A Godlie and short discourse, shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was plan­ted in the same.

Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe Religion, but a reducing againe of the olde and aunci­ent fayth.

Ierem. Chap. 6. vers. 16.

Thus saith the Lord, stand in the wayes and behold, and aske for the old way, which is the good way, and walke therein, and ye shall find rest for your soules. —

LONDON Printed by Iohn Wolfe. 1589.

To the right honourable and his verie good Ladie and Mistres, the Ladie Fraunces coun­tesse of Hertford, Christopher Rosdell wisheth increase of ho­nor and endlesse felicitie.

IT is an opinion (right honourable and most vertuous Ladie) not so true, as commonly be­leeued and holden of a great manie, that the doctrine, faith and re­ligion which the Po­pish Romanists professe and maintain, is the olde and ancient religion, ordeined of God, witnessed by the Prophets and Apostles, and practised of all the godly from time to time: and that the doctrine or religion now profes­sed in England, is a new doctrine, which had his beginning but hereby. Which imagina­tion or conceipt of theirs doeth by so much the rather please them, for that by some hundred of yeres last past, the true & syncere doctrine of the Gospel being suppressed, ba­nished, and in a maner extinguished, the er­rours, or rather the heresies of the later Church of Rome, haue euerie where both flowed and flourished. Wherby it is come to passe, that like as a true and naturall mother, that hath beene long absent from hir house [Page] and familie, at the length turning home a­gaine, is not knowen, no not of her owne children: euen so, the ancient and Apostoli­call religion hath beene so long absent, and lacking to her Christian children, that nowe at her returne shee is almost a straunger to all, and in deed knowen but to a few. Hence commeth it, that although vnfitly applied, yet vsually it is sayde of Romish superstition and idolatrie, The old Religion, the old Religion: and of the Euangelical doctrine of Christ Ie­sus, The newe Religion, the newe Religion. Not for that it is so in deede, but because it seemeth so vnto them, who haue so long ga­ped vpon their golden God of Rome, that they haue cleane forgotten poore and simple Christ Iesus of Nazareth: Whereas if men would reade the Scriptures diligently, iudge indifferently, and speake vprightly, they should soone perceiue, that neither our reli­gion is newe, as they falsely charge vs, nor theirs olde and auncient, as they vainly boast of. For in them we are taught the true, im­mutable, and most ancient faith and religion of the Patriarches, Prophets, and holy Apo­stles. As that therefore which concordeth with them can not be newe: so that which dissenteth from them can neither bee true nor olde. The Lorde by the Prophet Iere­mie saith, Iere. 6.16. Stande in the wayes and beholde, aske for the old way, which is the good way, and walke therein, and ye shall finde rest for [Page] your soules. Hiero. lib. 2. com. in Ier. Which place Saint Herome ex­poundeth thus, Wee must cleaue vnto the Prophets, and diligently behold and aske for the olde and euerlasting wayes, which more significantly in Greeke are called [...], which is the good way conteyned in the Gospel: we must walke in that, which when it is found refresheth and purgeth the soules of the faithfull: Ad Pomp. cont. Epist. Stephan. To the same effect S. Cypri­an sayth. Si ad diuina traditionis caput reuer­tamur, cessat omnis error humanus, &c. If wee would returne vnto the heade of diuine tra­dition, all humaine errour should cease, &c. If a water pipe (quoth hee) which before ran copiously and plenteously, doe vppon the sudden giue ouer, doe not men go vnto the fountaine, that there the reason of the defec­tion or giuing ouer might bee knowen, &c. Euen so it behoueth the ministers of God at this day to doe, keeping the diuine precepts: that if in any poynt the truth be changed or shaken, we might returne vnto the originall of the Lorde, the Euangelicall and Apostoli­call tradition, that then the reason of our action might arise, from whence the order and originall hath proceeded. Thus farre Cy­prian. Excellently therefore sayth S. Igna­tius, Antiquitas mea Iesus Christus. Ad Philad. lib. 4. de vir­ginitat. Christ Ie­sus is my antiquitie. And Ambrose also, We do rightfully condemne all those new things which Christ hath not taught: for Christ is the way vnto the faithfull: If Christ then [Page] hath not taught that we teach, we iudge euen that also for detestable. Hereunto Cyprian in another place. If Christ only be to be heard, we ought not to regard what anie before vs hath thought meete to be done, but what Christ who is before all, hath first done: nei­ther ought we to follow the custome of men but the truth of God. O that according to this rule we might be heard, our cause deci­ded, and the quarell ended: then woulde it soone appeare, howe vnder the visard of an­tiquitie, they haue hidden a new startvp su­perstition: yea that their whole pretenced religion is nothing else, but a huge heape of hypocrisie, and a store basket of all Aposta­cie. Then should it be seene, that this refor­mation is not a declining from the auncient faith, nor a bringing in of a newe: but a re­ducing againe of the olde, and Apostolicall faith or religion. For the better profe wher­of (most christian Ladie) I haue in certaine of their chiefest holdes compared their as­sertions with the censure of the Prophets, Apostles, and auncient Fathers: to the ende that the indifferent Reader might partlie iudge by these, what is to be thought of the rest? In publishing whereof I haue had spe­ciall respect vnto the profite and commodi­tie of the common and vulgar sort of peo­ple: that they might haue, not onely at a small charge, in respect of the price, but also with litle losse of time in respect of reading, [Page] whereby they might bee either instructed, if they were ignorant, or the better confirmed if they had some knowledge. And these my labours whatsoeuer they are, I am right well assured, shall be by many degrees more gra­cious and acceptable vnto diuerse, for that they proceede and come foorth vnder your honourable name and protection. Most hum­blie therefore I beseech your honour to ac­cept the same in so good part, as with a good will it is presented vnto you. Whereof as I nothing doubt, so will I neuer cease to pray vnto the almightie, that you may long liue in this worlde to his glorie, and the benefite of his Church: and finally after this life, may for euer reigne with Christ Iesus in his immortall & euer­lasting glorie, Amen. December the 15. 1588.

Your Honours faithfull seruant, and Chapleine, Christopher Rosdell.

The first planters of Chri­stian faith in Eng­lande.

The first Chapter.

THis Realme or king­dome of England, if it were not (as Cardinal Poole in an Oration made in the Parlia­mēt house, Anno 1554. Nouember. 28. importeth) of all other Ilands y e first that imbraced the faith of Christ: yet that it was worthie (for the antiquitie therof) to be numbred among the first, may by diuerse and good testi­monies be sufficiently prooued. Nicepho. li. 2. cap. 40. Gildas de victo. Aurel. Ambros. Nice­phorus sayeth, that Simon Zelotes came into this Iland of Britaine, for so was it then called. Gildas saith, that Ioseph of Aramathie, which begged the bodie of Iesus, after the dispersion of the Iewes, was sent of Philip the A­postle, from France to Britaine, about the yéere of our Lorde 63, Anno. 63. and here re­mained in this land all his time, and so with his fellowes, laid the first founda­tion [Page] of Christian faith among the Bri­taine people. Whereupon other tea­chers and preachers comming after­ward, Beda. confirmed the same. And for bet­ter proofe hereof, that is to be obserued which Beda testifieth of this lād, name­ly, that in his time and almost a thou­sand yéeres after Christ, here in Bri­taine, Easter day was kept after the maner of the East Church, to wit in the full of the Moone, what day in the wéeke soeuer it fell on, and not on the Sunday as the Church of Rome did then, and we do now. Wherby it falleth out most likely, that the first planters of religion in this lande, came out from the East parts of the world where it was so vsed, rather then from Rome where it was not so vsed.

The second Chapter. What successe the Gospel had in this land at the first.

YEt notwithstanding, because wée find no certaine relation of a gene­rall reformation, & profession of Chri­stian [Page 2] faith in this lande, both by prince and subiects, vntill the time of Eleu­therius Bishop of Rome, and Lucius king of this lande: thereby it is very probable and likely, that albeit the la­bours and trauailes of those auncient fathers, which first turned vp the fur­rowes of Idolatrie, and sowed the séeds of pure religion in this lande, albeit (I say) their labours were not vnfruitful, yet they preuailed not so farre foorth, as vnto an vniuersall and publique refor­mation throughout the whole land. So hard and difficult a matter it is to with­draw the minds of men, frō that wher­in through long continuance they haue taken déepe roote. Thus also it pleaseth God to worke that by degrées, which he coulde bring to passe all at once, and to finish that by one, which was begunne by another. And so he brought that (as it were to a perfect building in this lande) by the ministerie of Eleuthe­rius, whereof hee had laide the founda­tion by Simon Zelotes, Iosephus, or some other Apostolicall men.

The third Chapter. How Religion increased and was confirmed.

THe séeds of true Religion being thus in sort & measure scattered here and there by the ministers of Christ in this poore distressed land, were shortly after by the malice of Satan, either vtterly choked, or else so repressed, that vntill the time of king Lucius sonne of Coi­lus which builded Colchester, which was about the yéere 180. Anno. 180. they beganne but little to appeare foorth vnto the world. At which time the sayd Lucius (then king of this land) hearing of the great miracles and wonders done by Christians of that time in diuerse pla­ces, directed his letters to Eleutherius Bishop of Rome, to receiue the Chri­stian faith. Who hearing the request of this king, and glad to sée the godly to­wardnesse of his well disposed minde, sendeth him certaine teachers and prea­chers called Fugatius, or by some Fuga­nus, & Damianus, or Dimianus, which [Page 3] conuerted the king and people of Bry­taine, and baptized them with the bap­tisme and Sacrament of Christs faith.

The fourth Chapter. What publike alteration folowed this generall conuersion.

THe inhabitants of this lande being thus turned from their diuerse and many gods to serue one liuing God, true religion with syncere fayth increa­sed, superstition decayed, prophane temples, with al rites and monuments of Idolatrie were subuerted, and the whole state of the common wealth was now cleane changed and altered. For whereas before this time there were in this kingdome 28. head Priests which they called Flamines, and thrée Arch­priests, which were called Archflamins: hauing the ouersight of their maners. and as it were iudges ouer the rest, These 28. Flamines they turned to 28. Bishops, and the thrée Archflamines, to thrée Archbishops, hauing then their seates in thrée principall Cities of the [Page] Realme: that is, in London, in Yorke, and in Clamorgantia, videlicet Vrbe Legionum, by Wales. And thus the Countries of the whole Realme, being diuided euery one vnder his owne Bi­shop, and all things setled in good order, the faith of Christ continued here the space of 216. yéeres, till the comming of the Saxons into this lande, who then were Pagans and heathen people, by whom the faith and faithfull people of this land were suppressed.

The fifth Chapter. What maner of doctrine was at the first planted here.

BEcause many thinke that the doc­trine and faith which is now taught in this realme is not the same which at the first was planted here, by Simon Zelotes, Ioseph of Aramathea, or some other of their felowes, whosoeuer they were that first inuaded this land, by the sword of Gods word to subdue it vnder the obedience of Christ, and afterwarde was confirmed by Eleutherius his sen­ding: [Page 4] but that it was many hundred of yéers since deuised by mans inuention, and through the might of humane au­thoritie thrust vpon the people: and that the doctrine now taught and holden at Rome, is the olde and ancient doctrine, which first was planted here by those Apostolicall fathers, and after was con­firmed, augmented or setled by Eleu­therius Bishop of Rome: I suppose it will not be altogether vnprofitable in some and the chiefest points of doctrine to shew what was the faith, iudgemēt, and opinion of the godly learned in the ancient & primitiue time of the church. For such faith, iudgement, and know­ledge as was in them, no doubt they did not onely by vocall preaching, labour to perswade in others, but also in their writings haue left behinde them for all posterities to sée and knowe. And be­cause there are none either for antiqui­tie more to be reuerenced, or for fideli­tie more to be trusted, thē the Apostles of Christ our sauiour, we will especial­ly enquire after their faith and iudge­ment: and comparing their iudgements [Page] with the faith & doctrine of the Church of Rome at this day, we shall soone per­ceiue, not onely how much they are fal­len from the ancient faith of Rome, but also how néere at this day we come vn­to the same. And that this reformation or alteration of religion in England, is not the beginning of any newe Church of our owne, but a renuing of the olde ancient Church of Christ, not a swar­uing from the Church of Rome, but a reducing to the true Church of Rome.

The sixt Chapter. Of the Ecclesiasticall iurisdiction of the Bishop of Rome.

ANd first to begin with the Ecclesi­asticall iurisdiction of the Bishop of that Sea, which they affirme at this day to extend it selfe, not only ouer all nati­ons, kingdomes and prouinces of the world, but also ouer al estates, degrées, synods, and assemblies of men. When the disciples contended amongst them­selues, Mat. 18. Mar. 9. Luke 9. who should be the greatest: good occasion was offered vnto our Sauiour [Page 5] (if he had intended any such Hierarchie or supremacie) then by shewing whom he would aduaunce to that dignitie, for euer to haue decided this question. But as one intending no such matter, hée perswadeth them rather in perfect hu­militie, and lowlinesse of mind one to goe before another. In deed after his re­surrection, hee gaue them commission, saying, Go into all the world, teaching all nations, &c. but no where, nor at a­ny time did hee say to them, or any of them, Goe to Rome, Antioch, or Hierusalem, and be thou intituled or installed there for Bishop, that thou mayest be prince of Priests, supreme heade of the Church, my vicar vppon earth, not to bee iudged of any, hauing all knowledge of Scriptures & lawes within thy breast, and that I giue to thée, I will also tie and binde my selfe by promise to giue to all those shall in that place succéede thée. And as Christ no where gaue any such prerogatiue to any of his disciples aboue the rest: so did none of them euer vsurpe or take vpon them any such matter. Yea the Apostle [Page] Peter was so farre from chalenging vnto himselfe any such prerogatiue a­boue his felow Apostles, that he did not onely giue the right hand of felowship to Paul, Gal. 2. but also was content to be re­prooued by him. And as for the Church of Rome, there was no more respect had vnto it in olde time, as appeareth euidently by the testimonie of Pope Pius the second, Ex Epist. Pij secundi. 301 thē to other churches. But euery Church was then ruled by his owne gouernance, till the yéere of our Lord 3 [...]0. Anno. 340. Then folowed the Coūcel of Nice, wherein was decréed, not that the Bishop of Rome should be vniuer­sal Bishop, chiefe priest of the worlde, prince of the Church, or any such mat­ter: but that the whole vniuersitie of Christs Church, which was now farre spred ouer all the world, Ex concil. Nicen. should be dis­tinguished in foure prouinces or pre­cincts: whereof euery one should haue his head church and chiefe bishop, called then Metropolitane, to haue the ouer­sight of such Churches as did lie about him. In the nūber of which patriarches or Metropolitanes, the bishop of Rome [Page 6] had the first place: not for any dignity of the person of him that then was bishop, or of him that succéeded, or of him whō he is said to succeed, but onely in y e place wherein he did sit, Ex Concil. Calc. ca. 2 [...]. as most plainly may be proued by the Councel of Calcedon, which saith, Our fathers did worthily attribute y e chiefe degrée of honor to the sea of old Rome, because the principall raigne or emperie was in that city. The same also is confirmed by Euseb. Caesa­riensis, Ex Gabriel Bicl. lect. 25. declaring that the excellencie of the Romane Emperie did aduance the Popedom of the Romane Bishop aboue other Churches. Moreouer the said Cae­sar, saith, the councell of Nice gaue this priuiledge to the Bishop of Rome, that like as the king of the Romanes is na­med Emperor aboue other kings, so the bishop of y e same city of Rome should be called pope aboue other bishops. Thus although the B. of Rome, for the digni­ty & excellency of that city, had the first place giuē to him, this was don by mās authoritie, & not by y e authoritie of God. And all this notwithstanding he had no more, nor greater authority thē y e other [Page] Metropolitans: but euery of the 4. had his peculiar circuit and precinct to him peculiarly apointed, Ex Concil. Constant. cap. 36. in such sort as one of them should not deale within ano­thers precinct, and also that there should be among thē equalitie of honor. Wher­vpon we reade so oft in the decrées of the old coūcels, equal degrée of thrones, and of honours amongst Priestes and ministers. And againe speaking of the said Patriarkes, Conc. Con. cap. 2.3. or Primates, we reade in the Councell of Constantinople, that Bishops should not inuade the dioces of others without their borders, nor con­found togither Churches. The old doc­tors also for the most & best sort of them accord in one sentence, that all Bishops placed wheresoeuer in the Church of God, be of one merit, of like honor, and all to be successours together of the A­postles. For S, Hierome sayth plainly Omnes Episcopi pares, & haeredes sunt sedis Apostolicae. That is, Al Bi­shops are equall, and are the heires of the Apostolicall sea. And by examples he sheweth, that the Bishop of a small towne hath like authoritie as a Bishop [Page 7] of a great citie. And that if one Bishop be higher or lower then another, it is because one Bishoprike is richer or poorer then another, otherwise they are all the successors of the Apostles. For this cause when Victor, which was Bi­shop of Rome Anno 200. Anno. 200 went about to excommunicate the East Churches for the obseruation of Easter day, hée was not permitted by Ireneus so to doe. Al­so when Boniface the first required of the Bishops of Carthage, to sende vp their appellations to the Church of Rome, he was not only denied thereof, Con. Cart. 6 but also the learned and godly men of Carthage, assembling themselues in a Councell to the number of 217 Bi­shops, made a publike decrée, that none out of that countrie shoulde make anie appeale ouer the sea. Yea the fathers in that Councell by their letters exhorted the Bishops of Rome, that he would not induce the swelling pride of the worlde into the Church of Christ, which shew­eth and giueth the light of simplicitie and humilitie to such as loue to sée God &c. And after this, about the yéere of our [Page] Lord 583. Anno. 583. When Ioannes Bishop of Constantinople went about to esta­blish that proude title of vniuersall Bi­shop to the sea of Constantinople, the Bishop of Rome that then was, Ex Palagi. 20. dsti. 99. cap. nullus. Ex Anton. tit, 12. cap. 3. called Pelagius the second, & his next succes­sour Gregorie the first, were so farre off either from giuing vnto the Bishop of Constātinople that proud title, or from chalenging it to themselues, that when it was offered by certaine Bishops vn­to Gregorie, hée refused it saying, none of my predecessours were so arrogant, as to vsurpe this proude title, calling it newe, foolish, proude, peruerse, wic­ked, prophane, & such as to consent vn­to it, is as much as to denie the fayth. Yet for all this, there is no one thing for the which the Bishops of this later Church of Rome doe more egerly fight and contende, as may appeare not one­ly by the decrée of Boniface the eight, wherein he commaundeth euery man, vpon paine of damnation, not onely to beléeue, but also to be subiect to the pri­macie or supreme authoritie of the Bi­shope. But also by that they doe euery [Page 8] where burne those for heretikes which acknowledge not the same.

The seuenth Chapter. Howe the Bishops of Rome in olde time were subiect to ciuill Magistrates.

AND as in olde time the Bishops of Rome kept themselues within the bounds & limits of their own prouince and precinct: so were they also as wel as all other ecclesiastical persons, subiect to their Emperors, & lawful magistrates: yea, and that not onely in causes ciuill, but also in ecclesiasticall gouernement. Gregorius surnamed Magnus was subiect to Mauritius, & called him Lord, saying, you were then my Lord, when you were not Lorde of the whole Em­pire: Gregor. ad Mauritium, August. lib. Epist. 3. Epist. 61. behold Christ himselfe shall make you answer by me, which am his most simplest seruant and yours. And before him Eleutherius his predecessor bishop of Rome, writing to Lucius king of this realme, calleth him by the name of Christs vicar. Boniface also the first by [Page] humble supplication obteined of Hono­rius his Emperour, that a lawe was established, none should be made Bishop of Rome by ambition. Dist. 97. ca. Ecclesiae. ca. Victor. Iustinian also Emperour of Rome, ordeined and con­stituted many wholesome lawes for the ordering and gouernement of the Cleargie, as that no Bishop or Priest should excommunicate any man before his cause were knowen, and proued to be such, as for the which the auncient Canons of the Church woulde him to be excommunicate. And if any should o­therwise procéed contrarie to the same, then the excommunicate person to bée absolued by an higher degree, and the excommunicator to be sequestred from the Communion, 24. q, 3. cap. dc illicita. so long as it should be thought méete by him that had the ex­ecution thereof, &c. Besides these, many other such like examples (if it were not to auoyde tediousnesse) might be infer­red. But séeing the question groweth to this issue, whether y e Bishops of Rome, ought by the diuine law of Gods word, to be subiect to their lawful magistrates or not, we will omit and cease to heape [Page 9] vp a multitude of examples out of mās law, and produce a fewe witnesses out of the worde of God. And first of all, Christ our Sauiour did not onely com­maund his disciples to giue their allea­geance to Cesar, but also himselfe paide tribute. And the Apostle Paul writing to the ancient Romanes saith. Rom. 13. Let eue­ry soule be subiect to y e higher powers, vnder whose obedience, neither Pope, Cardinall, Patriarch, Bishop, Priest, Frier nor Monke, is excepted nor ex­empted, Theophil. as Theophilactus expounding the same place declareth, saying. Hee teacheth all sorts whether he be Priest or Monke, or else Apostle, that they should submit themselues vnder their Princes. And S. Augustine writing ad Bonifacium, sayeth in such like sort. Whosoeuer refuseth to obey the lawes of the Emperour which make for the veritie of God, incurreth the danger of great punishment. Aug. contra Cresco. lib. 3 cap. 5. Also writing vnto Cresconium, hee hath these wordes. Kings, according as it is inioyned them of God, doe serue God in that they are kings, if they in their kingdome com­maund [Page] those things that be good, and forbid things that be euill, such as ap­pertaine not onely to humane societie, but also to Gods religion. Vnder the olde Testament, were not the Priests and Leuites subiect to the ciuill Magi­strates, yea euen in matters of Ecclesi­asticall gouernement, when king Da­uid disposed them into foure and twen­tie orders or courses, appointing them continually to serue in the ministerie, 1. Para. 23. & 24. & 25 euery one in his proper order and turne as came aboute? And when good king Ezechias renued the same in­stitution of the Cleargie being decayed. 2. Para. 31. 2. Parapo. Chap. 31. But the Byshop of Rome at this day with his shaued Cleargie can not in anie kinde abide to bée ordered or disposed by any, and therefore iudge good Christian Reader, whether wée or they in this respect come nearer vnto the auncient con­stitution of the Primitiue Church.

The eight Chapter. Of iustification.

NOw as we haue heard how the an­cient Bishops in former time nei­ther exempted themselues frō subiecti­on to their lawful magistrates, nor cha­lenged vnto themselues any vniuersall iurisdiction ouer others: so let vs also in other points of their religion & doctrine compare them with the first and primi­tiue time, and we shall most plainly sée they are altogether vnlike vnto them­selues. And here to begin with the arti­cle of iustification: first the blessed Apo­stles thēselues in al their writings, and namely Paul the doctor & teacher of the gentiles, setteth forth no other meanes for iustificatiō or remission of sinnes, but only faith aprehending y e body or person of Christ Iesus crucified. For as there is no way into the house, but by the doore: so is there no comming to God, but by Christ alone, which is by fayth. And as the mortall bodie without bo­dily sustenance of bread and drinke can not but perish: so the spirituall soule [Page] of man hath no other refreshing, but on­ly by faith in the bodie & blood of Christ Iesus. And for this cause it is saide, To him doe all the Prophets witnesse, that through his name, Acts. 10. all that beléeue in him, shall receiue remission of sinnes. Hee that beléeueth in the sonne hath e­uerlasting life, Iohn 3. and be that obeyeth not the sonne, Ephes. 2. shal not sée life, but the wrath of God abideth on him. For by grace are ye saued through faith, and that not of your selues, it is the gift of God. When the kéeper of the prison at Phi­lippos asked Paul and Silas, what he should doe to be saued, they answered him, Acts 16. saying, Beléeue in the Lorde Ie­sus Christ, and thou shalt bee saued. With this Charge, and to this end our Sauiour sent foorth his disciples into all the world saying, He that beléeueth and is baptised shalbe saued, but he that will not beléeue shall bee damned. So Paul witnesseth, that hee was called and sent of God to call the people to re­pentance, that they might receyue for­giuenesse of sinnes, Acts 16. and inheritance a­mong them which are sanctified by [Page 11] fayth in Christ. Thus the Apostles preached, and thus were the olde Ro­manes (to whom Paul sent a worthie Epistle notably deciding this question) taught. Acts. 10. The same did Cornelius a Ro­mane, and first that was baptised of all the Gentiles, learne of Peter, when he receiued the holy Ghost, not by his own workes which he did according to the lawe, but onely by hearing the fayth of Iesus preached. And in this faith and doctrine, not only the Church of Rome, but the whole congregation of Gods people continued many yéeres, as more plainely may appeare by the testimo­nies of these ancient fathers. Ambros. li. 5. de orat. Ambrose sayth, it is not the lawe but the faith of Christ that congregateth the Church: for the lawe is not of faith, but the iust by fayth shall liue. It is fayth therefore and not the law that iustifieth: for righ­teousnesse commeth not by the law, but by the fayth of Christ, and he that refu­seth fayth, and prescribeth the workes of the law, Ambros. de vita beata. lib. 1. cap. 6. declareth himselfe to be vn­righteous, for the iust by fayth doth liue. And the same father in another [Page] place sayth, This is that which profi­teth me: namely, that we are not iusti­fied by the works of the law: therefore I haue not wherein I may glorie or boast in my workes, and for this cause I will glory in Christ. I will glory not for that I am iust, but for that I am re­déemed: not for that I am without sin, but for that my sinnes are forgiuen me; not for that I haue profited any, or any hath profited me, but for that I haue an Aduocate with the father, euen Christ that shed his blood for mée. Cyprian de passione domini. Saint Cypri­an writing vpon the passion of Christ, sayth, The gift could doe more than the transgresson, and grace more then sinne, for grace through the benefite of loue, hath fréely without any merite absolued vs that were bound with the debt of condemnation. Origen lib. 3 in epist. ad Romanos. Origen also vp­on these words of the Apostle (We con­clude y t a man is iustified by faith with­out the déedes of the lawe) sayth: The iustification of faith onely is sufficient, so that if a man beléeue onely, he is iu­stified, albeit no worke as yet hath bene fulfilled by him: and so hee alledgeth [Page 12] the example of the théefe. August. su­per Psal. 70. Augustine vpon the 70. Psalme, sayth. The grace of God wherby we are fréely saued with out any our merits, is commended in this Psalme. And a little after, Séeing then we are deliuered not by our me­rits, but by his grace, let vs praise him vnto whom we owe our selues wholy whatsoeuer we be. Hiero. ad Galat. 4. Hier. writing vpon the Epistle to the Galatians, saith, that neither Moses, nor any other famous man amōg the ancient fathers, could be iustified before God by the law. Gregor, su­per Ezech. Hom: 7. Grego­rie vpō Ezechiel sayth, Let vs not trust in our wéepings, nor in our workes, but in the allegation of our Aduocate, who liueth and reigneth with the father, in the vnitie of the holy spirite. Fulgentius Fulgentius saith y e God crowneth in his saints, that righteousnesse which he gaue thē fréely, and wil preserue fréely, and will fréely make perfect. Maxentius saith, Maxentius. we ve­rely beléeue that from Adam to this day none hath bene saued by the strength of nature, but through the gift of the grace of the holy spirite, in the fayth of the name of Iesus, for there is no other [Page] name giuen vnto men vnder heauen &c. Item, all the faithfull from Abel vnto Christ, as many as haue beene saued, haue béene saued by the same grace whereby we are saued. Chrysost. in serm. de fide & lege na­turae. Chrysostome fayth, I can shew thée a faithfull man, who without his good déedes, both liued and obteyned the kingdome of heauen: but none without faith hath had life, &c. And least here thou shouldest say, hee wanted time, &c. I will not contende with thée herein: but this one thing I dare boldly say, that fayth onely by it selfe did saue him. Basil. in cō ­tione de hu­militate. Basile likewise saith, this is perfect & true glorying in God, when any is extolled not for his owne righteousnesse, but acknowledging him selfe to be void of true righteousnesse, is iustified by fayth onely in Christ. Bernard orat. prim. omnium sanctorum. And finally Bernard sayth, What can all our righteousnesse be before God? Shal it not bee as the Prophet sayth, like a menstruous cloth? And if it should bée strictly iudged, all our righteousnesse should bée found vnrighteous. What then shall become of our sinnes, séeing our righteousnes is not able to answer [Page 13] for it selfe. Therefore let vs earnestly cry with the prophet, O Lord enter not into iudgement with thy seruant: and with all humilitie let vs flée vnto that mercie, which onely is able to saue our soules. By these testimonies (gentle reader) thou maist soone perceiue what was the iudgemēt of the godly learned in old time touching iustification. And in this faith the Bishops of Rome with their Romanists should still remaine, if they were such ancient Catholiks as they pretend, and if they would follow the olde mother Church of Rome, and hold the first liquour, wherewith they were first seasoned. But the sweete ver­dor, & sent of that liquor, is now cleane put out, through other vnsauerie infusi­ons of the Popes thrusting in, so that almost no taste, nor péece remaineth of al that primitiue doctrine which Saint Paul and other Apostles planted a­mong the Gentiles.

The ninth Chapter. Of good workes.

ALbeit the godly fathers in auncient dayes (as hath beene in the former [Page] Chapter sufficiently declared) nowhere could find any sure cōfort for the soule, or rest & peace of conscience with God the Lord, but through grace and swéete promises of God, giuen to mankind in Christ Iesus his sonne. Yet notwith­standing, they were not only abundāt­ly fruitfull in good workes themselues, but also most vehement and earnest in calling vpon all true faithfull people to serue the Lord in true holinesse & righ­teousnesse before him all the dayes of their life, as by their liues and sermons may sufficiently appeare. For to this end are we elected, created, called, and fréely iustified to do all such good works as God hath prepared for vs to walke in. Hereunto tend many exhortations, both of Christ and his Apostles, and al­so of the Apostolicall fathers which suc­céeded them, not onely by order of place, but also veritie of doctrine. The like ex­ample of whose teaching if we doe not now folow, let our sermōs, preachings, writings, exhortations, and liues also beare record. For although we exclude good works from the office of iustifying, [Page 14] yet we exclude them not from the prac­tise and conuersation of Christian life, but most earnestly call vpō all the faith­ful in Christ to walke worthie their vo­cation, to lay downe their old conuersa­tion, to giue their members seruants of righteousnesse, to offer their bodies to God a liuely sacrifice, &c. In déed we do not (after the maner of our new found Romanes) set foorth for good works the deuices of men, as prayer for the dead, going of pilgrimage to dumbe idoles, reckoning vp of a certaine number of prayers to some certaine Saints, gi­uing of rewards, or building of Mona­steries for to pull soules out of Purga­torie, and such like, which because they neitheir haue commandement nor pro­mise in the worde of God, Matt. 15. our sauiour testifieth of them saying, in vaine doe they worshippe me, teaching for doc­trines mens precepts. And the Lord by his Prophet sayeth, who hath required these things at your handes. But such we commende vnto the people as are prescribed vnto vs of God in his holy worke. As it is saide, What works are good. Deut. 6 & 5 Thou shalt kéepe [Page] the commaundements of the Lord thy God, Deut. 12. and thou shalt put nothing there­to, neither shalt thou take any thing there from, neither shall ye goe there from, either to the right hande or to the left. Ye shall not doe euery man what séemeth good in his owne eyes. And therefore as S. Paul saith, Rom. 12. Ephe. 5. wee exhort men to prooue what is the will of God acceptable and perfect, which is in déede the reasonable seruice of God, and be­sides the which, all other seruings are vnreasonable. For looke whose workes we doe, his seruants we are: if we doe the works of mans inuention, then are we the seruants of men: but and if we doe the workes which God hath requi­red, then are we the seruants of God. Now touching the workes which God would haue vs to walke in, some of thē are specified by our Sauiour, saying, Whē I was hungry ye gaue me meat, Mat. 25. whē I was a thirst, ye gaue me drinke, when I was naked ye clothed me, in prison and sicke, ye visited me, &c. And by the Prophet Esay, Esay. 1. saying, Cease to do euill, learne to doe good, séeke iudge­ment, [Page 15] reléeue the oppressed, iudge the fatherles, and defend the widow. Like­wise the Apostle Peter saith, 1. Pet. 3. Be ye all of one minde, one suffer with another, loue as brethren, be pitifull, be curte­ous, not rendring euill for euill, neither rebuke for rebuke, but contrariwise blesse, knowing that ye are thereunto called, 1. Pet. 2. that ye should be heires of bles­sing. And in another place. Lay aside all malice, guile, dissimulation, enuie, and euill speaking. To be briefe therefore, these & such like are the workes which the holy Apostle haue taught christian people to bee conuersant in, loue, ioy, Gal. 5. peace, long suffering, gentlenesse, good­nesse, fayth, méekenesse, and temperan­cie. Concerning which vertues, whiles our Popish doctors in these later dayes, haue incombered themselues much a­bout the workes of their owne inuenti­ons, they haue scarsely so much as once thought vpon them. And not this onely, but also that which is more absurd, they ascribe the goodnesse of their workes to the power of mans fréewill, or to the habit of vertue, or strēgth of nature, &c. [Page] Wheras in old time men were taught to ascribe all the dignitie & worthines of their workes, to the faith of Christ. For this is the nature office & propertie of faith, The nature of faith. not only to reconcile vs to God, by procuring vnto vs through the medi­ation of Christ, the forgiuenesse of sinnes, and so to iustifie vs before God in heauen: but also here in earth by re­nuing our hearts to bring foorth good workes, and to make the same workes acceptable in the sight of God, which o­therwise (through the infirmitie and corruption of our nature) were impure and execrable in his sight. For whatso­euer is not of faith, Rom. 14. Heb. 10. is sinne, and with­out faith it is impossible to please God. To this effect our Sauiour saith, Make the trée good and his fruit good. For like as an euill trée cannot bring forth good fruit (it may bring foorth faire fruites, and such as to the eye may séeme good, but when they come to the triall of the taste, then it appeareth they are no­thing lesse) euen so an euill man (such as all men are by nature and without faith) cannot bring forth good works: he [Page 16] may well bring forth such workes as may séeme faire and good, but when they shall come to the tryall of the Lords taste, they shall be found vnsa­uerie. Paul before his conuersion liued after the strict maner of the Pharisées, and did many faire and goodly workes, yet had he no good works in déed, before the grace of Christ had rooted faith in him. The effici­ent cause of good works. As touching y e efficient or formall cause therefore of good workes, next vn­der God, there is no other but faith. For as a man séeth and féeleth by faith the loue and grace of God towards him in Christ his sonne: so beginneth hee to loue againe both God and man, and to doe for his neighbour, as God hath done for him. Whereunto Saint Au­gustine beareth witnes in these words saying, August. su­per Ioani. ē. Like as in the roote of the trée there appeareth no shew of beauty, and yet whatsoeuer beautie or comelinesse is in the trée, it procéedeth from the roote: so from the roote of fayth, as from a foundation, procéedeth what­soeuer merite or beautie the soule shal receyue. Thirdly, whereas the word of [Page] God doth not only teach men that their good works are euer vnperfect, & there­fore are so farre from iustifying them that they haue néede dayly to pray vnto God, that he may remit their imperfec­tions, The end & vse of good workes. Mat. 5. 2. Pet. 1. 2. Tim. 1. 2. Cor. 9. Heb. 10. but also that we are to doe good workes, to set forth Gods glory, to as­sure our consciences of our election, to exercise our faith, to relieue our neigh­bours, and to prouoke others by our ex­ample to do the like. They contrarily and most falsely teach men, not only to doe good workes, to the ende they may be iustified by them in the sight of God, saying, Tho. Aqui. Hosius in a. tom. con­fes. cap. 1. that Christ suffered for origi­nall sinne, or sinnes going before bap­tisme, but the actuall sinnes, which fol­low after baptisme, must be done away by mēs merits, & so assigne vnto Christ the beginning of saluation, or obteining of the first grace (as they call it) but the perfection or consummation therof they ascribe to workes, and our strength, a­gainst the truth of holy Scripture, say­ing, There is no remission of sinnes without blood: Heb. 9. 1. Iohn. 1. and the blood of Iesus Christ cleanseth vs from all sinne. [Page 17] Also that man being holpe by grace, is able not only to doe all y t the law requi­reth, but more also. And hereof come the workes of supererogation, contra­rie not onely to that principle of holy Scripture, which sayth, 1. Iohn. 1. If we say that we haue no sin, we deceiue our selues, and truth is not in vs: but also to the in­stitution of Christ, who hath not onely commanded, but also taught his whole church, and euery member of the same continually to pray, saying: Forgiue vs our trespasses. Thus they derogate frō the benefite of Christ, and attribute vn­to works a great or the greatest part of our iustification, directly against the veine of S. Pauls doctrine, and first in­stitution of the auncient Church of Rome, and against all the principles of holy Scripture.

The tenth Chapter, Of sinne.

VVHereas the holy scriptures doe teach, Sinne, what it is. that sinne if it be rightly defined, is that whatsoeuer in vs by any [Page] meanes is contrarie to the wil and law of God. As the crookednesse and corrup­tion of our nature, & whatsoeuer pro­céedeth thence, as ignorance of minde, lacke of knowledge and true feare of God, the vntowardnesse of mans mind to Godward, the priuy rebellion of the heart against the law of God, the vnde­liting will of man to God & his word, & whatsoeuer wicked actions, motions, appetits, lusts & desires flow thēce. For in our flesh, that is our nature vnrege­nerat, dwelleth nothing but sinne: yea the wisedome of the flesh is enmitie a­gainst God. Rom. 7. Rom. 8. The imaginatiōs of mans hart (saith the Lord) are only euill con­tinually. Gen. 6. & 8 Our newstart popish doctors, not considering the déepnes & largenes of sinne, suppose it to be nothing els but inward and outward actions with con­sent of will. And so those motiōs which are contrarie to the rule of righteous­nesse, if consent of will be not added, by their censure are no sinnes: and as for originall sin, by this their doctrine they doe vtterly take it away. For if sinne can not be, vnlesse consent of wil be ad­ded, [Page 18] then must it néeds fall out that ori­ginall sinne is none at all: because that none doth willingly and by his proper election contract it, Original sin made no sin by the popish doc­trine. Psal. 51. contrary to y e iudge­ment of the Prophet Dauid, who spea­king of his originall, saith: I was borne in iniquitie, and in sinne hath my mo­ther conceiued me. Let vs therefore ac­knowledge and confesse our selues (as indéede we are) to be bondmen of sinne by nature, that being manumised by the grace of Christ, wée may bee frée, as it is said, If the sonne make you frée, then are ye frée in déede.

The xi. Chapter. Of repentance.

OF repentance, Repentance what it is. which is nothing els then the cōuersion or turning of the whole man frō sin, that is, not onely frō wicked words & déeds, but also from fil­thy lusts & concupiscences, frō false & er­roneous opinions of God & his worship, and from all wicked superstition, vnto the earnest study of perfect innocencie, & sincere seruice of the true & liuing God: [Page] and therfore saith the Lord, returne as far as vnto me. Ioel. 2. This y e Lateran church of Rome doeth not teach aright, nor ac­cording to the tenor of Gods word, and ancient Church of Rome. For first they haue made thereof a Sacrament, Repentance no sacra­ment. con­trarie not onely to the right course of S. Paul his writing, who in his Epi­stles maketh relation but of two Sa­craments, to wit, Baptisme, and the Lords Supper: but also to the defini­tion of a Sacrament, wherein accor­ding to the definition as well of their owne schoolemen as others, there must be an externall and visible signe, or ele­ment, as Augustin saith, Let the word be put vnto the element, and then it is a Sacrament: But in penance or re­pentance there is no element, externall signe, or visible symbole instituted of God, and therfore it is no Sacrament. Secondly, they teach that repentance consisteth of these thre parts, that is, cō ­trition, confession, and satisfaction Ca­nonicall, for so sayth the master of the Sentences, in perfectione poenitentiae tria obseruanda sunt, cōpunctio cor­dis, [Page 19] confessio oris, satisfactio operis, that is, contrition of heart, confession of mouth, and satisfaction of worke. Con­trition (as they teach) may bee had by the strēgth of frée wil, without the law, and the holy Ghost, through mans own action and indeuour: which contrition must be sufficient, and so it meriteth remission of sinne, cōtrarie to the word of God and common experience. For if there were in man either such fréedome and libertie of wil, or power & strength of nature to performe, that when hée would he could detest or not detest sin, be contrite or not contrite at his plea­sure, what néeded then a law to be gi­uen, which (as Ieremie sayth) is the hammer of God, breaking and tearing in péeces the stonie hearts of men, if without the same by our owne fréewill and strength of nature, we could be cō ­trite. And if there were in mans nature any such fréedome and strength, howe chanceth it then that neither the repro­bate can put from them that cōtrition, which their consciences (will they nill they) suffer, whiles the law of God tou­cheth [Page] and vrgeth them, as Caine, Iu­das, and such like. Neither the elect in their conuersions could beginne to bee truely contrite, before that by the prea­ching of Gods law they were humbled. As Dauid before he was smitten with the hammer of Gods lawe by Nathan the Prophet, began not to thinke of his transgression: And Peter till hee heard the cocke crowe, ceased not to de­nie Christ: neither did Paul leaue off from persecuting, till from heauen hée heard a voyce, saying, Saul, Saul, why persecutest thou me? &c. Besides this, the Lord himselfe by the Prophet Eze­chiel speaketh, Ezech. 36. Iere. 24. saying, I wil take away the stonie heart out of your bodie, and I will giue you an heart of flesh. And a little after: then shall yee remember your owne wickednesse, and your déeds that were not good, &c. Where note (gentle reader) howe the Lorde by his prophet in this place saith, that he wold giue them a soft or contrite hart, & then they should beginne to turne: as who shoulde say, you haue it not of your selues: neither by your owne strength, [Page 20] without my grace, are yee able to pre­pare your selues. And therfore haue the holy men of God bin wont to pray say­ing, Conuert vs, O Lord, & we shall be cōuerted. Now wheras they ceach that this contrition must be sufficient, & then it meriteth. Considering howe odious and lothsome a thing sin is in the sight of God, and that nothing in the vniuer­sall worlde can bee founde (besides the blood of Christ, as of a lambe immacu­late and vndefiled) of sufficient value to redéeme it with God: what mans life can be long inough, or teares in his bo­die plentie inough, to mourne so suffici­ently for his sinnes, that he might me­rit remission or forgiuenesse with God, especially séeing our Sauiour sayeth, when ye haue done all, yet say ye are vnprofitable. In confession they re­quire a full rehearsall of al sins, where­by the Priest knowing the crymes, may minister satisfaction accordingly. And this rehearsing or reckoning of sinnes in the eare of a Priest (as they say) meriteth remission of sins ex ope­re operato, that is, the very act doing, [Page] where first they require more then any man is able to performe, for as it is written, who knoweth howe oft hee of­fendeth? and therefore sayth the Pro­phet, Psal. 19 Cleanse me, O Lord, from my se­cret faults. Secondly the Priests vsurp and take more vpon them then any where by the law of God is giuen thē. For albeit in Scripture wee finde two sorts of confessions of sinnes, Twofold confession. whereof one is to God, as Dauid witnesseth, saying, I will confesse vnto the Lorde, and thou forgauest the punishment of my sinne: Psal. 32. Luke 18. and the Publicane, who con­fessed himselfe vnto God, saying, God be mercifull to me a sinner: and this kinde of confession to God is also of two sorts, Two fold confession to God. that is, either priuate, when one priuate person priuatly, as this Publi­cane, confesseth his sinnes to God, or els publike and common, when a mul­titude and whole congregation make their humble confession together, 1. Sam. 7 1. Reg. 8 as 1. Sam. 7.1. Reg. 8. or when some open offender, or offenders, doe openly con­fesse their faultes in the face of the con­gregation, which was much vsed in the [Page 21] primitiue time. Another sort of confes­sion is vnto man, as when he that hath offended his neighbour, being touched with remorse of conscience, confesseth his offence vnto him, and craueth for­giuenesse. Of this kind of confession our Sauiour speaketh, saying, If thy bro­ther haue offended thée, reproue him, Luke 17. and if he repent forgiue him. Iames 5. And S. Iames, saying, Confesse your sinnes one to another, & pray one for another, that ye may be saued. As for the popish auricular confession, or secrete recko­ning vp of sins in the eares of a priest, neither hath Christ cōmāded it, nor yet his Apostles, & the godly fathers which next succéeded them vsed it. And this some of their owne doctors do affirme, as may appeare by the gloser vpon the decrées, who sayth, It is better to say, De poeni­tent. dist. 5. cap. in poe­nitent. that confession was instituted by a cer­taine tradition of the vniuersall church, rather then by the authoritie of the olde or new testament. We reade in deede that our Sauiour sent forth his his dis­ciples to preach the Gospel, but no where doe we reade that he sent either [Page] them or any other to heare secret con­fessions. August. cō ­fes. lib. 10. Yea, Saint Augustine saieth, what haue I to doe with men, that they should heare my confessions, as though they could heale mine infirmities? ah curious sort to know the life of another, but slouthful to amend their owne! And Chrysost. saith, Chrysost. super Psal. Miserere. hom. 2. I bid thee not cōfesse thy sinnes vnto thy fellow seruant, that hee might vpbraid thée, but to God that hee might heale thée. And in another place, I doe not bid thée openly to bewray thy selfe, nor y t thou shouldest accuse thy self to others: but I woulde haue thée obey the prophet, saying, open thy life vnto y e Lord. Io. Scotus. li. 4. sent. dist. 7. art. 3. Cōfesse thy sinnes therfore before God. And by the testimonie of Scotus & Antoninus, it had his original by pope Innocent 3. in the councell of Lateran. Concerning that which Socrates in his ecclesiasticall hystorie witeth of a peni­tentiarie minister, Socrat. lib. 5 cap. 19. & of confesson of sins instituted because of the Nouatians, & after vnder Nectorius Constantino­politanus, for y e wicked fact of a deacon, abrogated, euē by the testimony of Ec­chius, it aperteineth not vnto auricular [Page 22] confessiō, but to that which is required in solemne repentance, wherof ye may read in the Tripartite history li. 11. ca. 35 Lastly, where they say that this auricu­lar cōfesson meriteth remission of sins, that is against y e manifest word of God, which saith, a man is iustified by faith without works, fréely by grace not of our selues. Gal. 2. Ephe, 2. Satisfaction which they call works not indebted, or of duty, inioined by y e holy father, & by the which works, not only eternal punishmēts are chāged into tēporal, but also y e tēporall punish­mēts mitigated: & which satisfactions y e pope may take away at his plesure, be­cause it proclaimeth opē warre against christ & his merits, I think it néedles to deale any further therin. This vnsauery & heathenish doctrine of repētance diffe­reth far frō y e true teching of holy scrip­ture. By y t which, repentance cōteineth these 3 parts, cōtrition, faith & new life. Cōtritiō is called in scripture y e sorow of hart, rising vpō the consideration of sin cōmitted, & of the anger of God prouo­ked: which sorow driueth a mā to christ for succor, whereupon riseth faith, faith [Page] bringeth afterward amendmēt or new­nes of life, which we call new obediēce, working fruits worthie of repentance.

The xij. Chapter, Of the difference betwene the Law and the Gospel.

THe Law (I meane the law of God) which is y e most perfect rule of righ­teousnes, teaching vs what is good, that we might do it, and what is euill, that we might auoide it, promising life to those that absolutely, and in al and eue­rie point of the same fulfil it, but threat­ning eternall death and condemnation to all those, that in any part thereof transgresse it: differeth excéeding much from the Gospell, which is the publike proclaiming, denouncing, & preaching of grace, frée remission of sinnes, and e­ternall redemption, purchased by the mediation of Christ Iesus. Iohn. 1. Heb. 3. For first the Law was giuē by Moses, though faith­full, yet a seruant: but the Gospell by Christ Iesus the onely sonne of God, and true heire of all things. The Law [Page 23] was giuen with thūders, & lightnings, Exod. 20. and the sound of the trumpet, and the mountaine smoking, so that the people in great feare and trembling, fled and stoode a farre of: but the Gospell was published by the voyce of Angels, sing­ing, Glorie bee to God on hie, in earth peace, and good will vnto men. The law giuen to teach vs to knowe our imper­fections, but the Gospel to heale our in­firmities: in the law God sheweth him self a seuere Iudge, but in the Gospel a most mercifull father: the lawe telleth vs that we are debters, the Gospel saith Christ hath paied our debts: the lawe saith do this and thou shalt be saued, the Gospell saith, beléeue in the name of Christ, and thou shalt bee saued: the law sayth, thou art a sinner, and there­fore thou must be condemned: the Gos­pel saith, thy sinnes are forgiuē thée, be of good comfort, thou shalt be saued: the law telleth vs we must make satisfac­tion, but the Gospel saith Christ hath satisfied for vs: the lawe saith God is angry with vs, the Gospel, Christ hath pacified him with his blood for vs: the [Page] law saith, we are boūd to the curse and malediction thereof, but the Gospel sai­eth, we are deliuered & fréed by Christ Iesus. As it is written: he ascended vp on hie, Ephe. 4. he led captiuitie captiue, and hath set man at libertie, not to liue as flesh lusteth, neither hath he fréed him from the vse and exercise of the lawe, but from the malediction and curse of the law. So that now Paul saith, there is no condemnation to them that are in Christ Iesus, Rom. 8. which walke not after the flesh, but after the spirite. And in another place, speaking of the power and dominion of the law, he sayth, that Christ hath taken the obligation writ­ten against vs in decrées, and hath nai­led it vpon the crosse, triumphing ouer all, &c. So that as the kingdome of Christ first began vpon the crosse: euen so vpon the same crosse, and at the same time the kingdoome of the lawe expi­red, and the malediction of the lawe was so crucified vpon the crosse, that it shall neuer rise againe, to haue any power against them that be in Christ Iesus. For like as a woman, when [Page 24] her first husband is dead, being nowe maried vnto another, is quite dischar­ged from her first husband: euen so we being espoused to our seconde husbande Christ, are vtterly discharged from our first husband the law, Rom. 7. Rom. 6. and are no more vnder the law, that is, vnder the domi­nion & malediction of the law, but vnder grace, that is, vnder perpetual remissiō of all sinnes, committed not only before baptisme, but also after baptisme, & du­ring all our life long. For therein pro­perly cōsisteth the grace of God, in not imputing sin vnto vs, so often as the re­penting sinner rising vp by faith, flieth vnto christ, Psal. 31. Acts 10. & apprehendeth Gods mer­cie & remission promised in him. This difference of the law and the Gospel, as it is necessarie & cōfortable for troubled consciences, to be well instructed in the same: so is this later Church of Rome much to blame in this behalfe, because it confoundeth togither these two, be­ing in nature so diuers and contrarie one from the other, imagining y e Gospel to be nothing els but a new law giuen by Christ, binding to y e promises therof, y e condition of our doings & deseruings, [Page] no otherwise then to the olde law, and so diuided they the whole after this di­stinctiō into thrée parts, to wit, the law of nature, the law of Moses, and the law of Christ. And as for the Gospel, (they say) it was reuealed for no other cause, but to shewe to the world more perfect precepts and counsailes, then were in the olde law: to the fulfilling whereof they attribute iustification, and so leaue the poore cōsciences of men in perpetuall doubt, and induce other manifold errours, bringing the people into a false beléefe of Christ, as though he were not a remedy against the law, but came as another Moses, to giue a new law vnto the world.

The xiij. Chapter. Of freewill.

FOr the better vnderstanding of this question, we are to consider three e­states, or conditions of man in this world. The first of his creation, in re­spect wherof, man was a most frée crea­ture: for hee was created according to [Page 25] the image of God, to whom nothing is more agréeable than true or perfect frée­dome and libertie: and albeit he were in his first estate, subiect not onely as An­gels and all other creatures, were sub­iect to the will & seruice of God, whose seruice is fréedome it selfe, but also to some kinde of necessitie, as namely to eate, drinke, and such like: yet was he frée from all calamities which might bring death. Hauing his will frée, not onely in respect of all coaction or forcing to that which was euill: but also in re­spect of all retraction, impediment, or withholding frō that which was good: So that by his creation, as there was nothing in him that might drawe or force him to will that was euill: so was there nothing that might retract, with­draw or hinder him from willing, and also performing that was good. And therefore in respect of this estate it is written of him, that God had crowned him with glory and honour. And in Ec­clesiasticus we reade, Eccles. 15. that God at the beginning made man, and left him in the hand of his counsell, and gaue him [Page] his commandements and precepts, &c. he set fire and water before him, that he might stretch out his hand to which he would. August. de nouo cant. cap. 8. Which place August. expoun­ding of Adam, saith, God left him in the hand of his counsel: that is, he made him frée both in counsel and abilitie, or able­nesse and power of counsell, that hee might after his owne will, either choose the good and refuse the euil, or els refuse the good, and choose the euill, &c. And hereof hee giueth this reason, August. de liber. arbit. cap. 2. saying, God gaue vnto man in his creation fréedome of will, that he might declare his goodnesse and iustice towards him: goodnes if he had done right, but the se­ueritie of iustice if he did euill. The se­cond estate or condition of man is in respect of his fall. By the which fall, as August. witnesseth, August. in Ench ad Laurent ū. cap. 30. man lost both him­selfe, and his frée will. For when sinne in the conflict had gotten the maistrie, it brought man into seruitude and bon­dage. For although in respect of ciuill and mortall actions, there remaineth in man a naturall knowledge and power of will: yet euen therein men find and [Page 26] proue great difficultie in themselues, whiles furious iust resist morall recti­tude, entisements and pleasures pro­uoke their sences: Satan with wicked councellours dayly vrge and enforce them, and God by his wonderfull pro­uidence disposeth their councels to a farre other end then they had purposed. For as Ieremie saith, Mans way is not in his owne power: neither can he di­rect his owne goings. Yet concerning those workes which are good workes in déede, and may bee pleasing and accep­table to God, man by nature hath no fréedome and libertie of will. For such woorkes as appertaine vnto the ser­uice of God, and so may bée accep­table and approoued in his sight, de­pende vpon these two pointes, name­ly knowledge, and appetite, affection, or desire, both which are wanting in man by nature. And first touching knowledge. Notwithstanding all men by nature haue in them a certaine fourme of knowledge, reason, and vnderstanding: yet concerning those thinges which belong either to his [Page] owne saluation, or to the setting foorth of Gods glory, the Apostle saith, the na­turall man perceiueth not the things of the spirit of God: 1. Cor. 2. Iohn 3. whereof we haue a singular example in Nicodemus, a man not onely indued with good gifts of na­ture, but also furnished with the helpe of art: yet when he heard our sauiour intreating of the misteries of God, stood as a man amased, vnderstanding no­thing. And if by nature (as you sée) wee are rude & ignorant of the things that appertein vnto God: how shal we then, or howe can wee either fréely will or rightly performe that wee knowe not. Nowe secondly, for our naturall appe­tite, affection, will, and desire. True it is that all men by nature haue in them an appetite, affection, will and desire. For as Augustine witnesseth, Agust. lib. 3 Hypognost. Omni creaturae inest illa volūtas, qua appe­titur quod placet, declinatur quod displicet. That is: euery humane crea­ture hath in himselfe a will, whereby he desireth that hee liketh, and fléeth that he disliketh. But how this will, or appetite of the natural man, that is, the [Page 27] man vnregenerate, is affected towards the will of God, which is the onely rule of righteousnesse, that none can decide better then God himselfe, who know­eth man throughly what he is, & what is in him: who testifieth, saying, The imaginations of the thoughts of his heart are onely euill continually. Gen. 6. Rom. 8. And Paul accordeth hereunto saying, The wisdome of the flesh is enmitie against God: for it is not subiect to the lawe of God, neither in déed can be. And there­fore Ambrose sayth right well. Ambros. li. de vocation Gentium. cap. 2. & 3 Homo à Diabolo, non voluntate priuatus est, sed voluntatis sanitate: that is, Man was robbed of Satan, not of his will, but of the integritie or soundnesse of his will. So that there remaineth in man by nature a will: but in respect of God and goodnesse, crooked, peruerse, and péeuish, vnles by the spirit through the grace of Christ it be made straight, reformed, and reduced againe to his o­riginall. And this is the third state of man, called the state of regeneration, In the which state man hath obteined that in Christ, which he lost in Adam, [Page] namely a power not onely to will, but also to performe that is good. And there­fore as it is said, without me ye can doe nothing: so likewise is it said, I am able to doe all things through the helpe of Christ that strengtheneth me. For it is God that worketh in vs to wil, and al­so to performe according to good wil. If the son make you frée, then are ye frée: as who should say, it is but folly to glo­ry in any other fréedom. For so August. teacheth, saying, What can be the frée­dome (I pray ye) of a bondseruant, ex­cept it be when he taketh delight to sin? for he serueth fréely that willingly doth the pleasure of his master. And hereup­on he is frée to sinne, that is the seruant of sinne: and hee cannot be frée to liue righteously, vnles being fréed from sin, he begin to be the seruant of righteous­nesse, &c. And a little after. But whence shall a man that is bound and sold haue this fréedome of working well, vnlesse qe redéeme him, who hath saide, if the sonne make you frée, Iohn. 8. then shall ye bee frée in déede? Which thing before it be­gin to take place in man, how shall any [Page 28] man, which yet is not made frée to worke well, glory of frée will in respect of good, vnlesse being puffed vp with vain pride he exalt himself: which pride the Apostle restraineth, saying: by grace ye are saued through faith. Thus was the originall Church of the auncient Romanes at the first instructed by the Apostles, and afterward by Augustine, and others. From the which Sea now howe farre this later Church of Rome hath degenerated, which holdeth and af­firmeth, that men without grace, that is the gift of Gods grace, may performe the obedience of the lawe, and prepare themselues to receyue grace by wor­king, so that those workes may be me­ritorious, Congrue, Condigne. and of congrue (as they say) obteine grace: that is, of good right and equall congruence and agréeance. As if one should say, they haue beene good, seruiceable and profitable vnto God, and therfore it is méete, reasonable and cōuenient, that he should requite them againe with grace and fauour, other­wise he should faile in the rule of good congruitie, wherein one part ought to [Page] be answerable to another. Which grace being thus obteined, men may (as they say) perfectly performe the full obedi­ence of the lawe, and accomplish those spirituall actions and workes which God requireth, and so those workes of condigne, that is, by iust law, & equall merit, deserue eternall life. As for that infirmitie which still remaineth in our nature, against the which we are not onely continually to striue, but also to pray for mercie, they do not regard it so much as once to speake of it.

The xiiii. Chapter. Of inuocation and adoration.

BEsides the former vncatholike, and almost vnchristian absurdities, and defections from the Apostolicall fayth, touching inuocation also they dissent much, not onely from others, but also from themselues in respect of their ori­ginall. For wheras in old time the god­ly in all perils were wont by seruent prayer to flie vnto God onely, who ac­according to his promise is able and [Page 29] willing to helpe all such as call vpon him faithfully: as it is written, Psal. 145. Psal. 50. call vp­on me in the day of thy trouble, and I will deliuer thée. Contrarie to the com­dement of God, and example of all the godly from time to time, they haue e­rected and set vp Saints departed to be prayed vnto, and called vpon, as media­tours of intercession, affirming that Christ is a mediator of saluation, and that onely in the time of his passion. Which assertion of theirs, how well it agréeth either with the ancient doctrine that S. Paul and the residue of the A­postles taught as well the old Romans as other Gentiles, or els standeth with reason and commō sense, may appeare by that which followeth. And first, whereas they denie Christ to be a me­diatour of intercession, howe accordeth that with the saying of Paul to the old Romanes, where he speaking of the in­tercession of Christ, saith, Rom. 8. He sitteth on the right hand of God, and maketh in­tercession for vs. Likewise in his first Epistle to Timothie. After his exhor­tation to prayer for all estates, 1. Tim. 2. and de­grées [Page] of men, he sheweth not onely to whō we should pray, but also in whose name, saying, There is one God, and one mediator betwéene God and man, which is the man Christ Iesus. 1, Iohn 2. Saint Iohn also saith, If any man sinne, wee haue an aduocat with the father, Iesus Christ who is the propiciation for our sinnes. And our sauiour himselfe saith, whatsoeuer you shall aske the father in my name, Iohn 14. not in the name of Saints he will giue it you. Touching prayer ther­fore to be made vnto Saints, that they might be intercessors to God for vs, we neither haue commandement that we should do so, nor promise to spéede in so doing, nor example of the Patriarches, Prophets, Apostles, or Apostolical men that euer they did so. Which of the olde fathers vnder or befor the lawe, did pray to Noe, Exod. 32. Abraham, or Moses, after they were departed. For whereas they obiect the words of Moses in his prayer saying, remember Abraham, Isaac, and Israel thy seruants, to whom thou swa­rest by thine owne selfe, &c. The Pro­phet in that place doeth not call vpon [Page 30] those saints, that they might make in­tercession for him: for then he woulde haue said, O holy Abraham, Isaac, & Is­rael, pray to God for vs: but by their names he remembreth the promises of God made to them. Which of the godly vnder the new testament did pray vnto y e holy martyrs, Iohn Baptist, Stephē, Iames, or any other after their depar­ture. Yea, they were obedient to the cō ­mandement, which saith, Cal vpon me: and regarded the promise which saieth, whoso calleth vpon the name of y e Lord shalbe saued. Iohn 4. Thus Christ hath taught vs saying, when you pray, say, Our fa­ther which art in heauen: and not our Lady which art in heauen. Ephe. 3. Thus Paul bowed his knées to God y e father of our Lord Iesus Christ, & not to any of the Saints. Thus the congregation in the primitiue church prayed for the deliue­rance of Peter out of prison, Acts. 12. not to any of the Saints, but to God himselfe, and not through the mediation or inter­cession of any other then Christ. For in those days, & long after, y e godly neither knew nor taught any other mediatour [Page] then the man Christ Iesus. August. de vera religi. cap. vlt. As for the Saints departed, Augustine sheweth what is to be done to them, saying, they are to bee honoured for imitation, and not to be worshipped for religion. And Epiphanius, Epiph. con. Collyridia. lib. 3. tom. 2. hae. 79. speaking of the virgin Ma­rie, sayth, In déede the body of the vir­gin was holy, yet not God: she was in déede a virgine and honourable, yet not to be worshipped, but shee did worship him, that was borne of her according to the flesh. They were wont to vse a poore reason, taken from the similitude of an earthly king: vnto whom men cannot haue accesse but by officers in their de­grées. As though God were like to a mortall man, and had néede of a gard to saue him, or of officers to informe him. When the scripture saieth he knoweth all things, yea euen the very thoughts of men: and is more readie to heare our praiers then we are to make them. Nowe whereas they make Christ the mediatour of saluation, how agréeth it with commō sense and reason that they appoynt other intercessors, séeing sal­uation is in Christ. For saluation be­ing [Page 31] once had, what can wee require more? or what lacketh he more to bee obteined of y e saints, which is sure to be saued only by Christ? And yet in their Catholike denotations they teach men thus to pray to the blessed virgin, Saue all them that glorifie thée. What mar­uell though they agrée not with vs, when they are contrary to themselues? Here vnto also apperteineth the wor­shipping of reliques, and the false ado­ration of Sacraments, that is the out­warde signes for the things signified, contrarie to the worde of God, Deut. 4. Luke 6. which saith, God onely is to be worshipped.

The xv. Chapter, Of the Sacraments, Baptisme, and the Lords Supper.

THe corruptions and errours of this later Church of Rome as touching the Sacraments, are neither small nor yet a few. For first, by the institution of Christ, and ancient obseruation of the godly, there are but two Sacraments of the new testamēt, to wit, Baptisme, [Page] and the Lords supper, they haue added vnto thē fiue other sacraments. And for better profe hereof, the Apostle Paul in all his Epistles maketh mention of no sacraments besides y e sacramental Sup­per, & Baptisme, or washing of regene­ration. August. ad Ianuarium Epist. 118. And August. speaking of Christ, saith, He hath bound the societie of the new people together with sacraments, in number the fewest, in obseruation the easiest, in signification the most ex­cellent, as baptisme which is consecra­ted in the name of the Trinitie, & the cōmunication of his bodie & blood. And in another place he saith, August. de doct. chri­stiana. lib. 3 cap. 9. At this time, since by the resurrection of our Lorde, there hath appeared a manifest token of our deliuerie, we are not ouerladen with the burden, no not of those signes which we nowe vnderstand, but the Lord and Apostolicall discipline, hath deliuered a certaine few, in stéed of ma­ny, and the same most easie to be done, noble to be vnderstoode, and pure to be obserued, as the sacrament of Bap­tisme, and the celebration of the bodie and blood of the Lord. Ambrose. Ambrose also in [Page] his booke of Sacraments (if it bee his) maketh mention onely of Baptisme, & the Eucharist. Secondly, where as the worde of God hath ordeined these Sa­craments, not that wee should séeke our saluation in them: but that by them we might be admonished of our salua­tion purchased by Christ, that the pro­mises of God might bee firme in vs through faith, and we againe not onely consecrated to God, but also discerned from all other people. Rom. 8. As God gaue vn­to Abraham the sacrament of circumci­sion, as the seale of the righteousnesse of the faith, which hee had when he was yet vncircumcised. And also whereas by holy scripture we are taught, that neither the Sacraments, do nor yet the worde it selfe doeth profite vs without faith, as appeareth not onely by the te­stimonie of the author to the Hebrews, Heb. 4. where it is saide, the worde which they heard profited them not, because it was not mixed with faith in thē which heard it. 1. cor. 10. & 11. But also by the example of the vnbe­léeuing Iewes vnder y e old Testament, and of Iudas, Simon Magus, Ananias [Page] and Saphira his wife with others, Iohn 13. Acts 5. who notwithstanding they both had v­sed the Sacraments, yet were they ne­uer the nearer to be saued, because they wanted faith. They contrariwise teach that the Sacraments doe not onely stir vp and confirme our faith in vs: but al­so that they auaile and are effectuall without faith, by the verie doing of the action, without any good motion of the doer. As is to be found in Thomas A­quine, Scotus, Catharinus, & others. Thirdly, beside manifold abuses which they commit in the sacrament of Bap­tisme, by adding to the simple words of Christs institution diuerse other newe found rites, & fantasies of men, where the old Church of Rome was wont to baptize men onely, this later Church of Rome hath baptized Bels, and haue ap­plied the words of baptisme to water, fire, candels, stockes and stones. Final­ly, as concerning the Lords Supper in the primitiue Church, as appeareth by the example of Christ, and testimonie of S. Paul, 1. Cor. 11. the vse then amongst them was, to haue the participation of the [Page 33] bread called the Lords bodie, and of the cup called the Lords blood, administred not at an altar (as now it must needes if it please the Pope) but at a plain boord or table, where, not the minister alone did receiue, and the other looked on, but the whole congregation together did communicat with reuerence & thankes­giuing. Yea, Chrysost. ad Eph. ser. 3. cap. 1. if any did absteine from the holy Cōmunion, and would be but a beholder onely, the old fathers and bi­shops of Rome in the primitiue church, (when as yet the priuate Masse was not hatched) did excommunicate him as a wicked person, & an Ethnicke. De cōsecra. dist. 2. cap. secularis. De cōsecra. dist. 2. cap. peracta. And therefore in old time Calixtus decréed, that after consecration all should com­municate, vnlesse they had rather de­part out of the Church: for so haue the Apostles (saith he) ordeined, and so doth the holy Church of Rome hold. And as the whole congregation did communi­cate together, so also did they partici­pate in both kindes, for so Christ com­māded, y e Apostles euery where taught, De cōsecra. dist. 2. cap. cōperimus. and the old Catholike fathers & bishops followed. And if any did otherwise [Page] as Gelasius saith) hee was counted to commit sacriledge. And it was not ad­mitted in a strange language which the congregation vnderstoode not, but in a vulgar & common speach, that it might be vnderstoode of all, as is witnessed by S. Paul, who cōmanded that al things should bee done in the Church to edify­ing: but what edifying can bee there, where the people knowe not what is said. Euseb. lib. 4. de vita Cō ­stant. And for this cause godly Constan­tine caused the Scriptures to be placed in a legible hand in Churches. And Iu­stinian in his 127 constitution, ordey­ned, that all Bishops and Ministers should sound out their seruice, and cele­brate the mysteries, not after a secrete maner, but with a loud voice, so as they might not onely be heard, but also vn­derstoode of the faithfull people, which could not bee if they had spoken in an vnknowen tongue. Herevnto might be added the testimonie of Hierome, Au­gustin, and others, but for breuitie sake wee will rest vpon the testimonie of Innocentius the third, Innocent. 3. offi. iud. ord. c. quo [...] niam. who saith, Be­cause in many partes within one citie [Page 34] and dioces, much people of diuerse tongues are mixed togither, hauing vn­der one faith diuerse rites and maners: we straitly cōmand, that the Bishops of those cities or dioces, prouide suffici­ent men, which according to the diuer­sitie of rites and tongues may celebrate among them the holy functions, & mi­nister the ecclesiasticall sacraments, in­structing them by word, and also by ex­ample. Yea and this they did also with­out lifting ouer the priests head, or wor­shipping, or knéeling, or knocking their breasts or any such like thing. Only gi­uing thanks for the benefite of their re­demption, & praying vnto God for his continuall fauour and grace towardes them. Platina in vita Sexti. As Platina in the life of Sextus witnesseth of the Apostle Peter, that he ministred the celebration of the Cōmu­nion, onely with y e Lords prayer. As for the new found deuise & terme of trans­substantiation, it was not in the primi­tiue time, nor many yéeres after, til the councell of Lateran 1059. as Erasmus testifieth, saying, The Church hath latelye defined transubstantiation. [Page] A long time it was sufficient to beléeue the true bodie of Christ to be present, Li. annota. 1. Cor. cap. 7 either vnder the bread, or any other way. Lib. senten. 4. Likewise Iohn Duns speaking of the words of institution, sayth. These wordes of Scripture might be expoun­ded more easily, and more plainly with­out transubstantiation. But the church did chuse this sense which is harder, be­ing thereto moued (as séemeth) chiefly because men should holde of the Sacra­ments, the same which the Church of Rome doth hold. And after, in the same place, hee expounding himselfe more plainely, maketh mention of Pope In­nocent the third, and of the councell of Lateran. For our Sauiour when hee instituted that mysterie, meant not by chaunging the elements of bread into his bodie, or of wine into his blood, to worke a myracle, but by ordaining a Sacrament, to leaue a perpetuall me­morie of his death, till his comming a­gaine. Ambros. in Io. cap. 6. And therefore saith S. Ambrose, the bread and wine are both the same things they were before, and also chan­ged into another. Meaning they are the [Page 35] same they were before, in nature and substance, and changed, in respect of vse and propertie. And Gelasius saith, De sacra. li. 4. cap. 4. the substāce of bread, or the nature of wine cease not to be. And Theodoret. After sanctification, In Dialog. 1. & 2. the mysticall simboles or pledges loose not their owne proper na­ture: for they remaine in their former substance, figure, and forme. In sermo. ad infantis. And Au­gustine. That which you sée is bread, and the cup, which also your eyes shew you: but as touching that which your faith requireth to bee instructed in, the bread is the body of Christ, De consecr. dist. 2. cap. qui mandu­cat. and the cup his blood. And Origen, That bread which is sanctified by the word of God, in respect of the matter or substance, en­treth into the bellie, and is cast into the draught. And Christ himselfe not onely after the consecration, but also after the communication sayth, Luke 22. I will drinke no more of the fruite of the vine. Now the fruit of the vine, is wine and not blood. And in speaking thus we derogate no­thing from the Lordes supper, neither doe wee make it a bare signe, as some falsly slaunder vs. For we affirme and [Page] teach that Christ is truly present in his Sacraments, in Baptisme that wee might put him on, in his Supper, that by faith spiritually we might eate him, and through his death & passion might obteine euerlasting life. For although wee rent not Christ in péeces with our téeth, yet we possesse him in faith, mind and soule: and therfore when we come vnto the Lords table, we haue not our mindes fixed vpon the creatures, but lift vp our mindes thither, where Christ our true and onely foode is. And so the councell of Nice commandeth, saying, Haue not your minds basely fastned on the bread and wine. And Chrysost. wri­teth, saying, we call the body of Christ a carkas, and we must be Egles, that we may know how we must mount a loft if we wil come vnto the body of Christ, for this table is for Eagles, and not for Iayes. And Cyprian, this bread is y e food of the mind & not of y e belly. And Augu. in another place saith, how shall I hold him as absent? how shal I thrust vp my hand into heuen, that I might hold him sitting there? He answereth, send vp thy [Page 36] faith, and thou hast holden him. But for these our new found Romanists affirm and teach Christs body, flesh, blood, and bones, as he was borne, crucified, and buried, to be in their little round cake. Therfore they worship it, they offer it, they eate it, or else they close it fast in a Pixe. Where if it corrupt and putrifie before it be eaten, then they burne it to powder and ashes. And notwithstāding they know right wel by the scriptures, that y e body of Christ can neuer corrupt or putrifie: yet will they néeds make it the body of Christ, & burne all them for heretikes, which with them wil not be­leue that, which is against the Christi­an beliefe.

The xvj. Chapter. Of Matrimonie.

MAtrimonie, which is the cōiunction or coupling together of man & wo­man, in an holy league, inseparably to cleaue one to y e other, & to liue togither in perfect loue and vnitie according to Gods ordināce: in old time w not on­ly counted an honorable & high estate, [Page] as may appeare by that which is writ­ten to the Hebrews. Where it is sayd, Mariage is honourable among all, Heb. 13. and the bed vndefiled: But also was freely permitted to all sorts of men, that were apt therunto, and had néed of the same; as it is written, 1. Cor. 7. to auoid fornication, let euery man haue his wife, and let eue­ry woman haue her husband. But now the newe Catholikes of the Popes Church, repute and cal mariage astate of imperfection, and preferre single life be it neuer so impure, before the same: pretending that whereas the one reple­nisheth y e earth, the other filleth heauen. Wherupō pope Ciricius in his decrées, citeth that saying of the Apostle, to wit, they that are in the flesh cannot please God, Rom. 8. against those y t are lawfully ma­ried. And for this cause they haue of late dayes (not regarding whether they had the gift of cōtinencie or no) through coacted vowes restrained many, both men and women, from holy wedlocke, not to the filling of heauen, but rather to the stuffing vp of hel. For from hence haue procéeded, adulteries, fornicatiōs, [Page] Sodomitrie, with great occasiō of mur­thering infants, as we reade of infants heads that were taken vp in pope Gre­gories mote, by hūdreds, what time the lawful wedlock of ministers began first to be restrained. Anno. 600. By which occasion the said pope Gregorie reuoked the canon he had made a little before, inhibiting the lawfull mariage of ministers. And Pope Pius the second said, he saw ma­ny causes why ministers were to be re­strained of mariage: Platina in vita Pij. 2. but he saw mo & greater, why they were to be permitted to marry. Yea this is most certain, that the nearer we come to the ancient time of the Church, the lesse ancient shal we find the Romish doctrine in this point. And to beginne with the Apostles, and their owne examples & canons: who although they were not all maried, yet diuers of them were: and the rest had power and liberty, to haue & kéepe their wiues, as witnesseth Paul, saying, 1. Cor. 9. haue we not power to lead about a wife being a sister, as well as the rest of the Apostles. Albeit Clemens Alexandri­nus which was 200. yéeres after Christ, [Page] denieth not, but that Paul was maried beeing an Apostle as well as Peter and Philip. The Canons also which are said to be the Apostles, say, If any teach y t a priest for religion sake ought to contemne his owne wife, Can. Apost. 6. Canon. let him bee accursed. Anno. 180. In the yeare of our Lord 180. we read of Policrates Bishop of Ephe­sus, who dissenting from pope Victor a­bout a certaine controuersie of Easter day, alledgeth for himself, how his pro­genitors before him seuen together one after another, succéeded in that state, & he now the eight, was placed in y e same place. Vsing this discent of his parents, not onely as a defence of his cause, but also a glory to himselfe. In the Nicene councell, Anno. 400. when some went about to re­straine ministers from mariage, Paph­nutius a godly father, himselfe béeing vnmaried resisted the same. And like­wise before this, Anno. 300. Gangren. Concil. dist. 28. the councell of Gan­gren, which was Anno. 300. did esta­blish the libertie of priests mariage, as a thing both good and godly. Moreouer, procéeding yet in times and Chronicles of the Church, we shall come to the sixt [Page 38] councel, Concil. Cō ­stant. dist. 35. cap. quoniam. called the councel of Constan­tinople, almost 700. yéeres after Christ. The wordes of which councell be alled­ged in the decrées, and be these in Eng­lish. Because in the order of the Ro­mane Canon, wee knowe it so to bee receyued, that such as be Deacons and Priestes, shall professe themselues to haue no more copulation with their wiues, we following the ancient Ca­non of the diligent Apostles, and consti­tutions of holy men, enact that such lawfull marriage, from hencefoorth shall stande in force, in no case dissol­uing their coniunction with their wiues, neither depriuing them of their mutuall societie, and familiaritie to­gether, in such time as they shall thinke conuenient. Hitherto you haue heard the Decrée: heare nowe the pe­naltie, in the same Decree and de­stinction conteyned. If anie there­fore shall presume agaynst the Ca­nons of the Apostles, to depriue ey­ther Priest or Deacon from the tou­ching and companie of his lawfull wife, let him bee depriued. Finally, [Page] here in England till the comming of Anselme in the dayes of William Ru­fus, Guiliel. Malmsb. li. 1. de gestis pont. and king Henrie the first, & of pope Hildebrand 1067. the restraint of mi­nisters lawfull mariage was not pub­likely established for a law. And as it was not yet entered in here, no more was it in many other places of y e world. For Auentinus a faithfull writer of his time, Exact. syno. Mediola. Anno. 1070 who writing of the councell of Hildebrand, saith, Priests at that time had publikely wiues, and did procreate children as other Christians. Gebuilerus. One of the Popes crew testifieth, that in the time of the emperour Henrie 4. Anno. 1057. Anno. 1057 to the number of 24 Bishoppes, both in Germanie, Spaine, & France, were maried, with the Cleargie also of their Dioces. Pope Symmachus disti. 80. saith, let Priests be restrained from the conuersation of all women, except it be their mother, sister, or their owne wife. Where y e glose in the margent gi­ueth this note, Here he speaketh accor­ding to the ancient times. Truly there­fore is that verified in this later church of Rome, which so many yéeres ago [Page 39] Paul prophecied & foretold of, namely that in the later times there shoulde some depart from the faith, 1. Tim. 4. hearkening vnto spirits of error, & to the doctrines of deuils, forbidding to marrie, and cō ­manding to abstain from meats, which the Lord hath created, to be taken with thankesgiuing. To conclude therefore, mariage in it selfe is either good or euil: if it be good, why do they forbid it: if it be euil, why do they make a sacramēt of it.

The xvij. Chapter. Of Magistrates and ciuill go­uernement.

AS concerning Magistrates and ci­uill gouernment, what hath bene in old time the iudgement of the godly, may manifestly appeare by that which Paul writeth to the Romanes, saying, Let euery soule be subiect to the higher powers: Rom. 13. for there is no power but of God: whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receiue to thē ­selues iudgement. Where first it is to [Page] be noted that the Apostles would that euery soule should be subiect to his law­full magistrate. Which words Chryso­stome (as hath beene alreadie shewed) expoundeth of Priests, Monkes, Pro­phets, Apostles, Euangelists, and what soeuer. For if any pretende to bee exempted because hee is spirituall, let him consider, that none euer had such abundance of the spirite as Christ: and yet was he subiect to the ciuill go­uernement. And if holinesse of life coulde discharge men from obedience to ciuill rulers: who more holy then the Apostles, and yet in such things as appertained vnto the function of the ci­uill Magistrate, they did not onely themselues, but also taught others to obey, 1. Pet. 3. as Peter testifieth, saying: Sub­mit your selues to all maner of ordi­nance of man, for the Lords sake, whe­ther it be vnto the king as vnto the su­periour. Tit. 3. &c. And Paul writing to Ti­tus, sayth, Put them in remembrance that they bee subiect to principalities and powers, and that they bee obedi­ent. All this notwithstanding the Bi­shops [Page 40] of this latter Church of Rome with their clergie, howsoeuer they glo­rie and boast themselues to be the suc­cessours of Christ and his Apostles, yet in this matter of subiection and obedi­ence to ciuill Magistrates, they will ac­cept no instance in any. Secondly, whereas it is saide, that there is no power but of God: learne thereby with Chrysostome, to distinguish betwéene the person and the function. For the power or authoritie is of God, & there­fore must néedes be good: but the abuse or misusing of the power or authoritie, is from the corruption of mans nature, and the malice of Satan: as the Lorde complayneth, saying, Hosc. [...]. They haue reig­ned, but not by mee, that is, not ac­cording to my will and ordinance, but according to their owne lustes and ap­petites. And yet wee are not to thinke but euen such persons are not onely for good causes stirred vp of God, but al­so their inordinate procéedings direc­ted by the wonderfull prouidence of God to such end as hee knoweth best. And yet neither God to bee made the [Page] authour of euill, nor they the authours of any good. For although God gaue the person, and stirred vp the party that woorketh euill, yet God neither woor­keth the euill himselfe, nor yet in gi­uing the person, or stirring vp the par­tie, had any respect vnto euill, but vn­to that which is good, both in respect of the profite of his Church, and the ad­uauncing of his owne glorie: as God gaue Pharaoh, not that hee should doe euill, but that his name might bee glo­rified in him. And although Pharaoh (as all other tyrants) did all thinges not to the ende he might please God, but to the ende hee might please him­selfe, yet God by his vnspeakeable pro­uidence, whereby he draweth light out of darkenesse, and turneth all that for good, which he did onely for euill. The good therefore that commeth of their euill gouernement, is altogether to bée imputed to the prouidence of God, who directeth and turneth their studies, councels and labors to a far other ende then they intended. So that though in respect of the effect and end, they do no­thing [Page 41] but that God would haue done, yet do they offend grieuously in doing of the same, because they regard not the will of God in doing of it, but to satisfie their own wicked and vngodly desires. And as their studies, councels & labors haue another ende then they either knewe or intended: so shall they also haue another rewarde (not then they haue deserued) but then they looked for. Finally, where it is said, Whosoeuer resisteth the power, resisteth the ordi­nance of God, and they that resist, shall receiue to thēselues iudgement. There­by we are taught, not onely how magi­strates should be obeyed, that is, more of conscience, because the worde of God bindeth vs thereunto, then for the feare of punishment, because we cannot re­sist. For though the magistrate were vnarmed, & a man might prouoke and contemne him fréely, to wit, without punishment for it, yet is it no more to be attempted, then if we sawe present vengeance to beat hand for it: but also we are generally taught, what end re­maineth for all those that fight against [Page] God in respect of his prouidence to go­uerne the world by magistrats and ru­lers, namely, a iudgement, that is, not onely in iust, but also a most sure ven­geance what way soeuer it come.

The xviij. Chapter. Of Purgatorie.

THe Paradoxes, or rather the fanta­sies of the later Church of Rome cō ­cerning purgatorie, be monstrous, nei­ther old nor apostolical. For first wher­as the Scriptures and worde of God, make mention onely of two places af­ter this life. Iohn. 3. As it is written, hee that beléeueth in the sonne, hath euerla­sting life, and he that obeyeth not the sonne, shall not see life, but the wrath of God abideth on him. Mat. 3. And Iohn Baptist speaking of Christ, sayeth, Hee will gather his wheate into his garner: but will burne vp the chaffe with vn­quenehable fire. In which words you sée mention to bee made of two places onely & two sorts of people: beléeuing, or not beléeuing, chaffe or wheate, saued [Page 42] or els damned, in the Lords garner, or els in fire vnquenchable. And the anci­ent fathers for the most and best part of them, either vtterly denie that there is any third place, or els speake of it verie doubtingly, August. in Enchir. ad Laurentiū. cap. 69. as August. in his Enchiri­dion to Laurentius, sayth, It is not in­credible but some such thing may be af­ter this life: but whether it bee so in déed, or not, may be a question. And in the same worke, Chap. 67. hée sayeth plainely, that hée thinketh them to be deceyued which doe beléeue, that they who depart out of this life in their sins, can by fire be clensed in the life to come. Epiphanius likewise taketh away pur­gatorie. Epiph. lib. 2 haeres. 59. And Ambrose also in his booke de bono mortis, ca. 2. Gregorius Mag­nus in his dialogues lib. 4. cap. 1. & 39. writeth doubtingly of it. And in his booke de ecclesiast. dogmat. cap. 77. & 78, maketh no mention of it. But in his booke de fide ad Petr. cap. 2. constantly denieth that there is any place for re­pentance after this life. And in his fifth booke Hypognost. sayeth after this sort. The Catholike fayth through [Page] diuine authoritie, belongeth the king­dome of heauen to be the first place, and hell to be the second place: a third place we know none at all, neither doe wee find any in holy Scriptures. Cyprian in his first tract against Demetrianus, saith, after a man is departed hence, there is no place for repentance, no ef­fect of satisfaction, life is either lost or woonne here. Yea, there is nothing more vsuall, and common among the olde fathers then this saying. And ther­fore conclude I with that exhortation of Augustine, in a sermon that he ma­keth against drunkennesse, saying, Let no man deceiue himselfe, brethren: for there are two places, and the third is not séene. He that reigneth not with Christ, shall without doubt perish with the deuill. Yet our newe Catholikes haue not onely found out a third place, which they call Purgatorie: but also teach, that lacke of beliefe thereof brin­geth to hell. And this Purgatorie in torture & paine differeth nothing from hell, but onely that it hath an ende, the pains of hel haue none. The fiery paine [Page 43] whereof (say they) fretteth and scow­reth away sinnes before committed in the body. Contrarie to the which, holy scripture teacheth, saying, Iohn 1. & 2 The blood of Iesus Christ his sonne cleanseth vs frō all sinne. And in the second Chapter of the same Epistle, speaking of Christ, he saith, He is the atonement for our sins, and not for ours onely, but also of the whole world. And Rom. 8. Rom. 8. Now there is no condemnation to them which are in Christ Iesus. And Reuel. cap. 14. Apoc. 14. Blessed are y e dead that die in the Lord, they rest from their labors. But if they go from this world to purgatorie, they haue but small rest. The paines of this painted fire indureth in some longer, in some shorter time, according as their sinnes haue deserued, which time being expired, then God of his mercy transla­teth them to heauen for Christs sake. But first they must abide in that ima­ginarie fire, so long till it haue cleane fretted and scowred away the rustie spots of euery sinfull soule, vnlesse they be cleansed by the Popes pardons and indulgences, sacrifice of the altar, diri­ges, [Page] and trentals, prayer, fasting, meri­torious déeds out of the treasure house of the Church, almes, and charitable déeds of the liuing in satisfying Gods iustice, &c. And for all the pope can (as they teach) deliuer the souls out of that wofull paine of purgatorie, which is so great, that if all the beggers of y e world were séene on the one side, and but one soule of purgatorie on the other side, the whole world would pity more that one then all the other, yet is this prelate so mercilesse, and hard harted, that he will not rid thē out. But he knoweth right well, that if the people should beléeue, that either there were no purgatorie at al, or els vnderstand that the popes good grace had put out the fire of purgatorie, then would the chimneis of his kitchin sone cease to smoke. For the smoke that commeth frō the fire of purgatory, is ar­tificially conueyed through the Popes chimney. Besides these, ther are many other false erors, & great deformities, which abound in this later Church of Rome. Howbeit (gentle reader) these may suffice to let thée sée, not onely how [Page] farre they are fallen frō their first foun­dation, but also how néere at this day, through the grace of Christ, we come to that ancient faith, religion & profession of doctrine, which at y e first was not on­ly plāted in Rome, but also in England and other kingdomes of the world: and that this reformation here in England (as in other parts of the world) is not a falling away frō the faith of Rome: but rather a reducing to the true & ancient faith of Rome. The eternall father and God of al mercy grant vs for his christs sake grace cōtinually to grow vp more and more in thankfulnesse towards his maiestie for the same, that whiles Eng­land doth liue, the truth of his Gospel may neuer die. Amen.

A prayer.

O Eternal God and most merciful father ho­ly in all thy wayes, and true in all thy pro­mises, which neuer failest them that faith­fully call vpon thy name. We heartily thanke thy diuine maiesty, for that it hath pleased thee of thy great goodnesse, to heare the prayers, and grant the petitiōs of vs thy vnworthy seruants, which, then with sorowfull and heauy hearts we powred out before thee, when our enemies approched to destroy vs and our countrey. And [Page] forasmuch (O Lord God) as thou hast vouchsa­fed vntill this present day, not onely to preserue vs, our Queene, and realme, from the laying in wait of many and mightie aduersaries, both at home by secret conspiracies, and abroad by for­rein inuasions: but also vnder a most gracious & christian Queene, hast giuē vs helth, welth & peace, with liberty of bodies & minds, now by the space of xxx. yeres. Most humbly we beseech thy fatherly goodnes to graunt vs grace, that in word, deed and heart, we may shew our selues truely thankefull and obedient to thee for the same: and that we may continually growe vp more and more in thankfulnesse towards thee. That like as by thy deliuering of vs, thou hast declared thy selfe to be our mercifull God & sa­uiour: so we also by our seruing of thee accor­ding to thy most holy worde, may shewe our selues to be thy faithful and obedient seruants. Maintaine (O Lord) and increase the honorable estate of our gracious souereigne, and al hir no­ble councellors & magistrates, with the whole body of this cōmon weale, let thy fauour so pre­serue them, thy holy spirit so gouern them, that thy true religiō may be purely maintained, ma­ners reformed, sin & superstition restrained, ac­cording to the precise rule of thy sacred & hea­uenly word. Conuert or else subuert all those wicked studies, counsels, and practises whatso­euer the deuill or man doth worke against vs. Comfort those that are afflicted with any kind of crosse or tribulation, & specially those which suffer for the testimonie of thy truth. Grant thy Gospel a free passage, and send vs euerlasting peace in Christ. Amen.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.