sufficientlye proue that this their enoyling was neuer ordained by the Apostles And what shall I say of that which they vse to speake in this their enoyling when they say In the name of the father the sonne and the holy ghoste I annoynt thee vvith this holy oyle that thereby thou maiste receiue remission of al thy sinnes What ground or forme of institution of this haue yée in all the holy scriptures of Christe and his Apostels The Apostles taught that ful remission of sinnes was to be soughte in the bloude of Christe and not in Oyle And therefore euen by this one pointe it may euidently appeare to the faythfull that for good consideration we vse not this Ceremonie Furthermore when wée beléeue that one baptisme which we haue once receiued wherein we were once Baptized with water in the name of the Father the Sonne and of the holye Ghoste is effectuall by the operation of the holy Ghoste euen all oure life long vnto death we thinke it not néedefull to be againe at the pointe of deathe rebaptized of a Baptisme deuised by man for they call this their annointing the laste Baptisme But we according to Christianitie visite the sicke instruct them admonish them exhort them cōfort them strengthen them and pray with them and charitably looks vnto them c. The seuententh Common place Of the Magistrate and lawful obedience The. lx Question Whether the spirituall and ciuill magistrate ought not to be obeyed chiefly when the things that they commaund are not agaynst God The Answere WE wyll héere make a difference betwene the Ciuill and the spirituall Magistrates For the teachers and gouernors of the Church are ministers and not Lords to exercise a gouernement lyke kings prynces or noble men and we ought to obey them as the Ministers of Chryste so long as they bée hys preache hys worde and execute the Christian ministerie And so Paule teacheth with these wordes VVee beseeche you brethren that you will know them which labour amongest you and take the charge ouer you in the Lorde and instruct you that you honor them throgh loue for their works sake and haue peace with them And againe Obey those which haue the ouersight of you and submyt your selues for they watch for your soules as they that must giue accountes that they may do it with ioy Likewyse Chryst sayth to his Apostles He that heareth you heareth me And he manyfestly forbiddeth his Apostles to rule as Ciuill Magistrates John. 13. Reade more of this Math. 18. and. 20. Luke 22. where you shall manyfestly finde that our Lorde saythe The kings of the Nations reigne ouer them and those which exercise authoritie ouer them are called gracious lords but it shal not be so with you And therfore the ciuil power which the Bishops and gouernors of the Churche exercise hath no groūd or authoritie in the word of god neither hath Chryst at any time commaunded them to vse bothe the swordes Saint Peter in the sixt of the Actes speaketh of him self and the other Apostles thus It is not conuenient that we should leaue the worde of God and serue Tables that is to say giue ourselues to the féeding of the poore c. And yet it is more lyke that the Apostles woulde take charge care for the poore than to take vpon them gouernemente and ciuill authoritie onlesse they had knowen the same to bée agaynst the commaundement of god And therfore doubtlesse if suche power had ben offered vnto them they would neuer haue receiued it And besides this experience teacheth vs nowe in our age that these two can not be ioyned togither Yet let the christians submit thēselues to these magistrates so long as they cōmaunde not things contrary to god yet if they do they may not therfore stir cōmotiōs but do that which god hath cōmaunded Touching the Ciuil power as kings Emperours Princes Counsellors Magistrates and all other lyke which exercise any publique office by what name soeuer they bée called wée are bound to obey them by the worde of God in all things that are not contrarie to God yea God threatneth vengeaunce agaynst all those that are disobedient stubborne and rebellious agaynst the Magistrates Moreouer wée are taughte by Gods worde that the Magistrate is ordeyned of God and is for hys sake to be honored and to be acknowledged in hys Ministers ordeined for the wealth of good men but for the punishment of euill men and that wée muste loue them as fathers geuing vnto them their due honor tribute loyaltie faythfulnesse and other bodily seruices which appertayne vnto thē and that with a good hart and wil faithfully And thus are we taughte by the worde of God Math. 17. and 22. and 1. Peter 2. Romanes 13. and Titus 1. And in the Epistle to Timothe Paule commaundeth that wée make faythfull prayers vnto God for those which haue the gouernemente ouer vs And euen as the Apostles for Gods cause were obediente vnto the Magistrates so is it méete that Byshoppes and those which gouerne in the Churche as teachers and preachers bée obedient to the Ciuill Magistrate also like as Jeremie in his firste Chapter teacheth but yet in suche sorte as they teache the worde of God fréely But if any wyll not thus doo then let them reade the seconde Epistle of Sainct Peter the seconde Chapter and the Epistle of S. Jude and sée what the Apostles doo thinke and iudge of suche And agaynst those which resiste their Magistrates and so become worse than théeues or murtherers many sharpe thinges are written in the holy Scripture and in the Prouerbes of Salomon The. Lxj. Question Whether the magistrat ought to bee obeyed if he publishe set foorth or commaund any thing contrary to the vniuersal church of Chryst The Answere WE muste héere agayne make a difference betwéene the true Christian Churche and the false bearing onely the name and tytle therof For that Churche which is called and is in very déede the true vniuersall Church of Chryst is that company of the faythfull whiche rightly beléeue in Chryste putting all their trust in God throughe Chryste geuing eare onely to him in his holy worde séeking all things in hym and seruing him in holynesse and righteousnesse And agaynst this Churche can no Magistrate decrée any thing but if they chaunce to doo then doo the faythfull knowe that it is better to obey God than man In déede at the beginning and in the tyme of the Primatiue Churche Kinges and Emperours concluded set foorth many gréeuous things against the Christians but thē they which otherwise in al bodily seruices were contente to bée obedient vnto their Magistrates dyd in déede disobey them in the things which appertayned to their faythe for they would neither woorshippe their Idols nor doo sacrifice in their Temples or communicate with them in their Religion and for thys cause many of them were put to death Yet GOD in the ende maruellouslye punyshed
our infancie baptized in the name of the father the sonne and of the holy ghost For if we should be baptized againe yet could we haue no more than we had before only this wold remain that heereby we should deface our former baptisme to the great displeasing of God the breache of lawes and the incurring into the daunger and punishment thereof The .xj. Common place Of the sacrament of the body and bloud of our Lorde and of the receyuing vnder bothe kindes The .lx. Question Whether they beleeue that the liuing body and the very bloude of Christe be substantially in the Sacramente so that after the words of coÌ„secration the bread is transubstantiated into the body of Christ so as there then remaineth no more bread but the true naturall body of Christe The Answere CErtayne of the later Doctors of the Romish church do euidently and fréely confesse that before the councel of Lateran whych was celebrated at Rome Innocentius the third theÌ„ Pope in the yéere of our Lord. 121 in the which Synode the doctrine of transubstantiaon was first decréed confirmed there were diuers and sundry opinions in the churche touching the presence and substance of Christe in the Sacramente So that if any man did not beleue that the substance of bread was turned into the substance of Christes body yet was he not reckened for an hereticke But in this councell it is decreed that all those which will auoide the suspition of hereâ—ie muste beléeue that the very body of Christ is naturally in the Sacrament and it is greatly to be wondred at wherfore this councell would coÌ„demne the faithfull as hereticks for that which hither vnto for the space of 1200 yeeres was neuer done nor ment Whereby lette any wise man thinke whether the councell had authoritie now after 1â—00 yéeres to Decrée these things For if those menne which liued from Christe 1200. yéeres were not couÌ„ted heretikes and yet did not beleue that the substaÌ„ce of breade was chaunged into the substaunce of Christes body whye then shoulde they now be called Heretickes which beleeue not those things whiche the Churche neuer beléeued in all that space of yéeres before said But if those things which that councell now holden 1200. yéeres after Christ were true and necessary to be beléeued then all those which liued before this time and beléeued not these things did not beléeue a righte but if their faithe were true as vndoutedly it was then is it not necessary for vs to beléeue that which after were deuised and imagined And truely the auncient fathers did thus beléeue and teache concerning this holy Sacrament to witte that there is two things chéefely to be considered the signes that is the bread and the wine the things signified that is the body bloud of Christe But if it be true which the churche of Rome teacheth that the substaunce of bread is not in the sacrament but only the body of Christ then surely the Sacrament is no more a sacrament but onely the thing signified And is not this their definition of a sacrament A Sacrament is the signe of an holy thing If therefore the breade be no breade neither kéepeth hys substance but in the place therof commeth the substaunce of Christes body I pray yée then what is that they doe breake in the sacrament Is it the body of Christ or what other thing else For it is no breade for they say there is no breade in the Sacrament Therefore if the body of Christe be present onely then is the same broken which thing cannot â—e Neyther is it any more a Sacramente for it is not the signe of an holy thing but the very holy thing it selfe Then was there no nede that the Lord should haue giuen breade and wine in â—ys laste Supper But if it be as they were woonte to say that the fourme and accidentes of the breade as the â—hytenesse coloure roundenesse and â—aste be the signes the things that are â—roken then doe we demaunde of them 〈◊〉 what substaunce the whitenesse â—oundnesse and taste doth abide They â—â—nne not say I trow that they are the accidentes of Christes bodye or that they rest in his substaunce and therefore it necessarily followeth that they remaine in the breade And therefore the substaunce of the breade in this Sacramente is not chaunged but remayneth and so theyr Doctrine hathe no good foundation Yea these woordes also Substance Accident forme and accident vvithout substaunce dothe sufficiently declare that this their doctrine was forged from the deuises of subtilâ— Sophisters and their craft whereof the Apostles were altogither ignorante But nowe when they are at a soppâ— game then say they these things aâ—â— altogyther done miraculously by the omnipotent diuine power of God bâ—â— yet they cannot proue that and there 〈…〉 no cause so false but that it may be defended by this kinde of reason In thâ— gospell and wrytings of the Apostles oftentimes this Sacrament is plaineâ— called breade and wine that without dout is in respecte of the signes that might thereby manifestly appeare that the substaunce of bread and wine dothâ— remaine in the sacrament which thiâ— also we perceiue and fast when we receiue the same although the Papists go about to persuade vs the contrary Neither by this dothe it folowe that be acknowledge and receiue in this sacrament nothing else but bread wine only as in other bankettes where oure body is fed For our Lord wheÌ„ he gaue 〈…〉 his supper the bread and the cup vnâ—â— his disciples commaunding them to â—ate and to drinke he added This is my body this is my bloude And it is to be â—oted that it is an vsuall thing to geue â—â—to the sacrameÌ„tall signes the names 〈…〉 those things which they doe signifie â–ª 〈…〉 s in this sacrament the bread wine 〈…〉 e the signes of the body and bloude of Christ and therfore Christ nameth theÌ„ is body bloud The like is to be said Baptisme Circumcision the Passeoer and other Sacrifices And they are â—us called to the ende we shoulde not â—pende vpon the signes that is on the â—reade or on the Wine but being by â—ese visible things putte in mynde of â—ings inuisible we might lifte vp our â—es vnto heauen to the things signified and that is to the bodye of Christ which was geuen for vs to his bloâ—â— which was shed for vs and so study 〈…〉 receiue these But howe or in what manner dâ—â— we receiue the body and blud of Christ Truely spiritually by Faithe so 〈…〉 outwardly with oure bodely mouthâ—â— we eate and drinke the Lordes breadeâ— and the Lordes wine the holy signeâ—â— and inwardly with the mouthe of ouâ— soule that is to say by faith we receyâ—â— the bodye and bloude of Christe Fâ—â— like as with oure mouthe we receiâ—â— meats to sustaine our body so likewisâ— by Faithe in Christe is his bodye and bloud which he offered on the Crosse made meate vnto
the eternall wisdome of God sawe not these things before he instituted the cuppe and could not he if it had séemed to him good haue forbidden the lay men the vse of the same But sith the eternall wisedome of God hath giuen the same vnto them let vs content our selues therewith onlesse we would séeme to haue more wisdome than god And may not the priests I pray yée shed the wine as well as the lay men And why then shuld not the same be forbidden vnto them But the Lordes supper is brought into contempt for farre many other causes than when any parte of the Wine falleth by chaunce on the grounde or is shedde vnwillingly For true faithe burning charitie stedfaste hope faithfulnesse mercy iustice and the puritie of those which coÌ„municate are the true ornamentes of the Sacramentes Wherefore what offences or what honor they bring to this Sacrament which daily vse the same to gette their liuing thereby yet in the meane time are drunkardes whoremaisters vncleane persones studying all vngodlynesse liue publikely in their naughtinesse to the great offence of many is nowe by the great mercy of God most manifestly knowne Wherefore I hartely beséeche almighty God to graunte all those the true knowledge of their sinnes wherby they may repent and amend their liues Amen The. xij Common place Of the sacrifice of the Masse The. xlviij Question Whether they doe beleue that the true bodie bloud of Christ in the sacrament of the aultar be a true and an acceptable sacrifice vnto God whiche ought to be offered in the Churche of Christ in the blessed office of the Masse vncessantly for the quick the dead vntyll the comming of Chryst The Answere SIth we haue sufficiently before proued that the true body and bloude of Christ is not in the Sacramente corporally it foloweth of necessitie that the same canne not be offered vp in the Masse by the priestes But yet the Romishe churche teacheth that the bodye and bloude of Christe is corporally and substantially present and in the office of their Masse offered vp to God by the Priestes for the sinnes of the quicke and the dead and therefore oughte to be woorshipped But the form of the Masse dothe not agrée with the institution of the Lordes supper but is encreased by the long continuaunce of time wyth diuers additions rights Ceremonies so as Gregorius the seuenth Pope doth confesse that in his time the Masse was not celebrated in all places of the world after one manner wherefore without all doute the Apostles Peter James and Mathewe did neuer celebrate the Masse vsed in the Churche of Rome but were altogyther ignoraunte thereof Therefore the Churches of the gospell haue by good right putte away and abolished the Romishe Masse and in the stead therof haue rightly and godly ordained the supper of oure Lord Jesus Christe which was godly celebrated in the old Apostolical church without any of the Popes or mannes traditions or additions And therfore to the foresaide question we answer that we do not acknowledge nor receiue the Masse for the institution of God but flée from it as being contrary to oure profession partly for causes already shewed and partly for such causes as héereafter we shall shewe But that we may the better knowe what sacrifices are we will héere vnto adde a few words There are amongst the Christians chéefely two kindes of sacrifices the one propiciatorie for the reconciliation and remission of sinnes and the other of thaÌ„ks geuing in which we exercise our faith serue God geue him thankes bothe wyth wordes and déedes for his benefits bestowed vpon vs In the olde Testament the sacrifice propitiatorie was shadowed and figured by many figures yet was there but one thing which they all did signifie to wit the body and bloud of Christe offered on the crosse Wherefore after that Christ came into the world and remained héere a certaine time that he might offer his body and bloude on the crosse for the remission of sinnes he ordained â—n his supper the Sacrament of the geâ—ing of his body and the shedding of his â—loud calling it the cuppe of the Newe â—estament in his bloud Wherfore this Sacrament ought from hence forth onâ—â— to be in stead of all the Sacraments of the Olde testament which were figures and to witnesse that as Christe by the Sacraments of the Olde testament was promised a sauiour so in the â—ewe testament he is come and hathe â—â—rformed it and so by the sacrifice of his body and bloud hathe taken away for euer all the sinnes of the faythfull Wherefore when our Lord would ofâ—â—r himselfe vppon the crosse and that 〈…〉 houre was come in which he would â—â—liuer vp his spirite so by his deathe â—ll sinne death and hell he cried with â—â—oud voice It is finished As who shuld â—â—y that sacrifice is nowe ended and fulâ—â—lled in which all the figures and proâ—isses of the fathers are accomplished 〈…〉 ne fréely pardoned and eternal righâ—â—ousnesse is obtained vnto euerlasting life And therefore so soone as our Lord was deade and had in this sorte offered vp him selfe a sacrifice to God his heauenly father the vaile of the Temple rente in two péeces greate myracles were séene bothe in the liuing and in the deade yea in heauen and in earthe And thus did the olde Testament the Leuiticall priesthoode and all the other Sacrifices take their ende whereunto they were ordained Therfore nowe resteth but the one only and euerlasting sacrifice of Christ as the chéefest holyest and moste perfecte And suche is the propretie of this Sacrifice that it neither coulde nor yet can be offered of any liuing man bicause not onely for the excellencie and holynesse thereof but also bicause of the imperfection of manne And therefore Christe offered vp him selfe that is to say gaue him self vnto death and so became the one and euerlasting Bishop after the order of Melchisedech as onely Bishop and sacrifice offered to God by him selfe onely Yea this sacrifice which he offered is but one that is to say once offered neither can it any more be offered againe For that hys one sacrifice is hys deathe once made effectuall that it onely and for euer mighte be sufficiente for all ages for the reconciliation and remission of sinnes And bicause Christe hathe suffered for vs dyed was buryed and arose againe from the deade and ascended into Heauen appearing for euer euen vnto the laste daye as one sufficient sacrifice in the sight of God for the full and perfecte redemption of all the Faithfull that is sufficient neither néedeth there any other Sacrifice to be offered in the Churche for the remission of sinnes Wherefore if there be any that wil offer a Sacrifice for his sinnes he dothe manifestly héereby declare that hée dothe not beléeue that his sinnes are forgiuen him by the onely Sacrifice of Christe For if he stedfastly beléeue that they are washed away why then dothe he