will lay in Sion a stone a tried stone a precious corner stone a sure foundation He that beleeueth shall not make hast b Malack 4.2 Vnto you that feare my name shall the sonne of righteousnesse arise and health shall bee vnder his winges c. The gospell more plainely sheweth that where Christ is not knowen c Math. 4.16 the people sit in darkenesse and in the shadow of death and that hee d Luc. 1.78.79 is the day spring from on high giuing light to them that sitte in darkenesse and in the shadow of death e 2. Tim. 1.10 And that hee bringeth life and immortalitie to light by the gospell And that God is so farre from allowing that any man should bee able in any other meane to attaine vnto righteousnes or saluation thus he speaketh expressely that there is no f Act. 4.11 Saluation in any other for among men is giuen no name vnder heauen whereby we must be saued Now what confesseth the Church of England in this regarde Namely that g Artic. 18. they are to bee had accursed abhorred that presume to say that euery man shall be saued by law or sect that he professeth c. For holy Scripture doth set out vnto vs onely the name of Iesus Christ whereby men must be saued So that heere you see the faith of Abraham Moses the prophets Apostles determine one way of mans restoring vnto righteousnes and saluation and the verie same is the faith of the church of England The fift article of Iesus Christ the onely author ef our saluation What we ought to know and beleeue of him 5. Iesus Christ in regarde of his person is perfect God and perfect man in one person and in regarde of his office mediator betweene God and man of the couenant of mercie IN this article we embrace two things First what Christ is in himselfe where wee vnderstand not that God alone or man alone is Christ but God and man is one Christ By God we vnderstand the onely and euerlasting begotten son of God the second person in the trinitie by man we vnderstande that hee came of the seed of Abraham and Dauid and a very naturall man borne of the virgin Marie hauing bodie and soule and all faculties and qualities of mind and bodie as we haue onely sin excepted and that the two natures in Christ are not confounded nor seperated but vnited distinct as the body soul of a man hauing their seueral natures properties make but one thing which is a mā So the godhead of Christ assuming the manhood chāgeth not it selfe nor the nature of man assumed but God man vnited in one person make one Iesus Christ and Sauior who by his incarnation and obedience suffering death resurrection assention sitting at the right hand of God and lastly by his iudgement hath and will saue all the elect of God declare make manifest the iust condemnation of the wicked reprobate And these are the works of his office of mediatorship which office of mediator we thus vnderstand that where all mankind being dead in sin there whole nature corrupted vnder the wrath of God and damnation of bodie and soule had in himselfe as is before declared nothing sound being vnable to doe any thing that could please God for his restoring vnto righteousnes and saluation Christ by the will of his father and of his free loue came into the world and became a man that where man had sinned by man might come deliuerance from sinne But because we men were wicked void of strēgth he was also God that he might be able perfectly to saue vs And so being God and man he was a fit mediator to make peace that where by sinnes we were enemies to God he being righteous suffering for vs payd the ransome for our sins and as God being the son of God was apt to reconcile vs vnto his father being beloued of his father his doing and suffering set vs free from the curse of the law the wrath of God and brought vs so far into Gods fauor that by him we are made righteous adopted children to his father and heires vnder hope of his euerlasting kingdom in al things in and through faith in him our harts being purified God is wel pleased with vs. In which office he is a priest and a king In his priestly office first as a prophet he bringeth vnto vs the oracles and word of God and secondly performing perfect obedience he offereth himselfe an immaculate lambe a pure and vndefiled sacrifice for our sins and continually maketh intercession for vs As he is King he hath all power in his hands he is Lord and head of his church and ruleth it by his word and spirit and sitteth and raigneth at the right hand of the glorie of God til all his enemies which are the enemies of his church be destroied and al things being restored hee will deliuer vp his kingdome into the hands of his father that God may be all in all This person and office of Christ being thus briefely but faithfully described See we now whether it be not that ancient faith which was taught Abraham First for the godhead of Christ a Gen. 18. he appeared vnto Abraham in the plaine of Mamre where one of the three angels is called Iehouah which is proper vnto God onely And againe b Cap. 22. when he offered vp his son Isaack an angel called to him from heauen saying Now I know thou fearest God seeing for my sake thou hast not spared thine onley sonne this must needs bee vnderstood of the son of God for the father is no where entituled by the name of an angel but the son is c Esai 63.9 els where called The angel of Gods presence and by special name d Dan. 10.21 Michael our prince which is by interpretation who like God which fitly declareth his godhead for so is it said in the Psalmes e Psal 89.8 O Lord God of hosts who is like vnto thee a mighty God and thy truth is about thee Secondly the manhood of Christ to bee assumed by Christ in the fulnes of times was taught Abraham when God preached the Gospel to him saying In thy seed which argueth the incarnation of the sonne of God that he should be made man of the seed of Abraham as it is expounded by the holie ghost saying f Heb. 2.16.17 He in no sort tooke the angels but he tooke the seede of Abraham Wherefore in all thinges it became him to be like his brethren c. that is to say seeing he came to saue man whom he would make his brethren by adoption it became him to take the seed of Abraham that he might be a verie true and naturall man his office is directly taught in that All the families of the earth by him should bee made blessed that is deliuered out of that cursed estate of original
faith and secondly that such a faith which is onely in saying and bringeth foorth no woorkes cannot saue where you are to note that he proposeth to himselfe the confutation of a vain and idle faith which is only in saying and that he doth not enter to entreat of this question whether faith onely being true and liuely do iustifie or so far to prefer workes that they iustifie or saue vs with or without faith And this meaning doth all the order of his reasoning declare First ver 15.16.17 where he teacheth that as to make a shew of liberalitie in wordes and in deede to minister nothing doth beway but a counterfait liberalitie So faith without woorkes is dead in it selfe where marke that he saith in it selfe or by it selfe for thereby he sheweth that if it were the true iustifying and liuely faith in it selfe it would bring foorth liuelie fruits to declare the same and hereupon he openeth the meaning of his proposition ver 18. that a man is to shewe his faith by his workes namely that it is a thing which a man will aske for of him that saith he hath faith then ver 9. he sheweth that such an idle faith is that of the diuell which beleeueth there is a GOD and trembleth So these vaine pratlers may haue a generall beleefe and sometime tremble to thinke vpon Gods power and yet neuer haue the true faith in Iesus Christ which iustifieth wherewith whosoeuer is rightly endowed he hath Christ a Rom. 8. ver 9.10 dwelling in him by his spirit by whom the bodie of sinne is slaine and the life of righteousnes is as it were a new created as it is said else where b 2. Cor. 5.17 if any be in Christ he is a new creature but the diuels and wicked men destitute of this true faith are voide of this grace and therefore doo not bring foorth good workes Nowe then Saint Iames bringing in the storie of Abraham offering vp his sonne vpon this proposition and order of reasoning and namelie prefixing these woords But wilt thou vnderstand O thou vaine man that faith without workes is dead What other thing can hee meane by the woord iustified except he abruptlie goe contrarie to all his owne former speech but onlie the declaring shewing and making knowen of his faith not to bee dead vaine or onelie in saying and not that workes make a man iust before GOD which appeareth by his reason in this example in that he sayth Faith wrought with his workes and through workes was faith made perfect which signifieth that in offering vp of his Sonne his faith wrought to bring foorth this worke and that this worke being atchieued it made manifest that hee had a true and perfect faith his workes then in Saint Iames meaning perfected his faith that is made it appeare perfect but it did not meddle with the making of the man Abraham to be iust and righteous in the eies of GOD by that worke so wrought And then adding The scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes he vnderstandeth that the offering vp of his Sonne did make manifest that Abraham beleeued in deede and a right and therefore that scripture was approoued true that God imputed righteousnes to him not for a vaine saying and hypocriticall dissimulation but for a true beleefe and an vnfayned faith in Gods promise In the same sense verse 25. hee alleageth the storie of Rahab Nowe lastely the conclusion being by a comparison of a mā to be dead which hath not a spirit that so faith without works is dead sheweth that there is a spiritual working of faith which if it appeare not by works it declareth that faith is dead in it selfe So that Saint Iames speaketh onely against 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 iustification before God Further if we consider the story of Genesis out of which it is taken you shall finde that Saint Iames could not haue any other meaning For it was before a Gen. 15.16 17.11.25 21.5 22. Ismaell was borne that Abraham was iustified by his faith without respect of workes Then Ismaell was fourteene yeeres ould when Isaack was borne and Isaack was of some pretie yeres that he was able to beare a bundel of wood wherewith he should haue been burned therefore it must needs be between twentie and thirtie yeeres after the time of Abrahams iustifying that he offered vp Isaack which being so it cannot be vnderstood that that worke iustified him least it should destroy and b Read Rom. 4 10.11 Gal. 3.17 disanul his iustifying by faith so long before And therfore God himselfe doth expresse the power and vse of this worke not any whit to iustify him but only to make his faith to be knowen where hee saith c Gen. 22.12 Now I knovv that thou fearest God seeing for my sake thou hast not spared thine onely sonne And therefore doth the holy ghost interpret it thus d Heb. 11.17 By faith Abraham offered vp Isaack when hee was tried c. teaching vs that this was a fruit of the iust mans faith and not a worke to make him iust or meritorious in Gods sight Therefore we may boldly conclude that Saint Iames in saying Abraham was iustified by workes when he offered vp his son doth onely contend for this that it was of necessitie that faith shoulde be declared and made knowen by woorkes because our father Abraham did so by workes shew himselfe to be iustified by faith therefore we his children are bastards and not sons if our faith be idle and vnfruitful euen as Christ saith to the Iewes a Ioh. 8.39 If ye were Abrahams children ye would doe the workes of Abraham which wordes doe directly shew this article we haue in hand First that Abraham did workes approouing his faith and secondly that this also is to be looked for of his children that is of all beleeuers that they quite themselues to haue a true faith by their good life and obedience to God or els they bee no beleeuers or children of Abraham The same faith doth the church of England professe namely b Articl 12. of good workes Good woorkes are the fruits of faith and follow after iustification they doo spring out necessarily of a true and liuely faith in so much as by them a liuely faith may be as liuely knowen as a tree discerned by the fruit and againe c Apolog. cap 20. diuis 1. A true faith is liuely and can in no wise bee idle d Exod. 20. Moses consent in this doctrine may be found where God pronounceth the lawe of the ten commandements teaching all dueties of good workes to God and man saying I am the Lorde thy God and vpon this inferreth all their obedience to those commandements for what is I am the Lord thy God but the
ABRAHAM'S FAITH THAT IS The olde Religion WHEREIN IS TAVGHT THAT THE RELIGION NOW publikely taught and defended by order in the Church of England is the onely true Catholicke auncient and vnchangeable faith of Gods elect AND THE PRETENSED religion of the Sea of Rome is a false bastard new vpstart hereticall and variable superstitious deuise of man Published by IOSIAS NICHOLLS an humble seruant and minister of the gospell in the Church Stand in the waies and behold and aske of the old waies which is the good waie and walke therein and ye shall find rest for your soules HIER 6.16 LONDON Imprinted by Thomas Wight 1602. TO THE MOST REVEREND FATHER in God my Lords grace Archb. of Canterburie and to the right Honorable my L chiefe Iustice of England both of her Maiesties most Honourable priuie Counsell Iosias Nicholls wisheth all grace and peace in our Lord Iesus Christ PVrposing right Reuerend Honorable to publish this little book it came into my mind to commend the same to your honourable protection For it seemed to me that although all good men of al estates are bound in conscience and loue to contend earnestly for the faith which as S. Iude saith was once giuen to the Saintes yet are there some more proper reasons in regard of your two callings which challenge in my iudgement a more peculiar eye and watch vnto these causes For being both of the same most Honourable table of her Maiesties most graue wise and Christian Counsell where all are set in the same charge and ioyned in the same care namely in all prouident and godly ouersight to manage the great affaires pertaining to Gods worship and glorie and the blessed safetie of the Queenes most excellent Maiestie whom God vouchsafe long to preserue among vs yet the one being a minister and Bishoppe of the gospell and set ouer many others for the good and faithfull teaching and practising of the christian faith in this land And the other a professed and chiefe Iudge for the executing of all lawes and statutes ordeined for the maintenaunce of true religion iustice peace and godlines this being a necessarie declaration of our Christian faith and religion established by the publike magistracie and lawes of this realme and a faithfull displaying of the iniquitie of poperie being a mortall enemie and a verie great opposite vnto the same It could not so properly respect any other whose ofifce and profession did so neerely and naturally offer it selfe to patronize and protect so iust a matter of this kind Therefore I humblie craue your Honours fauour to accept of this my trauaile and your fatherly countenaunce vppon mine honest labours Which although I frankly acknowledge might haue beene more eloquently and exquisitly handled by some man of greater giftes yet I hope that in some measure it shalll satisfie the expectation of such honest and Christian readers who both can and will iudge according to equitie und truth For my purpose being considering the season to shew the antiquitie and certaine truth of our faith and religion nowe professed in England and the newnesse vncertaintie and falshoode of the popish superstition to this ende that it might bee a stay to many which wauer and seeme nowe readie to fall away I endeuoured rather to ioyne plainnesse and perspicuitie with breuitie then by large amplification to shew great learning and by direct arguments to make manifest an vndoubted truth to the conscience of all men for the gayning of some vnto Christ rather then by saying what I could to trouble the reader with abundance of matter or hunt for that which is vayne and fruitlesse And this verily I thought most necessarie and the rather because diuers men in differing manner haue heretofore handled this argument both that I might giue occasion to men to enquire after and to reade such godly writinges and also because the present season seemeth to call for the same when poperie beginneth to ouerspreade and after a sort to set vp his brissels against the gospell and men of that superstition are verie much lifted vp that it might appeare what a foolish wicked new broacht and monstrous heresie and apostasie they so much contend for so egerly labour for being greedie of that which will slay their soules and proud of that whereof they ought to bee ashamed Therefore I haue made choice of such methode and reasons as I hope thorow Gods blessing shall effect that I purposed and make that manifest which I desire Whereof knowing that your Honours can iudge with wisedome and that your Christian care tendeth to this ende that the people by all good meanes should bee staide in their faithfull obedience to God and our most gracious prince I was bolde to present this booke vnto you most humblie beseeching you to accepte of my bounden duetie to my Prince countrie and to the Church of GOD earnestlie praying GOD to bee with you alwayes with his gracious fauour and good spirite to guide you and prosper you in all good and godly endeuours to his honour and glorie to the good of prince and countrie to the increase of the Church and to your owne soules comfort in Iesus Christ Amen Your honours most humble to commaunde IOSIAS NICHOLLS TO THE HOLY AND Christian congregation of England being a most liuely member of Christes Catholicke and visible Church Iosias Nicholls Minister and seruant of Iesus Christ as a son to his most deare mother wisheth all grace and spirituall blessinges in heauenly things in Christ and all peace and prosperitie in godlinesse truth for euer NO Nation euer vnder heauen English men grealy bound to praise and serue God for his rich blessings in by the Gospell vnder the happie raigne of her maiestie more bound to praise serue God then we English men now aboue fortie yeares vnder the happie raigne of our deare Soueraigne and Ladie Queene Elizabeth whom God long preserue tasting enioying the sweet goodnes fauor of God most kindly shewing it selfe and shining into our harts by his most blessed and ioyfull Gospel No nation euer vnder heauen hath had more cause of ioy and comfortable encouragement vnto godlinesse and honestie then we Englishmen all these yeares when God most miraculously by a maiden Queene the weaker vessell hath made his name knowen and his Saintes glorious by deliueraunce when mightie potentates could not stand in battaile hee hath raised health by a woman and made the weake to confound the strong No nation euer vnder heauen hath had more sure and perfect experience of the truth of God and his worde and of the certaine knowledge of the holy faith and pure religion then we Englishmen whose eyes the God of this world hath not blinded most abundantly haue had that we might glorie in our God and magnifie the rich grace of Iesus Christ and the effectuall power of his holy and blessed spirit For we haue seene the breath of Gods mouth mightie to consume Antechrist and
gospell pag. 7. 6. Heere is opened that faith and loue are substantiall and perpetuall but by Gods disposition ceremonies and manner of gouernment are changeable pag. 9. 10. 11. 12. 13. 7. Although ceremonies and maner of gouernment are not of the vnchangeable substance of religion yet are they to bee reuerently vsed and not violated during the time of Gods assignment and prescription pag. 14. 15. 16. CAP. 2. 1. How God hath gouerned his Church in one religion before and after the fall pag. 17. 18. 2. And since the promise giuen to Adam of Christ in three sorts the fathers before the law the Iewes vnder the law and the Gentils vnder the gospell pag. 19. 20. 21. 3. In all these three times was there a difference in the outward face of gouernment but not in substance of religion pag. 22. 4. And this by Gods iudgements and manifestation of his spirit hath beene alwaies maintained and preserued pag. 23. 24. 25. 5. And it will be a witnesse of our religion now professed in England against all Atheists papistes and other wicked men pag. 26. CAP. 3. Here is more largely shewed the vnitie of faith in all ages and that the religion openly professed at this present in England is the same ancient and onely catholicke faith of Abraham Moses and the Prophets and which Christ his Apostles preached taught Where first is declared that Abraham receiued it of God both for the Iewes and also for all other nations pag. 27. 28. 29. 30. 2. The particulars are compared in 15. seuerall Articles of the most waightie pointes of doctrine pag. 31. c. vnto pag. 132. CAP. 4. Wherein is declared 1. That antiquity vniuersalitie and visible succession is no perfect marke of the church much lesse of the popish sinagogue which is but of yesterday pag. 133. c. 2. The measure order of the visible succession of the Church from Christes time forward is shewed by the scriptures pa. 137. c. 3. The papists do proue themselues to be no Church when they ground themselues on this false principle The Church cannot erre pag. 40. 141. 4. How the true religion hath shewed it selfe by many witnesses from the Apostles times euen vnto our daies pag. 143. c. The second part of the newnesse of poperie CAP. 1. HOw the Romish superstition disagreeth with the true ancient catholike religion faith of Gods elect Where is declared 1. How many waies in this sort disagreement is to be found pag. 149. 2. And that in all the former fifteene Articles they disagree very greatly pag. 152. 153. c. CAP. 2. Of the disagreement that popish superstition now taught in Rome hath with the religion S. Paul taught the Romans with the doctrine S. Peter taught the Iewes pag. 181. 182. c. CAP. 3. Of the agreement of popish doctrine with all kind of heresie where it is compared how the popish heresie resembleth the ancient heresies of the primatiue ages of Christes Church pag. 193. 194. c. CAP. 4. Of the originall of poperie wherein is declared 1. That by the precedent Chapters it may appeare to be of a late birth pag. 205. 206. 2. That neither the difference of calculation in stories nor forging of writings nor mangling of good authors do hinder the knowledge of their birth pag. 207. 208. 3. Their owne tongues and traditions proue poperie new pag. 209. 210. c. 4 Many particulars are rehearsed out of popish authors and the former counsels pag. 214. 215. c. 5. Fiue fundamentall pointes more largely examined by antiquitie pag. 235. 236. c. 6. The latter ouergrowing and lopping and daily new sprowting of poperie pag. 275. 276. c. 7. That poperie is not yet a perfect bodie of his full shape proportion and members pag. 283. CAP. 5. Heere is shewed that all men ought to flie poperie 1. Because of the exceeding danger it bringeth to themselues to their seed countrie pag. 289. 2. It is of all heresies and apostasies the most pernitious pag. 293. 3. It is not tollerable or to be winked at in any Christian common wealthes pag. 312. 4. We of England haue great cause to praise God that we haue nothing to do with pag. 315. CHAP. 1. Wherein is shewed first that we come to know the true religion by the true knowledge of God 2. That there is one God and that he is the onely law-giuer 3. Therefore there is but one Catholike and vnchangeable religion whereof God is author and maintainer 4. For this cause Christ and his Apostles teach the same religion which is in the olde Testament and the gentils are adopted to be Children vnto Abraham 5. Here is taken away the obiection which might arise by the difference which seemeth to be in the three times before the law vnder the law and after the law that is vnder the Gospell that although there was a difference in ceremonies and maner of gouernment yet the religion al one in faith and loue 6. Here is opened how faith and loue are substancial and perpetual and ceremonies and maner of gouernment changeable 7. And that although ceremonies and maner of gouernment are not of the vnchangeable substance of religion yet are they to be reuerently vsed and not violated during the time of Gods assignment and prescription as necessary dueties in the worship seruice and obedience which wee owe vnto God TO know the true ancient catholike annd vnchangeable religion that is the vndeceiuable way of saluation and perfect rule of vpright liuing we must get the knowledge of the true liuing God For in the * Eph. 4.17 Tit. 3.3 2. Pet. 1.3 ignorance of God is the estate of the wicked the cause of damnation and whosoeuer knoweth God aright he hath by the diuine gift of Christ all things pertaining to life and godlines Therefore our blessed Sauiour speaking to his father the almightie and glorious God constantly affirmeth a Ioh. 17. ver 3 This is eternal life to know thee to be the onely verie God and whom thou hast sent Iesus Christ. So the Prophets foretell that the happie estate of the word should be then when b Esai 11.9 The earth is full of the knowledge of the Lord c Hier 31.31.32 the people know God from the least to the greatest Such was the glad tidings of the Gospel which maketh bewtiful the feet of him which declareth and hublisheth peace saying vnto Syon that is to the church Thy a Esai 52.6 God reigneth and the same vnto all nations is proclaimed by the name of the great b 1. Tim. 3.16 misterie of godlines God manifested in the flesh And the effect of the gospell preached agreeth thereunto for those nations c Gal. 4.8 1. Thes 1.9 who being led by the impotent and beggerly rudiments of the world knew not God and did seruice vnto them which by nature were no Gods by the hearing of the gospel preached did
differing religion and faith concerning God from all people vnder heauen whatsoeuer b Rom. 1.1.2.3.4 The third sort in regard of the persons are the gentils that is all nations and languages after the comming of Christ and in regard of the things they had the gospel which Iesus Christ the sonne of GOD being made man of the virgin Marie did preach ordaine and commit to writing to be preserued for the euerlasting benefit of the church which being preached by the Apostles of Christ as well to the Iewes as to the Gentils at his commaundement and by his commission the Iewes for their vnbelefe fel away and being left to the hardnes of their hart were reiected and ceased to be the visible church of God remaine scattered ouer the face of the whole earth vntill this day and the gentils hearing and receiuing the gospell and submitting them selues by faith vnto the doctrin of Christ became Gods people againe and his visible church and so the true religion hath remained among the gentils in one place or other vntil this day and of this number are we of the church of Englande one happie part The Lord our God and merciful father in Iesus Christ be praised therefore 3. Now in all these times notwithstanding that the outward face of the church by the ceremonies and maner of gouernment did verie much differ yet in all these was but one substance of religion consisting in the knowledg of one true and liuing God and in the worship of his diuine maiestie by faith in the holy promise of Iesus Christ which promise was made vnto Adam Abraham and Dauid declared by the prophets preached to the gentils in the gospel For so Adam a Gen. 4.1.2.3 trained vp his sons by sacrifice to worship God arguing their expectation of the Messias or seed of the woman to come And therfore b Heb. 11.2.3.4 Abel Enoch Noe Abraham are wel reported of for their faith and to haue pleased God Vnto c 1. Pe. 3.10.11 Noe the ark vnto Abraham circumcision being types and figures of Christ were helpes in this faith religion so in the law all the priestes their sacrifices and seruice yea al the law d Rom. 10.4 Gal. 3.22 ponited out Christ as thend therof and concluded all vnder sin that the promise by the faith of Iesus Christ might be giuen to them that beleeue And the prophets which best vnderstood the law shew the maine substance of their religion to be in faith when they say e Esai 26.16 He that beleeueth in him meaning Christ shal not make hast f Aaback 2.4 The iust shal liue by faith g Psal 34.8 Tast and see how gracious the Lord is blessed is the mā that trusteth in him Which thing witnesseth the Apostle saying h Rom. 15.4 Whatsoeuer things are written afore time are written for our learning that we thorow patience and comfort of the scripture might haue hope and that the i 2. Tim. 3.15 scriptures speaking of the law and prophets are able to make one wise vnto saluation thorow faith in Iesus Christ And lastly touching the gospell it is most cleare that by k Gal. 3.26 Act. 24.14 beleefe in Christ wee are made Gods people in this beleef we worship and serue God as in one true pure religion Therefore they which are taught l Math 28.19 Act. 2.38 cap. 16.31 Iacob 1.6 Heb. 11.6 are baptized when they beleeue and so receaued into the church such are said to be saued such are said to pray aright and generally such are said to please God 4. Now to conclude this place we may obserue the wonderful administration of God in vpholding of this one true religion faith of Christ in all ages of the world and that in two things First in his iudgments and secondly in the diuers manifestation of his spirit as concerning the first the ould world falling into a most horrible apostasie m Gen. 6. by prophane and vnequal yoking of the children of God with the children of men God stirred vp Noe the preacher of righteousnes in his family preserued the true faith when all the whole world was fallen away therefore drowned by waters Then after the floud som 400. yeres when idolatry had ouercrept the world in the posterity of Noe namely after the confounding of the languages and that they were become many nations God a Gen. 12. Ioshuah 24.2 called Abraham and taught him the faith and pure religion of Christ when hee gaue him the promise That in his seede all the families of the earth should be blessed and in his posteritie namly of his son b Gen. 17.19 Act. 14.16 Isaak when all the nations of the world were left to their own waies the same was preserued and althogh the Israelits c Ps 78. 106 many times departed from the true God to follow the maners fashions of the gentils yet he reduced thē home again by his plagues punishments somtimes by his d 1. Kin. 18 3◠Esai 6.13 prophets and somtimes destroying the multitude reserued a smal remnant as a seed plot among whom he preserued the true faith and religion And last of all when they had many times prouoked God by their vnbeleefe and rebellion he cast them vtterly off and ingrafted the gentils although among these there hath bin great * The first 300. yeres after Christ persecution a most horrible apostasy both by ₠Mahomet and the Pope east and west yet hath he alwaies had his witnesses who keeping the faith haue professed the true religion of Christ and nowe according to his e word the same is renewed and taketh hold againe in the open eyes of all the world amonge the elect of God his chosen people whō he calleth by his gospel A thing verily fore prophesied by f Gen. 9.27 Gen. 12.3 Deut. 32.21 Esai 49.6 Rom. 15.18 Noe taught and promised to Abraham threatned by Moses plainely foretold by the prophets and fully accomplished by Christ and of these things we haue now had 1602. yeres triall experience the Lords most holy name be praised But as touching the manifestation of the spirit marke with me that the same promise which to Adam was generall g Gen. 3. cap. 12. cap. 49.10 Esai 9.6.7 Matth. 1. in the seede of the woman was more speciall to Abraham to be in his seede and in his posteritie more certaine in Iuda and yet in Iuda more particuler in the house and linage of Dauid and yet more plainly and neerly by the prophets that he should be borne of h Esai 7.14 a virgin yea hee is also so thoroughly described in the prophets that there is scarse any action of Christ or accident befalling him which Matthew the euangelist in his historie doth not confirme by some prophet or other Yet is Iohn Baptist more cleere then they all
he doth shew that all Israel in Abraham and Sarah their father and mother had vtterly perished with the rest of the world thorow this originall corruption had not God called them endewed them with faith and giuen them the couenant And as a childe new borne whose nauell is vncut and walloweth in his bloud and cast out in contempt hath no cleannesse in him nor power to prepare himselfe vnto cleannesse must needes haue all from the hand of them that take pittie on him So was Abraham void of all good knowledge and wil vnto godlinesse vntil God purified his heart by faith And as this was found in Abraham so he learned and beleeued the same obseruing the like in others whom God had not called as he had him for when a Gen. 12.10 cap. by famine hee was faine to go into Aegypt and afterward into Gerar his wife Sarah being a faire woman hee feared to acknowledge her to be his wife because he knew that the people being without grace and faith could not but encline to lust after her as the sequell did plainely declare and hee sheweth a reason b vers 11. Surely the feare of God is not in this place and they will slay mee for my wiues sake Where by the want of the feare of God putting the effect for the cause he vnderstandeth that they were voide of the grace of God of and in themselues so corrupt with this naturall deprauation that hee could not looke for any good but euill to come from them euen as Christ saith c Mat. 12.33 Either make the tree good and his fruit good or els make the tree euill and his fruit euill d Apolog. of England cap. 19. diuis 1 And this is also the faith of the Church of England for wee say That euerie person is borne in sin that no bodie is able truely to say his heart is cleane c. e Articles of religion Artic. 9. 10. Of free will originall sinne The condition of man after the fall of Adam is such that he can not turne and prepare himselfe by his owne naturall strength and good workes to faith and calling vpon God wherefore we haue no power to do good workes pleasant and acceptable to God without the grace of God by Christ preuenting vs that wee may haue a good will and working in vs when wee haue that good will and f Artic. 13. of workes before iustification works before the grace of Christ haue the nature of sinne Which is altogether agreeing in sence and meaning with that which is before shewed of the fathers time and of Abraham therefore let vs now heare Moses and the prophetes Moses saith g Deut. 9.5.6 O Israel thou enterest not to inherit their land for thy righteousnesse or for thy vpright heart for thou art a stiffe necked people And againe h Cap. 29.2.3.4 Ye haue seene all that the Lord did before your eyes in the lande of Egipt vnto Pharaoh c. Yet the Lord hath not giuen your an heart to perceiue and eyes to see and eares to heare vntill this day Where it appeareth plainly that Moses taught them that without Gods gift they could not vnderstand nor obey but were rebelles against God and stiffe necked And the prophetes declare the verie same i Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceyued mee k Prouerb 20.9 Who can say I haue made my heart cleane I am cleane from sinne By which is manifest that this originall corruption descending from Adam maketh the heart so corrupt that it can not prepare it selfe to any cleannes of righteousnes but of it selfe runneth headlong to all euill Therefore because that in this respect the heart in the faithfull is made as it were new the Lord saith by the Prophet a Ezech. 36.26 A new heart will I giue you a new spirit will I put within you Yet is the new testament more euident for it saith b Ioh. 3.3 Except a man be borne again he can not see the kingdome of God c Eph. 2.1.2 ye were in times past that is before our calling and regeneration dead in sinnes and trespasses c. walking in the lust of the flesh and fulfilling the will of the flesh of the minde d Tit. 3.3 and were by nature the children of wrath we were vnwise disobedient deceiued seruing the lustes and diuers pleasures liuing in maliciousnesse and enuie hatefull and hating one another Then which what can be more said the minde the will the affections wordes and deedes bee all ill euen as a deade man that hath no mouing but must be new borne before he can haue any sight is not such an one vniuersally corrupt voide of knowledge and free will vnto any godlinesse and vnable to doe workes pleasing vnto God yea and therefore the Apostle is bolde to say that it is e Philip. 2.13 God which worketh in vs the will and the deed of his good pleasure Then you see that the fathers Moses the prophets Christ his Apostles doe all agree in the same doctrine of the estate of man after his fall before his calling in Christ and that it is the same which we professe in England The fourth article entereth into the consideration how we are deliuered from this corrupt and damnable estate 4 There is one onely way of righteousnesse saluation which is by faith in Iesus Christ THis is verie apparant in the storie of Abraham when God saith that all the families of the earth should be blessed in his seed Where by blessed is vnderstood the deliuerance from the corruption and damnation which came by Adam This seede is Christ when hee saith all families or that sheweth that whosoeuer in the world shall bee saued must bee saued by Christ And there is no other seede or faith by which one man can be saued therfore he receiued the couenant as is before declared for Iewes and gentils that men might not looke for righteousnes or saluation in any other thing but only in by faith in Iesus Christ And so saith Moses as the blessed Apostle interpreteth it f Rom. 10.6 Deut. 30.11.12 The righteousnesse which is of faith speaketh on this wise say not in thine heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ againe from the dead but what saith it The word is neere euē in thy mouth in thine heart this is the word of faith which we preach For if thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him from the dead thou shalt be saued Where thou seest by Moses docttrine that we must not seek righteousnes or saluation any where els but in the faith of Christ which the prophets expresse thus a Esai 28.16 Thus saith the Lord God Behold I
corruption the wrath of God and damnation into the estate of righteousnes saluation and fauour of God this did his g Ge. 12.17 22.9.13 17.10 alter which he made and sacrifices which he offered and his circumcision which God gaue him mystically shadow and teach him as the holie ghost interpreth those things that Christ should h Heb. 9.18 once be offered for the sins of many that he should be our i cap. 13.10.15 alter in whom wee should offer our sacrifices of praise alwaies to God and that k Colos 2.11 by him we should put off the sinfull bodie of the flesh But amongst all other things this person and office of Christ is most liuely figured out vnto him in l Gen. 14.17.18 Melchizedeck king of Salem priest of the most hie God who met Abraham as hee returned from the slaughter of the Kings and blessed him to whom Abraham paid tithe of al his spoiles For in that Melchizedeck being a verie man came forth and met Abraham brought him bread and wine for his soldiers he representeth the manhood of Christ and in that the storie leaueth out the mention of his father and mother and telleth not when he was borne or whē he died he representeth the godhead of Christ who hath no beginning of daies nor end of life and in that he is called a priest of the most hie God he representeth the priestly office of Christ And being called Melchizedeck that is king of righteousnes againe king of Salem that is king of peace he representeth the kingly office of Christ who as a king by his a 2. Cor. 5.19.20 Rom. 1.16.17 cap. 5.1 embassadors which ar the ministers of the word of reconciliation which is the gospel he teacheth vs righteousnes by faith peace towards God And so doth God himselfe declare and expound this storie saying concerning Christ b Psal 100.4 The Lord sware and will not repent thou art a priest for euer after the order of Melchizedeck which thing is interpreted to belong vnto Iesus Christ by the holy ghost saying c Heb. 6.20 This Iesus is made an hie priest for euer after the order of Melchizedeck d cap. 7.1 For this Melchizedeck was king of Salē the priest of the most hie God who met Abraham as he returned from the slaughter of the kings blessed him to whom also Abraham gaue the tith of al things who first by interpretation is king of righteousnes after that he is also king of Salem that is king of peace without father without mother and hath neither beginning of daies nor end of lif but is likned vnto the son of God continueth a priest for euer And this is verily the faith of the church of Englād touching Christ for we confesse affirme that e Artic. 2. of the word or son of God The son which is the word of the father begotten from euerlasting of the father the verie and eternall God of one substance with the father tooke mans nature in the wombe of the blessed virgin of her substance So that two whole perfect natures that is to say the godhead and manhood were ioined together in one person neuer to be deuided whereof is one Christ verie God and verie man who truelie suffered was crucified dead and buried to reconcile his father to vs and to be a sacrifice for all sinne both original and actual f Artic. 4. of the resurrection of Christ Christ did truely rise againe from death and tooke againe his bodie c. wherewith hee ascended into heauen and there sitteth vntil he returne to iudge all men at the last day Wherein expresse termes the vnion of the two natures in Christ is declared the office of his mediatorship reconciling vs to the father his priesthood in his sacrifice his kingly office in the iudgmēt and sitting at the right hand of God which will yet appeare more plainly when wee shall speake in particuler of his sacrifice and of his kingdom how he is head and Lord of his church Let vs then heare Moses most sweete consent First hee sheweth the godhead of Christ and his kingly office g Exod. 23.20 Where God promiseth his angel to go before him and bring him to the place which he hath prepared to the Amorits Hittits c. and he saith of his angel Beware of him and heare his voice and prouoke him not for he wil not spare your misdeeds because my name is in him and least this phrase were not sufficient to expres his godhead he calleth him his face saying a Cap. 33.14 My face or presence shal go with thee and I vvil giue thee rest and againe b Deut. 7.21 Thou shalt not feare them for the Lord thy God is among you a God mighty and dreadfull Thus doth Moses describe the Godhead of Christ to be Gods angel in whō is Gods name that he equally may be called God as well as his father vvho is the true face and presence of God that is the brightnes of his glorie and ingrauen forme of his person Lastly he is a God mighty and terrible and that he is there king he would haue him obeied and to rule lead and defend them And therefore where as Moses saith when the c Num. 21.4.5 people were sore greeued because of the way when they compassed the land of Edom that they spake against God The holy ghost sheweth that hee ment Christ saying d 1. Cor. 10.9 Neither let vs tempt Christ as some of them also tempted him and were destroied of serpents The manhood priestly office of Christ his mediatorship c. Moses teacheth when he said God would raise vp a prophet from among their brethren like vnto him c. and by all the leuiticall priesthood sacrifices sheding of bloud c. as is most liuely expounded by the holie ghost in the Epistle to the Hebrews and the 9. Chapter Exod. 9.10 so plainly that a verie child might vnderstand it if he doe but carefully read it where thou maist see that he calleth all those things a e figure for the time present vntill the time of reformation and as there was an hye priest f 7.11 so Christ is called an hye priest and as there was g 12.13.14 bloud of goates and calues c. so Christs bloud was offered without spot and as h 7.24 the hie priest entred into the holiest of all once euery yere so Christ is entered into heauen to appeare in the sight of God for vs. The prophets speake more familiarly and cal him i Esai 7.14 Emanuel that is God with vs or as the Apostle declareth k 1. Tim. 3.16 God manifested in the flesh and thus they speak both of his person and of his office l Esai 9.6 Vnto vs a child is borne and vnto vs a son is geeuen and the gouernment is vpon his shoulder and he shall
present death and God caused this brasen serpent to be set vp that by onely looking thereon they should be healed so did it signifie that by onely faith in Iesus Christ the sting of sin being done away wee should bee iustified and saued As our sweet Sauiour himselfe doth testifie saying b Ioh. 3.14.15 As Moses lift vp the serpent in the wildernesse so must the sonne of man bee lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Now the prophets draw neere and are readie to protest vnto vs and to shew their witnesse First to teach vs that wee cannot bee iustified nor satisfie by workes Thus they crie out c Psal 150.3 If thou Lord straitly markest iniquities O Lord who shall stand c. d Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth bee iustified And that faith onely iustifieth God himselfe saith e Esai 53.11 By his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities And againe f Aback 2.4 Behold hee that lifteth vp himselfe his minde is not vpright in him but the iust shall liue by faith Who can speake more plainely Therefore the Apostle by this place excludeth workes saying g Gal. 3.11 That no man is iustified by the law in the sight of God it is manifest for the iust shall liue by faith And againe he alleadgeth it to teach that by faith wee are iustified saying that by the gospell h Rom. 1.17 The righteousnesse of God is reueiled from faith to faith as it is written the iust shall liue by faith Heare wee also what the gospell saith i Ioh. 20.31 These thinges are written that yee might beleeue that Iesus is the Christ the sonne of God that in beleeuing yee might haue life through his name Which is opened in another place excluding workes of merite or satisfaction k Rom. 3.23 There is no difference for all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption which is in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his blood And that it may appeare that workes are altogether shut out and faith the onely instrument of iustification he saith a little after vpon diuers arguments a ver 28. We conclude that a man is iustified by faith without the workes of the law and in an other place b Eph. 2.8.9 By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any man should bost himselfe vnto al which the church of England subscribeth and calleth the Lorde c Hier. 26.6 our righteousnes and saith d Artic. 11. of the iustification of man we are accompted righteous before God onely for the merit of our Lord and Sauiour Christ by faith and not for our owne workes or deseruings Wherefore that we are iustified by faith onely it is a most wholsom doctrin c. Thus we see the honor of faith onely that is to iustifie and saue through the apprehending of Iesus Christ So learned Abraham Moses the Prophets and Apostles being taught of God and so beleeueth and professeth the Church and Realme of England The Lord increase it more and more in vs and among vs in all heauenly wisedom and spirituall vnderstanding according to the blessed Gospell of our louing Lord and Sauiour Iesus Christ The seuenth article of the estate of the regenerate in regard of his sanctification or inherent righteousnes 7. In this life the regenerate in Christ offend in many thinges through sinfull concupiscence and the best workes of the iust man were it not for his faith could not abide the seueritie of God IN this article are two things imperfection in the good workes of the regenerate and many escapes into euill and in both the cause is this that there is in the regenerate concupiscence remaining after Baptisme which is sin and rebelling against the spirit it bringeth forth sin and staineth our well doing Yet being vnder grace through faith it should not haue dominion ouer vs to destroy vs because as in the former article we are iust and saued by faith in Christ onely so that the gift of regeneration newnes of life is but as it were a thing begun in this life as the knowledge of a childe is vnperfect But when corruption and mortalitie shal be done away in the resurrection of the iust we shal be deliuered into the glorious libertie of the sons of God and then shall we be perfect resting in the place e 2. Pet. 3.13 Wherein dwelleth righteousnes This imperfection you shal see in Abraham if you consider how through weakenesse he f Gen. 12. 20. 16. 11. twise hazarded his wiues honestie to saue his owne life that his wife deuised and he consented to take his bond seruant lastly that he greeued to put away the bond seruant and her son although God accepting for their faiths sake the good workes of his seruants doth couer their sins and therefore doth not bewray or expresse Abrahams wants in the good things for which he is commended as namely and especially in offering vp of his son Isaack yet for so much as the holy ghost declareth that the excellencie and a Heb. 11.6.17 goodnes of them stoode in this that they were done by faith and so by faith pleased God it argueth that God couereth their corruption in his free couenant of grace to encourage all other his children that although her workes cannot bee but vnferfect yet they would walke in faith and truth as did their father Abraham A witnes hereof was his alter wherein he offering praier and sacrifices to be accepted in Christ did by this maner of dooing acknowledge his wants euen in the best of his dooinges otherwise hee needed not to approach vnto God vnder the shadowe of a mediator But that which is not so plainly set downe in Abrahā is more apparantly reueiled in his seed by Moses Moses Aaron and Miriam who seemed to be the most sanctified of sixe hundred thousand are yet found guiltie by their workes of Gods displeasure b Exod. 32. Aaron maketh the golden calfe c Num. 12. Miriam for murmuring against Moses is made a leaper for certaine daies and d Cap. 20.10.11.12 Moses for his vnaduised words that he sanctified not God at the waters of Meribah hath this marke of imperfection set vpon him that hee must not passe ouer Iordan into that good lande which was promised to their fathers and for which hee brought Israel out of Aegypt There haue you e Leuit. 12. 13. 14. 15 a punishment for him that smiteth his neighbour vnawares or against his will and 4. and 5. there haue you a sacrifice for the magistrate neer whose city any man is found
slaine yea there is a sacrifice for the leaper the running issue for women newely deliuered of child and for touching any vncleane thing for vnwittingly speking or doing any euil which one perceiueth not all sins of ignorance had their sacrifice what doe all these mean but the sin of concupiscence imperfection in the regenerate And whē he saith thou f Exod. 20.17 Rom. 7.7 shalt not lust he declareth plainly that this concupiscence in the regenerate is sin as the holie Apostle doth expound it And as touching the want or vncleanes in good works there is an especial feast g Leuit. 16. of reconciliation to purge the holie sanctuary the tabernacle of the congregation to cleanse the alter to make atonement for the priest for al the people of the congregation that this shal be don once euery yere where in euerie soule shal humble himselfe what doth this argue but that the best things and workes of the best men are vncleane and haue neede to be cleansed by faith in Iesus Christes holie sacrifice But the prophets speake yet more plainely First the Psalmist saith a Psal 19.12 Who can vnderstand his faultes cleanse me from secrete faultes b Psal 119.5 O that my waies were directed to keepe thy statutes c Psal 141.4 Set a watch before my mouth and keepe the doore of my lips incline not my hart vnto euill c. These wordes shewe directly and expresly the sinfull concupiscence in man regenerate to cause sinne vnawares and secret and that the children of God saw their owne inhabilitie vnto good thinges and that no regenerate man could doe all Gods commandements especially at all times to which the preacher accordeth saying d Eccl. 7.22 Surely there is no man iust in the earth that doth good and sinneth not and as touching the sinne of their good workes they teach the Church to confesse and say e Esai 69.6 Wee haue been all as an vncleane things and all our righteousnes as filthie cloutes vpon this the gospell speaking of the regenerate saith f Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to an other so that ye cannot doe the same thinges that yee woulde wherefore the regenerate man confesseth this and saith g Rom. 7.19 I doo not the good things which I would but the euill which I would not that doo I which sheweth expressely the imperfection of the regenerate and righteous man in this life that hee hath sinne in him and cannot but sinne yea in his best deeds For where such resistance is there must needes be weakenesse and sinne and therefore in this place h ver 7. concupiscence in the regenerate is directly called sinne And Saint i Iacob 3.2 Iames confesseth that in manie thinges wee sinne all And that wee may further see our imperfection in our best dooings this also doth the regenerate k 1. Cor. 4.4 acknowledge that although in some one thing he doo knowe nothing by him selfe as the Apostle in his ministerie yet he is not thereby iustified thereby teaching that a good man cannot see what escapes there be in his perfectest doings as God can therfore he wil not cleere himselfe no not in that wherin he cannot accuse himselfe for seeing as elsewhere he affirmeth l Rom. 7.21 When he would doo good euil is present with him it must needs follow that although the regenerate man do not in euerie action perceiue it yet this euill concupiscence which is alway present with him doth make his good deedes vnperfect and sinne that it cannot aunswere to the righteousnes of the law nor stand before Gods iudgment seate if he should iudge by mans deeds according to the law and not by his faith according to the gospel and therfore the spirit of God a 1. Ioh. 5.3.4 teacheth that the reason why Gods commandemēts are not greeuous to the beleeuer is our faith by which we haue victorie ouer the worlde Then may I boldly conclude that Abraham Moses the Prophets and Apostles felt and found this doctrin to be true that in the regenerate man there is sinful concupiscence which dwelling in our harts and resisting the spirit doth not onely make vs sin in many things but also stayneth our best deedes with greeuous spottes of corruption and imperfection in Gods sight so that only faith in Christ must be our b Ephe. 6.16 shield against the firie darts of the Diuel and c 1. Pet. 1.5 by faith onely doth God preserue vs through his power vnto eternal saluation And this is for certainty the doctrine which the church of England now holdeth For we publish to all the worlde that Although for Christ sake d Artic. 9. of original sin there is no condemnation to the regenerate and beleeuing yet concupiscence in it selfe is verie sin and that e Artic. 12. of good workes our good workes which are fruits of faith and follow after iustification cannot put away our sins and endure the seueritie of Gods iudgement And that f Artic. 15. Christ onely without sin Christ onely was without sin as a lambe without spot but we although we be baptised and borne againe in Christ yet we offend in many things g Apolog. cap. 19. diuis 1. The most righteous person is an vnprofitable seruant the law of God is perfect and requireth of vs perfect and ful obedience we are able by no meanes to fulfill that law in this worldly life Therefore it is clere that in this article also we consent and agree to the most ancient and catholike faith of the fathers law Prophets and Apostles of Christ The eight article of the right place and vse of good woorkes 8. Good workes are the fruits of the iustified Christians and do make knowen their true and liuely faith and where they are not their faith is dead THis article doth declare that although by faith onely we are iust in Gods sight made heires of saluation without any workes of our owne as causes adiuuant and concurrent and that the law cannot iustifie or saue any man yet in the true religion allowed of God good workes are not excluded altogether neither is the law so abolished as that it were not our dutie to liue godly and vprightly according to the law But according to the law of iustice they hauing no place in the matter and causing of saluation should yet haue their own proper right place and honour according to their dignity vse and vertue For if by the law and good workes wee all haue been iustified it had been their due place to haue ioined them in that article of iustification and to haue honored them with the glorie of merite and deseruing but because we men are so corrupt that in this life our good workes attaine not to the righteousnes which the law exacteth wee must graunt them a lower place euen so great
iudgement at which time he will raise vp all the bodies of men which are departed this life which our Creede calleth the dead and all they which shall bee aliue at his comming which in our Creed are called the quicke shall be changed and the Deuill and all wicked men being cast out of the presence of God all faithfull beleeuers shall be deliuered from all thinges hurtfull from the deuill death and wickednesse from the curse sorrowe and teares and from corruption and mortalitie into the glorious libertie of the sonnes of God into the fulnesse of ioy in the presence of God for euer This hope had Abraham when a Gen. 12. 22 25. he dwelt in Canaan as a stranger and going from place to place liued in tentes when he offered vp his sonne Isaacke and when he dyed as is plainely expounded where it is saide a Heb. 11.9 By faith he abode in the lande of promise as in a straunge countrie as one that dwelt in tentes with Isacke and Iacob heyres with him of the same promise For he looked for a citie whose maker and builder is God And againe b Vers 13. All these died in faith c. And againe c Vers 19. he considered that God was able to raise him vp from the dead And God taught Abraham the last iudgement in two respectes when he shewed him the ouerthrow of Sodome and preserued Lot aliue For by it hee shadowed out vnto him how hee deliuereth the righteous out of tentation and how hee keepeth the wicked till the last iudgement to bee punished In which sence this storie is expounded and applyed by Saint Peter in these wordes d 2. Pet. 2.6.7 God turned the cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them which after should liue vngodly and deliuered iust Lot c. and a little after applying it to this purpose e Vers 9. The Lord knoweth to deliuer the godly out of tentation and to reserue the vniust to the day of iudgement to bee punished Secondly in that the Sodomites were suddenly consumed when they deemed no such thing fire and brimstone fell vpon them And Lots wife looking backe was suddenly turned into a pillar of salt So it teacheth that this last comming of Christ shall be sudden as our Sauiour teacheth where he saith f Luk. 17.28 As it was in the daies of Lot they eate they dranke c. 30. After these ensamples shall it bee in the day when the sonne of man shall be reuealed 32. And again Remember Lots wife c. And in the promise of the blessing in his seed God teacheth Abram al this for what is the perfection of this blessednes but that after the resurrectiō there shal be no more cursse but we shall happily enioy his ioifull presence for euermore And such is the faith of Englande for wee beleeue that c Articl 4. of Christ resurrection Christ with his body ascended into heauen and there sitteth vntill he returne to iudge all men at the last day and againe d Apolog. part cap. 21 diuis 1. We beleeue that this our selfe same flesh wherein we liue although it die and come to dust yet at the last shal returne again to life by the means of Christ spirit which dwelleth in vs then verely whatsoeuer we suffer herein the meane while for his sake Christ wil wipe away all teares and heauines from our eies and that we through him shal enioy euerlasting life and shall for euer be with him in glorie Moses learneth teacheth the resurrection of the faithful vnto life when God appeared vnto him in the bush and said e Exod. 3.6 I am the God of Abraham the God of Isaack the God of Iacob which our sauior f Math. 22.31.32 Christ doth so expoūd because God is not the God of the dead but of the liuing and confuteth the Saduces who denied the resurrection And in the story of Balaam he doth not obscurely shew the resurrectiō of the dead the last iudgmēt wher he maketh Balaā to speak of christ calling him g Num. 24.17 Astem of Iacob a scepter that shal rise of Israel he saith I shal see him but not now affirming that he shal smite the coasts of Moab destroy al the sons of Sheth that is to say Balaam thoght tō see christ in the resurrectiō that christ shold subdu al the aduersaries of his church raign til al his enimies were made his footstool deliuer vp his kingdome after the resurrection vnto his father that God may be all in all as is in plaine termes in the b cap. 15.24.25 first Epistle to the Corinthians Also these words of God vnto Moses c Exod. 33.19 I will shew mercie to whom I will shew mercie c. are applied by the Apostle to declare the holie predestination of God d Rom. 9.15.16.22.23 of some men vnto saluation and some to damnation which is not accomplished but by the resurrection and last iudgement againe that which is in Moses e Deut. 32.35.36 song vengeance and recompence is mine and againe The Lord will iudge his people is likewise f Rom. 12.19 applied to this purpose that the children of God should not reuenge but commit their cause to God against the day of the resurrection and iudgement which is g 2. The. 1.6.7 the time of rest to Gods children trouble to the wicked and h Heb. 10.26.28.30 to declare the fearfull day of iudgement and the violent fire which shall deuoure the aduersaries But the prophets are much more plaine in their teaching of this article when they i Esai 9.7 Psal 110.1 1. Cor. 15. Esai 45.23 Rom. 14.11 say Christ kingdome shall haue none end Sit thou on my right hand vntill I make thine enemies thy footstoole Euerie knee shall bow to me but especially where it is said k Dan. 12.2 They that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetual contempt Yet much more plentifully is this doctrine taught in the new Testament namly in the thirtenth fiue and twentie of Mathew Ioh. 5. and 6. Act. 10. 17. Rom. 2. 1. Cor. 15. 1. Thes 4. 2. Thess 1. c. All which places in plaine woords teach thus much That Christ shall come with his holie Angels and sit on his thorn of glorie all the dead shall rise first and they which then be aliue shall be changed and so of these two sorts all nations shall stand before him and receaue sentence according to their workes some to eternall life for their faith approoued by their works some to eternal paine for their vnbeleefe shewed by their euill deeds So that in this point of doctrin the glorie of the churches of England in the sweet harmonie with Abraham and Moses
wee may beleeue him in this time was found out the gowne of Iesus Christ which fell by lot vnto one of the soldiers when Christ was crucified in a village called Zaphat For wee must suppose that Christ woare durable cloathing which woulde not waste in 600. yeares and that the soldier kept it as some holy relicke and gaue it or sold it to some Christian But I will not trouble the reader with such bables onely let him obserue and marke that here ignoraunce and blind deuotion began to spring and to draw men away from the pure truth of the gospell This Platina tels vs that Theodatus ordained that the sonne of the godfather Godfathers not to marie should not marie the daughter which his father held at the font this is a new kindred Boniface the 5. Sanctuarie for offendors ordained that one shold not be drawen out of the church by force but the church shold bee a place of refuge for offenders Organs musicke in the church The pax Vitalianus ordayned organs in the church and musicall instruments Leo the second founded the Pax to be giuen the people in the masse time A strange chaire This Platina telleth of a new and strange chaire at Rome called Sedes Stercorea wherin the new created Pope sitteth and vnderneath the last deacon trieth him whether he be a man which newly came vp by this occasion that Pope Iohn 8. Anno 855. as he went to the Church of Lateran Masse for the dead was deliuered of a child and therefore the Popes after that going to that Church passe not that way are thus tried Benedict 3. ordained that the priestes deacons and the Pope should bee present at the funerall of a Bishop to giue honor to the corps and to pray for the dead mans soule and commanded all priests to say masse when the Pope died In the time of Formosus which was about Anno 890. Hee saith The Emperors Popes holinesse lost at one time that he could not tell for what cause in one time the truth of the Emperours and of the Popes their holines was lost and abolished Steuen the sixt brought vp this new custome that one Pope did vndo and annihillate the doings and decrees of his predecessors wherein the Christian reader by the way may consider that wee are to beleeue them when they make the Popes decrees equall with the scripture seeing themselues can so easily put downe such authentical doings And here is not to bee omitted how grieuously Platina a In the life of Sargius and of diuers others complaineth in rehearsing the liues of many wicked popes about this time calling them cursed and bastardes from the vertues of the good Popes Of Iohn the 16. he saith that hee conuerted the goods of the Church to the vse of his kindred brothers parentes and carnall friendes and of that sprang a custome which the Popes comming after did obserue and keepe that not for the faith and deuotion of Christianitie but for the treasures of the Church the Popes sought that honour namely to enrich themselues and their friends brothers sisters cosens nephewes c. About which time a Booke 6. Anno 990. Polydor Virgill in his storie of England obserueth that the Monkes degenerated and the priestes into tyranny by meanes of their riches This Platina can tell you that Syluester the second came to his popedom by negromancie and that Benedick the 8. after his death appeared vpon a blacke horse for hiding vp money that was giuen for the poore And Benedick the 9. sold his Popedome and so also after his death appeared like a monster horrible idoll Syluester the third through mony became Pope Anno 1000. also Gregorie the 6. for at this time this new learning was ruled by money and friendes Damasus the second occupied that roome by force without the consent of the people and cleargie so the custome was that the ambitious obtained the papacie This Platina commendeth Gregorie the seuenth although for that he telleth of him hee might rightly bee called Hellbrand for his presumption ouer his Lord the Emperor for his hellish and blasphemous bulles wherein he maketh Peter his God saying O glorious Peter prince of the Apostles incline thine eare heare thy seruant whom thou hast nourished vp from his infancie preserued kept from the hands of his enemies vnto this present time c. And in his statutes a little after he describeth the man that doth as appertayneth to a Christian by this To feare God S. Peter To feare God and S. Peter And in another curse he saith to Peter Paul I haue not chosen you but you haue chosen me laid this most greeuous burden vpon my shoulders c. By these and such like he vttereth wordes of great dishonour to God maketh Peter in vertue power worship equal to God Christ which are new broached errors fearefull in the eares of true Christians And such as Peter would earnestly haue detested if hee were aliue a Act. 10. Cap. 14. who rebuked Cornelius in a lesse matter And Paul would haue rent his cloathes said O men why doe you these things we also are men subiect to the like passions as you are He can tell vs also of Vrban the second that he began the wares against the Sarasines and Turkes And that from thencefoorth the cheefest labours of Popes haue beene in wars for Peters patrimony deposing kinges and Emperours and translating of kingdomes and dignities Out of which goodly roote there sprang vp the bloudie factions of the Guelphes and Gibellins Florentines Venetians Genenois Cecilians c. The b Anno 1260. Romanes refuse to obey Vrban the 4. And these garboiles grew so strong that the Popes were faine to bee nonresidents for seuentie foure yeres beginning at c Anno 1310. Clement the fifth vntill Gregorie the eleuenth Then out of this engendred an other newe thinge d 1380. a scisme of nine and thirtie yeares wherein were someime two sometime three Popes at once till the councell of Constance And so this time in warres canonizing of Saints breeding and enlarging of pardons and many other trumperies continued vntil the time of Luther Here I ouerskip Boniface the 8. with his two swordes and his angels be set in the night to perswade Celestinus to surrender his pope seate and Iohn 23. a deuisor of new thinges he would make and vnmake Bishops of Abbots and Abbots of Bishops new canons dignities in the church and by and by in another fashion And thus haue they handled the religion of Christ Like vnto a potter turning his wheele who maketh the clay now of one fashion and now of an other that no certainty of truth and ancient godlinesse can be found in that sea But as the Prophet Esay saith a Cap. 29.19 Your turning deuises shall it not bee as the potters
but by the holy ghost as Christ plainly a Ioh. 3.5 expoundeth saying No man can enter into the kingdome of God except he be borne againe by the holie ghost Abraham doubtles being taught the true meaning of these words who spake and of whom and what maner of promise this was and how it shoulde be performed could not but behold therin learne the most excellent misterie and doctrine of the trinitie And in this sence and meaning doth the church of England hold this article of religion with Abraham as may appeare not onely by the vniuersall and notorious knowledge of our profession but also by fower Creedes set downe in the booke of Common praier to be heard learned and confessed of all men The Apostles creed Te Deum Athanasius creed and the Nicen creed and in the first article of religion agreed vpon by our church and established by lawe Ann̄ 1562. Moses consent in this article is to bee seene in these words b Deut. 6.4 Here O Israel the Lord our God is Lord only Where this word Lord being in Hebrew Iehouah noteth out the true God being all sufficient of him selfe and therfore Moses was c Exod. 3.14 taught to call him Eheie that is I am or shal be meaning a continuance without beginning or ending Secondly this clause our God in hebrew is * Elohenu a word of the plurall number noteth out the pluralitie of persons then adding in the singuler number that he is Lord or Iehouah onely signifieth that although there is pluralitie that is three persons yet there is but one God And therefore that which is spoken Psal 95. of the tempting of God out of Deut. 9. ver 8. where is said by Moses they prouoked Iehouah to anger the prophet d Esai 36.10 Esay the epistle e Heb. 3.7 to the Hebrewes expound it to be the tempting of the holy ghost f 1. Cor. 10.5 and S. Paul to bee tempting of Christ so that Moses by these places is to bee vnderstood to haue taught the same doctrin of the Trinitie namely one all sufficient Iehouah the same three persōs God the father God the son God the holy ghost The prophets who are the true and perfect interpreters of Moses doe vtter this doctrin yet more plainly speaking in the person of God g Esai 44.6 I am the first and I am the last and beside me there is no God h Cap. 4.3.13 Before the day was I am there is none that can deliuer out of mine hand i 45.21 a iust God and a Sauiour and there is none beside me k Malach. 3.6 I the Lord change not l Nahum 1.5 The mountains tremble for him and the hils melt c. And as touching the Trinitie in plaine termes thus m Hag. 2.5.6 I am with you saith the Lord of hostes with the word wherewith I couenanted with you when you came out of Egypt and with my spirit remaining among you where you see the father by excellencie called the Lord of hosts the son being the mediator of the couenant is called the word by whom and for whom God couenanteth and the holy ghost his spirit placed in his church by his manifold gifts and mightie works Heb. 2.4 the like place is in a Esai 63.7.8.9.10 Esay where in the person of the father is shewed Gods mercie loue and kinde prouidence ouer his people and he pointeth out the second person by the name of the angel of his presence who saued them and the holy ghost he calleth his holy spirit whom they vexed But the new Testament is plainest of al. First Math. 3. where the father witnesseth of the son and the holy ghost in the shape of a doue commeth vpon him and Christ commandeth to b Math 28.19 Baptise in the name of the father and of the son and of the holy ghost And c 1. Ioh. 5.7.9 S. Iohn calleth this the witnes of God that there are three which beare record in heauen the father the word and the holie ghost and these three are one In which article wee must vnderstād the three persons not as we do three persons of men who though they be but of one nature which is the nature of man yet are they in such sort 3. persons in one nature as they are also 3. diuers men But in God is a more neere vnion namely that they being 3. persōs distinguished in property the father begetting the son begotten the holy ghost proceeding yet these three so distinct in person are not onely of one kind of nature which is to be God for so they might be vnderstood to be three gods as Peter Iames and Iohn though of one nature are yet three men but also of one and the same essence in vnitie of number namely that the father son and holie ghost are all in one God and do make and be all but one and the same God of the same inseperable power eternitie wil wisdom and goodnes as is very excellently expounded in the creed of Athanasius The second article is of the Cause of Causes 2 By the decree of God all thinges were fore ordained how they should be and concerning man who should be saued by faith in Christ and who should be damned for their sinnes THis doctrine GOD teacheth Abraham two waies first in the promise d Gen. 12.3 how al the families of the earth should be blessed in which there is the reuelation of Gods decree what should become of all nations in the world namely that they of al nations which attaine blessednes shoulde haue it by Christ and all other should be damned then e Cap. 17. when he seperateth the Iewes by circumcision kept out the gentils till the fulnes of times it argueth that according to his decree he dispenseth the times and seperateth the nations and that in the matter of the saluation and damnation of men euen as saint Paul expoundeth it saying f Eph. 1.9.10 And hath opened to vs the mistery of his will according to his good pleasure which he had purposed in him selfe that in the dispensation of the fulnes of times he might gather together in one all things both which are in heauen which are in earth euen in Christ The other way is in trying of Abraham whē he was so olde before he had his son Isaac for hauing made the promise to Abraham generally First a Gen. 12.3 cap. 15.5 In thy seed and secondly So shall thy seed be Sarah finding her selfe barren b Gen. 16. gaue her maide to Abraham thinking to haue the seed that way and he went into her and she brought him foorth a sonne when he was fower score and six yere olde and he called his name Ismaell But after this God c Cap. 17.15 commanded Abraham to change his wiue Sarahs name from Sarai to Sarah because he would giue her a son and blesse and
multiplie her seede Here Abraham entreated God for Ismael saying O that Ismael might liue in thy sight by occasion whereof God openeth his will more plainly and saith Sarah thy wife shal beare thee a son in deed and thou shalt call his name Isaack and I wil establish my couenant with him for an euerlasting couenant and with his seed after him And after d Cap. 18. appearing vnto him in Mamre he repeteth this manifestation of his wil saying I wil certainly come againe vnto thee according to the time of life and loe Sarah thy wife shal haue a sonne At which time Sarah laughed in her selfe as though it were a strange or impossible thing that she should haue a son being so old and Abraham also was verie olde And God rebuked her saying that Nothing was hard to God and for certaintie repeateth the promise At the time appointed wil I returne vnto thee and last of all when e Cap. 21. Abraham was one hundred yere olde Sarah in deed brought him forth a son at the season which God told him and he called his name Isaack And after when at the weaning of this his son Isaack hee made a great feast Sarah sawe Ismael the son of the bond woman which was now som 14. yeres old mocking her son Isaack therefore she saith vnto Abraham Cast out the bondwoman and her son c. and this greeued Abraham but God admonished him not to be greeued but to doe as Sarah spake because that in Isaack his seed should be called and so Abraham put the bond woman and her son Ismael out of his house This story sheweth the decree of god namly touching the saluation damnatiō of men that as Abraham and Sarah diuersly regarded Ismael and thought he might be the seed as appereth by his generation Abrahās intreaty griefe for him Sarahs laughing yet were they altogether deceiued of their mind and will but Isaack whom God decreed to be of Sarahs bodie and so promised became in deed to be the only seed in whō the couenāt should be established So therby is taught that no man is saued by chance constellation of stars or by mans wil choise or workes or any other way within the compasse of mans reache or wisdom but according as God hath ordained and fore appointed and they whom he hath not appointed to be saued shal neuer be saued This durst I neuer so interpret of mine owne head nor many other places of like sort in this treatise but that the holy ghost the same spirit wherby God taught Abraham hath opened it in the new testamēt as by the holy Apostle is plainly shewed where it is thus said a Rom. 9 6.7.8.9 c. Notwithstanding it cannot be that the word of God should take none effect for they are not all Israel which are of Israel neither are they al children because they are the seed of Abraham but in Isaack shall thy seed be called that is they which are the children of the flesh are not the children of God but the children of the promise are counted for the seed For this is a word of promise in this same time wil I come and Sarah shal haue a son Neither he only felt this but also Rebecca when she had cōceiued by one euen by our father Isaack for ere the children were borne and when they had neither done good nor euil that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto her the elder shal serue the yonger as it is written I haue loued Iacob and hated Esau what shal we say then is there vnrighteousnes with God God forbid For he saith to Moses I wil haue mercy on him to whom I wil shew mercy and wil haue compassion on him on whom I wil haue cōpassion So then it is not in him that willeth not in him that runneth but in God that sheweth mercy which plainly telleth vs that both this preferment of Isaack before Ismael that of Iacob before Esau do proue teach that general doctrin which God spake vnto Moses namely that Gods mercy in sauing regardeth no mās works or wil but only his own holy wil and pleasure so that we may say here as Christ in the same case saith b Math. 11.26 It is so O father because thy good pleasure was such Agreeing to which the church of England describeth c Artic. 17. of predestination and election Predestination to life to be the euerlasting purpose of God wherby before the foūdations of the world were laid he hath constantly decreed to deliuer from the curse damnatiō those whom he hath chosen in Christ out of mankind to bring them by Christ to euerlasting saluation as vessels made to honor c. Now Moses in his consent not onely openeth this point in that which we haue before seene alleadged by saint Paul but also where he entreating for Israel for their saluation wisheth his own damnation in these words d Exod. 32.32 Rase me out of the booke which thou hast written which book is Gods decree purpose touching the saluatiō of his elect as appeareth by that in the reuelation e Reuel 20.15 Whosoeuer was not found in the booke of life was cast into the lake of fire Also that which is spokē in Moses touching Pharao a Exod. 9.16 For this cause haue I appointed thee c. which the Apostle b Rom. 19.17 expoundeth to be of Gods eternall purpose and such is that of Moses song c Deut. 32.8 When the most hie God deuided to the nations their inheritance when he seperated the sons of Adam he appointed the borders of the people according to the number of the children of Israel which sheweth gods decree prouidence touching deuiding of the nations and choosing Israel to be his church before all other which saint Paul expoundeth where hee saith that God d Act. 17.26 assigned the times which were ordained before and the bounds of their habitation So then Moses teacheth Gods eternal decree touching al things touching his church and elect and his prouidence effecting the same Now let vs see with what termes the prophets interpret this They say e Psal 135.6 33.11 Whatsoeuer pleased the Lord that did he in heauen and in earth in the sea and in all depthes The counsel of the Lord shall stand and the thoughts of his harte thorough all ages f Hier 27.4.5 Thus saith the Lord of hosts the God of Israel c. I haue made the earth the man and the beast that are vpon the ground by my great power and by my stretched out arme haue giuen it to whom it pleased me c. whereby it appeareth that by Gods eternall counsel and will the prophets vnderstand that all things come to passe in all ages in all creatures and namely among men such as is the translating of
statutes and iudgements Here you see that the prophets hauing the same spirite of truth to leade them and their pen which Moses had in his writings auouch the perfection of Gods word in Moses bookes so farre as they would be vnderstood to doe or speake nothing that should not agree vnto that worde so written and whosoeuer did otherwise had not the light in him Now because Moses and the prophets agreed in their writinges in declaring and making manifest the same truth and word of God which he would haue to be the knowen canon and rule of religion Our Sauiour Christ reiecteth all c Math. 15.3 new deuises writing traditions and customes of men sendeth vs to the d Luk. 16.29 cap. 24.44 law and the prophets bidding vs to e Ioh. 5.39 search the scriptures Which also to bee a most certaine rule Saint Peter saith We haue a most sure worde of the prophets And Saint Paul a 2. Tim. 3.16 The whole scripture is giuen by inspiration of God and is profitable to teach vs that the man of God may be absolute being made perfect vnto all good workes What can be a more perfect rule or touchstone then that which is most sure inspired of God profitable euery way in righteousnes by which a man may be absolute perfect vnto all good workes And hereof it commeth that the writinges of the new testament are not a new Canon or additament of rule in religion but onely a more plaine reuelation fulfilling of that which was before taught by Moses and the prophetes and therefore you shal find that Christ and the Apostles euery where do approue their doctrine by the testimonies of the scriptures of the olde testament Wherefore Paul acknowledgeth that b Rom. 16.26 God commanded the preaching of the gospell to bee by the scriptures of the prophets and Peter c Act. 3.22.24 appealeth to Moses and to all the prophets from Samuel and thenceforth that they foretold of those daies that is of the time of the gospell and the things which should bee manifested therein And therefore Paul protested that he d Cap. 26.22 witnessed both to small and great no other things then those which the prophets and Moses did say should come Wherefore the whole scriptures of the olde and new testament is one and the same rule of religion Although peraduēture as is before declared there may be some difference in ceremony and maner of gouernment yet is the first euen in those thinges a witnesse of the last and the last a true and faithfull expounder and fulfiller of the first Hereof it is that Mathew and the other Euangelists do confirme all the doctrine and doings of Christ by seuerall scriptures Yea those thinges which in forme order differ are yet proued that so they ought to be by Moses and the prophetes as the ministerie of a Math. 3.3 Iohn Baptist b Act. 2.16 and of the Apostles c Heb. 7.1.12 the priesthood of Christ and his changing of the lawe d 1. Cor. 9.9.13 prouiding for the ministerie though not by tithes and many such like But as for the most substantiall parts of the doctrine of faith and saluation I hope it shal appeare to the godly Christian by reading this Chapter throughout that there is but one canon and rule of truth Therefore to conclude let the reader obserue that this writing of Gods word is done by the spirit of God to this vse and ende that we might bee sure to know and how to trie and finde out what is the worde of God by examining all things wee heare by the Canon of the scripture As did e Act. 17.11 the noble men of Berea Wherefore Saint f Cap. 1.3.4 Luke affirmeth that the ende of this writing was that wee might acknowledge the certaintie of those thinges whereof wee haue beene instructed And Saint Paule saith that for the Church g Philip. 3.1 it was a sure thing and this sure thing is expounded by the Euangelist who sayth h Ioh. 20.21 These thinges are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name Therefore as Moyses which first wrote shewed the absolutenesse of this Canon of Gods worde written by i Deut. 4.2 forbidding all adding to and taking from So the last booke of this Canon sealeth vp all the writinges of God with the like admonition saying e Reuelat. 22.18 I protest to euerie one that heareth the wordes of the prophesie of this booke If any man shall adde vnto these thinges God shall adde vnto him the plagues that are written in this booke Now in both partes of this Article agreeing to all these testimonies of holy scripture is the iudgement and profession of the Church of England For we say b Artic. 20. of the authoritie of the church It is not lawfull for the Church to ordaine any thing that is contrarie to Gods worde written c Articl 6. the doctrine of holy scripture Holy scripture containeth all things necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an article of the faith or bee thought requisite and necessarie to saluation c. d Apolog. cap. 9. diuis 1. We receiue and embrace all the Canonicall scriptures both of the old and new testament c. they bee the verie sure and infallible rule whereby may be tried Whether the Church do swarue or erre and whereunto all ecclesiasticall doctrine ought to bee called to account and that against these scriptures neyther law nor ordinance nor any custome ought to be heard c. In all which wee doe acknowledge this most absolute canon of Gods word agreeing with Abraham Moses the Prophets Christ and his Apostles The tenth Article of the people who follow the right religion that is the Church of God 10 There is but one Church of God and the same is catholike and spread ouer all the world holding onely the true faith of Christ and it is made visible and knowne by the profession of the same faith which is in the preaching of the pure word of God and right administration of his holy sacraments IN this Article is a double description of Christes Church first in regard of the nature and second in regard of the visible markes The nature is in three things vnitie and vniuersalitie and faith The markes are declared by their profession which is preaching and administring the word sacraments By vnitie wee vnderstand that God hath not diuers Churches of diuers sectes in diuers places or times but howsoeuer times and places may haue some externall and temporal differences yet in all times and places the people whom God alloweth and accepteth to bee his church are but one misticall bodie wherof Christ is the head and as
it were one sheepfold wherof Christ alone is sheapheard And therefore the Church of the fathers before the law the Church of the Iewes vnder the law and of the gentiles vnder the gospell are not three Churches but one in one felowship with God by one Sauiour Iesus Christ as it is written a Ephes 1 1â— That in the dispensation of the fulnes of times he might gather in one all things both which are in heauen and which are in earth euen in Christ Then must it needs follow that distance and difference of time place nation or language doth not disanul this vnitie so long as it may be said a Act. 15.9 God put no difference between them and vs after that by faith he had purified their hearts By vniuersalitie we vnderstand that the Church is not tied vnto any one place person nation or language citie or countrie but as Saint Peter saith b Act. 10.31 In euerie nation hee that feareth God and worketh righteousnesse is accepted with him How be it in the dispensation of times there is some difference for it pleased God for the wickednesse of the nations for a time to place his holy oracles couenantes in that one nation of the Iewes vntill these last daies when Christ came and tooke away the partition wall and opened the kingdome of heauen for all people to enter in and to bee made one church with the Iewes Yet although the sinnes of the gentils did shut them out for a season God so disposed it that the time of the fathers and Moses the prophets do witnesse that now in the end of the worlde they should bee admitted into the same fellowship and no nation barred from being of the Church of God The last point in the nature of the church is the chiefest without which they cannot be the church for it is Christ c 1. Pet. 3.18 that bringeth vs to God And as S. Paul saith d Ephe. 2.18 we both that is Iews gentils haue an entrance to the father by one spirit Therefore this is the true proper and onely being nature of the church That e Gal. 3.26 we are all the sonnes of God by faith in Iesus Christ haue f 1. Ioh. 1.3 fellowship one with an other in the fellowship which we haue with the father and with his sonne Iesus Christ Now this faith and fellowship doth appeare to the world by our profession that is commonly seene and discerned in all constituted churches by these two marks Gods word and sacraments And this thou mayest directly learne in the story of Abraham first for the nature of the church where God preached the gospell to him there he describeth what it should be First the vniuersalitie when he saith all nations or families of the earth secondly the vnitie wheÌ„ he propoundeth theÌ„ vnited in one seed in one the same happines And lastly seeing that this seed is Christ and this happines is the blessed estate wee haue in the fellowship with God in whose presence as the g Psal 16. â—â— psalme saith is the fulnes of ioy It must needs follow that God herein taught Abraham that this should be the nature of his church To bee in his fauour by fath in Iesus Christ This verie thing in all these three respectes was further shewed him h Gen. 17. in the change of his name addition of circumcision as is plainely expounded by S. Paul in the fourth to the Romanes Then as touching the marks Abraham professed the true and liuing God faith in Iesus Christ which is testified i Gen. 18. 12. 15. by teaching his familie the way of the Lord that is the word of God sacraments by his altar circumcision sacrifices so was Abrahams house knowen to be the visible church of God as it is written k Gen. 20.22 1 Cor. 14.25 God is with thee in all that thou doest And verily such is the church of England which hauing bin taught of God as Abraham was doth also beleeue concerning the Church of God in the verie same maner For we say that l Apolog. part We beleeue that there is one Church of God and that the same is not shut vp as in times past among the Iewes into some one corner or kingdome but that it is catholike and vniuersall dispersed through out the whole world So that there is now no nation which may truely complaine that they be shut out and may not bee one of the church people of God and that this Church is the kingdome the bodie and the spouse of Christ and that Christ alone is the prince of this kingdome and that Christ alone is the head of this bodie and that Christ alone is the bridegroome of this spouse And againe a Artic. 19. of the church The visible church of Christ is a congregation of faithfull men in the which the pure worde of God is preached and the sacraments bee duely ministred according to Christes ordinance c. Which our beliefe if you marke it nothing differeth from that of Abrahams time and is further confirmed by Moses Moses tought Israel this vnitie and fellowship of faith in one Church when hee gaue them b 1. Cor. 10.1.2 all one spirituall Manna and made them all drinke of the spirituall rocke which followed them which rocke was Christ and he taught them that there should be an vniuersalitie namely that the gentils should bee of the church as well as they together with them where he saith c Deut. 32.43 Sing ye gentils with his people Which the d Rom. 15.10 Apostle doth interprete to meane the calling ingrafting of all nations into the same fellowship of the Church The markes are cleare in his time For they had the preaching of e Deut. 4. vers 6. Gods word and nothing els and the administration of such sacraments as God did ordaine for that time as the f Exod. 12. passeouer and other sacrifices therefore Moses taught constituted no other church then is before described But the Prophets open this matter more fully in many places but I wil onely recite that where God saith concerning Christ g Esai 49.6 It is a small thing that thou shouldest be my seruant to raise vp the tribes of Iacob to restore the desolations of Israel I wil also giue thee for a light that thou mayest be my saluation vnto the ende of the world Where is plaine to be seene the vniuersalitie of the Church in that all nations are restored in and by Christ as well as the Iewes the vnitie and felowship with God is plaine in that one Christ saueth Iewes and gentils Wherefore in anohter place it is said h Zachar. 13.1 In that day there shal be a fountaine opened to the house of Dauid and to the inhabitants of Hierusalem for sinne and for vncleanesse i Cap. 14.8
And in that day shal their waters of life go out from Hierusalem halfe of them toward the east sea and halfe of them toward the vttermost sea and shal be both in sommer winter And the Lord shal be king ouer all the earth in that day shall there bee one Lord and his name shal be one What is this fountaine but Christ which is of the house of Dauid and what is the opening of this fountaine and flowing of waters but the preaching of the gospell as the prophets also say k Esai 2.3 The law shall go forth of Sion and the word of the Lord out of Hierusalem What is this east and vttermost sea this one Lord and king of all the earth But that the Church should be made vniuersall and one in Christ being of one faith throughout the world And they note out the visible markes of the church first the preaching of Gods pure word where prophesying of the church of the gentils it is said l Micah 4.2 Many nations shall come and say come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his pathes c. And concerning the sacraments Christ a Malac. 3.3 shall sit downe to trie and fine the siluer hee shall euen fine the sonnes of Leui and purifie them as golde and siluer that they may bring offeringes vnto the Lord in righteousnesse c. Whereby is taught that where God gathereth his Church by Christ there he placeth his word and there he teacheth them to worship him aright which as it was by offeringes in the law so it is by sacraments in the gospell therefore by these thinges they are to bee discerned For when these thinges fayled and the people b Esai 5 24. Hier. 16.10.11 Hos 8. 1. 2. cast of Gods word and his ordinaunces in sacrifices and sacraments God cast them out of his sight and out of his grace as a people without the true markes of Gods church In the gospel this vniuersality and vnity in the nature of the church is taught where Christ saith c Ioh. 10.16 other sheepe I haue also which are not of this fold them also must I bring and they shall heare my voice and there shal be one shepheard and one fold Where when he saith other sheepe not of this fold he signifieth that in election and promise the gentiles should bee of the Church this noteth the vniuersalitie and when he saith hee will bring them and they shall heare his voice he vnderstandeth their calling and ingrafting into the same church in the same vnitie of faith And lastly it should be but one as one folde vnder shepheard which he expoundeth where he sendeth d Math. 28.19 his Apostles to teach all nations The end whereof as the Apostle e Eph. 3.6 teacheth is that the gentils shold be inheritors also and of the same bodie partakers of his promise in Christ by the gospell For which cause it is said g Gal. 3.28 There is neither Iewe nor Grecian bond nor free ther is neither male nor female for ye are all one in Christ Iesus that is to say there is no exception of countrie estate or sex but if they beleeue in Christ Iesus they are all of the same true and catholike church as citizens of the same citie children of the same house stones of the same building built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone The outward markes are set vpon this church thus when the Apostles preached a Act. 2.41.42 Then they that gladly receiued his worde were baptized and the same day were added to the church about three thousand soules and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers Where you may see that the doctrine of the Apostles which is the woord of God and the sacraments are markes of seperation to discerne the church of Christ frō others Hereof it is that S. Paul cōmendeth the church of Colosse to haue the right badge of gods people where he said that in his spirit he saw b Colos 2.5 there good order stedfast faith in Christ for amongst other things the due administratiō of the sacraments was a good note of their good order as in the contrary the c 1. Cor. 11.17 20.34 Corinthians are reproued that the right preaching profession of Christ sheweth their stedfast faith the Romanes and the Thessalonians are greatly extolled by this marke that d Rom. 1.8 1. Thess 1.8 their faith was published throughout the whole world spread abroad in all quarters And that you may perceiue the vertue of these markes and first for the preaching of the pure word of God harkē what the holy Apostle affirmeth when the ministers e 1. Cor. 14.24.25 prophesie that is preach If there come in one that beleeueth not or vnlearned that is who neuer knewe the difference of the church of God from others he is rebuked of all men he is iudged of all that is all the preaching ministerie by the pure word of God do shew him his wretched and euill estate and so are the secrets of his hart made manifest and so hee will fall downe with his face and worshippe God and say plainely that God is in you of a truth What is all this but that he discerneth by the preaching that they are a people among whom God dwelleth that is to say the visible church of God The like he teacheth vs of the sacraments where he saith f 1. Cor. 10.21 You cannot drinke the cup of the Lord and the cup of the diuels c. which words manifestly teach that the sacraments are such a marke proper to the church that they which be in the church and partakers therof must seperate themselues from all pollutions of idolatrie and abominations of the heathen and wicked men and to be knowen to bee of the visible church of God by the right vse and celebration of Christes holie misteries as it is also written a 1. Cor. 11.26 As often as you eat this bread and drinke this cup ye shew the Lords death till he come When then the true English Christian shall see that both in profession and practise the church of England hath the verie nature of of the true church of GOD and also by the true markes it is visibly knowen and discerned to be a right member of the vniuersall bodie of Christ he shall haue great cause to glorifie almightie GOD that hath vouchsafed him that mercie and honor to be of that fellowship which is with God the father and with his sonne Iesus Christ agreeing with Abraham Moses the Prophets and with Christ and his Apostles The eleuenth article of the exercises in religion in generall how to be vsed in the church 11. Wee ought
to worship God onely and namely to praie to him alone THis article is plaine needing no explanation And we may see it clerely in the story of Abraham that he being called from the b Iosh 24.2.3 woorship of strange Gods for euer after woorshipped the onely true and liuing God c Gen. 12. ver 14. 15. 17. c. to him he made his alter and called vpon his name swore by his name and in all religious woorship as sacrifice circumcision and vowes he did stil keepe himselfe alwaies to worship God onely Such is the minde of the church of England For we say d Artic. 22. of purgatorie The Romish doctrine concerning purgatorie pardons worshipping and adoration as well of images as of reliques and also inuocation of Saints is a fond thing vainely fayned and grounded vpon no warrant of Scripture but rather repugnant to the word of God For hereby we vnderstande that the Scripture teacheth that wee should worship God onely and pray to him onely and therefore we condemne al woorship and praiers which are not made giuen and directed to God onely and therefore we commaunde the ten commandements to be read in our churches to teach men to acknowledge one god and him onely to worship Moses also if we will heere him sheweth the same truth First in the affirmatiue he saith e Deut. 6.13 Thou shalt feare the Lord thy God and serue him and sweare by his name which wordes our Sauior Christ f Matth. 4.10 alleaging in their meaning sheweth that they commaunde vs to worship and serue God onely And in the negatiue Moses a Deut. 4.14 c. cap. 12.2.3 c. cap. 13. 21.8 Num. 6.24 testifying that God shewed the people no image of the likenesse of any thing whatsoeuer forbiddeth them the making of all images of the likenesse of any thing whatsoeuer and the worshipping of any such image or likenesse of any thing whatsoeuer directing them in all causes to turne to him to pray to him and to blesse in his name To this also accorde the Prophets in whom God speaketh on this maner b Psal 50.15 Call vpon mee c. c Esai 42.8 I am the Lord this is my name and my glorie will I not giue vnto an other neither my praise to carued images d Cap. 45.23 I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne That euerie knee shall bow vnto me and euerie toonge shall sweare by mee And therefore on the one side hee reprooueth them e Zepan 1.5 which woorship and sweare by the Lord and Malcham that is doe any way communicate Gods worship to others and on the other side teacheth vs to pray onely to God as it is written f Psal 62.8 Trust in him alwaie yee people power out your hartes vnto him for GOD is our hope g Psal 95.6 Let vs vvorship and fall downe and kneele before the Lorde our maker And this is also the rule of the Gospell as where our Sauiour teacheth vs to pray h Matth. 6.9 Our father which art in heauen c. saying when yee pray pray after this maner there you may perceiue all other excluded For wee cannot say to any other Our father which art in heauen or Thine is the kingdome the power and the glorie therefore if this be the maner of prayer wee must pray to none other but to God And the Apostles in their doctrin i Act. 14.15 1. Thess 1.9 called men from dumme idols to worship and serue the liuing God And that I may not vse many wordes in so manifest a matter I onely obserue this that this phrase k Reuel 19.10 22.9 Act. 10.25.26 Rom. 1.23.25 Worship GOD in the newe Testament shutteth out all creatures men and angels from all maner of religious worship which seruice being due to him should bee giuen or done to none other And so it is verie apparant that in this article wee are of the most auncient and Catholike faith with Abraham Moses c. The twelfte article of certaine speciall exercises of religion and markes of the church that is the Sacraments 12. A Sacrament is a signe and a seale ordained of God to assure vs of the couenant of mercie which is in Christ Iesus And there be two Baptisme and the supper of the Lord. The first is a signe and a seale of our first entrie into the fellowship of God and his church and of our adoption and regeneration The seconde is a signe and a seale of the communion of the bodie and bloud of Christ continually strengthning vs and confirming vs in all the graces of God vnto eternall life IN handling of this article if I declare two things First that these three times of the fathers of the law of the gospel agree in the description of the nature of a sacrament and herein that these two Baptisme and the Lords supper are only for the new Testament and namely according as they are here described no otherwise And secondly that herein the church of England agreeth with the holie scriptures of all these times as a true obseruer of Gods woord therein I shall sufficiently prooue that the church of England holdeth the most auncient true and catholike faith In the first there are three things to be shewed the nature the number and the special difference of the sacraments In the nature wee see what is general and common to all Sacraments and this is in two points who made them and whereof they consist the first is they are ordained of God and this is so farre off the nature of a sacrament that none can be so without God be the author for who can giue man a special signe and seale of Gods fauor c. but God himselfe amongst men he is guilty of treason that will make a seale of a princes letters patents in the kings name except he haue the seale deliuered him by the prince for that purpose So and much more for so much as God is more excellent and honorable then any prince of the earth and his will more vnsearchable and the freedom and glory therof more hie and heauenlie no man may or can ordaine a sacrament to assure vs of Gods good will whereof he hath no warrant or authority from God For if as the Apostle saith No man doth knowe the things of God 1. Cor. 2.11 but the spirit of God surely much lesse can any man ordaine a Sacrament which is such a thing as by it we may be assured of Gods free grace and mercie in Iesus Christ Therefore you shall find that in all times the church so long as it was obedient and not idolatrous neuer aduentured to make a Sacrament as you may see in Abraham who had sacrifices and circumcision although we may be assured that by the spirit of prophesie he was instructed in these things yet shall
many ought to be vnder the gospell and how these two differ in their special and particuler vse The confession of the church of England is altogether so and of the same consent For as touching the nature of a Sacrament we say the same in substance of truth a Sacraments ordained of Christ are not onely badges and tokens of Christian mens profession but rather they be certaine sure witnesses and effectuall signes of grace and Gods good will towards vs by the which he doth worke inuisibly in vs and doth not onely quicken but also strengthen and confirme our faith in him and againe b Articl 25. of the sacramēts b Apolog. part 2.10 diuis 1. Wee allow the Sacraments of the Church that is to say certaine holie signes and ceremonies which Christ would we should vse that by them hee might set before our eies the misteries of our saluation and might more strongly confirme the faith which wee haue in his blood and might seale his grace in our hartes and in the same places there are no more but two sacraments acknowledged which properly ought to be called by that name and as touching the speciall difference First we say of Baptisme a Articl 27. that It is a signe and a seale of our new birth whereby as by an instrument they that receaue Baptisme are grafted into the church the promises of forgiuenes of sinnes and our adoption to be the sonnes of God by the holie ghost are visibly signed and sealed c. and of the Lords supper we say b Articl 28. The supper of the Lord is not only a signe of the loue that Christians ought to haue among themselues but rather it is a Sacrament of our redemption Insomuch that to such as rightly woorthely and with faith receaue the same the bread which wee breake is a communion of the bodie of Christ and likewise the cup of blessing is a communion of the blood of Christ If all these things be compared together with the Scriptures you shall see that they doo verie fitly agree so that in the doctrine of the Sacraments we are of the auncient faith of Gods elect and of the holie vniuersall church The thirtenth article of the order of religious exercises and seruice of God 13. All religious exercises as prayer and Sacramentes c. ought to be done in the toonge or language which the people best vnderstande and as is most to edification HOw the pride presumption of man brought this great plague of many languages into the worlde and thereby great seperation of people and nations and diuersities of religion as c Gen. 11. Moses doth declare the originall so the story and experience of all times doo witnes And as it caused great toile and contention among men so it came to passe in tract of time that the true religion was found but in one people and language and that of Abraham and his seede the children of Israel Howbeit when the fulnes of time was come that the most glorious sonne of God our blessed Sauiour sanctified all nations vnto God by his death then were all languages made d Phil. 2.11 Esai 45.23 holie vnto the Lord that Euerie toonge should confesse that Iesus Christ is the Lord vnto the glorie of God the father Therefore what people so euer it pleaseth God to call to be of his church and teacheth them his holie religion the language of that very people is made holie to the Lord to talke of his woord to confesse his name to pray to his goodnes to celebrate his heauenly worship This appeareth by the storie of Abraham being an a Gen. 14.13 11.16 Hebrew comming of Heber that God reuealed his worde vnto him and his seede in the Hebrew tongue In that tongue which was to them naturall and knowne he and they vsed all their prayers and holy exercises and in that tongue did Moses the prophets write all the oracles of God Saue onely when Iudah was in captiuitie Daniell wrote some Chapters which concerned the Chaldeans all nations in that language of Calde which they best vnderstoode and fittest at that time for all nations the Emperor of the world being of that language and by mixture with other people the Hebrew writings of the prophetes do somewhat sauour of the language of the people among whom they dwelt Therfore it doth appeare that God was carefull as a matter best for the Churches edification to haue his will reuealed vnto his people in that tong they best vnderstood So when all the world in all nations was called by the gospel to know and worship the true and liuing God then were the scriptures written in Greeke namely so much as then was written by the Apostles and Euangelistes which language was at that time the most b Act. 21 37. common language of the worlde in so much as all c Gal. 3.28 nations are called Grecians in opposition to the Iewes and their language Also God d Act. 2. endued his Apostles with the gift of diuers tongues that euen in that gift it might bee made manifest that all languages are sanctified in Christ and that hee thought it need that euery country people should worship him in their owne language And therefore the Prophet Daniel prophesying of these daies directly saith e Dan. 7.14 All people nations and languages shall serue him Hereupon Saint Paul least the vse of gift of many languages should be abused spendeth one f Cor. 14. whole chapter about this matter and therein teacheth that it was most to edification that the prayers and exercises of Gods worship should bee in a language knowen to the vulgar and meaner sort of people a thing so familiarly knowen that I need not repeate it Therefore without any amplification in this point I may conclude that seeing the Church of England both by practise as is seene in our dayly seruice of God by the booke of common prayer and also by our confession in the Apologie g Apolog. cap. 18. diuis 1. Artic. 24. of the common prayers and Articles of our religion published for that purpose doth allow no other but the vsuall language best knowen to the people as best to edification it followeth that herein wee agree with the auncient and catholike riligion and order of Almightie God and of his seruants Moses the prophets and Apostles The 14. Article of libertie in religion whether it take away any naturall comfort or duetie among men 14 The true and catholike religion forbiddeth no man or woman of what caling soeuer to marrie so it bee in the Lord and commaundeth all sortes of men and that of all callings as well ecclesiasticall as ciuill to be subiect to the ciuill magistrate and higher power and to obey him in the Lord. IN this Article are two specials as mariage and the dutie to the magistrate which two may be as an instance for all of like sort for
in the first kind we vnderstand to be meats times the maner order of many things both ciuil and seruing to Gods worship that they are al left free so that in al these things God and his word hath giuen free liberty not inthralled his Church but onely requireth an orderly comely vse directed to his glorie And in the second sort is the duetie to parents to husbands to wiues to children and such like that no man vnder the colour of religion cast away such dueties Therefore I will onely speake of these two which being well marked I hope the wise and carefull reader will see what is the true duetie of religion in all And first looke vpon a Gen. 12. 15 20 21. 25. Abraham he was a prophet yet had he his first and second wife and by vertue of Gods promise when he said So shal thy seed be he was made strong euen in his old daies to beget many children and it was not an vncleane thing vnto him though hee were a prophet so to bee maried In Moses and his priesthood you see that he being a prophet b 1. Cron. 23.14 begat children and the priests and Leuits had their wiues So in the prophets it is found that they were not restrained from this benefite for it is expressed that c 1. Sam. 8.1 Ezec. 24.15.16 2. King 4.1 Samuel and Ezechiel had wiues and the children of the prophetes And where Ieremie is forbidden it is expressed not to bee in regard he was a prophet but onely because of the d Hier. 16.2.3.5.8 troubles of his time for which cause he is also forbidden the house of mourning of feasting because that he might teach the people by such speeches as by a figure in his example there great calamitie which hung ouer their heades And in the new testament we know that the a Math. 8.14 Apostles had wiues before their calling and it is no where expressed that they were forbidden to keepe them afterwardes but rather the contrarie as where Paul saith b 1. Cor. 9.5 Haue we not power ta leade about a wife being a sister as well as the rest of the Apostles and as the brethren of the Lord and Caephas As touching the ministers of the congregations they were so farre from barring them from wiues that they doe expressely prescribe c 1. Tim. 3. Tit. 1.6 what they should bee and how their children should bee gouerned pronouncing the forbidding of mariage to bee d 1. Tim. 4.1.2 doctrine of deuils and that e Heb. 13.4 mariage is honourable among all men Therefore in this point is the practise of England sound and catholike and our profession the ancient and vnchangeable truth For wee say f Artic. 32. of the mariage of priestes Apol cap. 8. diuis 1. Bishoppes priestes and deacons are not commaunded by Gods lawe eyther to vow the estate of single life or to abstaine from mariage therefore it is lawfull also for them as for all other Christian men to marrie at their owne discretion as they shall iudge the same to serue better to godlinesse As touching the Magistrate you see in Abraham how hee kept onely the gouernment of his owne house and how lowly and humbly he caried himselfe in g Gen. 12. 20. Egipt and Gerar where there were kings of the countrie And Melchisedeck though he were priest of the most high God vsurped not authoritie ouer other kinges but being a figure of Christ hee blessed Abraham for a speciall misterie as is expressed and taught in the Epistle to the Hebrewes h Heb. 7. shadowing the royall priesthood of Christ aboue the priesthood of Aaron Therefore in this time religion abridged not any duetie but rather fulfilled them Moses when hee describeth the order of a king ouer Israel hee sheweth that God would make a king ouer them Where hee vseth i Deut. 17.14.15 these wordes in the person of all the people I will set a king ouer mee And againe vnto them Thou shalt make him king ouer thee There me and thee containe all estates and orders ecclesiasticall and ciuill And so was Ioshuah the first Captaine k Ioshuah 1.18 cap. 3. the commaunder of all neither is there any sillable exempting any one estate more then other When this came in practise in the time of the prophetes were not the priestes and Samuel subiect to Saul l 1. Sam. 19. 22. Nathan and other seers vnto Dauid and all other prophets with the priestes subiect to Solomon Iehoshaphat Ezechiah Ioshiah c. Did not they commaunde and order the building and repairing of the temple place and displace high priestes call the people to the pure worship of God and commaund the priests in the holy administrations And they themselues were subiect to none m 1. Cron. 23. 24 25. 26. c. 2 Cron. 2. 3 4. c. 28. 29. 30. c. but to Gods worde that by his bookes and worde they should bee ruled and guided and by no man o Deut. 17.18.19 Iosh 1.8 2. Cron. 34. or mans worde or commandement whatsoeuer So our Sauiour Christ commaundeth to giue f Math. 22.21 Caesar his due and to God his due and though hee were Lord of all yet because his kingdome was not of this world h Cap. 27. g Math. 17.25 he payed tribute and meekely yeelded himselfe when he was wrongfully iudged And the spirit of truth which hee gaue his Apostles did guide them in the same steppes that for themselues it is not found they vsurped any ciuill authoritie by colour of religion but commanded euerie soule i Rom. 13.1 1 Pet. 2.13.14 to be subiect to the higher power and namely to the king as to the superior and to the gouernors vnder him Therefore also the practise of our Church in this behalfe is verie godly and beseeming the religigion of God and that we herein professe is a most auncient and catholike veritie For wee say k Artic. 37. The Queenes Maiestie hath the chiefe power in this realme of England and other her dominions vnto whom the chife gouernment of all estates of this realme whether they bee ecclesiasticall or not in all causes doth appertaine and is not nor ought not to be subiect to any forraine iurisdiction So then we may boldly conclude that as touching this holy comfort of mariage and duetie to the magistrate our Church followeth the right euerlasting and vnchangeable truth The fifteenth Article of the hope which is in the true religion 15 Iesus Christ will come againe with glorie and then all the dead shall rise againe in their bodies And hee shall iudge the quicke and the dead and will crowne all beleeuers with euerlasting righteousnesse saluation and life with God for euer THis Article sheweth the last work of Christ in his kingly office namely of his returne againe vnto
vndoubtedly knoweth will neuer bee faithfull but alway vndermine his estate bring his life in hazard 4 And sithence we haue had now aboue fortie yeares triall of the sound truth of the Gospell and of Gods notable hand in protecting and defending the state of this land receiuing and embracing the same all this while against most strong force verie many maruellous cunning treasons how wonderfully he hath blessed vs with peace and prosperitie and made vs so much the more happie by how much our enemies haue laboured most wisely strongly against vs he hath made the windes and seas to fight for vs the Popes curse hath he manifoldly turned vpon his owne heade and his abettors haue neuer prospered and in all things the Lord declared himselfe to bee our God by multiplying our peace and the daies of our gracious prince in all perils standing by her as his deare handmaide wee may boldly say that the more we bee estranged from poperie the neerer we are the dearer vnto the Lord our God and the lesse agreement we haue with the popish apostasie the more his grace mercies goodnes and shielding power doth watch ouer vs to feed to foster to keepe deliuer vs. Therefore we Christians who haue bin begotten with the pure seed of Gods holy word and felt found most sweet and sound nourishment by that sincere milke vnder the most gracious happie and prosperous raigne of the Lords blessed annointed seruant Elizabeth our liege Ladie and Queene and knowing what occasions to godlinesse aboundance of peace and wealth and ioyfull libertie of bodie and soule wee haue had and enioyed cannot cease night nor day to praise God for his blessing and mercie which wee haue had in and by her most constant faith and godly raigne continually praying his diuine goodnes to encrease his blessings and graces vpon her both bodily and ghostly to strengthen and enlarge her heart in all Christian vertues princely wisedome and courage to defend her against all her enemies and prolong her daies more and more in all ioy honour wealth prosperity and heauenly comfort in Christ to his owne glory the dailie good of his Church and this realme of England euen for Iesus Christes sake To whom be praise glory for euer Amen FINIS Faults escaped in the printing  Page Line Faults Corrections Epistle 2 19 Misse Miste Epistle 4 24 is of the is the Contents 2 last with with it Booke 2 8 word world  5 22 misery mistery  7 23 which with  9 18 by being  12 2 repentance to repentance  15 27 low law  16 7 Christ Christes  67 10 her their  76 10 beway bewray  Idem 19 ver 9. ver 19.  83 2 ouer euer  114 22 accepted excepted  135 4 Esaie Esaw  136 18 Apostalical Apostatical  137 31 least beast  141 15 after suffer  153 23 petro Catenus petre Catenas  155 15 in the Sacrament is in the Sacrament  160 27 is called he is called  166 14 light weight  176 21 I so if  224 26 turst trust  229 38 wares warres  240 14 left least  251 2 Aristle Aristotle  256 9 tumpery trumpery  258 11 dobts doubts  259 14 separated separated c.  262 3 dâ—cretâ—ll decretals  2â—6 21 Eâ—romenicus oecumenicus  276 14 collaions collations  278 5 vnnecessary vnnecessary matters  282 18 scholes deuines schole diuines  285 20 forbid and doth forbid  287 5 a Florencâ— at Florence  302 13 Edick Edict What other Faults good Reader that the Corrector hath let past let me entreat thee to mend with thy pen as well as these