for if there were difference the Lord would haue mentioned it by some word or other The like teach the prophets of the sacrifice as in the psalmes it is said that the people make a g Psal 50.5 couenant with God by sacrifice Where thou maiest perceiue the solemne acknowledging and auowching of the couenant was by sacrifice as an outward signe testifying the agreement of both parties And so God chargeth the people in the time of Hieremie the prophet h Hier. 34.18 That they kept not the words of the couenant which they had made before him when they cut the calfe in twain passed betweene the parts thereof So then you see that the couenant the wordes of the couenant is one thing the sacrifice is an other euen a signe yet not a naked bare signe but also a seale ratifying the couenant And therfore i Exod. 24.8 Moses did sprinkle the bloud of the sacrifice on the people saying Behold the bloud of the couenant which the Lord hath made with you which vse or power so to be commeth of institution who ordained the sacrifice to that end But the operation effect to be onely of Gods spirit appeareth because that this people though couenanting by sacrifice are found far frō the couenāt as is plainly declared by the psalme place of Ieremy before alleadged which yet is further opened by k Cap. 36.27 Ezech. by whom God saith I wil put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them And in this maner are the sacraments described in the new testament as namely where it is said a 1. Cor. 12.13 By one spirit are we al baptised into one body whether we be Iewes or Grecians whether bond or free and haue beene all made to drinke into one spirit Where this phrase into one bodie into one spirit noteth the couenant of grace in Christ that as members of one bodie so are wee vnited in fellowship together with God through Christ by his spirite working faith in our hearts Baptized noteth the one sacrament and drinke noteth the other which is the Lords supper a part which is one signe set for the whole which are two signes bread and wine eating and drinking Now when he saith baptised into one bodie that sheweth the vse of baptisme is to be a seale to confirme the couenant vnto vs and not onely to bee a bare signe and this phrase drinke into one spirite doth argue the same thing of the Lords supper but making mention of the spirit he sheweth that the effect and operation is of the holy ghost So thē there be signs the thing signified and the power and operation of them both The signes water washing bread wine eating and drinking the thing signified the fellowship of the couenant which is in Christ The power is of this that God ordained this baptisme and supper of the Lord to bee signes of such importance as to seale and confirme vnto vs the couenant of grace but the operation is of the spirite of God which maketh vs really and in deede partakers of the things promised So that there is no difference in our sacraments from the sacramentes of the olde testament and that you may perceiue it is euen so examine with mee their institution First Baptisme is ordained by these wordes b Math. 28.19 Go teach all nations baptizing them in the name of the father and the sonne and the holy ghost And againe c Mark 16.15.16 Go yee into all the world and preach the gospell to euerie creature hee that shall beleeue and be baptised shal be saued Here first the couenant is published by teaching and preaching then the parties receiue the couenant by beliefe and lastly the same is confirmed by baptisme As in the practise may appeare Peter preacheth Christ the people are pricked in heart asking what shall we do and he teacheth them by these wordes d Act. 2.22.37.38 Repent and be baptised euerie one of you in the name of Iesus Christ for the remission of sins and ye shall receiue the gift of the holy ghost Where the word e Metanoésate Repent noteth out the chaunge of the mind not onely vnto amendment of life but also by turning vnto God by beliefe and therefore to declare the same sometime beliefe is ioyned with it as where it is said f Mark 1.15 Repent and beleeue the gospell so that hereby hee biddeth them so to repent and conuert as by faith they may receiue the couenant of grace in Christ and then adding that they should bee baptised in the name of Christ for remission of sinnes hee teacheth that baptisme should bee vnto them an assurance of that couenant which contayneth remission of sinnes which thing they should perceiue by the gift of the holy ghost accompanying the same Hereupon Philip g Act. 8.36.37 being demanded of baptisme by the Eunuch before hee baptized him required the acceptation of the couenant by these wordes If thou beleeuest thou mayest And least wee should thinke any power to bee in this sacrament otherwise then the institution maketh it to bee a signe and a seale of the couenant or that the worke wrought that is the verie outwarde signe being applyed by the minister when he washeth or dippeth the person baptized did effect the thing signified Saint Peter doth a 1. Pet. 3.21 expound it saying Baptisme doth saue vs. But howe Not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God c. That is it is not the outward washing or worke of the ministrie but Gods spirit working in our hearts faith with a good conscience receiuing the couenant which saueth vs. And in this sorte also Christ b Luk. 22.19 1. Cor. 11.23 instituteth his supper the holy cōmuniō First taking bread after thanksgiuing breaking it he saith this is my bodie and then taking the cup he saith This cup is the new testament in my bloud Then secondly for a commandement to his Church he saith doe this in remembrance of me c. where ordaining a sacrament hee vseth such phrases and maner of speech as God did in the same kind in the old testament sometime calling the signe signifying by the name of the thing signified as when he saith This is my bodie And sometime again least we might thinke it made a further change then was of old in the sacraments he addeth Do this in remembrance of me by the latter making it a signe and holy memoriall of Christ and his couenant and by the former making it more then a bare signe euen a seale of assurance vnto the faithfull beleeuers with the same termes order as the sacraments were ordained and instituted in the olde testament as wee haue seene before in circumcision the passeouer and the sacrifices So then the signe the thing signified and
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
but by the holy ghost as Christ plainly a Ioh. 3.5 expoundeth saying No man can enter into the kingdome of God except he be borne againe by the holie ghost Abraham doubtles being taught the true meaning of these words who spake and of whom and what maner of promise this was and how it shoulde be performed could not but behold therin learne the most excellent misterie and doctrine of the trinitie And in this sence and meaning doth the church of England hold this article of religion with Abraham as may appeare not onely by the vniuersall and notorious knowledge of our profession but also by fower Creedes set downe in the booke of Common praier to be heard learned and confessed of all men The Apostles creed Te Deum Athanasius creed and the Nicen creed and in the first article of religion agreed vpon by our church and established by lawe Ann̄ 1562. Moses consent in this article is to bee seene in these words b Deut. 6.4 Here O Israel the Lord our God is Lord only Where this word Lord being in Hebrew Iehouah noteth out the true God being all sufficient of him selfe and therfore Moses was c Exod. 3.14 taught to call him Eheie that is I am or shal be meaning a continuance without beginning or ending Secondly this clause our God in hebrew is * Elohenu a word of the plurall number noteth out the pluralitie of persons then adding in the singuler number that he is Lord or Iehouah onely signifieth that although there is pluralitie that is three persons yet there is but one God And therefore that which is spoken Psal 95. of the tempting of God out of Deut. 9. ver 8. where is said by Moses they prouoked Iehouah to anger the prophet d Esai 36.10 Esay the epistle e Heb. 3.7 to the Hebrewes expound it to be the tempting of the holy ghost f 1. Cor. 10.5 and S. Paul to bee tempting of Christ so that Moses by these places is to bee vnderstood to haue taught the same doctrin of the Trinitie namely one all sufficient Iehouah the same three persōs God the father God the son God the holy ghost The prophets who are the true and perfect interpreters of Moses doe vtter this doctrin yet more plainly speaking in the person of God g Esai 44.6 I am the first and I am the last and beside me there is no God h Cap. 4.3.13 Before the day was I am there is none that can deliuer out of mine hand i 45.21 a iust God and a Sauiour and there is none beside me k Malach. 3.6 I the Lord change not l Nahum 1.5 The mountains tremble for him and the hils melt c. And as touching the Trinitie in plaine termes thus m Hag. 2.5.6 I am with you saith the Lord of hostes with the word wherewith I couenanted with you when you came out of Egypt and with my spirit remaining among you where you see the father by excellencie called the Lord of hosts the son being the mediator of the couenant is called the word by whom and for whom God couenanteth and the holy ghost his spirit placed in his church by his manifold gifts and mightie works Heb. 2.4 the like place is in a Esai 63.7.8.9.10 Esay where in the person of the father is shewed Gods mercie loue and kinde prouidence ouer his people and he pointeth out the second person by the name of the angel of his presence who saued them and the holy ghost he calleth his holy spirit whom they vexed But the new Testament is plainest of al. First Math. 3. where the father witnesseth of the son and the holy ghost in the shape of a doue commeth vpon him and Christ commandeth to b Math 28.19 Baptise in the name of the father and of the son and of the holy ghost And c 1. Ioh. 5.7.9 S. Iohn calleth this the witnes of God that there are three which beare record in heauen the father the word and the holie ghost and these three are one In which article wee must vnderstād the three persons not as we do three persons of men who though they be but of one nature which is the nature of man yet are they in such sort 3. persons in one nature as they are also 3. diuers men But in God is a more neere vnion namely that they being 3. persōs distinguished in property the father begetting the son begotten the holy ghost proceeding yet these three so distinct in person are not onely of one kind of nature which is to be God for so they might be vnderstood to be three gods as Peter Iames and Iohn though of one nature are yet three men but also of one and the same essence in vnitie of number namely that the father son and holie ghost are all in one God and do make and be all but one and the same God of the same inseperable power eternitie wil wisdom and goodnes as is very excellently expounded in the creed of Athanasius The second article is of the Cause of Causes 2 By the decree of God all thinges were fore ordained how they should be and concerning man who should be saued by faith in Christ and who should be damned for their sinnes THis doctrine GOD teacheth Abraham two waies first in the promise d Gen. 12.3 how al the families of the earth should be blessed in which there is the reuelation of Gods decree what should become of all nations in the world namely that they of al nations which attaine blessednes shoulde haue it by Christ and all other should be damned then e Cap. 17. when he seperateth the Iewes by circumcision kept out the gentils till the fulnes of times it argueth that according to his decree he dispenseth the times and seperateth the nations and that in the matter of the saluation and damnation of men euen as saint Paul expoundeth it saying f Eph. 1.9.10 And hath opened to vs the mistery of his will according to his good pleasure which he had purposed in him selfe that in the dispensation of the fulnes of times he might gather together in one all things both which are in heauen which are in earth euen in Christ The other way is in trying of Abraham whē he was so olde before he had his son Isaac for hauing made the promise to Abraham generally First a Gen. 12.3 cap. 15.5 In thy seed and secondly So shall thy seed be Sarah finding her selfe barren b Gen. 16. gaue her maide to Abraham thinking to haue the seed that way and he went into her and she brought him foorth a sonne when he was fower score and six yere olde and he called his name Ismaell But after this God c Cap. 17.15 commanded Abraham to change his wiue Sarahs name from Sarai to Sarah because he would giue her a son and blesse and
whereby God hath been truely serued and worshipped his elect saued and the true faith confessed from the beginning of the world and namely from Abraham euen vnto our daies which is now 5528. yeeres and the gates of hell could never preuaile against it no power of men subdue it no heresies ouerthrow it no wisdom or learning confute it no persecutions destroy it no pollicie nor crueltie subuert it no tract of time weare it out no changes or subuersions of kingdoms countries or states ouer whelme it no lawes edicts counsels canons cursses decrees or decretals put it down or banishe it Magna est veritas preualet Great is the truth and preuaileth Blessed be the God of truth And herein is fulfilled that which the prophet saith a Psal 19.9 102.27.28 The feare of the Lord is cleane and endure for euer And thou O God art the same and thy yeeres faile not the children of thy seruants shall continue and their seed shall stand fast in thy sight The second part of the newnes of Poperie CHAP. I. How the Romish superstition disagreeth with the true auncient catholike religion and faith of Gods elect where is declared 1. How manie waies in this sort disagreement is to bee founde 2. And that in all the former fifteene articles they disagree very greatly THere are two things which doo euidently argue the new and late begetting and birth of Romish heresie The Ante-christianitie or disagreement it hath with the pure holie and old faith which God hath once giuen to the Saints and the conformitie and agreement it hath with all heretical prauitie For seeing that all men know and the papists themselues must needs confesse that it is come foorth within these last times of the world for the face thereof neuer sawe the sonne before if it agree not with the wholsome truth of the inspired scriptures of God and so not of the auncient catholike faith of Gods chosen but resembleth and beareth the expresse and indeleble charecter of filthie new borne heresie it must needs leese those dainty terms of vnitie antiquitie vniuersalitie visible succession and of the olde and catholike religion And so the truth is For as then the Popes of Rome became most loftie and proud and aduanced themselues aboue all estates when they vsed in their stile the lowlie termes of seruus seruorum Seruant of Seruants so seased they then to bee truely and in deed Catholike or vniuersall when cutting of themselues from the true vniuersall church and religion they tyed the name and honor of Catholicke church to one place calling it contrarie to the holie creed The catholike church of Rome Therefore as I haue in the former part shewed the auncient and vnchangeable religion what it is and how it hath continued vnto this our age so now I doubt not but that it shall appeare through Gods grace to euerie honest conscience of any reasonable capacitie not forestalled with the preiudice of willful blindnes that the church of Rome and the religion thereof is not of the same generation hath no affinitie with God and his truth but is altogether earthly sensual and diuelish And first of the disagreement it hath with the true faith that is what it is not then of the agreement with heresie that is what it is In the first part the reader is to vnderstand that disagreement is in diuers sortes sometime direct and plaine contrarie as light and darkenes sometime contradictorie where one saying is the destruction of an other as to say A man is a reasonable creature and to say a man is not a reasonable creature Sometime they disagree by hauing a differing nature though not so directly set on against an other as a stone an egge and a tree differ from a man sometime the disagreement is hidden and vnderhand when there is a shewe to maintaine the truth in words and yet in deeds comming in by some hidden and closely carried circumstance men ouerthrew the same truth 2. Sam. 3.27 As Ioab spake with his mouth peaceable vnto Abner and with his hand he smote him vnder the fift ribbe that hee died And there is yet an other difference which is expresly named in holie scripture that is wheÌ„ in a matter taught in the scripture definitiuely men either take awaie something and make it too short or too little or else adde something and make it too long or too great Wheresoeuer there is any of these disagreements they cannot be said to be one and the same and so the church of Rome in all points of Christian religion differing in some one of these kindes cannot be said to bee of the true catholicke religion As in the first kinde the true religion a 1. Tim. 4.1.2.3 saith It is the spirit of errors and doctrine of diuels to forbid mariage and to abstaine from meats The sea of Rome say directly contrarie that by the holie ghost and spirit of truth they forbid mariage and to abstaine from meats In the second kind the true religion saith b Rom. 3.28 A man is iustified by faith without workes they say A man is not iustified by faith without workes In the thirde kind the true religion saith c Heb. 1.3 Iesus Christ hath by himselfe purged our sins they say we are purged also by satisfaction purgatorie indulgences and diuers other things In the fourth kinde the true religion saith that d Iacob 1.21 the woorde of God is able to saue our soules The synagogue of Rome do so say also in words but in deed they cut the throat of Gods word by equalling or preferring of traditions canons decrees decreâ—als and humaine customes euen as Christ e Matth. 15.6 speaketh of the pharisees who also in woords pretended Gods woord that they make the woord of God of no effect or authoritie by their tradition But as touching the last disagreement that shameles whoore of Babilon diminisheth and taketh from Gods word when they keepe the cup from the comon people and adde vnto Gods word when they cause the sacrament to be lifted vp and adored and verie many such things they doo Therefore if I shew that in al parts of religion they disagree from the truth in one of these kinds it will be sufficient to prooue that their abhominations are nothing sauouring of the true auncient religion 2. And this I will do God willing in two sorts First in this Chapter by shewing how they disagree with the articles taught out of Gods word in the former part and secondly in the next Chapter howe dissent from the doctrin of S. Paul S. Peter whoÌ„ they say to haue bin at Rome and to bee planters of that church in this first I must desire the reader to looke vpon euerie article as before cap. 2. and he shal easilie see the disagreement for I wil but a little open and briefely point out their error and the disagreement will bee manifest of it selfe Marke therefore
ABRAHAM'S FAITH THAT IS The olde Religion WHEREIN IS TAVGHT THAT THE RELIGION NOW publikely taught and defended by order in the Church of England is the onely true Catholicke auncient and vnchangeable faith of Gods elect AND THE PRETENSED religion of the Sea of Rome is a false bastard new vpstart hereticall and variable superstitious deuise of man Published by IOSIAS NICHOLLS an humble seruant and minister of the gospell in the Church Stand in the waies and behold and aske of the old waies which is the good waie and walke therein and ye shall find rest for your soules HIER 6.16 LONDON Imprinted by Thomas Wight 1602. TO THE MOST REVEREND FATHER in God my Lords grace Archb. of Canterburie and to the right Honorable my L chiefe Iustice of England both of her Maiesties most Honourable priuie Counsell Iosias Nicholls wisheth all grace and peace in our Lord Iesus Christ PVrposing right Reuerend Honorable to publish this little book it came into my mind to commend the same to your honourable protection For it seemed to me that although all good men of al estates are bound in conscience and loue to contend earnestly for the faith which as S. Iude saith was once giuen to the Saintes yet are there some more proper reasons in regard of your two callings which challenge in my iudgement a more peculiar eye and watch vnto these causes For being both of the same most Honourable table of her Maiesties most graue wise and Christian Counsell where all are set in the same charge and ioyned in the same care namely in all prouident and godly ouersight to manage the great affaires pertaining to Gods worship and glorie and the blessed safetie of the Queenes most excellent Maiestie whom God vouchsafe long to preserue among vs yet the one being a minister and Bishoppe of the gospell and set ouer many others for the good and faithfull teaching and practising of the christian faith in this land And the other a professed and chiefe Iudge for the executing of all lawes and statutes ordeined for the maintenaunce of true religion iustice peace and godlines this being a necessarie declaration of our Christian faith and religion established by the publike magistracie and lawes of this realme and a faithfull displaying of the iniquitie of poperie being a mortall enemie and a verie great opposite vnto the same It could not so properly respect any other whose ofifce and profession did so neerely and naturally offer it selfe to patronize and protect so iust a matter of this kind Therefore I humblie craue your Honours fauour to accept of this my trauaile and your fatherly countenaunce vppon mine honest labours Which although I frankly acknowledge might haue beene more eloquently and exquisitly handled by some man of greater giftes yet I hope that in some measure it shalll satisfie the expectation of such honest and Christian readers who both can and will iudge according to equitie und truth For my purpose being considering the season to shew the antiquitie and certaine truth of our faith and religion nowe professed in England and the newnesse vncertaintie and falshoode of the popish superstition to this ende that it might bee a stay to many which wauer and seeme nowe readie to fall away I endeuoured rather to ioyne plainnesse and perspicuitie with breuitie then by large amplification to shew great learning and by direct arguments to make manifest an vndoubted truth to the conscience of all men for the gayning of some vnto Christ rather then by saying what I could to trouble the reader with abundance of matter or hunt for that which is vayne and fruitlesse And this verily I thought most necessarie and the rather because diuers men in differing manner haue heretofore handled this argument both that I might giue occasion to men to enquire after and to reade such godly writinges and also because the present season seemeth to call for the same when poperie beginneth to ouerspreade and after a sort to set vp his brissels against the gospell and men of that superstition are verie much lifted vp that it might appeare what a foolish wicked new broacht and monstrous heresie and apostasie they so much contend for so egerly labour for being greedie of that which will slay their soules and proud of that whereof they ought to bee ashamed Therefore I haue made choice of such methode and reasons as I hope thorow Gods blessing shall effect that I purposed and make that manifest which I desire Whereof knowing that your Honours can iudge with wisedome and that your Christian care tendeth to this ende that the people by all good meanes should bee staide in their faithfull obedience to God and our most gracious prince I was bolde to present this booke vnto you most humblie beseeching you to accepte of my bounden duetie to my Prince countrie and to the Church of GOD earnestlie praying GOD to bee with you alwayes with his gracious fauour and good spirite to guide you and prosper you in all good and godly endeuours to his honour and glorie to the good of prince and countrie to the increase of the Church and to your owne soules comfort in Iesus Christ Amen Your honours most humble to commaunde IOSIAS NICHOLLS TO THE HOLY AND Christian congregation of England being a most liuely member of Christes Catholicke and visible Church Iosias Nicholls Minister and seruant of Iesus Christ as a son to his most deare mother wisheth all grace and spirituall blessinges in heauenly things in Christ and all peace and prosperitie in godlinesse truth for euer NO Nation euer vnder heauen English men grealy bound to praise and serue God for his rich blessings in by the Gospell vnder the happie raigne of her maiestie more bound to praise serue God then we English men now aboue fortie yeares vnder the happie raigne of our deare Soueraigne and Ladie Queene Elizabeth whom God long preserue tasting enioying the sweet goodnes fauor of God most kindly shewing it selfe and shining into our harts by his most blessed and ioyfull Gospel No nation euer vnder heauen hath had more cause of ioy and comfortable encouragement vnto godlinesse and honestie then we Englishmen all these yeares when God most miraculously by a maiden Queene the weaker vessell hath made his name knowen and his Saintes glorious by deliueraunce when mightie potentates could not stand in battaile hee hath raised health by a woman and made the weake to confound the strong No nation euer vnder heauen hath had more sure and perfect experience of the truth of God and his worde and of the certaine knowledge of the holy faith and pure religion then we Englishmen whose eyes the God of this world hath not blinded most abundantly haue had that we might glorie in our God and magnifie the rich grace of Iesus Christ and the effectuall power of his holy and blessed spirit For we haue seene the breath of Gods mouth mightie to consume Antechrist and
multiplie her seede Here Abraham entreated God for Ismael saying O that Ismael might liue in thy sight by occasion whereof God openeth his will more plainly and saith Sarah thy wife shal beare thee a son in deed and thou shalt call his name Isaack and I wil establish my couenant with him for an euerlasting couenant and with his seed after him And after d Cap. 18. appearing vnto him in Mamre he repeteth this manifestation of his wil saying I wil certainly come againe vnto thee according to the time of life and loe Sarah thy wife shal haue a sonne At which time Sarah laughed in her selfe as though it were a strange or impossible thing that she should haue a son being so old and Abraham also was verie olde And God rebuked her saying that Nothing was hard to God and for certaintie repeateth the promise At the time appointed wil I returne vnto thee and last of all when e Cap. 21. Abraham was one hundred yere olde Sarah in deed brought him forth a son at the season which God told him and he called his name Isaack And after when at the weaning of this his son Isaack hee made a great feast Sarah sawe Ismael the son of the bond woman which was now som 14. yeres old mocking her son Isaack therefore she saith vnto Abraham Cast out the bondwoman and her son c. and this greeued Abraham but God admonished him not to be greeued but to doe as Sarah spake because that in Isaack his seed should be called and so Abraham put the bond woman and her son Ismael out of his house This story sheweth the decree of god namly touching the saluation damnatiō of men that as Abraham and Sarah diuersly regarded Ismael and thought he might be the seed as appereth by his generation Abrahās intreaty griefe for him Sarahs laughing yet were they altogether deceiued of their mind and will but Isaack whom God decreed to be of Sarahs bodie and so promised became in deed to be the only seed in whō the couenāt should be established So therby is taught that no man is saued by chance constellation of stars or by mans wil choise or workes or any other way within the compasse of mans reache or wisdom but according as God hath ordained and fore appointed and they whom he hath not appointed to be saued shal neuer be saued This durst I neuer so interpret of mine owne head nor many other places of like sort in this treatise but that the holy ghost the same spirit wherby God taught Abraham hath opened it in the new testamēt as by the holy Apostle is plainly shewed where it is thus said a Rom. 9 6.7.8.9 c. Notwithstanding it cannot be that the word of God should take none effect for they are not all Israel which are of Israel neither are they al children because they are the seed of Abraham but in Isaack shall thy seed be called that is they which are the children of the flesh are not the children of God but the children of the promise are counted for the seed For this is a word of promise in this same time wil I come and Sarah shal haue a son Neither he only felt this but also Rebecca when she had cōceiued by one euen by our father Isaack for ere the children were borne and when they had neither done good nor euil that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto her the elder shal serue the yonger as it is written I haue loued Iacob and hated Esau what shal we say then is there vnrighteousnes with God God forbid For he saith to Moses I wil haue mercy on him to whom I wil shew mercy and wil haue compassion on him on whom I wil haue cōpassion So then it is not in him that willeth not in him that runneth but in God that sheweth mercy which plainly telleth vs that both this preferment of Isaack before Ismael that of Iacob before Esau do proue teach that general doctrin which God spake vnto Moses namely that Gods mercy in sauing regardeth no mās works or wil but only his own holy wil and pleasure so that we may say here as Christ in the same case saith b Math. 11.26 It is so O father because thy good pleasure was such Agreeing to which the church of England describeth c Artic. 17. of predestination and election Predestination to life to be the euerlasting purpose of God wherby before the foūdations of the world were laid he hath constantly decreed to deliuer from the curse damnatiō those whom he hath chosen in Christ out of mankind to bring them by Christ to euerlasting saluation as vessels made to honor c. Now Moses in his consent not onely openeth this point in that which we haue before seene alleadged by saint Paul but also where he entreating for Israel for their saluation wisheth his own damnation in these words d Exod. 32.32 Rase me out of the booke which thou hast written which book is Gods decree purpose touching the saluatiō of his elect as appeareth by that in the reuelation e Reuel 20.15 Whosoeuer was not found in the booke of life was cast into the lake of fire Also that which is spokē in Moses touching Pharao a Exod. 9.16 For this cause haue I appointed thee c. which the Apostle b Rom. 19.17 expoundeth to be of Gods eternall purpose and such is that of Moses song c Deut. 32.8 When the most hie God deuided to the nations their inheritance when he seperated the sons of Adam he appointed the borders of the people according to the number of the children of Israel which sheweth gods decree prouidence touching deuiding of the nations and choosing Israel to be his church before all other which saint Paul expoundeth where hee saith that God d Act. 17.26 assigned the times which were ordained before and the bounds of their habitation So then Moses teacheth Gods eternal decree touching al things touching his church and elect and his prouidence effecting the same Now let vs see with what termes the prophets interpret this They say e Psal 135.6 33.11 Whatsoeuer pleased the Lord that did he in heauen and in earth in the sea and in all depthes The counsel of the Lord shall stand and the thoughts of his harte thorough all ages f Hier 27.4.5 Thus saith the Lord of hosts the God of Israel c. I haue made the earth the man and the beast that are vpon the ground by my great power and by my stretched out arme haue giuen it to whom it pleased me c. whereby it appeareth that by Gods eternall counsel and will the prophets vnderstand that all things come to passe in all ages in all creatures and namely among men such as is the translating of
you also find that he had an a Gen. 15.9 cap. 17.9 expresse commandement So Moses in all the foure bookes of Exodus Leuiticus Numbers and Deuteronomie sheweth plainely that he ordained neither passouer nor any sacrifice or other ordināce but by expresse commandement of god So the prophets when they shewed any signe of Gods good pleasure they gaue it by his authoritie and assignement as b Cap. 7.18 37.22.30 and 38.7 Esaiah vnto Ahaz and vnto Ezekiah c 1. King 18. Eliah before Ahab c. And this is Iohns Baptisme d Math. 3.3 Ioh. 1.33 by the commandement of God And for the same Baptisme to be perpetuall in the church and also the Lords supper e Luk. 22.19 1. Cor. 11.23 Matth. 28.19 euerie one that readeth the new Testament must needs be verie negligent if he do not perceiue when and where they were commanded of God Nowe the second thing in the nature of a Sacrament is whereof they consist and this all men know to be of an outward thing which may be seene and discerned by the senses and of an heauenly and spirituall thing which cannot be seene but commended to the vnderstanding The first is called a signe because it is not there to serue according to his owne proper nature but to an other special vse appointed of God that is to represent an other thing which it selfe is not and not onely to be a bare signe but also such a signe as is a seale which being set to a writing doth make it authenticall so this is appointed to assure vs of the partaking or hauing of the verie thing it selfe which this outwarde signe doth signifie The thing signified or sealed is the couenant of mercie which is in Christ which couenant is that God promiseth forgiuenesse of sinnes righteousnes and saluation to all that beleeue in Iesus Christ as is taught out of the prophet Hieremie in the a Heb. 10.12.16 Epistle to the Hebrewes and I say In Iesus Christ not onely because that as is taught to the Galathians The b Gal. 3.17 couenant was confirmed of God in respect of Christ but also because that as is taught in the Epistle to the Hebrewes c Heb. 9.15 by the death of Iesus Christ wee receiue the promise of eternall inheritance and so the Testament our couenant is confirmed by the death of him that made the Testament And therefore the sacraments doo so represent and assure vnto our soules this couenant as they doo applie vnto vs his verie death his bodie broken and his bloud shed as the perfect ratifying and establishing of the couenant so that in receiuing the Sacraments wee must by faith as it were wash our selues with his bloud and feede vpon his bodie and bloud to the sealing vp of our euerlasting saluation in the assurance of the couenant And here is to be obserued that these thinges are to bee vnderstood distinctlie the signe the thing signified and wherein the power and operation of the Sacrament consisteth The signe is not changed into the thing signified neither hath it the nature power or operation of the thing signified but onely representeth as a seal applieth the thing signified Secondly the thing signified is the verie matter of our happines which is to be in couenant with God engrafted cleansed nourished and strengthened in Christ vnto eternall life but the power commeth of the institution that as God hath ordained them to be signes and seales so they are in deed and the working is of the holy ghost for he by his spirit doth make thē effectuall in all beleeuers for the strengthning of their faith in the holy couenant and for the liuely applying and fruitfull feeling of the death bloudshedding of Iesus Christ the mediator thereof And this is to be all and the onely nature of Sacraments may appeare in all times And first in Abrahams time there is a Gen. 17. circumcision which is of the fathers the signe whereof is the cutting of the foreskin of the flesh and the signification is the couenant of God with Abraham to bee his God and the God of his seede It is not onely called a b Vers 11. signe of the couenant but also c Vers 10.13 the couenant thereby to shew that it is not only a bare signe or token but also an assurance as a firme seale And so Saint Paule interpreteth it saying d Rom. 4.11 After he receiued the signe of circumcision as a seale c. Againe here are three distinct things the signe is not turned into the couenant neither hath it the nature and power nor the operation thereof For the couenant is in the promise and the signe doth represent that promise and that promise respecting Christ is the matter of Abrahams happinesse by which hee was made and a Esai 41.8 called the friend of God Who before this couenant in his fathers house could not but worship other Gods and so was an enemie to God and therefore miserable And this appeareth as the Apostle teacheth because he b Rom. 4.9.10.11 was iustified by faith in Christ before he was circumcised and after receiued the signe of circumcisiō as a seale of the righteousnesse of the faith which he had when he was vncircumcised Now the power it had thus to worke as a signe and a seale was of Gods institution who ordained it to be such a signe and a seale yet the operation and effect was onely by the holy Ghost for els all men circumcised should haue beene happie and saued and therefore the Apostle teacheth vs that he is not a c Cap. 2.28.29 Iew which is one outward neither is that circumcision which is outwarde in the flesh but he is one within and the circumcision is of the hart in the spirit not in the letter teaching thereby that the outward worke of cutting the fore skin hath no effectuall working but when God by his spirit doeth circumcise the heart according to that comfortable speech of Moses d Deut. 30.6 The Lord thy God wil circumcise thine heart and the heart of thy seed that thou mayest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue Now concerning the time of the law the most memorable sacrament is the Passeouer whereof we e Exod. 12.11.13 find the like description For the lambe is somtime called a signe of the passeouer sometime the passeouer it selfe to teach that it was both a signe and a seale And this hauing his chiefe fulfilling in Christ the Apostle calleth f 〈…〉 Christ our passeouer to shew that the sacrament of the passeouer did concerne the couenant of mercie in Christ Now the institution being set forth and in all sorts explaned by God as the other sacrament of circumcision doth shew the distinction of the thing signified in regarde of the nature power operatiō euē as is before said of the other
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
godlinesse which burden Gods house with such great volumes of new laws made by men contrary to the true faith religion when God telleth vs expressely that his c Psal 19.7 Deut. 4. law written in his word is perfect and conuerteth the soule and that to it nothing is to be added or taken away In the tenth Article the contradiction is manifest to the whole worlde for all men see that they restraine the worde Catholike to one place and that the whole Church should be ruled by her square the whole vniuersall worlde made catholike by one citie wheras one city cannot be the vniuersal church of the whole world which containeth the meanest and smallest part of the whole Besides this they doe not hold professe the onely true catholike faith but do most earnestly fearsely and cruelly persecute Christ his members stand only vpon vain titles of antiquitie vniuersalitie visible succession other false grounds which are common to all the wicked pagans which notwithstanding their brags can not be found in their sinagogue and profession And as is their faith such is their preaching mans traditions and deuises altogether strangers from the life of God their sacraments as they handle the matter are not only ful of vnclean mixtures but also peruerted without authority from God All which to him that considereth will bee found true in the examination of the articles going afore following after namely that they haue nothing in doctrine or practise of the nature of the true Church of God nor yet those visible marks which do indeed truely shew discerne and make knowne the true church and chast spouse of Christ In the eleuenth Article there need but few words for when they worship the Roode and other idols relickes of Saints and the sacrament and when they pray to the virgine Marie to the Apostles and all canonized Saints of that sea euerie man may by by perceiue that they worship not God onely And if they would shift vs off with their blind distinction of Latine doulia hyperdoulia it is not the daliance of termes that can helpe the matter except the word of God made such a difference Againe they themselues a Preceptoriū Nider precept 1. cap. 6. Latria idem est quod seruitus Deo exhibita c. teach that latria which themselues say is a worship due and proper to God alone may be done and might lawfully be done to these namely to the trinitie of the persons diuine to the three Angels whom Abraham saw to the done appearing vpon Christ to the voice of the father to the wordes of the holy scripture in as much as they proceede from God to the manhoode of Christ vnited to his Godhead to the crosse of Christ to the image of Christ to the sacrament of the Eucharist to the garments nailes and speare of Christ If here the proper honour and worship of God bee not giuen to creatures and that these things be not disagreeing to the holy and ancient religion allowed by God I know not what is Let it be tried by that which God saith in the old testament b Psal 50.15 Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me And in the new Christ speaketh in the minde and meaning of the old c Math. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue In the twelfth Article there are many disagreementes of Romish superstition and idolatrie from the true catholike religion First in the generall nature of a sacrament they add a further power namely that the sacraments containe grace giue grace and a Concil trident ses 7. that of the worke wrought yea and this alway and vnto all on the part of God and that without them or the vow of them a man doth not receiue of God the grace of Iustification and that the intent of the Minister is required at least according to the generall intent of the Church In which are two manifest cut-throats of the nature of a Sacrament for by conteyning grace c vnderstanding that grace is in the outward signe and so by the only outward ministerie as it is wrought by the Minister grace is giuen this maketh it more then a signe and a seale of the couenant and giueth that to the outward signe worke wrought of man which is due to the spirit of God And secondly the necessity of the Priests intention is made an efficient bearding outfacing the institution of God as though that the being of the Sacrament depended not onlie and wholly vpon Gods ordaining and institution but that it must haue the intent of the minister to make it a Sacrament And here they are to be vnderstood of the Sacraments of the new testament therfore let vs heare how God in the new law of the gospel doth teach the contrarie For he applyeth the vertue of both Sacraments to the spirit saying b 1. Cor. 12.13 By one spirit are wee all baptized into one body whether wee be Iewes or Grecians whether wee be bound or free and haue beene all made to drinke into one spirit therefore the power is not in the outward signe or worke but onlie in the spirit because that c Ver. 4. 11. the diuersities of gifts come of the same spirit and he distributeth them to euerie one seuerallie as he will And as for the Priests intent he saith in the same chapter a Ver. 6. There are diuersities of operations but God is the same which worketh all in all If then God worke all where is the ground of the Priests intent and if the spirit distribute as hee will where is the worke wrought c There is yet a third addition namely that they lay vpon these sacraments the grace of iustification which God saith euidently is imputed to faith without any workes euen as b Rom. 4.1.2.3 11. c. Gal. 3.6 Abraham beleeued God and it was imputed to him for righteousnes Secondly for the number the presuming sea addeth fiue matrimonie orders confirmation penance extreame vnction not one of them hauing the true nature of a sacrament for they are no where ordeined and commaunded of God to any such purpose except we would childishly say as they doe namely c Manipul curat cap. 1. de instit sacra that hee ordained confirmation when he laid his hands vpon children and said suffer little children to come vnto me and orders when he said Doe this in remembrance of me penance when he said to leapers Go shew your selues to the Priest and extreame vnction when hee sent his Apostles to anoint and heale the sicke that he made matrimony a sacrament when in the wombe of the virgin M. he would ioyne our nature to the diuine in the vnity of person c So might wee make a multitude of sacraments making of clay to
and that vnawares a thing that Christian men suspected not the diuell had vnder hande a more cunning and sure way to ouerthrow the faith namelie he draue men into the wildernesse and solitarie places which partlie happened by persecution and partlie by a blinde deuotion and so sowed the seeds of munkerie in the Church of Christ which as farre as I can d Polydor virgil de inuent rerum lib. 7. cap. 1. cap. 3. Histor Ecclesiast tripertit lib. 1. cap. 11. About Anno 300. read first e began in the deserts of Aegyt These men gaue them selues to holie meditation and religious contemplation of Gods workes and leauing the perfect booke of God written in the holy scriptures they read in an other booke like the heathen as nature and reason which is blinde in Gods causes did lead them and made a newe Philosophie hauing this principle Veram beatitudinem in cultura dei legum eius obseruatione that is True happinesse to consist in the seruice of God and keeping his commandements which while men perceiued not howe it beat vpon the foundation they began to cast their eies vpon themselues and by little and little because by nature we are prone to thinke too wel of our selues and as men fond of their owne children we admire our deuises christians fel in loue with this new trade of life the pearcing reflex of the glittering beams of their great and rare holines and new religious deuotion daseled the eies of all sorts of men Insomuch as very excellent men and great clearkes Basilius magnus Hierom and Augustine diuers other leaned toward this new religion and began to make rules for the same And so the diuel comming as an angel of light made his first entrance and their priuelie stale in this iustifying by workes vn espied For these and other godly fathers in plaine and euident places of scripture being by their conscience constrained they frankly acknowledge the truth of Christ Iesus and auow it against heretikes yet oftentimes their eies looking backwarde like the peacocke vpon their owne goodly rules and obseruations doe with the left hand robbe Christ of that which they so thankfully ascribe vnto him with the right Yet this meriting by workes was not so bolde and brauely attired in the first six hundred yeres to assume and take such open authority and hie glory in the church as it was afterwarde when peace and wealth made men by wantonnes to seeke many deuises Some as the climing popes set vp decrees and decretals and made themselues men of renown some by the knowledge of lawes and canons stroue for the lawrell crowne of glory some by schoole learning made themselues admirable who drawing in Aristle and Philosophie to make grounds in diuinitie taught the reasonable way of righteousnes by workes and the congruitie and condignitie of freewil some as fryers and cloysters by rules and orders made new religions and waies of saluation here commeth vp purgatorie pardons pilgrimage praiers for the dead and a thousand new things of rare holines meritorious deuotion By all these did the diuel make vnto him selfe many mightie legions of resolute warriers to face wearie out Christ that he might leaue the church that he by his eldest sonne Antechrist might raigne and rule alone and so he easily thrust out faith onely for righteousnes and the true way of saluation And brought in infinit traditions vnwritten verities obseruations customes mysteries deuotions and reuelations If you would read Guillerimus Durandi rationale diuinorum with Guido manipulus curatorum Bonauentura de profectu religiosorum Hieremias Buchius of the conformities of S. Frauncis with Christ with such like and ioine there vnto the counsell of Trent with their masse and all the bookes appendents in seruice to their Ladie and Saints and heape vnto them the thousands of commandements of the church in decrees decretals and canons brought in by popes scholemen canonists ciuilians it would make a mans hart to bleed to think how little regard is had of Christ and of his righteousnes wisedome sanctification redemption name glorie And that the christian reader may the better perceiue these things let him marke but this one thing which is yet fresh in memorie When Luther stoode vp for the gospell and tooke into his hand the spiritual sword of Gods word and stroke and hewed at one of the last growing sproutes of this new way of righteousnes namely pardons and indulgencies and finding great resistance by the warriers before named hee began to arme himselfe with the armor of God and by little and little both learning and teaching the article of iustification by faith onely in Christ by and by all this braue baggage and counterfeit galantnes and earthlie glorie of righteous by mens doeings like a thicke mystie cloud couering the aire did vanish away in the conscience of many thousands by the bright shining power of the true sunne of righteousnes Iesus Christ in and by faith alone And of this we haue had almost one hundred yeres experience that as a 1. Sam. 5. Dagon of the Philistims could not stand before the arke of God So all the whoorish deuises of Romish Babilon could not stande before the doctrine of faith onely in Iesus Christ the Lord be praised 3. of the Sacraments Now looke we on the third point of the sacraments and seales of the couenant of mercie and let vs here whether the auncient fathers of the primatiue church were not protestants First Tertullian offereth him selfe a verie b He liued about Anno 230. auncient father hee telleth vs c Contra Martiō lib. 4. onely of two sacraments and of the Lordes supper d lib. 1. hee saith Non reprobauit panem quo ipsum corpus suum representat he refuseth not bread whereby he representeth his bodie Loe Tertullian an auncient protestant in the matter of the sacraments Cyprian likewise sheweth him selfe a protestant e De caena domini saying Mansio nostra in ipso c. our abiding in him is eating and drinking and as it were a certaine incorporation c. and a little after That which meat is to the flesh this faith is vnto the soule that which is meat to the bodie that is the woord to the spirit and in his conclusion hee addeth As oft as wee doo these thinges wee doo not wheat our teeth to byte but with a sincere faith wee breake the holie bread and deuide it while wee distinguish and seperate that which is deuine and that which is humaine c. Origen steppeth in betweene them both and protesteth with vs f vpon leuit homil 7. saying There is also in the newe Testament a letter which killeth him who marketh not those thinges which are spoken spiritually For if thou according to the letter followe this same which is said vnlesse you eate my fleshe and drinke my bloud this letter killeth Saint Augustine followeth after and sheweth him selfe