sinnes Twofold confession whereof one is to God as Dauid witnesseth saying I will confesse vnto the Lorde and thou forgauest the punishment of my sinne Psal 32. Luke 18. and the Publicane who confessed himselfe vnto God saying God be mercifull to me a sinner and this kinde of confession to God is also of two sorts Two fold confession to God that is either priuate when one priuate person priuatly as this Publicane confesseth his sinnes to God or els publike and common when a multitude and whole congregation make their humble confession together 1. Sam. 7 1. Reg. 8 as 1. Sam. 7.1 Reg. 8. or when some open offender or offenders doe openly confesse their faultes in the face of the congregation which was much vsed in the primitiue time Another sort of confession is vnto man as when he that hath offended his neighbour being touched with remorse of conscience confesseth his offence vnto him and craueth forgiuenesse Of this kind of confession our Sauiour speaketh saying If thy brother haue offended thée reproue him Luke 17. and if he repent forgiue him Iames 5. And S. Iames saying Confesse your sinnes one to another pray one for another that ye may be saued As for the popish auricular confession or secrete reckoning vp of sins in the eares of a priest neither hath Christ cōmāded it nor yet his Apostles the godly fathers which next succéeded them vsed it And this some of their owne doctors do affirme as may appeare by the gloser vpon the decrées who sayth It is better to say De poenitent dist 5. cap. in poenitent that confession was instituted by a certaine tradition of the vniuersall church rather then by the authoritie of the olde or new testament We reade in deede that our Sauiour sent forth his his disciples to preach the Gospel but no where doe we reade that he sent either them or any other to heare secret confessions August cōfes lib. 10. Yea Saint Augustine saieth what haue I to doe with men that they should heare my confessions as though they could heale mine infirmities ah curious sort to know the life of another but slouthful to amend their owne And Chrysost saith Chrysost super Psal Miserere hom 2. I bid thee not cōfesse thy sinnes vnto thy fellow seruant that hee might vpbraid thée but to God that hee might heale thée And in another place I doe not bid thée openly to bewray thy selfe nor that thou shouldest accuse thy self to others but I woulde haue thée obey the prophet saying open thy life vnto the Lord. Io. Scotus li. 4. sent dist 7. art 3. Cōfesse thy sinnes therfore before God And by the testimonie of Scotus Antoninus it had his original by pope Innocent 3. in the councell of Lateran Concerning that which Socrates in his ecclesiasticall hystorie witeth of a penitentiarie minister Socrat. lib. 5 cap. 19. of confesson of sins instituted because of the Nouatians after vnder Nectorius Constantinopolitanus for the wicked fact of a deacon abrogated euē by the testimony of Ecchius it aperteineth not vnto auricular confessiō but to that which is required in solemne repentance wherof ye may read in the Tripartite history li. 11. ca. 35 Lastly where they say that this auricular cōfesson meriteth remission of sins that is against the manifest word of God which saith a man is iustified by faith without works fréely by grace not of our selues Gal. 2. Ephe 2. Satisfaction which they call works not indebted or of duty inioined by the holy father by the which works not only eternal punishmēts are chāged into tēporal but also the tēporall punishmēts mitigated which satisfactions the pope may take away at his plesure because it proclaimeth opē warre against christ his merits I think it néedles to deale any further therin This vnsauery heathenish doctrine of repētance differeth far frō the true teching of holy scripture By that which repentance cōteineth these 3 parts cōtrition faith new life Cōtritiō is called in scripture the sorow of hart rising vpō the consideration of sin cōmitted of the anger of God prouoked which sorow driueth a mā to christ for succor whereupon riseth faith faith bringeth afterward amendmēt or newnes of life which we call new obediēce working fruits worthie of repentance The xij Chapter Of the difference betwene the Law and the Gospel THe Law I meane the law of God which is the most perfect rule of righteousnes teaching vs what is good that we might do it and what is euill that we might auoide it promising life to those that absolutely and in al and euerie point of the same fulfil it but threatning eternall death and condemnation to all those that in any part thereof transgresse it differeth excéeding much from the Gospell which is the publike proclaiming denouncing preaching of grace frée remission of sinnes and eternall redemption purchased by the mediation of Christ Iesus Iohn 1. Heb. 3. For first the Law was giuē by Moses though faithfull yet a seruant but the Gospell by Christ Iesus the onely sonne of God and true heire of all things The Law was giuen with thūders lightnings Exod. 20. and the sound of the trumpet and the mountaine smoking so that the people in great feare and trembling fled and stoode a farre of but the Gospell was published by the voyce of Angels singing Glorie bee to God on hie in earth peace and good will vnto men The law giuen to teach vs to knowe our imperfections but the Gospel to heale our infirmities in the law God sheweth him self a seuere Iudge but in the Gospel a most mercifull father the lawe telleth vs that we are debters the Gospel saith Christ hath paied our debts the lawe saith do this and thou shalt be saued the Gospell saith beléeue in the name of Christ and thou shalt bee saued the law sayth thou art a sinner and therefore thou must be condemned the Gospel saith thy sinnes are forgiuē thée be of good comfort thou shalt be saued the law telleth vs we must make satisfaction but the Gospel saith Christ hath satisfied for vs the lawe saith God is angry with vs the Gospel Christ hath pacified him with his blood for vs the law saith we are boūd to the curse and malediction thereof but the Gospel saieth we are deliuered fréed by Christ Iesus As it is written he ascended vp on hie Ephe. 4. he led captiuitie captiue and hath set man at libertie not to liue as flesh lusteth neither hath he fréed him from the vse and exercise of the lawe but from the malediction and curse of the law So that now Paul saith there is no condemnation to them that are in Christ Iesus Rom. 8. which walke not after the flesh but after the spirite And in another place speaking of the power and dominion of the law he sayth that Christ hath taken the obligation
England if it were not as Cardinal Poole in an Oration made in the Parliamēt house Anno 1554. Nouember 28. importeth of all other Ilands the first that imbraced the faith of Christ yet that it was worthie for the antiquitie therof to be numbred among the first may by diuerse and good testimonies be sufficiently prooued Nicepho li. 2. cap. 40. Gildas de victo Aurel. Ambros Nicephorus sayeth that Simon Zelotes came into this Iland of Britaine for so was it then called Gildas saith that Ioseph of Aramathie which begged the bodie of Iesus after the dispersion of the Iewes was sent of Philip the Apostle from France to Britaine about the yéere of our Lorde 63 Anno. 63. and here remained in this land all his time and so with his fellowes laid the first foundation of Christian faith among the Britaine people Whereupon other teachers and preachers comming afterward Beda confirmed the same And for better proofe hereof that is to be obserued which Beda testifieth of this lād namely that in his time and almost a thousand yéeres after Christ here in Britaine Easter day was kept after the maner of the East Church to wit in the full of the Moone what day in the wéeke soeuer it fell on and not on the Sunday as the Church of Rome did then and we do now Wherby it falleth out most likely that the first planters of religion in this lande came out from the East parts of the world where it was so vsed rather then from Rome where it was not so vsed The second Chapter What successe the Gospel had in this land at the first YEt notwithstanding because wée find no certaine relation of a generall reformation profession of Christian faith in this lande both by prince and subiects vntill the time of Eleutherius Bishop of Rome and Lucius king of this lande thereby it is very probable and likely that albeit the labours and trauailes of those auncient fathers which first turned vp the furrowes of Idolatrie and sowed the séeds of pure religion in this lande albeit I say their labours were not vnfruitful yet they preuailed not so farre foorth as vnto an vniuersall and publique reformation throughout the whole land So hard and difficult a matter it is to withdraw the minds of men frō that wherin through long continuance they haue taken déepe roote Thus also it pleaseth God to worke that by degrées which he coulde bring to passe all at once and to finish that by one which was begunne by another And so he brought that as it were to a perfect building in this lande by the ministerie of Eleutherius whereof hee had laide the foundation by Simon Zelotes Iosephus or some other Apostolicall men The third Chapter How Religion increased and was confirmed THe séeds of true Religion being thus in sort measure scattered here and there by the ministers of Christ in this poore distressed land were shortly after by the malice of Satan either vtterly choked or else so repressed that vntill the time of king Lucius sonne of Coilus which builded Colchester which was about the yéere 180. Anno. 180. they beganne but little to appeare foorth vnto the world At which time the sayd Lucius then king of this land hearing of the great miracles and wonders done by Christians of that time in diuerse places directed his letters to Eleutherius Bishop of Rome to receiue the Christian faith Who hearing the request of this king and glad to sée the godly towardnesse of his well disposed minde sendeth him certaine teachers and preachers called Fugatius or by some Fuganus Damianus or Dimianus which conuerted the king and people of Brytaine and baptized them with the baptisme and Sacrament of Christs faith The fourth Chapter What publike alteration folowed this generall conuersion THe inhabitants of this lande being thus turned from their diuerse and many gods to serue one liuing God true religion with syncere fayth increased superstition decayed prophane temples with al rites and monuments of Idolatrie were subuerted and the whole state of the common wealth was now cleane changed and altered For whereas before this time there were in this kingdome 28. head Priests which they called Flamines and thrée Archpriests which were called Archflamins hauing the ouersight of their maners and as it were iudges ouer the rest These 28. Flamines they turned to 28. Bishops and the thrée Archflamines to thrée Archbishops hauing then their seates in thrée principall Cities of the Realme that is in London in Yorke and in Clamorgantia videlicet Vrbe Legionum by Wales And thus the Countries of the whole Realme being diuided euery one vnder his owne Bishop and all things setled in good order the faith of Christ continued here the space of 216. yéeres till the comming of the Saxons into this lande who then were Pagans and heathen people by whom the faith and faithfull people of this land were suppressed The fifth Chapter What maner of doctrine was at the first planted here BEcause many thinke that the doctrine and faith which is now taught in this realme is not the same which at the first was planted here by Simon Zelotes Ioseph of Aramathea or some other of their felowes whosoeuer they were that first inuaded this land by the sword of Gods word to subdue it vnder the obedience of Christ and afterwarde was confirmed by Eleutherius his sending but that it was many hundred of yéers since deuised by mans inuention and through the might of humane authoritie thrust vpon the people and that the doctrine now taught and holden at Rome is the olde and ancient doctrine which first was planted here by those Apostolicall fathers and after was confirmed augmented or setled by Eleutherius Bishop of Rome I suppose it will not be altogether vnprofitable in some and the chiefest points of doctrine to shew what was the faith iudgemēt and opinion of the godly learned in the ancient primitiue time of the church For such faith iudgement and knowledge as was in them no doubt they did not onely by vocall preaching labour to perswade in others but also in their writings haue left behinde them for all posterities to sée and knowe And because there are none either for antiquitie more to be reuerenced or for fidelitie more to be trusted thē the Apostles of Christ our sauiour we will especially enquire after their faith and iudgement and comparing their iudgements with the faith doctrine of the Church of Rome at this day we shall soone perceiue not onely how much they are fallen from the ancient faith of Rome but also how néere at this day we come vnto the same And that this reformation or alteration of religion in England is not the beginning of any newe Church of our owne but a renuing of the olde ancient Church of Christ not a swaruing from the Church of Rome but a reducing to the true Church of Rome The sixt Chapter Of the Ecclesiasticall
iurisdiction of the Bishop of Rome ANd first to begin with the Ecclesiasticall iurisdiction of the Bishop of that Sea which they affirme at this day to extend it selfe not only ouer all nations kingdomes and prouinces of the world but also ouer al estates degrées synods and assemblies of men When the disciples contended amongst themselues Mat. 18. Mar. 9. Luke 9. who should be the greatest good occasion was offered vnto our Sauiour if he had intended any such Hierarchie or supremacie then by shewing whom he would aduaunce to that dignitie for euer to haue decided this question But as one intending no such matter hée perswadeth them rather in perfect humilitie and lowlinesse of mind one to goe before another In deed after his resurrection hee gaue them commission saying Go into all the world teaching all nations c. but no where nor at any time did hee say to them or any of them Goe to Rome Antioch or Hierusalem and be thou intituled or installed there for Bishop that thou mayest be prince of Priests supreme heade of the Church my vicar vppon earth not to bee iudged of any hauing all knowledge of Scriptures lawes within thy breast and that I giue to thée I will also tie and binde my selfe by promise to giue to all those shall in that place succéede thée And as Christ no where gaue any such prerogatiue to any of his disciples aboue the rest so did none of them euer vsurpe or take vpon them any such matter Yea the Apostle Peter was so farre from chalenging vnto himselfe any such prerogatiue aboue his felow Apostles that he did not onely giue the right hand of felowship to Paul Gal. 2. but also was content to be reprooued by him And as for the Church of Rome there was no more respect had vnto it in olde time as appeareth euidently by the testimonie of Pope Pius the second Ex Epist Pij secundi 301 theÌ„ to other churches But euery Church was then ruled by his owne gouernance till the yéere of our Lord 3â—0 Anno. 340. Then folowed the CouÌ„cel of Nice wherein was decréed not that the Bishop of Rome should be vniuersal Bishop chiefe priest of the worlde prince of the Church or any such matter but that the whole vniuersitie of Christs Church which was now farre spred ouer all the world Ex concil Nicen. should be distinguished in foure prouinces or precincts whereof euery one should haue his head church and chiefe bishop called then Metropolitane to haue the ouersight of such Churches as did lie about him In the nuÌ„ber of which patriarches or Metropolitanes the bishop of Rome had the first place not for any dignity of the person of him that then was bishop or of him that succéeded or of him whoÌ„ he is said to succeed but onely in the place wherein he did sit Ex Concil Calc ca. 2â— as most plainly may be proued by the Councel of Calcedon which saith Our fathers did worthily attribute the chiefe degrée of honor to the sea of old Rome because the principall raigne or emperie was in that city The same also is confirmed by Euseb Caesariensis Ex Gabriel Bicl lect 25. declaring that the excellencie of the Romane Emperie did aduance the Popedom of the Romane Bishop aboue other Churches Moreouer the said Caesar saith the councell of Nice gaue this priuiledge to the Bishop of Rome that like as the king of the Romanes is named Emperor aboue other kings so the bishop of the same city of Rome should be called pope aboue other bishops Thus although the B. of Rome for the dignity excellency of that city had the first place giueÌ„ to him this was don by maÌ„s authoritie not by the authoritie of God And all this notwithstanding he had no more nor greater authority theÌ„ the other Metropolitans but euery of the 4. had his peculiar circuit and precinct to him peculiarly apointed Ex Concil Constant cap. 36. in such sort as one of them should not deale within anothers precinct and also that there should be among theÌ„ equalitie of honor Whervpon we reade so oft in the decrées of the old couÌ„cels equal degrée of thrones and of honours amongst Priestes and ministers And againe speaking of the said Patriarkes Conc. Con. cap. 2.3 or Primates we reade in the Councell of Constantinople that Bishops should not inuade the dioces of others without their borders nor confound togither Churches The old doctors also for the most best sort of them accord in one sentence that all Bishops placed wheresoeuer in the Church of God be of one merit of like honor and all to be successours together of the Apostles For S Hierome sayth plainly Omnes Episcopi pares haeredes sunt sedis Apostolicae That is Al Bishops are equall and are the heires of the Apostolicall sea And by examples he sheweth that the Bishop of a small towne hath like authoritie as a Bishop of a great citie And that if one Bishop be higher or lower then another it is because one Bishoprike is richer or poorer then another otherwise they are all the successors of the Apostles For this cause when Victor which was Bishop of Rome Anno 200. Anno. 200 went about to excommunicate the East Churches for the obseruation of Easter day hée was not permitted by Ireneus so to doe Also when Boniface the first required of the Bishops of Carthage to sende vp their appellations to the Church of Rome he was not only denied thereof Con. Cart. 6 but also the learned and godly men of Carthage assembling themselues in a Councell to the number of 217 Bishops made a publike decrée that none out of that countrie shoulde make anie appeale ouer the sea Yea the fathers in that Councell by their letters exhorted the Bishops of Rome that he would not induce the swelling pride of the worlde into the Church of Christ which sheweth and giueth the light of simplicitie and humilitie to such as loue to sée God c. And after this about the yéere of our Lord 583. Anno. 583. When Ioannes Bishop of Constantinople went about to establish that proude title of vniuersall Bishop to the sea of Constantinople the Bishop of Rome that then was Ex Palagi 20. dsti 99. cap. nullus Ex Anton. tit 12. cap. 3. called Pelagius the second his next successour Gregorie the first were so farre off either from giuing vnto the Bishop of ConstaÌ„tinople that proud title or from chalenging it to themselues that when it was offered by certaine Bishops vnto Gregorie hée refused it saying none of my predecessours were so arrogant as to vsurpe this proude title calling it newe foolish proude peruerse wicked prophane such as to consent vnto it is as much as to denie the fayth Yet for all this there is no one thing for the which the Bishops of this later Church of Rome doe more egerly fight and contende
written against vs in decrées and hath nailed it vpon the crosse triumphing ouer all c. So that as the kingdome of Christ first began vpon the crosse euen so vpon the same crosse and at the same time the kingdoome of the lawe expired and the malediction of the lawe was so crucified vpon the crosse that it shall neuer rise againe to haue any power against them that be in Christ Iesus For like as a woman when her first husband is dead being nowe maried vnto another is quite discharged from her first husband euen so we being espoused to our seconde husbande Christ are vtterly discharged from our first husband the law Rom. 7. Rom. 6. and are no more vnder the law that is vnder the dominion malediction of the law but vnder grace that is vnder perpetual remissiō of all sinnes committed not only before baptisme but also after baptisme during all our life long For therein properly cōsisteth the grace of God in not imputing sin vnto vs so often as the repenting sinner rising vp by faith flieth vnto christ Psal 31. Acts 10. apprehendeth Gods mercie remission promised in him This difference of the law and the Gospel as it is necessarie cōfortable for troubled consciences to be well instructed in the same so is this later Church of Rome much to blame in this behalfe because it confoundeth togither these two being in nature so diuers and contrarie one from the other imagining the Gospel to be nothing els but a new law giuen by Christ binding to the promises therof the condition of our doings deseruings no otherwise then to the olde law and so diuided they the whole after this distinctiō into thrée parts to wit the law of nature the law of Moses and the law of Christ And as for the Gospel they say it was reuealed for no other cause but to shewe to the world more perfect precepts and counsailes then were in the olde law to the fulfilling whereof they attribute iustification and so leaue the poore cōsciences of men in perpetuall doubt and induce other manifold errours bringing the people into a false beléefe of Christ as though he were not a remedy against the law but came as another Moses to giue a new law vnto the world The xiij Chapter Of freewill FOr the better vnderstanding of this question we are to consider three estates or conditions of man in this world The first of his creation in respect wherof man was a most frée creature for hee was created according to the image of God to whom nothing is more agréeable than true or perfect fréedome and libertie and albeit he were in his first estate subiect not onely as Angels and all other creatures were subiect to the will seruice of God whose seruice is fréedome it selfe but also to some kinde of necessitie as namely to eate drinke and such like yet was he frée from all calamities which might bring death Hauing his will frée not onely in respect of all coaction or forcing to that which was euill but also in respect of all retraction impediment or withholding frō that which was good So that by his creation as there was nothing in him that might drawe or force him to will that was euill so was there nothing that might retract withdraw or hinder him from willing and also performing that was good And therefore in respect of this estate it is written of him that God had crowned him with glory and honour And in Ecclesiasticus we reade Eccles 15. that God at the beginning made man and left him in the hand of his counsell and gaue him his commandements and precepts c. he set fire and water before him that he might stretch out his hand to which he would August de nouo cant cap. 8. Which place August expounding of Adam saith God left him in the hand of his counsel that is he made him frée both in counsel and abilitie or ablenesse and power of counsell that hee might after his owne will either choose the good and refuse the euil or els refuse the good and choose the euill c. And hereof hee giueth this reason August de liber arbit cap. 2. saying God gaue vnto man in his creation fréedome of will that he might declare his goodnesse and iustice towards him goodnes if he had done right but the seueritie of iustice if he did euill The second estate or condition of man is in respect of his fall By the which fall as August witnesseth August in Ench ad Laurent ū cap. 30. man lost both himselfe and his frée will For when sinne in the conflict had gotten the maistrie it brought man into seruitude and bondage For although in respect of ciuill and mortall actions there remaineth in man a naturall knowledge and power of will yet euen therein men find and proue great difficultie in themselues whiles furious iust resist morall rectitude entisements and pleasures prouoke their sences Satan with wicked councellours dayly vrge and enforce them and God by his wonderfull prouidence disposeth their councels to a farre other end then they had purposed For as Ieremie saith Mans way is not in his owne power neither can he direct his owne goings Yet concerning those workes which are good workes in déede and may bee pleasing and acceptable to God man by nature hath no fréedome and libertie of will For such woorkes as appertaine vnto the seruice of God and so may bée acceptable and approoued in his sight depende vpon these two pointes namely knowledge and appetite affection or desire both which are wanting in man by nature And first touching knowledge Notwithstanding all men by nature haue in them a certaine fourme of knowledge reason and vnderstanding yet concerning those thinges which belong either to his owne saluation or to the setting foorth of Gods glory the Apostle saith the naturall man perceiueth not the things of the spirit of God 1. Cor. 2. Iohn 3. whereof we haue a singular example in Nicodemus a man not onely indued with good gifts of nature but also furnished with the helpe of art yet when he heard our sauiour intreating of the misteries of God stood as a man amased vnderstanding nothing And if by nature as you sée wee are rude ignorant of the things that appertein vnto God how shal we then or howe can wee either fréely will or rightly performe that wee knowe not Nowe secondly for our naturall appetite affection will and desire True it is that all men by nature haue in them an appetite affection will and desire For as Augustine witnesseth Agust lib. 3 Hypognost Omni creaturae inest illa volūtas qua appetitur quod placet declinatur quod displicet That is euery humane creature hath in himselfe a will whereby he desireth that hee liketh and fléeth that he disliketh But how this will or appetite of the natural man that is the man vnregenerate
is affected towards the will of God which is the onely rule of righteousnesse that none can decide better then God himselfe who knoweth man throughly what he is what is in him who testifieth saying The imaginations of the thoughts of his heart are onely euill continually Gen. 6. Rom. 8. And Paul accordeth hereunto saying The wisdome of the flesh is enmitie against God for it is not subiect to the lawe of God neither in déed can be And therefore Ambrose sayth right well Ambros li. de vocation Gentium cap. 2. 3 Homo à Diabolo non voluntate priuatus est sed voluntatis sanitate that is Man was robbed of Satan not of his will but of the integritie or soundnesse of his will So that there remaineth in man by nature a will but in respect of God and goodnesse crooked peruerse and péeuish vnles by the spirit through the grace of Christ it be made straight reformed and reduced againe to his originall And this is the third state of man called the state of regeneration In the which state man hath obteined that in Christ which he lost in Adam namely a power not onely to will but also to performe that is good And therefore as it is said without me ye can doe nothing so likewise is it said I am able to doe all things through the helpe of Christ that strengtheneth me For it is God that worketh in vs to wil and also to performe according to good wil. If the son make you frée then are ye frée as who should say it is but folly to glory in any other fréedom For so August teacheth saying What can be the fréedome I pray ye of a bondseruant except it be when he taketh delight to sin for he serueth fréely that willingly doth the pleasure of his master And hereupon he is frée to sinne that is the seruant of sinne and hee cannot be frée to liue righteously vnles being fréed from sin he begin to be the seruant of righteousnesse c. And a little after But whence shall a man that is bound and sold haue this fréedome of working well vnlesse qe redéeme him who hath saide if the sonne make you frée Iohn 8. then shall ye bee frée in déede Which thing before it begin to take place in man how shall any man which yet is not made frée to worke well glory of frée will in respect of good vnlesse being puffed vp with vain pride he exalt himself which pride the Apostle restraineth saying by grace ye are saued through faith Thus was the originall Church of the auncient Romanes at the first instructed by the Apostles and afterward by Augustine and others From the which Sea now howe farre this later Church of Rome hath degenerated which holdeth and affirmeth that men without grace that is the gift of Gods grace may performe the obedience of the lawe and prepare themselues to receyue grace by working so that those workes may be meritorious Congrue Condigne and of congrue as they say obteine grace that is of good right and equall congruence and agréeance As if one should say they haue beene good seruiceable and profitable vnto God and therfore it is méete reasonable and cōuenient that he should requite them againe with grace and fauour otherwise he should faile in the rule of good congruitie wherein one part ought to be answerable to another Which grace being thus obteined men may as they say perfectly performe the full obedience of the lawe and accomplish those spirituall actions and workes which God requireth and so those workes of condigne that is by iust law equall merit deserue eternall life As for that infirmitie which still remaineth in our nature against the which we are not onely continually to striue but also to pray for mercie they do not regard it so much as once to speake of it The xiiii Chapter Of inuocation and adoration BEsides the former vncatholike and almost vnchristian absurdities and defections from the Apostolicall fayth touching inuocation also they dissent much not onely from others but also from themselues in respect of their originall For wheras in old time the godly in all perils were wont by seruent prayer to flie vnto God onely who ac-according to his promise is able and willing to helpe all such as call vpon him faithfully as it is written Psal 145. Psal 50. call vpon me in the day of thy trouble and I will deliuer thée Contrarie to the comdement of God and example of all the godly from time to time they haue erected and set vp Saints departed to be prayed vnto and called vpon as mediatours of intercession affirming that Christ is a mediator of saluation and that onely in the time of his passion Which assertion of theirs how well it agréeth either with the ancient doctrine that S. Paul and the residue of the Apostles taught as well the old Romans as other Gentiles or els standeth with reason and commō sense may appeare by that which followeth And first whereas they denie Christ to be a mediatour of intercession howe accordeth that with the saying of Paul to the old Romanes where he speaking of the intercession of Christ saith Rom. 8. He sitteth on the right hand of God and maketh intercession for vs. Likewise in his first Epistle to Timothie After his exhortation to prayer for all estates 1. Tim. 2. and degrées of men he sheweth not onely to whō we should pray but also in whose name saying There is one God and one mediator betwéene God and man which is the man Christ Iesus 1 Iohn 2. Saint Iohn also saith If any man sinne wee haue an aduocat with the father Iesus Christ who is the propiciation for our sinnes And our sauiour himselfe saith whatsoeuer you shall aske the father in my name Iohn 14. not in the name of Saints he will giue it you Touching prayer therfore to be made vnto Saints that they might be intercessors to God for vs we neither haue commandement that we should do so nor promise to spéede in so doing nor example of the Patriarches Prophets Apostles or Apostolical men that euer they did so Which of the olde fathers vnder or befor the lawe did pray to Noe Exod. 32. Abraham or Moses after they were departed For whereas they obiect the words of Moses in his prayer saying remember Abraham Isaac and Israel thy seruants to whom thou swarest by thine owne selfe c. The Prophet in that place doeth not call vpon those saints that they might make intercession for him for then he woulde haue said O holy Abraham Isaac Israel pray to God for vs but by their names he remembreth the promises of God made to them Which of the godly vnder the new testament did pray vnto the holy martyrs Iohn Baptist Stephē Iames or any other after their departure Yea they were obedient to the cōmandement which saith Cal vpon me and regarded the promise
ordeined and so doth the holy Church of Rome hold And as the whole congregation did communicate together so also did they participate in both kindes for so Christ commāded the Apostles euery where taught De cōsecra dist 2. cap. cōperimus and the old Catholike fathers bishops followed And if any did otherwise as Gelasius saith hee was counted to commit sacriledge And it was not admitted in a strange language which the congregation vnderstoode not but in a vulgar common speach that it might be vnderstoode of all as is witnessed by S. Paul who cōmanded that al things should bee done in the Church to edifying but what edifying can bee there where the people knowe not what is said Euseb lib. 4. de vita Cōstant And for this cause godly Constantine caused the Scriptures to be placed in a legible hand in Churches And Iustinian in his 127 constitution ordeyned that all Bishops and Ministers should sound out their seruice and celebrate the mysteries not after a secrete maner but with a loud voice so as they might not onely be heard but also vnderstoode of the faithfull people which could not bee if they had spoken in an vnknowen tongue Herevnto might be added the testimonie of Hierome Augustin and others but for breuitie sake wee will rest vpon the testimonie of Innocentius the third Innocent 3. offi iud ord c. quo◠niam who saith Because in many partes within one citie and dioces much people of diuerse tongues are mixed togither hauing vnder one faith diuerse rites and maners we straitly cōmand that the Bishops of those cities or dioces prouide sufficient men which according to the diuersitie of rites and tongues may celebrate among them the holy functions minister the ecclesiasticall sacraments instructing them by word and also by example Yea and this they did also without lifting ouer the priests head or worshipping or knéeling or knocking their breasts or any such like thing Only giuing thanks for the benefite of their redemption praying vnto God for his continuall fauour and grace towardes them Platina in vita Sexti As Platina in the life of Sextus witnesseth of the Apostle Peter that he ministred the celebration of the Cōmunion onely with the Lords prayer As for the new found deuise terme of transsubstantiation it was not in the primitiue time nor many yéeres after til the councell of Lateran 1059. as Erasmus testifieth saying The Church hath latelye defined transubstantiation A long time it was sufficient to beléeue the true bodie of Christ to be present Li. annota 1. Cor. cap. 7 either vnder the bread or any other way Lib. senten 4. Likewise Iohn Duns speaking of the words of institution sayth These wordes of Scripture might be expounded more easily and more plainly without transubstantiation But the church did chuse this sense which is harder being thereto moued as séemeth chiefly because men should holde of the Sacraments the same which the Church of Rome doth hold And after in the same place hee expounding himselfe more plainely maketh mention of Pope Innocent the third and of the councell of Lateran For our Sauiour when hee instituted that mysterie meant not by chaunging the elements of bread into his bodie or of wine into his blood to worke a myracle but by ordaining a Sacrament to leaue a perpetuall memorie of his death till his comming againe Ambros in Io. cap. 6. And therefore saith S. Ambrose the bread and wine are both the same things they were before and also changed into another Meaning they are the same they were before in nature and substance and changed in respect of vse and propertie And Gelasius saith De sacra li. 4. cap. 4. the substāce of bread or the nature of wine cease not to be And Theodoret. After sanctification In Dialog 1. 2. the mysticall simboles or pledges loose not their owne proper nature for they remaine in their former substance figure and forme In sermo ad infantis And Augustine That which you sée is bread and the cup which also your eyes shew you but as touching that which your faith requireth to bee instructed in the bread is the body of Christ De consecr dist 2. cap. qui manducat and the cup his blood And Origen That bread which is sanctified by the word of God in respect of the matter or substance entreth into the bellie and is cast into the draught And Christ himselfe not onely after the consecration but also after the communication sayth Luke 22. I will drinke no more of the fruite of the vine Now the fruit of the vine is wine and not blood And in speaking thus we derogate nothing from the Lordes supper neither doe wee make it a bare signe as some falsly slaunder vs. For we affirme and teach that Christ is truly present in his Sacraments in Baptisme that wee might put him on in his Supper that by faith spiritually we might eate him and through his death passion might obteine euerlasting life For although wee rent not Christ in péeces with our téeth yet we possesse him in faith mind and soule and therfore when we come vnto the Lords table we haue not our mindes fixed vpon the creatures but lift vp our mindes thither where Christ our true and onely foode is And so the councell of Nice commandeth saying Haue not your minds basely fastned on the bread and wine And Chrysost writeth saying we call the body of Christ a carkas and we must be Egles that we may know how we must mount a loft if we wil come vnto the body of Christ for this table is for Eagles and not for Iayes And Cyprian this bread is the food of the mind not of the belly And Augu. in another place saith how shall I hold him as absent how shal I thrust vp my hand into heuen that I might hold him sitting there He answereth send vp thy faith and thou hast holden him But for these our new found Romanists affirm and teach Christs body flesh blood and bones as he was borne crucified and buried to be in their little round cake Therfore they worship it they offer it they eate it or else they close it fast in a Pixe Where if it corrupt and putrifie before it be eaten then they burne it to powder and ashes And notwithstāding they know right wel by the scriptures that the body of Christ can neuer corrupt or putrifie yet will they néeds make it the body of Christ burne all them for heretikes which with them wil not beleue that which is against the Christian beliefe The xvj Chapter Of Matrimonie MAtrimonie which is the cōiunction or coupling together of man woman in an holy league inseparably to cleaue one to the other to liue togither in perfect loue and vnitie according to Gods ordināce in old time w not only counted an honorable high estate as may appeare by
which saieth whoso calleth vpon the name of the Lord shal be saued Iohn 4. Thus Christ hath taught vs saying when you pray say Our father which art in heauen and not our Lady which art in heauen Ephe. 3. Thus Paul bowed his knées to God the father of our Lord Iesus Christ not to any of the Saints Thus the congregation in the primitiue church prayed for the deliuerance of Peter out of prison Acts. 12. not to any of the Saints but to God himselfe and not through the mediation or intercession of any other then Christ For in those days long after the godly neither knew nor taught any other mediatour then the man Christ Iesus August de vera religi cap. vlt. As for the Saints departed Augustine sheweth what is to be done to them saying they are to bee honoured for imitation and not to be worshipped for religion And Epiphanius Epiph. con Collyridia lib. 3. tom 2. hae 79. speaking of the virgin Marie sayth In déede the body of the virgin was holy yet not God she was in déede a virgine and honourable yet not to be worshipped but shee did worship him that was borne of her according to the flesh They were wont to vse a poore reason taken from the similitude of an earthly king vnto whom men cannot haue accesse but by officers in their degrées As though God were like to a mortall man and had néede of a gard to saue him or of officers to informe him When the scripture saieth he knoweth all things yea euen the very thoughts of men and is more readie to heare our praiers then we are to make them Nowe whereas they make Christ the mediatour of saluation how agréeth it with commō sense and reason that they appoynt other intercessors séeing saluation is in Christ For saluation being once had what can wee require more or what lacketh he more to bee obteined of the saints which is sure to be saued only by Christ And yet in their Catholike denotations they teach men thus to pray to the blessed virgin Saue all them that glorifie thée What maruell though they agrée not with vs when they are contrary to themselues Here vnto also apperteineth the worshipping of reliques and the false adoration of Sacraments that is the outwarde signes for the things signified contrarie to the worde of God Deut. 4. Luke 6. which saith God onely is to be worshipped The xv Chapter Of the Sacraments Baptisme and the Lords Supper THe corruptions and errours of this later Church of Rome as touching the Sacraments are neither small nor yet a few For first by the institution of Christ and ancient obseruation of the godly there are but two Sacraments of the new testamēt to wit Baptisme and the Lords supper they haue added vnto thē fiue other sacraments And for better profe hereof the Apostle Paul in all his Epistles maketh mention of no sacraments besides the sacramental Supper Baptisme or washing of regeneration August ad Ianuarium Epist 118. And August speaking of Christ saith He hath bound the societie of the new people together with sacraments in number the fewest in obseruation the easiest in signification the most excellent as baptisme which is consecrated in the name of the Trinitie the cōmunication of his bodie blood And in another place he saith August de doct christiana lib. 3 cap. 9. At this time since by the resurrection of our Lorde there hath appeared a manifest token of our deliuerie we are not ouerladen with the burden no not of those signes which we nowe vnderstand but the Lord and Apostolicall discipline hath deliuered a certaine few in stéed of many and the same most easie to be done noble to be vnderstoode and pure to be obserued as the sacrament of Baptisme and the celebration of the bodie and blood of the Lord. Ambrose Ambrose also in his booke of Sacraments if it bee his maketh mention onely of Baptisme the Eucharist Secondly where as the worde of God hath ordeined these Sacraments not that wee should séeke our saluation in them but that by them we might be admonished of our saluation purchased by Christ that the promises of God might bee firme in vs through faith and we againe not onely consecrated to God but also discerned from all other people Rom. 8. As God gaue vnto Abraham the sacrament of circumcision as the seale of the righteousnesse of the faith which hee had when he was yet vncircumcised And also whereas by holy scripture we are taught that neither the Sacraments do nor yet the worde it selfe doeth profite vs without faith as appeareth not onely by the testimonie of the author to the Hebrews Heb. 4. where it is saide the worde which they heard profited them not because it was not mixed with faith in thē which heard it 1. cor 10. 11. But also by the example of the vnbeléeuing Iewes vnder the old Testament and of Iudas Simon Magus Ananias and Saphira his wife with others Iohn 13. Acts 5. who notwithstanding they both had vsed the Sacraments yet were they neuer the nearer to be saued because they wanted faith They contrariwise teach that the Sacraments doe not onely stir vp and confirme our faith in vs but also that they auaile and are effectuall without faith by the verie doing of the action without any good motion of the doer As is to be found in Thomas Aquine Scotus Catharinus others Thirdly beside manifold abuses which they commit in the sacrament of Baptisme by adding to the simple words of Christs institution diuerse other newe found rites fantasies of men where the old Church of Rome was wont to baptize men onely this later Church of Rome hath baptized Bels and haue applied the words of baptisme to water fire candels stockes and stones Finally as concerning the Lords Supper in the primitiue Church as appeareth by the example of Christ and testimonie of S. Paul 1. Cor. 11. the vse then amongst them was to haue the participation of the bread called the Lords bodie and of the cup called the Lords blood administred not at an altar as now it must needes if it please the Pope but at a plain boord or table where not the minister alone did receiue and the other looked on but the whole congregation together did communicat with reuerence thankesgiuing Yea Chrysost ad Eph. ser 3. cap. 1. if any did absteine from the holy Cōmunion and would be but a beholder onely the old fathers and bishops of Rome in the primitiue church when as yet the priuate Masse was not hatched did excommunicate him as a wicked person an Ethnicke De cōsecra dist 2. cap. secularis De cōsecra dist 2. cap. peracta And therefore in old time Calixtus decréed that after consecration all should communicate vnlesse they had rather depart out of the Church for so haue the Apostles saith he