then the gospel adopteth vs into Abraham to be his children and the same religion faith way of saluation which the new Testament teacheth is the summe of the law and prophets and of the fathers before the law namely of Abraham who is the i Rom. 4.16 father of vs all 5. But it may bee obiected that the religion of Gods church did differ and alter namely that before the law from that which was after that of the law from that which is now vnder the gospel For the first age had not the law of Moses the second were altogether subiect to that law and we after the law are ruled by the gospel are free from that law For the ease of which scruple we are to consider that as in material things there are somthings of the substās essence which cannot be altered except the thing it selfe perish somthings are adioined as it were hanging vpon the thing as moueable properties accidents or ornaments as in a man the bodie soule vnited are so farre off the substance that if these or either of these faile he is not a man there be also ioined to a man his outward countenance apparel stature age these make a man in outward shew to differ much from himselfe yet is he one and the same man stil So is it in the case of religion there are som things of the same nature that if they be absent there can be no religion at all such is faith and loue some thinges are seruants and dependances vpon these as ceremonies and manner of gouernment and these differ according to the time and change not the nature of religion For as a childe is a true naturall man though hee haue not the same stature or countenance of face as when hee is olde and growne vp and howsoeuer hee change his apparell yeeres stature or countenance yet is hee the same verie man hee was before So in religion ceremonies and maner of gouernment haue altered in their times and yet make no alteration or change of religion but doe further garnishe and beutifie it more or lesse according to their seasons which similitude I vse because the holie ghost hath the like comparison Gal. 4.1 shewing the state of religion vnder the law to be as a child that although he be heire yet is vnder tutors c. So God appointed the fulnes of time vnder the gospell when hee woulde beutifie religion which such ornaments that it shold be like the freedome of an heire when he enioyeth the possession of his inheritance the like wee finde in an other place where he compareth this life vnto the life to come by these wordes k 1. Cor. 13.11 When I was a child I spake as a child I vnderstood as a child I thought as a child but when I became a man I put away childish things And hee expoundeth this case where hee saith l Gal. 3.17 The lawe which was 430. yeeres after cannot disanull the couenaunt that was confirmed before of God in respect of Christ that it shoulde make the promise of none effect Whereby he sheweth that the law came not as a new religion faith or doctrin of saluation that the religion before the law should be abolished the law as a new come in the roome therof But that it had some other vse as an accidentarie ornament or seruant to that former religion which God had taught Abraham shold belong vnto all nations as after he sheweth that the law was added because a 16. ver 19.23.24 of transgressions we were shut vp vnder the law and the law was our schoolemaster to bring vs to Christ that we might be made righteous thorow faith wherby it appeareth that the giuing of the law altered not the religion faith and doctrin of saluation but was as an helping seruant to further the same as a prison or schoolemaster to driue vs to the true and pure religion of Abraham that by faith in the promise concerning Christ we are iustified and saued as Abraham was 6 But that you may the better vnderstand what is now in hand I will open vnto you what I meane by faith and loue and what by ceremonies and maner of gouernment By faith I vnderstād the doctrin of the couenant of mercy and grace which is so called because it is apprehended by faith as in these words b Gal. 3.2 Receiued ye the spirit by the workes of the law or by the hearing of faith In which doctrine wee beleeue the trinitie and vnitie of God the person and office of Christ the creation and fall of man his corruption redemption iustification resurrection of the dead eternall life and such like For all these depende one vpon an other as in the first eleuen chapters to the Romanes to the discreete and attentiue reader may appeare By loue I vnderstand all the duties in the morall law both to God and man as they are the fruites of faith and as it is expounded by our Sauiour Christ saying c Math. 22.37 Thou shalt loue the Lord thy God with al thine hart with all thy soule with al thy mind this is the first and greatest commandement and the second is like vnto this thou shalt loue thy neighbour as thy selfe By ceremonies and maner of gouernment I vnderstand all outward rites and ordinances with the manifestation of the spirite which serue for the furtherance beautifying and more fit expressing and exercise of these two aforesaid And ceremonies I find to be of two sorts some which are for the time maine parts of Gods worshippe and such are all Sacraments as the sacrifices and circumcision before the law the passeouer al sacrifices commanded by the law by signes and figures of Christ to come such are Baptisme and the Lords supper now vnder the gospel The other ceremonies concerne the time and place of the Church meeting and the maner order in the decent vsage of all the partes of Gods worshippe which before the law is said a Gen. 21.33 to bee in groues and as for other circumstances there is little mention as matters of no great moment vnder the law they b Luc. 4.16 Act. 15.21 had sinagogues and appointed ministers for the same and the reading of the law with preaching euerie Saboath day in the gospell touching all such thinges wee haue this rule c 1. Cor. 14.4 Let all things be done honestly and in order The ordinaunces with the manifestation of the spirit be conteined in the persons their offices degrees and dignities their excellencie and power in their giftes and the order of adiministration As before the law the d Gen. 12.7 cap. 17.23 father of the family e Exod. 24.5 Numb 3.40 or the first borne was the person by whom the word holy thinges of God were administred Their degrees dignities c. are not much spokē of saue only they are cald f
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
clay If we reade the warres sedition tumults bonefires massacres rebellions treasons murders and all manner of hurly burly betweene Pope and pope Cardinall and Cardinall betweene pope and Cardinals Emperors kinges and people betweene citie and citie subiect against their Lords and one nation against another From the first arising of Hildebrands fire which he brought from hell vntill our time which haue beene raised procured maintayned and continued by that wicked generation wee may well say of them as the prophete Esay speaketh of the wicked b Cap. 57.20 The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt But he that would reade Clemangis Sigebert Aeneas Siluius Sigonius Mathie Parrisius and other such writers which liued in those times shall find a great many more monsters new borne in the church of Rome then in this shorte treatise I am able to set downe yet for the further helpe of the reader I will leade him a worde or twaine from these storie writers to the Counsels If happely wee may finde some of this new broode of poperie by them The c Canon 6. Anno 330. The primacie of Bishops Nice councel summoned by Constantin the great consisting of 318. Bishops out of all the parts of the world ordained according to the custome of the church in those daies that the Patriarch of Alexandria and of Antioch shold haue the like authority in their Bishoprickes as the Bishops of Rome in his This was as Gratian saith the first generall counsell Therefore when the pope is gotten to an higher presumption he is in this respect of a new religion About this time the counsell of Ancyra d Canon 14. eating of flesh condemned those ministers that did account flesh vncleane and abominable And the counsell of e Canon 2. Gangrena a little after calleth them Anathema acursed which condemne a man for eating flesh in faith But this late counsell of Trent and Synagogue of Rome doe commaund abstinence from flesh vpon rewarde or vengeance of God and their practise of seueritie in punishing such for heretickes as eat flesh in daies by them deuised and canonized we well know and remember The same councell of Gangrena f Canon 4. 9 10. single life doth accurse whomsoeuer that put difference between a maried prieste or any other touching the seruice in the ministerie and also such as for virginitie sake iudge mariage abhominable But all men know that the Romish Harlot is of a new learning putting more holinesse in single life and vowes of chastity especially in their priests then in honest and honorable wedlock A counsel at Antioch somwhat after a Canon 2. the sole communion ordained such to bee cast out of the Church which entred the Church and heard the scriptures and did not tarrie to receiue the communion with the rest of the people And the like you may finde to be the order of the church in ancient time b Anno 480. Canon 18. in the counsell of Agatha a citie of Fraunce But now our new sinagogue hath deuised a priuate masse that the priest should blesse the people with the cup make them to worship his idoll and he himselfe eate all alone A councell at Laodicea c An. 368. Canon 16. 59. iudged that the gospels and other scriptures were to bee read on the Sabbaoth daies and that of the vnlearned there ought not to be said in the Church Canonicall scriptures only to be read in the church psalmes made and vulgar which as I iudge were balads neither to reade books which are out of the canon but onely the canonicall bookes of the old and new testament and there they reckon vp the bookes which we hold for canonicall But wee know that the Romish Apostasie hath afterward brought in legends and other Apocrypha writings to iustle out the holy scriptures of God keeping them secret in an vnknowen tongue The 4. counsell of Carthage saith Mulieres baptizare c. Let not women presume to baptize Women bapt But we know by what deuise the sea of Rome haue brought in women to baptise In the sixt counsell of Carthage Anno 430. Appeales to Rome wherein was S. Augustine Bishop of Yppo and Legate of the prouince of Numidia it was tried and found out that it was not as Bonifacius Bishop of Rome would haue vsurped lawful by the councell of Nice to appeale to Rome out of other Bishops prouinces Epist Concil Africk ad lestinum but that they saw most wiselie and iustly that all busines was to bee ended where it was begun neither should the grace of the holie spirit be wanting to any prouince whereby equitie might be wisely seene of Christs priests and constantly holden And after that the Mileintane counsell a Canon 22. forbad all people to appeale ouer the sea out of their prouince but only to the counsel of Africk the primates of their prouinces and who so did otherwise shold not be receiued to the cōmunion in al Africk But we know that since that time the pride of that wicked whore of Rome hath vsurped iurisdiction ouer al lāds that by any means they cold bring vnder their feet receiue appeals from whom soeuer insomuch that we b Polydor hist Ang. li. 20 Rich. 2. read of a Synode in England An. 1391. which because many were vexed for causes which could not be knowen at Rome ordained that the authority of the pope of Rome should stretch no farther then to the Ocean sea that who so appealed to Rome beside excōmunication shold be punished with losse of all their goods perpetual imprisonment In the same counsel of Mileintane Anno 420. c Canon 5.6.7 It was decreed against Pelagius that without the grace of Christ we can do nothing and that euerie man should know he hath sin in him Free will and iurisdiction by workes as saith Saint Iohn Epist 1. cap. 1. and that in many things wee sin all and that we must confesse with the Psalme enter not into iudgement with thy seruant for in thy sight shal no mā liuing be iustified which thing is opened by an d Epist 72. Epistle of Aurelius B. of Carthage vnto the Bishops of the prouince of Bizanzena and Arzignitanta where hauing shewed the error of Pelagius he declareth the faith of the Catholikes to be thus Sixtly to confesse the grace of God and his helpe to be giuen vnto all singuler acts and the same not according to our merits that it may be true grace that is freely giuē by his mercie who said I wil haue mercie on whom I will haue mercie c. And ninthlie to confesse when wee fight against tentations and vnlawfull concupiscences although we haue there euen our owne will yet not by that but by the mercie of God we haue our saluation because otherwise it shall not be true which the Apostle saith
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
the Corinthians k 1. Cor. 10.1.2 3.4.5.6.7 c. are threatened with the feareful examples of the Israelites in their abode in the wildernesse that hauing the word of God and his holy sacramentes they walked not faithfully with God and therefore were punished So the Corinthians ought not to put their trust in their sacramentes and liue contrarie to faith and loue for thē they are like to be punished as the Israelits were So thē you see what is substātial perpetual what is changeable according to times 7 Howbeit here is to be vnderstood that those ceremonies outward things in the maner of gouernment are necessarie and in their times religiously to bee obserued though not so highly esteemed as the parts of the vnchangeable substance of religion but being the cōmandemēts of God by which he wold for the time be outwardly worshipped or els teach seal his couenant to his people that they might be steadie increase in faith loue that all things in the vse profession exercise of their faith might be done comely seemly orderly cōmendably according to his worde whosoeuer offended in any of these were subiect to punishment not onely that he which a Heb. 10.28 Deut. 19.17 dispised Moses law should die without mercy vnder two or three witnesses but b Heb. 2.2 also euery trāsgression disobedience receiued a iust recompence of reward c Leuit. 10.1 As Nadab Abihu the sons of Aaron for offering strange fire that is such as God had not appointed were deuoured with fire which came frō the Lord. d 2. Sam. 6. Vzzah was smitten with sodain death for holding the Arke vnto which he had no office calling e 2. Cron. 26.19 And Vzziah king of Iudah was striken with a leprosie for vsurping the priests office Therfore in their times and during so long time as God appointed these ceremonies and maner of gouernment to be vsed in his church they were to be obserued with all care conscience because of the commandmēt of God only taking heed that no affiance should be put in thē aboue their proper vse but only make them helpes and ornamentes to the more substantiall pillars of faith loue And when the time was come that they should bee abolished then was the church free from such ordinances for they were as the holy Ghost f Heb. 9.9 saith figures for the time present vntil the time of reformation g Cap. 10.11 they were shadowes of good things to come not the very image or substāce of the things themselues Namely in as much as Christ by the oath of God became a priest for euer after the order of Melchisedeck to make perfect that which the Leuiticall priesthood could neuer accomplish the priesthood of Aaron al the law of Moses were changed and the seruant gaue place to him that was Lord of the house as is at large disputed in the h Cap. 3.7.8.9.10 epistle to the Hebrewes Hereof it came to passe that all the sacrifices before the law circumcision which were of the fathers and all the ministerie of Moses gaue place at the comming of this great high priest the sonne of God the Lord head of the Church Iesus Christ And he i Dan. 9.27 confirmed the couenant and caused the sacrifice and oblation to cease he a Eph. 2.14.15 brake the stop of the partitiō wall abrogating through his flesh the law of cōmandemēts standing in ordināces that aswell gentils as Iewes might haue accesse vnto God by his spirit b Gal. 5.1.2.3 he hath set vs at liberty frō the yoke of bondage which was by the low so that now c Ioh. 4.21 we are not tied to Hierusalē to worship the father but that we d 1. Tim. 2.8 may pray euery where lifting vp pure handes And e Act. 15.9 God putteth no difference betweene men for these ceremonies and maner of gouernment when their heartes are purified by faith yet is it not his diuine wisedome and goodnesse that we should be altogether without ceremonies gouernment For in stead of the priestes Leuites he hath f 1. Cor. 12.18 Eph. 4.11 set in his church Apostles Prophets Euangelists pastors and teachers to teach vs guide vs in the pure religiō of faith knowledge of the son of God for our further help we haue in stead of all sacrifices before and vnder the law the sweet preaching of Christ only sacrifice by which they were ended accōplished to assure our consciences that he is g Heb. 7.25 ca. 9.28 10.18 able perfectly to saue them that come to God by him and that by one sacrifice once made hee did so fully take away sin that there is now no more offering for sin And h 1. Cor. 5.7 cap. 11.23 in steade of the passeouer which was a figure of Christ to come wee haue the holy supper of the Lord to shew forth his death til he come again And i Colos 2.11 Tit. 3.5 Math. 28.19 for circumcision which signified the putting of the sinfull flesh by the bloude of Christ which was to come now Christ is come wee haue baptisme for the washing of the new birth renuing of the holy Ghost to enter vs into his holy church And generally we are taught by the gospell k 1. Cor. 14.26.33 to doe all things in the church vnto edification without confusiō And all those euangelicall ordinances l Ibi. ver 37. 1. Tim 6.13.14 are the commandements of God to be kept vnblameable vnchangeable vntill the comming of Christ CHAP. 2. How God hath gouerned his church in one religion in all ages which is declared before and after the fall of Adam 2. And by the dispensation of times since the promise of Christ first giuen to Adam which is in three sorts the fathers before the law the Iewes vnder the law the Gentils vnder the gospel 3. In all these three times was there a differēce in the outward face of gouernment but not in substance of religion 4. Which by Gods iudgements manifestation of his spirit hath bene alwaies maintained preserued 5. And this will be a witnes of our religion now professed in England against all Atheistes Papistes and other wicked men in the day of Christ Iesus NOw this foundation being layed because my purpose is to shew that God alwaies set foorth and allowed but one faith and religion I will in the next place briefly shew howe God hath administred his church from the beginning of the world namely in what order he hath gouerned his people a Psal 37.12 48.3 Hier 10.25 Whom hee chose to himselfe to know him and call vpon his name First we are to remember that the world hath bin in two estates and a third we looke for For before the fall of Adam when mans hart was vpright being made after
the image of God in knowledge holines and righteousnes his religion was pure and his faith in God and his loue towards God al creatures were righteous his estate happy enioying the presence glory of God But this estate indured not long for the diuel enuying mans happines allured the womā Euah to eat of the forbiddē fruit of the tree of knowledge of good and euill and by her Adam was partaker of the same transgression b Ep. 2.1.2.12 Tit. 3.3 Gen. 6.5 so man fell cleane from al religion and became the vassal of Satan dead in sinne lost that holie image so far that both mind will and affections were onely euill and by his very nature he was the child of wrath and without God in the world that is to say he was of no religion and in this estate he was most miserable cursed and damnable Here our most gracious and mercifull God pitying our most wofull condition c Gen. 3. calleth man to an accompt chastiseth him condemneth the serpent and teacheth him againe the true religion by giuing him the promise that The seede of the woman shoulde breake the serpents head that is that by Christ hee would ouer throw the power of the diuell Vpon which promise he buildeth his church of such of the sons of Adam as he d Eph. 1.4.5 in his eternal counsel had chosen to be adopted to himselfe in Christ Iesus d Eph. 1.4.5 c Ro. 9.18.22 leauing all others vnto themselues to remaine in their sins for their iust cōdemnation And these his elect he restoreth to that former happy estate wherin they were created which thing hee doth during this world by f Math. 28.19 Eph. 4.11 instructing them in the true pure religion which is the faith of Christ the fruits thereof in true repentāce amendement of life by the loue of God of his neighbor which two things haue their measure and are vnperfect in this life but they shal be perfect in the life to come Faith is vnperfect because our g 1. Cor. 13.9 knowledge is vnperfect yet because it is fixed in Christ the son of God it is a h Eph. 6.16 shield to quēch the fiery darts of the diuel so that by it we i Rom. 5.1 are righteous in gods sight haue peace with God thorow Iesus Christ but when in the life to come wee shall haue a k Psal 17.15 1. Io. 3.2 perfect sight of God see him as he is then that which is vnferfect shall be done away our loue in this life is much more weake because it answereth not l Iacob 3.2 to the perfection of the law moral or Gods holy image and therefore vnles by the shield of faith in Christ we were defended we should neuer recouer our former estate of happines but by faith there is giuen vnto vs the a Rom. 8.23 Eph. 1.13 first fruits of the spirit and an earnest of our saluation euen in this our pilgrimage but afterward the same also shal be made perfect when b 1. Cor. 15.54 our corruption shal put on incorruption our mortality shal be swalowed vp of life enioying the glorious liberty of the sons of God we c 2. Tim. 4.8 shall be crowned with the crowne of righteousnes which is laid vp in store for all them which loue the comming of our Lord Iesus Christ 2. And here is to be noted that between this time of mans innocencie the time of the glory of Gods elect is the d Eph. 1.10 dispēsation of times wherin God gathereth his elect and nurtureth his church in one certain kind of religion holy right pure catholike so far as by his gracious gift in this life his people are made capable therby sanctifying them seperating them from this present euil world e Colos 1.13 translating thē out of the power of darknesse into the kingdome of his deer son And this we find to be in iij. sorts in regard of the maner of gouernment in the dispensation of iij. diuersities of times yet but in one rule of faith religion The times were these 1. From the promise of God made to Adam vntil the giuing of the law in mount Sinay or Horeb during the space of 2513. yeres 2. From the giuing of the law vntil the preaching of Io. Bap. and sending of the Apostles to preach to all the world about some 1445. yeres 3. From that * That is 30. yeres after Christ birth time to our daies som 1569. yeres this is to continue till the end of the world when Christ shal come again to iudge the quick and dead In the first the maner of gouernment in regard of the persons ouer whom it was extended they were the fathers of the first world al the whole world of al nations languages in regard of the things then in vse Read Gen. 3.4.6.8.9.12 Rom. 3.1.9.4.5 they had not the law of God nor any part of his word written but were taught cōmanded by visions dreams from heauen many were endewed with the spirit of prophesie In the second the manner of gouernment touching the persons was this they were one nation called lastly Iews first Israelits and somtime Hebrewes and in regard of the things they had Moses law written and so preserued in bookes for the perpetual vse of the church and this law was in three sorts the morall written in two tables shewing in ten words all dueties to God and man the ceremonial law consisting in ordinances of rites sacrifices and the leuiticall priesthood by which order it pleased God in those daies to be outwardly worshipped the iudicial law which were ciuil lawes and statutes for the punishment of euill doers and ordering of the common wealth of that people as was most fit for the time for the true and holie religion And vnder these three they were gouerned vntill the comming of Christ And because they often times fell away vnto idolatrie God raised vp prophets to bring them to repentance who instructed them according to the law shewed them alway the true faith and religion with the right order and maner of gouernment Now a Eph. 2.11.12 while that the church was in this one nation of the Iewes the gentils which are all the nations and languages of the worlde beside were left out from being the people of God of his visible church which thing began at the circumcision of Abraham in that God ordaining it did call it the couenant that is a signe of the couenant namly that Abraham and his seed should be the people or church of God and they that were not circumcised shold be none of his church which being some 400. yeres before the giuing of the law in that space the sin of the gentils came to their perfection and so the Iewes were then and thenceforth distinctly knowen to bee of a
many moe seuerall braunches thereof But my second cause is more speciall and of greater wayght namely that God made choise of Abraham in calling of him to bee the father of all belieuers and that the same faith which hee receyued of God should bee the religion of all nations wherein and whereby they should bee saued to the end of the world Which thing Saint Paule teacheth when hee saith b Gal. 3.8 The scripture foreseeing that God woulde iustifie the gentilles through faith preached before the Gospell vnto Abraham saying In thee shall all the gentils bee blessed Where we learne that the gospell which teacheth this religion that men should bee iustified by faith was preached to Abraham and namely for the vse of the gentilles that they should bee made of the same religion with Abraham and with him by faith onely bee iustified as hee saith in the next verse Vers 9. So then they which be of faith are blessed with faithfull Abraham This did GOD signifie vnto Abraham when hee chaunged his name saying a Gen. 17.45 Behold I make my couenant with thee and thou shalt bee a father of many nations neither shall thy name any more be called Abraham but thy name shall bee Abraham for a father of many nations haue I made thee Hereof the Apostle teacheth that Abrahams seede is twofold b Rom. 4.16 not onely of the law which is meant of the Iewes but also that which is of the faith of Abraham that is the gentilles who not hauing the lawe are yet his seed through faith and therfore he addeth He is father of vs all that is both of Iew gentil which belieue alleadging this place for proofe saying as it is written I haue made thee a father of manie nations c. Whereby it is pregnantly proued that Abraham is made in regard of faith and religion a father both to Iewes and Gentils The Iewes are first admitted to be his children to walke in his religion and steppes of faith after we succeed in their roome to walk in the same steps of faith religion of Abraham they as the Apostle els where c cap. 11.17.18 saith being naturall braunches for vnbeliefe were cut off But we though braunches of the wild Oliue are grafted in by faith Now because it is here manifest that Abraham receiued the couenant for vs and the whole religion of God as well for vs as for the Iewes and that God wold not haue the Iews to haue one religiō the gentils an other the one to be saued by one faith the other by another but both to be of that faith and religion which was taught and found in Abraham and that Christ comming of his seed should bee sauiour both of Iewes and gentils d Luc. 2.32 A light to be reuealed to the gentils the glorie of Israel religion then being one the same one being the same only which was taught Abraham I thought it best to choose him and his storie because that neither the law nor the gospel could or ought to differ in religion and faith from that of Abraham that if our religion in Englande agree with that of Abraham then it might bee knowen to be the true auncient and catholike religion and faith no new broached religion or doctrine such as that is of the Church of Rome as in the processe of this booke shall be seene But for thy better help good Christian reader I will follow this order I will shew the seuerall points of religion which are most materiall one after an other as they are in nature first second and then in euerie part or article Abrahams faith first And secondly except some special reason draw me to alter this order I wil shew how our religion agreeth with his faith and lastly how Moyses the prophets and the new testament confirme the same And thus they follow The first Article of faith and religion concerning God 1. There is one true euerliuing Almightie God and three persons God the father God the Son God the holy Ghost which are not three Gods but one God THis Article hath two partes first of the vnitie of the Godhead and secondly the trinitie of persons The first God taught Abraham when in his calling he brought him to forsake the a Ioshuah 24.2 strange and many Gods of his fathers to embrace one and the onely true God shewing this perfect marke that he could set downe order what should become of b Gen. 12.3 cap. 15.13 cap. 17.1 cap. 18.14 all the families of the earth and particularly of his posteritie that hee was God all sufficient and that nothing was harde to him Therefore Abraham hauing learned this professeth it to be his faith and religion calling the Lord c cap. 14.22 The most high God possessor of heauen and earth and hee gaue him this d Rom. 4.18.19 glorie of God that although himselfe were an hundred yeare old Sarah his wiues wombe now dead yet did he beleeue Gods word concerning his seed being assured that he which had promised was also able to do it The second God taught Abraham when hee e Gal. 3.8 preached the gospell vnto him in these wordes f Gen. 28.18 In thy seed shall all the families of the earth be blessed For by the seed being vnderstood Christ namely the son of God to be made man of the seede of Abraham God speaking in these words to Abraham concerning his son Abrahā must needs vnderstand the first person of the father in him that speaketh and the second person of the Sonne in him that is spoken of And of this second person in the knowledge and faith of Abraham speaketh Christ saying g Ioh. 8.56.58 Abraham reioyced to see my day and hee saw it and was glad And againe before Abraham was I am And as concerning the holy Ghost the third person Abraham vnderstood that in all the wordes because they are as the Apostle teacheth h Gal. 3.14 the promise of the spirit which thing you shall perceiue if you looke vpon Abrahams seed for it came not by the naturall vertue and power of man but by the holy Ghost as first Isaacke was borne when Abraham and Sarah were past age of the naturall begetting and conceiuing of a child by the vertue of the promise of God which being performed by the power of the holy ghost he is said sometime i Rom. 9.7.8 Gal. 4.23.29 to be borne by promise and sometime to be borne after the spirit Secondly Christ the seed of Abraham by whom all are made blessed is also borne a man without the seed begetting of any man onely of a virgin and conceiued by the holy Ghost as the k Luk. 1.34.35 Angell in Luke declareth Lastly all the faithfull which are the spirituall seed and children of Abraham and made blessed by this promise of Christ are no otherwise made partakers of this blessing
the power and working should remaine distinct in that verie manner and order as is before declared in Baptisme and all the other sacraments Now if any man would here presse vpon mee the change of times that therfore the sacraments of the new testament haue more power and vertue in the worke wrought then they of the old as though that now such a grace were in the outward action of the minister ministring the Sacraments in due forme as was not in the sacraments of the old testament I answer that this can not be shewed by any wordes of the new testament For if they alleadge that baptisme is intituled by the verie worke it signifyeth as it is called c Tit. 3.5 The washing of the newe birth and the bread in the Lordes supper is thus expressed by Christ This is my bodie Wee may answere that so and in the same sence circumcision is called the couenant and the lambe the passeouer And as in the old testament God openeth his minde when hee calleth the same circumcision by the name of a signe So here doth the new Testament expresse the same meaning as where Christ is said to sanctifie cleanse his Church d Ephes 5.26 By the washing of water through the word Where the water is not vnderstoode to doe any thing of it selfe but as it is ioyned to the word as a signe and seale therof for Christ teacheth directly that it is the a Ioh. 15.3 word that cleanseth vs. And as I shewed before Saint Peter saith It is not the putting away of the filth of the flesh that is the outwarde washing of water that saueth vs. And againe Christ calling the cup the new testament in his bloud doth also to open his mind adde this as oft as wee drinke it we should doe it in remembrance of him And least we should dreame of a further power in our sacraments then in them of the old Saint Paule doth of purpose teach the contrarie to the Corinthians shewing that the read sea and the cloud was vnto Israel that which baptisme vnto vs saying b 1 Cor. 10.1 They were all baptized vnto Moses in the cloud and in the sea And that Manna and the rock was that vnto them which the Lords supper is vnto vs saying And did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall rock which followed them and the rocke was Christ Which may further appeare by his reason notwithstanding these sacramentes they were ouerthrowne in the wildernesse therefore they were but outward signes and seales effectuall onely in the beleeuers Vers 6.11 as is expounded Heb. 4.2 which being compared vnto vs by an equall comparison when he saith These are ensamples to vs c. And againe Now all these came vnto them for ensamples were written to admonish vs. It must needs bee that he maketh the vertue of the sacraments of both times equal seeing that giuing the same termes to those sacraments which are giuen vnto ours he inferreth that if we doe as they did wee shall haue the same punishment And it soundeth that way that he saith a little c Vers 16.17 after that we by eating of our sacrament of the Lords supper are partakers of the bodie and blood of Christ and all members in one bodie And that they which b vers 18. eat of their sacrifice were also partakers of the alter that is of the good graces of God in Iesus Christ of whom the c Heb. 9. 9. cap. 13.10.15 alter was a figure Therefore it cannot be that a greater grace or vertue should bee in the sacraments of the new Testament aboue the sacraments of the old And where as some thinke that in the Lords supper the bread is changed into the bodie of Christ and so consequently there should bee a great difference from the old sacraments this may not onelie be ouerthrowne by this that Christ followeth the same order and termes in instituting of these which were vsed in the institution of the other as is alreadie sufficiently declared but also because the holie ghost by diuers other arguments doth make this most apparant namely that the signe remaineth distinct from the thing signified and neuer changed into the same First hee saith d 1. Cor. 11.26 As often as yee eat this bread and drinke this cup ye shew the Lords death till hee come Where note first that in teaching vs the meaning of this Sacrament hee telleth vs that it is a shewing of the Lordes death a great oddes then from being his bodie For it is one thing to shewe his death and an other thing to make it his bodie and least it might bee taken that both might concurre hee openeth himselfe saying Till he come thereby teaching that this is an outward testimonie of his death till hee returne from heauen where he now is for it cannot be said til he come if he be there in presence yet more fully when he saith by eating this bread c. we shewe his death c. which maketh it manifest that this eating and drinking is the Sacramental signe and this shewing of his death is the signification and the reason till he come that is because he is absent in bodie he hath left this sacramēt as a pledge and seale of his death till he come againe in his bodie and therefore he calleth it bread a ver 26.27.28 three times in this place and that euen then when it is eating after the woords as they say of consecration And last of all it is to be considered that there is no ground or reason reueiled by God in his woord that the same maner of speech in the same kinde of thing in the new Testament should differ from the old in signification and vse Secondly when he saith This cup is the new Testament in my bloud why may wee not as well take the cup to be changed into his bloud as to say the bread is changed seeing there is no more exception in the one then there is in the other Thirdly if the heauens must containe him as saint b Act. 3.21 Peter saith vntil the time that al things be restored and that no where it is reueiled that the consecrating of the bread and wine is accepted how can there be his bodily presence And to conclude if he shall so come as he was seene goe into heauen as the Angell c Act. 1.11 taught the Apostles and that wee must d Math. 24.26.27 not beleeue them which say He is in secret places but as Christ teacheth hee shall come as the lightning commeth out of the East and shineth vnto the West Then it must needs follow that we cannot conster or vnderstand this any otherwise but as the sacraments of the old Testament so our sacraments of the new Testament are onely signes and seales of the couenant of mercie in Christ Iesus which
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
time and with the preaching of Christ and his Prophets and Apostles is most comfortablie sealed vp and confirmed the Lords name be praised therefore The Lords name I say be praised who hath bin so mercifull and gratious vnto this little Ileland that passing ouer many greater richer and mightier nations hath set such an especial loue vpon vs as he hath vouchsafed to preferre and exalt our nation aboue many other to be of his holie and catholike church of the blessed communion of his saints and a true member of his visible people vpon whom his name is called That we may truely iustly and boldly say that the religion which we follow and the faith and doctrine which wee confesse is the faith of Gods elect the knowledge of the truth according to godlines vnder the hope of eternall life the verie true and onely way of saluation which God and not man teacheth Which he hath taught al the fathers before the law was giuen or any part of Gods woord written during the space of 2517. yeeres In the ende of that time Abraham our father euen the father of all beleeuers 430. yeeres before Moses when the world began to be corrupted receaued and professed for al nations which should be after him Which Moses and the Prophets proclaimed and maintained some 1445. yeeres vntill the blessed time of Christes holie incarnation And which the same Iesus Christ the glorious son of God euen the Lord of life preached in his owne person and his holie Apostles which heard him and saw al his great works did witnes and publish to all the gentils and was confirmed by gods holie testimonie from heauen with great signes and wonders and gifts of the holie ghost And which the same euerlasting God euen the father of our Lorde Iesus Christ commanded to be taught vnto all people out of the holie Scriptures of Moses the Prophets and Psalmes and hath opened and made manifest by the holie inspired writings of the Euangelistes and Apostles and left and commended vnto his Church for the saluation of his elect vnto the worlds end By which al gods people ar to be known by which God will be glorified in his saints and out of which no man hath been shall be or can be saued I say therefore againe the Lords name be praised for euer Amen CHAP. IIII. Where is declared First that antiquitie vniuersalitie and visible succession is no perfect marke of the church much lesse of the popish Synagogue which is but of yesterday 2. The measure order of the visible succession of the Church from Christs time forward is shewed by the Scripture 3. Therefore the papists do prooue themselues to be no church when they ground themselues on this false principle the church cannot erre 4. How the true religion hath shewed it selfe by manie witnesses from the Apostles time euen vnto our dayes THE Synagogue of Rome claimeth antiquitie vniuersality and succession visible from the time of Christs Apostles to be vndoubted markes of the church of God and so of the pure religion addinge thereunto as it were the sinewes and ioints to make them all holde together the faithfull and constant grace of the church visible vnder the ghospell namly this false principle that It cannot erre And therfore when they are convicted to haue fallen from the true christian religion and find themselues openly bewraied being tried by the perfect touchstone of Gods holie written woord to be lately vpstart and of a new deuised religion doctrine and faith brought forth into the world by the fanatical and superstitious humor of heretical prauitie and humaine follie and begotten by the cunning insinuations and coulorable suggestions of him which vseth all spirituall craftines and profoundnes of wisedom to bruse the heele of the womans seede and to darken the glorious light of the heauenlie faith of Gods chosen least happely they should not be found the very true Antechrist after the maner of him that trāsformeth him selfe into an angel of light they would beare downe the world with the vaine titles and goodly shew of antiquitie vniuersalitie visible succession of the vnerring and vnchangeable persistance of the visible church in the truth and leaue out altogether that which is indeede the very nature and foundation of the church the true religion faith and doctrine of Apostles and Prophets of God But alas these are but the figge leaues of Adam which cannot couer their shame for as all men knowe that the serpent cannot proue himselfe a man by his auncient continuance and remaining in the world vnlesse hee had those essential properties of bodie and soule whereof euery man doth naturally consist So for so much as all these things antiquitie vniuersalitie c. are such as heretikes Ethnikes did and could claime from Caine and Cham or Iaphet as wel as Christians from Seth and Shem and that the true nature of the church cōsisteth in the fellowship of the true religion doctrine and faith the sygnogoge of Rome vnlesse it hold the true faith and religion cannot for these things be the true visible church of God For no antiquitie vniuersalitie or succession can make the whore of Babel to be the true and chast spouse of Christ And who knoweth not that Caine was before Sheth and that their two posterities were the two churches one which is of Caine called the children of men because their religion came of a runnagate man the other was called the childrē of God because their religion was giuen and taught them of God Likewise in the Apostasie of the time of Abraham the nations were almost setled vpon the dregges of their filthie idolatry when Abraham was now but newly called Ismael and Esaue which fell out of the church and house of Abraham became goodly states and monarkes before Iacob was established and the people of Israell were gathered into a knowen and visible floorishing forme of a church which was 430. yeeres after the calling of Abraham Lastlie the gentils continued in that apostasie and idolatrie ouerspreading all the world from the time of Abraham vntil Christ eighteene hundred yeeres when the Church was but in a little corner of the world the land of Canaan and of that a great space in the territories of Iuda and Hierusalem onely Because Caine Ismael and Esaie calling antiquitie and visible succession before Sheth and Isaack and Iacob is their religion the true religion or were they the true church or shall the Gentils iustifie thē selues to be the true worshippers of God or to haue the true God because they can brag ouer the Iewes christiās with al these termes of antiquity vniuersality succession visible c. therfore he that readeth the stories shall find how they scoffe at the Iewes christians euen as the papist do at vs because that although they haue no truth on their side yet they thinke these painted paper walles and leaden weapons of long continuance and open appearance and flowrishing in
as they confesse not found in holy scriptures cannot bee good if the first part of their rule be true Secondly if it be of the nature of the scripture as we haue proued to containe all things necessarie to saluation and some of these as their dreadfull sacrifice of the masse rites in baptisme confirmation purgatorie prayers for the dead c. are by popish doctrine necessarie to saluation and yet are not to be found in holy scriptures then it followeth that they are contrarie to the law of God when they stand vp to shew themselues auaileable to saluation because they falsely accuse the scripture not to containe all thinges necssarie to saluation yea they accuse the scripture of a lie when it saith c 2. Tim. 3.15.16.17 They are able to make thee wise vnto saluation and that the man of God may bee perfect and absolute vnto euerie good worke But what can bee more contrarie to the law of God then to make his inspired word written to tell a lie Here then by their owne rule fall downe their traditions forged vpon Christ and his Apostles and presumed by their Church and if the scripture bee true there can and ought to bee no such thing and therefore of necessitie by their owne doctrine these are but deuises of men traditions not good Now for the second part of this first braunch of their rule where they say that the naughtie traditions are verie neere occasions of sinne These traditions breake that rule also For beside that they are all sinne in that God neuer commaunded them and come vnder that checke d Math. 15.2 In vaine they worship mee teaching for doctrines mans precepts they can neuer denie by any good reason but that by these traditions they giue occasions of sinne many waies As in Baptisme men cannot discerne the true worke of Baptisme for the multitude of ceremonies vnto which are giuen the verie power and operation of Baptisme by the sacrifice of the masse relickes images and praying to Saintes they are ledde vnto sinne being directly against that commandement which saith a Math. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And their vowes of chastitie and single life giue occasion of all filthinesse buggery and murder and sodomitrie But if in these traditions there be a direct and particular contradiction to holy scripture then where is their foundation as for example the holy scripture saith b Heb. 18. There remayneth no more sacrifice for sinne they say the sacrifice of the masse is for the quicke and the dead the holy scripture saith it is c 1. Tim. 4.1 a doctrine of deuils to forbidde meates and mariage These traditions make priesthoode vowes and holding the childe at Baptisme to hinder marrige and that Lent and ember daies must not see any flesh and that for conscience sake The scripture saith thou d Precep 2. Exod. 20. shalt make no image nor worshippe them and they say thou mayest and oughtest to worship them And there are a great many more as is before apparant to bee seene whereof I thought good to giue the reader a taste that hee might the better remember what hath beene before written For the second part of the rule to knowe a naughtie tradition to be of men and not of God they say it is naught if it bee derogatorie to the glorie of Christ I pray you looke vpon all and euerie of these traditions and you shall find that they are set forth for merite and remission of sinnes for satisfaction and iustification All which as is before proued are the glorie of Christ because there is e Act. 4.12 no other name giuen vnder heauen whereby a man may bee saued These being newe names challenging that which belongeth to him cause men to giue his glorie vnto others And therefore by this rule seeing they derogate from the glorie of Christ they are no good traditions but meere inuentions of men not sufferable in the Church of God Lastly they are friuolous and burdenous c. which is the third part of their rule to know traditions to be of man do but looke vpon the number If f Gratians decrees one booke can shew vs 3090. decrees whereof most of them be of these traditions and that there be besides these in decretall and extrauagants I cannot tell how many thousand more then how can they auoid the name of burden And as for their profite if wee may iudge by holy scriptures which teacheth that g Heb. 1.3 Christ by himselfe purgeth our sins What profit can there be in any or all of these except we may say that Christ hath not purged our sinnes But their owne conscience telleth them there is no need of them As for example when they can h Manipul curat cap. 8. de annex bapt say of all the rites of tradition in Baptisme that they are not of the essence of Baptisme because that without them Baptisme may bee well giuen in case of necessitie which hauing as great a warrant as any of the rest wee may verily conclude that they are all but friuolous and superfluous ouerspreading outslippes of mens deuises What shall we then determine of this goodly popish trash but that they cannot be ancient autentical after Gods word seeing they cannot agree to their owne rules whereby they would proue them to be of God Therefore that is most blasphemous that they call the worde of God as it is in the holy bookes dead incke in comparison of their tradition vnlesse it be warranted by tradition and vnderstood in the sence of the mastership of their church Wee are then come thus farre that poperie is a tradition not written with dead incke in Gods holy bookes but some other kinde of doctrine which by their owne rules cannot bee found worthy the name of a good tradition and therefore a meere deuise of mans foolishnesse that is to say verie fables much displeasing and abhominable in the holy eyes of almightie God 4 Now let vs looke into the particulers Heere come the a Antididagma printed at Louan 1544. reuerend Canons of Colen who in the generall ioyning with this great clearke Peresius in many things crie with him Traditum est or traditum tenemus that is it is a tradition or wee hold it a tradition And this they doe where they are to shewe their originall and in deede it is an easie matter to maintayne any foolish or wicked thing by such a deuise yet are these learned men of Colon content to tell vs one or two originalles First b Pag. 70. they say It is true that Christ gaue the Sacrament to his Apostles vnder both kindes of breade and wine and that the church obserued that order a long time after therefore they teach vs that to keep the cup from the common people is but new learning So also they c Pag. 143. say their holy daies reckning by name 22.
is betweene the Sunne and the Moone so much is there betweene the King and the pope h Gratian distinct 34. cap. lector in gl distinct 82. cap. presbit in gl caus 15. quest 6. cap. authoritatem in gl the pope dispenseth against the lawe of nature and against the Apostle i Distinct 96. cap. satis euidenter the Pope can not bee loosed at all nor bound by the seculer power seeing he is called God and it is manifest that God cannot bee iudged of men And they k Decretal Greg. lib. 1. de elect tit 6. cap. 4. arrogate that no counsell should set a law vnto the Romish Church seeing as they say all counsels are both made and receiue strength after the authoritie of the Romish church and in their statutes the authoritie of the Bishop of Rome is particularly excepted Where the wise Christian reader may see a maruellous ouerspreading growth euen the image of Antechrist made equall with God and set farre aboue all power amongst men aduauncing it selfe aboue all that is called God The noysomnesse of which ouer ranck and shadowing braunches keeping the earth bare and the Sunne from shining the papistes themselues found to bee most grieuous and intollerable and therefore they are faine to lop top it and to pare away many vntimely boughes and shaddowing boughes For that I speake nothing of the imperiall English or Frence lawes if you reade the counsels of a Ann. 1413. Constance and of b Anno. 1431. Basill thou shalt find many proynings and cuttinges of this monstrous bryer First three Popes at once as vnprofitable heades chopped of and cast by The papall dignitie made to stoope vnder the generall counsell translations procurations exemptions vnions fruit gathering simony dispensations tenthes and other burdens of the Church excommunications interdictions appeales annuattes possessions reseruations and collaions of benefices with the number and qualitie of Cardinalles partly lopped partly proined partly set in order limited as the wisedome of that erring generation being by much vexation and miserie compelled did thinke for their owne peace and worldly safetie to be most conuenient But all this did but little hinder his monstrous ouerspreading for by and by c Anno 1455. Calixtus the 3. maketh a law that no man appeale from the Pope to the general counsel And d Anno 1470. Paulus the second sprowteth out this new sprig of blasphemie that in the chest of his breast all right and law did rest to ordaine and abolish decrees as he listed About Ann. 1512. And Pope Iulius the second and Leo the 10. in a counsell held at Lateranum vndo al again and set this brier to his climing And that we may plainely see that this is the verie apostasie of which the scripture speaketh f Reade Baleus de act pontif This Iulius being a great warrier and going out of the citie with his armie cast the keye of Peter into the riuer Tiber with these words Because the keye of Saint Peter is no more of worth let the sword of Paul preuaile And this Leo the tenth being put in mind of the gospell of Christ by a certaine Cardinall called Bembus answered according to his place and said How much that fable of Christ hath profited vs and our fellowship it is sufficiently knowen to all ages What Iew what Turke what Heathen what Atheist could euer haue beene more blasphemous But here God ariseth to maintaine his owne cause and by Luther Melancthon and many others hee bloweth and blasteth consumeth and beateth downe the beautie and blossomes of this presuming bramble with the powerfull and pearcing breath of his own mouth which is his gospell contained in the holy scriptures of the old and new testament Wherein wee may see the deuine prouidence of our most wise and gracious God taking the matter into his owne hand in a fitte and necessarie time for now when they began like the tower of Babilon to reach vp vnto heauen then did he confound them make their madnes openly seene to all the worlde whereof Erasmus giueth a verie good aduertisement who liuing himself in the same time affirmeth saying g Annotat. Erasm vpon 1. Pet. 5. Now the common sort of Bishops heareth nothing of their learned flatterers but lordships dominions swordes keyes powers and hereof the statelinesse of some is more then of a king and their crueltie more then tyranicall Now wee flatter the bishop of Rome with great volumes giuing vnto him a power equal to Christ whereby it commeth to passe that the Christian world one day will scarce abide the rule and ruffling and scarce suffice the couetousnesse of him and his Cardinals And this Erasmus although the papistes hold him as their owne a Vpon 1. Tim. 1. complaineth not a little of the ouerspreading of this newe learning For hee sheweth that they spent their whole time in friuolous and vnnecessarie which were more pertaining to learning to bee vnknowen then knowen For the Diuines of those times made great adooe about both friuolous and wicked questions Friuolous as whether the grace wherewith God doth loue and draw vs and wherewith wee loue him againe be the same grace And how it can be that the fier wherewithall the soules of the wicked shal be tormented seeing it is materiall can worke vpon a thing without bodie And wicked questions touching God and touching the Pope touching God whether God can command euerie euill thing euen the hatred of himselfe and forbid euerie good thing euen the loue and worshippe of himselfe Whether hee can in acte bring foorth an infinite thing according to euerie dimension Whether hee could from euerlasting make this worlde better then hee hath made it Whether hee could bring foorth a man who by no meanes could sinne Whether God in any thing from himselfe distinct be one Whether this proposition be possible God the father hateth God the sonne Whether the soule of Christ might bee deceaued and many such like c. Now of the power of the bishop of Rome men dispute hee saith in a maner more busily then of the power of God While they doe enquire of his double power and whether he bee the vniuersall head of the whole Church and whe he be aboue the generall counsell and whether he may abrogate that which is decreed in the Apostles writings Whether he may ordaine any thinge contrarie to the doctrine of the gospell whether he may make a new Article in the creede Whether he haue greater power then Peter or equall Whether he may command the Angels whether he may take away purgatorie as they call it altogether Whether he be a simple man or as God or participate both natures with Christ Whether hee bee more mercifull then Christ was seeing that hee is not read to haue called any man out of the paines of purgatorie Sixe hundred things saith Erasmus of that sort are disputed in great published volumes and that by great diuines
for if there were difference the Lord would haue mentioned it by some word or other The like teach the prophets of the sacrifice as in the psalmes it is said that the people make a g Psal 50.5 couenant with God by sacrifice Where thou maiest perceiue the solemne acknowledging and auowching of the couenant was by sacrifice as an outward signe testifying the agreement of both parties And so God chargeth the people in the time of Hieremie the prophet h Hier. 34.18 That they kept not the words of the couenant which they had made before him when they cut the calfe in twain passed betweene the parts thereof So then you see that the couenant the wordes of the couenant is one thing the sacrifice is an other euen a signe yet not a naked bare signe but also a seale ratifying the couenant And therfore i Exod. 24.8 Moses did sprinkle the bloud of the sacrifice on the people saying Behold the bloud of the couenant which the Lord hath made with you which vse or power so to be commeth of institution who ordained the sacrifice to that end But the operation effect to be onely of Gods spirit appeareth because that this people though couenanting by sacrifice are found far frō the couenāt as is plainly declared by the psalme place of Ieremy before alleadged which yet is further opened by k Cap. 36.27 Ezech. by whom God saith I wil put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them And in this maner are the sacraments described in the new testament as namely where it is said a 1. Cor. 12.13 By one spirit are we al baptised into one body whether we be Iewes or Grecians whether bond or free and haue beene all made to drinke into one spirit Where this phrase into one bodie into one spirit noteth the couenant of grace in Christ that as members of one bodie so are wee vnited in fellowship together with God through Christ by his spirite working faith in our hearts Baptized noteth the one sacrament and drinke noteth the other which is the Lords supper a part which is one signe set for the whole which are two signes bread and wine eating and drinking Now when he saith baptised into one bodie that sheweth the vse of baptisme is to be a seale to confirme the couenant vnto vs and not onely to bee a bare signe and this phrase drinke into one spirite doth argue the same thing of the Lords supper but making mention of the spirit he sheweth that the effect and operation is of the holy ghost So thē there be signs the thing signified and the power and operation of them both The signes water washing bread wine eating and drinking the thing signified the fellowship of the couenant which is in Christ The power is of this that God ordained this baptisme and supper of the Lord to bee signes of such importance as to seale and confirme vnto vs the couenant of grace but the operation is of the spirite of God which maketh vs really and in deede partakers of the things promised So that there is no difference in our sacraments from the sacramentes of the olde testament and that you may perceiue it is euen so examine with mee their institution First Baptisme is ordained by these wordes b Math. 28.19 Go teach all nations baptizing them in the name of the father and the sonne and the holy ghost And againe c Mark 16.15.16 Go yee into all the world and preach the gospell to euerie creature hee that shall beleeue and be baptised shal be saued Here first the couenant is published by teaching and preaching then the parties receiue the couenant by beliefe and lastly the same is confirmed by baptisme As in the practise may appeare Peter preacheth Christ the people are pricked in heart asking what shall we do and he teacheth them by these wordes d Act. 2.22.37.38 Repent and be baptised euerie one of you in the name of Iesus Christ for the remission of sins and ye shall receiue the gift of the holy ghost Where the word e Metanoésate Repent noteth out the chaunge of the mind not onely vnto amendment of life but also by turning vnto God by beliefe and therefore to declare the same sometime beliefe is ioyned with it as where it is said f Mark 1.15 Repent and beleeue the gospell so that hereby hee biddeth them so to repent and conuert as by faith they may receiue the couenant of grace in Christ and then adding that they should bee baptised in the name of Christ for remission of sinnes hee teacheth that baptisme should bee vnto them an assurance of that couenant which contayneth remission of sinnes which thing they should perceiue by the gift of the holy ghost accompanying the same Hereupon Philip g Act. 8.36.37 being demanded of baptisme by the Eunuch before hee baptized him required the acceptation of the couenant by these wordes If thou beleeuest thou mayest And least wee should thinke any power to bee in this sacrament otherwise then the institution maketh it to bee a signe and a seale of the couenant or that the worke wrought that is the verie outwarde signe being applyed by the minister when he washeth or dippeth the person baptized did effect the thing signified Saint Peter doth a 1. Pet. 3.21 expound it saying Baptisme doth saue vs. But howe Not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God c. That is it is not the outward washing or worke of the ministrie but Gods spirit working in our hearts faith with a good conscience receiuing the couenant which saueth vs. And in this sorte also Christ b Luk. 22.19 1. Cor. 11.23 instituteth his supper the holy cōmuniō First taking bread after thanksgiuing breaking it he saith this is my bodie and then taking the cup he saith This cup is the new testament in my bloud Then secondly for a commandement to his Church he saith doe this in remembrance of me c. where ordaining a sacrament hee vseth such phrases and maner of speech as God did in the same kind in the old testament sometime calling the signe signifying by the name of the thing signified as when he saith This is my bodie And sometime again least we might thinke it made a further change then was of old in the sacraments he addeth Do this in remembrance of me by the latter making it a signe and holy memoriall of Christ and his couenant and by the former making it more then a bare signe euen a seale of assurance vnto the faithfull beleeuers with the same termes order as the sacraments were ordained and instituted in the olde testament as wee haue seene before in circumcision the passeouer and the sacrifices So then the signe the thing signified and