h lob. STeidcn thought to be of fuch vertuc,that fbme b noble men, fom very learned of thofe times, hauc taken order to clere. Bouch. be buried in them,yea & they are not afraid c to com-/ miries. COn * P are him with Chrift in al thingf.Therfore you may pcrceiue they had forgotten thetrue religion & way 4Gen.i»<* of faluation which is in chrift; d in the old teftamet is called xhtfeedofAbrahS , in whom al the families of the earth were appointed to bebleffed y and in the new tefta- eXoh. 14, 6. ment ^ e iS cdk&f the way fhe truth J&* the life-find the fcap^irf* rule of this religion is, that £ that whofoeuer beleeueth in himfhouldnotperifh but hatte eternal life. Therefore here ind tnunherie contrme to the true and ancient religion. i6i here is no agreement betweenethefepopifhreligi- ons,and the true ancient and catholike religion, fee- ing they teach many other waies toheauen, befidc that which God hath taught vs to be the onely way for all the families of the earth to be blefled. Concerning the fift article, thefebaftardly coun- terfeites of Rome are more like the ftrange oeaft of Arabia and Ethiopia, then theobferuersof the true religion. For they greatly wound the do&rine of Chriftesperfbn vnder a colour of honouring him, and they ouerthrow his mediatorfhip by pretence of deuotion. For while they siue godly honour to his bodie in the facrament, and make him to be a ve- rie man vnder the formes of bread and wine, inuifi- ble& in all places where theprieft doth confecrate, doe they not make him a man infanfie,tohaue an heauenly bodie, in no part to bee like a true naturall man? doe they not hereby make him to haue but one nature which is God, or els that the manhood is fwallowed vp or confounded with the Godhead? for it is the nature of God and not of man to bee in- uifible, incircumfcriptible, and in many places at once: therefore in ftead of thefeede and fbnne of Dauid and Abraham, they teach vs to beleeue they cannot tell what. But as touching his office, all men know, how many mediators and interceflbrs they call vpon befide Chnft,(Tbough 3 Godswordfay there a l * Tim - »•!• is but one mediator) Marie, Peter, Paul, all the Apojlles^ martirs audfooli[hly canonized Saintes, are made medi* Ators. ThenagainftChriftsfacrifice (by whofeper- bHcb I0 lg - fe&ionallfacrificefhould ceafeas b Godteacheth < ) they haue a new deuifed facrifice for quicke & dead, Z they i6z Poperie new leaning again/1 Chrijls per/on and of ice, they hauc maffe,diriges,pilgrimagc 5 {hrift,penance, purgatorie, indigencies, fatisfa&ion, merite, de- uout obferuations, numbring of prayers, Auema- ries, crcedes, faftcs, almes, workes of fupereroga- tion, vowes, veftementes, crofles, tapers, relickes, fhrines, ointinges, coniurings, and I know not what other trumperie, and beggerly rudimentes of this world, by which they wold make perfed: the works of Chriftes mediation, for our redemption righte- oufnefleandfaluation. Which the more they be a- boundantandouerflowing,the greater is their dis- agreement with the true religion of God : which aErai.jj.5.6. teacheth in the old teftament, thus : * God laide vpon Chrifl the iniquitie ofvs all, namely, that hee was woun- ded for our tran/grefiions and broken for our iniquities, the chafiifement of our peace was vpon him, and with his Jlripes we are healed. And in the new teftarnent,thus : b xJoh.1,7. b The bloud of Iefm chrift his fonne cleanfeth vsfrom allfwne. Now if Chrift bloud cleanfe vs from all finne, and by his ftripes wee bee healed 5 alas what neede we make fb muchadoec' why doe wefor- Ef f 1 ' *V% ^ e r ^ c ° ^ am ^ c °f God which taketh away the fins 1 of the worlde with the fure mercies of Dauid, and feeke after vaine thinges in. which there is no helpe * .Smith briefc vpontbeiudgement of thevmuerfallor catholike church, £ cat,fc ' ca P *• andthat there are many vnwritten vermes left by chrijl and his ApoJIIes to be beleeuedand obeyedvnderpaine of damnation. Here is the mouth of blafphemie, if wee may beleeue the vndoubted word of God,how hee teachcth vs to efteeme of the holy fcriptures and of the Church : for in the oldeTeftamenthee faith : l IB&te** To the law and to the tejlimonie, iftheyjpeakenot accor- ding to this word 7 it is becaufe there is no light in them. Z 3 And 1 66 Poperie new learning y counterfeiting afdfe churchy a i.Titn$ .is And in the new : a The holy /captures are able to make thee wife vntofaluation &c. Let then euery wife man iudge, thatif thefcriptures bee able to make a man wife vnto faluation, and that there is no light (that is to fay knowledge of truth and godlineffe ) in them, ' which agree not to the holy fcriptures,what canons, decrees, decretals, traditions, or vn written verities, can haue any authoritie , vnlefle they agree to the written word of God i or that they cancontaine in them any thing not written in thefcripture, which is of neceffitie to faluation, or which not to doe or beleeueis damnation. Againe, howcanthefcrip- turestake their authoritie from the church, feeing that the church is of no light, vnlefle it bee found a- greeable to thefcriptures: and therefore no church except it bee appro ued by the fcriptures,and fo the fcripture is iudge ouer the church and not contrarie. And if (I fay) the fcriptures can make a man wife vn- to faluation: it is the greateft follieintheworldto clogge the people of God with fo many thoufand of needles, canons, decrees, decretals, traditions, and vnwritten (falfely called) verities, and fb make the lightandeafieyokeoflefusChrift moft heauieand burdenous. Ifthefediuililh blafphcmies were true, alas who could befaued i For who was euer found that did or could doe all the forefaid Canons and traditions 1 Therefore in them is fulfilled which is bMach«iM. faid by the Lord of Hypocritcs, b They bind keauie&* greeuous burthens not to be borne ^ and lay them on mens /holders :but they themf clues will not moue them with one tf their fingers. Let vs abandon therefore thcfe pain- ted fepulchers and enemies of all true godlinefle, which Androlhing Godtfkisdueworjhip. 167 which burden Gods houfc with fuch great volumes of new laws made by men, contrary to the true faith & religion: when God telleth vs cxpreflely that his c J^Jf * law written in his word, is perfcd: and conuerteththt fettle, and that to it nothing ts to be added or taken away. In the tenth Article, the contradidion is manifeft ^ to the whole worlde ; for all men fee that they re- ftrainethe worde Catholike to one place, and that the whole Church fhould be ruled by her (quare,& the whole vniuerfallworlde made catholike by one citic: wheras one city cannot be the vniuerfil church of the whole world, which containcth the mcaneft and fmalleft part of the whole.Befides this,they doc not hold & profeffc the onely true & catholike faith, but do mod earneftly, fearfely and cruelly perfecute Chrift & his members,& (land only vpon vain titles of antiquitic,vniuerfalitie,vi(ible fucce(fion,& other falfe grounds, which are common to all the wicked & pagans,& which notwithftanding their brags,can not be found in their (inagogue and profeflion. And as is their faith,fuch is their preaching, mans traditi- ons and deuifcs, altogether (hangers from the life of God:& their (acraments (as they handle the matter) arc not only ful of vnclean mixturcs,but al(b peruer- ted & without authority from God. All which, to him that confidereth,will bee found true,in the exa- mination of the articles going afore & following af- ter : namely that they haue nothing ( in do&rine or pradtife ) of the nature of the true Church of God, nor yet thofe vifible marks which do indeed & true- ly (hew, difcernc and make knovvne the true church and chafl (poufeof Chrift. In i6S Poperie new learning, counterfeiting a falfe churched In the eleuenth Article there need but few words, for when they worfhip the Roode and other idols, relickes of Saints and the facrament, and when they pray to the virgine Marie, to the Apoftles, and all canonized Saints of that fea : euerie man may by & ^ by perceiue that they worfhip not God onely . And if they would fhift vs off with their blind diftin&ion ofLatme doutia&hyperdoulia, it is not the daliance of termes that can helpe the matter ,except the word ofGodmadefuch a difference. Againe,they them- aPrcceptorio felues a teach, that latria, which themfelucs fay is a ^capS eCept ' wor ftup due and proper to God alone,may be done Lawia iiem eft and might lawfully be done to thefe : namely, to the ?uod feruitus trtn ' tt ' ie oftheperfons divine, to the three Anrcls whom ecc 4 Abraham [aw, to the done appearing vpon Chrijt, to the voice of 'the 'father, to the wordes of the holyfcripture, in as much at they proceede from God, tothemanhoodeof Chrijl vnitedto his Godhead, to the crofje ofchriftfo the image ofchrifl, to thefacrament of the Eucharifi, to the garments, nailesandffeare of Chrijl. If here the pro- per honour and worfhip of God bee not giuen to creatures, and that thefe things be not difagreeing to the holy and ancient religion, allowed by God : I know not what is. Let it be tried by that which God WPfaL jo. i j. faith in the old teftament : b Call vpon me in the day of trouble,andJwiUdeliuerthee,andtboufhaltglorifieme. And in the new Chrift fpeaketh in the mindeand cMath.4*ie. meaning of the old : c Thoufhalt worfhip the Lord thy God, and him onely fhalt thouferue. In the twelfth Article there are many difagrce- mentesof Romirh fuperftition and idolatrie, from the true catholike religion. Firft in the generall na- ture dnd robbing God of his due worjhip. 169 turc of a facrament they add a further power, name- ly that thefaer&ments contAinegrAce&giuegrAce, And *thatof tbeworkewrought^yeAAndthis aIwaj andvnto aConcil tri* AlljOn the f Art of God-, Andthxt without them, or the vow dcnt fcf ' t* of them a m*n doth not receiue ofGodthegrAce ofluftiji- cAtion, AndthAt the intern of the Minifleris required. At IcaJI According to thegenerdl intent of the Church. In which are two manifeft cut-throats of the nature of a Sacrament: forbyconteyning grace &c, vnder- ftanding that grace is in the outward figne, and fo by the only outward minifterie, as it is wrought by the Minifter grace is giuen : f thismaketh it more then a figne and a feale of the couenant , and giueth that to the outward figne & worke wrought of man, which is due to the fpirit of God. And fecondly the necef fity of the Priefts intention is made an efficient,bear- ding & outfacing the inftitution of God : as though that the being of the Sacrament,depended not onlle and wholly vpon Gods ordaining and inftitution, but that it muft haue the intent of the minifter, to make it a Sacrament. And here they are to be vnder- ftood of the Sacraments of the new teftament: ther- fore let vs heare how God in the new law of the gofpel doth teach the contrarie. For he apply eth the vcrtue of both Sacraments to the fpirit faying : b Byh x.Com i« 1 3 cnejpirit Are wee aII bAptized into one body, whether wee be Iewes or Grec'uns, whether wee be bound or free , and hAue beene aU mAde to drinke into one fpirit : therefore the power is not in the outward figne or worke , but onlie in the fpirit,becaufe that, c the diuerfities of gifts c Ver.4.&.t 1. come ofthefime fpirit, Audhe dijlributeth them to euerie one feuerAllie as he wiU. And as for the Priefts intent, Aa he 1 70 Foperie new learning^giuing too much tofacraments, a Ver, & fe faith in the fame chapter. a There are diner fines of operations •Jbnt God is the fame which worketh allin all. If then God worke all , where is the ground of the Pricfts intent , and if the (pint diftribute as hee will, where is the worke wrought, Sect There is yet a third addition , namely that they lay vpon thefe fa- craments,the grace of luftification, which God faith euidently, is imputed to faith without any workes, bRom.4.i42.3 euen as b Abraham beleeuedGod, and it was imputed to G&1\\*. himforrighteoufnes t Secondly, for the number: the presuming fea addeth fiue, matrimonie, orders,con- firmation, penance, & extreame vn&ion, not one of them hauing the true nature of a facrament, for they are no where ordeined and commaunded of God to any fuch purpofe, except we would childifhly fay as cManipuLoi- ^y c j oc ^ name iy c t h at [ iee ordained confirmation, inftiufacra, when he laid his hands vpon childrcn,and faid,fuffer little children to come vnto me,and orders when he faid: Doe this in remembrance of me^Sc penance when he faid to leapers: Gofhewyourfelues to the Prieft^xid extreame vnftion ; when hee fent his Apoflles to a- noint and hcale the ficke, & that he made matrimo- ny a facrament when in the wombe of .the virgin M. he would ioyne our nature to thediuinc, inthevni- ty ofperfbfi,&cc > So might wee make a multitude of facramentSjW^tef of clay to he ale the blind Jh is ft coping downe to the ground to write, waging his Difciplesfeet, and many fuch like. Thus might we play the fooles with Gutlhermm Durandw in his rationale diuinorum^ turning all things into myfteries,& make trifling and prophanefport,with the fchoolemen , turning vp- fide downe die true fence of holy fcripture, by alle- gorical!, and mah too many fAcrtments. i 7 i goricaIl,moraIl and anagogicall interpretations, and when we haue done- come as ncere the meaning of God , as the eaft is to the weft. But if they be facra- mcnts ordayned of God for his Church 3 they ought to bring forth the commaundement of God, fuch as is for Baptifme : d Baptize in the name of the Father, dMath.i&.i* the Son and the holy Ghojl : and for the Lords fupper. i^ * 1 **** Do this in remembrance of me. Secondly,let the (hew out of Gods booke,the figne in penance,and the reft that they pertaine, to the generall couenant of grace and promifeof Chrift. As that matrimonieis anie more but a fimilitude or allegoric, or that confirma- tion was any more but the taking of the children vn- to him at one time , toblcffe them particulerlie , or that orders is any more but for the grace of the eftate oftheminiftrie : & their vn&ion was but for the bo- die that they might liue, and not for the fbuleat the very point of death : therfore here is great preemp- tion to father vpon God,their owne beaftly inuenti- ons. Thirdly,in that which is Ipeciall in either of the two facraments they commit very great abfuidities, by moft ridiculous & idolatrous additaments. Firft, inBaptifme,theythruftinaftrange e Catechifing&*a eLooke Ma- filthyexorcifwr. In the firft they put the finger in his ni P uI# 5"?*' 9 r J 4 i i_- /i 7 iji b i- e 4 8 4 deAnc-\ eare, to iignihe that his eare ihould be apt tohcare Bapt, Gods word, and (pit in his mouth, that hce may be prompt to fpeake of faith. 2. HccroiTeth him in his breaft,that in breaft & mouth he confefle the faith of Chrift,& erode him in the forehcad,that he be not a- fhamed of the faith of Chrift. 3 .He putteth fait in his mouth ,fignifying wifdom.His filthy exorcifme is to Coniure the diuell that he depart fro the fbule of the party to be baptized, & giue place to the holy ghoft. Aaz And 172 Poperienew learnings makingidotrm aMtatnents, And in baptizing they make three other erodes in declaring wherofj am loth to defile this paper, they are Co foolifh & (b greatly derogatorie to Chrifts ho- ly inftitution: for on the one fide they dafh baptifinc out of countenance, with fb many goodly fh ewes & vfes: and iecondly theyblafpheme God to coniurc, efpecially in the place & time of Gods worfhip : but a lb. cap. 7 . onc bable J ma y not om j t 5 that the > r a g iue baptifine Godfather* & fuch a power to make a Ipirituall cofbnage, namelie, Godmother t h at j t hindreth matrimonie & breaketh a contraft. iy togtthcr^ See here if Antechriftprefumenot as God, nay a- bHeb*' ^ oue ^°^ : *° r ^ e y ma ^ e l ^ at vn kwfull > b which Math.i^fe. * God hath made honorable among almen&fut a [un- der thtwhom God hath coupled together. But yet there are more abhominations, & heretical preemptions. For in the facrament of the Eucharift , they amende the figne,and put water to the wine : fecondly, they take away one of thefignes from all the communi- cants fauing him that maketh thefacramentrthirdly, they driue away both the fignes altogether by their fi&ion of tranfubftantiation,& fet in the roome ther- of(ifwemaybeleeuethem)thebody,{bule,& God- head of Chrift , that very body which was borne of the virgin Mary , and crucified vnder Pontius Pilate, and fo being chaunged they giue godly honor vnto it,they lift it vp and carrie it in procefsion,and hold it forth to be publikely worihipped of all men,they of- fer it vp for a facrifice for the quicke & the dead, and keepeitverydeuoutlyinthepix, to be readieatalJ times to comfort them that need. Surely it fhould feeme that Chrift & his Apoftles were but children vnto thofe,both in wifdome and in power. For they neucr and ridiculous detractions in the Sacraments. 173 neucr once dreamed of thefe things, and being mat- ters of very great importance, it is meruaile they ne- uer had leifure to commit at the lead , fbme of them vnto writing, that it might be found in holy fcrip- ture: but being not found there, they haue their ho- lie traditions of equall reuerence with Gods word, or els the plenarie power of their Apoftaticallfea, fufficientlie to warrant whatfbeuer , to them whom God hath giuen ouer to beleeue lies.This is the pro- foundnes of Sathan,good Lord God, and mercifull father, keepe it euer out of this land, that it neuer de- ceiuc thy people any more.Firft the mingling of wa- ter with the wine is c brought in vpon three goodlie c Concil. tri- reafons. \. Chrift is thought to haue done fo: 2. water dcntftC * c **' c&mcoutof his fide: 3. water in the Apocalips figni- ficth people,therefore it fhewcth the mifterie of vni- on of the faithfull people with Chrift. Loe here a forgerie of a new mifterie , why might they not put in nailes or ftakes, that might fignifie the faftning of Chrift to his peopIe 3 becaufe the d preacher fpeaketh j Eccl.x1.1x. offucha mifticall fattening. If men may add thus vponconie&ures, andfet Anathema and a curfe (as they doe) vpon all that confent not; how fhall wee finde the meafure of truths or how fhall they a- uoide the curfe of God,which faith : curfedis he tha$ Rcue j t2 addethtothishooke. But alafle poore men how little effe& this deuife hath brought forthcTor by and by, as foone as it is a facrament, (for before the words of confecration , as they call them , it is no facrament) the wine is cleane gone (they fay) where is the their new mifterie? How can they reprefent, which haue no being in rerumnatura, in the wortd.Againc,how A a 3 can 174 Popery new Umlngfndkwg monfters in thefAcrdmem % can itfignifie this to the people , when they keepe it from them 5 and blefle them with theemptiecup. This is a fecond preemption againft the exprefle a Math. 29 1 . comman demcnt of Chrift, which faith: a drinkeyee Mark, 14, 2.5. ' all of this ^nd they dranke all of it. Thirdlie in tranfub- ftantiation, fee how many monfters they feed. Firft wee muftbeleeuethereisnowineor bread though wee fee them and tafte them , though they haue the lame quantities and qualities , and effe&s they had before , though they corrupt and putrifie as before, and we muft beleeue,that Chrift, God, and Man, is vndcr thofe formes, quantities and qualities,though wee can fee, heare, or feele no forme , quantitie, or qualitie of a true or naturall bodie or man. Here is a monfterous ma,\vhich if you look vpon him is all o- uer couercd with a little roud peece of ftarch not fur- mounting thegreatnes of a mans had.Herebe al the properties of bread and wine ,and their naturall ope- rations ,but they are not bread nor wine,but a man ; here one fubied hath accidents, and eflentiall quali- ties of an other fubied. And accidents are and haue a being, withou t their true fubftance& proper and naturall fubied. A bodie which is a thing circufcrip- tible, and by the diuine law of Gods creation & pro- uidenceisalway, and can be but in one place at one time; is here made and fet in diuers places, & yet ftill one & the fame,and that at one time : in heauen and earth, at Conjlantinople, at Ierufdem^ at Rome^ at C4r- thagefc eucry where.But how ca they fliift here,the making of God to affumcthefe formes (as they call fchejinto the vnity of his perfon, that fo God & man & the formes oft>read & wine make not one Chrift; for trmfubltdntwion impopible. 3 7 ^ for by their do&rine thefe formes haue no being.but in Chrift, & Chrift is vndcr the. I quake to write it, yet fay they,we mud beleeuc this chage,for nothing is vnpoflible to God. They muft not foblinde our eies:fbr it is vnpoflible to God,to haue already done that which he ncuer did, nor neuer will doe , fuch is this tranfubftantiation of theirs. Itisimpoflible for God to deny himfelf, fuch is this tranfubftatiation,it isimpoffible for God to lie : fuch is this tranfubftati- ation. Againc,how can this be afacrament when the outward fignes be gone, and a remembrance of him that is prefent^ but rather that himfelf is the figne of himfelf,& a remembrance of himfelf prefent 5 neither yet is this fb: for we cannot feehim,feclenorvnder- ftand,how he is prefent, that he might be a figne or a remebrance of himfelfe, but a third thing is prefent, the accidents or forms of bread & wine, this is a ne< / learning to teach Chrift and his Apoftles to goe to fchoole>nay this is the monfter ofall mofters.Teach we the Indians that this is the God of the chriftians, may they not think rather,the funne or moone more likely to be God, & to haue a more exprefTe maieftie of a Godfrnay not the diuel laugh in himfelf,that he hath fb far paffing mcafure , bewitched the wife and graue learned mc,to beleeuc that which a child may eafily perceiue to be meere folly. Infinitis the blood that hath bin (lied to maintaine this fanfie : and who would not willingly fpend all the blcod in his heart, rather the to yeeld to fuch blafphemie.But the diuel is not hcrewithal content,but that he might lead the cuery way as flaues, in triumph againft God and his Chrift : he maketh the to worfhip thefe formes and A a 4 hoft 176 Toferienew learnings makeblafthemousfacrifice. hoft(as they call it) and carrie it about in proceffion, aConciUtri- thatallmenniightadoreitas God. And this a they Sewemb.^ buiId vpon thefe words of Chrift. Doe this in re- ijtfi. Cap.V membrancc of mee: for by them (as they fay) the fef # $.canon,5. Prieft hath power , tomakeafacrifice propitiatorie, ^and then being turned into God (they fay) it is meet and fit that heefhould be worfhipped, whom God bringing into the world , commaunded the Angels to adore: But herein firft they gainefay the Scrip- cure, which teacheth the end of all facrifices by the Priefthood of Chrift, as is by many arguments pro- ued from the fixt till the eleucnth Chapter of the E- piftle to the Hebrewes • Secondlie, when they caufc it to be worfhipped , and yet God inftituted it to be taken and eaten onelie; what doe they but peruert the ordinance of God i and they fay wee muft wor- fhip the fkrament,or els Chrift in the facrament. If they fay the facrament then they cannot fay Chrift, becaufe he is not the facrament, but the facrament is a figne of him ; or els the facrament is no facrament. I fb they fay in the facrament, the they fay no things becaufe that by their do&rine 5 there is no fuch thing- but only the formes ofbrcad and wine,for the bread and wine, is turned into Chrifts body and blood (as they fay) and fb there is nothing left to be the facra-' ment. Yet if it were fb as they fay: what man can ap- point a new forme of worfhip, to be performed vn- to God,without his exprefle commandement or au- Math. i j. thoritie ' For Chrift faith that all fuch worfhip as is Looke in the by the precept of men is in vaine. And laftly confi- Maffe bookc fa ^ QV/ t fc $ cm ^pr^ w \ im fay Q flf er t h e facri- ordinanum r . r ^ * £ - M&* nee, they defire God to accept that faennce, againe, when &nd ordaining ajlrdng tong to abufc Gods people. 177 when they fhew it the people, they caufc them to worfhip it,a ft range and new kind of God,that muft be prayed for, and praied to. But howfoeuer, it is a manifeft thing, that the popifli facrament and fa- crifice, is not the fame which Chrift inftituted , and therefore not of the exercifes of the true Catholike religion. For if Saint Paul, when there was among the Corinthians but a little abufe, in the mixture of eating, in the congregation at the time of the cele- bration of the Lords fupper 3 whereupon there was a ' difcontentment between e rich and poore : if I fay hereupon hee called them to the plaine and fimple inftitution, laying : / haue receiued of the Lord that which ihaue deltueredvnto you &c. And therein ad- deth nothing to that which is written in Mathew, Marke and Luke : what doth he inferre, but that it fhould be obferued without all additions : and ther- fore vpon this ground forbiddeth their eating in the church. Whatwouldhe haue done, if he had feene fuch fwelling boiles & filthy bunches,ftanding vp fo abhominablic, as thefe Romifh additaments,which altogether takeaway the verie forme of Chriftes in- ftitution t This flieweth hov/ little thefe men haue ofthegofpcll of Chrift : the teachers whereof are enioyned to teach the church to doc, h whatfoeuerhe bMat 4 28. 19 commanded. And to kecpe this commandement, '♦ Tim,6 «** without fpot and vnrebukeable, vntill the appearing of our Lord Iefus Chrift. And therefore wee are not bound to c follow them any otherwife, but as c x Cor.n.i. they follow 7 Chrift. In the thirteenth Article the feaof Rome is di- rcftly contradictory, to thechriftian religion. For Bb they 17S Toperienew learning y make a blafphemousfacrifice, aConcil.Tri- they fay : a Et firnijja contineatpopulifidelis erudttio- hng!per% f nn! S nem ©"'-Although the mafle containe great inftruc- cap.8. tion of the faithfull people, yet it icemed not conue- nient to the fathers,that it fhould be celebrated eue- rie where in the vulgar tongue : And their made booke, which containeth prayers, celebration of fa- craments, reading of holy fcriptures,&c. is fet forth b Manip.curau t0 b ee v f ec j i n t h e latine tongue : But faith b one of nuodekmiir. that fide: Sciendum quod mifj v ambus Unguis &c. It celebw, is to be vnderftoode, that the made is celebrated in three languages , that is to fay, Hebrew, Greeke, and Latine. Fox-dlleluya, Amen^Ofanna^Sabaoth^zxtxZr ken of the Hebrew. Kyrie eleefon Chrift e eleefon are taken of the Greeke, all the reft are Latin.The made is faid in thefe three manners, becaufe the ritleof Chrift hanging on the crofte, was written in He- brew, G reeke,and Latine. Where you may fee three ftrange thinges to bee done of thefe holy fathers, firft to celebrate that in an vnknowne tongue,which containeth great inftruction to the faithfull people: as if it were meete in their eies, that the meate which was good, and appointed for them, ought to bee kept out of their fight. Secondly, that this order muft be learned of Pontius Pilate, who put Chrift to death a verie good an Apoftle, for an Apofta- c ticall Church. Thirdly , this is cxpreffdy repug- a6° r,X ' nam to holy fcripture, which faith, c Let all things a8 « be done to edification : and that , hee -which (fieaketb in a ftrange tongue Jhouldkeepe fdencc in the Church. Inthefoureteenth Article they bee alfb contra- . . di&oric to the truth. And firft touching matrimo- u&l™ non.?. n y> they haue three degrees of con tradition. d Firft abfolute- and ordaining arrange tongue to abufe Cods people. 179 abfolutely forbidding all preeftes and ccclcfiafticall perfbns to marie. e Secondly, they forbidde man- age certaine times in theycare,asin Lent,&c. And e Canon 1X# f "thirdly take vpon the to dilpence with the order of f Canon 5. God & in Leuiticus touching the degrees of kindred s Cap- x8 « prohibited, & alfo to addc and ordaine moe degrees to be prohibited, which God hath not forbidden : And whofoeuer doth maintain the Chriftian liber- tie herein, they pronounce him Anathema^ occur fed. Forgetting what h Godfaid to Peter, That God hath hA&.io. if. purified, pollute thou not: md that Chrtft the head of his ReueI "«37« Church hath the keye of Dauid y that openeth and no man jhutteth &c. Wherefore feeing that Chrift hath made ■ mar i age honourable for at men : and that by iHekiMi his ordinance, To the cleane all things are cleane : doe Tk.i.i^ they not herein bewray their apoflatical preempti- on to challenge authoritie more then euer Peter durft euen aboue Chrift : when they make mariage difhonourable in certayne times and perfbns : and dilpence by giuing libertie, where Chrift forbid- deth.-and making rcftraint where hec giueth liber- tie. Now in the authoritie of the magiftrate, how vnlike the Pope is vnto Peter cuerie man feeth : For cleane contrarie to all religion and honeftie hee taketh vppon him not onely to bee vniuer- fall Biihoppe aboue all Biflioppes : but alfb vni- uerfall minifteriall head in earth, aboue all power and potentates, kinges and Empcrours, that isa- boue all that is called k God. Therefore we need kPfal.8a ; not vfe many wordes in this place : feeing the Pope ^ h u c c au^ifcd vfurpeth that which Chrift himfelfe neuer did in God. his owne perfon , neyther gaue to any other af- Bb 2 ter ISO Popery new learningforbidding &* diftefwg in mortage terhim. For he mcekcly fubmittcd himfelfe to the aloh.i$.$£. ciuill power, faying dire&ly, a My kingdome is not of Mark,io 4 *3- this world: and forbidding others he faith, Itfhall not befo amongyou. In the fifteenth Article the difagrecment by addi- tion, that where the true religion by holie fcripturc hauethis hope of the bodies rifing at thelaftday. The feaofRome teach another ariiing: namely of thefoule out of Limbic Patrum^ out of purgatorie, and out of Hell, before that great day of iudgement b TcftRhem* come. As firft that b Chrift defcended into Hell, & ann °*- Luc ' x * 4 dcliuered the fathers fome out of Limbu*^ fbmeout DorbeUdi- ofpurgatorie, which had lien there till that time. ftina.i fent, * And that in hell a man may fuffer part of his tempo- p^^^'rall penance, which being ended hee is free from offeru thence: and therefore they pray in their Mafle: Bo- mine lefu &*c. O Lord lefu Chrijl dehuer the foules departed &*c. Which dreaming additament of hope concerning the dead bewrayeth it felfe, to difagrce from the Chriftian religion : in as much as God doth teach men, that after death the faith- full doe onely reft, till the laft day. Firft in the Dani* 7 !*' °Weteftament,thus: c Hefhallenterintopeace, they fhallreft in their beds. Thoufhaltrejl andjlandvp in thy lot At the end of the daies. And in the new Teftament: *lReuclat.i4« <* Ble (Jed are the dead which hereafter die in the Lord: euenfo faith the fpirit^for they rejlfrom their labours. If they reft, and that till they (land vp : then no tranfla- tion out ofLimbits, Purgatorie,or Hell. And if they reft, then no penance in hellorpurgatorie for the faithfull. Therefore I may conclude in this place, that the popifh fuperftition hath verie little or no a£ finitiCj 13 and nuking diuers refur rcttions. l g I finitiewith the true ancient and catholike religion, but it hath verie many great & intollerable difagree- ments from the lame. CAP. II. Of the difagreementjhatpopifofuperftition, now taught in Rome, hath with the religion which Saint Fad taught the Romans \andwhh the doEtrine Saint Peter tauofothclewes. T will alfo appcarc how new the fuperfti- tion of poperie is,if we find they keep not the doctrine of the bleflfed Apoftles and founders of Chrifts Church, Saint Paule and Saint Peter : vpon which two they father all their authoritie and doings, and call them founders and prote&ors, and patrons of the church of Rome, If then they be falle from the faith, which thefe two holy Apoftles taught by the fpirit of truth,they muft needs be accounted vpftarts & of an apoftatical new borne generation. Marke therefore (good Reader) andconfidcr. Saint Paul taught the Romanes, that it was an hcthcnifh wickednes, a to turne theglorie of&Rom,!, i$> the incorruptible Godjnto the fimilitude of a corruptible man. The (ea of Rome that now is, cleanc contra- lie to that dodrine, doth make images to reprefent the Trinitic, and to reprefent God the father, by the likeneffe ofanolde corruptible man. Thedo&rine which Saint Peter taught the Iews,fiith that b Chrijl b Aa.1.25. was deltueredby the determinate counfel and foreknow- ledge of God, to bee crucified and (laine, bythehandesof wicked men. The feaofRome that now is doth fay: Bb 3 that 1 8 a Poperie is but a new learning, teaching that God did onely forefee,but not determine or or- daine any thing which he commandeth not : and it is certaine he commanded not the Icvves to crucifie Chrift, therefore in thefe two points they agree not with Paul & Peters do&rine. S. Paul taught thean- aRom. 8, 7* dent Romanes, that a The wifedome ofthejlejh ( that is to fay,the knowledge and will of man as it is infec- ted by original corruption,before we be regenerate) is enmitie againfl God, and that it is notfubiect to the law of God, neither in deed can bee. And thedo&rine b i.Pet.i 4 * i, of Peter to the Iewes is, that wee b are borne againe ai.cap. i.i.i 4 as new y rm i a y es ^ (hewing that without the fpirit of God we haue not onegood thought: But thefe new Romiftes fay, that mans will onely ftirred vp by the grace of God, can prepare it felfe to the grace of iu- ftification , and doeth workes of congruitie plea- fing God , and worketh together with the grace of c Rom.8. 8. God vnto merit and deferuing of faluation, S. Paul taught the R omanes, that c they which are tn theflefh 4 Cap.$«u. (that is the vnregenerate) can notpleafe God. And a- gain, d They haue allgone out of the way f bey haue beene made altogether vnprofitablejbere is none that doth good tfyh4.i7.1Z.no not one. And he openeth himfelfe els where fay- ing : c The Gentils walke in the vanitie of their mind,ha- uing their cogitation darkened^ being fir aungers from the life of God, through the ignorauncethatis in them &c. that is to fay, their ignoraunceis fb great that i 3U>m. u^i* they cannot doe any thing but finne, which he con- firmed! by this maxime to the (ame Romans.-^/vtf- foeuer is not of faith isfmne. Therefore his docftrine to dem° n sct"r t ^ iem * s ^ d^ by l ^ eiv exceeding ignoraunce the canon,/.' " vnregencrate did nothing but fuch as was finne in Gods contrarie to S. PdulandS. Peter. x $ 3 Gods eye-fight. Thefe late Romiftcs does accurfe this do&rine of Saint Paule, and all them that fay, that all the vvorkes ofthevnregenerate to bee true- hAa.4,u; ly finne. Saint Peter taught the Ic\VGs 7 h That there is faluation in none other (meaning none other but Chrift ) for that there is gtuen none other name vn- der heauen, whereby wemujl be faued. Theie dege- nerate pretenders of Peter , place faluation in o- thers, as in merites, fatisfa&ion, and workes of fupererogation : and fay there bee other names by which wee muft bee faued , as diriges , religious orders and vowes, pilgrimage 5 pardons 5 relickes,and many other names by them deuifed. Saint Paule l 3^ m,4,2J ' taught the auncient Romanes, that ' Chrift dyed #5 ** 3 for our finnes, and rofe to make vs righteous \ and be- ing hereby iujiified of God, nothing can bee layed to our charge, nor condemne vs. By which it appea- reth that the obedience and fuffering of Chryft, was the perfe<51 working of our faluation. Thefe baflarde Romanes doe faye, that wee yet neede the facrifice of the MafTe for quicke and dcadc , and that the doing and fulfilling of Gods com- maundementes and the Church, is the condition on our part. S.Pcters do&rine faith that all the faith- k i.Pct, z^. 9 . ful k are an holy priefthood,7V offer vpfpiritualfacri- pces acceptable to God by lefa cbrt/LThcie counterfet fiicceflbrs 0/ Peter, adde a new deuife, faying : that their priefts haue an efpecial office, to offer vp facri- fice, namely their Hofte. S. Paul taught the old Ro- manes,that l ChriJifittethat theright hand of God, toi^ omt s. 3 ^. makeintercefion for vs. ThcCc declined Romiftes fay 5 that the virgin Marie,Petcr and Paul,'and the Saints are j g. Poperieis but new learning are intercefTors for vs. Saint Peter taught the Ievves: % r f Pct,j .i,i that he the faid a Peter was an elder as other elders & miniftersof Chrift, and that fuch elders fhouldnot beLordesoucrGods heritage, but that Chrift was the chiefe fhepheard. Thefe (lately prelates make themfelues Lords of fea and land : difdaining at the loweftateof the Apoftles and elders oftheprimi- tiue church. Saint Paule taught the Chriftian Ro- feRom. 3.18. m anes,that b A mams iufiifiedby faith without workes. Thefe Antechriftian Romanes fay : that by doing goodworkesaman is iuft and iuftified, and not by Faith alone.Saint Paul taughtthe Chriftian Romans cRom,7,7« that, c Concupifcenceinthe regenerate wasfmne^ and though he did will that which was goodly et hee could not performeit. Thefe Antechriftian Romanes do fay, thatconcupifcenceisnotfinne in the regenerate af- ter Baptifme, but oncly left for the fpirituall battell to bee refiftcd. Saint Peters do&rine to the Icwes a i,Pet«i« &ith, That wx mufi doegoodworkes d to jhew forth the 1 *• venues of God, and to glorifie him, and to put tofilence the ignoraunce offoolif) men. The new learning of thefe men is, that we muft do good workes, that we might winne heaucn thereby. Saint Peters do&rine t, i.Pet. u%y to the Iewes faith, c That theGojpell is the word of i«capl hti'i* G°db)' which we arehorne again, that it isfmceremilke, andcommendeth vnto them his owneandalfo S. Paule s cpiftles. And S. Paule taught the faithful] Romanes: f Ro")- 1 - 2 - & f That Godpromfed the go fpell before by his prophetes in the holyfcriptures, and that Godcommaundedthatit * Reade Mar- fa" Id l )€e tm & h f *U nations by thefcriptures of the pro- tin Peiefius phcts. Thefe Romanes of the new learning, do fay: dinibus iadi " tIiat r ' lc 8 fr n P ture can not tcac h ^ the gofpcll, but we teachingcomrmeto S. Paul/u$dS. Peter. i$$ wcrnuftlearncfbmevvhat touching faith and falua- tion by tradition,canons, and the magifteriall power of the Church, and equall thefe with holy fcripture, to teach that which can not be found and learned in the written word of God. Saint Paul taught the Ro- mans the vniuerfalitie of the Church, when he faid, aRom< |o - " a there is no difference betwecne'the lew and the Grecian • for hee that is Lord oner all, is right vnto all that callvpon hm y &c S.Peters do&rine agreeth there- unto,where he faith : b God is no accepter ofperfonsjbut b Aft, xo. in euery nation hee that feareth him and worketh right e- 3 4 - oufnesjs accepted with him. Thefe late builders place the Church in the citie of Rome, and call it the Ca- tholike Church of Rome. S. Peters do&rine to the Iewes,faith, c that he prayed and bleffed God, and CI « Pet 'W» & that the Chriftians fhould feare God , and offer fpi- rituallfacrifices vnto God. And S.Paul d taught the dRom.i.&io beleeuing Romanes, by his own enfample in diuers & x *' & l$% prayers,and by a generall example of the Church in thefe words : whofoeuer calleth on the name of the Lord, &*c. that they fhould worfhip and pray to God one- ly : Thefe new deuifers giue this honour of God,to Saints, relickes,and images, and teach men to feme, worfhip, and pray to them. S. Paul taught the Ro- manes of the Primatiue Church,that after c iuftifica- e Rcm «4» x *♦ tion by faith, the facraments arefignes tofcalethe rightcoufnes of faith : and S. Peters dodrine to the Iewesfaith,that f Baptifmefauethvs,butnotbythe f It p ct , outward wapoing away of the filth oftheflejh , hut by the (pirit working in our hearts agoodconfeience to God. iu Thefe new forgers of do&rinc and facraments,make the facraments in the worke wrought to containe & Cc to 18$ Topmeubm nwlemingi to conferre grace, and to iuftifie together with faith, and that without baptifine there happeneth no iufti- fication. Saint Paul and S.Peter, wrote both in the Greeke tongue , which was fitteft for all nations to learne Gods word , and wherefoeuer they gaue in- aThis appca- ftrudions, a they did it in that language which might reth Aa. z. & beft be vnderftood of the people : but thefe new re- ftirie C follow- ^g ion makers,deliuer inftrudtions,& teach men prai- ing. ers in an vnknowne tongue, & giue them images to be their bookes. Saint Peters do&rine touching ma- b i, Cor,* * . r | a g e appeareth, that he being b an Elder,had a wife, as the other Apoftles , & laid no other burden vpon Elders but to feed the flocke of God : and yet thefe new law makers forbid mariage, to the which Peter cRom.13, u called elders.S.Paul taught the Romans that c euery i.Pet*a. 1$. foulefhouldbefubietf to the higher powers find S.Peter commaundeth fubmiflion^to all maner ordinance of man. But thefe proude vfurpers, take vpon them to difpence,with the oth & obedience of fubie&s,brin- ging all fuperiour power vnder their feruant, the di.Pet.j.^ Popeof Rome. S.Peter taught d torefiftthediuell ftedfaft in faith : thefe afterwitted men teach vs to do it by coniuring, by crofles and by holie water. Saint Paul taught the firft childe of the Romanes, that cRom.i4,i, e i nm eate and dayes , men fhould not iudgc and condemne one another : thefe men vnder the name of the Church , forbid and commaund , iudge and condemne men,in meates and in dayes,and that vn- der paine of damnation. S.Peter taughtthelewes, f i.Pct. u j. f t h at wec are k e p t ^ t h e power of God, thorough faith vnto (aluation : thefe me fay,that faith without Ipet^Jj. 1 'hope&charitycannotperformeit,S. sPeterwould haue teachingcontwie toS.Paul& S.Feter. 1S7 haue eueiy man grow in the knowledge of our lord Iefus Chrift,and to be fo far inftru&cd in the gofpel, that hee might be able togiuea reafbnof his faith. Thefe Antipetrians would haue men to content thefelues with ignorance,& to belecue as the church beleeueth, & by this colour that ignorace is the mo- ther of deuotion, they kepe the common people fro knowledge of the fcriptures. S.Peters do&rine doth (ay h that the heauens muft containe Chrift,vntil the h Aa/$« *♦' time that al things be reftored : & S. Paul taught the Romanes, ■ that Chrift is at the right hand of God: iRom t 8 # i4; yet fay thefe fhameles forgers,that Iefus Chrift, very God,and very man is really & locally,(by the inten- tion of a Prieft vttering certaine wordes, which they call cofecration)isin thefacrament(as they calit)of the Aulter. Saint Peter taught the Iewes,that it was k a tempting of God, to binde Gods people to kAfo.i^x*; keepe the law, becaufe it is a yoke that neyther we nor cur fathers were able to beare. Thefe prefumptuous backefliders doe fay , that it is a condition of our fal- uation and righteoufneffe , to doe the commaunde- ments of God and the C hurch, & that a man is able to fulfill the commaundements of God. Saint Peter 1 forbad Cornelius a Captaine of a band, when he ia& # io.x$.*5 fell downe at his feete, and worfhipped him, fay- Mat ,I7#M " ing, that hee himfelfe was a man, and being di- rected and commaunded by our Sauiour Chrift, hee paide tribute and pollemonie vnto Csefar. But the Pope the counterfeit fucceflbur of Peter, refufeth no kinde of honour euen to the kiP fing of his feete, done by Kinges or Empe- rours : and takethtolle and tribute out of all lands Cc 2 whom 1 8 $ :■ ■ Ltperie is but new lewnwgj whom he can make his vaflals and vnderlings. Saint' Aa^.ii* * Peter in the good works which he did, renounced inplainetearmcs, hisowne power and godlinefle, and laboured by all meanes to fet forth the name of Chrift, that Chrift onely might be glorified. Thefe filthie changelings haue no end in aduancing the power of Peter,and therein of the name, authoritie, a Aa 4 8.& 1 1, and glorie of the Pope. Saint Peter neither a hauing & I5 * nor taking vpon him any fbueraigntie aboue other Apoftles, or aboue any eftate, was lent >by the A- poftles at Ierufalem,to doe fome Apoftolicall worke inhisminiftrie, and S.Iohnequallie with him, and he obeyed his bretheren, fubmitted himfelfe to giue an account of his doings , for his going to the Gen- tils , and gaue place to lames to determine the con- trouerfie,touching circumcifion,and the law of Mo- fes to be impofed vpon the Gen tils , & had no grea- ter title in the counfell, nor in any place of fcripture, then Simeon, Peter, or Cephas,feruant and Apoftle b Gal.i, ; 4 8. of Ieius Chrift, or Elder. Alfb hee b acknowledged ?i. the fime authoritie in Paul ouer the Gentils, which hehadouerthelewes : and therefore hee meekelie differed reproofe, for his weakenefTe, at the hands of .w*&Mo»4i«p au ] 3 an( ] c wifa a \\ patienceandioyfulneiletooke ftripes, with thereft of the Apoftles for the nameof Chrift. The Pope his pretended fiicceflbr taketh vp- on him farre otherwif e, namely the Primacie aboue all Bifliops and Patriarkes , aboue all Princes & Ma- giftrates , and maketh Cardinals and Archbifhops his Embafladors and Legattes,difdaineth to giue an account of any thing, and taketh vpon him to con- firmeall counfels, and to annihilate, what/beuer is concluded teaching commie to S. rml> ands. Peter. 139 Concluded without his conlcnt and authoritie, enti- tuling himfelfe Bifhop of Bii1iops,cheefe Paftour & head of the vniuerfall Church of Chrift. He is fo far from being reprooued , that hee will iudgeall men, but himfclf be iudged of no mankind that his deter- minations muft not be rcafoned nor difputed vpon : and not oncly ouer the Iewes, but al(b ouer all nati- ons he vfurpeth authoritie,and is Co farre from meek bearing of reproof or ftripes for the nameof Chrift, that he raifeth vp fedition , rebellion and cruell wars againft the lawfullfuperiour, & putteth downe Em- perours and Kings >for his owne name fake, & main- tenance of his owne pride and vfurped iurifdicftion. Inalltheftorie which is in the new teftament con- cerning Paul and Peter,we haue not one word, that Peter fhould be head of the Apoftles, muchlefle head ofthe vniuerfall Church,orouer Princes : nei- ther is there any diredl, or indirect collection to be made out of holy fcripture : that if Chrift had giuen him fuch authority ,the fame fhould haue defcended andgonetohisfucceflbrs. And if to his fucceflbrs, yet it would be doubtfull, whether Babilon, or Sa- maria 5 or Ioppa,or Ierufalem,might not be the place offucceffion: for at thefe places, it is expreflie faid, hee was and remained. And as for Rome, there is great reafbn to thinke,that hee was neuer there, or at the leaft fome verie little while , and if he were there at all, yet neuer was hee Biihop of R ome. Firft, it is cleare that S . Peter kept at Ierufalem till the conuer- fion of Saint Paul : a whichwas fometime after the a Afloat * 4 3c Apoftles had begun the planting of the Church of I0 ' &1 *- Ierufalem,and the Martyrdome of Steuen the Dea- Cc 3 con. ipo Mchwgcontrmeto S. TauUndS. Peter* b Gal 4 i 4 i^ con j Then b three yeeres after Paul vifited Peter at c GaI * 2 - r « Ierufalem, and c fourteene yeeres after that he com- d Ad ii i mun i cat ^d with Peter ,Iames and Iohn at Ierufalem^ a , 3 . ' and then after this d was Peter caft into ptifon by He- rode, after the martirdom of lames the brother of c Aft«x4.i7« Iohn,after e which time Paul met with Peter at An- f Ad.14.17. tiochia . Now £ many yeeres after it was before that Paul was taken at Ierufalem and fent to Rome- whe- g Ad.i8 # ther when he came , the s holy ftorie maketh men- tion of the brethren , that came to meete Paul , hea- ring of his comming neere vnto Rome : and that Paul being committed to a Souldior to keepe, com- muned with the Iewes, and for two yeeres fpace re- mained in an houfe hyred for himfelfe, and receiued all that came vnto him and preached the kingdome of God .-where there is no mention of Pqter , who being (b woorthie a perfbn, no doubt it is likely,that in all this fpace the Euangelift would haue faid fbm- what of him if he had been at Rome . Now if as the ftories fay he and Peter died , the 14. or 1 2 . yeere of Nero which was about the yeere of Chriftafcenti- on 70. there might be as fome calculate 37. yeeres of Paules preaching, from which didu&fbme 18. yeeres before he went to conferre with Peter,Iames, and Iohn, and adde the time that lames was flaine at ierufalem by Herod , and after that the time that Peter was at Antioch ; and laftly thofe many yeeres before Paul was taken and brought to Rome, and his being there two yeres, all which may cafily make vp the other yeeres , and way there withall , that as fome thinke his comming captiue to Rome Adfe 28. was the elcuenth yeere of Nero, then ioine here- unto, Pofcrte new letmlng , Peter not of Heme, i$ j unto, that he wrote from thence as fome thinke , the Epiftle to the Galathians and to the Ephefians, mak- ing no mention of Peters being at Rome. But in the Epiftles to the h Coloflians,and ' l Philippians,where hCa P . 4 ; it appcareth plainely that Paule was at Rome in iCap,x.&i; bondes, and had Ariftarchus his prifon fellowc, hee 4 ' maketh mention ofCarfars hofhold,Tychicus,One- fimus,Marcus,Luke and diuers others, & there is no word of Peter. Again his k iecond epiftle toTimothy kCap.* 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 finifhed his courfe:he fhew- eth that no man aflifted him in his anfwering , and there he maketh mention of Linus,Eubulus and Pu- deus and diuers others, and telleth that Demas had forfaken him, and Luke only was with him.If a man ought to preferre the credit of the holy writings of God, before other ftories, we may here plainely ga- ther,that rather Peter wasneueratRome, orelfe it was a verie little while:For doubtles if Peter had fuf- fered with him,he had either been his prifon fellow, orelfe fome way with him as Luke, and not Luke onely, and he would as well haue affifted Paul as re- fifted Simon Magus: therfore it is not without great reafbn to thinke that Peter was neuer at Rome . Moreouer adde hereunto , that he being an Apoftle ouer the circumcifion that is to the Iewcs, and Paul to the Gentils : and then flaying fo longe at Hie- rufalem , and after at Antioch , and laft of all as himfelfe teftifieth beeing at ^abilon, hee wrote ii.Pcr.x,&f 4 to the ftraungers , that is , to the Ievves in Pon- tus, Galatia , Cappadocia , Afia 3 and Bithinia, and 192 Poperie new laming, feter not at R&me, a Cap, u And in his a fecond Epiftlc, when hce knew his time at hand, to lay downe his tabernacle (that is his life) feeing that in all this there is no mention of the Ro- manes, nor fcarceof the Gcntils, fo that hefeemed precifelie to attend vpon his Apoftlefhip ouer the Circumcifion, there can hardly be any good reafon to proue he euer was at Rome : but that hee was Bi- fliop of Rome no reafon at all. For feeing his A- poftlefhip was ouer the Circumcifion they offer vi- olence, that will draw him to be Bifhopof Rome, considering that one may trace him in the fcrip- tures, vntill the time almoftof his death, and no mention made of his being at Rome, nor of his care ouer the Romanes : his abode & his Epiftles are di- reded to the Iewes. Further ,if we confider how vn- fitting it is for an Apoftle to be a Bifliop of one citic, bMat.28.19. who was b equallie to go to all places, and to preach in all places (as indeed he trauailed to many places) c i.Cor^.io, to c lay the foundation, with the other Apoftles, of Eph.2. ao 4 Chrifts Church,and fecondly how vnlikely it is that d 1 Cor 1 ^ uc ^ ^ 10U ^ ^ aue facceflbrs,to whom it belonged to tGdU**y d fee Chrift, to be called e onelyandimmediatlyby Chrift , from whom onely the commandements of Chrift fliould be taught to al nations,to whofe wor- f i 4 TheC4,2. king it was adioyned to f doe wonders, & tofpeake 2. i>et«|« 2. with ftrange tongues,& whofe worke efpecially was to lay the foundation. If the Pope can (hew fuch Aft 4 2 # & 8. mar k es f hj s fucceflion , hee were the more to be borne withall. But feeing the holy Ghoft hath alto- gether neglcdted that fea, and hidden the life of Pe- ter from appearing in Rome , vnder the light of his infpired writings : it feemeth vnto ine,and I am veri- lic nor Bijhop of Rome todwithoutfucceffor. tpi \y perfwaded, efpecially vpon the confideration of the do&rine before examined and compared, that the good fpirit of God would in no wife beaccefla- rie to this great folly and An techriftian and diuilifli apoftafie, ofthepapall pride and new deuifed and vfurped primacie of the finagogue of Rome that now is,and hath bene in a coniumption euen foure- fcore yeares .Praifed be God,who hath withdrawnc our fhoulders from that moft greeuous burden. CAP. III. Of the Agreement of P of ifh doftrine with all kind of hre- fiejwhere it is compArcdJhow thepopijh herefiejefem- bleth the Anew herefies of thepriminue Age ofchrijh Church. Auing fliewed the newnes of poperic, in that it difagreeth with the ancient religio of God, his prophets and Apoftles: and namely with that which Paul taught to the Romanes and Peter to the Iewes. It will bee an other euidence of their late arifing and breeding, if it be made apparant, how they agree with the here- fies, which fprangvpin the Apoftles times, and in thofe few ages following,which came neereft to the Apoftles, both in yeares and do&rine. And this is in two arguments : Firft in the matter and forme of dodrine, and fecondly in the order and courfe of time. For iftheyhaue no better matter or forme of do&rine then heretickes, and rife vp in the later times as heretickes did : then it muft needes fol- low that they arc not of the true auncient catholicke D d religion, S94 Poperieisbut newttavniyig y religion,but of a new vpftart, hcreticall prauitie and fuperfHtion. And firft let vs fee in this Chapter,their agreement in the forme and matter of do&rine. Andianiheretickes about Anno 338. began to bee knowne,and after them Anthropomorphita^creapt out ofMonkifli rudenefle : affirming that God was like vnto the image of a corruptible man, hauing armes, feete, and eares, and other members like to a man. And there is another herefie oppofedvnto Sabellius, which fome call Tritheita* or Triformia- ni, Anno 370. which make the three peribns in the trinitie three Gods, like as wee account and know* Robert, Richard, and Nicholas to be three men.So the Papiftes not in wordcs, but in deedes do the ve- riefame : for in their roode, erodes and glaflewin- dowes, they engraue or paint thelikenefleofGod, like the image of a man, and the three perfbns like two feuerall men,an old and a yong, and like a doue. a Herein laud. And when they a giuethevirgine Marie power to Vlrg * ar, make men gentle, chafte, and of a pure life, they haue too much refemblance vnto the heretickes cal- led Melchifedechiani, who thought that Melchife- deck was the power of G od. And what odds in fiib- ftance of matter is there betweene them, and the Si- monians who hold Simon Magus for a God, or as it Aa.8. is in the Aftes of the Apoftles, the great power of bTcft.Rhcm. (3 oc j # For they b fay, that our harts and inward re- op °i t jlio.& pentance, be open to the Saintes, and that they can Math.22.10* hearc our prayer and hdytvsjbethey neereor afarre of. Which to doedoubtles is not of any creature but onely of God. Now when they make faints,patrons of people and countries. What doe they els but as the Iwdrefembleth the herefies oftheprimhiue church. 195 the Tetratheita?, make many Gods i As Mahomet the hereticke ordained that it fhould be death, if a- ny man disputed againft his peftilentlawes : So the Popes canons forbid any man to iudge or difpute of the decrees of their (falfely called ) Apoftolicall fca. The Pelagians deniepredeftination altogether and the papifts denie it in regard of the reprobate. The heretickes Bafilidiani tie predeftination , to vvorkes forefeene : and fb do the papiftes. The Prif cilianiftes tie mens a fcripturcs, with veric painfull and earneft reprehen- Dd 3 fion. ipS TopertehhrnnewltArmng, alohnSlcid, fiotl. Sodoe thepapiftes call the fcripturesa thing ST& without life & dumbc > and like a nofe of waxe, that tisdefinodo may bee drawne euery way, hauing no certaintie «ni ent * colIi " w^* 1011 * theiudgement of the church.The hereticks called Pepufiani, made Chrift author of their filthy reuelations. So the papifts make him author of their vnwritten verities. And as the Tacians, Maniches,& Mahomet,equall their deuifes & traditions vnto the holy fcriptures, fo do papifts. And as papifts prefer the authority of their Church before the holy fcrip- ^ ture, fo thele allow fo much and Co far of holy fcrip- ture, as ferueth for their purpofe & deuifed wicked- nefle. And as the heretikes called Nazarai, didcon- firme their dotages by reuelations & falfe miracles : lb traditions & much ragged ftuffein poperie, bee made warrantable by miraculous operations &ap- peritions. The heretikes aforenamed Pepuziani do lend al men to a city in vpper Phrigia called Pepuza^ naming it the celeftiall Ierufalem, & the citie where- of the prophets fpake,as though there were no other heauen.So the papifts cal vs to the church of Rome, as though the vniuerftll Church were tyed to one place, out of which there is no Valuation or way to heauen. Asconcerning the worfhip of God,Simon Magus the root of heretikes, caufed his owne image and of his harlot to bee worshipped of his difciples. So the papiftes fet vp images of their canonized Saints tg be adored. Angelici were heretikes which » M^votina :rfhipped Angels. So the papifts haue a b fpeciall * c " * mafle of the Angels, & pray vnto Angels. Marcelli- na companion of thefe heretikes,called CarpocracR ans, worfhipped the images of Chrift and Paul, &c. So mdrefetnhleth the herefies ohheprimatiue church. 199 So do the papifts. Collyridiani worshipped the vir- gin Marie the Sethians worshipped Seth. The Abe- lonitesworfhippeAbell,anddiuers others doe the like according to their fe Origemani^HierarchitaySaturniani , and diuers o- thers , make mariage an vnholie and vncleane thing, and of the diuel, and ihut it out of their congrega- tion : So the papifts not onely prcferrea fingle life before mariage : but alio with fuch like tearmes, make it as an vncleane thing not meete for their prieftes ; and allure both men and weomen to the vowe of chaftitie, as a purer and holier life, then matrimonie,and therein they arc alfb like the Eu- ftachians who defpifed the maried prieftes . And as the papiftes haue their Friers, Monckes, and Nunnesof aftraunge and differing habite from o- ther men and weomen , and that feruants vpon'a vowe may leaue their Matters, and fbme of thefe vowed perfbns, profefte the renouncing of worldlie ritches,and worldly dooings, to walke a more neere courfe toheauen : fb thefe heretikes the Euftachi- ans , had their differing habite from other men, feruauntes by this habite defpifed their Matters, and ritche men which did not renounce all which they poftefled, were accounted without hope to- wardes God, alfb thefe heretikes counted the ea- Ee ting 20Z Poperk is but new ledrmng, ting of flefli vnlawfull euen as the papiftes doo. And as the papiftes forbid fleili and as they call it white meat, fo their graundfathers the Maniches abftained from flefheegges andmilke. And there were here- tikes which put religion in going barefoot and ther- fore called of fome N udipedants : fo are the francit cans and others amongft the papiftes of fuch religi- on. Thedonatiftes deniethemagiftrates authoritie in matters of religion, and namely in punching of heretikes : So the papiftes fhutoutthe magiftratein caufes ecclefiafticall: and as the papift giue the pope the primacie aboue the magiftrates in all caufes, and at their pleafure put them downe with their great curfe: fothefe their predeceflburs the heretikes cal- led donatiftes, doo moftvilelie raileagainft magi- ftrates, & beate them downe with menacing words. Thefe donatiftes had manie vile thinges in them, whefein they fitly father the papiftes , they were cir- cumcellions and counterfeited an aufterelife, like thepopiih monkes , heremites and friers , liuing in caues and felles . They ran vpon chriftians whom they met or came by , euen as wee read of rhe papift in France in our daies , moft cruelly murdering Gods beloued Saints. Andasthepapifts haue their coniurations of their holy waters and Agnus dei and exorcifmes in Baptifme : fb thele wicked donatiftes withthofe abominable heretikes called Bafilidians and Eunomians, had their enchantments and con- izations: Thefe filthie heretikes the donatiftes , to- gether with that horrible herefie of Arius , did fo fir account themfelues the holie and catholike church, that they would baptijfe againe them which were of the andrefemlle the herefiesofthefrimatiHe Chunk 20} the true church, making thefelues only the catholike church : And there were other heretiks called Apojlo- liciythat is apoftolike, which fb termed thefelues, be- caufe they thoght thefelues more apoftolike then o- thers,& namly becaufe they receaued not into their comunion, maricd perfos & fuch as poflefled goods proper to them felues. So find we among the papifts thefe vnmaried perfons & religious without proprie- tie of goods : & the papifts call themfelues the holie mother church of Rome, the Catholike and apofto- like church : and are in deed verie like their fathers thefe heretikes , hauing in deed no more but the name of the holie catholike and apoftolike church: banifliing from them, and by fire and iword perfc- cutingthe true religion and dodrine and faithfull members of the holy catholike & apoftolike church. But what fhould I endeuour to (hevve all the popifh ftocke,linage and kindred i what neere affinitie they haue with Iudaifmc,in plentie and maner of cere- monies,traditions ofeldere , meritorious righteou£ ncs,andfaincd holiness what baftardlicconformi- tie they haue with all pagainifine , in innumerable idols,and forts of religions and in fundrie patrons of faints and Gods of countries and nations * what perfedconfanguinitiethey haue with Mahumetif me,making vp (as it were) one entire bodie of Ante- chrift: engendred bread compaft and compound of all herefies, rcligions,fuperftitions and rudiments of this world whatfbeuer : by eaft and by weft , rayfing vpwars, {editions and all maner of vilaines, to put downe the glorious and blefted name and gofpell of Chrift,by their owne Alcorans,lawes, decrees and Ee 2 decretals. 2 o 4 Toperk is but a new Udmng y decretals with innumerable forgeries-that they them felues may raigneas the chiefe prophets of G O D and head of his church < Only this one thing would be remembred,that after Anno domim c oo. thck two monftroustwins,begantocomefoorth into the o- pen fight and light of the world, and to (hew them felues blafphemous againft God and his Chrift, be- ing engendred with the curfed feed of Sathan , and of a long breeding in thofe former heretikes, euen from the Apoftlestimes, of which times and gene- ration it is faid by Saint Paul , the bleffed feruant of a.Thefi:^ Chrift: Themyjierie ofiniquitie doth dreadie woorkc. Therfore one ofthcirownepopcs,Gregorie (whom they call) the great, the firft of that name and Pe« lagius his predeceffor, refifted moft mightelie Iohn Patriarke of Conftantinople : forprefuming to take vntohimthe name of vniuerfall patriarke ,prieft of prieftes ,or Bifhop of Bifhops : affirming that hec which (b did^was the forerunner of Antechrift. And {b indeed it fell out, for it was not long after, that Mahomet came forth in the Eaft and began to fup- plant the church of Chrift, with his abominations. And pope Boniface the 3 . (which in a few yeres af- ter this Gregorie ) got this vniuerfall title of Bifhop of Bifhops, and fo began Antcchrifts firft birth , in the open eies of the world. And thefe two brothers, hatie fince growen to their perfe&ion^and ihe more theyhauegrowen, theleffe hath been the honour and name of Chrift, and the knowledge of his got pell amongft the fons of men. Till now it hath plea- fed God of his gracious goodnes and free fauour, to make them knowen what they are 5 and by the breath And lately come vp too .yeeres after Chrift. 20 j breath ofhis mouth to confume the^Now the glory of Chrift crucified and the truth ofhis gofpel begin- nethlike the morning light, to take holde on the corners of the earth . The Lord our God and merci- ful father, be bleflcd and praiied therefore. Amen. CHAP. Ill I. Of the original of poperie. Wherein is declared^ 1. that by the precedent Chapters it may appear e to he of a late birth. 2 . That neither the difference of calculation inflories, nor forging ofwri- tinges nor managing of good authors doo hinder the knowledge of their new birth. 3. Their ownetoongs and traditions proue poperie new . 4. Many parties lersare rehearfedout ofpopijh authors \and the former counfels. j. Fiue foundament all points more large- lie examinedby antiquitie. a. The latter cuergrow- ing^and loppings anddailienoiv (prowting of piperie. 7. That popery is not yet a perfect bodie ofhis fulfloape proportion and members* O vv am I come to the arifingof poperie, ^ how it therein agreeth with herefie . For if it may be plainly and direftly fhewed, how poperie had his beginning (both in regard of the author thereof, and of the time where- in it bread and came forth)diuerfeand adi/agreeing and feperate from the true religion, whofe authorise and time came from God: & that it is of a later gene- ration and off- (pring : then euerie wife chriftian,will readily fee and acknowlcdge,that it is borne in thcfe EC3 toft zo$ feperle is a new learning) laft times, with other filthie herefies, and that it can- not be the trueancicnt & catholike religion/but new borne and latevpftarted fuperftitious and counter- a i.King. 3.16. f e j t ^ e as afl ie t j iat pieded for her felfe to be mother of the Hue child,was foud by wife Salomon, to be in deed the mother of the dead child. And this by gods grace I doubt not but to make manifesto eucry ho- neft man,who wil not wilfully blind his eies againft the knowne truth. And this I may Co much the more boldlie affirme , becaufe that vnto him that marketh itwell,itdothalreadie fufficientlie andplainelyap- peare, by that which is written before . And that by foure arguments of great demonftration, in my con- fidence . Firft becaufe that the true religion is the fame which is now in England, and this is proued to hauebeene from the beginning of the worlde by Gods ordinance fet foorthin holie Scripture, and becaufe by the learned men of thislande it is eui- dently taught and defended in the chiefe and maine heads thereof, out of the fathers for 6co. yeeres af- ter Chriftes incarnation , and by hiftorie knowne to haue remained in the greeke church, and in diuers partes of the weft till our time.Secondly becaufe the religion of R ome is dire&ly contrarie and difagree- ing thereunto. And thirdly that they follow not the dodlrine,taught by Saint Paul and Peter , and laftlie that they agree with theheretikes of the primatiue Church, and be as itwerecompad of many here- fies which fprangvp in the firft 6co. yeeres, which foure thinges being apparant in the former Chap- ters of this booke, there needeth no more to proue, the new learning of popifli fuperftition , to bee of a late 'and lately come vp ffoo.yeeres after Chrifi . 207 late off-fpring and generation. 2 . Howbeit I wil here adde a fifi argument ? which is this, that popery may be fhewed how it is rifcn vp, without Gods authoritie,by men, how, where, and when fincethe pure times of the bleffcd Apoftles, and founders of Chriftcs church and religion,* yea and that in moft of the particulers . Wherin ray pur- pofe is not,to enter lb farre as might be fpoken -, (for I cannot make in fb fhort a roome, an exacft treatifc) but onely as briefely as I can conueniently , fo far to fhew the chriftian reader , as he may fufficiently fee and perceiue, that poperie hath his originall from men and not from God, & that it came vp fince and vnder the Chriftian religion 5 like vnto the Iuie that commeth vp after the oke and taketh holde thereon, and by little and little fb ouer fpreadeth it , and coue- reth it from the fight of men, that wee canfcarfe fee or difcerne the oke. And here I am toaducrtife the Hiftories differ reader, that hiftorie writers and reporters of ami- ^ ^ e n t g hc quitie differ much in thefe caufes about the times : fo time $♦ as thecronologie writers finde themfelues encom- bred , howe to fet downe the certaintie in manie things: yet notwithftanding though the authors diC agree about the certaine time, yet the matter is made vndoubted, when they all agree that it is found out, to come in after the Apoftles times. Wherein I make choife, to take our teftimony from hartie and vnfai- ned papifts,that the truth of this caufe,may the more appeare when themfelues cannot but yceld, vnto vs fufficient warrant and proofe of their new borne fu- Two deuircJ perftition. They haue two great helpes to maintaine tohidetht ' the antiquitie of their follie. Firft the authorifing of newnesof T. 3 poperie. counter- r r zo8 Toper te is but a new leArn'w£, counterfak writinges,fiichas are thedecretallEpi- files of Clemens, Anaclctus and others of the pri- matiue Church , which not onely difagreeing in ftileand matter from the times they pretende, but alfo telling of thofe thinges and perfons, which were many yeres after ,doo very much argue, that when thepapifts,arefainetorunnevnderthe fhadowe of fuch muddie and vnfetled Wales of forged authori- se, their foundation is not fodeepe, in their owne confcience,as they would beare the worldc in hand. Their fecond helpeis • that they proine, pare, and loppe,and engraft the writings of auncient fathers and others, teaching them by a newedeuife called Index Expurgatorius , hatched in the late Counfell Anno 15714 of Trent, to fpeake as they thinkebefl, fortherefta offinne, and to holde their peace where they like not of their fayinges . If they may thus authorife falfe witneffc to Tpeake for their purpofe as they lift, and gagge the toonges of the true witnefles, they can fpeake no further , but as they giue them leaue ; then may euerie fimple man fee in them, that an euill confeience , findinge themfelues to haue no antiquitie of trueth, doth caufe them to inuent fhiftes to colour and cloake their wicked for- geries and newe deuifes : by which they haue ma- nie yeeres abufed Gods people . But GGD bee thanked ( who bringeth the hidden and fecreate thinges of the wicked vnto light) he hath confoun- ded their wifedom,that all this doth not hide their filthie and earthlie generation . For the prophefie of Saint Paul concerning fuch peruerfe and curfed Jpcakers, which haue a fhewe of godline/Te , but haue which they labour to hidebydiuers forgeries. 2o$> haue denied the power thereof, is now in the eyes and knowledge of all men come to pafle : For he * a *«Tim.j.j; laith : They fhall preuaile no longer for their madnejfe fhalbe euident to all men. 3 . And this verily is brought to pafle by the righ- teous iudgements of God,caufing their owne tongs to take them , and making the counfell of the wicked to bee fooliilinefle. Marke therefore and confider how they confound theglorie of their inuentions ad deuifes . Martinus Perefius Aiala, a Bifhop and a verie zealous papift, fecming to haue taken great paines in reading of antiquities, writeth a b booke of b Printed ae traditioas,dedicated to Phillip king of Spain, where Paris x * 4 * hee c calleththe infpiredfcripturesofthewordeofclnhisprc- God : Deadineke in the holy bookes : and affirmeth *££ ™; that if we fhould follow onely the holy fcripturesinfacriscodi- ( which he calleth a peftiferous opinion ) Chriftian cibu$ ex P rcfli religion and ecclefiafticall pollicieihould vtterly be deftroiediauouching befide the canonical fcriptures another kind of do&rine, called Tradition, the head & feed plot ( as he faith ) of almoft all controuerfies betweene vs, and if herein wee agreede, all dis- cord now in religion would quickly ccafe. And in this booke he maketh d three fountains of traditions. d J-pa»* afler- Firft they call diuineauthority,that is,fuch as Chrift D^n^awho- (in their deuife) inftituted & deliucred which were ritas, magifo- notlaidvpin the fcriptures : thefecond fountaine ""™£^ 011 "" they call the Apoftolicall mafterfhip, where they maxime Ro- haue traditions, fome in the canons Apoftolicall, & g™ ™™ * (bme in holy mens writings: the Iaft fountainc is the ce {ft author* mafterfhip & authoritie of the Bifhops & mod of all ns - of the Roman Bifhops>which they alfb cal the c ma- \ ? ^\^ € Ff fterfhip ' 3io Poperie is but new learnings asthekovpne fterfliip of the church. Wherein is a power as they fay to iudge and determine what is canonicall fcrip- ture and to make diuers lawes and ecclefiafticall diC cipline. And this laft giueth power to all the reft : for here (as they (ay) wee know which is the true wordeof God, heere the authoritie of decretalles ismadefirme,and this being a gift and priuiledge, that cannot erre, is of that autenticall authoritie (if webeleeuethem) that no man muftoncereafona- gainft it. O ut of thefe fountaines they drawe their traditions, of the rites ofBaptifme, of confirmation m- ricular confefSionandpenitentiaVifatiffattion, the tradi- tion of order and his rites , thefearefuufacrifice of the al- ter tranfubftantiation, praier for the dead, communion vnder one kind, purgatorie, extreame vnffion^ worfhip andintercefiion of Saints jworfhip ofrelickes^ images ex- orcifmes, Lent ,fafles Jingle life , vowes of chafiitie and b Poftaht.j. f uc h like In handling of which traditions he b giueth fol.amquiale- vs a rule, to difcerne humane traditions fromdiuinc nam ^roxi"- &ying'-Tr*ditiw s which are not good^are either contra- mx fum occa- rie to the law of God, and are verie neere occafions to fin •> fionespeccan- or derogate totheglorieofChnfty or they are friuolous y bur denfome and of no profit. If it be lawfull for vs to follow thefe three rules, we flial eafily proue popery to be no good tradition,but a meere humane inucn- Jon of their owne. For the firft rule: Ihauing be- fore fhewed that all their popifh religion,is contrary to the religion which God taught Abraham,Mofes and the Prophets taught the Ievves, and Chrift and his Apoftles taught all nations, and contrarie to the dodrine which Paule taught the auncient Ro- manes, tongues and traditions plainetyprouc. an manes, and which Peter taught the Iewes: itmuft needes follow, that thefe traditions, being (as they confeffe,not found in holy fcriptures) cannot bee good : if the firfl: part of their rule be true.Secondly, if it be of the nature of the fcripture (as wehaue pro- ued) to containeall things neceflarie to faluation, and fbme of thefe, as their dreadfull facrifice of the made, rites inbaptifme, confirmation, purgatorie, prayers for the dead &c. are (bypopifh dodrine) neceflarie to faluation, and yet arenot to be found in holy fcriptures, then it followeth that they are contrarie to the law of God, when they ftand vp to fhew themfelues auaileable to faluation : becaufe they falfely accufe the fcripture, not to containeall thingesnecflarieto faluation : yea they accufe the fcripture of a lie : when it faith, c They are able to c2.Tim.31* make thee wife vnto faluation, and that the man of God l6 ' may bee perfett and abfolute vnto eueriegood worke. But what can bee more contrarie to the law of God then to make his infpired word written to tell a lie £ Here then by their owne rule fall downe their tra- ditions, forged vpon Chrift and his Apoftles, and prefumed by their Church, and if the fcripture bee true there can and ought to bee no fuch thing : and therefore of neceffitie by their owne doctrine, thefe are but deuifes of men & traditions not good. Now for the fecond part of this firfl: braunch of their rule, where they fay that the naughtie traditions, are verie neere occafwns of fmne, Thefe traditions breake that rule alfb. For befide that they areallfinne, in that God neucr commaunded them, and come vnder that checker d Invainetheyworfhipmee 7 teaching for dMztb, 11+ F f 2 dottrines 212 Poperie is but new Utrntng, as their owne doctrines mans precepts : they can neuer denieby any good reafon 5 but that by thefe traditions they giue occafions offinne many waies. As in Baptifme,men cannot difcerne the true worke ofBaptifineforthe multitude of ceremonies, vnto which aregiuenthe verie power and operation of Baptifme, by the facri- fice of the maffe, relickes, images and praying to Saintes they are ledde vnto finne, being dire&ly aMatha.10. a g a { n ft t h at commandement, which faith, a Thou fhaltw&rjhipthe Lord thyGodandhimonelyfhdt thou fertte. And their vowes of chaftitie and finglelife giue occafion of all filthineffe 5 buggery,and murder, andfodomitrie. But if in thefe traditions there be a dired and particular contradiction to holy fcrip- ture, then where is their foundation? as forexam- bHeb* i8 t pl e > the holy fcripture faith, b There remayneth no more facrifice forfinne : they fay thefacrifice of the maffe is for the quicke and the dead: the holy fcrip- c wTiiMa*? ture faith it is c a do&rine of deuils, toforbidde meates Andmariage. Thefe traditions make priefthoode, vowes and holding the childe at Baptifmeto hin- der marrige, and that Lent and ember daiesmuft not fee any flefli and that for confeience fake. The d Preetp,*, fcripture faith thou d fhalt make no image nor wor- Exodao* fhippe them, and they fay thou mayeft and ought- eft to worfhip them. And there are a great many more, as is before apparant to bee feene, whereof I thought good to giue the reader a tafte, that hee might thebetter remember what hath beene before written. For the fecond part of the rule,toknowe a naughtie tradition,to be of men, and not of God : they fay it is naught, if it bee derogatorie to the glorie tongues and eruditions plainly proue. aij glorie of Chrift : I pray you looke vpon all and euc- rie of thefe traditions, and you fhall find that they are fet forth for meriteandremiffionof finnes, for fatiffa&ionand iuftification. All which as is before proued,are theglorie of Chrift,becaufe there is 'no c Atf^ia. other name giuenvnder heauen whereby a man may bee faned. Thcfe being newe names challenging that which belongeth to him, caufe men to giue his glo- rie vnto others. And therefore by this rule, feeing they derogate from the glorie of Chrift, they are no good traditions, but meereinuentions of men, not Uifferable in the Church of God. Laftly, they are friuolous and burdenous &c. which is the third part of their rule to know traditions to be of man, do but looke vpon the number. If f onebookecan flicw vsfGratians de- 3opo.decrees, whereof moft of them be of thefe tra- crcci * ditions: and that there be befides thefe in decretall and extrauagants, I cannot tell how many thoufand more, then how can theyauoid the name of bur- den. And as for their profite if wee may iudge by holy fcriptures, which teacheth that % Chrift by him- S Hcb,!.^ felfepurgeth our fins. What profit can there be in any or all of thefe? except we may fay, that Chrift hath not purged our finnes. But their owneconfcience telleth them, there is noneedofthem. Asforcxam- ple,when they can h lay of all the rites of tradition hManipuUu, in Baptiftne, that they are not of the eflence of rat - ca M- Baptifme,becaufe that without them Baptifmemay de anncx ' ba ^ bee wellgiuenin cafe of neceflitie: which hauing as great a warrant as any of the reft, wee may ve- rily conclude, that they are all but friuolous, and fuperfluous, ouerfpreading outflippes of mens de- F f 3 uifes, * 14 Poperie is hut new le timings as their owne uifes. What (hall we then determine of this goodly popifh trafii i but that they cannot be ancient & au- tentical after Gods word feeing they cannot agree to their owne rules, whereby they would proue them to be of God. Therefore that is moftblafphemous, that they call the wordeofGod, as it is in the holy bookes,deadincke in companion of their tradition, vnleffe it be warranted by tradition, and vnderftood in the fence of the mafterfhip of their church. Wee are then come thus farre that poperieis a tradition, not written with dead incke in Gods holy bookes; but fome other kinde of dodirine, which by their owne rules cannot bee found worthy the name of a good tradition : and therefore ameere deuife of mans foolifhneffe, that is to fay, verie fables much difpleafingandabhominable in the holy eyes ofal- mightie God. aAntididag- 4 Now letvs looke into the particulers. Heere ma printed at come the a reuerend Canons of Colen, who in the Louan. 1 544. g enera u ioy ning with this great clearke Perefius, in many things crie with him : Traditum efl^ or tradi- tum tenemus, that is, it is a tradition, or wee hold it a tradition. And this they doe , where they are to fhewe their originall : and in deede it is an ea- fie matter to maintayne any foolifh or wicked thing byfucha deuife, yet are thefe learned men of Co- lon content to tell vs one or twooriginalles. Firft bPag.7* b they fay , It is true that Chrift gaue the Sacra- ment to his Apoftles vnderboth kindes of breade and wine, and that the church obferued that order a long time after .-therefore they teach vs that to keep the cup from the common people is but new lear- ning tongues dndtraditions plainly proue. 115 ning. So alfo they c Cxy their holy daies reckningby^S- 1 ^* name 22.to haue beene celebrated aboue a thouiand yeares, which yet they cannot fay to bee enioyned the Church, but by a counfell of Lions which they can hardly fhewe, or by Gregoriethe ninth about theyeareoftheLord 12 10. There is another verie learned man deuoutly gi- uentothefeaofRome, called lohannesStcphanus^.^^ Durantus, who hauing taken great paynes in a d R m"i^u booke De mibm ecclefa, dedicated to Pope Grego- rie the 14. doth mightily labour to fhew the ancient originallofthepopifh worfhipandferuice of God, fearching authorities both olde and new, yet is hee faine to fing the fame fong with others of Trditum eft ,and to alledge many corrupt and partial authors. Howbeit he is an helpe to vs in many thinges : that we may know by their confeffion,that they worfhip God in many things by the precept of men. Name- ly that in e the gofpell, and vnto the time of Iren^us « L &. r j Sa M« priefts were called Presbyteri&patres, that is,elders, and fathers. Secondly he can tell vs,that f La&antius f C*p«8.fe&. u lib.6.cap. 2. and after him the counfell Elibertcap. 37. And Hieromeagainft Vigilantius, haue taught men to deride the vfe of candles in the church, namely, that they taught, that to light candles for the honour of martirs, appertaineth vnto the igno- rauncc andfimplicitieoffeculermen,and of religi- ous women, which haue indeed a zcale, but not ac- cording to knowledge. Hee would hauevs know that s Zepherinus the 16. Pope ordained a difh ofgCap.n. glaffe to fay mafTe in, and that Vrbanus the 1 8 . Pope fta,x- made them of gold. And the h corporall to bee ofhc.ip,u^. linncn aid Poperieis hut nerole&Ytnng, as their WM linnen to wrap the bodie of Chrift , he will haue vs tbinketo bee ordained by Eufebius. And as for the iCap.x&*io. * referuing of the hofte, hee woulde haue vs to beleeue the late Counfell of Trent, to haue good caufe to affirme, that the cuftomeis auncient, rea- ching to theCouncellof Nice : though himfelfe cannot find it in thecouncell,nor in Gratian but on- fcCap^a. lyinRufinus. As for baptifme he confeffeth b that in the beginning it was vied fimply in riuers or foun- taines : butprocefle of time bringing foorth more honour to religion thefe goodly fontes and cere- monies, now vied in the Church of Rome, by de- grees came vp. Alfb notwithftanding this he would < Cap.a i,i, fa uc vs thinke that c Alexander the fift Pope from Peter, did command water fprinkled with fait to be blefTed, to fprinkle the CLiftian people withall. dCap.2a^. This man would haue vs fet the d hallowing of bels at the Synode of Colon vnder Pope Iulius the firft, A nno 338. that the dcuill might bee made afeard by the noife of belles , calling Chriftians to praiers. cLih.i.ca 4 i^. Theworthie e name of themafTehce telleth vsout of Burchades decretals, to bee verie auncient, euen from Euariftus the third Pope of Rome. Conccr- f Cap.x. a. ning the f facrifice of the mafle, the firft ftrength he would hauevs take out of the Canons, falfely tear- med the Apoftles, and out of the counceU of Nice, and of diuers fathers, becaufe they make mention of offeringes and facrifice : Who in deed haue no fuch meaning, but onely vfe thefe termes by allufion to the old law, to fignifieour thankfgiuingand memo- rie of Chriftes facrifice in which fence it may be cal- led an offering or facrifice : but you fhould not find them Writings dojhewthe origin aU offmlculerf. 2I7 them fay that their prieft did really and truely offer vp vnto God his ion or the whole man Chrift,vnder the formes of bread and wine for the quick &dead: therfore this is but a new deuife of their own. How- beit his firft s inuention of publike maffe hee layeth g cap,4 t Mi vpon the counfel of Carthage about Anno 3 gp.and the priuate maffe as they now vfe it, when the prieft alone doth communicate , he would haue vs thinke (though he fhew no reafon) to be long before Gre- gories time that is An. 606. yet if men beleeue him, this maffe publicke and priuate is but new learning, as he teacheth it, whereof neither Chrift nor his A- poftles can be prooued authors , but men who liued after their time.Hereof it is, that although he boldly affirmc,many patches of the maffe to be auncientc- uen from the Apoftles time ( which no man that reuerenceththeholie Scriptures as hee ought, can dooin fuch maner as hee doth) yet is hee willing to teach vsthe beginning offomc of them. Name- lie that the confeffion , which is made in the be- aCap.u,4; ginning of the maffe is of a doubtfull parentage, whether o?Damafa or Pont'unut&xxt b Gloria in ex* h c T celfis he faith Talejphorw 7. Pope from Peter to haue ordained: c ofthetra<3hee careth not, if we beleeue cC,^.,. Gelaftus to be the author, or c\s Celeflinus , and that hee made the gradnale. d Alexander the fifth hee dCap.i 7 ,r, fayth appointed wine mingled with water , and the e wafhingofhandes in the maffe, hee teacheth e Cap.*8,<5. out of Thomas Aquinas a newe writer , to bee as it were inftituted of the Church, as a certaine conuenient thinge . The f Canon of the maffe, f^ws* which hee faith is the lawfull and reguler making of & 37,1 ' Gg the 2 1 g Poperie is but new U wring , as their mne thefacrament, heconie&urethto be long before S. GregoriejbecaufethatS.Ambrofe (as he faith) ma- keth mention of BenedtcJaafcripta, ma, rationabilis d^r.fothat he teacheth that before Ambrofetime, there is no proofe of any vnlawfull and reguler mak- ing of their iacrament^and therefore it is not of God but of man : efpecially feeing that to a reafonable man this is but a ftreined proofe of antiquitie , Am- brofe mentioneth thefe termes 5 therefore the Canon was in his time before Gregories time, which being gCap.sS.i, fb I meruaile how § Alexander the firft being fift popc 5 could(as he faith) adde that part ofthe Canon. J%Mpridit,\vhen theauncient Canon was long after h Cap.38.6. him : yet he geffeth that h the cof ecrating ofthe bread round like a penie is not new , becaufc he findeth in Gregorie oblationum coronas, the cro wnes ofthe offe- iCap.4i.£. rings,and fuch like fandie foundations. * Leo the firft he faith addeth this particle Sanffumfacrificiumim- kCap.4^i, macuhtam hoHiam.Thc k memorieof the dead in the maffe^he warranteth by the fecond prouincial coun- fell called Concilium Arektenfe, holden vnder pope I C .ip.47.1. Silueftcr, Anno 3 20. The l preface before the Lords pi'dkYfiremuspreceptisfalutaribusmoniTiy hath his te- ftimonie from the ancient time of Charles the great, mCap.ji.s. AnnoSSo. This man thinketh that m Albertus was dcceaued;to thinke that Sergius ordained the break- ing of the hoft , he would haue us looke hyer, but fb ajj.i* as we may fee it was offbme man. * Paris ofculu m in rhemaffe, hefendethvnto Leo the fecond or Inno- bCap.yj.i^ cent the firft as fathers perhaps thereof.That b for the holie finguler rcuerence ofthe myfterie, the lay peo- ple fhould not touch with their hand; the Eucharift, buz writings jhtw the original ofparticulers. 2 jp but the prieft fliould thruft it into the mouth of him that eatcth it,he faith the church ordained in an odd counfell o{Rboron>Agfa for the c canonical howers, * Roane hewouldnothauevsto beleeue Polidor and others c ub.^cap.i.7. which refer them to H'terompx to Telagius i .or 2. but he hath found them out(as he faith) in Clement Ba- fill and other fathers ; but wee looked to be fhewen them in the oracles of God. The d vigils hee would dCap.4.*. fatten vponTertullian: and t\\z* Amiphon&i that is, cCa P^7'4. finging or faying by turnes and courfes he fathereth vpon Ambrofe. So that the pope allowing this mans writing, wee may beleeue 3 all their worshipping of God 3 mafle 5 {acrifice,andcanon,tobe mans deuife, earthly and diuelifh : a verie new learning in com- parifonof the trueworfliipping of God , taught by Chriftand his Apoftles. Pope Grigorie the 1 3 .hath holpen vs to the know- ledg offbmthing,by his f new Martyrolege,reftored f Printedat (as it is intituled) to the truth of the ecclefiaftical fto- ^ntwerpe rie. Forthereis told § that Odtlo abbot of Cluniafirfl: gian'%pag.i. commanded in his monafterie,the commemoration of the faithfull being dead,to be the firft day after the feaft of all Saints, which rite afterwardes the whole church receauingdid allowe , and this man died as they fay, Anno 1048. And this boo! e doth h afcribe H Quint id. vnto Mammertius B.of Vienna,the daies of tetanies, Mai JP a s« 2 xi « that is the rogations before afcention, and after him, the church vninerfal allowed it,he liued about Anno 460. yea this legcnde i doth father vpon Tdchomim jPridjd.Maij an Abbot of iEgypt ( who died as they fay ) Anno P J g- 2 1 7* 4o6.)therukofMunkcs,&thatwemayknowthefe Qium nngelo trumperies came of the diuell they fay 5 that he lear Gg 2 ncuit di&antc didi- ccrat. 220 Foperieisbnt newleArnln^as their owtle ned it at the mouth of an Angell. For fo the Apoftle Saint Paul teaching righteoufnes and faluation one- ly by beleefe in Chrift D chargeth vs to hold him or an angell accurfed D that teacheth otherwife, therefore thefe things come not of God. But Poly dor virgil! 5 a verie zealous patron of Ro- mifh fuperftition; For the honor of that fea 3 fearched D^inuentori! man y anti q uities :> therefore by a him we may be en- bus rerum, formed of the birth of much of this new found doc- Aurkuie ap '" 14 tr ^ ne ? anc ' f eru i ce papiftical^he b affirmeth that Inno- feffion. centius the 3 .who liued about An. 1 200. did firft or- daineauriculerconfeffion, tobeattheleaftonce in cLib.f.cap, 3# theyere. But he would haue vs thinke that c Faelix aion. am * Vn * the 3 .being pope An.5 26.commanded that men dy- ing,fholdbeannointed:thatis extreme vn&io .And pricfl afinX* 4 * as touc hing mariage of priefts he fheweth how in d hfe! S W& C the weft, it began to ceafe, namely firft that Syricius being popeaboutan. 3 87.forbad mariage vntoprieft and dcacons,and that Pelagius the feconde coming almoft 3 oo.y eres after decreed that fubdeacons (hold put away their wiues.But Gregory the firft who fuc- ceeded him 3 thought that to be wicked 5 and therfore he bound the fiibdeacon, to promife chaftitie before he were made fubdeacon , after them many lawes & decrees were made about this matter , yet did it ne- uer preuaile, to be generally put in execution , till a- bout An. io74.whcn Gregory the 7 .by great violece & labor,brought it to pafle. And this is a verie plaine Jiing in all ftories, that the Bifhops after this time la- boured mightely with their priefts^to make them put away their wiues,and Co by little and little one coun- trie after an other ? y elded to this flauerie(as Polydor termeth writings fiew the original of the partkulers. 321 termethiOof conftrained chaftity , which he auovv- chcth to be a fhamefull blot : thinking it very good that the right of matrimony might one day,be refto- red againe vnto priefts. This man can tell vs that e in « Lib^.cap.i 1 the beginning among the Apofties, all things were ^5^ naked,andthemyfteries fimplie and plainly deliue- red of Chrift,all the order of ceremonies was naked, hauingmore godlinesthen outward (hew or deck- ing. But after them other increafed this holie myfte- ries , and diuers men in diuers ages added diuers things.Cleftinus made introitam miff*, Gregorie the faying oi Curie nine times., and diuers other thinges, Leo the 3 . that frankinfence (liould be burnt on the alter,after the maner of the lewes & heathen, & ma- ^\_ ny other fuch things herehcarfeth by their firft pa- rents (much like as is before faid by Vuramm) Ther- fore heaffirmeth that the canon was neither madeal of one man, neither digefted into the fame forme that it is now,vnto which if we adde that of late , the mafle is rcftored by the decree of the Coun(ell of Trent,& fet foorth by Pope Pius the fift , we (hal fee that this kindc ofmafling, whichisvfedinthcpo- pifh Synagogue is a deuife of man, and of a newe and variable compofition. This Polydor tellethvs that, a thatCaius being Pope about Anno 284. did aLib.4*cap.7« firft diftinguifh the orders of porters, readers, exor- ciftes,acoluthes,fubdcacons,deacons, prieftes, and Biihops, by whichasbycertaineftcps they (hould afcende to a Bifhopricke. Alfo hee fheweth that b cardinal * Cardinalles, were firft certaine (eleded Prieftes to buric and Baptife , therefore called Cardinall be- caufcthey had more(peciall charge then others, like Ggj as 221 Toperie is but new learning) as their owne About Anno* as W e call the foure vvindes great or cardinall winds, but after that Bonifacius the third obtained of Pho- casto hauethe prerogatiue aboue all Bifliops this name of Cardinal became more honourable, when fuch as were of that companie were of the popes at fiftance and fenate . And by little and little through the contention of the Emperors and people about the creating of the Pope, they got the prerogatiue and right of the choofing of the pope, andfo about Anno 1244. Pope Innocent the third decreed they fhould ride vpon an horfe,with a red hat,and fb they came to their great dignitie,and grew more & more famous and attained that glorious eftate they nowe clib.j ♦cap.s. take vpon them: c He maketh Alexander the firft, pope ofRome,author of holie water todriue away dliM.capji. diuels: And Stephen the firft tohaue ordained holy garments,and couerings after themanerof the He- brewes, where as before they clad themfelues with- in with vertues,and tookenocare foroutwarde ve- ntures in their holie miniftration.But when this man fpeaketh of Monkes,Nuns,and Friers,which as new religions are lately fprongvpin this baftardly king- dome of Abaddon,in many families,like fwarmes of loeuftes filling the Chiftian world , he verie honeft- alib. 7< cap. 1. lie affirmeth *"that they are not of the gofpellike and N°^ & v *r apoftolike life, but a newe and variable maner of li- molus™ l uing. And hee cuts off 400. yeeres auouching, that Paultts, Antonim^ Htlarien^Bafdtus^ Hieronymu* , and manie others in thofeprimatiue ages, had nothing like the popifli monkes and friers . They were free, and tyed to no certaine rule of life , after the cere- honhabits 5 difTentions 3 rifing & fal- alib.8.cap»x 4 lings. Yet let vs learne a of him the yeere of Iubilie, Sbilfe r and wherin the pope,giueth his indulgencies,ful remifii- pardons. on of fins both from paine & guilt,vnto thole that vi- fit the holy places of the Apoftles at R ome,he teach- eth that Boniface the 8. Anno 1 300. did firft of al fet forth the Iubily to be euery 1 00. y ere • but fiftie y ere after pope Clemet the 6. eftablilhed the Iubily to be celebrated euery 50. yere, feeing the age of a man would fcarfe attain to the Iubily of an ioo.yeres^and laftly Sixtus the 4. brought the Iubilie to be euery 25 . yercs,and this was Anno 1475 . and thus then the vfe of pardon, which they cal indigencies began to be of great fame.Howbeit he would haue vs think, that their originall came from Gregory , but being not certain by any good antiquitie: he maketh Iohn B.of Rochcfterina workeagainft Luther , to Ipeake for him on this maner.Parauenture it moueth many not to turft fo much to thele indulgcccs>becaufe their vie in the church leemeth fbmewhat new,and very late- ly found outamong Chriftiansrto whom I anfwere, It is not certaine of whom they firft began to be gi- uen,but there was fbmevfe of them as they lay a- mong the Romains in ancient times, which may be vnderftood by the ftations,and he after laith.Trucly no writings fhew the origwallofthepartkulers. 2i< no catholike doubteth whether there be purgatorie, Purgatory not of which notwithftanding among the auncientfa- cuntTth^s?" thcrs there was none or verie rare mention, and alfo the Grecians beleeue it not to this day. For as long as there was no care of purgatorie, no man fought for indulgencies,for of it dependeth all the eftimati- on of pardons, ifyou take away purgatorie, to what vfeferue indigencies ; therefore pardons or indul- gences beganne after men trembled a little while at the tormentes of purgatorie. So much the Bifhop. Now here faith Polydor to his reader thefe things : Sxf^^t' i i-ii- l j r - i_ & cum tanti lint by which things thou peraduenture, leeing they are momcnti, vt of fb great waight,didft looke for as things more cer- ma S* s certa ex taine out of the mouth of God. Here wee may fee, t aba * C * pCC that thefe papiftes when they fpeake truth as their confcience beareth them witneffe, they can tellvs that purgatorie is but a new inuention, and hath no certaine originall,and that thefe indulgencies and Iubilies and their after birth, are new borne babies, neuer comming out of the mouth of God. Which as the fame Polydor further faith, being as greene corne grew by little and little after Gregorie,but ve- ry many fometimes gather no fmall haruefl thereof, as efpecially Boniface the 9. in whole times fuch pardons like other merchandifc eucry day were fold all abroad. So farre Polydor, in whofe writinges thoumayeftreadea great many more of popifhde- uotions, to bee new deuifed toyes : fbme taken from the Iewes, and fome from the heathen idola- ters : wherein they forfake the auncient religion taught by the holie wrytings of G O D , and fol- io we late vpftarte fuperftition of mans deuifing. Hh Now pnji 226 Poperieis but new le&rritng^ as their owne Now let vs go to another. Platina as zealous for po- perie as who in his time was mod, liuing in Rome, &in office vnder Pope Pius the fecond,about Anno 1460. in the verie earned deuotion he hath to pope- ainhisbooke r i e? a f] iewet h vs moft of the forefaid inuentions to tiffcum? P ° r " haue rif en fi nce the time of Pelagius the fec5d, who liued about Anno 600. in the time of Mauritius the Emperour,out of whom fome few thinges I wil ob- feme ouer and aboue the former. Andhrftthis Pla- tina reckoneth vp many things in the mafTe deuifed «orii" Gre " ^y Gregorie the firft,Pope next after Pelagius. And that he made the large fupplications called the Leta- nies, and the ftations of Rome, and namely them of Saint Peter, the day of the natiuitie of our Lord, the daies of the kinges the firft funday of the paffion, & of the afcenfion, of Pentecoft, of the natiuitie of the Apoftle, the day of Saint Andrew, the day of the chaire of Saint Peter, when they fay the great Leta- nies&c. yea he faith he made fb many workes that one cannot reckon them. And if wee may beleeuc him, in this time was found out thegowneoflefus Chrift, which fell by lot vnto one of the fbldiers , when Chrift was crucified, in a village called Za- phat. For wee muft fuppofethat Chrift woare du- rable cloathing, which woulde not wafte in 600. yeares, and that the fbldier kept it as fbmeholy re- licke, and gaue it or fold it to fbme Chriftian. But I will not trouble the reader with fuch babies, onely let him obferue and marke that here ignoraunce and blind deuotion began to fpring,and to draw men a- way from the pure truth of the gofpell. This Platina telsvsthatTheodaws ordained, that the fonne of the writirigesfkew the original! of the particulars. 2iy the godfather,(hould not marie the daughter which Godfathers his father held at the font: this is a new kindred. Bo- not to manc# nifacc the 5 . ordained that one fliold not be drawen Sanauarie for out of the church by force,but the church fliold bee pffendors - a place of refuge for offendcrs.Vitalianus ordayned o^ans & organs in the church, and muficall inftruments.JLeo muScke in the the fecond founded the Pax, to be giuen the people ^ T c c ^ in the maffe time. This Platina telleth of a new and ftrangc chaire at Rome,called Sedes Stercorea^hsx- ^^ §c in the new created Pope fitteth and vnderneath the laft deacon trieth him whether he be a man, which newly came vpby this occafion, that Popclohns. AnnoSjj. as he went to the Church of Lateran, was deliuered ofa child, and therefore the Popes after that going ^£ for thc to that Church pafle not that way, & are thus tried. Benedift 3 . ordained that the prieftcs, deacons, and the Pope, fhouldbee prefent atthefunerallofaBi- fliop, to giue honor to the corps, and to pray for the dead mans foule, aud commanded all pricfts to fay maffe when the Pope died. In the time of Formo- fus,which was about Anno 890. Hee faith, that (he The Emperors could not tell for what caufe) in one time, the truth *£ f P ft h ° V * oftheEmperoursand of the Popes & their holines onetime, was loft and abolifhed. Steucn thefixt brought vp this new cuftome, that one Pope did vndoand an- nihilate the doings and decrees of his predeccflbrs, wherein the Chriftian reader by the way may con- fider that wee are to bcleeue them when they make the Popes decrees eauall with the fcripture, feeing themfelucs can Co eanly put downe fuch authentical doings. And here is not to bee omitted howgrie- j 141 ^^^ uoufly Platina a complaineth in rehearfing theliues ^ucrsothen, Hhz of zz 8 Foperie is but new learning, as their owne of many wicked popes about this time,calling them curfed and baftardes from the vermes of the good Popes. Oflohnthe i6.hefaith,thatheeconuerted the goods of the Church to thevfe of his kindred, brothers, parentes, and carnall friendes, and of that fprangacuftome, which the Popes comming after did obferue and keepe , that not for the faith and de- uotion of Chriftianitie, but for the trcafures of the Church, the Popes fought that honour, namely to enrich themfelues and their friends, brothers,fifters, aBookcrf* cofens, nephewes,&c. Aboutwhich time a Poly- Anuo^o. £ ot ^irgill in his ftorie of England oblerueth, that the Monkes degenerated and the prieftes into tyran- ny, by meanes of their riches. This Platina can tell you that Syluefter the fecond came to his popedom bynegromancie, and that Benedick the 8. after his death appeared vpon a blacke horfe, for hiding vp money that was giuen for the poore. And Benedick the 9. fold his Popedomc, and fo alfo after his death appeared like a monfter& horrible idoll. Syluefter Anno 1000. the third through mony became Pope, & alfo Gre- gorie the 6. for at this time this new learning was ru- led by money and friendes. Damafus the fecond occupied that roomeby force without the confent of the people and cleargie : fo the cuftome was, that the ambitious obtained the papacie. This Platina commendeth Gregorie the fouenth, although for that he telleth of him, hee might rightly bee called Hellbrand, for his prefumption ouer his Lord the Emperor, & for his hellirh andblafphemousbulles, wherein he maketh Peter his God,foying: glorious Teter prince of the Apojlles^ incline thmeearc & he are thy writings jhew their origindlofthepartkulers. 229 thyferuant, whom thou hafi nourifhedvpfrom his infan- cies &* prefer tied &* kept from the hands of his enemies , vnto thisprefent time&c. And in his ftatutes,(a little after) hedefcribeth the man that doth as appertay- nethtoa Chriftian,by this: TofeareGod& SSeter. TofcareGod And in another curfe he faith to Peter & Paul : / haue and s,Pcter - not chofenyou , but you haue chofen me^ & laid this mojl greeuous burden vpon my jhoulders^c. Bythefe and iiich like hevttereth vvordes of great difhonour to God,& maketh Peter in vertue & power & worfhip equal to God & Chrift,which are new broached er- rors, & fearefull in the eares of true Chriftians. And fiich as Peter would earneftlyhauedetefted, if hee were aliue a who rebuked Cornelius in a lefle mat- ££ ft * x IO * ,: ter. And Paul would haue rent his cloathes & faid : O men why doe you thefe things, we alfo are menfuhiec% to thelikepafiions as you are f He can tell vs alfo of Vr- ban the fccond, that he began the wares againft the Sarafines andTurkes. And that from thencefoorth the cheefeft labours of Popes, hauebeene in wars for Peters patrimony, depofing kinges and Empe- rours, and tranflating of kingdomes and dignities. Out of which goodly roote there (prang vp the bloudie factions of the Guelphes, and Gibellins, Florentines, Venetians, Genenois, Cecilians, &c. The b Romanes refufe to obey Vrban the 4. And b Anno lz6 ° : thefe garboiles grew foftrong, that the Popes were faine to bee nonrefidents for feuentie &fourcyeres, beginning at c Clement the fifth, vntill Gregorie C Annoi5io, the eleucnth. Then out of this engendred an o- ther newe thinge, d a fcifme of nine and thirtie d x * 8 °' ycares, wherein were fbmeime two fbmetime three H h 3 popes, z 3 o Poperie is but new learnings as it may Popes at once, till the councell of Conftance. And fo this time in warres canonizing of Saints,breeding and enlarging of pardons and many other trumpe- ries continued vntil the time of Ludier.Here I ouer- skip Boniface the 8. with his two fwordes, and his angels hefet in the night toperfwade Celeftinus to furrenderhis pope feate, andIohn23. a deuiibr of newthinges, he would make and vnmake, Bifhops of Abbots, and Abbots of Bifhops, new canons & dignities in the church, and by and by in another fa- fhion. And thus haue they handled the religion of Chrift. Like vnto a potter, turning his wheele, who maketh the clay now of one fafliion and now of an other, that no certainty of truth and ancient godli- nefle can be found in that fea. Butas the Prophet E- i Cap,*?, if. fay faith, a Your turning deuifes Jhall it not bee as the potters clay ? If we reade the warres,fedition,tumults , bonefires, maflacres, rebellions, treafbns, murders, and all manner of hurly burly : betweene Pope and pope Cardinall and Cardinall, betweene pope and Cardinals, Emperors, kinges and people, betweene citieandcitie, fubied: againft their Lords, and one nation againft another. From the firft arifing of Hil- debiands fire which he brought from hell vntill our time, which hauebeeneraifed, procured, maintay- ned and continued by that wicked generation, wee may well fay of them as theprophcte Efay fpeaketh b Cap,* ;.*o, of the wicked b The wicked are like the raging fea, that cannot reft^ whofe waters caft vp mire and dirt. But he that would reade Clemangis,Sigebert,;£- neasSiluius,Sigonius, MathieParrifius, and other fuch writers which liued in thofe times, fhall find a great AftCdre bj the ft f counfels of the Church. 23 1 great many more monfters,new bornein the church of Rome, then in this fhorte treatifel am able to fetdowne: yet for the further helpe of the reader I vvillleadehima wordeortwaine fromthefe ftorie writers to the Counfels. If happely wee may finde fome of this new broode of poperie by them. The c c Canon,*. Nicecouncel 7 fummonedby Conftantinthc great, Theprimadc confiding of 3 1 8 . Bifhops out of all the parts of the of Biihop*. world ordained (according to the cuftome of the church in thofe daies) that the Patriarch of Alexan- dria and of Antioch,fhold haue the like authority in their Bifhoprickes as the Bifhops of Rome in his. This was as Gratian faith the hrft generall coun- fell. Therefore when the pope is gotten to an higher preemption, he is in thisrefpeft of a new religion. About this time the counfell of Ancyra d condem-dCanoa.i4. ned thofe minifters, that did account flefh vncleane catin £ of flc an( * Legate of the prouince ofNumidia, Rome. it was tried and found out, that it was not ( as Boni- facius Bifhop of Rome would haue vfurped) lawful by the councell of Nice to appeale to Rome, out of other fippe/tre hy thcfirji cdunfels of the church. 23 % other Bifhops prouinces , but that they few mod Epift.Concil wifelie and iuflly , that all bufines was to bee ended, *&& * d & where it was begun, neither fhould the grace of the Ieftmum ' : holie fpirit be wanting to any prouince whereby e- quitie might be wifely fecne of Chrifts priefts and conftantly holden . And after that the Milcintane counfell a forbad all people to appeale ouer thefea a Canonist out of their prouince, but only to the counfel of A- frick & the primates of their prouinces: and who fb did otherwife (hold not be receiued to the comuni- on in al Africk.But we know that fince that time,the pride of that wicked whore of Rome hath vfiirped iurifdi(Sion,ouer al lads,that by any means they cold bring vnder their feet,& receiue appeals from whom foeuer- infomuch that we b read of a Sy node in Eng- j^°J^°[? u land, An. 1 391. which becaufe many were vexed for Rich,*! 8 ' * # caufes which could not be knowcn at Rome , ordai- ned that the authority of the pope of Rome , fhould ftretch no farther then to the O cean fea : & that who (b appealed to Romejbefide excomunication,fhold be punifhed with lofTe of all their goods & perpetual Amn imprifbnment.In the fame counfel of Mileintane, c c Canon 5,^7 It was decreed againft Pelasius : that without the grace of Chtift we can do nothing, and that euerie man fhould know he hath fin in him , as faith Saint Iohn Epift. 1 .cap. 1 .and that in many things wee fin ? rc . c f y?! an( * all, and that we muft confefTe with the Pfalme,enter by worker not into iudgement with thy feruant, for in thy fight fhal no ma liuing be iuftified which thing is opened, by an d Epiftle of Aurelius B. of Carthage , vnto the a Epift^i. Bifhops of the prouince of Bizanzena , and Arzig- nitanta ,where hauing /hewed the error of Pelagius Ii he 2U Toperie is btitnwU&mng^dsttinAy he declareth the faith of the Catholikes to be thus. Sixtly to confe(Te 5 the grace of God and bis helpe to begiuenvntoallfingulera£is 5 andthefame not ac- cording to our merits that it may be true grace , that is D freely giue by his mercie,who faid I wil haue mer- cie 5 on whom I will haue mercie &c. And ninthlie to confeffe, when wee fight againft tentationsandvn- lawfull concupifcences, although we haue there e- uen our o wne will,yet not by that,but by the mercie of God we haue ourfaluation : becaufe otherwife it fhall not be true/which the Apoftle faith- it is not of the willer 5 nor of the runner, but that we be faued ,it is of God which hath mercie . Tenthly to confefle that pardon , is geuen to them that aske, according to the grace and mercie of God, not according to their merites; feeing the Apoftle fay th : that repen- tance it felfe is the gift of God, where he faith of cer- taine men , leaft God fliould giue them repentance: which catholike faith is contrary to the new religion ofRomeinthofe things, Firft for the preparation vnto grace and workes of condignitie : for they fay then grace were no grace: Secondly for the concur- rence of free will,to worke with the grace of God 3 & fb to merite,for they giue all to Gods grace , and all pardon and faluation to Gods free mercie. Loe here chriftian reader) thou feeft,that the papifts can tell vs of the particuler originall of the moft part of their trumperie, & that the old chriftian churches in their counfels& determinations were proteftants touch- ing the authoritie of Bifliops and prouinces , touch- ing mariage, eating of flefh, priuate mafle,and recei- uing the communionj touching the holiefcriptures and appeare by the first counfels of the church. 235 and the reading of them h touching weomens Bap- tif ine and appcales to Rome,and touching the grace of God, freewill and merite: therefore the herefie of the church of Rome,being gathered fince thofe pri- matiue times, muft needs be of a new generation , & lately fprong vpand come abroad into the worlde. 5, And that thou maift, yet further fee, how they Poperiehath haue loft the verie life and breath of all religion, and ! oft th . c 1 ^ e , & . r . r .. r 1 • b 1 breath of chn- io are cleane fallen away , from being any member fhanitie. in Chrifts church, and to haue no part in the com- munion of Saints, as in any fort to be called Gods vi- fible people^ wil fliew thee fiue other points which arefunclamentall, and fb farre of the foundation of chriftian religion,that without them, no man can be a mebervifible nor inuifible of the catholike church: wherein thou (halt fee that the proteftant was the an- cient true primatiue chriftian church of God : & the Fiue flmda- papift a verie apoftataxomming in deed of a contra- ^"J?! J? OK * s ne race euen of the very ftocke of antechrif t.The nrft rafed by po- is of adoring God only: the fecond of the condition P er ie. of the couenant with God on our behalfe: the third ofthefealesofthe couenant.-the fourth of the writ- ings of the couenant : the fift of the fbueraigntie and headship ofChriftouer his church. And thatthefe arefoundamental 5 confiderwithme,thatin the*firft *xjdoUme, they breake the fpiritual wedlockc with God,which giue his worfhip and honor to idols and images : as thou mayft fee God, in a Ezechiel complaining and a Cap # 16, faying . Thou haft taken thy fair e levels of my gold and of myjiluer, which I hadnuen thee, andmadeft to thyfelf images of men, anddiddejl commit whooredom with the &c* In the fecond when they ioine workes and the * ^[Vf Ii 2 fulfil- wor e4 236 Toperie is but new learning, blotting out fulfilling of the commandements,with faith.-for they fhut themfeluesfrom the righteoufhes in the coue- nant 5 whereby they (hould reioicevvith God: as the J>Rom,4 4 1, Apoftle faith : b If Abraham were iustifiedby workes he hath wherein to reioice but not with God: yea they a- brogate the grace of God , and make Chrift die in c Gal. mi. vaine,as the fame Apoftle teacheth faying, c Idoonot abrogatethe grace of God, for if ' right eoufnes be by the * $.Sacramcts. /^ then Chrift died without a caufe *In the third they annihilate and ouerthrow Chrifts inftitutionin the feales of thecouenant, by their tranfubftantiation and vnbloudie facrifice adored , and make but a fa- natical body of Chrift and an imaginarie manhood: di.CoMi, whereas Chrift faith, d Doe this in remembrance of *4,i j.i6 t f^^and Saint Paul expoundeth it faying: As often as yee eate this bread and drmke this cupyefhewe the Lords death till he come. For if he bee contained in heauen (as Saint Peter c faith) till the reftoring of al things: w * 3 ' lu and that this facrament is to rememberand fhewe his death till hee come: whatisitbut a newe infti- tution,when they fay it is turned into his perfbn and adore him as prefent? and what can thatbodie or manhood, which is in heauen, bee in the facra- ment really and corporally, anyotherwife, but in fanfie and imagination, feeing in the fame, (till he * 4,Scriptures. come to iudgement)he is in heauen? In the * fourth they blot out the writinges of the couenant,when aMat.i %. as Chrift a fayth : They make the lawe of God of none effect by their traditions , while they equall their own deuifes with the written word of God,& make it in fufficient to faluation , and fet the church which fhoulde bee ruled by it and obedient to it , to bea- bouc the verie foundation of the auncient religion. 237 boue it; the people aboue the lawe and the ladie vnderthe handmaide. * Laftlie they commit trea- *$. Supremacy fon againft the perlbn of Chrift when they fet the pope in his place, without his aflignement, that a mortall man fhoulde bee head of the vniuerfall Church and bodie of Chrift. For Chrift onely is called: b The head in allthmges oner his Church : and \j$£*££ l the foundation thereof excluding all other . Nowe then , feeing that there can bee no foundation of Chriftianitie, nor Church of God, where the co- uenant is broken by fpirituall whooredome , and where there is no reioicing with God:and thegrace of God and Chrift death is made vaine : and where the feales of Gods letters patentes, and his glorious image which is Chrift is defaced , and his holie writinges blotted and abafed : and man aduanced in the chaire of the fon of God and office of Chrift: it muft needes followe that they being guiltie in thefe thinges there cannot bee any part of the vifi- ble Church of Chrift amongeft them. Ithinke it therefore good to take fbme more paines in thefe Hue points , that thou maift fee, howe that in the firft primatiue ages, the Catholike truth was to be founde , amonge the Chriftian proteftants , and that the popifhe herefie in thefe pointes , came vppe afterwardes to bee openlie feene,andclofe- lie grcwe vnder them . Confider therefore (good Chriftian reader ) what I fay , and the Lord giuc thee the fpirit of true difcretion and wifedome in all that thou readeft. Firft in thequeftion of ado- ring God : thepapift thinkethey doo not commit Ii 3 forni- 23 $ Popery tuw learningpaeing the foundation in flue points fornication- becaufe they haue a fine fhift to fay, they doe not adore the image, as to account it their God, to put their truft in it, but onely reuerence it as a reprefentation of God,by bowing before it,kiffing it, praying before it &c. they adore him which the image reprefcnteth. And they thinke themfelues ve- rie wel difcharged from idolatry , feeing their images are not dedicated vnto diuels andfalfe Gods,but vn- to the true God,Chrift and his Saints. But this is ve- relie, but a meere fleight of Sathan : for the truth of christian religion is not fo , neither was it fo reputed in the primatiue ages of the churchrbut that to make fuch images to God and Chrift was abominable , & the worfliipping in that fort idolatrous. For to omit aloM.H* what Chrift fay th: that a God is ajpirit , and they that worjhiphim y muJlworfhif> him injpirit and truth , and bA§>i7. nothing to the matter: euen as the prophet faith : e Who The auncient fathers proteffants in Godsworjhip. 139 Who hath wade a God 7 or molten An image , that isprofi- tablefor nothing. But Origen which came fbmewhat after, namely about Anno 270. f is more plaine and flft^eontti full in this matter. For hauing to doo with one Cel- celfum, fus whoreproouedthe Chriftians ( as the papiftes doovs) becaufe they tollerated no images in Gods worfliip, accufingthemtobe like, the moft barba- rous nations ,the Scythians, Lybians, and Syrians, which were without God-and thePerfianshefhew- eth that thefe nations might doo fb, either becaufe they feared the diuels might lurke in fuch places, and matter fo framed and fhaped, or for fbme other caufe : but faith he : Chrislians and alfoJewes , when they heare: Dominum deum tuum timebis tfrc.tboufhalt fearethe Lord thy God and him onelyfhalt thou feme \ and thou fioalt haueno /I range Gods 7 neither /halt thou make to thy f elf e an idoll y nor the likenes of any thing &*c. doo not onely abhor re the temples , and alters and images ef the Gods : but if need be they do come more readelie e- uen vnto death , leaH by anyexceffe and wickednes they floould defile, that which they doo verie well and right lie thinke concerning God: Then a little after he blameth Cclfus , for the fame ( which papifl pretende ) that they doo not beleeuethe images to bee God : be- caufe the common people, by their example, whom they thought to be wife, did worfliip them as God, beleeuing them to bee Gods, which all men reue- rence: fo that they will not abide, to heare that any manfhoulde deniethattobce God, which is wor- fhippedby it felfe. And where as Celfus affirmed that the images were not counted Gods, but dedi- cated to the Gods: heeaunfwereththattodo and aflirme 240 Poperie new learning in the dotirine of inures. affirme fuch a thing, isverie plainely apparant,to belong vnto men , which erre concerning the God- head. But wee doo notfo much as account thofe images to bee of the diuine likeneffe • becaufe that wee forme (or can forme ) no image of God , who as hee is inuifiblefe he is without bodie . And laft of all hee taketh away the obie&ion , that God made man after his owne image , Ihewing that , that is vnderftood in regarde of the vermes of the foule : Whereby you may per- ceiue that the do&rine of the Chriftians in thofe daieswas, that no man could make any image and likenesofGod, and therefore to make fuch images of reprefentation , howfoeuer thereby to honour God, was farre from Chriftians: not onely left the people fliould hauea godlie opinion of thofe ima- ges, by wife mens example.-but alfb that they might not'defile their faith, in the knowledge of the inui- fibleand incorporall God, the maker of all thinges: they were then , many degrees diftant from our po- pifh idolatrieandnew refined imagerie,who would not fb much as permit any fuch images to bee made at all, leaft they fliould bee defiled : The like we aDcorig.cr- fi nc j e m a Zaffantius Firmianus^ who liued about I1ib.i ? cap.», Anno 335 . For hee fheweth , that when the Chri- * ftians blamed the gentils , becaufe they feared their workes of their owne handes : the aunfwere of the Gentils was readie ( euen the fame of the Pa- piftes) that they feared not thofe images which they made , but them vnto whofe likeneffe they were madc^ and to whofenames they were confecrated. Hereupon hee confuteth this popifh fliift > by thefe reafons following. Toperieisbut newtearningin the Aottrtne of "trudges. 24.1 following. Firft, that God being in heaucn they fhouldliftvp their eies to heauen. Secondly, God being alwaiesprefentcuerie where, and the images feruing naturally to remember the abfent, they ftiould not worfhip images,thcn God being alwaies liuing, fuch dead and infenfible thinges, can not bee his image: and laftly, that cannot bee the image of God which is framed with the fingers of men, out offtone, braffe, or other matter, butmanhimfelfe. But what neede Itorehearfemany particulars, fee- ing the papiftes themfelues confefle the antiquitie oftheprimatiue church to beeagainft them. Firfl: Poly dor Virgill * faith that Hierome teftifyeth 5 !T/^ a Dc inuent* not onely they werevoideofour religion, butdmoft all "™™* * ' 6 * the olde holy fathers^idcondemne the worfoip of images, Omnes ferme forfeareofidolatrie, then which there can be no wicked- veteres&nfti J ?r ft /n • r patresdam- nejje more execrable. For feeing no man at any time J aw nabane, &c God, ts John faith, what forme fhall we giue vnto him y &*c. And Co he difputeth out of Mofes and others a- gainft fuch images : which teftimony of Poly dor is confirmed by Erafinus Roterodamus (whom Al- phonfus de Caftro, writing of heretickes, would by no meanes leaue out of the Romifh fellowfhippe, butbringeth the facultie Theologicall of Paris to fpeakeforhim,) for he b faith, vfque ad&tatemHie- b JnCacechif, ronimi&c. vnto the time of Hierome there were men of an approued religion, whofuffered no images in the churches, neither painted, nor engrauen, nor wouen ,no not fo much as chrijls image, as I thinkebecaufe of the Anthropomorphites,yet by little and little the vfe of ima- ges crept into cburehes.This Hierom Iiued about An- no 430. And to him ioyned Auguftine,who liued as fomethinketill An. 385. And after him liued Da- Kk mafcenus z^z The ancient fathers proteflants in Gods worfoip. mafcenus about An. 45 5. OfthefetwoSteuenDu- ecdcfejib. 1. rantiis,writing from Rome a can tel.Firft that S. Au- cap.5.fca«a. gud.de fid. CP^fymboL cap. 7. faith: that wee muft not thinkc that God the father is circumfcriptible with any humane forme. And againe: It is wickednejje to place fuch an image vnto God in a Ckriflian chunk. And Damafc.//'6.4. Ortkodfid.cap.j. Wko is there whek can make tke image ofGodjvko is inuifible^ &* without body & circumfcnptton& witkout figure? therefore it is ex- treme madneffejo counterfeit &*fafhion the deuine po- wer. GuillermusDurandi helpethvs a little further, b Dc rational. vnt jji An. 480. b affirming that the councell of Aga- pidur, tha forbad pictures to bee made in the church, and that, thatfhould bee painted in the wales which is dDe rit cedef. worfliippcd & adored. Now this c Durandi & a Du- Lb.i.cap,4. rantus, with old fither Gratian, e do patiently abide fe & l - f and beare, that thefe images had little entertainment crat,diftina3. into the churches of Chriftiansvntill An. 600. But cap.perlamnu then they are bold to bring forth Gregorie, liuing a- bout that time, that they might fhewthefirftorigi- nall & decree of their error. Namely, that about this time there were images crept into the church,to bee lay mens bookes,but not to be adored.For this Gre- *i.ib.7.epift* gorie f reproueth one Serenus Bifliop of Maflilia, ,0 * for breaking images in the church whe he few them worfliippcd: butyethecommendethhim, thathec would not haue the people to worfhip them, wifli- ing to teach the people not to finne by worfhipping them, and yet to learne the ftorie in the wales,which they could not reade in bookes.So that it can not be found, that vnto this time of 600. y eares images got any further honour: but to ftand or to bepainted in the church, as bookes to teach the rude people: and then foperte new learning, racing the foundation in $ .points. 243 then they began about that time, to forget the fcrip- tures of God, which faith : & They are vanitie WgHicr.ia i*. the worke thereof errors : there is no profit e in them, but Aback « *? l * they are teachers of lies. But this Romifh and hethe- niih idolatrous worfliip , which is now among the papiftes, had fo many enemies of godly Chriftians, that from time to time it fufferedthe repulfe,till a- bout the yeare 7%$. And then in the fecond counfel of Nice it was hatched, hardened & made bolde, to come abroad into open light, and to beard & to face downe the pure adoration and feruice of God with this prety Meuife and colour to hide their idolatrie, h Byt j, ei - ctwo that they honor not the image it felfe, but in it, they verfes-Nam worfliip him, whom the image doth reprefent. A Deus eft quod 1 • /* -r /-i« 1 1 1 1 • lmaeodocer, thing fo mamfeftly condemned by the auncient f e a non Deus Chriftians, that this is the greateft and the ftrongeft jpfe- , antiauity which the papifts haue, for the grounding "a memeco- and nrft full birth of their idolatrie : as thou fhalt ve- las,quod cer- rie well perceiue, if thou reade the aforefaid authors m$ in ipfa * of this matter , and the Antididagma of the reue- rende canons of Colen, and B. Boner vpon the 10. commandements,andthe counfcll ofTrentorany other, that declare faithfully the true ftorie ofanti- quitie. Therefore let the Chriftian reader iudgeif this bee not of a newe and late generation : and whether fuchdaintie cloakes of humane folly will fhrowde them well, and fafely agaynft the pow- ring fhovvers of the fierie wrath of God, which ' jEfai4f,*> hath once fworne by himfclfe : faying, Euerieknee fhall bow vnto mee, and euerie tongue Jhall fweare by rnee. And againe hee faith : k 1 am the Lorde^ this kCap.42^. is my name , and my glorie mil I not giue vnto an Kk 2 other 244 The ancient fathers proteftants in faith onely y &c. i. Fakh onely other, neither mypraifevnto grauen images. The fc- iuftifiecb* conc j foundation is of the condition on our part of the couenant with God : wherein becaufe the gofc pell requireth no other condition, but onely faith in Iefus Chrift,therfore the catholike religion,holdeth this principle : Frith in lefus Chrift, onely, & without workesdothiuftifie. Which to be the ancient catho- like belicfe of Chriftians: Eufebius Pamphilus , a very learned diuine of the primitiue age doth tefti- fie, heliued about Anno 3 25 .who writing the ftoric of the primitiue Church, (heweth that this was the faith of the Chriftians, from theApoftlesvnto that age. Forfpeakingofthe herefieof the Hebionites, ( whofe beginning was in the verie firft age of Chri- ftianitie) hecalleth them poore ( alluding to their aHiftor cccleC name ) * n r ^ e knowledge of theglorie of Chrift, and lib.j.cap.2/. ' he telleth, that they were reputed erronious in this, that they held , that the obferuation of the law was to be kept, and that faith onely in Chrift was not fufficient to faluation. Which is confirmed by Iren^us who wfUb 7 ?*** b ^^ t ' iat Ebion refafed Paul, calling him an Apo- ftata from the law. Now if it were not the common andvniuerfall faith of the Church, that faith onely iuftifieth, how could Ebion all that 300. yeares bee accounted an hereticke for holding the contraries But this will more appeare, if we heare theauncient fathers and elder proteftants, (both before and after Eufebius time) tofpeake and vtter their profeffion. cAnnoift. Cyprian c before Eufebius d faith thus: Si Abra- C^cilio!' ^ am Deo cre didit &*r. If Abraham beleeued God, &* it was imputed to him for righteoufnes, truely whofeouer beleeueth God andliueth by faith, is found righteous. Origin I Poperienew learning in thciuftification by workes. 245 Origin e a little before him fpeaketh thus,(Vpon the * Anno.ijy, words of S. Paul Rom.3.verf 27.28.) £ He f Att kfhe ilnt ^ 2d iuftification of faith onely to fuffice: So that whofoeuer ^.om. c^h beleeueth onely is iujltfied, alt hough hee fulfill no part of^** % workes. And to proue this he bringeth the example ofthethiefeon thecrofle, namely : That no whit of ood workes is declared to bee done by him in thegojpell y utfor his faith onely lefafaidvmohim, this day fhalt thou bewithmeinparadife. Hilarius s liued much a- g j4f. bout that time, or not long after Eufebius, and h hee h Cap.iiue faith vponMathew; Fide folaiufttficat, He iuftfieth Can011, 8# §nely by faith. Bafilius Magnus as it were { prefently i Anno $70, after him faith: The k Apoftle faith Jet btmthatglori-**' 1 **™ 1 *™* eth glory in the Lord, where he [aid that Chrijl is made of Godvntovs, wife dome, righteoufneffe,fanc7ification 7 and redemption, that as it is written, let him that glori- ethglorie in the Lord: for that is perfect &euerte way glorying in the Lord, when a man is not extolled for his ownerighteoufnejfe, but acknowledged him f elf e indeed void of true right eoufnejfe, and to bee iujltfied by onely faith in chrift. Ambrofe was not long 1 after, when 1 $9o t he m wrote to one Irena*us faying: Let no manglorie in his works, becaufe no man is iujltfied by his doings, but he that is tuft hath itgiuen him,becauje that after the wa- flwg he is iujltfied : therfore it is faith , which deliuereth by the bloud ofchrift, becaufe he is bleffed whofefinne is remitted®* pardoned. Hierome" ioynethclofevnto m E P ift, 7 r. him and ° faith : God iuftificth by faith onely the wic- n 3 90. kedman, when he conuerteth, and not workes which hee ° Vpon om ' 4 hath not. And againe vpon p thefe wordes, Abraham p v P on Gal, j, belecuedGod, andtt wat imputed to him for right eouf- nejfe, (\\Q&xh)foalfovntoyou, onely faith is fufficient Kk 3 vnto \Afi a Anno 400* homil. 6. Vpon thefe Words, loue yoiir enemies, & Anno 420. «Anno4fo, fermo3o« A. Anno 760. c Vpon j. Foperie new learning intheiufiification byworkes] vntorighteoufneffe. And a little after, Becaufe that in the law &c. becaufe no man keepeth it, therefore it is f aid that by faith onely the beleeuers are iuf lifted. S . Auguftin a flandeth vp as it were with him^and protefteth: No man is made tuft but of afinner, as wee haue often fong : blejfedare they whojefmnes areforgiuen, hee [aid not: bleffed are they which not committed finne, but blejfed are tkeywhofeftnnes are forgiuen them. Forifthouaske who bath not comrmtted,tbou [halt find no man. Where- by thenfhall any man be bleffed, vnleffe he bee pardoned that he hath done 1 and coueredthat hee hath committed. And a little after : Thinke not that by thy merit es thou art madefuch an one, becaufe the grace of God hath made theefuchan one. The Milenitane councell doeth b clofe vp this faith, when it will haue nothing giucn to mans will or workes, but alcribeth all to the mer- cie& grace of God, asisfhewedbut a little before. c Petrus Chtyfologus expoudeth this matter by the caufe,where he faith : Nonveni vocareiuftos, (I came not to call the righteous butfmners) heputteth not bach the iuft, but becaufe that without Chrift no man is coun- ted iuft in the earth : ( I came not to call the righteous but [inner s ) in fo faying, hee putteth not backe the righteous, but becaufe hee findeth all men fenners: bar- ken to the Pfalmift : The Lord looked downe [rom hea- uenvponthefonnesofmen, that hee might fee if there were any that vnderftood or fought after God: all haue gone out of the way&*c. Let vs bee brethren, let vs be firmer sby our owne confeftion, that by the pardon of Chrift, we may not befinners. Theophilacft. commeth d fomepretie while after, and yeeldethtothisveri- tie faying, vpon * thefe wordes, And that no man is The auncient fathers proteftants in faith onely&c. 23 z is iujlified by the larajn the fight of God &c. Whofoeuer being pricked for his finnes ^^iVponCamic. hunger and thirfl for right eoufneffe, let him beleeue in thee^ who do ft iuftifiethe wicked : &* beingiusiifiedjne- ly byfaitb, he fhallhaue peace with God. Here the Chri- ftian reader may fee, that protcftantes flourifhed in the primitiue church, and that the ages after did not want witnefles of this truth. Now if I be asked how the opinion of righteoufnetfe by workes came into the Chriftian focietie, and corrupted it, Idcfirethe reader to caft his eies vpon the matter it felfe,& con- fidcr with me,that the way of faluation is Chrift on- ly, & he is made ours by faith, for vnlcfte wee learne &beleeue in Chrift we can not be faucd.The dcuill therfore by all meanes hath laboured tokecpe men from the knowledge of Chrift:& firft he drew away the wife & learned of al nations many a^cs together, that 248 Poperie new learning, in theiufification by workes. that they thought themfelues hippie, by their wit dome,vertue,lawes & works,with other deuifes,but knew not the true Godandtherighteoufncs& fal- uationwhichisbyChrift: yet Godhauing an eye to his eledl whom he called,maugre the malice of fa- than, this was otherwife in the church of God. And a Gal.$. *. q oc j ca u ec j anc j taught Abraham a the gofpel,name- ly that men fhould be righteous by faith onely .Here the Deuil hath a new worke, and in proccfle of time vnder colour of the righteoufnes of the law, he cau- fed the church of the Iewes to fall from God,by for- faking faith and feeking to bee iuft by their workes : bRom*.;i« foras SaintPaul witneffeth, Ifrael which followed the law of right eoufhefie, could not amine vnto the law of right eoufneffe. Wherefore ? Becaufe they fought it not byfaitb, but as it were by the workes of the law. Heere God refitted Sathan, and opened the way of life vn- to all nations. Forinthefulnefle of time, when the promife of the gofpell vnto Abraham, of iuftifying the gentiles through faith was now to be accompli- (hed, God fent forth his forine to be the light of the world, and he & his Apoftles preached repentance to all nations, and taught them righteoufnefle & fal- uation by faith in Chrift onely. And then as S. Pau\ « Verfoo, alfb teacheth : c Thegentils which followed not righte- oufnejfe attained vnto righteoufnes^ euen the right eouf neffe which is of faith. Here the Deuil beftirreth him- felfc, and firft euen in the Apoftles time, hee raifeth «a A& *mo. vp the Iewes, who being d zealous for Mofes, fight f G Th ff 4 *' 3 ^S^y ^ or r ^ e ' avv 3 e an " r h at ^e workes of Gods z)\it? * 1,H commandements beioyned vnto faith, f or to bee aduancedaboue faith. Againft which Saint Paule laboureth How iuflificdtion by wrhes came vp. 249 Iaboureth and writeth to the Romains and Galathi- ans, mofl ftrongly proouing , that oncly faith in Ic- fus Chrift doth iuftifie, & that God had lb decreed it by his word: c and the Apoftlcs by a counfell deter- c A $ x ^ mine that the Gentils are free from the law of Mo- les . Afterward the diuel prepared diuers heretikes to this battaile who in diuers fortes aflayled this faith : fome fighting againft the perfon of Chrift, as Simon Magus and Arius and their followers : fbme ftroue for their owne perfection and righte- oufhes idsEbiMiPelajrwfMjDonattMiCathari^ndfuch like. Againft all which God ftirred vp learned, vali- ant and faithful men,who defended and maintained the faith,by the fword of the fpirit and kept it found many yeres, fo that the heretickes preuailed not.But in this verie time, and thatvnawares, a thing that Chriftian men fufpe<5ied not, the diuell had vnder handeamore cunning and fure way to ouerthrow the faith : namelie he draue men into the wilder- nefle and folitarie places , which partlie happened by perfecution ,and partlie by a blindedeuotion, and (b fowedthe feeds of munkerie in the Church of Chrift , which as farre as I can d read firft e be- d Poly ganin the deferts ofjEgyt". Thefemen gauethem ^um inUCnt# feluestoholie meditation and religious con templa- bb. 7 .cap. tion of Gods workes,and Ieauing the perfect booke ?:*"£*, or God written in the holy fenptures they read in an Gaft.tripertit other booke, like the heathen, as nature and rea- liki.cm.it. fon which is blindein Godscaufcs, did lead them, J^ utAnn0 and made a newe Philofbphie , hauing this prin- ciple , Vet am beatitudinem in cukura dei &* Ugum tm obferumone 7 that is : True haffwtfc to confijt LI in the 2$ o toper te new ledrningjn iujlification by workes tnthe feruice of Go d and keeping his commandements: which while men perceiued not, howe it beat vpon the foundation , they began tocaft their eies vpon themfelues,and by little and little(becaufe by nature we are prone to thinke too wel of our felues 3 and as men fond of their owne children,we admire our de- uifes) chriftians fel in loue with diis new trade oflife, & the pearcing reflex of the glittering beams of their great and rare holines> and new religious dcuotion, dafeled the eies of all forts of men. Infomuch as very excellent men and great deaxkes, Bafilius magnus^ Hierom^nd Auguftinefo. diuers other 5 leaned toward this new religion, and began to make rules for the lame. And fo the diuel comming as an angel of light, made his firft entrance and their priuelie ftale in this iuftifying by workes vnefpied. For thefe and other godly fathers inplaineandeuident places of fcrip- ture being by their conference conftrained , they frankly acknowledge the truth of Chrift Iefus and auow it againft heretikes : yet often times their eies looking backwarde (like the peacocke) vpon their owne goodly rules and obferuations 5 doe with the left hand robbe Chrift of that, which they fo thank- fully afcribevnto him with the right. Yet this meri- ting by workes was not foboldeand brauely attired in the firft fix hundred yeres 5 to aflfume and take fuch open authority and hie glory in the churches it was afterwarde 5 when peace and wealth made men by wantonnes to feeke many deuifes . Some ( as the cli- ming popes) fotvp decrees and decretals and made themfelues men of renown 3 fome by the knowledge of lawes and canons ftroue for the lawrell crowne of . Hw hfiificAtion by workes came vp. 25 1 ofg!ory s fome by fchoolc learning made thcmfclucs admirabb,who drawing in Ariftlc and Philofophi?, to make grounds in diuinitie , taught the rcafbnable way of righteoufnesby workes and the congruitie and condignitie of fteewil : fome as fryers and cloy- fters by rules and orders made new religions and waies of faluation h here commeth vp purgatorie, !>ardons,pilgrimage,praiers for the dead,and a thou- and new things of rare holines & meritorious deuo- tion. Byallthefedid the diuel make vnto him felfc many mightie legions of refolute warriers, to face & wearicoutChrift, that he might leaue the church, that he by his eldeft fbnne Antechrift , might raignc andruIealone,andfbhe*eafi!y thruftout faith onely for righteoufnes,and the true way of faluation. And brought in infinit traditions, vn written verities , ob- feruations,cuftomes,myfl:eries, deuotions and reue- lations. If you would read Gmllerimus Durandi rati- onale diuinorum, with Guide manipultis curaterum^ Be- nauemura de profcclu religic forum , Hteremias Bu- chitu of the conformities of S. Frauncis with Chrift, with fuch like and ioine there vnto the counfell of Trent, with their made, and all the bookesappen- dents in (eruice to their Ladie and Saints and heapc vnto them the thoufands of commandements of the church in decrees, decretals and canons, brought in by popes,fcholemen,canonifts &ciuilians, it would make a mans hart to bleed,to think how little regard is had of Chrift,and of his righteoufnes, wifedome, fen, if we will a 13 1 j. not erre. Nicholas Lyra in the a next age protefteth Ptouabw* x.fo^hefcripture in like maner b faying: Sacra fcrip- tura continet firmam &*c. The holyfcripture comaineth the firme and inuiolable truths as in a merchants fhippe are c arte d diuers t hinges nee eff arte for mans life y Jo in fcripture are contained all things necejfarie to faluation. But that I oucrcloy not the reader with many teftimonies for the authority of holy fcriptures,I wil now turne to the other fide, to trace the footfteps of thepopifh dodrine, how it came vp, that the fcrip- turcs hath loft their firft authority and honour.Sure- lyby the witneffcof thepapiftes themfelues not in 400. or 6oo.yeares after Chrift. For then faith the c Vpon djftina glofle vpon c Gratian,that about the times of Augu- j,cap.nou me g. ne ^ Auguflinafcripta & alioru fanclornpatrum non erant autentica&c. The writings ofAuguftine and of 0- d that is about ther holy fathers were not autenticall, but d now they are nno noo. commanded to be hold? to the vtrnoji Iod. And this Gra- eDiftin&ij, tian c fendeth vs to Gelafius for the firft founder of Remand ^ c aut horitie of councels, fathers and dccretals,epi- ftlesjlbthatbythepapiftesowne account andcon- feflion the holy fcripturesraigned alone many ages together after Chrifts afcention as Lady & Queene, to bee theonely law to rule iudge and know the Church How popenebr ought vnder the holy fcriptures. 261 Church and whatfbeuer neceflarie to faluation. And the Church prefumed not oucr the (captures, but was fquared & ordered by them. This Gratian fhewethvs f that the Canons of theApoftles were c^Canont pronounced by s Ilidorus,/^/ - to haue bene receiued of g Helmed the Church, nor of the holy fat hers ', becaufe they were Anno ,s ° # knowne to be made of her et ikes vnder the name of the A- pojltes. After he h telleth vs, that Pope Nicholas yueth h Diftinfrip. autenticall authontie to the deer et all Epijlles of his pre- ^AnS.°wr decejfors. And that 1 Pope Agatha firft breathed out iDiftmau* * this blafphemie, that all fanct ions of the Apoftolicall c ^ lc 6 ^ neg fea^are to be receiued, as confirmed by the deuine voice of Peter. And k Lco the 4. followed him in the fame k Diftina.20. rebellion of Gods word, pronouncing, that they who ^oV ^ elIlSe do not receiue al their canons indifferently do not beleeue the Aoftolicallfaith and the four e Euangeltfls effectually a* theyfhojdd. And here the maker of thegloffe is touched in confeience for the Eaft churches that did not receiue thefe decretalles all this while, whether they were not heretikes.Much about this time came in the Legend* aurea, which is fathered vpon Ca-^. ern "^ e rolus Magnus. And after this, others in thefe things Franc JiblV. kept on this new deuotion and prefumption. But Albert. Krant. thebattellwas not full andftrong, till Gratian him- SaxoniaIib ' 2 ' felfe m came vpandfet them inarayby compiling mAnno.n*o. the booke of decrees, containing more then halfe a legion* the Ciuilians and Canoniftes mufter them- felues to make the firft fquadrant, then Lombardus his brother bringeth forth a fecondinfourebookes of fentences, and in the reare warde march ° Tho- n Anno 12 ;0 mas Aquinas, and ° Scotus Duns, with many Fran- Ann.11^5. cifcansand Dominicans, andmakeaftrong battell Mm 3 of z\z Poperienew learning, how &*'fo what of diftin&ions,queftions,philofophie, Ariftotelians, a Anno ujo. anc j ^i t h e f orcC s of reafbn, a Grcgorie the 9. bring- eth forth his barbed horfemen of decretall, as flanc- kers & to makeincurfions in Hue troopes orbookes well armed with Apoftaticall ordinanuce : and Bo- • niface the eight added a fixth. Then come in the light horiemen of Clementines andextrauagantes readie for many feruices : amongft whome there fi^^on 1 c commet ' 1 * n a monftrous huge b beaft, to make way came in after for the reft called Lingua L&tinafeu peregrin^ that iV, the adoring otj} ru j ce and fcriptures man vnkmwen tongue, which Anno" izo. cafteth fuch a mift into the eyes of Gods people that read Lyra vpo they are brought vnderthe antechriftian bondage, i t Cor« 14* an j f :om t j ie gi or i ous ] awe of libertie, which is the gofpell of Chrift Iefus before they be aware. By all thefc there came vp fuch great and vniuerfall ftudie of the Canon and Ciuilllawes, and fuch honour of fchoole learning amongft all the learned and wife men on the one fide : and fuch palpable ignorance in the common people, that it was irnpoflible^that thewordeofGod could hauehis primatiue digni- c ReadeCacQrtie, witneife the councell of Trent, c who often fta Marfro- c ^ a PP e ^ handes, and gaue great applaufe to Tho- log.NoT" " nias Aquinas. And that when Luther begannc Marti;, t0 p rea ch thegofpell, hisgreateft aduerfaries fought againft him, eyther by Canons decrees of fome fcholafticall conclusion, and witnefte the confei- ence and knowledge of all men that haue looked into the eftate of relTgion.Thus is it cafie to fee what a ftrong force the deuill had by this meanes to bring theholiefcripturesof God into a bafe and low re- membraunce, and how in tra&e of time hee hath made € rder it bringeth vnder the holyfcriptures. 263 made his ownelawes, traditions, decrees and coun- fels, not onely equally but far aboue them : And as iuftly coinplaineth Anthonius de Rampegolis (a man of their ovvne fide 3 who as Tritte then d writeth b^c^lTfi °ft i- flourifhedperfonally in the counfel of Conftance*) as. many difhonoured the holy fcripture and made it £j^ g " r * b j" obedient to philofophie, caufing the handmaid to faaaVoktunu be miftreffe, and the miftrefle to be handmaid, and Sacram £ ri P- thus was fulfilled that which Hilarius wifely obfer- ["n*™ Tnhunt uingdid f fay in his time; lVhenthevfeofnriting&' mob ^ ( \ uiui:n innouating offaitb beganne to bee in vre, after it ^ aciunt P anciiIa rather heginne to make new thinges 5 then keepe that ciommam & Tvhtchit hadreceiued: it neither maim amedthe old, nor 3^°™°* confirmed the newe, and fo faith became to bee of the f Aduerfus A- times, rather then of thegojjels. That is to fay, men ^"°1* eftfi leauing that which they receiued and learned by destemponnn the fcriptures, and writing themfelues opinions and potiusquaE- decrees of their owne, it came to paffe in time, that uan§e lorump the faith of the Church was not that which the Gofpell of Chrift teachcth : but fuch as liked men of the feucrall ages and times, fuch as counfclles decreed , and Bifhoppes ordained. Which thing Erafmus being a great Scholler did fee to be hap- pened vnto the Church of Rome , and thereof giucth admonition to a great Bifhoppe, and a- mongft other thinges touching humane conftitu- tions g he faith: Hacprimnm obrepant honejti fte-gadchriRoplu. cie &c Thefe thinges firjl creepein by a colour of ho- Epifc°p« Bl fl* ncjiie, after they ouerflow more aboundantlj then of- J a mu ter awhile, being confirmed by vfe } they raigne at ty* &c. rants &c. Now in caimum. 264 Poperie new learnings in the Popes Supremacie. s* 0f thc fu- Now let vs come to the laft foundation of popery and banifhing of Chrift and his lavves. Namely, the royal prim acie of the Pope/lyming into the feat ofCkrifl y andaduanang himfelfe aboue all that is called God. And let vs examine whether it be Euangelicall and of the Chriftian religion and ancient profeflion of the pri- matiue Church. Firft it ismanifeftand cleare, that the firft fixe hundred yeare neuer knew him, but they were all proteftants allowing novniuerfall Bi- fhop, but Chrift onely : and honouring the Empe- rors and kinges where theyliuedas Lordesandfii- preamegouernors ouer all perfbns ccclefiafticall & ciuill,euen as they had learned of Saint Paule, who aRomj^.i. did commaund a euerie foule to bee fubied: to the i. ct. x. 15. higher powenand of Saint Peter, b who would haue them fubmit themfclues to the king, as the fuperior. And herein I will call for thepapiftes themfelues to eDiftina, 11, be my witneflcs. Firft Gratian c telleth vsoutof Ifi- cap.c eros. d oruS5 that among theauncicnt fathers aprieftanda * Gregory the 7.depriued Henry the^of his imperial crowne. Then did the Emperors begin to learn new maners a as to a light from his horfe,and to do honor Nn 3 to 270 Poperie new learning Jn the matter of tbefupremacy. iAnno xijj* tothcpopeastothevicarofChriftjasdid'Fredcricfc to pope Adrian the 4. and being vnaccuftomed to a Alber Knmt. fuch feruice ( as a feme fay) was blamed for holding ca ™£ lib%6 ' r ^ e ftirrop on the wrong fide when the pope aligh- ted from his horfe. And the confuls of Rome lear- bAnno n6y, ned to fvveare fealtieto the pope as to b Alexander the 3 . Then could the Pope allowe who fhould bee i£?niiiiibi Em P cror 3 as c Innocent the 3 .did O tho , and d mak- tit Acap.$4,' ' eth it as a law , that the right and authority to examine a perfon tie tied to be king and to be promoted to the Em- pire pert aineth to the pope y who doth annoint him^ confe- crate and crowne him. Then could the popes make the people croflethemfelues to fight againft their liege Lord the Emperour ,as if it were againft the Turke, d Anno 1 130. vnderpromife of eternal life. As d Gregoriethe9.a- gainft Freodorick the 2. And pope Innocent by de- cree and his counfell depriued him of his kingdome .of Sicile , and fb was eftablifhed the authority of popes to depofe Emperors, Kings, and Potentates. But for the better enthronifing of the pope in this eReadPoly- frefhandnewfhining primacie ,herewithall e camc hb* d ^ ,nuent# vpthe red hats and gay palfriesandroyall maieftie &Iib.8.cap*i. and fenate of Cardinals, the colledge of fcribes and BomT J'&fo" 0t ^ er °^ cers (which Polydor for their rauening forward: and calleth Harpeis)and other annats and yerely fcottes, Bo ?i f ? c 5 I3, r pcterpence,buls,prices ofpals,pardons,aduowfbns, fors/&Krant"^^ en & t i° ns 5 appealcs , cafes papall , referuations, Saxon lib,5.& comendums, prerogatiues,and I cannot tell how in- Sytun« de* ^ nite iu^fdittion in heauen, in earth, in purgatorie, moribus Gcr- & hell, they changed,inuented,renewed,put downe M an0rU Mc a r anc * ec * V P w h° m , vvhat, and when they woulde. tm eyr# And fo the eftate of the pope became an imperiall maieftie, Howmdithn the Fepesfupremxie csmt vp. 271 maicflie 5 faraboueall earthly monarkcs and priori* palities,and thrones,and dominions. Now tfaecd fchedeaigk arid had many yeeres in g:o r/mg.F:rf: contending for high- nesin digniti g themfi nd namly Con- ftantinople agair .e , amd bcoadky . when the Empaom bad g die ::deof\-niuerlallBbhop tothepopeof Rome, then hefhiftod the Emperac by little and little out of all dealing in Ecclefiafticall matters 7 asn a . :r rr. Popes,andrVjmthisiLgre',vtofoueri:;n^^:..:rity oueralljeuenisabrambie. :t : :'^z :. : 'nigrewe vp oue: the hyeft ceders of L : out of this bramble and consumed theimperialglo- rie ofthe kinsdorruand ouerarrew the maieftv : : :;:e -J D J temprrall power. Hetrlhal: :h juieea verie great change : Gregorie the fifcfl pic elaimeth the ride of miuerfMlBiltiop.tobeblafp :naiDt farrera- ble. Bom:;.:: the j .ani ah his (nooeflc retake :: vpon d, andmakeit the::principallft:er gth 2nd : rie: a Airtxn with a Syr. ; d c f an hundred fiftie and a Anno Us. thrceBifbops aaae vnto Charles the great : ,". : :; 7 _ t the right aid power! :• pope: re-*,hifar. ted him the Apod ill lea and c.a l /'■■''*' ofSenatodhip, momma beedefircd that t isandBHhopstb pro ui noc :houlde re jEbi . Sing, and /.riles the I roeAcd ofthe K in g : h e (h oald be confecrated of no man, :: was eftabliihed v. mfc Seeonfifcatio Dfgoods,' Gkegon 7 7.haui r^ei ::? - : z?z Poperie new learnings in the Popes fupremacy. away the emperor in the ele&ion of popes : by a con- trarie Synode of an hundred and ten Bifhops did ac- curfeallecclefiaftical perfbns which receiued their c ^ at r ina li in vi " inuefKng by the hand of any feculer perfbn. c Pafcal &c«a"*io, the fii'ft being chofen pope without the Emperours content humblie excufed himfelfe andcraued par- don: AndGregoriethe4. as Platina faith was of fb great prudency,and modeftie,that he would not oc- cupie the pontificall dignitie although he were cho- fen of all, vntill he were confirmed by the Emperor which was then Lodouicus king of France. But in a a Anno 86j. a while after pope Nicholas the firft obtained of an other Emperour , that no feculer Prince or Em- perourfhouldthcncefoorthbeprefcnt in the coun- Afber^ant!' fcl1 ofthe Church vnlefTc inqueftionoftheChri- Saxonjib.^ ftian faith : And b in time it came to parte that Pope cap.37.38, Pafchaltlie2.wasfainetoexcufe himfelfe from the ftaineofherefiefor graunting by conftraint, to the Emperor Henry the 5 .his right in this caufe . In this verie time god ftirred vp the eloquent & learned pen ofBernhardto admonifli the Pope how far he was fallen from God 5 amongft many other things with c AH engeniii ^efe wordes , ( where peaking of wealth 5 ritches, ponti£maxi- and goods hee fay th to the c Pope) vfm tamen ho- wtitnc? nfidC " rum ^ onus &*£•)& the vfeofthofe things is good , the About Anno abufeeuill: the ' care worfe^ and the gaint more diJhoneJl J 1 w* be it that thou maift challenge theje things by any ether way or reajon whatfoeuer ; but not by the apojlolicall right . For hee could not giuevnto thee that which bee bad not • that which hee had , that he gaue , euen the tare us I faid ouer the churches . What did bee giue Lordjhip the are himfelfejfreake j not being Lords^ ( hee faith) How and when the Popes fupremacte erne vf. 173 faith) in God heritage, but being made an en f ample to theflocke; andleafi thou fhouldfl thinke itjpoken onely for humilities and not alfofor truth^ there is the voice of the Lor din thegofpel. The kings of the nations do raigne ouer them, and they which haue rule ouer them are called gracious Lordes, and hee doth inferre, but you {hall not befo.lt is plainest hat the Apo files are forbidden Lordfhip. Gothouthen& darethouto vfurpeto thy f elf e either a Lordly Apofllefhip or an Apoftohc all lordfhip. Thou art plainely forbidden both, if thou wouldefi haue both alike, thoufhalt loofeboth : otherwife thinke not thy felfe ex- empted from the number of them of whom Godcomplai- neth : They haue raigned& not by me, they were princes and I knew them not.Nowifitpleafe thee to raigne with- out God: thouhaftglorie, but not with God. And the addition vpon a Lyra not a few y eares after affirmeth, * VponReue- that it is manifejl, that in theprimatiue Church from the at ' C3 * x ** time of the Apoftles vnto the time ofSylueJler the Pope, when the fait hfull had no worldly fower : then did the Church flourifh mofi of all infpirituallthinges. And a little after : Butwheninproceffeoftimethefaitbfullob- tained great fecular power ,thefe venues, (meaningfaith hope, and charitie) and if by the mercie of God they did not wholy decay, yet are they not commonly found to haue the fame power as they had in the primatiue. But be- hold amaruellous chaungc b ^Eneas Syluius affir- bt> e mor ibu$ ming : Power, riches, andfirength to bee fane better in Germani*. the Apoftolicaifea then in any other feeder throne what- foeuer. And he calleth the Pope of Rome as Empe- rour of the Chriftian armie,and a wife king,& faith, That the Senate of the Cardinals doe beare the roomeof the world And again he faith : Chrijl appeared poore & O o humble 274 f*f er **> new burning ftfing the foundation in 5 .points. humble, not that wee fhould bee poor e didheit, but that by that meanes hee might redeeme vs &*c. And a little after, Now the prelates of Rome ought to be rich men &* f otentates. after the fame maner for our faluation : ther- f ore hee is boldeto fet foorth the earthly maieftieofthe Pope , aboue the glorie of all princes faying : And if thou didfi fee the Bijhop of Rome to celebrate or to herre the diuine feruice, thou wouldeft truely confejfe, that there is noli ate, nor glorie and mate flie, but onelythe Bijhop of Rome , when thoufeejl tbe Pope fitting on high in his throne y the Cardinalles fitting at the right hand, the great Prelates , Bifhoppes and Abbots, and frotonotanesjlanding at the left hand, and the Orators of kings haue their place, & the great fates theirs. There the Judges and heere the Clear kes of 'the chamber: there the deputies of the fates, and heere the Subdeacons and Accoluthes^ and the other multitude doe fit te on the ground, Truely thou wouldfl fay the court of Rome to bee like an heauenly Hierarchic, where all t hinges are honourable, and all t hinges fet in order, by a prefer tbed and fet led manner. Loe heere thou feed: a glorious throne, but not of God. For which Steuen the fift prouideth a fquare (tone whereon it might bee fet, A c n0 ?^nde- w ^n he ordained, a T hat the lawes and decrees of the crct.diftind. church of Rome, fhould be for euer and without difpute i9.cap.emm. tobeeobferued. b Clement the fift prouideth a flay b Anno 1300. f° r this throne, in that hee decreeth that, they which Reade lohn were difli*nedin Germanie to bee Ctfars, although they Rom.Pondf. * had the name of the King of the Romanes, yet jhoulde they receiue of the Pope, the right and name ofthelm- c Anno 1538. ^ r *. And c Benedift the twelfth prepareth both mat- ku" t na *" ter and money : for on the onefide,he challenged! the How&whenthe Popes fuprmtcfc came vp. 27s the Emperiall power, in the vacancieoftheEmpe- rour till a new bee chofen , and on the other fide vfurpeth to himfelfe and his fucceflburs the bee flowing of Bifhoprickcs prelacies and benefi- cies. 6. But fee there ouergrowinges : for heere they d Grat.diftinA, Ray not. For they make the d Church of Rome mot her Jet& P cap!ptcI and head of all churches, andconfirmer of all religions: «ptis. 1 j , . , ' ,. J i * e Pars 2.caufa$ and vnder this power e Allow mens wtues to bee com- , i# Qu C ft. I# mon. And are not afhamed of thisblafphemie: as Cap.diiexifli, by decree to fay, f Though the Pope draw with bimtn- ^si>pa? numerable foules into hell, no mortall man mayprefume to reprooue him, who is fudge of oilmen, and to beiudged g Deem. of no man. s So much difference a* there is betweene^™^* 1 '* 1 ** the Sunne and the MooneJo much is there hetweene the h Gntian di- King and the pope h the pope difpenfeth againjl '^ k^rln T P " lawe of nature and againjl the Apoflle * the Pope can difWu** not bee loofed at all nor bound by the feeder power, fee- «PjP r «bit. i ingheis called God, and it is manifefl that God cannot qufiUcap/* beeiudgedofmen. And they k arrogate that no coun- aiithoritatem felljhouldfet a law vnto the Romijh church, feeing (as ^UiRtna^ they fay) allcounfels are both made andreceiue (irength cap.faris eui- after the authoritie of the Romijh church ,and in iheirfla- kSecr'ctaL tutes the authorttie of the Bijhop of Rome is particular- Greg.lib.i.de ly excepted. Where the wile Chriftian reader may <*eefc&tit.<5. fee a maruellous ouerfpreading growth, euen the image of Antechrift, made equall with Godandfet farreaboueall power amongft men, aduauncingit felfeaboue all that is called God. Thenoyfbmnefle of which ouer ranck and fhadowing braunches kee- ping the earth bare, and the Sunne from Ihining, the papiftes themielues found to bee moil grieuous O o 2 and 276 Poperieisbut newleming, JIM outgrowing. and intolerable, and therefore they are faine to lop & top it j and to pare away many vntimely boughes andfhaddowingboughes. For ( that I fpeake no- thing of the imperial^ Englifli or Frencelawes) if a Ann. 1413. you reade the counfels of ■ Conftance, and of b Ba- b Anno. 14 j 1. £1^ t h ou fhalt find many proynings and cuttinges of this monftrous bryer: Firft three Popes at once as vnprofitable heades chopped of and caftby. The papall dignitie made to ftoope vnder the generall counfell, tranflations, procurations, exemptions, v- nions,fruitgathering,fimony,difpenfations 3 tentheSj and other burdens of the Church, excommunicati- ons, interdi&ions,appeales, annuattes, pofleflions, referuations , and collaions of benefices, with the number and qualitie ofCardinalles, partly lopped, partly proined,& partly fet in order & limited,as the wifedome of that erring generation, being by much vexation and miferie compelled,did thinke,for their owne peace and worldly fafetie, tobemoftconue- nient . But all this did but little hinder his monftrous cAnnoi4jy. ouerfpreading, for by and by c Calixtus the3.ma- ketha law, that nomanappeale from the Pope to d Anno 1470. the general counfel. And d Paulus the fecond fprow- teth out this new fprig of blafphemie, that in thecheji of his breajl all right and law didreji^ to ordameand a- e About Ann ^°^ ^ ecrees ** hclitted. And Pope Iulius the fecond, x 5 12. ' and Leo the 10. in a counfell held at Lateranum,vn- do al again 5 and let this brier to his climing. And that we may plainely fee that this is the verie apoftafieof fReadeBakus which the fcripture (peaketh : f This Iulius being a & a& ponti . g feat warr j er anc j going out of the citie with his ar- mie caft the key e of Peter into the riuer Tiber, with thefe it isloppedandjlittflrowteth out againe. 277 thefe words. Becaufethekeyeof Saint Peter isno more cf worth, let tbefwrdofPaulpreuaile. And this Leo the tenth being put in mind of the gofpell of Chrift by a certaine Cardinall called Bembus, anfvvered according to his place, and (aid: How much that fa- ble ofchrtft hath profited vs andourfellowjhip, it isfuf- ficientlyknowento allages. What lew, whatTurke, what Heathen, what Atheift could euer haue beene more blafphemous * But here God arifeth to main- tainehisownecaufe, and by Luther, Melan&hon, and many others, heebloweth andblafteth,confu- meth and beateth downe the beau tie and bloflbmes of this prefuming bramble, with the powerfull and pearcing breath of his own mouth, which is his got pell contained in the holy (captures of the old and newteftament. Wherein wee may fee the deuine prouidenceof our moft wife and gracious God, ta- king the matter into his owne hand in a fitte and ne- ceflarie time : for now when they began like the to- wer of Babilon to reach vp vnto heauen,then did he confound them, & make their madnes openly feene to all the worlde, whereof Erafinus giueth a verie good aduertifement, who liuing himfelf in the fame time affirmeth faying: s Now the commonfortofBi-% Annotat.E- fhops heareth nothing of their learnedflatterers, but lord- " f p^ n fhips, dominions, fwordes^keyes, powers ; and hereof the Jiatelineffe offome is more then of a king,and their cruel- tie more then tyranicall. Now wee flatter thebtfhopof Rome with great volumes giuing vnto him a power equal to chrifi, whereby it commeth topaffe, that the Chrifttan world one day will fcarce abide the rule and ruffing, and fcarcefuffice the couetoufnejje of him and his Cardinals. O03 And 2j$ The maruelbusjfreading, climtng And this Erafmus ( although the papiftes hold him a Vpon i. as t h e i r wne ) a complaineth not a little of the ouer- fpreading of this newe learning. For hee (heweth that they fpent their whole time, in friuolous and vnneceflarie which were more pertaining to lear- ning to bee vnknowen then knowen : For the Diliines of thofe times made great adooe about both friuolous and wicked queftions. Friuolous, as whether the grace wherewith God doth hue and draw vs , and wherewith wee loue him againe, he the fame grace. Andhowitcanbe, that the fier wherewith all the foules of the wicked foalbe tormented feeing it is materi- all,canworke vpon a thing without bodie. And wicked queftions touching God, and touching the Pope: touching God, whether God can command euerie euill thing , e- uen the hatred ofhimfelfe, and for bid euerie good thing, euen the loue and worfhippe of himfelfe. Whether hee can in affe bring foorth an infinite thing according to euerie dimenfion. Whether hee could from euerlajting make this worlde better then hee hath made it. Whe- ther hee could bring foorth a man, who by no meanes could finne. Whether God in any thing from himfelfe difiinff, be one. Whether this proportion bepojiible,God the father hateth God thefonne. Whether the foule of Chrijl might bee deceaued: and many fuch like&c. Now of the power of the bifhop of Rome, men dilute (hee faith) in a maner more bufily then of the power of God. While they doe enquire of his double power, and whether he bee the vniuerfall head of the whole Church, andwhe- he be aboue thegenerall counfell, and whether he may abrogate that which is decreed in the Apojlles writings. Whether he may ordaine any things contrarie to the doc- trine dndhethentjh apoflafie of thepopifhfmagogue. 279 trine ofthegofpell t whetlxr he may make a new Article inthecreede. Whether he haue greater power then Peter orequall. Whether he may command the Angels > whe- ther he may take away purgatorie (us they call it) alto- r ether. Whether he he afimple man or as God, or parti- cipate both natures with Chrift. Whether heebee more mercifull then Chrtfl was , feeing that hee is not re ad to baue called any man out ofthepamesofpurgatorie. Sixe hundredthings {faith Erafmus) of that fort are diluted ingreat pubbfhed 'volumes^ and that bj great diuines, e- fpecially famous men for profefiion of religion , with thefe things are the fchooles of amines earneftly occupi- ed. Markheere good reader, and confider whatan vgly and fearefull monfter this would haue beene,if . God had not come downe and cut him ofFwith this two edged fword of his holy worde. Forbefideall thefe before , how many other new thinges came forth in the lame generation i Firft becaufe Iohn Hufle was put to death by the counfel of Conftance againftandcontrarie to the Emperours letters pat- tentes of fafe conduit : there came foorththis new headofblafphemy: Fides nonferuanda hareticts, pro- mife is not to be kept with an hereticke. And no mar- uell, for b Pope Alexander the fixt, hauing by three bPktma, Cardinals in Latine, French 3 & Italian 5 giuen full re- . million of finnes to all the army of the French vnder Charles the s.comming into Italie for the recouerie of Naples: againft their returne did^vay-Iay them to haue cut them ofFwith Maximilian K.of the Ro- mans,Ferdinand K.of Aragon, & Lodouich Sforce duke ofMillan. Secondly , P.Pius the 2.made a new order of Scribes Abreuiators. Paul the 2 .made a law that 2 8o Poperie new learningjiatcbing and that none fhould weare fcarlet bonets but the Car- dinals, andgaueeuerie Cardinalla peece of fcarlet to couer their Mules. And he wold haue made their hattesof redde filke, but thatfome fige Cardinals fliewed him, that the encreafe of the pompe of the Church deftroyed the Chriftian faith. Sixtus the 4. ordained and increafed many feaftes. The concepti- on of the virgin Maryland the prefentation,the feaft of Anna the mother of Marie, the feaft of S.Iofeph, ^J^^" and of S.Francis. a Nicholas Egmundanus, matter ©tfaui, of Louen and a Carmelite did teach and write, that the Pope was Lord of all thinges,in heauen, in earth and vnder the earth. And Paul the third Pope of that name,being an old man found out a new kind of re- ligion,to the encreafe of Gods worfliip he confecra- ted a little bowle of wood with hisPopall blefling, togratifiea noble matron, that (he might carrieit, hanged it on her necke againft diuers griefs.The late counfell of Trent hath hatched many new thingcs. Firft that the b vulgar tranflation in publike readings, difputations, preachings, and expofitions to bee au- ^ P n e if c of tenticalL whereof c arifeth great difputation againft Teft.Rhem. i,- 5 , j TT t & • l b • the Greeke and Hebrew text, contrane to the anci- dDiftina.^ ent decree which d Gratian auowcheth: That the, ca P .vt veteru. tml) ^ t y ^reftamentjlmldbe examined by the Me- ' t Scff; 7, brew, and of the newfy the Greeke. And e with an hea- uie and pittifull curfe they eftablifh thefe fchoole trickes: 1. That the Sacraments ofthenewTeJiamem conferre grace. 2. By Baptifme, Confirmation, and or- ders a Cbarctter is imprinted in the foule. 3. The in- tention of the priejlis required to the making of the Sa- crament. 4. Johns Baptifme bath leffevertncthenthat which bSeff.4.de cret. z. bringing forth euerie day more new things. i%t which Chrijl commanded his Affiles andfuch like : out of this forge commcth the newe forging of the e c Printed at inaffebooke, fet foorthby Pius the 5. and a f newe P a ™Anno Callender which was done by pope Grcgorie the f panted at 13. wherein the times oftheyere, and of the feaftes, PansAn.i$8j and the courfe of the Sunne is fet in his right order that we may know nothing inheauenand in earth to be fafefrom the preemption and proud arrogan- cie of this triple crowned beaft,and this holie pre- late hath made as new Martyrologe or Legend ao g Printed at cording to this new Callender. And for the better Amwerpe gardingand keeping of their high tower ofconfu- M * 9 * fion, they hauea fet watch called Index expurgato- fmrtocharmeall writers both newe andolde, and to fray them that they lift not vp their voice fo much asonewoord againft their fuperftitious follie,and 'here withal Iprang vp a new religion of armed foul- a Read Martin diersto fight their battails , breeding fecredy about *™"£"£ Anno 15 36. but fliewe themfelues openly in their Tnden.parti* colledge at Rome Anno 1553. and fince in diuerfe ? , .P?*V am i .0 • 11 - n- 1 hisbockecal- places, and they goe into all nations to itirre vp the i c d dodt in in*e um 1 kings of the earth, the princes and people to make lefuitar warre againft the Saints our Engliihe fbile hath f*!,' 1. leacus in vita- been aflayled by this newe broodevnder the name Paul.4, oflefuitsandSeminarie priefts. Butasthegroweth of this monfter isftrange and fearefull, and that in it newe religions haue rifen vp fbdainly like pad- ftooles) as ^Polydor vireill faith ) fo from 6oo.yeres , _, . c /^l -n. -n • • 11 J 1 • b De inuentor, after Chriltvntill our time, it could not come to his rc riilib.7.ca.j, fullgroweth 5 yea although the Trident Councell, feemeth to licke him and fhape him as the bcare doth his whealps to fbme handfbme forme of perfe would not be put downe by Pope Eugeni- Aiba^Krant. us, but conftrained him forfeare to confirme their Saxonjib.cap. authorities and after for his contumacie depofed him, and verie orderly as Eneu* Syluiut faith chofe Farlix in his roome, but this Eugenius would not o- bcy them, and (o the fcifme of two popes continued til Nicholas thefift : fb that here was no obedience of the pope to the counfell,nor of the counfell to the Pope, what (hall we thinke of their determination, where trow you. it may be found: may we not doo as the Germaine newters did: who neither followed the Pope nor the counfell , but appealed as they thought to an higher and more certain determinati- on. And whereas the Rhemift and Alfonfus with others affirme,that the holie ghoft teaching the cou- fell ( which is in fteed of the whole church) their de- finition is the determination of the church,to which men ought to ftand, we are yet more in doubt,vpon other further waightie reafons and confiderations. Firft becaufe this is fpoken but by priuate men- And b Hiflpars 3 ♦ the b Archbifhop of Florence is not a feard to tearme io!§«4* ap * l ' ie counfell of Bafill a conuenticle and a fynagogue of Sathan: Thirdly the laft counfell of Trident can- ta^i»c€iUi K ' not t ) e found to be a c free general counfell,becaufe diuers men for fpeaking freely were thruft out , and a ioh.sieidan d the holie ghoft that guided all their definitions ,was ComJib.il. b r0U gh t i n a portmanteau from Rome, namely that as they had inftru&ionsftom Rome, fowere their decrees framed and ordained. Befide this , all thefe latter counfcls ,haue not beene made with vniuerfell confcnt,but the church hath been deuided into two parts Or of the cert Ainc determination infopjh religion. 287 parts Eaft and Weft, vntill the time of this counfell ofBafill, and then it was fevved together with rot- ten threed, andprefently rent in peecesagaine as it were in a moment, and there was one counfel at Ba- fill, and an other fet againft it at Florence. Now I fay feeing thefe counfels of Conflance,Bafil & Trident, (in which the moft part and chiefeft of Popery hath been in the moft generall maner determined & pub- lifhed for the ads and determination of the church) were but a verie fmale part of the vniuerfall church : Namely of the Wefterne parts , I know not howe they can aflure vs,that in them we haue the churches determination • except they could proue thefe coun- fels ecumenical and vniuerfall ofallChriftian chur- ches: as was the firft general counfell of N ice vnder Conftantine the great. Againe the counfels for fixe hundred yeeres after Chrift,didnot decree as they haue donefincerand the faith of the church was not the determination of the Church, but the fentence ofholie fcriptures: and many points of faith haue beenfince determined, not by, but without holie Scriptures; whatfhould weeefteeme, theauncient primatiue Churches to haue erred in faith i or that they knew not, or held not the true faith, becaufe that in verie many articles they lacked the ecclefiafti- cal determination. Laftly feeing that euerie day they bring foorth new deuifes and fan&ions , and the lat- ter many times contrarie 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 determi- nation i Hee that readeth ouer Gracian and the Tomes of the counfcls,with the hiftories of the lines ofthe 28 8 dll men ought tofliepoperie. of the Popes 3 ordoobut wellmarke and confide? that little which I haue penned out of them in this Chapter, (hall cafilic perceiue, that they are euer learning, but neuercometothe knowledge of the truth, they dote about queftions which are endles andftrife ofwoords, there is no certaintie in their religion , little trueth and vnceflant innouation . Therefore I may conclude , that as this monfter is of a later generation, and a new continuall concep- tion : fo no mortall man can tell , when hee will come to his full birth, and bee a perfect bodie, or when he will haue his certaine determination, right (hapeand proportion, and finall growth and com- pleate ftature . I will leaue him therefore to the high Iudge and Lord of all flefli ,vntill that great aRciuI.10,20. anc * fearefull day, a IVhenthebeaJlfhaU bee taken and with htm the falfe prophet , and they both caji aliue into the lake of fire which bur net h with brimft l one. Come Lord Jefus come quickly. C H A P. V. Heereisfhewedthat all men ought to fliepoperie. Firjf^ becaufe of the exceeding daungcr it brtngeth to them felues , to their feede andcountrie. Secondlie, It ts of allherefies and Apojlafies the mo si pernitiousHhirdU lie y It is not toller able, or tobeewtnckedat , in any Chrislian common wealth. Fourthly y lVe of England haue great caufetopraifeCod \that we haue nothing to dowitlo\it. NO Allmenougk tofliePoperie. 28p O foonerhadmy pcnne concluded the former Chapter, but that me thought I hearde the great comaunder of all the vvorldc, calling vnto all Chriitians, con- cerning the Romifh religion and laying a Departe^fowM* depart, go out from thence arid touch no vnclcane thing. For feeing that poperie is fodircdlyand manifold, differing from the true ancient andcatholike religi- on, lb agreeing with all filthie hercfies, and lately Iprungvpout ofthevncleane brood of humane in- uention and dkbolicall fuggcftion, bearing downe all puritie of faith and true holy worfhip of God, & that hereby the Romifh Church is certainly found to approue it felfe to bee that great Babilon, which is become the habitations of deuils, and the hold of foule Ipirits, and a cage of euerie vncleane and hate- full bird : I can no otherwile vnderlland the duetie of all Chriftians, but that they bee obedient to that heauenly voice, which els where calleth vs out of that prophane finagogue of Rome, laying : Go out of her my people, that yebee not partakers inherfinnes, b ^ eucIat * thatyereceiue not of her plagues. Itbehoueth therefore euerie loule to confider wifely of this thing, becaufe ofthedaunger that may happen to him felfe, to his feed, and to hiscountrie. For as it was noplealant thing to Noe, to Hue among thole proud and cruell people of the firft worlde, whole deltru&ion hee knew to be molt certainly approching : and as Lot dwelling at thegate of Sodom, vexed his righteous fbule in hearing and feeing their vnlawfull deeds, & his verie life was hazarded in the deftru&ion of the wicked, if God had notbeene Angularly mcrcifull Qjq vnto *po Allmen ought toftepoperie, vntohim : So all men that feare God, cannot but know, that fuch wicked and fikhie herefie, as pope- rie is, muft needes bee as a canker that fretteth euen vnto deftru&ion of the fbule.For it not onely draw- eth vs vnto many noyfome and hereticall praui- ties, butalfo to mod abhominable idolatrie, and the verie ouerthrowof the couenaunt of grace and true faith; by which we ftand inthefauourofGod and haue the hope of eternall life bylefusChrift. They which fpeake moft fauourablie for papifts, & feeme willing to haue them in fbme fort of the vifi- bleChriftian Church: doe endeuourthefameby making their apoftafie to bee no greater then the a- poftafieofthe ten tribes of Ifrael, after their falling away from the houfe of Dauid, vnder the hand of Hieroboam. At which time they left the temple at Hierufalem, and the pure worfhip & word of God, and made them calues in Dan and Bethel, and wor- fliipped God asitpleafed the kinges of Ifrael. But a x.King.i. if men would confider the a ftorie of that good king i 4 Cron. it. Iehofhaphat, when hee ioyned affinitie with Ahab, they might eafily fee this thing, how neere hee was toleefehis life for fuch fellowfliip : whatloflfe hee had offhippes, and how God rebuked him faying : Wouldefi thou helpe the wicked^ and loue them that hate the Lord? therefore for this thing the wrath of the Lord is vpfon thee. Loe heere the Ifraelites are counted wicked & the haters of God 5 and fuch as for whole fellowfhip, Gods wrath commeth vppon his chil- dren. Therefore feeing the papiftes are ( much more) worfe,it muft needs bee verie daungerous to haue any fellowfhippe with them. And if the fouk becaufe of the great dangertothemfelues] 291 foule bee farre, more precious then the bodie 3 then is the hazarde the greater. And doubtlefle no man is able to exprefle the greatnefle of the mifchiefc which that wicked broode may bringvponaman, for fo much as they tranfgreffe the worde of God, and follow not the do&rine of Chrift, and haue chofen their ownewaies, and their foule delighteth in their owne abhominations : For it is written: b ki.Iohn, Whofoeuer tranfgreffeth andabideth not in the doffrine vcr 9 * tf Chrijl hath not God. And againe : c As the fame c EfaLy* i*. of fire devour eth thejlubble, and as the chaff e is confu- ted of the flame : Jot heir rootefball beer ottennejfe, and the buddefhallrife vf like dujt, becaufe they haue cajl off the law of the Lord of hojles, and contemned the worde if the holy one oflfraeL If then it be a perillous thing and a miferie to bee without God, and to bee as a rotten roote and a budde turned into duft, to be de- uoured like ftubble of the flaming fire : and that this commeth by forfaking the word of God : then woe and twife woe vnto all them, that feperate not themfelues , from poperie and papiftes , whofe foundation is the forfaking of Gods worde, to fol- low the magifteriall power of men , and humane traditions and inuentions. Againe, what foule is there that hath learned Chrift, who doth not fee, what a mifchiefe and inconuenience this bringeth onhispofteritie. And if you forget it, or confider it not, remember d Salomon the wife, who was^i^ng-ir; called Iedidiah, that is beloued of the Lord. Be-&cap.u. hold what a breach his idolatrie made in his king- &cap<14 * dome & glorie: which befell in his fon Rehoboams daies>& cotinued in his pofterity for euer :he loft the Q,q2 ten 2 2 4tl men ought tope poperie^ ten tribes of Ifrael, and his golde was turned into *r.King.8 18. brafTc. a And of Iehoram the Tonne of Iehofhaphat it is faidfkat he walked in the waies of the kings of ifrael us did the houfe of Ahab ^ for the daughter of Ahab was his wife,&he did euilin the fight of the Lord. b b Cap.* & io, And whe God ftirred vp Iehu to root out the houfo of Ahab. For his abhominable idolatrie andblud- die crueltie : by this affinitie which came through lehofhaphates folly, Ahaziah king of Iudah, fonne of Iehoram the fonne of Iehofhaphat being found in the company was flaine with Iehoram king of Is- rael wicked Ahabs fonne, and fortie and two of A- hazias brethren comming to vifite the fonnes of the wicked. Therefore all wifemen confidering thefo and fuch like iudgements, vpon the houfes of Gods children for their fellowfhip with the wicked, will know very well,that itbehooueth them to take heed as of a poifoned forpent, and to bee warie of thefo Scorpion-like popifh Locuftes : whofe fling being in their tailes, do bring fuch great wrath of God vp- on all that are infected with their herefie : For they c Eph. j. 1 1, know who hath faid : c Haue no fellowfhip with the vn- &c. 297 trons, were touched in confeience to enforme the holie fathers as obedient children) that they were faine for vcrie fliamc to leaue it of as they began,and fecrcatJy to hang vp thefe holie men which heard confeflion, by their purfes, whom theydurft not for the multitude call into open queftion for their adulterous and filthie liuing . But this fhrieft , if Thcgteateft you markeit is not onely naturally fit to fofter this wand fo from thencefoorth, the Pope hatb becaufe it ouerth oweth all cunUpmer. 299 hath Teemed to allow and maintainc an Empire in the weft : yet all men knowe that the warrcb ^yfed againft the Emperours by the Popes, for the Pri- made, in their inuefting of Prelates and fiich like, hath made it a verie poore thing, for that it was in thedaics ofthefaid Charles. For though poperic vfe the ciuill (vvorde for her defence, yet it fuffereth not the glorie and power of the ciuill magiftrate, to haue any further ftrcngth,thenasthePopeand his Prelates may well rule : that they may alway haue them at their commaunde. And this is done by con- tention,auariceand her daughter extortion,to keepe them alwaies weake and poore:and by falfhood and Popery nurfe pride, whereby they are fpoiled and fubdued, and their authoritie made captiue, and as it were flaine and buried. For contention read Krantius Metro- polis ; and you fhallfinde, 3 that Bifhoprickes were aiib.6cap.£ gouerned by armes, b they ftroue for their bounds bhb.i.cap.io; andlimittes, c they ioyned in confpiracie with the dib.i.cnp.40. fonne againft the father, yea when no caufe was , d dPlwma m Rodolphus taketh armes to depriue his Lord of his V1U Gre S 474 Empire, and e Henrie the fift wageth warre againft e Kram.Saxon his owne father : of which came all maner ofeuill, iii>.s-«p«7» Rr t 5? for murders, rapins,burninges, fpoiling of Towne and ' * countrie. Anno 1 1 84 . The a Emperour Freoderick a Krant Saxon making a mariage for his fonne : when in proceflion libAaap,4tf« on Pentecofts day,he had thearchbifhop of Mentes on his right hande, and the Archbiihop of Collen on his left.The Abbot of Fulda,ftriuing to haue one of their places did fo trouble the company : that if the Emperour had not wifely ordered the matter there had been warre and bloudfhed vpon the fame. Rr * But 3oq All men ought tope Poperie. But what miferable troubles,thefe contentions haue been to the kings of England, he that onely readeth the elections of the Bifliop of Caunterbury fhall fee fufficient : that I fpeake nothing of munkes againft feeder priefts, abbots againft their munkes, friers a- gainft friers and fuch like deadly fewds : which hath caufed great adoe in many places. Nay if I fhoulde ipeake of the Saxons and Almains,of the Guelphes, and Gibcllins,Florentines,Venetians and people of Millaine^and I know not how many other cities and nations,which vpon popifh iars haue been brought, by fa&ions and deuifions into a formal war & conti- nual ftcame of flaughter & butcherie one vpon an o- ther : I might make a great volume. And it filleth my fbule with reftles fbrrow,to thinke: that the vnthank- fulnes ofmen , not beleeuing the truth of God , but harkening to foolifh fables, (liould prouoke the hea- uie wrath of G O D , to heape fuch infinite and vn« fpcakeablemiferiesvpon them. Now for their aua- Popifli extor- rice and exa&ions how naturally, they lie in their re- tionsand aua- Hgion,and how they keepe vnder the people and na- nce * tions,and preferue their diabolical fupremacie; only letmerehearfe the ftorieswhat they fay : Firft one aKrat.Metro- faith a Mult a & 1 magna concert ationes dotiorum &*c* poUb 4 [ o, M dn y m £g Yeat dif cent ions were there of learned &*good men ^and if they had bridled auaricejbey might haue eafe- b Cap. 47« lie found a meafure or end: and againe. b Ex orbit abat eo tempore fupr a modum Romana curia in exhauriendopro- uincuvs awo &c. At that time the court of Rome went out of fcjuare aboue meafure in robbing the prouinces of their gold fhrougb the be ft owing of indulgences not heard of 7 andgraces incredible .4nd the apojlolical Courtiers or futors hecaufe it deflroyeth all common wealths. 301 futors which obtainedjvere miferablie toffed : they fir one or fued before the Auditor oriudgeitwo judgements wer giuenforonepartie. In thethirde inflame the Judge is commaunded, that hee put the onepartietoperpetuaUfi- lence, neither needed letters to bee difpatchedby the chauncerie: there was ajhorterway by the chamber, by n ^ t &f u i*e- giumg that which founded and Jhined. A thing at that^* l 39^ time new-, but in our age well 'waxen oldest hat, that age might be thought to haue found out that which this our age doth now vfe. But we complaine ofthefe things in vaine. So complained Albertus Krantius being himfelfea papift 5 whofe ftory endeth An. 1 501 .And in another place (hewing how a youth of 17. yeares of age ob- tained a bifhopricke of the pope,he faith : c The Apo- c Libj i.ca.i? Jlolicall feajbeweth it felfe liber all to futors, chaunging lead for go Id: which being /poken in the olde world, how much that hberalitie hathgrowenvnto this day , they doe eafily vnderflandwho bauedoinrs in things. So doth an d MathewPa- * other papift tell vs, that when Anlelmus the Arch- An.nos, bifhop intreated the Lord Pope, for certain Bifhops and Abbots ofEngland,who were degraded : That the fame moftgratiousfea, which neuer faileth any man (fo as fome white or red thing be mediator) reft or ed the fame bijhops &* Abbots to their dignities. And an e o-^J^J* - ther papift can tel you of their inftruments & buIs,& t or Ji'bj^"** of the colledge of Catchpoles or Harpies ( that is to fay) fcribes & notaries of the Apoftolicall treasures, which could skil how to make an office, which at the firft was fold for 5 00. crown es 5 to be at a thoufand or two or three thoufand : and howtheannuates and yearely fruites 5 pallesandappeales, haue (baked vp many countries , and made the pontificall fea of great power. The effe&e of which Apoftaticall Rr 3 deuifes 302 bRcadlohn Sleid.Com, Iib.2i.pag« ti^ t 8j 0.821. c Math,paris hift, Angl. alolin SIcid # ComJib,4, bMath.Paris hiMngl. Hen,j.pag« yffl »^# ought tope Poperity deuifcs of thcfe lordly Popes, may appeare by the complaints of all nations, which thing may clerely be feene vnto all men , that fliall read the councel of Bafill, which made many prouifions by decrees a- gainft the rauening of the Popes court , by referua- tions 3 appeales,inftances,annates,collations, and ma- ny fuch like : b which decree the King of Fraunce Charles the 7. Anno 1438. did confirme , by ane- did commonly cailed Pragmatica San&io, Which when pope Pius the 2. laboured with Lewes the 7. to vndoe : the Senate of Paris declare vnto the king, what great profperitie the Realme was in by that Edick, in the daies of many his forefathers ,and what great affliction it was now fallen into by fuch exac- tions, that thereby France would be bare of people and emptie of money, and vnlefle he did holde raft the fandion of his father , euerie yeere there would goe out of France vnto Rome, ten hundred thou- /andcrownes,befidediuers waies that they had to impouerifli his kingdome. c One Iohn Rufus the popes legate at one time wrefted out of the poore Irifh mens deuotions 8oco. markes. The Germains amongft other greeuances , require three thinges to be amended. a Firft , that they hindred the princes in their right 1 2 .That they pulled and made Germany waft and without wealth and riches. 3. And bondmen with great bondage . But (peaking /paring of other coun- tries .-bythepatterneof Englande ourownecoun- trie, you fliall gefle verie much , what Ipoile and ha- uock they made of al lands. The greeuances of Eng- land haue been thefe. Firft by complaint in a parlia- ment there are feauen things mentioned , to weaken and becmfe it deftroyeth all common wealthes. 303 and empouirifh theftateoftheland. The Pope was not content with his fubfidie of Peter pence but ex- að mod greeuous contributions 5 moreand more ofthecleargie^and that without the kings content andaflent, the Patrons cannot giue the benefices, but they are wrefted out of their hands and giuen to Romains,who know not our language and by tranP porting of money greatly empouerifh our land , by prouifions in penfions , by triall of caufes they are drawen out of the kingdome by apoftolical authori- se, againft the ftatutesandlawesof the Realme,by manifolde comming of that infamous meffcnger, Non objiante^oy whom the reuerence of an oth, the auncientcuftomesthevertue of Scriptures ,theau- thoritie ofgraunts and the ftatutes , lawes, and priui- ledges are weakened and made void &c. c Alfb they c Pag,?;*, caufed the prelates to find them fouldiers , fbme ten, fbme fiue,fbme fifteen well furnifhed with horfe& armor, and that one whole yeere. d Theyhaue had dP: >g"4&4.48? fuch extreame exa&ions of paiments, that they haue been faineto fell or to lay to pawne their chalices, and other holy veflels to feed the popes defires. e Al- c Pag.303. fb he exacted the fift part of all the goods of the reue- nues of the cleargie of Englande. f The Bifliop of f Pa§ » 1 1 4r# Lincolne being aftonifhed at the coueteoufnes of the Romains, caufed the reuenues of ftrangers to be counted, and found that they had 70000. markes, when the meere reuenues of the king was not eftee- med to the third part. And that which of all is moft paftfhameandcoulourof honeftie: a the pope fait a Pag,io^> for his fa&ors, certaine friers dominickes and mino- rites , who preaching among the people and pro- claiming 3 04 A ^ men ou £kt tofliepoperie. claiming pardons : did figne with the croffe all forts of people,men women, & children,old,yong,fick & whole,and by and by after for a peece of money did abfblue the of the vow of their peregrination. Thus you fee that the church of Rome had many waiesto draw out the wealth of all the world into their cof- fers, and keepe the kings and people in low cftate & great flauerie. For which caufe as other nations had aPoW.Verg. their fanftions which they called Pragmaticke, fo a hift.Angi.hb. England garded themfelues with thelawofproui- i4.Edw. $♦ r O tJ ft i i • • -r. ,. r nr Falfhood in lion commonly called de Prtminm. Touching fall- poperie by hood; this Romifh religion is thereof naturally fuch diipenfations. A i D , , t i r a nurle, that no common wealth can promile them- felues lafetie, where that herefie raigneth, or where it can come neere to haue any medling : for if they maintaine all traitors againft magiftrates, and by dii- penfations make men fhameleffe in forfw earing and breaking promife: whatthinke you is the domage took^lkd of a11 Chriftian kingdomes,or what is the priuiledge Execution of of the popifh kingdomes < Let b Pope Pius Quintus fr&r^ ^uU ^ ent a § a ^ n ft our Queenes moft excellent Maie- teranus hih, flic,to ftirre vp all her fubie&es againft her : and the Bc, g- ,lb « h manifold pracSifes out of Italie, & Spaine,from time c Mercmi. to time, againft both Ireland and England, teftifie : GallobJiM. yea the c fupplies which hefentoffoldierstohelpe 4o°oo,Wme\ th ^ Duke du Mewejmd the traitors of France againft d id.libXv/ith their liege Lord and king 5 as alfb d the murderous ofF^cc* and bloudie knife of lames Clement of the order of fnnted at the Dominicke friers, being bleffed for good fpeed London.iw«by P^gorola the Popes legate, wherewith the late ^Henricus French * King being a Papifte, was traiteroufly Valefius, killed , by the confpiracie and inftigation of many and becaufe it taketbfrom allmenfafetie. 3 05 and great popifh traitors : may be in ftead ofa thou- fandwitnefTes. a Duke Alba 1569. by a publike e- aHi&Bclg.E. didforbiddeth trafficke in the low countries vnto MeteranJ&.j« Englifhmen: thatnornanvnder paine of confifca- pag tion, bring in or outmcrchandife : and that it might be the more fharply executed, he appointed fearch- ersand informers, whofliould hauethe one halfe of that which was confifcatcd. Now allthefe were Englifli fugitiues papiftes, and amongft them the chiefeft one William Parkins had Do&or Storiefor his dcputie : marke heere what witnefle this is that papiftes are naturally traitors, moft fharpc againft there natiue countrie of England,by the very nature of their religion. And bcfidethis b their feminaries Q^f ^""'"f-V ■ areere&ed at Rome and at R hemes, and at Valid- 4 . p 3 g. 34^ fbletum in Spain, out of which the traiterous priefts and Iefuites arefcnt by dofens in diuers and difgifed attire to feduce the Queenes Maieftics fubiects from their obedience, and to difturbe the peace of this Realme. Yet fee a little further how thisnaturallpo- pilh fahhood in difpenfations hath hurt the veric o- bedient children. c Lewes the third being Emperor, c AlbcrKrant. warred againft one Aldalgifus, which was of the ca p[ : 2 | # ° ' ' ' 2 remnant of the Lombards, and by ambufh being ta- ken was bound by oath neuer to bcarearmes againft him any more. From this oath Iohn the s. abfolued Lewes, who being caught againe in like manner,for the fame caufe loft his eies, and in his abfence in Ita- lie the Hungarians wafted Bauaria, Sueuia, Saxo- nia, and caried a vcrie great multitude of people captiue efpecially out of Saxonia. An other time the S f Hungarians 3 o6 All men ought tofliepoperie. Apneas Syl- * Hungarians being Chriftians,hauing a goodly vic- Eun»,cap! 5. tor y a §^ n ^ l ^ c T urkes,graunted to a truce of tenne yeares, vpon theTurkesfuite and vponthe know- ledge of their owne ftrength, finding it better to get ftrength in peace, then towafte all by conti- nuallwarre : and this truce was confirmed by oath on both fides. But the Pope Eugenius taking it grie- uoufly,neuer left both by intreatie and threatning, till he had caufed the truce to bee broken by his dif- penfation and apoftolicall authority .But what came of this periurie.The war was renewed, and God re- warded this papall Romifli falfhood, with a moft la- mentable effufion ofChriftian bloud,by a lhame- fullfoile and ouerthrow by the fame Turke. Now n"bythe P fu- C "l etvs S° a ^^ e hi g her > and confider of their pride prcmade. and Seraphicall tyranny. What if herein wee looke but vpon our own countric of England i Into what flauerieand bondage thinke you, hath the ftately primacieof Rome brought this realmevnto. Firfl: i> Math. Parinlet the reader bee put in mind, that Henrie b the fe- Half "l^ia ,cond,raigning in England about Anno 1 154. being defirous to annexe the realme of Ireland vntothe imperiall crowne of England, fent fblemne embaf- fage to Rome to Pope Adrian, that by his licence & fauourhee might enter that Hand in hoftilemaner, that he might fubdue it and bring thofc beaftly peo- ple to the faith and obedience of truth. Vnto which thePopebyafpeciallbullgauehim licence, proui- dedthatofeuery houfebe paid vnto Peter theyere- lypenfion of apennie, and the foundation of this grauntinthefaidbullisbuilded vpon this, that the pope becaufeitpuHeth dowxe kinges J&c. 3 07 Pope therein moft arrogantly, without any authori- tie from God, challengeth faying : Saneomnesinfu* las &c. Surely, allllands, vpon whom thefunneofrigh- teoufnefje fhineth, & haue receiutdthe doctrine of the Chnfiian faith, without doubt doth appertain to the right of S.Peter & of the holy church of Rome. Behold a wo- derfull arrogancie,& a maruellous awe of a king to a proud prelate. And not onely was he thus in awe of the pope (a thing abhorrent from a free kingdome) but alfo c Thomas Archb.of Canterbury ,being one c Pag.134. ofhis own fubie&s, did verie greatly curbehim.For &r ° foiWard * befide many other erode dealing,vvhereas An. 1 164. the Archbifh.Bifhops, Abbots, priors, the cleargie 3 Earles, Barons, and all the nobilitie, did fweareand firmely promife, in the word oftruth,tokeepeand obferue to the king & his heires in good fboth,with- outany ill meaning for euer, fixteene points of cu- ftomes or liberties,recognifed and acknowledged to be to him, and namely of the aunceftors of the king, for the auoiding of diflentions and difcord often ari- fing betweene the cleargie and theluftices of the Lord the king and the peeres of the Realme which were as touching aduowfbns, and prefentations of Churches, of Clearkes accufed, or conui&ed, of the going of Archbifhops, Bifhops, &c. out of the land without the kinges licence, of excommunicati- on and of lay men accufed to be done by lawful and honeft accufers and witnefles : that fuch as helde of the king fhould not bee excommunicated, or in- terdided without the kinges knowledge, that ap- peales fhould not go further then the Archbifhop, S f 2 with- 3o8 All men ought tofliepoperie. without the kinges confenr.that ArchbiiTi. Bifhops and all perfons, holding lands of the king in Capite, fhould haue their poffeffion as a baron and doe fer- uice therein,as other Barons accuftomablie did and fuch like. This Thomas after his folemneoath, re- penting himfelfe without the kings licence or know- ledge, trauelleth and maketh fuite to the Pope of Rome, not onely to be difcharged of his oath,but to ouerthrow the whole libertieof the realmc,and that againft both the king,nobles 5 prelates,and the whole ftate of the land : and of them he excommunicateth many, & caufeth verie great difturbance to the king andalltherealme. Thereof are manyappeales, di- uers meetings, of cleargie, ftates 5 fbmetime of Car- dinals, lometime of the French king, to compound or determine the caufe. At length by the meanes of the French king, the matter being taken vp, & Tho- mas fent peaceablie home, was no fboner warme in his featc, but by bulles from the Pope hee fell to ex- communicate and curfe the other Bifhoppes and o- thers who had offended him. Whereupon there was kindled fuch indignation and wrath in the heart of certaine refolute perfons, that becaufe hee remai- ned obftinate in his former croffing of the king, as theytookeit, laid violent hands vponhim, asvpon the kings enemie, and flew him. The king hearing thereof, being much greeued, did humble himfelfe in fackcloth andafhes, protefting by folemneoath, his ignorance and innocencie of the fad, fending Embafladors to Rome of his defence &fubmiflion to the order of the Church, which had fuch ftrange entertain- lecmfe it makcth all eftatesflMes. 3 p entertainment, that neither the firft nor fecond met fengcrs could come into the popes fight, and had much adoe to keep the land from interdicting, but at the length by /Wearing that the king would ftand totheiudgementofthePope& his Cardinals, that great curfe was auoided.Howbeit theking although by oath he fware earneftly that he was not priuy nor acquainted with the f aft, yet becaufe in his anger he had fpoken fome wordes vnaduifedly, and had brought vp fuch wicked foldiers as would be reuen- ged vpon the kinges traitor the Archbi(hop,and fo flew him: therefore the king for remiffion of his fins was enioyned by the Pope, togiuefo much money as would maintaine 2co. foldiers a yeare, and fuffer appealeSjandletgoallhiscuftomes and liberties of his anceftors, before fpoken of, and recognifed by oath of all his fubie&s. And after this ( a thing not befeemingany Chriftian, muchleffe aking) retur- ning into England,andcomming neere tothecittie of Canterburie, he alighted from his horfe, and put- ting orf all kingly maieftie, barefootelikea pilgrim penitent and fupplyant with fighes , groanes, and tearcs, he commeth to the tombe of this Thomas,& carting himfclfe downe in all his bodie, & fpreading his hands to hcauen,remained in praiers ,and after o- thcr popifh ceremonies, becaufe of his vnaduifed words, he tooke vpon him this penance: hee asked abfblution of the Bifliops then and there prefent, & laying open his naked skin to the difcipline of rods, hereceiued of euerie religious man, whereof there wasagreat multitude, three orfiue ierkes. Let any wife man knowing the word of God, confider whe- Sf 3 ther 3 io Jllmen ought tofliepoptrie, ther this were not a lhamefull flauerieboth of body, aMath. Paris, Ibule, king and kingdome. a King Richard the firft, pa*** * S om § a t >out t0 fortefie the out borders of his coun- Thekingap- trieinNormandie, was maruelloufly confounded P ea J. cth k? m and ouerftreightned,by the Archb.of Roan his fub- . ie "either dare Igainfay the Pope in any thing. But moft vvofull is ihat which is c repor- c Pag. io 4 i f ; ted of Fredericke the Emperour, bein^ £> outra^i- ouflytoffed, and turmoiled by the Pope, that file did moft comfortlefle lament, moft plentifully and bitterly weepe and his eyes did runne with tcares, which was a miferable fight in a man of io great au- thorise and age: who -bewailing and wringing his hands he (aid : Woe bee vntome, agamfl -whom mine trwne bowels doe fight : Peter whom Ibeleeuedto bee the ro eke and the halfe ofmyfoule, hath prepared for mee the fnares of death. Behold the Lord Pope, whom the "Em- pire vnder my noble auncejlors hath created and enriched of nothing, go cth about to pull downe the fame, &> deui- feth the deftrutfion of mee , who am ruler of the fame 'Empire now readie to fall. Whomfhallltrujl? where may Ibeefafe, where ioyfull hereafter ? &*c. And thus did that angelicall pride, Co batter and bring downe the ciuill power and dominion in all places, that it is a moft manifeft thing, that in the time of Luther ( d as he verie wifely and truely noteth) the dodrine s[c *l C *J^ of the magistrates office and his authoritie, was as it Jib,x4. were dead and buried : and all power and domi- nion ftole from them by this moft horrible Apo- ftaticall fea of Rome. And thatnomaruell, for it is e faid of Pope Boniface the eight, that the round M^p^S.a worlde was not biggeinough for his mind, whocip.x, put on his head,the pontificiall and imperiall my ten, teftifying 3 12 All wen ought to fie Poperie, teftifying that both fwords were in his hands. What lhall wefay then? If thatpoperie be naturally fuch a nurfe and mother of all kind of finne, fornication, whoredome and all filthm^treacherie, rebellion, contention, war. r»urder, oppreffion,and all kind of crueltie: '*&* weaken all common wealthes, by exac- tions, extortions, vfurparion, and arrogancie, and o- pen the gate to all villanie andfalfhood, bydifpen- fations and landuaries^and make all authority of the ciuillmagiftrate of mod vile eftimation, and with- out reputation, vfe and profit to Gods people : lea- ding all forts of men into moft vile flauerie of filthie idolatrie and humane inconftancie, let their owne mouth be iudge againft themfelucs. For thus Pope iEneas Syluius pius the focond faith, Vdnd efl religio qu&fceleri locum ex hjftor. Bo- J Actt: y A l ne j s that religion jvhkh is a maim diner ofwic- kedneffe: which if all papiftcs would confider,how it agreeth with poperie (whereof I haue giuen them heere a little light) they would quickly forfake that houfe of vanities & tower of confufion. 3 I would then demand of any honeft man and wife Chriftian,who feared God and beleeucd in le- fts Chrift, and did lookeforhis appearing and the laft iudgement, how that wee of the true religion, now publikely taught and profeffed in England, could bee made to like of the popifh fcruice, to bee tollerated or winked at in our countrie, or that wee could find a way to reconcile both religions i whe- ther it were not, as if one imagine, that life & death, water and firc,light and darkne(fe,hcll, and hcauen, might reioyce and comfort each other. For it is not poflible for a true Chriftian proteflant to hauepeace ioy becaufe it is a maim diner ofalleuitt. 313 ioy or comfort, in the fellowship of a true hereticall papift : they are in all things as is aforefaid Co comra- de. What mixture is there of the feet that are partly Iron and partly earth : fo is the euerlafting, moft an- cient and vnchangeable faith of Gods eled profef fed in England, likely to agree with the earthly new borne fuperftition of the R omilh finagogue. Set me the beleeuer and the infidell, the true Chriftian and the hercticke in one fraternitie,how will they agree £ Euen as Cain was kind to Abell, & Ifmael honored Ifaack, & Efau fought the fafetie of Iacob, and Saul loued Daued,fb will the papifts be kind and faithful vnto vs. And let all men know, that when God hath (aid, / will put enmitie betweene the feed of the woman^ &* thefeedoftheferpent. There can bee no peace nor reconciliation betweenevs. Ithadneedbeeaverie fine wit, (butcerteffenowiieman) whocanfhewe how thefe may agree : one faith thou art Antechrift, and the other anfwereth, thou art an hereticke : this man faith,thou art an idolater- the other faith to him againe, thou art a fchifmaticke : theoneabhorreth all images, pardons, purgatories, mcrites, facrifices, monkerie, latine feruice &c. The other hath all his hartes delight in them, and carcth not what murder hecommit,to maintain fuch trumperie. Can thefe a- gree or bee reconciled i The perfections, prifons, burnings,war,murders,ma(Iacries,villanies,and cru- elties, which now haue continued & daily be prac- tifed by that feaof Rome, in all ages and countries, do warrant a miferable peace & reconciliation. They may lye,fweare,and forfweare,killand rebel, and do any thing for aduautage, and yet by abfolution, par- Tt don . T ^ All men ought tope Poperie, becaufe it don or difpenfation be holy children.They may dif- femble & pretend contentment and obedience (as they are not afhamed to profeffe ) vntill they bee ftrong inough to ouercome,& for aduantage^breake promife & catch at all occafions : in what cafe are we if weihould truft them toaffemble together? Think we that if they might haue but the leaf! entrance or tolleration,that they would not quickly frame fbme great mifchiefe,which now continually labour with fuch plots of treacherie to vndermine the ftate : not- withstanding that lawes are in fbme meafure ( God be thanked) prcffed vpon them: and the eyes of ma- ny wife counfellors watch ouer them and preuent them.Ciuil men and politicians know, that it is dan- gerous to haue a naturall enemie neere thee,and that leagues and agreement amongft enemies and with the wicked, are butbaites, fnares andnettestode- ftroy thee.-fo much more is it impoffible that a Chri- ftian common wealth can haue any good by tollera- tingof Antechriftian obferuations ordo&rine, ex- cept to make them to be goads in their fides,& pricks in their eyes, alwaies readie to life vpagainft them vnto mifchiefe : as the Cananites were vnto Ifrael. As a Wolfe will play with a lambe, and a Foxe with aGoofe,and a Lion with aKidde: fb may all they which feare God, &beleeuetobeefaued byonely faith in Chrift, abhorring idols and louing the right and iuft authoritie of the magiftrate, find fauour and peace at the handes of papiftcs, if once they winckc at their religion. For (though I fay nothing of Gods hand, which is alwayheauie againft his Church, when they are friends with idolaters) wee haue too many can notjtandjtor be atpedce with truth. 3 1 j many hundred yeares experience, what this new re- ligion of poperie hath brought into this world, and how fblitarie it hath made the tents of Gods Saints. I verily thinke, that no Chriftian prince, knowing hisowne right from God,and the vncertainty of his (landing vnder that fcarlet whore: that (if he hauea- ny courage or power in his handes ) will giue any countenance to fuchas heevndoubtedlyknoweth will neuer bee faithfully but al way vndermine his e- ftate, & bring his life in hazard. 4 And fithence we haue had now aboue fortie yeares triall of the found truth of the Gofpell, and of Gods notable hand in protecting and defending the ftateofthis land receiuing and embracing the lame all this while,againft moft ftrong force, & verie ma- ny maruellous cunning treafbns : how wonderfully he hath blefled vs with peace and profperitie, and made vs fo much the more happie, by how much our enemies haue laboured moft wifely & ftrongly agaiuft vs : he hath made the windes and feas to fight forvs : &the Popes curfe hath he manifoldly turned vpon his owneheade, and his abettors haue neuer profpered : and in all things the Lord declared him- felfe to bee our God, by multiplying our peace and the daies of our gracious prince, in all perils ftanding by her as his deare handmaide: wee may boldly fay that the more we bee eftranged from poperie: the neerer we are & the dearer vnto the Lord our God, and the leffe agreement we haue with the popifh a- poftafie, the more his grace, mercies, goodnes,and fhielding power doth watch ouer vs to feed, tofo- fter, to keepe & deliuer vs.Therefore we Chriftians, Tt z who 3 1 6 We ought topraife God: hecmfe he hath deliaered vs &c. whohaue bin begotten with the pure feed of Gods holy word, and felt & found moft fweet and found nouriiliment by that fincere milke, vnderthe moft gracious happie and profperous raigne of the Lords blefled annointed feruant Elizabeth our liege Ladic and Queene,and knowing what occafions to godli- nef!e,aboundance of peace and wealth, and ioyfull libertie of bodie and fbule,wee haue had and enioy- ed, cannot ceafe night nor day to praife God for his . blefling and mercie, which wee haue had in and by her moft conftant faith and godly raigne : continu- ally praying his diuine goodnes, to en creafe hisblef fings and graces vpon her both bodily and ghoftly, to ftrengthen and enlarge her heart, in all Chriftian vertues 3 princely wifedome and courage, to defend heragainft all her enemies : and prolong her daies more and more,in all ioy,honour,wealth profperity and heauenly comfort in Chrift: tohisowne glory &the dailiegoodofhis Church and this realme of England: euen for le- fts Chriftes fake: To whom be praife &glory for euer, Amen. FINIS, \ I c *l I i