but by the holy ghost as Christ plainly a Ioh. 3.5 expoundeth saying No man can enter into the kingdome of God except he be borne againe by the holie ghost Abraham doubtles being taught the true meaning of these words who spake and of whom and what maner of promise this was and how it shoulde be performed could not but behold therin learne the most excellent misterie and doctrine of the trinitie And in this sence and meaning doth the church of England hold this article of religion with Abraham as may appeare not onely by the vniuersall and notorious knowledge of our profession but also by fower Creedes set downe in the booke of Common praier to be heard learned and confessed of all men The Apostles creed Te Deum Athanasius creed and the Nicen creed and in the first article of religion agreed vpon by our church and established by lawe Ann̄ 1562. Moses consent in this article is to bee seene in these words b Deut. 6.4 Here O Israel the Lord our God is Lord only Where this word Lord being in Hebrew Iehouah noteth out the true God being all sufficient of him selfe and therfore Moses was c Exod. 3.14 taught to call him Eheie that is I am or shal be meaning a continuance without beginning or ending Secondly this clause our God in hebrew is * Elohenu a word of the plurall number noteth out the pluralitie of persons then adding in the singuler number that he is Lord or Iehouah onely signifieth that although there is pluralitie that is three persons yet there is but one God And therefore that which is spoken Psal 95. of the tempting of God out of Deut. 9. ver 8. where is said by Moses they prouoked Iehouah to anger the prophet d Esai 36.10 Esay the epistle e Heb. 3.7 to the Hebrewes expound it to be the tempting of the holy ghost f 1. Cor. 10.5 and S. Paul to bee tempting of Christ so that Moses by these places is to bee vnderstood to haue taught the same doctrin of the Trinitie namely one all sufficient Iehouah the same three persōs God the father God the son God the holy ghost The prophets who are the true and perfect interpreters of Moses doe vtter this doctrin yet more plainly speaking in the person of God g Esai 44.6 I am the first and I am the last and beside me there is no God h Cap. 4.3.13 Before the day was I am there is none that can deliuer out of mine hand i 45.21 a iust God and a Sauiour and there is none beside me k Malach. 3.6 I the Lord change not l Nahum 1.5 The mountains tremble for him and the hils melt c. And as touching the Trinitie in plaine termes thus m Hag. 2.5.6 I am with you saith the Lord of hostes with the word wherewith I couenanted with you when you came out of Egypt and with my spirit remaining among you where you see the father by excellencie called the Lord of hosts the son being the mediator of the couenant is called the word by whom and for whom God couenanteth and the holy ghost his spirit placed in his church by his manifold gifts and mightie works Heb. 2.4 the like place is in a Esai 63.7.8.9.10 Esay where in the person of the father is shewed Gods mercie loue and kinde prouidence ouer his people and he pointeth out the second person by the name of the angel of his presence who saued them and the holy ghost he calleth his holy spirit whom they vexed But the new Testament is plainest of al. First Math. 3. where the father witnesseth of the son and the holy ghost in the shape of a doue commeth vpon him and Christ commandeth to b Math 28.19 Baptise in the name of the father and of the son and of the holy ghost And c 1. Ioh. 5.7.9 S. Iohn calleth this the witnes of God that there are three which beare record in heauen the father the word and the holie ghost and these three are one In which article wee must vnderstād the three persons not as we do three persons of men who though they be but of one nature which is the nature of man yet are they in such sort 3. persons in one nature as they are also 3. diuers men But in God is a more neere vnion namely that they being 3. persōs distinguished in property the father begetting the son begotten the holy ghost proceeding yet these three so distinct in person are not onely of one kind of nature which is to be God for so they might be vnderstood to be three gods as Peter Iames and Iohn though of one nature are yet three men but also of one and the same essence in vnitie of number namely that the father son and holie ghost are all in one God and do make and be all but one and the same God of the same inseperable power eternitie wil wisdom and goodnes as is very excellently expounded in the creed of Athanasius The second article is of the Cause of Causes 2 By the decree of God all thinges were fore ordained how they should be and concerning man who should be saued by faith in Christ and who should be damned for their sinnes THis doctrine GOD teacheth Abraham two waies first in the promise d Gen. 12.3 how al the families of the earth should be blessed in which there is the reuelation of Gods decree what should become of all nations in the world namely that they of al nations which attaine blessednes shoulde haue it by Christ and all other should be damned then e Cap. 17. when he seperateth the Iewes by circumcision kept out the gentils till the fulnes of times it argueth that according to his decree he dispenseth the times and seperateth the nations and that in the matter of the saluation and damnation of men euen as saint Paul expoundeth it saying f Eph. 1.9.10 And hath opened to vs the mistery of his will according to his good pleasure which he had purposed in him selfe that in the dispensation of the fulnes of times he might gather together in one all things both which are in heauen which are in earth euen in Christ The other way is in trying of Abraham whē he was so olde before he had his son Isaac for hauing made the promise to Abraham generally First a Gen. 12.3 cap. 15.5 In thy seed and secondly So shall thy seed be Sarah finding her selfe barren b Gen. 16. gaue her maide to Abraham thinking to haue the seed that way and he went into her and she brought him foorth a sonne when he was fower score and six yere olde and he called his name Ismaell But after this God c Cap. 17.15 commanded Abraham to change his wiue Sarahs name from Sarai to Sarah because he would giue her a son and blesse and
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
when he could point out his verie person saying i Ioh. 1.36 Behold the lambe of God Howbeit that grace of reuelation which was in the Apostles excelled all the rest for the verie a 1. Pet. 1.12 Ephe. 3.10 Angels admire the manifolde wisedom of God as it is now taught in the church of God by their doctrin and therefore in comparison of the clere manifestation of the gospel now in these last times to the more obscure reuelation of the former ages it is called b Colos 1.26 Eph. 1.8 a mistery had since the worlde began and from al ages but now is made manifest to his saints and this most abundantly in all wisedome and vnderstanding And this was of such power that neither the malicious gainesaying and tumultuous resisting of the Iewes nor the furious outragious persecutions of the gentils for 300. yeares nor the subtill vndermining of wilie hereticks nor the smoking darkenes of Antechrist could stand before the wisedome of the spirit but that the idols of the heathen and the foolish rudimentes of the world were scattered before the preaching of the faith and religion of Christ as the smoke or clouds are driuen before the wind And when all the c Dan. 3.35.44 1. Pet. 2.6 monarkes of the world were broken became like the chaffe of the sommer flowers whom the winds carieth away this Iesus Christ as a stone cut without hands although he were refused of the builders is not onely become the heade of the corner but also filleth the whole earth and groweth to a kingdome that neuer shall haue end so long as Sun Moone endureth And as this religion so the ceremonies and maner of gouernment ordeyned by Christ are to remaine vntill the end of the world for so saith Christ when hee gaue cōmission for d Math. 28.19.20 the preaching baptizing teaching of all his cōmandements Loe I am with you alway vnto the end of the world the Apostle affirmeth that the Lordes supper is to e 1. Cor. 11.26 shewe the Lordes death till hee come f Eph. 4.12.13 and his ministers are to gather together the saintes till we all meete in the vnitie of faith and he must g 1. Cor. 15.24.25 raigne till all his enemies bee put vnder his feete and in the ende deliuer vp his kingdome to his father and then God shall bee all in all 5 All which things if the Atheistes of our time and such as bee of no religion or of the popish and hereticall superstition could see and consider they would come home to vs and cast themselues downe before Christ and say God is with you of a truth But this continuance of one vnchangeable truth in religion by the administration of Gods iudgements manifestation of the spirit being found with vs in this realme of England as hereafter in this treatise doth euidently appeare shal be a witnesse against all such in the day of iudgement when they should remember that they in their liues time willingly wold not know nor obey the truth but had pleasure in vnrighteousnesse I pray God open our eyes that while the light is among vs we may beleeue it loue it and walke in it as the children of light to the glorie of God and our owne comfort euerlasting saluation in Iesus Christ our Lord. Amen CAP. III. Heere is more largely shewed the vnitie of faith in all ages that the religion openly professed at this present in England is the same ancient onely Catholike faith of Abraham Moses the prophets which Christ and his Apostles preached and taught Where 1. is declared that Abraham receiued it of God both for the Iewes also for all other nations 2. The particulers are compared in 15. seuerall articles of the most waightie points of doctrine HAuing entred thus far that the Christian reader may as in a glasse in some reasonable sort behold in his conscience that from the beginning of the world there hath beene but one religion in which a man could euer be saued one law of faith one law of loue taught and allowed by God in his Church catholike and vniuersall for all places times to remaine vnchangeable vnto the worlds end Now will I through the mercifull assistance of the same my gracious God more largely and particularly shew the verie same thinges and that the same is the religion which in this our time is now by publike authoritie professed preached taught defended in this realme of England by and vnder the most happie raigne golden dayes and peaceable gouernment of the Lordes annointed and blessed handmaid and seruant our dread soueraigne deare nurse-mother faithfull and elect Ladie and Queene Elizabeth for whose heauenly ioy Christian honour long and prosperous life in wealth and godlinesse all true hearted Christians and faithfull subiectes continually and instantly do pray Here thou shalt see God willing what God taught Abraham what Moyses sent of God taught Israel what the prophetes inspired of God taught in Iudah what Christ his Apostles taught the primitiue Church and that all these differ not in the doctrine of faith and loue but being all one and the same way of saluation the same true and vndeceiuable religion the same euerlasting God and Sauiour And thou shalt plainely and clearely see that the verie same and none other hath our most louing God of his free and kind mercie now aboue fortie yeares together taught vs English men and his heauenly wisedome in our streetes and high places and assemblies by his faithfull ministers hath called vs thereunto So that we to the stirring vp of our thankfull hearts to praise our good God may say with the Psalmist a Psal 147.20 He hath not dealt so with euerie nation neither haue they knowne his iudgements And in this treatise concerning the first of the three times of the world which was of the fathers before the lawe or any part of Gods worde was written I make speciall choise of Abraham for two causes First because that in the historie of the fathers before his time which containeth some 2083. yeares the holy Ghost is verie briefe and therefore not so full and plaine in diuers pointes as after in the story of Abraham Howbeit thou shalt find in the same the doctrine of one God the trinitie promise of Christ and saluation to come by faith in him Baptisme of the arke sacrifices for the latter sacrament seales of the couenant and of dueties diuers examples in Abell Sheth Enoch Noe and great punishments for the contrarie so that the substance is one and the same though that it be after more largely and particularly taught in the storie of Abraham But because my purpose is to shew that the particular partes of the doctrine of our religion bee most auncient and catholike I finde it more fitte to take the patterne from Abraham in whose storie I may gather these thinges more plainely and also
in this Article two things The vse and power of this word and the true touchstone how we may know or where we may find this word The first is touching religion that Gods word is the only rule thereof which onely teacheth the doctrine of righteousnesse and saluation And this is verie well to be seene in the storie of Abraham that he had no sauour of religion before God taught him by his word neither can wee find that he added any thing of his owne And this will euidently appeare if you consider how God first preached vnto him a Gal. 3.8 Gen. 12.1.2.3 the gospell and so from b Cap. 15. 17 18. time to time reuealed more and more vnto him and that God acknowleged him to bee a c Gen. 20.7 prophet such an one as would d Cap. 18.19 command his sonnes and his houshold after him that they keepe the way of the Lord. What is all this els but that God by his word taught him the true religion and godlinesse what he should beleeue and doe As for Moses he maketh the word of God so absolute a rule that the Church ought not e Deut. 4.2 to put any thing to it nor take any thing from it and the prophets are also verie confident in this point saying f Prouerb 30.5 Euerie word of God is pure put nothing to his word least hee reproue thee and thou be found a lyer And the reason of this perfection is plaine because it maketh g Cap. 2.1.9 a man to vnderstand righteousnes and iudgement and equitie and euerie good path and to exclude all mens inuentions from ordaining any part of religion God saith by his prophets that h Esai 29.13 The wisedome of the wise shall perish because their feare toward God was taught by the precept of men Which Christ intepreteth to this sence i Mat. 15.9 That they worshipped God in vaine teaching for doctrines mens preceptes If this suffice not then let vs heare this point in expresse wordes of the Prophet k Psal 19.7 The law of the Lord is perfect conuerting the soule So likewise our Sauiour Christ in the gospell gaue to his Apostles and Church no other thing but the l Ioh. 17.8 worde which God his father gaue him pronouncing that this is m Vers 17. The truth by which they should be sanctified n Cap. 15.3 made cleane o Cap. 8.31.32 and free from sin p Cap. 5.24 and by hearing thereof they might haue euerlasting life Therefore the Apostles finding the absolute sufficiencie thereof doe forsake all wisedome of men for the same calling it the words of eternall life q Cap. 6.68 Hereof it is that Saint Iames saith r Cap. 1.19 Be swift to heare and slow to speake because wee men must not put forth our owne wisedome in matters of faith and religion but submit our selues to learne of God as he after expoundeth saying ſ Vers 21. Receiue with meeknesse the word that is grafted in you which is able to saue your soules And thereupon Saint Paule condemneth all shewes of t Coloss 2.22.23 wisedome in voluntarie religion after the commandement and doctrines of men giuing charge that no man u Vers 8. spoile vs through philosophie and vaine deceite according to the traditions of men according to the rudiments of the world and not after Christ And the ground of this is this that in x Vers 3. Christ are hid all the treasures of wisedome and knowledge Now as touching the second point which is the touchstone to trie the word of God where and how to find and know it This is The holy inspired writinges of the olde and new Testament wherein is contained all the word of God touching religion necessarie for the Church and Gods elect to know for their saluation Which although it were not written in the time of Abraham and of the fathers but after by Moses the Prophetes the Apostles and Euangelistes yet is it so absolute a rule and canon that wee ought not to beleeue any thing of faith and religion touching saluation to be or to haue beene the word of God which may not be rightly gathered taught or proued confirmed or allowed by the writings of Moses and the prophets in the old testament and in the new testament by the Euangelistes and Apostles of Iesus Christ And this will appeare verie euidently to the conscience of all faithful and wise hearted Christians if they consider what the spirite of God teacheth in all these times For the first a most glorious writer was the a Deut. 5.22 finger of God writing the ten wordes in two tables Then Moses by his direction wrote all the b Exod. 24.4 words of the Lord and a little before his death he wrote the whole c Deut. 31.9 law and deliuered it to the priestes the sonnes of Leui. So that then and from thenceforth the law written became the canon of the Church and the onely rule to measure religion by as may appeare because it was published in this sort d Deut. 27.26 Cursed bee he that confirmeth not all the wordes of this law to do them e Cap 30.10 which is interpreted to bee the commandementes and ordinaunces of the Lord written in the booke of the law And Ioshuah being of the same times knowing it to bee such an absolute rule chargeth the people a little before his death to f Ioshua 23.6 obserue and do all that is written in the booke of the law of Moses that they turne not there from to the right hand nor to the left By which it appeareth that in his time the writinges of Moses were this touchston to know the word of God as it were the arke of God wherein the tables of the couenant written with the finger of God were kept which will somewhat more be seene if you consider with me that in Moses writings and in and by nothing els we learne all the word of God reuealed and made knowne to the Church not onely touching the creation and olde world but also concerning Abraham Isaack Iacob and whatsoeuer God spake would haue to be knowen to be his word in his time which hee committed to writing for the perpetuall vse of the people of God And after him God added the pen of the prophets for the more perfect manifestation of this word and misterie of Gods will and yet so as nothing in substance did differ from the written law of Moses Therefore the prophetes pronounce the same writinges to be a most perfect Canon not to be added to nor taken from saying after this maner a Esa 8.20 To the law and to the testimony if they speak not according to this word it is because there is no light in thē And againe b Malach. 4.4 Remember the law of Moses my seruant which I commanded him in Horeb for all Israel the
whereby God hath been truely serued and worshipped his elect saued and the true faith confessed from the beginning of the world and namely from Abraham euen vnto our daies which is now 5528. yeeres and the gates of hell could never preuaile against it no power of men subdue it no heresies ouerthrow it no wisdom or learning confute it no persecutions destroy it no pollicie nor crueltie subuert it no tract of time weare it out no changes or subuersions of kingdoms countries or states ouer whelme it no lawes edicts counsels canons cursses decrees or decretals put it down or banishe it Magna est veritas preualet Great is the truth and preuaileth Blessed be the God of truth And herein is fulfilled that which the prophet saith a Psal 19.9 102.27.28 The feare of the Lord is cleane and endure for euer And thou O God art the same and thy yeeres faile not the children of thy seruants shall continue and their seed shall stand fast in thy sight The second part of the newnes of Poperie CHAP. I. How the Romish superstition disagreeth with the true auncient catholike religion and faith of Gods elect where is declared 1. How manie waies in this sort disagreement is to bee founde 2. And that in all the former fifteene articles they disagree very greatly THere are two things which doo euidently argue the new and late begetting and birth of Romish heresie The Ante-christianitie or disagreement it hath with the pure holie and old faith which God hath once giuen to the Saints and the conformitie and agreement it hath with all heretical prauitie For seeing that all men know and the papists themselues must needs confesse that it is come foorth within these last times of the world for the face thereof neuer sawe the sonne before if it agree not with the wholsome truth of the inspired scriptures of God and so not of the auncient catholike faith of Gods chosen but resembleth and beareth the expresse and indeleble charecter of filthie new borne heresie it must needs leese those dainty terms of vnitie antiquitie vniuersalitie visible succession and of the olde and catholike religion And so the truth is For as then the Popes of Rome became most loftie and proud and aduanced themselues aboue all estates when they vsed in their stile the lowlie termes of seruus seruorum Seruant of Seruants so seased they then to bee truely and in deed Catholike or vniuersall when cutting of themselues from the true vniuersall church and religion they tyed the name and honor of Catholicke church to one place calling it contrarie to the holie creed The catholike church of Rome Therefore as I haue in the former part shewed the auncient and vnchangeable religion what it is and how it hath continued vnto this our age so now I doubt not but that it shall appeare through Gods grace to euerie honest conscience of any reasonable capacitie not forestalled with the preiudice of willful blindnes that the church of Rome and the religion thereof is not of the same generation hath no affinitie with God and his truth but is altogether earthly sensual and diuelish And first of the disagreement it hath with the true faith that is what it is not then of the agreement with heresie that is what it is In the first part the reader is to vnderstand that disagreement is in diuers sortes sometime direct and plaine contrarie as light and darkenes sometime contradictorie where one saying is the destruction of an other as to say A man is a reasonable creature and to say a man is not a reasonable creature Sometime they disagree by hauing a differing nature though not so directly set on against an other as a stone an egge and a tree differ from a man sometime the disagreement is hidden and vnderhand when there is a shewe to maintaine the truth in words and yet in deeds comming in by some hidden and closely carried circumstance men ouerthrew the same truth 2. Sam. 3.27 As Ioab spake with his mouth peaceable vnto Abner and with his hand he smote him vnder the fift ribbe that hee died And there is yet an other difference which is expresly named in holie scripture that is wheÌ„ in a matter taught in the scripture definitiuely men either take awaie something and make it too short or too little or else adde something and make it too long or too great Wheresoeuer there is any of these disagreements they cannot be said to be one and the same and so the church of Rome in all points of Christian religion differing in some one of these kindes cannot be said to bee of the true catholicke religion As in the first kinde the true religion a 1. Tim. 4.1.2.3 saith It is the spirit of errors and doctrine of diuels to forbid mariage and to abstaine from meats The sea of Rome say directly contrarie that by the holie ghost and spirit of truth they forbid mariage and to abstaine from meats In the second kind the true religion saith b Rom. 3.28 A man is iustified by faith without workes they say A man is not iustified by faith without workes In the thirde kind the true religion saith c Heb. 1.3 Iesus Christ hath by himselfe purged our sins they say we are purged also by satisfaction purgatorie indulgences and diuers other things In the fourth kinde the true religion saith that d Iacob 1.21 the woorde of God is able to saue our soules The synagogue of Rome do so say also in words but in deed they cut the throat of Gods word by equalling or preferring of traditions canons decrees decreâ—als and humaine customes euen as Christ e Matth. 15.6 speaketh of the pharisees who also in woords pretended Gods woord that they make the woord of God of no effect or authoritie by their tradition But as touching the last disagreement that shameles whoore of Babilon diminisheth and taketh from Gods word when they keepe the cup from the comon people and adde vnto Gods word when they cause the sacrament to be lifted vp and adored and verie many such things they doo Therefore if I shew that in al parts of religion they disagree from the truth in one of these kinds it will be sufficient to prooue that their abhominations are nothing sauouring of the true auncient religion 2. And this I will do God willing in two sorts First in this Chapter by shewing how they disagree with the articles taught out of Gods word in the former part and secondly in the next Chapter howe dissent from the doctrin of S. Paul S. Peter whoÌ„ they say to haue bin at Rome and to bee planters of that church in this first I must desire the reader to looke vpon euerie article as before cap. 2. and he shal easilie see the disagreement for I wil but a little open and briefely point out their error and the disagreement will bee manifest of it selfe Marke therefore
good Reader what I say and be not partiall And first of all they seeme to be neerest the truth in that which I haue placed for the first article the faith and doctrine of the trinitie and in words speake verie distinctly both in Canons decrees decretals and also in other writings So that some notable learned men hold them sound in this matter and others goe further that by this and one or two more they would draw them into the holie communion of Saints But if in these they are as Ioab onely in words and that their hands strike through this doctrine so that in the harts of men this doctrine cannot liue because they are taught and beleeue and doo such things as ouerthrow the same then are they not to bee helde and reputed sound in this article And first touching the the vnitie in the godhead whosoeuer giueth that to any other thing which is natural and essentiall vnto god he maketh that other thing to be god so consequently if the sea of Rome do so to any creature they make mo gods then one But that they ascribe to creatures that which is proper essential to God may be seen in three things First in the virgin Marie the Saints first they a Hone in laud. beat vir Mar. ad vsum Rom. cal her the Queen of heauen Mater gratiae mater misericordiae mother of grace and mother of mercie domina angelorum lady or mistres ouer the angels princeps mundi regina prince and Queen of the world they say vnto her Virgo singularis inter omnes malis nos culpis solutos mites fac castos c. O virgin singuler amōg al make vs being freed from al faults gentle chast giue vs a pure life prepare vs a safe way that seeing Christ we may alway reioice together vnto her Io. theuangelist they pray Vobis duobus ego miserimus peccator c. vnto you two I a most miserable sinner comēd this day my body my soul that at al houres momēts you wold vouchsafe to be my sure keepers deuout intercessors vnto god vnto Peter they say b Miscate Roman S. Aug. S. Pet. ad vincent Alleluia Solue iubente deo terrarū Petro catenus c. loose O Peter by Gods cūmand the chains of the earth who openest the heauenly kingdoms to the blessed of Frances the minorite they say c Lib. confor mit Franc. ad vitam xli lib. 1. sunct 4. lib. 2. funct 3. cordiū vidit arcana he saw the secrets of the harts al things created were obediēt vnto him they which hold the leading of blessed Frāces cannot be ruled by the darknes of error by the light infused grāted him of god men are so enlightned that the cōscience of one man is naked to an other Now if it be properly apertaining to theuerlasting being al sufficiēcy of god as his word teacheth to be gouernor of the world Lord of angels father of mercie and grace to make a man gentil chast and pure in life to be euery moment keeper of bodie and soule to open heauen to know the harts to whom all creatures are obedient Then it followeth that seeing by their custome of praier and otherwise they giue these things to the virgin Marie and to Saints they vnderhand ouerthrow the doctrine of one God and make many Gods And when they make a Test Rein. Reuel cap. 2. ver 22. Compendium cor terta D. Ioh. Bunder tit 23. Arti. 11. Non visit quis dinum Iob vt scabie careat Saints patrons of countries as Peter Paul ouer Rome and healers of disseases as Iob to cure the scabbe what other thing do they but as the heathen did make seuerall Gods for seuerall offices Secondly this making of many Gods may be seene in the Pope For of him they say b Gratian. decret pars 2. caus 17. quest 4. cap. Si quis nemini Greg. decretal lib. 1. de translat Episc tit 7. cap. 3. Gloss 16. De iudicio summi pontificis disputare non licet it is not lawful to dispute of the iudgement of the hiest Bishop c Non homo sed Deus seperat quos R.P. not man but God seperateth whom the Bishop of Rome seperateth c. which is declared by the glose that hereof he is said Habere celeste arbitrium ideo etiam naturam rerum immutat c. to haue an heauenly iudgement and therefore also he changeth the nature of things applying the substantial of one thing vnto an other he can make of nothing somthing and the sentence which is nothing he maketh somthing in those things he wil his will is to him in steed of reason neither is there any man that can say vnto him why dost thou so for he can dispense aboue law he can make iustice of iniustice by correcting the lawes and changing them and he hath the fulnes of power But I will not load the reader with that which here might bee alleaged onely I desire him to consider whether the Pope doo not herein arrogate the power and maiestie of God For what can be said more of God then that we may not dispute of his iudgement that hee hath the heauenlie iudgement power to giue sentence to change the nature of things to make nothing somthing to make iniustice iustice to dispence with law and to haue such fulnes of power that his wil is lawe and reason and no man can say why dost thou so is such a thing the gift of God to any man doo they not make the Pope another God or els a fourth person in the Trinitie The third thing is the sacrament wherin this blasphemie of making pluralitie of gods is also to be seene For when they say Cstrists bodie in the sacrament consecrated at one time in a thousand places or if it should happen ouer all the world that then in all those places is one the same Christs bodie that realie trulie and wholy yet the scripture teacheth he is truly really wholie at the right hand of his father in heauen let wise learned men consider wheather this be not to make a new God of the manhood or body of Christ to giue that to his manhood which belongeth to his Godhead of which it is said * Psal 139.7 He is in the heauens he is in hell and he is in the vtmost part of the sea Againe when they say of the priest in consecrating when they speake best that he maketh the bodie and blood of Christ do they not giue vnto him more then the power of a creature And yet being not content with this they feare not to adde and to say a Sermon discip ser 111. Sacerdos est altior regibus faelicior angelis creator creatoris The preest is hier then kings happier then angels and creator of his creator Tel me if this be not to make the priest
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
godlinesse which burden Gods house with such great volumes of new laws made by men contrary to the true faith religion when God telleth vs expressely that his c Psal 19.7 Deut. 4. law written in his word is perfect and conuerteth the soule and that to it nothing is to be added or taken away In the tenth Article the contradiction is manifest to the whole worlde for all men see that they restraine the worde Catholike to one place and that the whole Church should be ruled by her square the whole vniuersall worlde made catholike by one citie wheras one city cannot be the vniuersal church of the whole world which containeth the meanest and smallest part of the whole Besides this they doe not hold professe the onely true catholike faith but do most earnestly fearsely and cruelly persecute Christ his members stand only vpon vain titles of antiquitie vniuersalitie visible succession other false grounds which are common to all the wicked pagans which notwithstanding their brags can not be found in their sinagogue and profession And as is their faith such is their preaching mans traditions and deuises altogether strangers from the life of God their sacraments as they handle the matter are not only ful of vnclean mixtures but also peruerted without authority from God All which to him that considereth will bee found true in the examination of the articles going afore following after namely that they haue nothing in doctrine or practise of the nature of the true Church of God nor yet those visible marks which do indeed truely shew discerne and make knowne the true church and chast spouse of Christ In the eleuenth Article there need but few words for when they worship the Roode and other idols relickes of Saints and the sacrament and when they pray to the virgine Marie to the Apostles and all canonized Saints of that sea euerie man may by by perceiue that they worship not God onely And if they would shift vs off with their blind distinction of Latine doulia hyperdoulia it is not the daliance of termes that can helpe the matter except the word of God made such a difference Againe they themselues a Preceptoriū Nider precept 1. cap. 6. Latria idem est quod seruitus Deo exhibita c. teach that latria which themselues say is a worship due and proper to God alone may be done and might lawfully be done to these namely to the trinitie of the persons diuine to the three Angels whom Abraham saw to the done appearing vpon Christ to the voice of the father to the wordes of the holy scripture in as much as they proceede from God to the manhoode of Christ vnited to his Godhead to the crosse of Christ to the image of Christ to the sacrament of the Eucharist to the garments nailes and speare of Christ If here the proper honour and worship of God bee not giuen to creatures and that these things be not disagreeing to the holy and ancient religion allowed by God I know not what is Let it be tried by that which God saith in the old testament b Psal 50.15 Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me And in the new Christ speaketh in the minde and meaning of the old c Math. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue In the twelfth Article there are many disagreementes of Romish superstition and idolatrie from the true catholike religion First in the generall nature of a sacrament they add a further power namely that the sacraments containe grace giue grace and a Concil trident ses 7. that of the worke wrought yea and this alway and vnto all on the part of God and that without them or the vow of them a man doth not receiue of God the grace of Iustification and that the intent of the Minister is required at least according to the generall intent of the Church In which are two manifest cut-throats of the nature of a Sacrament for by conteyning grace c vnderstanding that grace is in the outward signe and so by the only outward ministerie as it is wrought by the Minister grace is giuen this maketh it more then a signe and a seale of the couenant and giueth that to the outward signe worke wrought of man which is due to the spirit of God And secondly the necessity of the Priests intention is made an efficient bearding outfacing the institution of God as though that the being of the Sacrament depended not onlie and wholly vpon Gods ordaining and institution but that it must haue the intent of the minister to make it a Sacrament And here they are to be vnderstood of the Sacraments of the new testament therfore let vs heare how God in the new law of the gospel doth teach the contrarie For he applyeth the vertue of both Sacraments to the spirit saying b 1. Cor. 12.13 By one spirit are wee all baptized into one body whether wee be Iewes or Grecians whether wee be bound or free and haue beene all made to drinke into one spirit therefore the power is not in the outward signe or worke but onlie in the spirit because that c Ver. 4. 11. the diuersities of gifts come of the same spirit and he distributeth them to euerie one seuerallie as he will And as for the Priests intent he saith in the same chapter a Ver. 6. There are diuersities of operations but God is the same which worketh all in all If then God worke all where is the ground of the Priests intent and if the spirit distribute as hee will where is the worke wrought c There is yet a third addition namely that they lay vpon these sacraments the grace of iustification which God saith euidently is imputed to faith without any workes euen as b Rom. 4.1.2.3 11. c. Gal. 3.6 Abraham beleeued God and it was imputed to him for righteousnes Secondly for the number the presuming sea addeth fiue matrimonie orders confirmation penance extreame vnction not one of them hauing the true nature of a sacrament for they are no where ordeined and commaunded of God to any such purpose except we would childishly say as they doe namely c Manipul curat cap. 1. de instit sacra that hee ordained confirmation when he laid his hands vpon children and said suffer little children to come vnto me and orders when he said Doe this in remembrance of me penance when he said to leapers Go shew your selues to the Priest and extreame vnction when hee sent his Apostles to anoint and heale the sicke that he made matrimony a sacrament when in the wombe of the virgin M. he would ioyne our nature to the diuine in the vnity of person c So might wee make a multitude of sacraments making of clay to
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