dignitie as they doo properly and naturally require Namely that it is a 1. Thess 4.3.4.5 Gods pleasure that they whom hee freely iustifyeth by his grace and clenseth by faith should not wallow in the puddle and filth of sin like the gentils who know not God but shew thēselues to be the redeemed of the Lord his saints and children by their godly life and honest conuersation And for this cause sanctifying those whom he iustifieth he would haue them approue their faith by their good works as it is written b Eph. 2.10 We are his workemanship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them c 1. Ioh. 3.9 whosoeuer is borne of God sinneth not for his seede remaineth in him c. In which two places first you may obserue our sanctification in the words creation and seed For by the one is signified our new birth and renewing of the holie ghost and by the other the spirit sanctifying which as seed beginneth a godly life in vs. Secondly our faith in being in Christ and gods children for we are no otherwise in Christ and gods children but by faith The doctrin of these places agreeth with the article that they which are made Gods children by faith are so farre sanctified and renued by Gods spirit that they walking a more vpright course of life then infidels do make manifest their faith by their workes and they which be otherwise haue no faith Heere me thinketh I see Abraham approouing himselfe to haue a liuely faith by a most constant change of life in following of God and attending vpon his worde First he frankely left d Gen. 12.1.3.8 Heb. 11.8.9 his countrie and kindred and forsooke all strange religions and idolatrie to follow God Secondly he contentedly abode in the land of Canaan as in a strange land and walking from place to place remained in tentes and in euerie place shewed his godly deuotion in making an altar and calling vpon the name of the Lord a Cap. 13.8 he kindly yeelded to his nephew Lot 14.19 for auoiding of contention 24.1 18.23 20.17 charitablie rescued him when hee was taken prisoner carefully prouided a wife for his sonne Isaack feruently intreated for the Citie of Sodom meekly praied for him that had taken away his wife 23. 25. decently prouided for his wiues buriall and wisely before his death set an order betweene his children concerning his substance according to Gods word And is b Cap. 18.19 honourably commended by God himselfe for his good instruction to his houshold children posteritie that they might walke in the waies of the Lord. But aboue all other he approued his fayth in this that vpon Gods commandement he so readily offered vp his sonne Isaack being after Ismaels expulsion his onely sonne his beloued sonne and concerning whom hee had receiued the promise of life and saluation and the establishment of the couenaunt by this worke hee made knowen to men and Angels that hee had a true and a liuely faith whereupon Saint Iames interpreting this fact of Abraham to be wrought by faith bringeth this example to proue that faith without workes is dead And thus hee speaketh c Iacob 2.20.21 But wilt thou vnderstande O vaine man that fayth without workes is deade Was not Abraham our father iustified through workes when hee offered Isaacke his sonne vppon the Altar Seest thou not that fayth wrought with his woorkes and through the workes the faith was made perfect and the scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes c. Heere I am enforced because of S. Iames maner of speaking to clere a doubt before I can conclude this point For in as much as Saint Paul d Rom. 4. contendeth that Abraham was not iustified at all by workes but by faith without workes and heere saint Iames seemeth to auoutch the contrarie saying was not Abraham our father iustified through workes it is to be considered how these two may be reconciled For the clearing of which difference I aunswere that in deed they both vse one worde but not in one meaning nor to one and the same ende For Saint Paul by this woord iustified meaneth that God freely imputeth righteousnes vnto him as namlie Read Rom. 4.1.4.5.6.15.16 and cap. 3.24.25.28 iustified by faith in saint Pauls mind is as much as to say righteousnes is imputed vnto him for his beleefes sake and for nothing else And his end was to prooue that no man can be iustified by workes in the sight of God but that this blessednes to bee iuste before God commeth by faith without workes But Saint Iames hauing to doo with such as boasted of faith and tooke to them selues licence to sin had this end namely to proue that faith without workes was in deed no faith properly and in the sight of God but a dead faith and therfore by this word iustified meaneth onely this that by workes a man is declared and made knowen tn be iustified by faith that is that he hath not a vaine dead and fruitles faith And therefore seeing that Abraham was so iustified that is declared and made knowen to be a iust man of a true and liuely faith testified by such a notable woorke he being our father we must be found to haue such a woorking faith or els we cannot be knowen to bee any other but hypocrites of a dead and counterfait faith And that this is the true and proper meaning of Saint Iames First consider that this word iustified is diuersly vsed and to be taken in the holy scriptures as all other wordes be according to the scope and purpose of euerie place For Rom. 6. where he sayth a Rom. 6.7 He that is dead is iustified from sinne there it signifieth to be free as it is by som translated And in b Cap. 7.29 Luke it is said that the Publicans iustified God being baptized with the Baptisme of Iohn where it signifieth to praise God for his mercy goodnes and righteousnes In c Math. 11.19 Mathew it is said Wisedome is iustified of her children where it signifieth acknowledged or professed or declared iust In which places this worde of necessitie hath such sence and meaning as the scope of the seueral places aforde So here Saint Iames intention being to teach the vanitie of him that boasteth of faith and yet liueth wickedly by all reason must be vnderstood to meane by the word iustified the declaring of the righteousnes of his faith by his workes And this wil easilie appeare if you marke his propounding of this question the order of his reasoning and his conclusion First his proposition vers 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes can the faith saue him where you may perceiue he speaketh against pratlers and hypocrites which say they haue
which deliuereth by the bloud of Christ because he is blessed whose sinne is remitted pardoned Hierome n 390. ioyneth close vnto him and o Vpon Rom. 4. saith God iustifieth by faith onely the wicked man when he conuerteth and not workes which hee hath not And againe vpon p Vpon Gal. 3. these wordes Abraham beleeued God and it was imputed to him for righteousnesse he saith so also vnto you onely faith is sufficient vnto righteousnesse And a little after Because that in the law c. because no man keepeth it therefore it is said that by faith onely the beleeuers are iustified S. Augustin a Anno 400. homil 6. Vpon these words loue your enemies standeth vp as it were with him and protesteth No man is made iust but of a sinner as wee haue often song blessed are they whose sinnes are forgiuen hee said not blessed are they which not committed sinne but blessed are they whose sinnes are forgiuen them For if thou aske who hath not committed thou shalt find no man Whereby then shall any man be blessed vnlesse he bee pardoned that he hath done and couered that hee hath committed And a little after Thinke not that by thy merites thou art made such an one because the grace of God hath made thee such an one The Milenitane councell doeth b Anno 420. close vp this faith when it will haue nothing giuen to mans will or workes but ascribeth all to the mercie grace of God as is shewed but a little before c Anno 450. sermo 30. Petrus Chrysologus expoūdeth this matter by the cause where he saith Non veni vocare iustos I came not to call the righteous but sinners he putteth not backe the iust but because that without Christ no man is counted iust in the earth I came not to call the righteous but sinners in so saying hee putteth not backe the righteous but because hee findeth all men sinners harken to the Psalmist The Lord looked downe from heauen vpon the sonnes of men that hee might see if there were any that vnderstood or sought after God all haue gone out of the way c. Let vs bee brethren let vs be sinners by our owne confession that by the pardon of Christ we may not be sinners Theophilact commeth d Anno 760. some pretie while after and yeeldeth to this veritie saying vpon e Vpon 3. vers 11. these wordes And that no man is iustified by the law in the sight of God c. he hath therefore shewed that men are made accursed by the law and are vnder the curse but the blessinges are heaped vp by faith Now he doth plainely shew that verie faith yea euen alone hath in it selfe the vertue of iustifying c. The ordinarie glosse vpon the bible ioyned with Lyra being of f Lyra wrote about 1320. later and more corrupted time by euidence of truth is drawne to the same confession g Vpon Rom. 3 4. saying Workes follow him that is iustified but do not go before him that is to bee iustified but by onely faith without workes going before a man is made iust And againe Vnto him who hath not time to worke if he beleeue onely faith is sufficient to righteousnesse Bernard h Bernardus Clarenallensis liued in Anno 1120. liuing some good time before this finding the same truth in Gods booke giueth like witnesse i Vpon Cantic sermon 22. saying Quisquis propeccatis compunctus esurit c. Whosoeuer being pricked for his sinnes doth hunger and thirst for righteousnesse let him beleeue in thee who dost iustifie the wicked being iustified onely by faith he shall haue peace with God Here the Christian reader may see that protestantes flourished in the primitiue church and that the ages after did not want witnesses of this truth Now if I be asked how the opinion of righteousnesse by workes came into the Christian societie and corrupted it I desire the reader to cast his eies vpon the matter it selfe consider with me that the way of saluation is Christ only he is made ours by faith for vnlesse wee learne beleeue in Christ we can not be saued The deuill therfore by all meanes hath laboured to keepe men from the knowledge of Christ first he drew away the wise learned of al nations many ages together that they thought themselues happie by their wisdome vertue lawes works with other deuises but knew not the true God and the righteousnes saluation which is by Christ yet God hauing an eye to his elect whom he called maugre the malice of sathan this was otherwise in the church of God And God called and taught Abraham a Gal. 3.8 the gospel namely that men should be righteous by faith onely Here the Deuil hath a new worke and in processe of time vnder colour of the righteousnes of the law he caused the church of the Iewes to fall from God by forsaking faith and seeking to bee iust by their workes for as Saint Paul witnesseth Rom. 9.31 Israel which followed the law of righteousnesse could not attaine vnto the law of righteousnesse Wherefore Because they sought it not by faith but as it were by the workes of the law Heere God resisted Sathan and opened the way of life vnto all nations For in the fulnesse of time when the promise of the gospell vnto Abraham of iustifying the gentiles through faith was now to be accomplished God sent forth his sonne to be the light of the world and he his Apostles preached repentance to all nations and taught them righteousnesse saluation by faith in Christ onely And then as S. Paul also teacheth c Vers 30. The gentils which followed not righteousnesse attained vnto righteousnes euen the righteousnesse which is of faith Here the Deuil bestirreth himselfe and first euen in the Apostles time hee raiseth vp the Iewes who being d Act. 21.20 zealous for Moses fight eagerly for the law e Gal. 3.1.2.3 and that the workes of Gods commandements be ioyned vnto faith f 1. Thess 2.14 15.16 or to bee aduanced aboue faith Against which Saint Paule laboureth and writeth to the Romains and Galathians most strongly proouing that onely faith in Iesus Christ doth iustifie that God had so decreed it by his word c Act. 15. and the Apostles by a counsell determine that the Gentils are free from the law of Moses Afterward the diuel prepared diuers heretikes to this battaile who in diuers sortes assayled this faith some fighting against the person of Christ as Simon Magus and Arius and their followers some stroue for their owne perfection and righteousnes as Ebion Pelagious Donatus Cathari and such like Against all which God stirred vp learned valiant and faithful men who defended and maintained the faith by the sword of the spirit and kept it found many yeres so that the heretickes preuailed not But in this verie time
Gen. 20.7 cap. 49 1. prophets did tel of things to come ordred the church in the families as they were g 2. Pet. 1.21 Gen. 15. 17. 21. c. guided by the spirite of God in prophesie or receiued commandement by vision or dreame from God Vnder the law there is the h This is taught in Exodus Numbers Leuiticus expounded in Deuteronomy all the prophets priesthood in the house of Aaron the Leuites vnder thē attend vpon the holy administration by diuers orders and ordināces keeping the people vnder the pure religion of faith loue Vnder the gospel there be also diuers i 1. Cor. 12.4.5.6 c. Mat. 28.19 Ephes 4.11 Rom. 15.18.19 administrations giftes and works set in the church to rule and feede the flocke of Christ to make them obedient to the faith in worde and deed And the k Math. 13.17 cap. 11.11 2. Cor. 3. manifestation of the spirit is more excellent abundant in the latter times then in the former Now in these three times you may see touching these ceremonies and maner of gouernment great difference and that the word of God doth not esteeme of these outward thinges as of the substance of religion vnchangeable as he doth of the inward and spirituall namely faith and loue And first as touching the time before the law Christ teacheth that the Iewes could not be Abrahams children l Ioh. 8.39 because they did not the works of Abraham which workes are not in ceremonies and maner of gouernment for they were two curious in those things and therefore Christ saith in another place m Math. 9.13 Go and learne what this meaneth I will haue mercie and not sacrifice Thereby declaring the morall duties of loue to be substantiall in a religious profession not ceremonies as sacrifice washing tithinge c. And S. Paul on the other side saith thus a Rom. 4.10.11.12 Abrahams faith was imputed to him for righteousnes before hee was circumcised and that after he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had when he was vncircumcised that he should bee the father of all them that beleeue Where hee sheweth that Abrahams religion whereby hee was iust before God was his faith and that was before hee was circumcised and without circumcision then his circumcision was onely a signe and a seale to strengthen his faith in sealing vp of his righteousnesse but not of the matter or substaunce of his righteousnesse Secondly that this was so deuided that the gentilles which were not circumcised might bee iustified through the same faith without the obseruing of the lawe and the Iewes though circumcised were not iustified except they walked in the steppes of Abrahams faith So that herein consisteth Abrahams religion euen in his faith and walking in the steppes thereof the ceremonies were onely ornamentes and outward helpes to the same After which manner the prophetes also do interprete the law For when the people preferred the ceremonies and maner of gouernment before the morall dueties and faith Esay saith vnto them b Esai 1.10 Heare the word of the Lord O princes of Sodom herken vnto the law of our God O people of Gomorrah What haue I to do with the multitude of your sacrifices saith the Lord c. Where he calleth thē frō the foolish and curious obseruation of ceremonies and maner of gouernment c vers 16. Repentance and the fruites thereof according to loue and of faith in the consent and obedience to Gods word and mercy d vers 19. And in another place he saith that e cap. 66.1.2 God esteemeth neither temple nor sacrifice but the humble and contrite heart who trembleth at his word Hereof Hieremie f Hier. 7.3.4 Amend your waies and your works I will let you dwell in this place trust not in lying wordes saying the temple of the Lord the temple of the Lord c. For this cause the Psalmist sheweth that the end g Psal 78.5.7 why God gaue Israel his law that they should teach it there posteritie was this That they might set their hope on God and not forget the workes of God but keepe his commandements And the cause of all the plagues was not in regard of ceremonies or maner of gouernment for he saith h Psal 50.8 I wil not reproue thee for thy sacrifices but for their falling away from faith as it is written a Psal 106.13.14.24 They forgat his workes waited not for his counsell but lusted with concupiscence c. and beleeued not his worde And therefore it is said in the Epistle to the Hebrewes b Heb. 3.2 The word that they heard profited not them because it was not mixed with faith in those that heard it So likewise in the whole tenor of the gospell what is the principall aime of the holy Ghost to make men religious are not these two namely faith and loue is not the summe of the gospel in these two c Marc. 1.15 Repent beleeue the gospell Did not Paul say that when he taught the Ephesians all the counsell of God that he taught them d Act. 20.20.21 Repentance towardes God faith in Iesus Christ and what is this els but that wee should leaue the wickednesse of our heartes and liues and walke in all dueties of loue to God and man and hold fast his holy couenant by a true liuely faith Therefore he saith els where that e Gal. 5.6 in Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Where by circumcision he meaneth the ceremonies and maner of gouernment of the law as hee expoundeth it verse 3. and so contrarily vncircumcision signifieth the order and maner of the gentils Therefore these outward thinges are not the maine substance but onely faith and loue Hereof it is that the spirite of God commendeth the f Eph. 1.15 Coloss 1.4 1. Thes 1.3 churches for their faith and loue hope and patience and Saint Paul speaking of himselfe sheweth how hee became a religious Christian saying g 1. Tim. 2.13 Before I was a blasphemer and a persecutor and an oppressor but I was receiued to mercie c. but the grace of our Lord was exceeding abundant with faith and loue which is in Christ Iesus Whereby you see that a wicked life and vnbeliefe make a prophane and irreligious person but faith and loue a true and religious Christian And hereof followeth the difference betweene an hipocrite and a true Christian the one is altogether superstitious in outward thinges h Mat. 23.5 labouring by such obseruations to appeare righteous religious vnto men but within is full of hipocrisie and iniquitie the other hath i 1. Tim. 1.5 loue out of a pure heart and of a good conscience of faith vnfained And this is the cause that
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
Certes al these are contrarie to the true religion which in the olde Testament saith g Gen. 6.5 All the imaginations of the thoughts of mans hart are onely euil continually and in the new h 2. Cor. 3.5 we are not sufficient of our selues to thinke anie thing as of our selues but our sufficiency is of God As touching the fourth article howe we are deliuered from the corruption damnable estate wherinto we fell by Adams transgression There be many waies and religions forged in the great cage of Antechrist ful of vnclean birds out of which as out of the botomles pit come great swarmes of locustes bringing with them a mist and cloud of darknes which hideth all godlines and true religion But to leaue out verie many deuises till another place I onely wishe the reader to cal to mind the holie Eremits Munks Friers and Nuns and namly amongst the manifold broods one Frances and an other Dominick This latter bread the religion of the obseruant preaching black friers the former the deuout host of the beggerly minorites and out of these two many seckes of diuers rules names of religions who by their vow and streight obseruation by them deuised set downe diuers rules to subdue this corruption and to obtain eternall life therefore they are by an excellency of speech called by the name a Gratian decret pars 2. caus 19. Quest 3. Bonauentur de profectu religios Antho. de Rampegol fig. Biblia Catholicon a Iohan. de Ianua in virgo of religion or religions al other are called seculer because they renounce the world and by fulfilling of three perfections which they obserue that is to say Pouertie chastity and obedience by which they are compared vnto angels the blessed crown which is giuen vnto such as they say they shal obtaine euen the special reward of the learned being presented vnto Christ in the heauenlie kingdom And the opinion deuotion of these religions grew to be so highly esteemed of men their life to be so angelical that in steed of christ his merits men would leaue al things whatsoeuer to follow them ye the very coule garment of Frances was thought to be of such vertue that some b Ioh. Sleiden lib. 12. noble men som very learned of those times haue taken order to be buried in them yea they are not afraid c Iere. Bouch. in his conformities to compare him with Christ in al things Therfore you may perceiue they had forgotten the true religion way of saluation which is in christ d Gen. 12.3 in the old testamēt is called the seed of Abrahā in whom al the families of the earth were appointed to be blessed and in the new testament he is called e Ioh. 14.6 the way the truth the life and the rule of this religion is that f cap. 3.16 that whosoeuer beleeueth in him should not perish but haue eternal life Therefore here is no agreement betweene these popish religions and the true ancient and catholike religion seeing they teach many other waies to heauen beside that which God hath taught vs to be the onely way for all the families of the earth to be blessed Concerning the fift article these bastardly counterfeites of Rome are more like the strange beast of Arabia and Ethiopia then the obseruers of the true religion For they greatly wound the doctrine of Christes person vnder a colour of honouring him and they ouerthrow his mediatorship by pretence of deuotion For while they giue godly honour to his bodie in the sacrament and make him to be a verie man vnder the formes of bread and wine inuisible in all places where the priest doth consecrate doe they not make him a man in fansie to haue an heauenly bodie in no part to bee like a true naturall man doe they not hereby make him to haue but one nature which is God or els that the manhood is swallowed vp or confounded with the Godhead for it is the nature of God and not of man to bee inuisible incircumscriptible and in many places at once therefore in stead of the seede and sonne of Dauid and Abraham they teach vs to beleeue they cannot tell what But as touching his office all men know how many mediators and intercessors they call vpon beside Christ Though a 1. Tim. 2.5 Gods word say there is but one mediator Marie Peter Paul all the Apostles martirs and foolishly canonized Saintes are made mediators Then against Christs sacrifice by whose perfection all sacrifice should cease as b Heb. 10.18 God teacheth they haue a new deuised sacrifice for quicke dead they haue masses diriges pilgrimage shrift penance purgatorie indulgencies satisfaction merite deuout obseruations numbring of prayers Auemaries creedes fastes almes workes of supererogation vowes vestementes crosses tapers relickes shrines ointinges coniurings and I know not what other trumperie and beggerly rudimentes of this world by which they wold make perfect the works of Christes mediation for our redemption righteousnesse and saluation Which the more they be aboundant and ouerflowing the greater is their disagreement with the true religion of God which teacheth in the old testament thus a Esai 53.5.6 God laide vpon Christ the iniquitie of vs all namely that hee was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed And in the new testament thus b 1. Ioh. 1.7 The bloud of Iesus Christ his sonne cleanseth vs from all sinne Now if Christ bloud cleanse vs from all sinne and by his stripes wee bee healed alas what neede we make so much adoe why doe we forsake the c Ioh. 1.24 Esai 55.1.2.3 lambe of God which taketh away the sins of the worlde with the sure mercies of Dauid and seeke after vaine thinges in which there is no helpe why should we commit these d Hier. 2.23 two euils to forsake God the fountaine of liuing waters and to digge vnto our selues pittes euen broken pittes which will hold no water In the sixt Article the opposition is plaine and apparant for although they whom Christ teacheth say that all e Philip. 3.4 righteousnesse taught by workes is but dunge in comparison of the doctrine of righteousnesse which is by faith onely yet they of this whoorish Babilon deny it and f Antidigma Coloniens cap. de iustificat per quas causas Concil Trident sess 6. make faith with hope and loue the formall cause of our righteousnesse they make an inherent righteousnesse And affirme directly that a man is not iustified by faith onely but also by workes Is not this a verie great disagreement where as the true religion teacheth the Church of God to say as in the olde testament thus g Psal 143. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified And in 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
know God turned from dumbe idols to serue the liuing and true God Hereof the almightie giueth sentence by his holy seruant Hieromie saying d Hier. 9.23 Let not the wiseman glorie in his wisdom nor the strong man glory in his strength neither the rich man glorie in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth me c. And according to this frame is the last iudgement literally described namly that e 2. Thes 1.7 the Lord Iesus should shew himselfe from heauen with his mighty angels in flaming fire rendring vengeance vnto them that doe not know God c. 2. And herein we shall find that he which knoweth God is instructed in two things First that God is one and that there is no other God beside him euen as Moses saith f Deut. 6.4 Here O Israel the Lord our God is Lord onely and how is he one namely g Esai 44.6 the first and the last the beginning and the ending which is which was and is to come h Maluch 3.6 he neuer changeth nor hath so much as a i Iacob 1.17 shadow of turning Therefore saith the Psalmist k Psal 90.2 Before the mountaines were made and before thou haddest formed the earth and the worlde euen from euerlasting to euerlasting thou art God Secondlie that God is the l Iacob 4.12 onely law-giuer and teacher of righteousnes saluation as saith m Psal 94.10 Micas 6.8 Psal 98.2 the Prophets He teacheth man knowledge shewing him what is good and what the Lord requireth of him he declareth his saluation his righteousnes he reueileth in the sight of the nations 3. Now in the true and perfect vnderstanding of these true things we shall clerely see that there is but one true catholike religion from the beginning of the world to thend thereof fitly proportioned to the nature of the only God the author foūdor maintainer therof For as Christ teacheth because n Ioh. 4.24 God is a spirit he must be worshipped in spirit and truth So the nature of God being one vnchangeable his supreme authority to be the only lawgiuer there can no religion please him but onlie one which varieth not whereof himselfe is the author For this cause in one part of our religion which is our iustification saluatiō S. Paul reasoneth thus a Rom. 3.29 God is hee the God of the Iewes only not of the gentils also for it is one God who shall iustifie circumcision of faith vncircumcision thorow faith Thereby shewing that as God is one namely as wel ouer the Gentils as ouer the Iews so he will iustifie circumcision which are the Iewes vncircumcision which are the gentils that is al other nations by one way of religion that is to say thorough faith and beleefe in his sonne Iesus Christ For which cause this religion is called the b Tit. 1.1 faith of Gods elect because al the elect are but of one religion and therefore saint Iude c Iud. ver 3. wisheth vs to contend for the faith which was once giuen to the saints affirming that in writing thereof hee writeth of the common saluation And it is called in the former place of saint Paul The knowledge of the truth according to Godlines vnder the hope of eternall life shewing what is the matter of this religion and lastly to shew the author he saith which God that cannot lye hath promised before the world began hath made manifest in his times c. To which sence are these words in the Epistle to the Hebrewes d Heb. 13.8 Iesus Christ yesterday and to day and the same is for euer where speaking before of the word of God and faith and after admonishing them not to bee caried about with diuers and strange doctrins he meaneth by Iesus Christ putting the cause for the effect the doctrin and religion whereof he is the founder that as he in regard of his Godhead is without change beginning and ending so he is eternally the foundation of the church and that doctrine and religion which he teacheth is the truth euerlasting infallible and not to be altered as it seemeth to be expounded in the epistle to the Ephesians e Ephe. 4.4 There is one bodie and one spirit euen as you are called in one hope of your vocation there is one Lord one faith one baptisme one God and father of all which is aboue all and thorow all in you all And for this cause saint f Epist 2. ver 9. Iohn is bold to say whosoeuer transgresseth abideth not in the doctrine of Christ hath not God Hee that continueth in the doctrine of Christ he hath both the father and the sonne 4 For the more plaine euidence of this matter we may obserue in the new Testament two thinges First that Christ and his apostles professed taught no new religion but the same which the scriptures of the old testament did before instruct and secondly that in it the gentils were made and adopted children vnto Abraham The former Christ sheweth where he saith a Matt. 5.17 Thinke not that I am come to destroy the law or the prophets I am not come to destroy them but to fulfil them and againe b Ioh. 5.39 Search the scriptures for in them ye thinke to haue eternal life they are they which testifie of me And saint Peter affirmeth that c Act. 10.43 To him giue all the prophets witnes that through his name all that beleeue in him shal receiue remission of sinnes and saint Paul saith that he spake d Cap. 26.22 no other thinges then those which the Prophets Moses did say should come and e Rom. 16.26 that the Gospell and reuelation of the misery of Iesus Christ is opened and published among all nations by the scripture of the prophets at the commandement of the euerlasting God for the obedience of faith Therefore Christ and his Apostles taught no new thing differing from the old Testament the writings of Moses and the prophets Now for the second Christ saith f Matt. 8.12 Many shall come from the east and from the west and shall sit downe with Abraham Isaacke and Iacob in the kingdome of heauen Heare he spake of the calling of the gentils insinuating that they must bee saued by the same faith and religion by which Abraham was and for this cause entring into the house of Zacheus a gentile and finding faith in the promise made to Abraham he saith g Luk. 19.9 This day saluation is come into this house for asmuch as he is also become the sonne of Abraham and it is shadowed in that phrase of Christ where hee saith that Lazarus was in Abrahams bosome Cap 16. But it is made more plaine by the Apostle saying h Gal. 3.29 If ye be Christs then are ye Abrahams seede and heires by promise So
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
God more then God for greater is he that maketh the creator then he that maketh the creature If any man mislike this collectiō let him in his conscience only waie this whither that by this transubstantiation they do not make a bable or a toy in steed of God when they can make him at their pleasure with the intēt of the church which will be as much against this article as can be for verely if they beleeued there were a God and considered what belongeth to his glorious maiestie they would not thus presume exalt them selues and thinke him or his manhood at their commandement As touching the trinitie in words they say b Greg. decretal tit 1. cap. 1. firmiter credimus Firmiter credimus simpliciter confitemur c. we firmely beleeue and confesse that there is one onelie true God euerlasting infinit vnchangeable incomprehensible omnipotent ineffable the father son and holy ghost three in person but one in essence c. this holy trinitie according to the comune nature is vndeuided according to the personal properties distinct All this soundeth wel but alas it is but as saint Paul saith c Tit. 1.16 They professe they know God but by their works they deny him For in setting vp the rood and crosse in the churches and in glasse windowes to be crowched vnto where they make God the father like an old man and God the son like a yong mā the holy ghost like a doue by their deeds they ouerthrow that which they say they firmly beleeue For if they beleeued that God were exceeding all measure in comprehensible and vnspeakable then would they not dare to draw him out and set him forth by an engrauen image which can in no part represent his deuine infinite Rom. 1.23 glory Againe how can the common people or almost any the staydest man in the world especially if he come with deuotion to worship that image but that in beholding the same he shal haue in his mind an inpression of an earthly and visible shape and likenes to be in God and when he seuerally seeth these three pictures images how can he auoid the imagination that these three persons in the godhead are as three seperate persons of men among vs as of Peter Iames and Iohn which is contrary to their sayings that this trinity in regard of the comon nature vndeuided as we may say in nūber to be one the same And this is vtterly cōtrary to the catholike religiō to haue such a vile imaginatiō of god of his inuisible vnspeakable power as you may read in the olde testament in these words a Deut. 4.15.16 take good heed to your selues for ye saw no image in the day that the Lord spake vnto you in Horeb out of the midst of the fire that yee corrupt not your selues make you a grauen image or representation of any figure whether it be the likenes of male or female c. in the new testamēt b Act. 27.29 For as much as we are the generation of God we ought not to thinke that the godhead is like vnto gold or siluer or stone grauen by art inuention of man In the second article the disagreement is that they of the sea of Rome make not God the cause of causes but tyeth him to second causes and that his c Test Rhem. a note Rom. 9. ver 11. eternal coūsel respected mens works determined according to works forseene and d Nic. Dorbet distinct 41. Artic. 2. would haue al men to be saued quantum in se est as much as lyeth in him and they say Sicut presciuit predestinauit quae ipse fecit c. e Gratian pars 2 caus 23. Q. 4 ca. Nabucho As he foreknew and predestinated the things he did and gaue vs to doo so hee foreknew onely and did not predestinate the things which neither himselfe did neither required that we should doo c. without doubt all thinges which God forknoweth shall be shal be done in deed but some certaine of them proceed from free will In which you may see all these points contrarie to the true faith First free will is made authour of some things and God onely forknoweth it 2. Gods wil is debarred to haue to do in those things he commandeth not 3. That hee decreeth onely the elect and onely forseeth touching the reprobate Lastly that his wil was to saue all men as much as in him was as if they should say if he had been able All these do limit the hie and vnsearchable counsell of him which is the cause of all causes and setteh the wil of man in the foresight of God to be his instructor most contrariant to the holie religion of Gods elect which humbly confesse vnto God in the olde Testament thus f Hier. 10.23 O Lord I know that the way of man is not in him selfe neither is it in man to walke and to direct his steps and in the new thus g Reuel 4.11 Thou art woorthie O Lord to receaue glory and honor and power for thou hast created all things and for thy will sake they are and haue been created Touching the third article the conspiracie of Rome do accurse the true religion namely a Concil trident sess 6. canon 4. If any man say that mans free will being mooued and stirred by God doth nothing at all worke together by ascenting to God as he stirreth and calleth whereby he doth frame prepare himselfe to obtaine the grace of iustification and againe b Canon 7. If any man say all woorkes which are done before iustification whowsoeuer they be done to be truly sin and deserue the hatred of God and therefore they say that c Test Rhem. in Math. 12. It is in mans owne free wil election to be a good tree or an ill tree and againe ver 33. in marg in Act. 10. ver 2. Such works as are done before iustification though they suffice to saluation yet bee acceptable preparatiues to the grace of iustification and such as mooue God to mercie and againe d Nich. Deorhel distinct 41. sent 1. Artic. 1. Cum peccator facit quod in se est meretur de congruo iustificari c. When a sinner doth that which in him is he deserueth of congruitie to be iustified or after a sort by the e Condosentia diuinae liberalitatis beseeming or becoming of the diuine liberalitie Heere thou seest three thinges of Poperie contrarie to the christian veritie First that mans hart is not altogether vniuersally corrupted by Adams fal Secondly that Gods grace doth but stir vp and mooue mans free will and thridlie by congruitie the workes before faith diserue and prepare vnto grace and please God And they haue yet a fourth namely that f Concil trident sess 5. Apendix The virgin Marie was not conceiued in sinne