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
to worship God onely and namely to praie to him alone THis article is plaine needing no explanation And we may see it clerely in the story of Abraham that he being called from the b Iosh 24.2.3 woorship of strange Gods for euer after woorshipped the onely true and liuing God c Gen. 12. ver 14. 15. 17. c. to him he made his alter and called vpon his name swore by his name and in all religious woorship as sacrifice circumcision and vowes he did stil keepe himselfe alwaies to worship God onely Such is the minde of the church of England For we say d Artic. 22. of purgatorie The Romish doctrine concerning purgatorie pardons worshipping and adoration as well of images as of reliques and also inuocation of Saints is a fond thing vainely fayned and grounded vpon no warrant of Scripture but rather repugnant to the word of God For hereby we vnderstande that the Scripture teacheth that wee should worship God onely and pray to him onely and therefore we condemne al woorship and praiers which are not made giuen and directed to God onely and therefore we commaunde the ten commandements to be read in our churches to teach men to acknowledge one god and him onely to worship Moses also if we will heere him sheweth the same truth First in the affirmatiue he saith e Deut. 6.13 Thou shalt feare the Lord thy God and serue him and sweare by his name which wordes our Sauior Christ f Matth. 4.10 alleaging in their meaning sheweth that they commaunde vs to worship and serue God onely And in the negatiue Moses a Deut. 4.14 c. cap. 12.2.3 c. cap. 13. 21.8 Num. 6.24 testifying that God shewed the people no image of the likenesse of any thing whatsoeuer forbiddeth them the making of all images of the likenesse of any thing whatsoeuer and the worshipping of any such image or likenesse of any thing whatsoeuer directing them in all causes to turne to him to pray to him and to blesse in his name To this also accorde the Prophets in whom God speaketh on this maner b Psal 50.15 Call vpon mee c. c Esai 42.8 I am the Lord this is my name and my glorie will I not giue vnto an other neither my praise to carued images d Cap. 45.23 I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne That euerie knee shall bow vnto me and euerie toonge shall sweare by mee And therefore on the one side hee reprooueth them e Zepan 1.5 which woorship and sweare by the Lord and Malcham that is doe any way communicate Gods worship to others and on the other side teacheth vs to pray onely to God as it is written f Psal 62.8 Trust in him alwaie yee people power out your hartes vnto him for GOD is our hope g Psal 95.6 Let vs vvorship and fall downe and kneele before the Lorde our maker And this is also the rule of the Gospell as where our Sauiour teacheth vs to pray h Matth. 6.9 Our father which art in heauen c. saying when yee pray pray after this maner there you may perceiue all other excluded For wee cannot say to any other Our father which art in heauen or Thine is the kingdome the power and the glorie therefore if this be the maner of prayer wee must pray to none other but to God And the Apostles in their doctrin i Act. 14.15 1. Thess 1.9 called men from dumme idols to worship and serue the liuing God And that I may not vse many wordes in so manifest a matter I onely obserue this that this phrase k Reuel 19.10 22.9 Act. 10.25.26 Rom. 1.23.25 Worship GOD in the newe Testament shutteth out all creatures men and angels from all maner of religious worship which seruice being due to him should bee giuen or done to none other And so it is verie apparant that in this article wee are of the most auncient and Catholike faith with Abraham Moses c. The twelfte article of certaine speciall exercises of religion and markes of the church that is the Sacraments 12. A Sacrament is a signe and a seale ordained of God to assure vs of the couenant of mercie which is in Christ Iesus And there be two Baptisme and the supper of the Lord. The first is a signe and a seale of our first entrie into the fellowship of God and his church and of our adoption and regeneration The seconde is a signe and a seale of the communion of the bodie and bloud of Christ continually strengthning vs and confirming vs in all the graces of God vnto eternall life IN handling of this article if I declare two things First that these three times of the fathers of the law of the gospel agree in the description of the nature of a sacrament and herein that these two Baptisme and the Lords supper are only for the new Testament and namely according as they are here described no otherwise And secondly that herein the church of England agreeth with the holie scriptures of all these times as a true obseruer of Gods woord therein I shall sufficiently prooue that the church of England holdeth the most auncient true and catholike faith In the first there are three things to be shewed the nature the number and the special difference of the sacraments In the nature wee see what is general and common to all Sacraments and this is in two points who made them and whereof they consist the first is they are ordained of God and this is so farre off the nature of a sacrament that none can be so without God be the author for who can giue man a special signe and seale of Gods fauor c. but God himselfe amongst men he is guilty of treason that will make a seale of a princes letters patents in the kings name except he haue the seale deliuered him by the prince for that purpose So and much more for so much as God is more excellent and honorable then any prince of the earth and his will more vnsearchable and the freedom and glory therof more hie and heauenlie no man may or can ordaine a sacrament to assure vs of Gods good will whereof he hath no warrant or authority from God For if as the Apostle saith No man doth knowe the things of God 1. Cor. 2.11 but the spirit of God surely much lesse can any man ordaine a Sacrament which is such a thing as by it we may be assured of Gods free grace and mercie in Iesus Christ Therefore you shall find that in all times the church so long as it was obedient and not idolatrous neuer aduentured to make a Sacrament as you may see in Abraham who had sacrifices and circumcision although we may be assured that by the spirit of prophesie he was instructed in these things yet shall
time and with the preaching of Christ and his Prophets and Apostles is most comfortablie sealed vp and confirmed the Lords name be praised therefore The Lords name I say be praised who hath bin so mercifull and gratious vnto this little Ileland that passing ouer many greater richer and mightier nations hath set such an especial loue vpon vs as he hath vouchsafed to preferre and exalt our nation aboue many other to be of his holie and catholike church of the blessed communion of his saints and a true member of his visible people vpon whom his name is called That we may truely iustly and boldly say that the religion which we follow and the faith and doctrine which wee confesse is the faith of Gods elect the knowledge of the truth according to godlines vnder the hope of eternall life the verie true and onely way of saluation which God and not man teacheth Which he hath taught al the fathers before the law was giuen or any part of Gods woord written during the space of 2517. yeeres In the ende of that time Abraham our father euen the father of all beleeuers 430. yeeres before Moses when the world began to be corrupted receaued and professed for al nations which should be after him Which Moses and the Prophets proclaimed and maintained some 1445. yeeres vntill the blessed time of Christes holie incarnation And which the same Iesus Christ the glorious son of God euen the Lord of life preached in his owne person and his holie Apostles which heard him and saw al his great works did witnes and publish to all the gentils and was confirmed by gods holie testimonie from heauen with great signes and wonders and gifts of the holie ghost And which the same euerlasting God euen the father of our Lorde Iesus Christ commanded to be taught vnto all people out of the holie Scriptures of Moses the Prophets and Psalmes and hath opened and made manifest by the holie inspired writings of the Euangelistes and Apostles and left and commended vnto his Church for the saluation of his elect vnto the worlds end By which al gods people ar to be known by which God will be glorified in his saints and out of which no man hath been shall be or can be saued I say therefore againe the Lords name be praised for euer Amen CHAP. IIII. Where is declared First that antiquitie vniuersalitie and visible succession is no perfect marke of the church much lesse of the popish Synagogue which is but of yesterday 2. The measure order of the visible succession of the Church from Christs time forward is shewed by the Scripture 3. Therefore the papists do prooue themselues to be no church when they ground themselues on this false principle the church cannot erre 4. How the true religion hath shewed it selfe by manie witnesses from the Apostles time euen vnto our dayes THE Synagogue of Rome claimeth antiquitie vniuersality and succession visible from the time of Christs Apostles to be vndoubted markes of the church of God and so of the pure religion addinge thereunto as it were the sinewes and ioints to make them all holde together the faithfull and constant grace of the church visible vnder the ghospell namly this false principle that It cannot erre And therfore when they are convicted to haue fallen from the true christian religion and find themselues openly bewraied being tried by the perfect touchstone of Gods holie written woord to be lately vpstart and of a new deuised religion doctrine and faith brought forth into the world by the fanatical and superstitious humor of heretical prauitie and humaine follie and begotten by the cunning insinuations and coulorable suggestions of him which vseth all spirituall craftines and profoundnes of wisedom to bruse the heele of the womans seede and to darken the glorious light of the heauenlie faith of Gods chosen least happely they should not be found the very true Antechrist after the maner of him that trāsformeth him selfe into an angel of light they would beare downe the world with the vaine titles and goodly shew of antiquitie vniuersalitie visible succession of the vnerring and vnchangeable persistance of the visible church in the truth and leaue out altogether that which is indeede the very nature and foundation of the church the true religion faith and doctrine of Apostles and Prophets of God But alas these are but the figge leaues of Adam which cannot couer their shame for as all men knowe that the serpent cannot proue himselfe a man by his auncient continuance and remaining in the world vnlesse hee had those essential properties of bodie and soule whereof euery man doth naturally consist So for so much as all these things antiquitie vniuersalitie c. are such as heretikes Ethnikes did and could claime from Caine and Cham or Iaphet as wel as Christians from Seth and Shem and that the true nature of the church cōsisteth in the fellowship of the true religion doctrine and faith the sygnogoge of Rome vnlesse it hold the true faith and religion cannot for these things be the true visible church of God For no antiquitie vniuersalitie or succession can make the whore of Babel to be the true and chast spouse of Christ And who knoweth not that Caine was before Sheth and that their two posterities were the two churches one which is of Caine called the children of men because their religion came of a runnagate man the other was called the childrē of God because their religion was giuen and taught them of God Likewise in the Apostasie of the time of Abraham the nations were almost setled vpon the dregges of their filthie idolatry when Abraham was now but newly called Ismael and Esaue which fell out of the church and house of Abraham became goodly states and monarkes before Iacob was established and the people of Israell were gathered into a knowen and visible floorishing forme of a church which was 430. yeeres after the calling of Abraham Lastlie the gentils continued in that apostasie and idolatrie ouerspreading all the world from the time of Abraham vntil Christ eighteene hundred yeeres when the Church was but in a little corner of the world the land of Canaan and of that a great space in the territories of Iuda and Hierusalem onely Because Caine Ismael and Esaie calling antiquitie and visible succession before Sheth and Isaack and Iacob is their religion the true religion or were they the true church or shall the Gentils iustifie thē selues to be the true worshippers of God or to haue the true God because they can brag ouer the Iewes christiās with al these termes of antiquity vniuersality succession visible c. therfore he that readeth the stories shall find how they scoffe at the Iewes christians euen as the papist do at vs because that although they haue no truth on their side yet they thinke these painted paper walles and leaden weapons of long continuance and open appearance and flowrishing in
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
neither do men seeke the Lord behold euerie man seeth how his anger is kindled more and more and how neere his sword is come vnto vs that the Lords wrath is not turned away but his hand is stretched out still But yet if it please thee O God and mercifull father bee thou entreated by thy poore seruants who seeing the plague call night and day vpon thee that thou take not so great vengeance of our sinnes as to make the sweete streaming fountains which water all thy holy temple and the garden of thy delight among vs to be salt and vnsauourie or to let that burning starre of wormewood which is fallen from heauen to touch our riuers of waters or that thou shouldst make the heart of this people fat and their eares heauie shut their eyes least they see with their eies and heare with their eares and vnderstand with their heartes and conuert and thou heale them Why should we be as men of another generation which know not and remember not thy great workes which thou hast done by our princely Iehoshuah and the great victorie ouer the Cananites of the land by thine annointed handmaid our renowned Deborah that our eyes should looke backe to the flesh pots of Egypt or that wee should returne to ioyne in friendship with that wicked Babilon whom thou hast commanded vs to reward with double as they haue rewarded vs and learning their maners being partakers of their sinnes we should be partakers of their punishmentes and thou shouldst giue vs ouer to the enemie and they which hate vs should be Lords ouer vs and then al these good things and the light of thy countenance should bee quite turned from vs and our glorie forsake vs. We haue indeed sinned most deare father and our offences are many yet is there mercie with thee that thou maiest bee feared Teach vs therfore thy way O Lord that we may walk in thy truth and knit our hearts vnto thee that we may feare thy holy name euen for thy holy Son sake our deare Sauiour Iesus Christ Amen When men waxe rich they begin to bee carelesse and by aboundance of peace Deut. 32.15 men forget themselues and fall away as it is written When he waxed fat he spurned with the heele For this cause hath God set vs ministers as watchmen to see the plague when it commeth and to admonish the people that they die not in their sinnes and to say vnto them Take heed you forget not the Lord your God which hath done all these good thinges for you but feare ye the Lord your God The cause matter purpose of this booke and serue him thou shalt cleaue vnto him and sweare by his name And this is verily the reason of the publishing of this treatise wherein I shew that the religion and faith publikely professed in this Realme and maintained by the righteous scepter and sword of our dread soueraign and gracious Queene Elizabeth is of the onely truth most auncient catholicke and vnchangeable out of which none euer haue beene saued from the beginning of the world neither can or shall bee And that the faith and religion vnder the pretence and name of Christ Peter and Paul and of the glorious shew and title of the Church which is now professed at Rome and followed by the vassals of the pope is but a new vpstart hereticall and superstitious deuise of man contrariant to the faith of Gods elect of the ancient couenant which God gaue taught Abraham both for Iewes and Gentils and which Moses and the prophets declared expounded and Christ fulfilled and established and his holy Apostles published to all the world and taught all nations by Christes commandement For I thought my duetie first vnto God and then to my gracious prince to shew some token of my thankefull mind and secondly to acknowledge my bounden duetie to Christes Church here among vs my deare mother in whose wombe I freely confesse my selfe to be bgotten and borne one of Gods children and though of thousands the most vnworthie yet one of the seruants of Christ and of his congregation in the ministerie of his Gospell And especially that I might call to remembrance and set before the eyes of my louing country men my louing and faithfull brethren and sisters in Christ the assurednesse of truth and the good treasure of God among vs namely that wee are lighted vpon that heauenly pearle blessed be God for which a man would sell all that he hath that this might bee some meanes to blow away the ashes from the cooling zeale of some stirre vp and awake some that are now readie to sleepe and bring backe againe some if it please God which are readie to go out of the way and that I might admonish others that they receiue not the grace of God in vaine For when a man shall thinke with himselfe and well way it in his heart that we haue the true faith which is vnchaungeable by which all Gods elect are saued will it not moue him to bestir himselfe that he neglect not so great saluation and that he trie euerie spirit before he beleeue and that he be not caried away with the vaine shew of ostentation in men of schoole learning but whomsoeuer he heare with the men of Berea to search the Scriptures whether those things be so yea though it were Paule or an Angel from heauen should preach another doctrine then that wee haue receiued we should hold him accursed I pray God for Christes sake to bee mercifull vnto mee that as he put into mine hart to take this worke in hand hath graciously assisted me and strengthened me to finish it and now to publish it So it would please him to vouchsafe his blessing to accompanie the same that it may bee accordingly profitable to many and haue an effectuall fruit to his glorie and the good of his church in the encouragement and strengthening of weake Christians I humblie beg this at his fatherly hands in and by the mediation of his son Iesus Christ euen for his holy and blessed name to whom with his holy spirit be all praise power and dominion for euer Amen From Eastwell in Kent the 26. of March 1602. The Contents of this Booke The first part of the auncient and vnchangeable estate of our religion now professed in England CAp. 1. Wherein is shewed first That wee come to know the true religion by the true knowledge of God pag. 1.2 2. That there is one God and he is the onely law-giuer pag. 3. 3. There is but one catholike religion whereof God is author and maintainer pag. 3. 4. For this cause Christ his Apostles teach the same religion which is in the olde testament and the gentils are adopted to bee children vnto Abraham pag. 5. 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 lawe and vnder the
the image of God in knowledge holines and righteousnes his religion was pure and his faith in God and his loue towards God al creatures were righteous his estate happy enioying the presence glory of God But this estate indured not long for the diuel enuying mans happines allured the womā Euah to eat of the forbiddē fruit of the tree of knowledge of good and euill and by her Adam was partaker of the same transgression b Ep. 2.1.2.12 Tit. 3.3 Gen. 6.5 so man fell cleane from al religion and became the vassal of Satan dead in sinne lost that holie image so far that both mind will and affections were onely euill and by his very nature he was the child of wrath and without God in the world that is to say he was of no religion and in this estate he was most miserable cursed and damnable Here our most gracious and mercifull God pitying our most wofull condition c Gen. 3. calleth man to an accompt chastiseth him condemneth the serpent and teacheth him againe the true religion by giuing him the promise that The seede of the woman shoulde breake the serpents head that is that by Christ hee would ouer throw the power of the diuell Vpon which promise he buildeth his church of such of the sons of Adam as he d Eph. 1.4.5 in his eternal counsel had chosen to be adopted to himselfe in Christ Iesus d Eph. 1.4.5 c Ro. 9.18.22 leauing all others vnto themselues to remaine in their sins for their iust cōdemnation And these his elect he restoreth to that former happy estate wherin they were created which thing hee doth during this world by f Math. 28.19 Eph. 4.11 instructing them in the true pure religion which is the faith of Christ the fruits thereof in true repentāce amendement of life by the loue of God of his neighbor which two things haue their measure and are vnperfect in this life but they shal be perfect in the life to come Faith is vnperfect because our g 1. Cor. 13.9 knowledge is vnperfect yet because it is fixed in Christ the son of God it is a h Eph. 6.16 shield to quēch the fiery darts of the diuel so that by it we i Rom. 5.1 are righteous in gods sight haue peace with God thorow Iesus Christ but when in the life to come wee shall haue a k Psal 17.15 1. Io. 3.2 perfect sight of God see him as he is then that which is vnferfect shall be done away our loue in this life is much more weake because it answereth not l Iacob 3.2 to the perfection of the law moral or Gods holy image and therefore vnles by the shield of faith in Christ we were defended we should neuer recouer our former estate of happines but by faith there is giuen vnto vs the a Rom. 8.23 Eph. 1.13 first fruits of the spirit and an earnest of our saluation euen in this our pilgrimage but afterward the same also shal be made perfect when b 1. Cor. 15.54 our corruption shal put on incorruption our mortality shal be swalowed vp of life enioying the glorious liberty of the sons of God we c 2. Tim. 4.8 shall be crowned with the crowne of righteousnes which is laid vp in store for all them which loue the comming of our Lord Iesus Christ 2. And here is to be noted that between this time of mans innocencie the time of the glory of Gods elect is the d Eph. 1.10 dispēsation of times wherin God gathereth his elect and nurtureth his church in one certain kind of religion holy right pure catholike so far as by his gracious gift in this life his people are made capable therby sanctifying them seperating them from this present euil world e Colos 1.13 translating thē out of the power of darknesse into the kingdome of his deer son And this we find to be in iij. sorts in regard of the maner of gouernment in the dispensation of iij. diuersities of times yet but in one rule of faith religion The times were these 1. From the promise of God made to Adam vntil the giuing of the law in mount Sinay or Horeb during the space of 2513. yeres 2. From the giuing of the law vntil the preaching of Io. Bap. and sending of the Apostles to preach to all the world about some 1445. yeres 3. From that * That is 30. yeres after Christ birth time to our daies som 1569. yeres this is to continue till the end of the world when Christ shal come again to iudge the quick and dead In the first the maner of gouernment in regard of the persons ouer whom it was extended they were the fathers of the first world al the whole world of al nations languages in regard of the things then in vse Read Gen. 3.4.6.8.9.12 Rom. 3.1.9.4.5 they had not the law of God nor any part of his word written but were taught cōmanded by visions dreams from heauen many were endewed with the spirit of prophesie In the second the manner of gouernment touching the persons was this they were one nation called lastly Iews first Israelits and somtime Hebrewes and in regard of the things they had Moses law written and so preserued in bookes for the perpetual vse of the church and this law was in three sorts the morall written in two tables shewing in ten words all dueties to God and man the ceremonial law consisting in ordinances of rites sacrifices and the leuiticall priesthood by which order it pleased God in those daies to be outwardly worshipped the iudicial law which were ciuil lawes and statutes for the punishment of euill doers and ordering of the common wealth of that people as was most fit for the time for the true and holie religion And vnder these three they were gouerned vntill the comming of Christ And because they often times fell away vnto idolatrie God raised vp prophets to bring them to repentance who instructed them according to the law shewed them alway the true faith and religion with the right order and maner of gouernment Now a Eph. 2.11.12 while that the church was in this one nation of the Iewes the gentils which are all the nations and languages of the worlde beside were left out from being the people of God of his visible church which thing began at the circumcision of Abraham in that God ordaining it did call it the couenant that is a signe of the couenant namly that Abraham and his seed should be the people or church of God and they that were not circumcised shold be none of his church which being some 400. yeres before the giuing of the law in that space the sin of the gentils came to their perfection and so the Iewes were then and thenceforth distinctly knowen to bee of a
many moe seuerall braunches thereof But my second cause is more speciall and of greater wayght namely that God made choise of Abraham in calling of him to bee the father of all belieuers and that the same faith which hee receyued of God should bee the religion of all nations wherein and whereby they should bee saued to the end of the world Which thing Saint Paule teacheth when hee saith b Gal. 3.8 The scripture foreseeing that God woulde iustifie the gentilles through faith preached before the Gospell vnto Abraham saying In thee shall all the gentils bee blessed Where we learne that the gospell which teacheth this religion that men should bee iustified by faith was preached to Abraham and namely for the vse of the gentilles that they should bee made of the same religion with Abraham and with him by faith onely bee iustified as hee saith in the next verse Vers 9. So then they which be of faith are blessed with faithfull Abraham This did GOD signifie vnto Abraham when hee chaunged his name saying a Gen. 17.45 Behold I make my couenant with thee and thou shalt bee a father of many nations neither shall thy name any more be called Abraham but thy name shall bee Abraham for a father of many nations haue I made thee Hereof the Apostle teacheth that Abrahams seede is twofold b Rom. 4.16 not onely of the law which is meant of the Iewes but also that which is of the faith of Abraham that is the gentilles who not hauing the lawe are yet his seed through faith and therfore he addeth He is father of vs all that is both of Iew gentil which belieue alleadging this place for proofe saying as it is written I haue made thee a father of manie nations c. Whereby it is pregnantly proued that Abraham is made in regard of faith and religion a father both to Iewes and Gentils The Iewes are first admitted to be his children to walke in his religion and steppes of faith after we succeed in their roome to walk in the same steps of faith religion of Abraham they as the Apostle els where c cap. 11.17.18 saith being naturall braunches for vnbeliefe were cut off But we though braunches of the wild Oliue are grafted in by faith Now because it is here manifest that Abraham receiued the couenant for vs and the whole religion of God as well for vs as for the Iewes and that God wold not haue the Iews to haue one religiō the gentils an other the one to be saued by one faith the other by another but both to be of that faith and religion which was taught and found in Abraham and that Christ comming of his seed should bee sauiour both of Iewes and gentils d Luc. 2.32 A light to be reuealed to the gentils the glorie of Israel religion then being one the same one being the same only which was taught Abraham I thought it best to choose him and his storie because that neither the law nor the gospel could or ought to differ in religion and faith from that of Abraham that if our religion in Englande agree with that of Abraham then it might bee knowen to be the true auncient and catholike religion and faith no new broached religion or doctrine such as that is of the Church of Rome as in the processe of this booke shall be seene But for thy better help good Christian reader I will follow this order I will shew the seuerall points of religion which are most materiall one after an other as they are in nature first second and then in euerie part or article Abrahams faith first And secondly except some special reason draw me to alter this order I wil shew how our religion agreeth with his faith and lastly how Moyses the prophets and the new testament confirme the same And thus they follow The first Article of faith and religion concerning God 1. There is one true euerliuing Almightie God and three persons God the father God the Son God the holy Ghost which are not three Gods but one God THis Article hath two partes first of the vnitie of the Godhead and secondly the trinitie of persons The first God taught Abraham when in his calling he brought him to forsake the a Ioshuah 24.2 strange and many Gods of his fathers to embrace one and the onely true God shewing this perfect marke that he could set downe order what should become of b Gen. 12.3 cap. 15.13 cap. 17.1 cap. 18.14 all the families of the earth and particularly of his posteritie that hee was God all sufficient and that nothing was harde to him Therefore Abraham hauing learned this professeth it to be his faith and religion calling the Lord c cap. 14.22 The most high God possessor of heauen and earth and hee gaue him this d Rom. 4.18.19 glorie of God that although himselfe were an hundred yeare old Sarah his wiues wombe now dead yet did he beleeue Gods word concerning his seed being assured that he which had promised was also able to do it The second God taught Abraham when hee e Gal. 3.8 preached the gospell vnto him in these wordes f Gen. 28.18 In thy seed shall all the families of the earth be blessed For by the seed being vnderstood Christ namely the son of God to be made man of the seede of Abraham God speaking in these words to Abraham concerning his son Abrahā must needs vnderstand the first person of the father in him that speaketh and the second person of the Sonne in him that is spoken of And of this second person in the knowledge and faith of Abraham speaketh Christ saying g Ioh. 8.56.58 Abraham reioyced to see my day and hee saw it and was glad And againe before Abraham was I am And as concerning the holy Ghost the third person Abraham vnderstood that in all the wordes because they are as the Apostle teacheth h Gal. 3.14 the promise of the spirit which thing you shall perceiue if you looke vpon Abrahams seed for it came not by the naturall vertue and power of man but by the holy Ghost as first Isaacke was borne when Abraham and Sarah were past age of the naturall begetting and conceiuing of a child by the vertue of the promise of God which being performed by the power of the holy ghost he is said sometime i Rom. 9.7.8 Gal. 4.23.29 to be borne by promise and sometime to be borne after the spirit Secondly Christ the seed of Abraham by whom all are made blessed is also borne a man without the seed begetting of any man onely of a virgin and conceiued by the holy Ghost as the k Luk. 1.34.35 Angell in Luke declareth Lastly all the faithfull which are the spirituall seed and children of Abraham and made blessed by this promise of Christ are no otherwise made partakers of this blessing
kingdoms But as concerning the saluation or damnation of men they say thus g Pro. 16.4 God made all things or men for himselfe yea euen the wicked for the day of euil which words sheweth that the coūsel of God in making all things regarded this ende Gods glorie not only in those which are elected vnto saluation but euen in those which are reprobated vnto euil that is to damnation as in Malachie he also saith h Malach. 1. ver 2.3 Iacob haue I loued and Esau haue I hated which words are before cited by saint Paul for Gods eternal decree touching mans saluation and damnation But the new Testament is somewhat plainer where we are taught to confesse Gods eternall purpose before the creation how all things should be in these words i Reuel 4.11 Rom. 11.36 Thou art worthie O Lord to receiue glorie and honour and power for thou hast created all thinges and for thy will sake they are and haue been created And againe Of him and through him and for him are all things to him bee glorie for euer Amen But more particularly touching man it is said first for the elect k Eph. 1.4 He hath chosen vs in Christ before the foundation of the world c. And of the reprobate Christ is l 1. Pet. 2.8 a stone to stumble at and a rocke of offence euen to them which stumble at the word vnto the which thing they were euen ordained Which is so plaine that all men may see euidently that the counsell and decree of God ruleth ouer all and in all things His holy name be blessed for euer Amen Therefore in this Article our English beliefe is the same which God teacheth Abraham by himselfe and Israel by Moses and the prophets and both Iewes and gentils by his Christ and his Apostles The third Article of the estate of man by the fall of Adam and before his calling 3 The heart of man before and without the grace of God is altogether corrupt by originall sinne descending from Adam so that in him there is no power to do any worke of godlines pleasing God THis Article doth shew the damnable estate of man before hee haue faith in Christ in three things 1. in the vniuersall corruption of his soule by originall sin which consisteth in the want of knowledge and freewill vnto godlinesse 2. That it commeth from Adam descending from father to sonne 3. And in that before grace all his workes are sinne in the sight of God Before the fall Adam being made a Gen. 1.26 Colos 3.10 Eph. 4.24 after Gods image in knowledge holinesse and righteousnes could not be corrupt in soule but as the preacher saith b Eccles 7.3 Gen. 1.31 God made man righteous And Moses saith God saw all that he had made loe it was verie good But after Adam c Cap. 3. had eaten of the forbidden fruite the tree of knowledge of good and euill then lost he this holy image and goodnes of soule as appeareth in that he could not abide the presence of God he was ashamed and hid himselfe and whē God called him to an account he posted the matter to his wife and in a sort charged God saying d Vers 12. The woman which thou gauest to be with me she gaue mee of the tree c. Which declareth how hee was vtterly voide of goodnes in that hee shewed no inclination to repentance or submission to God and this further appeareth in his sonnes Caine and Abell e Gen. 4. Heb. 11.4 the one being without faith alas altogether set on euil works could not please God with his sacrifice the other by faith shewing his new birth offered an acceptable sacrifice So that it is apparant that this corruptiō is exceeding great is hereditarie descending from Adam and so from father to sonne making euerie soule vnable to doe any godlines Wherefore when the world was multiplyed in people they became most shamefull in wickednes which God not able to abide therefore minding their destruction sheweth the ground to be this originall sinne namely f Gen. 6.5 cap. 8.21 All the imaginations of the thoughtes of his heart were onely euill continually And againe the imagination of mans heart is euill euen from his youth Where thou maist see that being in the heart and from the youth this corruption is naturall and originall comming from the parents and being onely euill and imaginations it sheweth the vniuersal corruption and then being continually this bewrayeth the emptinesse of knowledge free wil vnto God also that nothing can be done by a mā vnregenerate godly pleasing to the Lord. Now looke we vpon the storie of Abraham Noe was a iust man he his three sons had seen the great plague vpō all the world by the floud yet there posterity fell from God this was found in Abraham and his fathers house so that they were cleane fallen from God worshipped other Gods which in deede were no Gods which doubtlesse had not beene but by this originall corruption For what did they either by vnderstanding or will to prepare or dispose themselues to grace or what worke find wee they did to please God iust nothing But God called Abraham and in calling of him endewed him with faith and so he by faith obeyed pleased God as is interpreted by the holy ghost in the Epistle to the a Heb. 11.8 Hebrewes By faith Abraham when he was called obeyed God c. And if it were by faith it must needs be meerely the supernaturall gift of Gods spirit as the Apostle saith b 1. Cor. 12.8 To one is giuen by the spirit the word of wisedom to another the word of knowledge by the same spirit to another is giuen faith by the same spirit Then surely before this gift of the spirite Abrahams heart was altogether corrupt which the prophet Ezechiel openeth more plainly who Ezec. 16.3.4.5 c. speaking of the first founding of the church of Israel Iews in the persō calling of Abr. cōpares that time of their first ingrafting into the couenant to bee made Gods people vnto the time of a childe newly come into the world Namely that God saw their father Abraham in whom he adopted them to be his church and Sarah his wife their mother as a child whose nauel was not cut nor washed with water nor softened nor swadled with clouts whom no eye pittied but was cast out in contempt of his person then saith God to the whole generatiō of Israel as one man that began in Abraham When I passed by thee I saw thee polluted in thine owne bloud I said vnto thee when thou wast in thy bloud thou shalt liue And a little after I spread my skirt ouer thee and couered thy filthinesse yea I sware vnto thee entered into couenant with thee saith the Lord God and thou becamest mine c. In which wordes allegorically
will lay in Sion a stone a tried stone a precious corner stone a sure foundation He that beleeueth shall not make hast b Malack 4.2 Vnto you that feare my name shall the sonne of righteousnesse arise and health shall bee vnder his winges c. The gospell more plainely sheweth that where Christ is not knowen c Math. 4.16 the people sit in darkenesse and in the shadow of death and that hee d Luc. 1.78.79 is the day spring from on high giuing light to them that sitte in darkenesse and in the shadow of death e 2. Tim. 1.10 And that hee bringeth life and immortalitie to light by the gospell And that God is so farre from allowing that any man should bee able in any other meane to attaine vnto righteousnes or saluation thus he speaketh expressely that there is no f Act. 4.11 Saluation in any other for among men is giuen no name vnder heauen whereby we must be saued Now what confesseth the Church of England in this regarde Namely that g Artic. 18. they are to bee had accursed abhorred that presume to say that euery man shall be saued by law or sect that he professeth c. For holy Scripture doth set out vnto vs onely the name of Iesus Christ whereby men must be saued So that heere you see the faith of Abraham Moses the prophets Apostles determine one way of mans restoring vnto righteousnes and saluation and the verie same is the faith of the church of England The fift article of Iesus Christ the onely author ef our saluation What we ought to know and beleeue of him 5. Iesus Christ in regarde of his person is perfect God and perfect man in one person and in regarde of his office mediator betweene God and man of the couenant of mercie IN this article we embrace two things First what Christ is in himselfe where wee vnderstand not that God alone or man alone is Christ but God and man is one Christ By God we vnderstand the onely and euerlasting begotten son of God the second person in the trinitie by man we vnderstande that hee came of the seed of Abraham and Dauid and a very naturall man borne of the virgin Marie hauing bodie and soule and all faculties and qualities of mind and bodie as we haue onely sin excepted and that the two natures in Christ are not confounded nor seperated but vnited distinct as the body soul of a man hauing their seueral natures properties make but one thing which is a mā So the godhead of Christ assuming the manhood chāgeth not it selfe nor the nature of man assumed but God man vnited in one person make one Iesus Christ and Sauior who by his incarnation and obedience suffering death resurrection assention sitting at the right hand of God and lastly by his iudgement hath and will saue all the elect of God declare make manifest the iust condemnation of the wicked reprobate And these are the works of his office of mediatorship which office of mediator we thus vnderstand that where all mankind being dead in sin there whole nature corrupted vnder the wrath of God and damnation of bodie and soule had in himselfe as is before declared nothing sound being vnable to doe any thing that could please God for his restoring vnto righteousnes and saluation Christ by the will of his father and of his free loue came into the world and became a man that where man had sinned by man might come deliuerance from sinne But because we men were wicked void of strēgth he was also God that he might be able perfectly to saue vs And so being God and man he was a fit mediator to make peace that where by sinnes we were enemies to God he being righteous suffering for vs payd the ransome for our sins and as God being the son of God was apt to reconcile vs vnto his father being beloued of his father his doing and suffering set vs free from the curse of the law the wrath of God and brought vs so far into Gods fauor that by him we are made righteous adopted children to his father and heires vnder hope of his euerlasting kingdom in al things in and through faith in him our harts being purified God is wel pleased with vs. In which office he is a priest and a king In his priestly office first as a prophet he bringeth vnto vs the oracles and word of God and secondly performing perfect obedience he offereth himselfe an immaculate lambe a pure and vndefiled sacrifice for our sins and continually maketh intercession for vs As he is King he hath all power in his hands he is Lord and head of his church and ruleth it by his word and spirit and sitteth and raigneth at the right hand of the glorie of God til all his enemies which are the enemies of his church be destroied and al things being restored hee will deliuer vp his kingdome into the hands of his father that God may be all in all This person and office of Christ being thus briefely but faithfully described See we now whether it be not that ancient faith which was taught Abraham First for the godhead of Christ a Gen. 18. he appeared vnto Abraham in the plaine of Mamre where one of the three angels is called Iehouah which is proper vnto God onely And againe b Cap. 22. when he offered vp his son Isaack an angel called to him from heauen saying Now I know thou fearest God seeing for my sake thou hast not spared thine onley sonne this must needs bee vnderstood of the son of God for the father is no where entituled by the name of an angel but the son is c Esai 63.9 els where called The angel of Gods presence and by special name d Dan. 10.21 Michael our prince which is by interpretation who like God which fitly declareth his godhead for so is it said in the Psalmes e Psal 89.8 O Lord God of hosts who is like vnto thee a mighty God and thy truth is about thee Secondly the manhood of Christ to bee assumed by Christ in the fulnes of times was taught Abraham when God preached the Gospel to him saying In thy seed which argueth the incarnation of the sonne of God that he should be made man of the seed of Abraham as it is expounded by the holie ghost saying f Heb. 2.16.17 He in no sort tooke the angels but he tooke the seede of Abraham Wherefore in all thinges it became him to be like his brethren c. that is to say seeing he came to saue man whom he would make his brethren by adoption it became him to take the seed of Abraham that he might be a verie true and naturall man his office is directly taught in that All the families of the earth by him should bee made blessed that is deliuered out of that cursed estate of original
the holie ghost doth vse as holy misteries to stirre vp and quicken and encrease all good graces and the worke of faith in vs according to Gods free promise in the couenant Now for the number of sacraments That in the new Testament there are and should bee but two Sacraments of the couenant This will appeare if it be shewed that the old testamēt did shadow out these two onely and that the new Testament commands no more First for Baptisme Saint Peter saith that the a 1. Pe. 3.20.21 Arke of Noe was a figure of our Baptisme and Saint Paule b Colos 2.11.12 auowcheth that our Baptisme is come in the roome and place of circumcision Secondly touching the Lords supper Christ instituting it after he had eat the passouer did thereby declare that the same succeeded the passouer and that the passouer being fulfilled and finished by his death should giue place vnto his supper or holy communion which is confirmed by the practise of the Apostles who euer after instructed the church to receyue this and leaue out that as in the constituting of the seueral churches it doth may appeare Againe that place 1. Cor. 10.1.2 comparing the cloud going through the read sea the manna and rocke vnto our two Sacraments sheweth plainely that the equitie of Gods proceeding which vnder the law was figured in these two sacraments should bee preserued Namely one for the first entrie into the couenant and an other for the confirmation of the same that although there were many yet they had no more but the substance of these two and therefore these two were to remaine perpetuall and be in as great value and vse vnto vs as if they were manie And I am fully perswaded that no honest man by any learning can shew any place pregnant either in the olde or new Testament for any other third or fourth or more to be shadowed out in like maner as these two Now in the new Testament it is apparant that these two are cōmāded by that which is alreadie spoken But that there bee no other let a man examine whatsoeuer is or may bee pretended by this diffinition of a Sacrament and the holy scriptures wherein and whereby I haue declared and approoued the same hee shal find they come short and beside the marke for either they lack a commandemēt from god or els an outward signe or els are not declared signes of the couenant As for example if any would make penance a Sacrament he shall find that God commanded not penance by satisfaction but onely the satisfaction which is made alreadie by the bloud of Christ and there is no signe appointed by God thereunto if any other will make orders a sacrament he shall finde their wants the couenant of mercie for that imposition of hands in orders is a signe of the grace of the ministerie and not of the couenant of saluation If some other should set foorth matrimonie for a sacrament there wants a commandement to make it a signe secondly it is in no place any otherwise but as infinite other things a comparison and similitude or metaphore And so it may be truely said of any thing else which is colourablie thrust vpon the church by the name of a sacrament Nowe lastly the difference betweene Baptisme and the Lords supper in sealing of the couenant is that Baptisme is for the first sanction of the couenant and entring into the church A seale of our adoption regeneration this was circumcision to Abraham and his seed and the cloud and read sea was this vnto all Israel who were led by the hand of Moses And that Baptisme might be for the first sanction of the couenant and entring into the church the Apostles were a Matth. 28. commanded to preach and to receiue such as beleeued by Baptisme into the church and so b Act. 2. 8. 10. 13. 14. c. they by this marke seperated the christians from others whē they first wonne them to the gospell as all examples of their practise do shew so well knowen as I neede not to reherse them But for the other part you haue for regeneration these woords c Tit. 3.5 The washing of the new birth and the renewing of the holie ghost and for adoption these woords d Gal. 3.26.27 Ye are all the sonnes of God by faith in Christ Iesus for all ye that are baptized into Christ haue put on Christ. Where the putting on of Christ by Baptisme being alleaged to shew our being Gods sons by faith teacheth that Baptisme is a seale of our adoption And for this also Baptisme is but once ministred because we once enter into the church and are but once borne againe and adopted to be Gods children Then as for the Lords supper that it is a seale of our communion in the couenant these words directly shew e 1. Cor. 10.16.17 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we break is not the cōmunion of the body of Christ for we that are many ar one bread one body because we al are partakers of one bred where it is called communion c. because by this sacrament we are confirmed in the participation of Christ as by a true seale of the couenant and assured to be of his mysticall bodie As touching the continual strength we haue hereby the often receauing doth notifie the same and the kindnes of creatures the maner of applying and the nature of working For we being dailie subiect to sinne and weakenes are here on as on a banket to feede for our dailie inward strengthning and bread and wine familiarly shew vs that Christ is the bread from heauen and his bloud is the ioyfull wine to glad mans hart which when Christ biddeth vs to vse in remembrance of him what is it else but that by the taking eating drinking of these things for such an end we should stirre vp our harts in the assurance of the forgiuenes of sinnes and of the continuall grace and mercie of God 1. Cor. 11. which Paul confirmeth when he saith we shew the Lords death c. For by it we are confirmed so that we thereby professe before all the world 1. Cor. 10. that so we beleeue and are assured that our sauiour will come againe to receiue vs into glorie And in that it is called as before a communion with Christ what other woorking can it haue 1. Cor. 12. but to strengthen our faith and to encrease in vs euerie good gift by the spirit And hereof the Apostle saith we are made to drinke into one spirit as if he should say as we drink wine to cherish our fleshie hart so here we haue a spirituall drinking of Christs blood to cherish our soules vnto eternal life Thus you see the sweet consent of the old new Testament touching the holie Sacraments what they are in nature how
many ought to be vnder the gospell and how these two differ in their special and particuler vse The confession of the church of England is altogether so and of the same consent For as touching the nature of a Sacrament we say the same in substance of truth a Sacraments ordained of Christ are not onely badges and tokens of Christian mens profession but rather they be certaine sure witnesses and effectuall signes of grace and Gods good will towards vs by the which he doth worke inuisibly in vs and doth not onely quicken but also strengthen and confirme our faith in him and againe b Articl 25. of the sacramēts b Apolog. part 2.10 diuis 1. Wee allow the Sacraments of the Church that is to say certaine holie signes and ceremonies which Christ would we should vse that by them hee might set before our eies the misteries of our saluation and might more strongly confirme the faith which wee haue in his blood and might seale his grace in our hartes and in the same places there are no more but two sacraments acknowledged which properly ought to be called by that name and as touching the speciall difference First we say of Baptisme a Articl 27. that It is a signe and a seale of our new birth whereby as by an instrument they that receaue Baptisme are grafted into the church the promises of forgiuenes of sinnes and our adoption to be the sonnes of God by the holie ghost are visibly signed and sealed c. and of the Lords supper we say b Articl 28. The supper of the Lord is not only a signe of the loue that Christians ought to haue among themselues but rather it is a Sacrament of our redemption Insomuch that to such as rightly woorthely and with faith receaue the same the bread which wee breake is a communion of the bodie of Christ and likewise the cup of blessing is a communion of the blood of Christ If all these things be compared together with the Scriptures you shall see that they doo verie fitly agree so that in the doctrine of the Sacraments we are of the auncient faith of Gods elect and of the holie vniuersall church The thirtenth article of the order of religious exercises and seruice of God 13. All religious exercises as prayer and Sacramentes c. ought to be done in the toonge or language which the people best vnderstande and as is most to edification HOw the pride presumption of man brought this great plague of many languages into the worlde and thereby great seperation of people and nations and diuersities of religion as c Gen. 11. Moses doth declare the originall so the story and experience of all times doo witnes And as it caused great toile and contention among men so it came to passe in tract of time that the true religion was found but in one people and language and that of Abraham and his seede the children of Israel Howbeit when the fulnes of time was come that the most glorious sonne of God our blessed Sauiour sanctified all nations vnto God by his death then were all languages made d Phil. 2.11 Esai 45.23 holie vnto the Lord that Euerie toonge should confesse that Iesus Christ is the Lord vnto the glorie of God the father Therefore what people so euer it pleaseth God to call to be of his church and teacheth them his holie religion the language of that very people is made holie to the Lord to talke of his woord to confesse his name to pray to his goodnes to celebrate his heauenly worship This appeareth by the storie of Abraham being an a Gen. 14.13 11.16 Hebrew comming of Heber that God reuealed his worde vnto him and his seede in the Hebrew tongue In that tongue which was to them naturall and knowne he and they vsed all their prayers and holy exercises and in that tongue did Moses the prophets write all the oracles of God Saue onely when Iudah was in captiuitie Daniell wrote some Chapters which concerned the Chaldeans all nations in that language of Calde which they best vnderstoode and fittest at that time for all nations the Emperor of the world being of that language and by mixture with other people the Hebrew writings of the prophetes do somewhat sauour of the language of the people among whom they dwelt Therfore it doth appeare that God was carefull as a matter best for the Churches edification to haue his will reuealed vnto his people in that tong they best vnderstood So when all the world in all nations was called by the gospel to know and worship the true and liuing God then were the scriptures written in Greeke namely so much as then was written by the Apostles and Euangelistes which language was at that time the most b Act. 21 37. common language of the worlde in so much as all c Gal. 3.28 nations are called Grecians in opposition to the Iewes and their language Also God d Act. 2. endued his Apostles with the gift of diuers tongues that euen in that gift it might bee made manifest that all languages are sanctified in Christ and that hee thought it need that euery country people should worship him in their owne language And therefore the Prophet Daniel prophesying of these daies directly saith e Dan. 7.14 All people nations and languages shall serue him Hereupon Saint Paul least the vse of gift of many languages should be abused spendeth one f Cor. 14. whole chapter about this matter and therein teacheth that it was most to edification that the prayers and exercises of Gods worship should bee in a language knowen to the vulgar and meaner sort of people a thing so familiarly knowen that I need not repeate it Therefore without any amplification in this point I may conclude that seeing the Church of England both by practise as is seene in our dayly seruice of God by the booke of common prayer and also by our confession in the Apologie g Apolog. cap. 18. diuis 1. Artic. 24. of the common prayers and Articles of our religion published for that purpose doth allow no other but the vsuall language best knowen to the people as best to edification it followeth that herein wee agree with the auncient and catholike riligion and order of Almightie God and of his seruants Moses the prophets and Apostles The 14. Article of libertie in religion whether it take away any naturall comfort or duetie among men 14 The true and catholike religion forbiddeth no man or woman of what caling soeuer to marrie so it bee in the Lord and commaundeth all sortes of men and that of all callings as well ecclesiasticall as ciuill to be subiect to the ciuill magistrate and higher power and to obey him in the Lord. IN this Article are two specials as mariage and the dutie to the magistrate which two may be as an instance for all of like sort for
God more then God for greater is he that maketh the creator then he that maketh the creature If any man mislike this collectiō let him in his conscience only waie this whither that by this transubstantiation they do not make a bable or a toy in steed of God when they can make him at their pleasure with the intēt of the church which will be as much against this article as can be for verely if they beleeued there were a God and considered what belongeth to his glorious maiestie they would not thus presume exalt them selues and thinke him or his manhood at their commandement As touching the trinitie in words they say b Greg. decretal tit 1. cap. 1. firmiter credimus Firmiter credimus simpliciter confitemur c. we firmely beleeue and confesse that there is one onelie true God euerlasting infinit vnchangeable incomprehensible omnipotent ineffable the father son and holy ghost three in person but one in essence c. this holy trinitie according to the comune nature is vndeuided according to the personal properties distinct All this soundeth wel but alas it is but as saint Paul saith c Tit. 1.16 They professe they know God but by their works they deny him For in setting vp the rood and crosse in the churches and in glasse windowes to be crowched vnto where they make God the father like an old man and God the son like a yong mā the holy ghost like a doue by their deeds they ouerthrow that which they say they firmly beleeue For if they beleeued that God were exceeding all measure in comprehensible and vnspeakable then would they not dare to draw him out and set him forth by an engrauen image which can in no part represent his deuine infinite Rom. 1.23 glory Againe how can the common people or almost any the staydest man in the world especially if he come with deuotion to worship that image but that in beholding the same he shal haue in his mind an inpression of an earthly and visible shape and likenes to be in God and when he seuerally seeth these three pictures images how can he auoid the imagination that these three persons in the godhead are as three seperate persons of men among vs as of Peter Iames and Iohn which is contrary to their sayings that this trinity in regard of the comon nature vndeuided as we may say in nūber to be one the same And this is vtterly cōtrary to the catholike religiō to haue such a vile imaginatiō of god of his inuisible vnspeakable power as you may read in the olde testament in these words a Deut. 4.15.16 take good heed to your selues for ye saw no image in the day that the Lord spake vnto you in Horeb out of the midst of the fire that yee corrupt not your selues make you a grauen image or representation of any figure whether it be the likenes of male or female c. in the new testamēt b Act. 27.29 For as much as we are the generation of God we ought not to thinke that the godhead is like vnto gold or siluer or stone grauen by art inuention of man In the second article the disagreement is that they of the sea of Rome make not God the cause of causes but tyeth him to second causes and that his c Test Rhem. a note Rom. 9. ver 11. eternal coūsel respected mens works determined according to works forseene and d Nic. Dorbet distinct 41. Artic. 2. would haue al men to be saued quantum in se est as much as lyeth in him and they say Sicut presciuit predestinauit quae ipse fecit c. e Gratian pars 2 caus 23. Q. 4 ca. Nabucho As he foreknew and predestinated the things he did and gaue vs to doo so hee foreknew onely and did not predestinate the things which neither himselfe did neither required that we should doo c. without doubt all thinges which God forknoweth shall be shal be done in deed but some certaine of them proceed from free will In which you may see all these points contrarie to the true faith First free will is made authour of some things and God onely forknoweth it 2. Gods wil is debarred to haue to do in those things he commandeth not 3. That hee decreeth onely the elect and onely forseeth touching the reprobate Lastly that his wil was to saue all men as much as in him was as if they should say if he had been able All these do limit the hie and vnsearchable counsell of him which is the cause of all causes and setteh the wil of man in the foresight of God to be his instructor most contrariant to the holie religion of Gods elect which humbly confesse vnto God in the olde Testament thus f Hier. 10.23 O Lord I know that the way of man is not in him selfe neither is it in man to walke and to direct his steps and in the new thus g Reuel 4.11 Thou art woorthie O Lord to receaue glory and honor and power for thou hast created all things and for thy will sake they are and haue been created Touching the third article the conspiracie of Rome do accurse the true religion namely a Concil trident sess 6. canon 4. If any man say that mans free will being mooued and stirred by God doth nothing at all worke together by ascenting to God as he stirreth and calleth whereby he doth frame prepare himselfe to obtaine the grace of iustification and againe b Canon 7. If any man say all woorkes which are done before iustification whowsoeuer they be done to be truly sin and deserue the hatred of God and therefore they say that c Test Rhem. in Math. 12. It is in mans owne free wil election to be a good tree or an ill tree and againe ver 33. in marg in Act. 10. ver 2. Such works as are done before iustification though they suffice to saluation yet bee acceptable preparatiues to the grace of iustification and such as mooue God to mercie and againe d Nich. Deorhel distinct 41. sent 1. Artic. 1. Cum peccator facit quod in se est meretur de congruo iustificari c. When a sinner doth that which in him is he deserueth of congruitie to be iustified or after a sort by the e Condosentia diuinae liberalitatis beseeming or becoming of the diuine liberalitie Heere thou seest three thinges of Poperie contrarie to the christian veritie First that mans hart is not altogether vniuersally corrupted by Adams fal Secondly that Gods grace doth but stir vp and mooue mans free will and thridlie by congruitie the workes before faith diserue and prepare vnto grace and please God And they haue yet a fourth namely that f Concil trident sess 5. Apendix The virgin Marie was not conceiued in sinne
they met or came by euen as wee read of rhe papist in France in our daies most cruelly murdering Gods beloued Saints And as the papists haue their coniurations of their holy waters and Agnus dei and exorcismes in Baptisme so these wicked donatistes with those abominable heretikes called Basilidians and Eunomians had their enchantments and coniurations These filthie heretikes the donatistes together with that horrible heresie of Arius did so far account themselues the holie and catholike church that they would baptise againe them which were of the true church making thēselues only the catholike church And there were other heretiks called Apostolici that is apostolike which so termed thēselues because they thoght thēselues more apostolike then others namly because they receaued not into their cōmunion maried persōs such as possessed goods proper to them selues So find we among the papists these vnmaried persons religious without proprietie of goods the papists call themselues the holie mother church of Rome the Catholike and apostolike church and are in deed verie like their fathers these heretikes hauing in deed no more but the name of the holie catholike and apostolike church banishing from them and by fire and sword persecuting the true religion and doctrine and faithfull members of the holy catholike apostolike church But what should I endeuour to shewe all the popish stocke linage and kindred what neere affinitie they haue with Iudaisme in plentie and maner of ceremonies traditions of elders meritorious righteousnes and fained holines what bastardlie conformitie they haue with all pagainisme in innumerable idols and sorts of religions and in sundrie patrons of saints and Gods of countries and nations what perfect consanguinitie they haue with Mahumetisme making vp as it were one entire bodie of Antechrist engendred bread compact and compound of all heresies religions superstitions and rudiments of this world whatsoeuer by east and by west raysing vp wars seditions and all maner of vilaines to put downe the glorious and blessed name and gospell of Christ by their owne Alcorans lawes decrees and decretals with innumerable forgeries that they them selues may raigne as the chiefe prophets of GOD and head of his church Only this one thing would be remembred that after Anno domini 600. these two monstrous twins began to come foorth into the open sight and light of the world and to shew them selues blasphemous against God and his Christ being engendred with the cursed seed of Sathan and of a long breeding in those former heretikes euen from the Apostles times of which times and generation it is said by Saint Paul the blessed seruant of Christ 2. Thess 2. The mysterie of iniquitie doth alreadie woorke Therfore one of their owne popes Gregorie whom they call the great the first of that name and Pelagius his predecessor resisted most mightelie Iohn Patriarke of Constantinople for presuming to take vnto him the name of vniuersall patriarke priest of priestes or Bishop of Bishops affirming that hee which so did was the forerunner of Antechrist And so indeed it fell out for it was not long after that Mahomet came forth in the East and began to supplant the church of Christ with his abominations And pope Boniface the 3. which in a few yeres after this Gregorie got this vniuersall title of Bishop of Bishops and so began Antechrists first birth in the open eies of the world And these two brothers haue since growen to their perfection and the more they haue growen the lesse hath been the honour and name of Christ and the knowledge of his gospell amongst the sons of men Till now it hath pleased God of his gracious goodnes and free fauour to make them knowen what they are and by the breath of his mouth to consume thē Now the glory of Christ crucified and the truth of his gospel beginneth like the morning light to take holde on the corners of the earth The Lord our God and merciful father be blessed and praised therefore Amen CHAP. IIII. Of the original of poperie Wherein is declared 1. that by the precedent Chapters it may appeare to be of a late birth 2. That neither the difference os calculation in stories nor forging of writinges nor managing of good authors doo hinder the knowledge of their new birth 3. Their owne toongs and traditions proue poperie new 4. Many particulers are rehearsed out of popish authors and the former counsels 5. Fiue foundamentall points more largelie examined by antiquitie 6. The latter ouergrowing and lopping and dailie now sprowting of poperie 7. That popery is not yet a perfect bodie of his fulshape proportion and members NOw am I come to the arising of poperie how it therein agreeth with heresie For if it may be plainly and directly shewed how poperie had his beginning both in regard of the author thereof and of the time wherein it bread and came forth diuerse and a disagreeing and seperate from the true religion whose authoritie and time came from God that it is of a later generation and off-spring then euerie wise christian will readily see and acknowledge that it is borne in these last times with other filthie heresies and that it cannot be the true ancient catholike religion but new borne and late vpstarted superstitious and counterfeit like as a 1. King 3.16 she that pleded for her selfe to be mother of the liue child was foūd by wise Salomon to be in deed the mother of the dead child And this by gods grace I doubt not but to make manifest to euery honest man who wil not wilfully blind his eies against the knowne truth And this I may so much the more boldlie affirme because that vnto him that marketh it well it doth alreadie sufficientlie and plainely appeare by that which is written before And that by foure arguments of great demonstration in my conscience First because that the true religion is the same which is now in England and this is proued to haue beene from the beginning of the worlde by Gods ordinance set foorth in holie Scripture and because by the learned men of this lande it is euidently taught and defended in the chiefe and maine heads thereof out of the fathers for 600. yeeres after Christes incarnation and by historie knowne to haue remained in the greeke church and in diuers partes of the west till our time Secondly because the religion of Rome is directly contrarie and disagreeing thereunto And thirdly that they follow not the doctrine taught by Saint Paul and Peter and lastlie that they agree with the heretikes of the primatiue Church and be as it were compact of many heresies which sprang vp in the first 600. yeeres which foure thinges being apparant in the former Chapters of this booke there needeth no more to proue the new learning of popish superstition to bee of a late off-spring and generation 2. Howbeit I wil here adde a fift argument which is this that popery may be shewed how it is
Iohn vers 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God And againe c Esai 5.24 As the flame of fire deuoureth the stubble and as the chaffe is consumed of the flame so their roote shall bee rottennesse and the budde shall rise vp like dust because they haue cast off the law of the Lord of hostes and contemned the worde of the holy one of Israel If then it be a perillous thing and a miserie to bee without God and to bee as a rotten roote and a budde turned into dust to be deuoured like stubble of the flaming fire and that this commeth by forsaking the word of God then woe and twise woe vnto all them that seperate not themselues from poperie and papistes whose foundation is the forsaking of Gods worde to follow the magisteriall power of men and humane traditions and inuentions Againe what soule is there that hath learned Christ who doth not see what a mischiefe and inconuenience this bringeth on his posteritie And if you forget it or consider it not remember d 1. King 11. cap. 12. cap. 14. Salomon the wise who was called Iedidiah that is beloued of the Lord. Behold what a breach his idolatrie made in his kingdome glorie which befell in his son Rehoboams daies cōtinued in his posterity for euer he lost the ten tribes of Israel and his golde was turned into brasse a 2. King 8 18. And of Iehoram the sonne of Iehoshaphat it is said that he walked in the waies of the kings of Isrà el as did the house of Ahab for the daughter of Ahab was his wife he did euil in the sight of the Lord. b Cap. 9. 10. And whē God stirred vp Iehu to root out the house of Ahab For his abhominable idolatrie and bluddie crueltie by this affinitie which came through Iehoshaphates folly Ahaziah king of Iudah sonne of Iehoram the sonne of Iehoshaphat being found in the company was slaine with Iehoram king of Israel wicked Ahabs sonne and fortie and two of Ahazias brethren comming to visite the sonnes of the wicked Therefore all wisemen considering these and such like iudgements vpon the houses of Gods children for their fellowship with the wicked will know very well that it behooueth them to take heed as of a poisoned serpent and to bee warie of these Scorpion-like popish Locustes whose sting being in their tailes do bring such great wrath of God vpon all that are infected with their heresie For they know who hath said c Eph. 5.11 Haue no fellowship with the vnfruitful works of darknes but euen reproue them rather d 2. Ioh. ver 10 If there come any vnto you bring not this doctrine receiue him not to house neither bid him God speed e Heb. 12.15 Take heede that no man fall away from the grace of God let no roote of bitternesse spring vp and trouble you lest thereby many be defiled Now as for a mans countrie consider onely the storie f Iudg. 17. 18 of Micah Into whose house by his mothers superstition when images had entred it was an occasion meanes of the corrupting of the whole tribe of Dan with idolatrie And that of g Gideon g Cap. 8.24.25.26 Who of the earings and iewels that were giuen him of the spoiles of Midian making a Ephod a small thing in comparison of popish imagerie and putting it in Ophrah his city brought a maruellous inconuenience and corruption to the whole land and to his owne house as may appeare by this that it is said All Israel went a whooring after it Verse 27. which was the destruction of Gideon and his house 2 But if you marke it well this is not all For of all heresies apostasies which haue happened from the beginning of the world this poperie is the most pernicious For all other haue contented themselues to leade the people from God to idolatrie and by continuance of sinne haue drawne the fierce wrath of God vpon countries nations and in fine great desolations and ouerthrowes But poperie as it is equall at the least in all these euils with all other wickednesse and abhominations whatsoeuer so it hath a certaine excellencie in doing euill aboue all other infections Namely that it ouerturneth the verie course of nature For wee reade in all stories of Assirians Chaldeans Meades and Persians Grecians Romanes that their superstitions did make them straungers from God indeed worthely deserued they suffered they his heauie iudgements yet the ciuill magistrate was honorable among them and the beautie of the common weales was the freedom to punish wickednesse as murder and vncleannesse the people might liue in some reasonable libertie vnder the pure and honest obedience of their Lords kings or Emperours But the Church of Rome taketh away all authoritie and power from the ciuill estate translateth it to the ecclesiasticall vpon euerie trifle dischargeth the people of their obedience to the ciuill sword and keepeth them in most straite slauerie to themselues openeth the way to all wickednesse murders and vncleannesse and vtterly weakeneth the estate of all princes coningly making them vassals and slaues to all folly dishonour All this the Christian reader may see before I proceed if he call to mind the latter part of the last Chapter How be it I will helpe him a little that he may the more plainly discerne what I say and the true effect thereof Three thinges I obserue in a flourishing common wealth 1. The good vertuous and commendable liuing of the people 2. The wealth and peace of the countrie 3. The honour and safetie of the prince and ciuill state Where these three are taken away there the common wealth must needes be turned vpside downe and this doth the verie nature of poperie bring to passe as it were the verie bane of the ciuill state and common wealth First looke wee vpon their single life of their priestes Single life the cause of many euils Munkes Friers and Nunnes and see what this doth bring to passe These doe naturally diminish the number of people when so many men and women are kept from mariage and these being priuiledged persons are exempted from ciuil seruice so that it weakneth the strength of the realme as Solomon saith a Prouerb 14.28 In the multitude of the people is the honour of the king and for the want of people commeth the destruction of the prince Secondly these haue brought foorth most horrible vncleannesse not to bee named amongst Christians and infinite murders of poore innocents such as I am ashamed to explane as it deserueth onely I will shew the reader as it were through a lattise some part of this euill and chiefly what the papistes themselues say namely that the inconuenience of this single life was such that when the priestes by Gregory the seuenth were forbidden mariage Antoninus histor pars 3. tit 16. pap
iudgement at which time he will raise vp all the bodies of men which are departed this life which our Creede calleth the dead and all they which shall bee aliue at his comming which in our Creed are called the quicke shall be changed and the Deuill and all wicked men being cast out of the presence of God all faithfull beleeuers shall be deliuered from all thinges hurtfull from the deuill death and wickednesse from the curse sorrowe and teares and from corruption and mortalitie into the glorious libertie of the sonnes of God into the fulnesse of ioy in the presence of God for euer This hope had Abraham when a Gen. 12. 22 25. he dwelt in Canaan as a stranger and going from place to place liued in tentes when he offered vp his sonne Isaacke and when he dyed as is plainely expounded where it is saide a Heb. 11.9 By faith he abode in the lande of promise as in a straunge countrie as one that dwelt in tentes with Isacke and Iacob heyres with him of the same promise For he looked for a citie whose maker and builder is God And againe b Vers 13. All these died in faith c. And againe c Vers 19. he considered that God was able to raise him vp from the dead And God taught Abraham the last iudgement in two respectes when he shewed him the ouerthrow of Sodome and preserued Lot aliue For by it hee shadowed out vnto him how hee deliuereth the righteous out of tentation and how hee keepeth the wicked till the last iudgement to bee punished In which sence this storie is expounded and applyed by Saint Peter in these wordes d 2. Pet. 2.6.7 God turned the cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them which after should liue vngodly and deliuered iust Lot c. and a little after applying it to this purpose e Vers 9. The Lord knoweth to deliuer the godly out of tentation and to reserue the vniust to the day of iudgement to bee punished Secondly in that the Sodomites were suddenly consumed when they deemed no such thing fire and brimstone fell vpon them And Lots wife looking backe was suddenly turned into a pillar of salt So it teacheth that this last comming of Christ shall be sudden as our Sauiour teacheth where he saith f Luk. 17.28 As it was in the daies of Lot they eate they dranke c. 30. After these ensamples shall it bee in the day when the sonne of man shall be reuealed 32. And again Remember Lots wife c. And in the promise of the blessing in his seed God teacheth Abram al this for what is the perfection of this blessednes but that after the resurrectiō there shal be no more cursse but we shall happily enioy his ioifull presence for euermore And such is the faith of Englande for wee beleeue that c Articl 4. of Christ resurrection Christ with his body ascended into heauen and there sitteth vntill he returne to iudge all men at the last day and againe d Apolog. part cap. 21 diuis 1. We beleeue that this our selfe same flesh wherein we liue although it die and come to dust yet at the last shal returne again to life by the means of Christ spirit which dwelleth in vs then verely whatsoeuer we suffer herein the meane while for his sake Christ wil wipe away all teares and heauines from our eies and that we through him shal enioy euerlasting life and shall for euer be with him in glorie Moses learneth teacheth the resurrection of the faithful vnto life when God appeared vnto him in the bush and said e Exod. 3.6 I am the God of Abraham the God of Isaack the God of Iacob which our sauior f Math. 22.31.32 Christ doth so expoūd because God is not the God of the dead but of the liuing and confuteth the Saduces who denied the resurrection And in the story of Balaam he doth not obscurely shew the resurrectiō of the dead the last iudgmēt wher he maketh Balaā to speak of christ calling him g Num. 24.17 Astem of Iacob a scepter that shal rise of Israel he saith I shal see him but not now affirming that he shal smite the coasts of Moab destroy al the sons of Sheth that is to say Balaam thoght tō see christ in the resurrectiō that christ shold subdu al the aduersaries of his church raign til al his enimies were made his footstool deliuer vp his kingdome after the resurrection vnto his father that God may be all in all as is in plaine termes in the b cap. 15.24.25 first Epistle to the Corinthians Also these words of God vnto Moses c Exod. 33.19 I will shew mercie to whom I will shew mercie c. are applied by the Apostle to declare the holie predestination of God d Rom. 9.15.16.22.23 of some men vnto saluation and some to damnation which is not accomplished but by the resurrection and last iudgement againe that which is in Moses e Deut. 32.35.36 song vengeance and recompence is mine and againe The Lord will iudge his people is likewise f Rom. 12.19 applied to this purpose that the children of God should not reuenge but commit their cause to God against the day of the resurrection and iudgement which is g 2. The. 1.6.7 the time of rest to Gods children trouble to the wicked and h Heb. 10.26.28.30 to declare the fearfull day of iudgement and the violent fire which shall deuoure the aduersaries But the prophets are much more plaine in their teaching of this article when they i Esai 9.7 Psal 110.1 1. Cor. 15. Esai 45.23 Rom. 14.11 say Christ kingdome shall haue none end Sit thou on my right hand vntill I make thine enemies thy footstoole Euerie knee shall bow to me but especially where it is said k Dan. 12.2 They that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetual contempt Yet much more plentifully is this doctrine taught in the new Testament namly in the thirtenth fiue and twentie of Mathew Ioh. 5. and 6. Act. 10. 17. Rom. 2. 1. Cor. 15. 1. Thes 4. 2. Thess 1. c. All which places in plaine woords teach thus much That Christ shall come with his holie Angels and sit on his thorn of glorie all the dead shall rise first and they which then be aliue shall be changed and so of these two sorts all nations shall stand before him and receaue sentence according to their workes some to eternall life for their faith approoued by their works some to eternal paine for their vnbeleefe shewed by their euill deeds So that in this point of doctrin the glorie of the churches of England in the sweet harmonie with Abraham and Moses