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
gospell pag. 7. 6. Heere is opened that faith and loue are substantiall and perpetuall but by Gods disposition ceremonies and manner of gouernment are changeable pag. 9. 10. 11. 12. 13. 7. Although ceremonies and maner of gouernment are not of the vnchangeable substance of religion yet are they to bee reuerently vsed and not violated during the time of Gods assignment and prescription pag. 14. 15. 16. CAP. 2. 1. How God hath gouerned his Church in one religion before and after the fall pag. 17. 18. 2. And since the promise giuen to Adam of Christ in three sorts the fathers before the law the Iewes vnder the law and the Gentils vnder the gospell pag. 19. 20. 21. 3. In all these three times was there a difference in the outward face of gouernment but not in substance of religion pag. 22. 4. And this by Gods iudgements and manifestation of his spirit hath beene alwaies maintained and preserued pag. 23. 24. 25. 5. And it will be a witnesse of our religion now professed in England against all Atheists papistes and other wicked men pag. 26. CAP. 3. Here is more largely shewed the vnitie of faith in all ages and that the religion openly professed at this present in England is the same ancient and onely catholicke faith of Abraham Moses and the Prophets and which Christ his Apostles preached taught Where first is declared that Abraham receiued it of God both for the Iewes and also for all other nations pag. 27. 28. 29. 30. 2. The particulars are compared in 15. seuerall Articles of the most waightie pointes of doctrine pag. 31. c. vnto pag. 132. CAP. 4. Wherein is declared 1. That antiquity vniuersalitie and visible succession is no perfect marke of the church much lesse of the popish sinagogue which is but of yesterday pag. 133. c. 2. The measure order of the visible succession of the Church from Christes time forward is shewed by the scriptures pa. 137. c. 3. The papists do proue themselues to be no Church when they ground themselues on this false principle The Church cannot erre pag. 40. 141. 4. How the true religion hath shewed it selfe by many witnesses from the Apostles times euen vnto our daies pag. 143. c. The second part of the newnesse of poperie CAP. 1. HOw the Romish superstition disagreeth with the true ancient catholike religion faith of Gods elect Where is declared 1. How many waies in this sort disagreement is to be found pag. 149. 2. And that in all the former fifteene Articles they disagree very greatly pag. 152. 153. c. CAP. 2. Of the disagreement that popish superstition now taught in Rome hath with the religion S. Paul taught the Romans with the doctrine S. Peter taught the Iewes pag. 181. 182. c. CAP. 3. Of the agreement of popish doctrine with all kind of heresie where it is compared how the popish heresie resembleth the ancient heresies of the primatiue ages of Christes Church pag. 193. 194. c. CAP. 4. Of the originall of poperie wherein is declared 1. That by the precedent Chapters it may appeare to be of a late birth pag. 205. 206. 2. That neither the difference of calculation in stories nor forging of writings nor mangling of good authors do hinder the knowledge of their birth pag. 207. 208. 3. Their owne tongues and traditions proue poperie new pag. 209. 210. c. 4 Many particulars are rehearsed out of popish authors and the former counsels pag. 214. 215. c. 5. Fiue fundamentall pointes more largely examined by antiquitie pag. 235. 236. c. 6. The latter ouergrowing and lopping and daily new sprowting of poperie pag. 275. 276. c. 7. That poperie is not yet a perfect bodie of his full shape proportion and members pag. 283. CAP. 5. Heere is shewed that all men ought to flie poperie 1. Because of the exceeding danger it bringeth to themselues to their seed countrie pag. 289. 2. It is of all heresies and apostasies the most pernitious pag. 293. 3. It is not tollerable or to be winked at in any Christian common wealthes pag. 312. 4. We of England haue great cause to praise God that we haue nothing to do with pag. 315. CHAP. 1. Wherein is shewed first that we come to know the true religion by the true knowledge of God 2. That there is one God and that he is the onely law-giuer 3. Therefore there is but one Catholike and vnchangeable religion whereof God is author and maintainer 4. For this cause Christ and his Apostles teach the same religion which is in the olde Testament and the gentils are adopted to be Children vnto Abraham 5. Here is taken away the obiection which might arise by the difference which seemeth to be in the three times before the law vnder the law and after the law that is vnder the Gospell that although there was a difference in ceremonies and maner of gouernment yet the religion al one in faith and loue 6. Here is opened how faith and loue are substancial and perpetual and ceremonies and maner of gouernment changeable 7. And that although ceremonies and maner of gouernment are not of the vnchangeable substance of religion yet are they to be reuerently vsed and not violated during the time of Gods assignment and prescription as necessary dueties in the worship seruice and obedience which wee owe vnto God TO know the true ancient catholike annd vnchangeable religion that is the vndeceiuable way of saluation and perfect rule of vpright liuing we must get the knowledge of the true liuing God For in the * Eph. 4.17 Tit. 3.3 2. Pet. 1.3 ignorance of God is the estate of the wicked the cause of damnation and whosoeuer knoweth God aright he hath by the diuine gift of Christ all things pertaining to life and godlines Therefore our blessed Sauiour speaking to his father the almightie and glorious God constantly affirmeth a Ioh. 17. ver 3 This is eternal life to know thee to be the onely verie God and whom thou hast sent Iesus Christ. So the Prophets foretell that the happie estate of the word should be then when b Esai 11.9 The earth is full of the knowledge of the Lord c Hier 31.31.32 the people know God from the least to the greatest Such was the glad tidings of the Gospel which maketh bewtiful the feet of him which declareth and hublisheth peace saying vnto Syon that is to the church Thy a Esai 52.6 God reigneth and the same vnto all nations is proclaimed by the name of the great b 1. Tim. 3.16 misterie of godlines God manifested in the flesh And the effect of the gospell preached agreeth thereunto for those nations c Gal. 4.8 1. Thes 1.9 who being led by the impotent and beggerly rudiments of the world knew not God and did seruice vnto them which by nature were no Gods by the hearing of the gospel preached did
then the gospel adopteth vs into Abraham to be his children and the same religion faith way of saluation which the new Testament teacheth is the summe of the law and prophets and of the fathers before the law namely of Abraham who is the i Rom. 4.16 father of vs all 5. But it may bee obiected that the religion of Gods church did differ and alter namely that before the law from that which was after that of the law from that which is now vnder the gospel For the first age had not the law of Moses the second were altogether subiect to that law and we after the law are ruled by the gospel are free from that law For the ease of which scruple we are to consider that as in material things there are somthings of the substās essence which cannot be altered except the thing it selfe perish somthings are adioined as it were hanging vpon the thing as moueable properties accidents or ornaments as in a man the bodie soule vnited are so farre off the substance that if these or either of these faile he is not a man there be also ioined to a man his outward countenance apparel stature age these make a man in outward shew to differ much from himselfe yet is he one and the same man stil So is it in the case of religion there are som things of the same nature that if they be absent there can be no religion at all such is faith and loue some thinges are seruants and dependances vpon these as ceremonies and manner of gouernment and these differ according to the time and change not the nature of religion For as a childe is a true naturall man though hee haue not the same stature or countenance of face as when hee is olde and growne vp and howsoeuer hee change his apparell yeeres stature or countenance yet is hee the same verie man hee was before So in religion ceremonies and maner of gouernment haue altered in their times and yet make no alteration or change of religion but doe further garnishe and beutifie it more or lesse according to their seasons which similitude I vse because the holie ghost hath the like comparison Gal. 4.1 shewing the state of religion vnder the law to be as a child that although he be heire yet is vnder tutors c. So God appointed the fulnes of time vnder the gospell when hee woulde beutifie religion which such ornaments that it shold be like the freedome of an heire when he enioyeth the possession of his inheritance the like wee finde in an other place where he compareth this life vnto the life to come by these wordes k 1. Cor. 13.11 When I was a child I spake as a child I vnderstood as a child I thought as a child but when I became a man I put away childish things And hee expoundeth this case where hee saith l Gal. 3.17 The lawe which was 430. yeeres after cannot disanull the couenaunt that was confirmed before of God in respect of Christ that it shoulde make the promise of none effect Whereby he sheweth that the law came not as a new religion faith or doctrin of saluation that the religion before the law should be abolished the law as a new come in the roome therof But that it had some other vse as an accidentarie ornament or seruant to that former religion which God had taught Abraham shold belong vnto all nations as after he sheweth that the law was added because a 16. ver 19.23.24 of transgressions we were shut vp vnder the law and the law was our schoolemaster to bring vs to Christ that we might be made righteous thorow faith wherby it appeareth that the giuing of the law altered not the religion faith and doctrin of saluation but was as an helping seruant to further the same as a prison or schoolemaster to driue vs to the true and pure religion of Abraham that by faith in the promise concerning Christ we are iustified and saued as Abraham was 6 But that you may the better vnderstand what is now in hand I will open vnto you what I meane by faith and loue and what by ceremonies and maner of gouernment By faith I vnderstād the doctrin of the couenant of mercy and grace which is so called because it is apprehended by faith as in these words b Gal. 3.2 Receiued ye the spirit by the workes of the law or by the hearing of faith In which doctrine wee beleeue the trinitie and vnitie of God the person and office of Christ the creation and fall of man his corruption redemption iustification resurrection of the dead eternall life and such like For all these depende one vpon an other as in the first eleuen chapters to the Romanes to the discreete and attentiue reader may appeare By loue I vnderstand all the duties in the morall law both to God and man as they are the fruites of faith and as it is expounded by our Sauiour Christ saying c Math. 22.37 Thou shalt loue the Lord thy God with al thine hart with all thy soule with al thy mind this is the first and greatest commandement and the second is like vnto this thou shalt loue thy neighbour as thy selfe By ceremonies and maner of gouernment I vnderstand all outward rites and ordinances with the manifestation of the spirite which serue for the furtherance beautifying and more fit expressing and exercise of these two aforesaid And ceremonies I find to be of two sorts some which are for the time maine parts of Gods worshippe and such are all Sacraments as the sacrifices and circumcision before the law the passeouer al sacrifices commanded by the law by signes and figures of Christ to come such are Baptisme and the Lords supper now vnder the gospel The other ceremonies concerne the time and place of the Church meeting and the maner order in the decent vsage of all the partes of Gods worshippe which before the law is said a Gen. 21.33 to bee in groues and as for other circumstances there is little mention as matters of no great moment vnder the law they b Luc. 4.16 Act. 15.21 had sinagogues and appointed ministers for the same and the reading of the law with preaching euerie Saboath day in the gospell touching all such thinges wee haue this rule c 1. Cor. 14.4 Let all things be done honestly and in order The ordinaunces with the manifestation of the spirit be conteined in the persons their offices degrees and dignities their excellencie and power in their giftes and the order of adiministration As before the law the d Gen. 12.7 cap. 17.23 father of the family e Exod. 24.5 Numb 3.40 or the first borne was the person by whom the word holy thinges of God were administred Their degrees dignities c. are not much spokē of saue only they are cald f
Gen. 20.7 cap. 49 1. prophets did tel of things to come ordred the church in the families as they were g 2. Pet. 1.21 Gen. 15. 17. 21. c. guided by the spirite of God in prophesie or receiued commandement by vision or dreame from God Vnder the law there is the h This is taught in Exodus Numbers Leuiticus expounded in Deuteronomy all the prophets priesthood in the house of Aaron the Leuites vnder thē attend vpon the holy administration by diuers orders and ordināces keeping the people vnder the pure religion of faith loue Vnder the gospel there be also diuers i 1. Cor. 12.4.5.6 c. Mat. 28.19 Ephes 4.11 Rom. 15.18.19 administrations giftes and works set in the church to rule and feede the flocke of Christ to make them obedient to the faith in worde and deed And the k Math. 13.17 cap. 11.11 2. Cor. 3. manifestation of the spirit is more excellent abundant in the latter times then in the former Now in these three times you may see touching these ceremonies and maner of gouernment great difference and that the word of God doth not esteeme of these outward thinges as of the substance of religion vnchangeable as he doth of the inward and spirituall namely faith and loue And first as touching the time before the law Christ teacheth that the Iewes could not be Abrahams children l Ioh. 8.39 because they did not the works of Abraham which workes are not in ceremonies and maner of gouernment for they were two curious in those things and therefore Christ saith in another place m Math. 9.13 Go and learne what this meaneth I will haue mercie and not sacrifice Thereby declaring the morall duties of loue to be substantiall in a religious profession not ceremonies as sacrifice washing tithinge c. And S. Paul on the other side saith thus a Rom. 4.10.11.12 Abrahams faith was imputed to him for righteousnes before hee was circumcised and that after he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had when he was vncircumcised that he should bee the father of all them that beleeue Where hee sheweth that Abrahams religion whereby hee was iust before God was his faith and that was before hee was circumcised and without circumcision then his circumcision was onely a signe and a seale to strengthen his faith in sealing vp of his righteousnesse but not of the matter or substaunce of his righteousnesse Secondly that this was so deuided that the gentilles which were not circumcised might bee iustified through the same faith without the obseruing of the lawe and the Iewes though circumcised were not iustified except they walked in the steppes of Abrahams faith So that herein consisteth Abrahams religion euen in his faith and walking in the steppes thereof the ceremonies were onely ornamentes and outward helpes to the same After which manner the prophetes also do interprete the law For when the people preferred the ceremonies and maner of gouernment before the morall dueties and faith Esay saith vnto them b Esai 1.10 Heare the word of the Lord O princes of Sodom herken vnto the law of our God O people of Gomorrah What haue I to do with the multitude of your sacrifices saith the Lord c. Where he calleth thē frō the foolish and curious obseruation of ceremonies and maner of gouernment c vers 16. Repentance and the fruites thereof according to loue and of faith in the consent and obedience to Gods word and mercy d vers 19. And in another place he saith that e cap. 66.1.2 God esteemeth neither temple nor sacrifice but the humble and contrite heart who trembleth at his word Hereof Hieremie f Hier. 7.3.4 Amend your waies and your works I will let you dwell in this place trust not in lying wordes saying the temple of the Lord the temple of the Lord c. For this cause the Psalmist sheweth that the end g Psal 78.5.7 why God gaue Israel his law that they should teach it there posteritie was this That they might set their hope on God and not forget the workes of God but keepe his commandements And the cause of all the plagues was not in regard of ceremonies or maner of gouernment for he saith h Psal 50.8 I wil not reproue thee for thy sacrifices but for their falling away from faith as it is written a Psal 106.13.14.24 They forgat his workes waited not for his counsell but lusted with concupiscence c. and beleeued not his worde And therefore it is said in the Epistle to the Hebrewes b Heb. 3.2 The word that they heard profited not them because it was not mixed with faith in those that heard it So likewise in the whole tenor of the gospell what is the principall aime of the holy Ghost to make men religious are not these two namely faith and loue is not the summe of the gospel in these two c Marc. 1.15 Repent beleeue the gospell Did not Paul say that when he taught the Ephesians all the counsell of God that he taught them d Act. 20.20.21 Repentance towardes God faith in Iesus Christ and what is this els but that wee should leaue the wickednesse of our heartes and liues and walke in all dueties of loue to God and man and hold fast his holy couenant by a true liuely faith Therefore he saith els where that e Gal. 5.6 in Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Where by circumcision he meaneth the ceremonies and maner of gouernment of the law as hee expoundeth it verse 3. and so contrarily vncircumcision signifieth the order and maner of the gentils Therefore these outward thinges are not the maine substance but onely faith and loue Hereof it is that the spirite of God commendeth the f Eph. 1.15 Coloss 1.4 1. Thes 1.3 churches for their faith and loue hope and patience and Saint Paul speaking of himselfe sheweth how hee became a religious Christian saying g 1. Tim. 2.13 Before I was a blasphemer and a persecutor and an oppressor but I was receiued to mercie c. but the grace of our Lord was exceeding abundant with faith and loue which is in Christ Iesus Whereby you see that a wicked life and vnbeliefe make a prophane and irreligious person but faith and loue a true and religious Christian And hereof followeth the difference betweene an hipocrite and a true Christian the one is altogether superstitious in outward thinges h Mat. 23.5 labouring by such obseruations to appeare righteous religious vnto men but within is full of hipocrisie and iniquitie the other hath i 1. Tim. 1.5 loue out of a pure heart and of a good conscience of faith vnfained And this is the cause that
the Corinthians k 1. Cor. 10.1.2 3.4.5.6.7 c. are threatened with the feareful examples of the Israelites in their abode in the wildernesse that hauing the word of God and his holy sacramentes they walked not faithfully with God and therefore were punished So the Corinthians ought not to put their trust in their sacramentes and liue contrarie to faith and loue for thē they are like to be punished as the Israelits were So thē you see what is substātial perpetual what is changeable according to times 7 Howbeit here is to be vnderstood that those ceremonies outward things in the maner of gouernment are necessarie and in their times religiously to bee obserued though not so highly esteemed as the parts of the vnchangeable substance of religion but being the cōmandemēts of God by which he wold for the time be outwardly worshipped or els teach seal his couenant to his people that they might be steadie increase in faith loue that all things in the vse profession exercise of their faith might be done comely seemly orderly cōmendably according to his worde whosoeuer offended in any of these were subiect to punishment not onely that he which a Heb. 10.28 Deut. 19.17 dispised Moses law should die without mercy vnder two or three witnesses but b Heb. 2.2 also euery trāsgression disobedience receiued a iust recompence of reward c Leuit. 10.1 As Nadab Abihu the sons of Aaron for offering strange fire that is such as God had not appointed were deuoured with fire which came frō the Lord. d 2. Sam. 6. Vzzah was smitten with sodain death for holding the Arke vnto which he had no office calling e 2. Cron. 26.19 And Vzziah king of Iudah was striken with a leprosie for vsurping the priests office Therfore in their times and during so long time as God appointed these ceremonies and maner of gouernment to be vsed in his church they were to be obserued with all care conscience because of the commandmēt of God only taking heed that no affiance should be put in thē aboue their proper vse but only make them helpes and ornamentes to the more substantiall pillars of faith loue And when the time was come that they should bee abolished then was the church free from such ordinances for they were as the holy Ghost f Heb. 9.9 saith figures for the time present vntil the time of reformation g Cap. 10.11 they were shadowes of good things to come not the very image or substāce of the things themselues Namely in as much as Christ by the oath of God became a priest for euer after the order of Melchisedeck to make perfect that which the Leuiticall priesthood could neuer accomplish the priesthood of Aaron al the law of Moses were changed and the seruant gaue place to him that was Lord of the house as is at large disputed in the h Cap. 3.7.8.9.10 epistle to the Hebrewes Hereof it came to passe that all the sacrifices before the law circumcision which were of the fathers and all the ministerie of Moses gaue place at the comming of this great high priest the sonne of God the Lord head of the Church Iesus Christ And he i Dan. 9.27 confirmed the couenant and caused the sacrifice and oblation to cease he a Eph. 2.14.15 brake the stop of the partitiō wall abrogating through his flesh the law of cōmandemēts standing in ordināces that aswell gentils as Iewes might haue accesse vnto God by his spirit b Gal. 5.1.2.3 he hath set vs at liberty frō the yoke of bondage which was by the low so that now c Ioh. 4.21 we are not tied to Hierusalē to worship the father but that we d 1. Tim. 2.8 may pray euery where lifting vp pure handes And e Act. 15.9 God putteth no difference betweene men for these ceremonies and maner of gouernment when their heartes are purified by faith yet is it not his diuine wisedome and goodnesse that we should be altogether without ceremonies gouernment For in stead of the priestes Leuites he hath f 1. Cor. 12.18 Eph. 4.11 set in his church Apostles Prophets Euangelists pastors and teachers to teach vs guide vs in the pure religiō of faith knowledge of the son of God for our further help we haue in stead of all sacrifices before and vnder the law the sweet preaching of Christ only sacrifice by which they were ended accōplished to assure our consciences that he is g Heb. 7.25 ca. 9.28 10.18 able perfectly to saue them that come to God by him and that by one sacrifice once made hee did so fully take away sin that there is now no more offering for sin And h 1. Cor. 5.7 cap. 11.23 in steade of the passeouer which was a figure of Christ to come wee haue the holy supper of the Lord to shew forth his death til he come again And i Colos 2.11 Tit. 3.5 Math. 28.19 for circumcision which signified the putting of the sinfull flesh by the bloude of Christ which was to come now Christ is come wee haue baptisme for the washing of the new birth renuing of the holy Ghost to enter vs into his holy church And generally we are taught by the gospell k 1. Cor. 14.26.33 to doe all things in the church vnto edification without confusiō And all those euangelicall ordinances l Ibi. ver 37. 1. Tim 6.13.14 are the commandements of God to be kept vnblameable vnchangeable vntill the comming of Christ CHAP. 2. How God hath gouerned his church in one religion in all ages which is declared before and after the fall of Adam 2. And by the dispensation of times since the promise of Christ first giuen to Adam which is in three sorts the fathers before the law the Iewes vnder the law the Gentils vnder the gospel 3. In all these three times was there a differēce in the outward face of gouernment but not in substance of religion 4. Which by Gods iudgements manifestation of his spirit hath bene alwaies maintained preserued 5. And this will be a witnes of our religion now professed in England against all Atheistes Papistes and other wicked men in the day of Christ Iesus NOw this foundation being layed because my purpose is to shew that God alwaies set foorth and allowed but one faith and religion I will in the next place briefly shew howe God hath administred his church from the beginning of the world namely in what order he hath gouerned his people a Psal 37.12 48.3 Hier 10.25 Whom hee chose to himselfe to know him and call vpon his name First we are to remember that the world hath bin in two estates and a third we looke for For before the fall of Adam when mans hart was vpright being made after
differing religion and faith concerning God from all people vnder heauen whatsoeuer b Rom. 1.1.2.3.4 The third sort in regard of the persons are the gentils that is all nations and languages after the comming of Christ and in regard of the things they had the gospel which Iesus Christ the sonne of GOD being made man of the virgin Marie did preach ordaine and commit to writing to be preserued for the euerlasting benefit of the church which being preached by the Apostles of Christ as well to the Iewes as to the Gentils at his commaundement and by his commission the Iewes for their vnbelefe fel away and being left to the hardnes of their hart were reiected and ceased to be the visible church of God remaine scattered ouer the face of the whole earth vntill this day and the gentils hearing and receiuing the gospell and submitting them selues by faith vnto the doctrin of Christ became Gods people againe and his visible church and so the true religion hath remained among the gentils in one place or other vntil this day and of this number are we of the church of Englande one happie part The Lord our God and merciful father in Iesus Christ be praised therefore 3. Now in all these times notwithstanding that the outward face of the church by the ceremonies and maner of gouernment did verie much differ yet in all these was but one substance of religion consisting in the knowledg of one true and liuing God and in the worship of his diuine maiestie by faith in the holy promise of Iesus Christ which promise was made vnto Adam Abraham and Dauid declared by the prophets preached to the gentils in the gospel For so Adam a Gen. 4.1.2.3 trained vp his sons by sacrifice to worship God arguing their expectation of the Messias or seed of the woman to come And therfore b Heb. 11.2.3.4 Abel Enoch Noe Abraham are wel reported of for their faith and to haue pleased God Vnto c 1. Pe. 3.10.11 Noe the ark vnto Abraham circumcision being types and figures of Christ were helpes in this faith religion so in the law all the priestes their sacrifices and seruice yea al the law d Rom. 10.4 Gal. 3.22 ponited out Christ as thend therof and concluded all vnder sin that the promise by the faith of Iesus Christ might be giuen to them that beleeue And the prophets which best vnderstood the law shew the maine substance of their religion to be in faith when they say e Esai 26.16 He that beleeueth in him meaning Christ shal not make hast f Aaback 2.4 The iust shal liue by faith g Psal 34.8 Tast and see how gracious the Lord is blessed is the mā that trusteth in him Which thing witnesseth the Apostle saying h Rom. 15.4 Whatsoeuer things are written afore time are written for our learning that we thorow patience and comfort of the scripture might haue hope and that the i 2. Tim. 3.15 scriptures speaking of the law and prophets are able to make one wise vnto saluation thorow faith in Iesus Christ And lastly touching the gospell it is most cleare that by k Gal. 3.26 Act. 24.14 beleefe in Christ wee are made Gods people in this beleef we worship and serue God as in one true pure religion Therefore they which are taught l Math 28.19 Act. 2.38 cap. 16.31 Iacob 1.6 Heb. 11.6 are baptized when they beleeue and so receaued into the church such are said to be saued such are said to pray aright and generally such are said to please God 4. Now to conclude this place we may obserue the wonderful administration of God in vpholding of this one true religion faith of Christ in all ages of the world and that in two things First in his iudgments and secondly in the diuers manifestation of his spirit as concerning the first the ould world falling into a most horrible apostasie m Gen. 6. by prophane and vnequal yoking of the children of God with the children of men God stirred vp Noe the preacher of righteousnes in his family preserued the true faith when all the whole world was fallen away therefore drowned by waters Then after the floud som 400. yeres when idolatry had ouercrept the world in the posterity of Noe namely after the confounding of the languages and that they were become many nations God a Gen. 12. Ioshuah 24.2 called Abraham and taught him the faith and pure religion of Christ when hee gaue him the promise That in his seede all the families of the earth should be blessed and in his posteritie namly of his son b Gen. 17.19 Act. 14.16 Isaak when all the nations of the world were left to their own waies the same was preserued and althogh the Israelits c Ps 78. 106 many times departed from the true God to follow the maners fashions of the gentils yet he reduced thē home again by his plagues punishments somtimes by his d 1. Kin. 18 3◠Esai 6.13 prophets and somtimes destroying the multitude reserued a smal remnant as a seed plot among whom he preserued the true faith and religion And last of all when they had many times prouoked God by their vnbeleefe and rebellion he cast them vtterly off and ingrafted the gentils although among these there hath bin great * The first 300. yeres after Christ persecution a most horrible apostasy both by ₠Mahomet and the Pope east and west yet hath he alwaies had his witnesses who keeping the faith haue professed the true religion of Christ and nowe according to his e word the same is renewed and taketh hold againe in the open eyes of all the world amonge the elect of God his chosen people whō he calleth by his gospel A thing verily fore prophesied by f Gen. 9.27 Gen. 12.3 Deut. 32.21 Esai 49.6 Rom. 15.18 Noe taught and promised to Abraham threatned by Moses plainely foretold by the prophets and fully accomplished by Christ and of these things we haue now had 1602. yeres triall experience the Lords most holy name be praised But as touching the manifestation of the spirit marke with me that the same promise which to Adam was generall g Gen. 3. cap. 12. cap. 49.10 Esai 9.6.7 Matth. 1. in the seede of the woman was more speciall to Abraham to be in his seede and in his posteritie more certaine in Iuda and yet in Iuda more particuler in the house and linage of Dauid and yet more plainly and neerly by the prophets that he should be borne of h Esai 7.14 a virgin yea hee is also so thoroughly described in the prophets that there is scarse any action of Christ or accident befalling him which Matthew the euangelist in his historie doth not confirme by some prophet or other Yet is Iohn Baptist more cleere then they all
when he could point out his verie person saying i Ioh. 1.36 Behold the lambe of God Howbeit that grace of reuelation which was in the Apostles excelled all the rest for the verie a 1. Pet. 1.12 Ephe. 3.10 Angels admire the manifolde wisedom of God as it is now taught in the church of God by their doctrin and therefore in comparison of the clere manifestation of the gospel now in these last times to the more obscure reuelation of the former ages it is called b Colos 1.26 Eph. 1.8 a mistery had since the worlde began and from al ages but now is made manifest to his saints and this most abundantly in all wisedome and vnderstanding And this was of such power that neither the malicious gainesaying and tumultuous resisting of the Iewes nor the furious outragious persecutions of the gentils for 300. yeares nor the subtill vndermining of wilie hereticks nor the smoking darkenes of Antechrist could stand before the wisedome of the spirit but that the idols of the heathen and the foolish rudimentes of the world were scattered before the preaching of the faith and religion of Christ as the smoke or clouds are driuen before the wind And when all the c Dan. 3.35.44 1. Pet. 2.6 monarkes of the world were broken became like the chaffe of the sommer flowers whom the winds carieth away this Iesus Christ as a stone cut without hands although he were refused of the builders is not onely become the heade of the corner but also filleth the whole earth and groweth to a kingdome that neuer shall haue end so long as Sun Moone endureth And as this religion so the ceremonies and maner of gouernment ordeyned by Christ are to remaine vntill the end of the world for so saith Christ when hee gaue cōmission for d Math. 28.19.20 the preaching baptizing teaching of all his cōmandements Loe I am with you alway vnto the end of the world the Apostle affirmeth that the Lordes supper is to e 1. Cor. 11.26 shewe the Lordes death till hee come f Eph. 4.12.13 and his ministers are to gather together the saintes till we all meete in the vnitie of faith and he must g 1. Cor. 15.24.25 raigne till all his enemies bee put vnder his feete and in the ende deliuer vp his kingdome to his father and then God shall bee all in all 5 All which things if the Atheistes of our time and such as bee of no religion or of the popish and hereticall superstition could see and consider they would come home to vs and cast themselues downe before Christ and say God is with you of a truth But this continuance of one vnchangeable truth in religion by the administration of Gods iudgements manifestation of the spirit being found with vs in this realme of England as hereafter in this treatise doth euidently appeare shal be a witnesse against all such in the day of iudgement when they should remember that they in their liues time willingly wold not know nor obey the truth but had pleasure in vnrighteousnesse I pray God open our eyes that while the light is among vs we may beleeue it loue it and walke in it as the children of light to the glorie of God and our owne comfort euerlasting saluation in Iesus Christ our Lord. Amen CAP. III. Heere is more largely shewed the vnitie of faith in all ages that the religion openly professed at this present in England is the same ancient onely Catholike faith of Abraham Moses the prophets which Christ and his Apostles preached and taught Where 1. is declared that Abraham receiued it of God both for the Iewes also for all other nations 2. The particulers are compared in 15. seuerall articles of the most waightie points of doctrine HAuing entred thus far that the Christian reader may as in a glasse in some reasonable sort behold in his conscience that from the beginning of the world there hath beene but one religion in which a man could euer be saued one law of faith one law of loue taught and allowed by God in his Church catholike and vniuersall for all places times to remaine vnchangeable vnto the worlds end Now will I through the mercifull assistance of the same my gracious God more largely and particularly shew the verie same thinges and that the same is the religion which in this our time is now by publike authoritie professed preached taught defended in this realme of England by and vnder the most happie raigne golden dayes and peaceable gouernment of the Lordes annointed and blessed handmaid and seruant our dread soueraigne deare nurse-mother faithfull and elect Ladie and Queene Elizabeth for whose heauenly ioy Christian honour long and prosperous life in wealth and godlinesse all true hearted Christians and faithfull subiectes continually and instantly do pray Here thou shalt see God willing what God taught Abraham what Moyses sent of God taught Israel what the prophetes inspired of God taught in Iudah what Christ his Apostles taught the primitiue Church and that all these differ not in the doctrine of faith and loue but being all one and the same way of saluation the same true and vndeceiuable religion the same euerlasting God and Sauiour And thou shalt plainely and clearely see that the verie same and none other hath our most louing God of his free and kind mercie now aboue fortie yeares together taught vs English men and his heauenly wisedome in our streetes and high places and assemblies by his faithfull ministers hath called vs thereunto So that we to the stirring vp of our thankfull hearts to praise our good God may say with the Psalmist a Psal 147.20 He hath not dealt so with euerie nation neither haue they knowne his iudgements And in this treatise concerning the first of the three times of the world which was of the fathers before the lawe or any part of Gods worde was written I make speciall choise of Abraham for two causes First because that in the historie of the fathers before his time which containeth some 2083. yeares the holy Ghost is verie briefe and therefore not so full and plaine in diuers pointes as after in the story of Abraham Howbeit thou shalt find in the same the doctrine of one God the trinitie promise of Christ and saluation to come by faith in him Baptisme of the arke sacrifices for the latter sacrament seales of the couenant and of dueties diuers examples in Abell Sheth Enoch Noe and great punishments for the contrarie so that the substance is one and the same though that it be after more largely and particularly taught in the storie of Abraham But because my purpose is to shew that the particular partes of the doctrine of our religion bee most auncient and catholike I finde it more fitte to take the patterne from Abraham in whose storie I may gather these thinges more plainely and also
statutes and iudgements Here you see that the prophets hauing the same spirite of truth to leade them and their pen which Moses had in his writings auouch the perfection of Gods word in Moses bookes so farre as they would be vnderstood to doe or speake nothing that should not agree vnto that worde so written and whosoeuer did otherwise had not the light in him Now because Moses and the prophets agreed in their writinges in declaring and making manifest the same truth and word of God which he would haue to be the knowen canon and rule of religion Our Sauiour Christ reiecteth all c Math. 15.3 new deuises writing traditions and customes of men sendeth vs to the d Luk. 16.29 cap. 24.44 law and the prophets bidding vs to e Ioh. 5.39 search the scriptures Which also to bee a most certaine rule Saint Peter saith We haue a most sure worde of the prophets And Saint Paul a 2. Tim. 3.16 The whole scripture is giuen by inspiration of God and is profitable to teach vs that the man of God may be absolute being made perfect vnto all good workes What can be a more perfect rule or touchstone then that which is most sure inspired of God profitable euery way in righteousnes by which a man may be absolute perfect vnto all good workes And hereof it commeth that the writinges of the new testament are not a new Canon or additament of rule in religion but onely a more plaine reuelation fulfilling of that which was before taught by Moses and the prophetes and therefore you shal find that Christ and the Apostles euery where do approue their doctrine by the testimonies of the scriptures of the olde testament Wherefore Paul acknowledgeth that b Rom. 16.26 God commanded the preaching of the gospell to bee by the scriptures of the prophets and Peter c Act. 3.22.24 appealeth to Moses and to all the prophets from Samuel and thenceforth that they foretold of those daies that is of the time of the gospell and the things which should bee manifested therein And therefore Paul protested that he d Cap. 26.22 witnessed both to small and great no other things then those which the prophets and Moses did say should come Wherefore the whole scriptures of the olde and new testament is one and the same rule of religion Although peraduēture as is before declared there may be some difference in ceremony and maner of gouernment yet is the first euen in those thinges a witnesse of the last and the last a true and faithfull expounder and fulfiller of the first Hereof it is that Mathew and the other Euangelists do confirme all the doctrine and doings of Christ by seuerall scriptures Yea those thinges which in forme order differ are yet proued that so they ought to be by Moses and the prophetes as the ministerie of a Math. 3.3 Iohn Baptist b Act. 2.16 and of the Apostles c Heb. 7.1.12 the priesthood of Christ and his changing of the lawe d 1. Cor. 9.9.13 prouiding for the ministerie though not by tithes and many such like But as for the most substantiall parts of the doctrine of faith and saluation I hope it shal appeare to the godly Christian by reading this Chapter throughout that there is but one canon and rule of truth Therefore to conclude let the reader obserue that this writing of Gods word is done by the spirit of God to this vse and ende that we might bee sure to know and how to trie and finde out what is the worde of God by examining all things wee heare by the Canon of the scripture As did e Act. 17.11 the noble men of Berea Wherefore Saint f Cap. 1.3.4 Luke affirmeth that the ende of this writing was that wee might acknowledge the certaintie of those thinges whereof wee haue beene instructed And Saint Paule saith that for the Church g Philip. 3.1 it was a sure thing and this sure thing is expounded by the Euangelist who sayth h Ioh. 20.21 These thinges are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name Therefore as Moyses which first wrote shewed the absolutenesse of this Canon of Gods worde written by i Deut. 4.2 forbidding all adding to and taking from So the last booke of this Canon sealeth vp all the writinges of God with the like admonition saying e Reuelat. 22.18 I protest to euerie one that heareth the wordes of the prophesie of this booke If any man shall adde vnto these thinges God shall adde vnto him the plagues that are written in this booke Now in both partes of this Article agreeing to all these testimonies of holy scripture is the iudgement and profession of the Church of England For we say b Artic. 20. of the authoritie of the church It is not lawfull for the Church to ordaine any thing that is contrarie to Gods worde written c Articl 6. the doctrine of holy scripture Holy scripture containeth all things necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an article of the faith or bee thought requisite and necessarie to saluation c. d Apolog. cap. 9. diuis 1. We receiue and embrace all the Canonicall scriptures both of the old and new testament c. they bee the verie sure and infallible rule whereby may be tried Whether the Church do swarue or erre and whereunto all ecclesiasticall doctrine ought to bee called to account and that against these scriptures neyther law nor ordinance nor any custome ought to be heard c. In all which wee doe acknowledge this most absolute canon of Gods word agreeing with Abraham Moses the Prophets Christ and his Apostles The tenth Article of the people who follow the right religion that is the Church of God 10 There is but one Church of God and the same is catholike and spread ouer all the world holding onely the true faith of Christ and it is made visible and knowne by the profession of the same faith which is in the preaching of the pure word of God and right administration of his holy sacraments IN this Article is a double description of Christes Church first in regard of the nature and second in regard of the visible markes The nature is in three things vnitie and vniuersalitie and faith The markes are declared by their profession which is preaching and administring the word sacraments By vnitie wee vnderstand that God hath not diuers Churches of diuers sectes in diuers places or times but howsoeuer times and places may haue some externall and temporal differences yet in all times and places the people whom God alloweth and accepteth to bee his church are but one misticall bodie wherof Christ is the head and as
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