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
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
kingdoms But as concerning the saluation or damnation of men they say thus g Pro. 16.4 God made all things or men for himselfe yea euen the wicked for the day of euil which words sheweth that the coūsel of God in making all things regarded this ende Gods glorie not only in those which are elected vnto saluation but euen in those which are reprobated vnto euil that is to damnation as in Malachie he also saith h Malach. 1. ver 2.3 Iacob haue I loued and Esau haue I hated which words are before cited by saint Paul for Gods eternal decree touching mans saluation and damnation But the new Testament is somewhat plainer where we are taught to confesse Gods eternall purpose before the creation how all things should be in these words i Reuel 4.11 Rom. 11.36 Thou art worthie O Lord to receiue glorie and honour and power for thou hast created all thinges and for thy will sake they are and haue been created And againe Of him and through him and for him are all things to him bee glorie for euer Amen But more particularly touching man it is said first for the elect k Eph. 1.4 He hath chosen vs in Christ before the foundation of the world c. And of the reprobate Christ is l 1. Pet. 2.8 a stone to stumble at and a rocke of offence euen to them which stumble at the word vnto the which thing they were euen ordained Which is so plaine that all men may see euidently that the counsell and decree of God ruleth ouer all and in all things His holy name be blessed for euer Amen Therefore in this Article our English beliefe is the same which God teacheth Abraham by himselfe and Israel by Moses and the prophets and both Iewes and gentils by his Christ and his Apostles The third Article of the estate of man by the fall of Adam and before his calling 3 The heart of man before and without the grace of God is altogether corrupt by originall sinne descending from Adam so that in him there is no power to do any worke of godlines pleasing God THis Article doth shew the damnable estate of man before hee haue faith in Christ in three things 1. in the vniuersall corruption of his soule by originall sin which consisteth in the want of knowledge and freewill vnto godlinesse 2. That it commeth from Adam descending from father to sonne 3. And in that before grace all his workes are sinne in the sight of God Before the fall Adam being made a Gen. 1.26 Colos 3.10 Eph. 4.24 after Gods image in knowledge holinesse and righteousnes could not be corrupt in soule but as the preacher saith b Eccles 7.3 Gen. 1.31 God made man righteous And Moses saith God saw all that he had made loe it was verie good But after Adam c Cap. 3. had eaten of the forbidden fruite the tree of knowledge of good and euill then lost he this holy image and goodnes of soule as appeareth in that he could not abide the presence of God he was ashamed and hid himselfe and whē God called him to an account he posted the matter to his wife and in a sort charged God saying d Vers 12. The woman which thou gauest to be with me she gaue mee of the tree c. Which declareth how hee was vtterly voide of goodnes in that hee shewed no inclination to repentance or submission to God and this further appeareth in his sonnes Caine and Abell e Gen. 4. Heb. 11.4 the one being without faith alas altogether set on euil works could not please God with his sacrifice the other by faith shewing his new birth offered an acceptable sacrifice So that it is apparant that this corruptiō is exceeding great is hereditarie descending from Adam and so from father to sonne making euerie soule vnable to doe any godlines Wherefore when the world was multiplyed in people they became most shamefull in wickednes which God not able to abide therefore minding their destruction sheweth the ground to be this originall sinne namely f Gen. 6.5 cap. 8.21 All the imaginations of the thoughtes of his heart were onely euill continually And againe the imagination of mans heart is euill euen from his youth Where thou maist see that being in the heart and from the youth this corruption is naturall and originall comming from the parents and being onely euill and imaginations it sheweth the vniuersal corruption and then being continually this bewrayeth the emptinesse of knowledge free wil vnto God also that nothing can be done by a mā vnregenerate godly pleasing to the Lord. Now looke we vpon the storie of Abraham Noe was a iust man he his three sons had seen the great plague vpō all the world by the floud yet there posterity fell from God this was found in Abraham and his fathers house so that they were cleane fallen from God worshipped other Gods which in deede were no Gods which doubtlesse had not beene but by this originall corruption For what did they either by vnderstanding or will to prepare or dispose themselues to grace or what worke find wee they did to please God iust nothing But God called Abraham and in calling of him endewed him with faith and so he by faith obeyed pleased God as is interpreted by the holy ghost in the Epistle to the a Heb. 11.8 Hebrewes By faith Abraham when he was called obeyed God c. And if it were by faith it must needs be meerely the supernaturall gift of Gods spirit as the Apostle saith b 1. Cor. 12.8 To one is giuen by the spirit the word of wisedom to another the word of knowledge by the same spirit to another is giuen faith by the same spirit Then surely before this gift of the spirite Abrahams heart was altogether corrupt which the prophet Ezechiel openeth more plainly who Ezec. 16.3.4.5 c. speaking of the first founding of the church of Israel Iews in the persō calling of Abr. cōpares that time of their first ingrafting into the couenant to bee made Gods people vnto the time of a childe newly come into the world Namely that God saw their father Abraham in whom he adopted them to be his church and Sarah his wife their mother as a child whose nauel was not cut nor washed with water nor softened nor swadled with clouts whom no eye pittied but was cast out in contempt of his person then saith God to the whole generatiō of Israel as one man that began in Abraham When I passed by thee I saw thee polluted in thine owne bloud I said vnto thee when thou wast in thy bloud thou shalt liue And a little after I spread my skirt ouer thee and couered thy filthinesse yea I sware vnto thee entered into couenant with thee saith the Lord God and thou becamest mine c. In which wordes allegorically
dignitie as they doo properly and naturally require Namely that it is a 1. Thess 4.3.4.5 Gods pleasure that they whom hee freely iustifyeth by his grace and clenseth by faith should not wallow in the puddle and filth of sin like the gentils who know not God but shew thēselues to be the redeemed of the Lord his saints and children by their godly life and honest conuersation And for this cause sanctifying those whom he iustifieth he would haue them approue their faith by their good works as it is written b Eph. 2.10 We are his workemanship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them c 1. Ioh. 3.9 whosoeuer is borne of God sinneth not for his seede remaineth in him c. In which two places first you may obserue our sanctification in the words creation and seed For by the one is signified our new birth and renewing of the holie ghost and by the other the spirit sanctifying which as seed beginneth a godly life in vs. Secondly our faith in being in Christ and gods children for we are no otherwise in Christ and gods children but by faith The doctrin of these places agreeth with the article that they which are made Gods children by faith are so farre sanctified and renued by Gods spirit that they walking a more vpright course of life then infidels do make manifest their faith by their workes and they which be otherwise haue no faith Heere me thinketh I see Abraham approouing himselfe to haue a liuely faith by a most constant change of life in following of God and attending vpon his worde First he frankely left d Gen. 12.1.3.8 Heb. 11.8.9 his countrie and kindred and forsooke all strange religions and idolatrie to follow God Secondly he contentedly abode in the land of Canaan as in a strange land and walking from place to place remained in tentes and in euerie place shewed his godly deuotion in making an altar and calling vpon the name of the Lord a Cap. 13.8 he kindly yeelded to his nephew Lot 14.19 for auoiding of contention 24.1 18.23 20.17 charitablie rescued him when hee was taken prisoner carefully prouided a wife for his sonne Isaack feruently intreated for the Citie of Sodom meekly praied for him that had taken away his wife 23. 25. decently prouided for his wiues buriall and wisely before his death set an order betweene his children concerning his substance according to Gods word And is b Cap. 18.19 honourably commended by God himselfe for his good instruction to his houshold children posteritie that they might walke in the waies of the Lord. But aboue all other he approued his fayth in this that vpon Gods commandement he so readily offered vp his sonne Isaack being after Ismaels expulsion his onely sonne his beloued sonne and concerning whom hee had receiued the promise of life and saluation and the establishment of the couenaunt by this worke hee made knowen to men and Angels that hee had a true and a liuely faith whereupon Saint Iames interpreting this fact of Abraham to be wrought by faith bringeth this example to proue that faith without workes is dead And thus hee speaketh c Iacob 2.20.21 But wilt thou vnderstande O vaine man that fayth without workes is deade Was not Abraham our father iustified through workes when hee offered Isaacke his sonne vppon the Altar Seest thou not that fayth wrought with his woorkes and through the workes the faith was made perfect and the scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes c. Heere I am enforced because of S. Iames maner of speaking to clere a doubt before I can conclude this point For in as much as Saint Paul d Rom. 4. contendeth that Abraham was not iustified at all by workes but by faith without workes and heere saint Iames seemeth to auoutch the contrarie saying was not Abraham our father iustified through workes it is to be considered how these two may be reconciled For the clearing of which difference I aunswere that in deed they both vse one worde but not in one meaning nor to one and the same ende For Saint Paul by this woord iustified meaneth that God freely imputeth righteousnes vnto him as namlie Read Rom. 4.1.4.5.6.15.16 and cap. 3.24.25.28 iustified by faith in saint Pauls mind is as much as to say righteousnes is imputed vnto him for his beleefes sake and for nothing else And his end was to prooue that no man can be iustified by workes in the sight of God but that this blessednes to bee iuste before God commeth by faith without workes But Saint Iames hauing to doo with such as boasted of faith and tooke to them selues licence to sin had this end namely to proue that faith without workes was in deed no faith properly and in the sight of God but a dead faith and therfore by this word iustified meaneth onely this that by workes a man is declared and made knowen tn be iustified by faith that is that he hath not a vaine dead and fruitles faith And therefore seeing that Abraham was so iustified that is declared and made knowen to be a iust man of a true and liuely faith testified by such a notable woorke he being our father we must be found to haue such a woorking faith or els we cannot be knowen to bee any other but hypocrites of a dead and counterfait faith And that this is the true and proper meaning of Saint Iames First consider that this word iustified is diuersly vsed and to be taken in the holy scriptures as all other wordes be according to the scope and purpose of euerie place For Rom. 6. where he sayth a Rom. 6.7 He that is dead is iustified from sinne there it signifieth to be free as it is by som translated And in b Cap. 7.29 Luke it is said that the Publicans iustified God being baptized with the Baptisme of Iohn where it signifieth to praise God for his mercy goodnes and righteousnes In c Math. 11.19 Mathew it is said Wisedome is iustified of her children where it signifieth acknowledged or professed or declared iust In which places this worde of necessitie hath such sence and meaning as the scope of the seueral places aforde So here Saint Iames intention being to teach the vanitie of him that boasteth of faith and yet liueth wickedly by all reason must be vnderstood to meane by the word iustified the declaring of the righteousnes of his faith by his workes And this wil easilie appeare if you marke his propounding of this question the order of his reasoning and his conclusion First his proposition vers 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes can the faith saue him where you may perceiue he speaketh against pratlers and hypocrites which say they haue
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
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
Act. 24.17 which time Paul met with Peter at Antiochia Now f Act. 24.17 many yeeres after it was before that Paul was taken at Ierusalem and sent to Rome whether when he came the g Act. 28. holy storie maketh mention of the brethren that came to meete Paul hearing of his comming neere vnto Rome and that Paul being committed to a Souldior to keepe communed with the Iewes and for two yeeres space remained in an house hyred for himselfe and receiued all that came vnto him and preached the kingdome of God where there is no mention of Peter who being so woorthie a person no doubt it is likely that in all this space the Euangelist would haue said somwhat of him if he had been at Rome Now if as the stories say he and Peter died the 14. or 12. yeere of Nero which was about the yeere of Christ ascention 70. there might be as some calculate 37. yeeres of Paules preaching from which diduct some 18. yeeres before he went to conferre with Peter Iames and Iohn and adde the time that Iames was slaine at Ierusalem by Herod and after that the time that Peter was at Antioch and lastly those many yeeres before Paul was taken and brought to Rome and his being there two yeres all which may easily make vp the other yeeres and way there withall that as some thinke his comming captiue to Rome Acts 28. was the eleuenth yeere of Nero then ioine hereunto that he wrote from thence as some thinke the Epistle to the Galathians and to the Ephesians making no mention of Peters being at Rome But in the Epistles to the h Cap. 4. Colossians and i Cap. 1. 2. 4. Philippians where it appeareth plainely that Paule was at Rome in bondes and had Aristarchus his prison fellowe hee maketh mention of Caesars hoshold Tychicus Onesimus Marcus Luke and diuers others there is no word of Peter Again his k Cap. 4. second epistle to Timothy was written from Rome when he was now ready to be offered and the time of his departure out of this life at hand and he had finished his course he sheweth that no man assisted him in his answering and there he maketh mention of Linus Eubulus and Pudeus and diuers others and telleth that Demas had forsaken him and Luke only was with him If a man ought to preferre the credit of the holy writings of God before other stories we may here plainely gather that rather Peter was neuer at Rome or else it was a verie little while For doubtles if Peter had suffered with him he had either been his prison fellow or else some way with him as Luke and not Luke onely and he would as well haue assisted Paul as resisted Simon Magus therfore it is not without great reason to thinke that Peter was neuer at Rome Moreouer adde hereunto that he being an Apostle ouer the circumcision that is to the Iewes and Paul to the Gentils and then staying so longe at Hierusalem and after at Antioch and last of all as himselfe testifieth beeing at l 1. Pet. 1. 5. Babilon hee wrote to the straungers that is to the Iewes in Pontus Galatia Cappadocia Asia and Bithinia And in his a Cap. 1. second Epistle when hee knew his time at hand to lay downe his tabernacle that is his life seeing that in all this there is no mention of the Romanes nor scarce of the Gentils so that he seemed preciselie to attend vpon his Apostleship ouer the Circumcision there can hardly be any good reason to proue he euer was at Rome but that hee was Bishop of Rome no reason at all For seeing his Apostleship was ouer the Circumcision they offer violence that will draw him to be Bishop of Rome considering that one may trace him in the scriptures vntill the time almost of his death and no mention made of his being at Rome nor of his care ouer the Romanes his abode his Epistles are directed to the Iewes Further if we consider how vnfitting it is for an Apostle to be a Bishop of one citie who was b Mat. 28.19 equallie to go to all places and to preach in all places as indeed he trauailed to many places to c 1. Cor. 3.10 Eph. 2.20 lay the foundation with the other Apostles of Christs Church and secondly how vnlikely it is that such should haue successors to whom it belonged to d 1. Cor. 9.1 see Christ to be called e Gal. 1.1 onely and immediatly by Christ from whom onely the commandements of Christ should be taught to al nations to whose working it was adioyned to f 1. Thes 4.2 2. Pet. 3.2 doe wonders to speake with strange tongues whose worke especially was to lay the foundation Act. 2. 8. If the Pope can shew such markes of his succession hee were the more to be borne withall But seeing the holy Ghost hath altogether neglected that sea and hidden the life of Peter from appearing in Rome vnder the light of his inspired writings it seemeth vnto me and I am verily perswaded especially vpon the consideration of the doctrine before examined and compared that the good spirit of God would in no wise be accessarie to this great folly and Antechristian and diuilish apostasie of the papall pride and new deuised and vsurped primacie of the sinagogue of Rome that now is and hath bene in a consumption euen fourescore yeares Praised be God who hath withdrawne our shoulders from that most greeuous burden CAP. III. Of the agreement of Popish doctrine with all kind of heresie where it is compared how the popish heresie resembleth the anciēt heresies of the primitiue age of Christs Church HAuing shewed the newnes of poperie in that it disagreeth with the ancient religiō of God his prophets and Apostles and namely with that which Paul taught to the Romanes and Peter to the Iewes It will bee an other euidence of their late arising and breeding if it be made apparant how they agree with the heresies which sprang vp in the Apostles times and in those few ages following which came neerest to the Apostles both in yeares and doctrine And this is in two arguments First in the matter and forme of doctrine and secondly in the order and course of time For if they haue no better matter or forme of doctrine then heretickes and rise vp in the later times as heretickes did then it must needes follow that they are not of the true auncient catholicke religion but of a new vpstart hereticall prauitie and superstition And first let vs see in this Chapter their agreement in the forme and matter of doctrine Andiani heretickes about Anno 338. began to bee knowne and after them Anthropomorphitae creapt out of Monkish rudenesse affirming that God was like vnto the image of a corruptible man hauing armes feete and eares and other members like to a man And there is another heresie opposed vnto Sabellius
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