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
call his name wonderfull counseller the mightie God c. m cap 53.10 he shall make his soule an offering for sinne a Zach. 6.12.13 Behold the man whose name is the branch and he shall grow vp out of his place and hee shall build the temple of the Lord euen he shall build the temple of the Lord and he shall beare the glorie and shall sit and rule vpon his throne and he shal be a priest vpon his throne and the counsell of peace shall be betweene them both And many other places where his godhead manhood mediatorship priesthood kingly office are expresly described But yet most abundantly and most euidently in the gospel where of his person it is said b Rom. 1.3.4 He was made of the seed of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirit of sanctification by the resurrection from the dead c Rom. 9.5 Of the Israelites concerning the fleshe Christ came who is God ouer all blessed for euer Touching both person and office When the fulnes of time was come God sent forth his son made of a woman made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of sons d 1. Pet. 3.18 Christ hath once suffered for sins the iust for the vniust that he might bring vs to God and was put to death concerning the flesh but was quickned in the spirit His kingly office thou hast where it is said e Eph. 1.20.21 God set him at his right hand in heauenly places far aboue all principalitie power and might and domination and euerie name that is named not in this worlde only but also in that is to come and hath made all things subiect vnder his feete and hath appointed him ouer all things to be head to his church and his priestly office in these words f Heb. 7.24 This man because hee endureth for euer hath an euerlasting priesthood Wherefore hee is able perfectly to saue them which come vnto God by him seeing hee euer liueth to make intercession for them O blessed harmony and sweet consent in so ioyfull a description of our louing God and sauiour Happie art thou O England who hast fellowship with Abraham Moses the prophets Apostles in so heauenly holy g 1. Tim. 3.16 great misterie of godlinesse Which God doth not reueile to all people but only to his h Colos 1.26 Saints All thanks therefore bee giuen vnto the most glorious name of our good God for his most excellent gift and rich grace Amen The sixt Article of the applying of Christ Faith onely iustifieth and who so euer beleeueth in Christ shal be saued THe meaning of this Article is that there is not in man either before or after hee beleeue any inherent righteousnesse or goodnes of mind neither any kind of workes done by him which can either deserue any thing at Gods handes or in any part satisfie his wrath wherby we should be accounted righteous in his sight but that Christ alone hath paid our ransome for our sinnes and wee are saued by the meere and free grace of God thorow his bloud and wee are then onely accounted iust and iustified before God made inheritors of saluatiō when by a true vnfained faith beliefe in Christ bloud wee acknowledge embrace and receaue this grace and fauour of God and this faith onely in this sort apprehending Christ maketh vs righteous and iustified before God And thus surely it befell vnto Abraham our father For first he was taught it Secondly hee found and felt it Thirdly God wrote it for euer with great and golden letters in the image of his house that all posteritie might reade it and learne it to their euerlasting comfort That he was taught it is apparant in that God finding him void of all goodnesse and righteousnesse as is before declared gaue him the promise that a Gen. 12.3 in him all the families of the earth should bee blessed This the Apostle interpreteth to bee meant that the nations should bee iustified by faith in Christ and not by works saying b Gal. 3.8 The scripture foreseeing that God wold iustifie the Gentils through faith preached before the gospell vnto Abraham saying In thee shall all the gentils bee blessed Where thou mayest obserue two thinges First that this vttering of this promise to Abraham was the preaching of the gospell Secondly that the summe of the gospell is Iustification is by faith onely And that all nations should haue no other but the same order of iustification which God taught Abraham namely by faith onely In the second place Abraham found and felt this when he c Gen. 15.2 mourned to God because he had no child and God shewed him the starres and said looke now vp into heauen and tell the starres if thou be able to number them and hee said vnto him So shall thy seede bee And Abraham beleeued the Lord and hee counted that to him for righteousnesse Which the Apostle doth interprete to be vnderstood that faith without workes doth iustifie not onely in the person of Abraham but also that it pertayneth to all other in the like and verie same manner to be iustified and in none other First of Abraham he saith a Rom. 4.1 What shall we say that Abraham our father hath found concerning the fleshe for if Abraham were iustified by workes hee hath wherein to reioyce but not with God For what saith the scripture Abraham beleeued God and it was counted to him for righteousnes In which wordes it is plaine that Abraham was iustified by faith onely and if hee had beene by workes hee had had no reioycing with God And as touching all other that it is the onely and perpetuall rule of iustification hee saith b Verse 23. Now it is not written for him onely that it was imputed to him for righteousnesse but also for vs to whom it shall be imputed for righteousnesse which beleeue in him which raysed vp Iesus our Lorde from the dead Thirdly the great and golden letters wherewith this doctrine is written in Abrahams house be Sarah his wife and her sonne Isaack and Hagar his bond seruant and her sonne Ismael in whom God hath set forth as in a wide open book the two couenants the couenant of works and the couenant of mercie the one of the law and the other of the gospell For Sarah representeth the couenant of mercie and the estate of the Church vnder the gospell and her sonne the true and faithfull beleeuers in Iesus Christ Read Gen. 16. 21. Hagar representeth the couenaunt of workes and the state of the Church vnder the lawe and her sonne Ismael such as seeke righteousnesse by their workes Now as Sarah being the free woman her sonne Isaack was the heire vnto Abraham and remayned in his house for euer so the couenaunt of mercie and the
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
lib. 4. Orthod fid cap. 7. Who is there which can make the image of God who is inuisible without body circumscription without figure therefore it is extreme madnesse to counterfeit fashion the deuine power Guillermus Durandi helpeth vs a little further vntill An. 480. b De rational diuin lib. 1. de pictur affirming that the councell of Agatha forbad pictures to bee made in the church and that that should bee painted in the wales which is worshipped adored Now this c 16. Durandi d De rit eccles lib. 1. cap. 4. sect 1. Durantus with old father Gratian e De consecrat distinct 3. cap. perlatum do patiently abide and beare that these images had little entertainment into the churches of Christians vntill An. 600. But then they are bold to bring forth Gregorie liuing about that time that they might shew the first originall decree of their error Namely that about this time there were images crept into the church to bee lay mens bookes but not to be adored For this Gregorie f Lib. 7. epist 109. reproueth one Serenus Bishop of Massilia for breaking images in the church whē he saw them worshipped but yet he commendeth him that hee would not haue the people to worship them wishing to teach the people not to sinne by worshipping them and yet to learne the storie in the wales which they could not reade in bookes So that it can not be found that vnto this time of 600. yeares images got any further honour but to stand or to be painted in the church as bookes to teach the rude people and then they began about that time to forget the scriptures of God which saith g Hier. 10.15 Aback 2. 19. They are vanitie and the worke thereof errors there is no profite in them but they are teachers of lies But this Romish and hethenish idolatrous worship which is now among the papistes had so many enemies of godly Christians that from time to time it suffered the repulse till about the yeare 785. And then in the second counsel of Nice it was hatched hardened made bolde to come abroad into open light and to beard to face downe the pure adoration and seruice of God with this prety h By these two verses Nam Deus est quod imago docet sed non Deus ipsa Hanc videas sed mente colas quod cernis in ipsa deuise and colour to hide their idolatrie that they honor not the image it selfe but in it they worship him whom the image doth represent A thing so manifestly condemned by the auncient Christians that this is the greatest and the strongest antiquity which the papists haue for the grounding and first full birth of their idolatrie as thou shalt verie well perceiue if thou reade the aforesaid authors of this matter and the Antididagma of the reuerende canons of Colen and B. Boner vpon the 10. commandements and the counsell of Trent or any other that declare faithfully the true storie of antiquitie Therefore let the Christian reader iudge if this bee not of a newe and late generation and whether such daintie cloakes of humane folly will shrowde them well and safely agaynst the powring showers of the fierie wrath of God which i Esai 45.23 hath once sworne by himselfe saying Euerie knee shall bow vnto mee and euerie tongue shall sweare by mee And againe hee saith k Cap. 42.8 I am the Lorde this is my name and my glorie will I not giue vnto an other 2. Faith onely iustifieth neither my praise vnto grauen images The second foundation is of the condition on our part of the couenant with God wherein because the gospell requireth no other condition but onely faith in Iesus Christ therfore the catholike religion holdeth this principle Faith in Iesus Christ onely without workes doth iustifie Which to be the ancient catholike beliefe of Christians Eusebius Pamphilus a very learned diuine of the primitiue age doth testifie he liued about Anno 325. who writing the storie of the primitiue Church sheweth that this was the faith of the Christians from the Apostles vnto that age For speaking of the heresie of the Hebionites whose beginning was in the verie first age of Christianitie he calleth them poore alluding to their name in the knowledge of the glorie of Christ Histor eccles lib. 3. cap. 27. and he telleth that they were reputed erronious in this that they held that the obseruation of the law was to be kept and that faith onely in Christ was not sufficient to saluation Which is confirmed by Irenaeus who b Aduers heres lib. 1. ca. 26 saith that Ebion refused Paul calling him an Apostata from the law Now if it were not the common and vniuersall faith of the Church that faith onely iustifieth how could Ebion all that 300. yeares bee accounted an hereticke for holding the contrarie But this will more appeare if we heare the auncient fathers and elder protestants both before and after Eusebius time to speake and vtter their profession Cyprian c Anno 255. before Eusebius d Epist 3. Caecilio saith thus Si Abraham Deo credidit c. If Abraham beleeued God it was imputed to him for righteousnes truely whoseouer beleeueth God and liueth by faith is found righteous Origin e Anno. 235. a little before him speaketh thus vpon the words of S. Paul Rom. 3. vers 27.28 f In epist ad Rom. cap. 3. lib. 3. He saith the iustification of faith onely to suffice So that whosoeuer beleeueth onely is iustified although hee fulfill no part of workes And to proue this he bringeth the example of the thiefe on the crosse namely That no whit of good workes is declared to bee done by him in the gospell but for his faith onely Iesus said vnto him this day shalt thou be with me in paradise Hilarius g 345. liued much about that time or not long after Eusebius and h Cap. sine Canon 8. hee saith vpon Mathew Fide sola iustificat He iustifieth onely by faith Basilius Magnus as it were i Anno 370. presently after him saith The k de humilitate Apostle saith let him that glorieth glory in the Lord where he said that Christ is made of God vnto vs wisedome righteousnesse sanctification and redemption that as it is written let him that glorieth glorie in the Lord for that is perfect euerie way glorying in the Lord when a man is not extolled for his owne righteousnesse but acknowledgeth himselfe indeed void of true righteousnesse and to bee iustified by onely faith in Christ Ambrose was not long l 380. after when he m Epist 71. wrote to one Irenaeus saying Let no man glorie in his works because no man is iustified by his doings but he that is iust hath it giuen him because that after the washing he is iustified therfore it is faith
faith and secondly that such a faith which is onely in saying and bringeth foorth no woorkes cannot saue where you are to note that he proposeth to himselfe the confutation of a vain and idle faith which is only in saying and that he doth not enter to entreat of this question whether faith onely being true and liuely do iustifie or so far to prefer workes that they iustifie or saue vs with or without faith And this meaning doth all the order of his reasoning declare First ver 15.16.17 where he teacheth that as to make a shew of liberalitie in wordes and in deede to minister nothing doth beway but a counterfait liberalitie So faith without woorkes is dead in it selfe where marke that he saith in it selfe or by it selfe for thereby he sheweth that if it were the true iustifying and liuely faith in it selfe it would bring foorth liuelie fruits to declare the same and hereupon he openeth the meaning of his proposition ver 18. that a man is to shewe his faith by his workes namely that it is a thing which a man will aske for of him that saith he hath faith then ver 9. he sheweth that such an idle faith is that of the diuell which beleeueth there is a GOD and trembleth So these vaine pratlers may haue a generall beleefe and sometime tremble to thinke vpon Gods power and yet neuer haue the true faith in Iesus Christ which iustifieth wherewith whosoeuer is rightly endowed he hath Christ a Rom. 8. ver 9.10 dwelling in him by his spirit by whom the bodie of sinne is slaine and the life of righteousnes is as it were a new created as it is said else where b 2. Cor. 5.17 if any be in Christ he is a new creature but the diuels and wicked men destitute of this true faith are voide of this grace and therefore doo not bring foorth good workes Nowe then Saint Iames bringing in the storie of Abraham offering vp his sonne vpon this proposition and order of reasoning and namelie prefixing these woords But wilt thou vnderstand O thou vaine man that faith without workes is dead What other thing can hee meane by the woord iustified except he abruptlie goe contrarie to all his owne former speech but onlie the declaring shewing and making knowen of his faith not to bee dead vaine or onelie in saying and not that workes make a man iust before GOD which appeareth by his reason in this example in that he sayth Faith wrought with his workes and through workes was faith made perfect which signifieth that in offering vp of his Sonne his faith wrought to bring foorth this worke and that this worke being atchieued it made manifest that hee had a true and perfect faith his workes then in Saint Iames meaning perfected his faith that is made it appeare perfect but it did not meddle with the making of the man Abraham to be iust and righteous in the eies of GOD by that worke so wrought And then adding The scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes he vnderstandeth that the offering vp of his Sonne did make manifest that Abraham beleeued in deede and a right and therefore that scripture was approoued true that God imputed righteousnes to him not for a vaine saying and hypocriticall dissimulation but for a true beleefe and an vnfayned faith in Gods promise In the same sense verse 25. hee alleageth the storie of Rahab Nowe lastely the conclusion being by a comparison of a mā to be dead which hath not a spirit that so faith without works is dead sheweth that there is a spiritual working of faith which if it appeare not by works it declareth that faith is dead in it selfe So that Saint Iames speaketh onely against a dead faith meaning not by any termes to derogate from a liuely faith as though it had helpe of workes in the matter of iustification before God Further if we consider the story of Genesis out of which it is taken you shall finde that Saint Iames could not haue any other meaning For it was before a Gen. 15.16 17.11.25 21.5 22. Ismaell was borne that Abraham was iustified by his faith without respect of workes Then Ismaell was fourteene yeeres ould when Isaack was borne and Isaack was of some pretie yeres that he was able to beare a bundel of wood wherewith he should haue been burned therefore it must needs be between twentie and thirtie yeeres after the time of Abrahams iustifying that he offered vp Isaack which being so it cannot be vnderstood that that worke iustified him least it should destroy and b Read Rom. 4 10.11 Gal. 3.17 disanul his iustifying by faith so long before And therfore God himselfe doth expresse the power and vse of this worke not any whit to iustify him but only to make his faith to be knowen where hee saith c Gen. 22.12 Now I knovv that thou fearest God seeing for my sake thou hast not spared thine onely sonne And therefore doth the holy ghost interpret it thus d Heb. 11.17 By faith Abraham offered vp Isaack when hee was tried c. teaching vs that this was a fruit of the iust mans faith and not a worke to make him iust or meritorious in Gods sight Therefore we may boldly conclude that Saint Iames in saying Abraham was iustified by workes when he offered vp his son doth onely contend for this that it was of necessitie that faith shoulde be declared and made knowen by woorkes because our father Abraham did so by workes shew himselfe to be iustified by faith therefore we his children are bastards and not sons if our faith be idle and vnfruitful euen as Christ saith to the Iewes a Ioh. 8.39 If ye were Abrahams children ye would doe the workes of Abraham which wordes doe directly shew this article we haue in hand First that Abraham did workes approouing his faith and secondly that this also is to be looked for of his children that is of all beleeuers that they quite themselues to haue a true faith by their good life and obedience to God or els they bee no beleeuers or children of Abraham The same faith doth the church of England professe namely b Articl 12. of good workes Good woorkes are the fruits of faith and follow after iustification they doo spring out necessarily of a true and liuely faith in so much as by them a liuely faith may be as liuely knowen as a tree discerned by the fruit and againe c Apolog. cap 20. diuis 1. A true faith is liuely and can in no wise bee idle d Exod. 20. Moses consent in this doctrine may be found where God pronounceth the lawe of the ten commandements teaching all dueties of good workes to God and man saying I am the Lorde thy God and vpon this inferreth all their obedience to those commandements for what is I am the Lord thy God but the
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
worketh together with the grace of God vnto merit and deseruing of saluation S. Paul taught the Romanes that c Rom. 8.8 they which are in the flesh that is the vnregenerate can not please God And again d Cap. 3.12 They haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one And he openeth himselfe els where saying e Eph. 4.17.18 The Gentils walke in the vanitie of their mind hauing their cogitation darkened being straungers from the life of God through the ignoraunce that is in them c. that is to say their ignoraunce is so great that they cannot doe any thing but sinne which he confirmeth by this maxime to the same Romans f Rom. 14.23 Whatsoeuer is not of faith is sinne Therefore his doctrine to them is this that by their exceeding ignoraunce the vnregenerate did nothing but such as was sinne in Gods eye-sight These late Romistes doe g Concil trident Ses 6. canon 7. accurse this doctrine of Saint Paule and all them that say that all the workes of the vnregenerate to bee truely sinne Saint Peter taught the Iewes h Act. 4.12 That there is saluation in none other meaning none other but Christ for that there is giuen none other name vnder heauen whereby we must be saued These degenerate pretenders of Peter place saluation in others as in merites satisfaction and workes of supererogation and say there bee other names by which wee must bee saued as diriges religious orders and vowes pilgrimage pardons relickes and many other names by them deuised Saint Paule taught the auncient Romanes that i Rom. 4.25 8.33.34 Christ dyed for our sinnes and rose to make vs righteous and being hereby iustified of God nothing can bee layed to our charge nor condemne vs. By which it appeareth that the obedience and suffering of Chryst was the perfect working of our saluation These bastarde Romanes doe saye that wee yet neede the sacrifice of the Masse for quicke and deade and that the doing and fulfilling of Gods commaundementes and the Church is the condition on our part S. Peters doctrine saith that all the faithful k 1. Pet. 2.5.9 are an holy priesthood To offer vp spiritual sacrifices acceptable to God by Iesus Christ These counterfet successors of Peter adde a new deuise saying that their priests haue an especial office to offer vp sacrifice namely their Hoste S. Paul taught the old Romanes that l Rom. 8.34 Christ sitteth at the right hand of God to make intercession for vs. These declined Romistes say that the virgin Marie Peter and Paul and the Saints are intercessors for vs. Saint Peter taught the Iewes that he the said a 1. Pet. 5.1.2 Peter was an elder as other elders ministers of Christ and that such elders should not be Lordes ouer Gods heritage but that Christ was the chiefe shepheard These stately prelates make themselues Lords of sea and land disdaining at the low estate of the Apostles and elders of the primitiue church Saint Paule taught the Christian Romanes that b Rom. 3.28 A man is iustified by faith without workes These Antechristian Romanes say that by doing good workes a man is iust and iustified and not by faith alone Saint Paul taught the Christian Romans that c Rom. 7.7 Concupiscence in the regenerate was sinne and though he did will that which was good yet hee could not performe it These Antechristian Romanes do say that concupiscence is not sinne in the regenerate after Baptisme but onely left for the spirituall battell to bee resisted Saint Peters doctrine to the Iewes saith That we must doe good workes d 1. Pet. 2.12.15 to shew forth the vertues of God and to glorifie him and to put to silence the ignoraunce of foolish men The new learning of these men is that we must do good workes that we might winne heauen thereby Saint Peters doctrine to the Iewes saith e 1. Pet. 1.23 2.1 epist 2. cap. 3.1.15 That the Gospell is the word of God by which we are borne again that it is sincere milke and commendeth vnto them his owne and also S. Paules epistles And S. Paule taught the faithfull Romanes f Rom. 1.2 16.26 That God promised the gospell before by his prophetes in the holy scriptures and that God commaunded that it should bee taught all nations by the scriptures of the prophets These Romanes of the new learning do say that the g Reade Martin Peresius Aila de traditionibus scripture can not teach all the gospell but we must learne somewhat touching faith and saluation by tradition canons and the magisteriall power of the Church and equall these with holy scripture to teach that which cannot be found and learned in the written word of God Saint Paul taught the Romans the vniuersalitie of the Church when he said a Rom. 10.12 there is no difference betweene the Iew and the Grecian for hee that is Lord ouer all is right vnto all that call vpon him S. Peters doctrine agreeth thereunto where he saith b Act. 10.34.35 God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him These late builders place the Church in the citie of Rome and call it the Catholike Church of Rome S. Peters doctrine to the Iewes saith c 1. Pet. 1.3 2 5.17 that he prayed and blessed God and that the Christians should feare God and offer spirituall sacrifices vnto God And S. Paul d Rom. 1. 10 15. 16. taught the beleeuing Romanes by his own ensample in diuers prayers and by a generall example of the Church in these words whosoeuer calleth on the name of the Lord c. that they should worship and pray to God onely These new deuisers giue this honour of God to Saints relickes and images and teach men to serue worship and pray to them S. Paul taught the Romanes of the Primatiue Church that after e Rom. 4.11 iustification by faith the sacraments are signes to seale the righteousnes of faith and S. Peters doctrine to the Iewes saith that f 1. Pet. 3. Baptisme saueth vs but not by the outward washing away of the filth of the flesh but by the spirit working in our hearts a good conscience to God 21. These new forgers of doctrine and sacraments make the sacraments in the worke wrought to containe to conferre grace and to iustifie together with faith and that without baptisme there happeneth no iustification Saint Paul and S. Peter wrote both in the Greeke tongue which was fittest for all nations to learne Gods word and wheresoeuer they gaue instructions a This appeareth Act. 2. all the whole storie following they did it in that language which might best be vnderstood of the people but these new religion makers deliuer instructions teach men
which some call Tritheitae or Triformiani Anno 370. which make the three persons in the trinitie three Gods like as wee account and know Robert Richard and Nicholas to be three men So the Papistes not in wordes but in deedes do the verie same for in their roode crosses and glasse windowes they engraue or paint the likenesse of God like the image of a man and the three persons like two seuerall men an old and a yong and like a doue And when they a Hore in laud. beat virg Mar. giue the virgine Marie power to make men gentle chaste and of a pure life they haue too much resemblance vnto the heretickes called Melchisedechiani who thought that Melchisedeck was the power of God And what odds in substance of matter is there betweene them and the Simonians who hold Simon Magus for a God or as it is in the Actes of the Apostles Act. 8. the great power of God For they b Test Rhem. annot in Luk. cap. 15.10 Math. 22.10 say that our harts and inward repentance be open to the Saintes and that they can heare our prayers and helpe vs be they neere or afarre of Which to doe doubtles is not of any creature but onely of God Now when they make saints patrons of people and countries What doe they els but as the Tetratheitae make many Gods As Mahomet the hereticke ordained that it should be death if any man disputed against his pestilent lawes So the Popes canons forbid any man to iudge or dispute of the decrees of their falsely called Apostolicall sea The Pelagians denie predestination altogether and the papists denie it in regard of the reprobate The heretickes Basilidiani tie predestination to workes foreseene and so do the papistes The Priscilianistes tie mens actions to the gouernment of the starres and the Maniches make two beginnings one good and another bad vnto which two heresies the papists seeme to leane indeed though not in word when they shut out Gods decree from ordaining his prouidence from administring and ordering any thing which he cōmandeth not that God regarded what mans free wil would chuse in such things For either they make mans wil a first cause or chance or the stars or that euil beginning And so by their assertion there will bee some thing of equall power with God as an other beginning first cause of euil things wherin God medleth not Touching free wil original sin Pelagius said that grace is giuen vnto men that they might the more easily fulfill by grace those things which they are cōmāded to do by their free wil so the papistes say that free will is but moued stirred vp by the grace of God worketh together with his grace The Pelagians say that a man without grace may doe all the commandementes of God and the Papistes say that it is a Test Rhem. in Math. 12. vers 11. in margin in mans owne freewill to bee a good tree or a badde The Pelagians say that the grace of God by which wee are deliuered is giuen vnto vs according to our merites so the Papistes say when the sinner doth that which is in him hee deserueth of congruitie to be iustified As touching the recouerie of man out of the damnable estate of sinne all heretickes had their seuerall heresie wherein they put their trust and despised all other and the true way of saluation which is by Christ So the church of Rome as compact of all heresies hath diuers new meanes of recouerie out of damnation and many religions as of friers monkes and Heremites The Turkish Mahomet had his Alcoran and the papistes haue their canons decrees and decretalles of the church vnder paine of damnation There were certaine hereticks called Messaliani Euchetae who attributed all the power of the saluation of their soules vnto praier supplications So haue you with the papistes certaine praiers Auemaries creedes and psalmes to be numbred vp for the soules both of quicke and dead And an other sort of heretickes called Heracleonitae are said to redeeme their fellowes and associates by oyle balme water and prayers So these Romistes haue holy water to fright spirits and as their a Set forth by Pius 5. ordo ad faciend ' aquā benedictam masse booke saith they exorcise or coniure the salt which is put into the water for the saluation of beleeuers and that it should be to all who take it health of soule bodie They haue also extreame vnction where with ointing praier they promise the very like vnto a man that is at the point of death which the Euchatae did The Simonians called Simon Christ the Sethians Seth. The Ophilae and Maniches the serpent Elcesaitae made two Christs and many more are to be found of like heresie So the papistes haue many mediators or Christes The virgine Marie the Apostles and I cannot tell how many Martirs and Saints to whom they flie as vnto mediators There were heretickes called Artotyritae so called of their offering For they offered vp bread and cheese So the papistes haue the host of bread which they cal the forme of bread which they offer vp for a sacrifice The heretickes called Ebionites Cathari Donatists Pelagians diuers others held iustification by workes and not by faith onely and so do the papists most earnestly Heretickes called Hierarchitae said that little children pertaine not to the kingdom of heauen because there is not in them any merite of the combate or striuing by which vices should be ouercome So the papistes hold that concupiscence is left for the combate to striue withall that their actions might bee the more meritorious and they pronounce damnable sentence vpon children vnbaptised The heretickes called Iouianistes as Saint Austen saith in his yonger daies did hold that a man could not sin hauing receiued the lauer of regeneration that is to say Baptisme So the papists say that after Baptisme concupiscence in the regenerate is no sinne and that there is nothing in him displeasing God The donatistes affirme of themselues that they liue a perfect righteous and angelicall life So the papistes say a regenerate man may do all Gods commandements and their religious men liue a seraphicall and angelicall life in their orders Concerning the worde of God a Euseb lib. 5. cap 13. there were heretickes called Appellitae which blamed the holy scriptures with verie painfull and earnest reprehension So doe the papistes call the scriptures a thing without life dumbe Iohn Sleid. coment lib. 23. Literi Clemētis de sinodo Trident. colligend and like a nose of waxe that may bee drawne euery way hauing no certaintie without the iudgement of the church The hereticks called Pepusiani made Christ author of their filthy reuelations So the papists make him author of their vnwritten verities And as the Tacians Maniches Mahomet equall their deuises traditions vnto the holy scriptures so do papists And as papists prefer
and that vnawares a thing that Christian men suspected not the diuell had vnder hande a more cunning and sure way to ouerthrow the faith namelie he draue men into the wildernesse and solitarie places which partlie happened by persecution and partlie by a blinde deuotion and so sowed the seeds of munkerie in the Church of Christ which as farre as I can d Polydor virgil de inuent rerum lib. 7. cap. 1. cap. 3. Histor Ecclesiast tripertit lib. 1. cap. 11. About Anno 300. read first e began in the deserts of Aegyt These men gaue them selues to holie meditation and religious contemplation of Gods workes and leauing the perfect booke of God written in the holy scriptures they read in an other booke like the heathen as nature and reason which is blinde in Gods causes did lead them and made a newe Philosophie hauing this principle Veram beatitudinem in cultura dei legum eius obseruatione that is True happinesse to consist in the seruice of God and keeping his commandements which while men perceiued not howe it beat vpon the foundation they began to cast their eies vpon themselues and by little and little because by nature we are prone to thinke too wel of our selues and as men fond of their owne children we admire our deuises christians fel in loue with this new trade of life the pearcing reflex of the glittering beams of their great and rare holines and new religious deuotion daseled the eies of all sorts of men Insomuch as very excellent men and great clearkes Basilius magnus Hierom and Augustine diuers other leaned toward this new religion and began to make rules for the same And so the diuel comming as an angel of light made his first entrance and their priuelie stale in this iustifying by workes vn espied For these and other godly fathers in plaine and euident places of scripture being by their conscience constrained they frankly acknowledge the truth of Christ Iesus and auow it against heretikes yet oftentimes their eies looking backwarde like the peacocke vpon their owne goodly rules and obseruations doe with the left hand robbe Christ of that which they so thankfully ascribe vnto him with the right Yet this meriting by workes was not so bolde and brauely attired in the first six hundred yeres to assume and take such open authority and hie glory in the church as it was afterwarde when peace and wealth made men by wantonnes to seeke many deuises Some as the climing popes set vp decrees and decretals and made themselues men of renown some by the knowledge of lawes and canons stroue for the lawrell crowne of glory some by schoole learning made themselues admirable who drawing in Aristle and Philosophie to make grounds in diuinitie taught the reasonable way of righteousnes by workes and the congruitie and condignitie of freewil some as fryers and cloysters by rules and orders made new religions and waies of saluation here commeth vp purgatorie pardons pilgrimage praiers for the dead and a thousand new things of rare holines meritorious deuotion By all these did the diuel make vnto him selfe many mightie legions of resolute warriers to face wearie out Christ that he might leaue the church that he by his eldest sonne Antechrist might raigne and rule alone and so he easily thrust out faith onely for righteousnes and the true way of saluation And brought in infinit traditions vnwritten verities obseruations customes mysteries deuotions and reuelations If you would read Guillerimus Durandi rationale diuinorum with Guido manipulus curatorum Bonauentura de profectu religiosorum Hieremias Buchius of the conformities of S. Frauncis with Christ with such like and ioine there vnto the counsell of Trent with their masse and all the bookes appendents in seruice to their Ladie and Saints and heape vnto them the thousands of commandements of the church in decrees decretals and canons brought in by popes scholemen canonists ciuilians it would make a mans hart to bleed to think how little regard is had of Christ and of his righteousnes wisedome sanctification redemption name glorie And that the christian reader may the better perceiue these things let him marke but this one thing which is yet fresh in memorie When Luther stoode vp for the gospell and tooke into his hand the spiritual sword of Gods word and stroke and hewed at one of the last growing sproutes of this new way of righteousnes namely pardons and indulgencies and finding great resistance by the warriers before named hee began to arme himselfe with the armor of God and by little and little both learning and teaching the article of iustification by faith onely in Christ by and by all this braue baggage and counterfeit galantnes and earthlie glorie of righteous by mens doeings like a thicke mystie cloud couering the aire did vanish away in the conscience of many thousands by the bright shining power of the true sunne of righteousnes Iesus Christ in and by faith alone And of this we haue had almost one hundred yeres experience that as a 1. Sam. 5. Dagon of the Philistims could not stand before the arke of God So all the whoorish deuises of Romish Babilon could not stande before the doctrine of faith onely in Iesus Christ the Lord be praised 3. of the Sacraments Now looke we on the third point of the sacraments and seales of the couenant of mercie and let vs here whether the auncient fathers of the primatiue church were not protestants First Tertullian offereth him selfe a verie b He liued about Anno 230. auncient father hee telleth vs c Contra Martiō lib. 4. onely of two sacraments and of the Lordes supper d lib. 1. hee saith Non reprobauit panem quo ipsum corpus suum representat he refuseth not bread whereby he representeth his bodie Loe Tertullian an auncient protestant in the matter of the sacraments Cyprian likewise sheweth him selfe a protestant e De caena domini saying Mansio nostra in ipso c. our abiding in him is eating and drinking and as it were a certaine incorporation c. and a little after That which meat is to the flesh this faith is vnto the soule that which is meat to the bodie that is the woord to the spirit and in his conclusion hee addeth As oft as wee doo these thinges wee doo not wheat our teeth to byte but with a sincere faith wee breake the holie bread and deuide it while wee distinguish and seperate that which is deuine and that which is humaine c. Origen steppeth in betweene them both and protesteth with vs f vpon leuit homil 7. saying There is also in the newe Testament a letter which killeth him who marketh not those thinges which are spoken spiritually For if thou according to the letter followe this same which is said vnlesse you eate my fleshe and drinke my bloud this letter killeth Saint Augustine followeth after and sheweth him selfe