Preachers doe daily perpetually beate into the eares and mindes of all men these other innumerable sentences of holie Scripture seeing that they preach the word diligently seeing that they are instant and vrge men in season and out of season seeing that they improue rebuke and exhorte as S. Paule warneth Timothie they are falsly accused to haue hitherto pampered and fostered to much the licentious liuing of the common people And yet notwithstanding that which our aduersaries doe obiect of vice and wickednesse which beareth such a sway in this age is as I saide before truer than I would it were Now albeit there haue bene men alwayes euen from the beginning of the Church which did professe Christianitie rather in name and title than in verie deede of which sorte Hilarie saith thus They pray because they feare they sinne because it is their will pleasure they call them selues Christians because they haue a good hope of eternitie they doe heathenish thinges because present thinges are flattering thinges they remaine not altogether impious because they haue the name of God in some honour they are not godlie because they followe such thinges as are farre from godlinesse notwithstanding I doe beleeue that all vices did scarse at any time beare such a sway in any age as in this our age Wee doe all of vs bragge and boast of our faith but wee doe not declare and shewe forth this our faith by godlie woorkes and by charitie towardes our neighbour Wee all glorie of the Gospell of Christ but wee studie not to liue worthie of the Gospell of Christ Wee teach and preach that wee haue receiued the pure religion of Christ but wee doe not perfourme in deede those thinges which are agreeable to it Wee will forsooth both bee and also bee accounted Christians which name verely ought to make vs somewhat ashamed to breake Gods commaundementes but wee doe not endeuour with all our mind and labour to leade a life after the imitatiō of Christ To be briefe we confesse God in woordes as the Apostle saith but in our deedes wee denie him So it comes to passe that for our sakes and for our sinnes and wickednesse the name of God is dispraised amongst the heathen that Christian doctrine is euill spoken of that religion it selfe is contemned despised For what goodnesse will the Turkes beleeue to bee in that religion whose woorshippers and Professours they see to be contaminated and defiled with all heinous wickednesse O ingratitude woorthie of eternall destruction Howe greatly am I affraid least for this one thing that happen to vs which our Sauiour Christ doth threaten to those cities which after so wholsome doctrine repented not of their horrible sinnes It shal be saith hee more tolerable for Tyre and Sidon and Sodome in the day of iudgement than for you The aduersaries of the Gospell which will not acknowledge their manifest errours and receiue the true doctrine ought not so much to feare this so greeuous and horrible a commination as those which euerie where glorie of the Gospell whome God hath called out of darkenesse into his maruellous light that I may vse the words of S. Peter At the least let those moste sweete admonitions and exhortations of S. Paule moue vs to godlinesse of life I beseech you brethren saith hee by the mercies of God that yee giue vp your bodies a liuing sacrifice holie acceptable vnto God which is your reasonable seruing of god And againe They that are Christes haue crucified the flesh with the affections and lustes thereof And againe That grace of God that bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldlie lustes wee shoulde liue soberly and righteously and godly in this present worlde Item Bee yee saith hee followers of God as deare children that ye may walke in loue euen as Christ hath loued vs and hath geuen himselfe for vs to bee an offering and a sacrifice of a sweete smelling sauour to God. And againe Wee are his woorkemanship created in Christ Iesus vnto good woorkes which God hath prepared and ordeined that we should walke in them Hitherto perteineth that saying of Christ in Saint Matthaewes Gospell Let your light so shine before men that they may see your good woorkes and glorifie your father which is in heauen I doe omitte almost sixe hundred such like places in the Gospell Those places of Scripture ought verely to moue vs chiefly and before all other which haue the mention of Christes death and punishment ioyned with them Such an one is that saying of Saint Peter Christ saith he his owne selfe bare our sinnes in his bodie on the tree For what doeth he adde That we being dead to sinne should liue to righteousnesse The like place is that to Titus Christ saith he gaue himselfe for vs What doth he adde That he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good woorkes And to the Galathians Which gaue himselfe for our sinnes But he addeth That he might deliuer and take vs out of this present euill worlde And to the Corinthians Christ died for all He addeth That they which liue should not liue hereafter to themselues but vnto him which died and rose againe for them And to the Colossians Christ hath reconciled you in the bodie of his fleshe through death He addeth To make you holie and vnblameable and without fault in his sight Now whom the diuell who as Iohn saith in the Reuelation seduceth the whole worlde feedeth with an hope of Gods mercie and goodnesse and whom he by that meanes reteineth still in their sinnes and forbiddeth them to feare Gods iustice let those men againe and againe see well what they doe The Lorde is mercifull and gentle saith Dauid in the Psalme But the same man saith The face of the Lorde is against them that doe euill I am the Lorde thy God shewing mercie vpon thousandes saith God in Exodus What is added To them which loue mee and keepe my commaundements I will not the death of a sinner saith God in Ezechiel What followeth But that he turne from his wayes and liue Hee that beleeueth in the sonne hath life euerlasting saith the forerunner of the Lorde in Iohn But Christ in the same S. Iohns Gospell saith They which haue done good shall come foorth into the resurrection of life but they that haue done euill into the resurrection of condemnation Iohn Baptist testifieth of Christ saying Behold that lambe of God which taketh away the sinne of the world But the same Iohn saith Repent yee of your former life and bring foorth fruite worthie amendment of life Peter in the Actes saith We beleeue that wee shall bee saued through the grace of our Lorde Iesus Christ But the same Peter saith Amend your liues therefore
offered vp himselfe a sacrifice and an oblation vpon the altar of the Crosse for the sinnes of the world whose bodie was betrayed and deliuered to death for vs whose bloud was shedde for the remission of our sinnes lastly whose death it selfe was the true sacrifice for the saluation of mankinde Furthermore when as Christ had alone satisfied for the sinnes of all men these fellowes shewed vs other meanes and wayes whereby we might satisfie God more fully and amply as amongest other thinges Pilgrimages appointed for deuotion sake in which verie many consumed and spent all the time of their life whilest they ranne a gadding and madding almost from the vtmost endes of the earth sometime to Rome or Hierusalem sometime to Treuirs or Compostella whilest they goe to see and visite Saint Michaels Cathedrall Churche and caue in Gargan and that most royall and magnificent Temple of Saint Lauretan namely all to this end to satisfie and appease Gods wrath for their sinnes by this means to obteine saluation Hitherto also tend the Popes indulgencies pardons either full absolute for euer or els but for a thousand yeeres an hundred yeeres or fourtie yeeres Hitherto tendes the fraternitie or fellowship of Friers which some men forsooth at this day call the Communion of Saintes and this shewe of godlinesse they pretend to cloake that superstition withall and they labour to paint out a foolishe and feigned thing wittily with such false deceipts and as it were to adorne and beautifie it with some counterfeit colours Finally hitherto tend those egregious suffrages succours of Monkes which certeinely were wont to be more esteemed then Christes propitiatorie sacrifice for the sinnes of the world yea the greatest part of men reiecting in the meane while our Sauiour Christ nothing doubted to redeeme and purchase with a great summe of monie the communitie of Monasticall workes as though the saluation of their soules did consist onely in these For Monkes commonly were accustomed to powre vppon others the superfluitie of good workes wherewith they themselues abounded ouerflowed if there were any that would laie downe redie monie for them leauing alwayes enough for the obteining of their owne saluation they were wont to obtrude set to sale those their workes which were superfluous That these thinges are thus truely reported of them those obligations or quittances which are extant at this day made for that matter are sufficient testimonies proofes Thus are they made Concedimus inquiunt praesentium tenore omnium Missarum diuinorum officiorum orationū praedicationū studiorum ieiuniorum abstinentiarum vigiliarum laborum caeterorumque bonorum omnium quae per fratres sorores ordinis fiunt communionem participationem Et iterum Statuimus vt iniungantur pro animabus vestris sacra Missarum solennia vigiliae ac caetera suffragiorum praesidia vt multiplici sacrarum orationum ac piorum suffragiorum adiuti praesidio hic diuinae gratiae augmentum in futuro vitae aeternae praemium faciliùs ac copiosiùs mereamini adipisci We doe graunt say they by the tenour of these presentes the communion and participation of all Masses of all diuine duties of all prayers preachings studies fastes abstinencies watchings labours all other good things which are done by the Friers Nonnes of this order And againe We ordeine that for your soules there be inioyned the holy rites solemnities of Masses vigils the other helpes of suffrages that you being holpen with the manifold aide of holy prayers may deserue to obteine both here in this life the increase of Gods grace and in the life to come more easily and plentifully the rewarde of eternall life Hitherto wee haue recorded and related faithfully and truely the verie woordes of the Monasticall obligation and caution least that there should be found some froward fellowe which might gainesay vs Now the Monks commanded other men so to leane and trust to these trifles which are of no value to the obteining of saluation that amongst other thinges they would cause men that lay at the point of death to remember how many and how great good woorkes they had done by whose abundance and greatnesse the offences which they in their life time had committed might be ouerwhelmed how much merites they had to which Heauen was due Now as concerning the Popes pardons many men hertofore ascribed so much vnto them that they would not sticke to say that by them a man might obteine forgiuenesse of sinnes free releasement from all villanie and wickednesse yea although a man had lien with our Ladie the virgin Christes mother an abhominable thing to speake of and although he had slaine killed Christ himselfe For with such salt was the speach of the Papistes seasoned and poudered if at any time they ment to extrude and set out to sale their pedlarie packe of pardons as they had commission and commandement from the Pope Some of them also were not afraid to auouche that the soule which was tormented in the fire of Purgatorie did flee vp into heauen at the verie same instant and moment in which a peece of monie cast into the boxe for it did gingle To these may be added this their assertion that the red crosse with the Popes armes which heretofore was wont to be erected in the midst of the Churche had no lesse force might in it to abolishe put away sinne than the crosse of our Lorde and Sauiour Iesus Christ Moreouer that if any man had purchased the Popes pardons he needed not greatly any repentance for his sinnes onely these saide they were without all doubt sufficient to saluation Nay there haue bene men euen in our dayes which would say that they had saued more soules by the Popes pardons than euer did S. Peter by his sermons What neede many wordes All of them stoutly confidently affirmed that indulgencies pardons were of power to forgiue most fully aswell the fault as the punishment and that the superfluous merites of Saintes together with these might be cōmunicated imparted to those which would pay well and truely for them For euery man knoweth this how that the Popes bull was woont to be recited and read to those which were at the point of death in which bull there was promised both a full and absolute abolition of all crimes and also that the feare of Purgatorie should be wholy taken away These thinges verely are such that our posteritie may thinke them to be but forged fables which wee notwithstanding know very well not to be feigned but to haue bene done indeed Well seeing that there are euen now extant sundrie letters seales and monumentes of these matters there will remaine if they bee kept still and reserued an euerlasting testimonie of Popish impietie which without all doubt will be propagated and continued to all posteritie Hitherto perteines the Iubile
of which by the way I haue saied somewhat before concerning the impure single life of Priestes concerning the superstition hypocrisie and tyrannie of the mendicant or begging Friers to be briefe of Pharasaisme in the Frieries and Monasteries of Epicurisme in the Collegies of Canons of Iudaisme in Ecclesiasticall rites of Paganisme in the life and manners of the Christians of the former age of so many snares of mens consciences of the feigned miracles of Saintes almost sixe hundred such like deuises But I hope that euerie man will by these few which we haue spoken of easily coniecture the rest which remaine which are very many For as I suppose I haue shewed sufficiently what hath bene the state of Christianitie now of late yeares and many ages past and I haue declared what superstitions what faultes what abuses haue crept into the Church I beseech God the father of our Lorde and Sauiour Iesus Christ that as he hath restored the light of his Gospell to those which heretofore were compassed with the thicke cloudes of errours so he woulde open the eyes of the aduersaries of the Gospell that they may be conuerted from darkenesse to light from the power of Sathan to God finally from the vaine superstition of their auncestours and forefathers to the worshippe of true godlinesse Amen The second parte of this Discourse Wherein is declared what hath bene amended and corrected by our men in Ecclesiasticall doctrine NOW will we come to the second part of this booke and we will briefly declare what hath bene nowe at length amended and reformed in the doctrine of the Church First therefore it is plaine and euident to all men at this day that from the beginning of the worlde till now there hath alwayes beene one and the same way to obteine saluation by namely by the sole and onely trust and confidence in Christ whome the godly did beleeue should come as the Sauiour promised to Adam and to the old fathers euen from the originall of the worlde whom we now beleeue to be come alreadie at a determinate time and to haue brought saluation vnto mankinde For our faith also at this day is the very same with the faith of the Patriarchs Prophetes and finally of the whole people of Israel in times past because they expected and wayted for that to come which we doe beleeue to be alreadie done Now though we conceiue in our mindes that the holinesse of the Patriarches was exceeding greate whiche without all doubte was singular and most notable notwithstanding they were saued by no other meanes but by faith in the Redeemer of mankinde then promised to them now exhibited to vs who is the sonne of God our Lorde and Sauiour Iesus Christ So that the holy fathers were not as yet Christians in woorde but in deede they were Christians by reason of our common faith and beliefe in Christ whome they did hope would come whome wee doe beleeue to be come long agoe Therefore all men must looke for saluation from this one and onely Christ neither is there among men any other name giuen as S. Peter saith whereby we must be saued For to this Christ giue all the Prophetes witnesse that through his name all that beleeue in him shall receiue remission of sinnes Seeing these things are so who would not maruell much at the blindnesse of the Christians both in our memorie and in former ages which did attribute that to mans merites which is due vnto Christ alone For that can not bee denied which we haue before declared more at large to witte that mortall men did not heretofore trust so much to the goodnesse clemencie bountie mercie and grace of GOD alone nor so much to the satisfaction of Christ onely for our sinnes as they did to the dignitie and woorthinesse of their owne woorkes For whitherto tend so many rites and formes of woorshipping GOD found out and ordeined by men so many will woorshippes so many fraternities so manifold varietie of Masses moreouer Pilgrimages Pardons a Monasticall life voluntarie beatings and also whippinges of our owne bodie hungers watchinges lyinges vppon the bare ground and who can rehearse all Whereto say I doe wee beleeue that all these thinges did tend but to the obteining of forgiuenesse of sinnes to the satisfaction for offences to the deliuerance from eternall death briefly to the obteining of saluation and blessednesse So now men ascribed their saluation not to the sonne of God our Lord Redeemer Iesus Christ who by his owne bloudshed satisfied for the sinnes of the worlde and pacified the wrath of God but to the worthinesse of their owne woorkes and to their owne merites and vertues Now as the people of the Iewes in olde time were of that minde that they thought the Leuiticall ceremonies and the sacrifices of the lawe were auayleable to the remission of their sinnes the Prophets in the meane time shewing them a farre other vse of the lawe and warning them of that future sacrifice of the Messias which the Leuiticall sacrifices did shadowe so the men of the former age obserued and kept superstitious rites for that they were thoroughly persuaded that God by them was reconciled that he by them was satisfied for our sinnes our men at this day condemning this so impious a persuasion and testifying that all men obteine peace with God and pardon of their sinnes and that all receiue saluation only by faith in Christ For not mans ceremonies but that seede of the woman promised to Adam doeth breake and bruse the heade of that olde Serpent which as Iohn saith in the Reuelation is called the Diuell and Sathan that is the sonne of God our Lord and Sauiour Iesus Christ is he alone which doeth destroy the workes of the Diuell to witte sinne and death Not the Leuiticall sacrifices but that lambe of God whom Iohn Baptist pointeth to with his finger is he that taketh away the sinnes of the world Not by our merites and desertes but through Christ is remission of sinnes preached vnto vs as the Apostle saith Not mans satisfaction but the sonne of God him selfe as S. Iohn testifieth is the reconciliation for our sinnes We haue obteined reconciliation not by the intercession of Saintes but by our Lord Iesus Christ as S. Paule doeth witnesse For this is he alone which may reconcile vs to God being the onely Mediatour betwixt God and men as the same S. Paule saith Not he that buyeth and redeemeth the Popes bulles but he that beleeueth in the sonne as our Sauiour saith in the Gospell of S. Iohn hath eternall life Man is not iustified by his owne woorkes but by the grace of God freely through the redemption which is in Christ Iesus as saith the Apostle No man is saued by his owne good deedes but by the grace of our Lorde Iesus Christ are wee saued as saith S. Peter in the Actes I suppose that I
Popish satisfaction For that punishment which Iesus Christ suffered for vs and which brought saluation to vs is the onely satisfaction for all the sinnes of the whole worlde And truely they which are of opinion that sinne may bee recompensed with fastinges with Pilgrimages with indulgencies and such like toyes or that Gods wrathe may any other way bee pacified rather than by the death of the Sonne of God doe not sufficiently ponder either the weight of sinne it selfe or the wrathe of GOD against our sinne Notwithstanding in Penance wee doe not disallow the auncient rites and ceremonies instituted either for example sake and for discipline or perteining to some amendement of life which smell not of gaine or couetousnesse And wee doe thinke that they which confesse their faultes ought againe and againe to bee exhorted to bring foorth those fruites which become true repentance Yea wee bid euen them which haue falne againe into sinne to satisfie as it were to pacifie God through the sorowe of repentance through the sighes of humilitie through the sacrifice of contrite heart as Dauid saith also wee bid them now chaunge their olde yll manners for better to reconcile God vnto them by almes deedes and by liberalitie towardes the poore which is principally to vse Tertullians wordes Dei misericordiae illex that is to say A verie prouoker of Gods mercie finally wee will them to bee warie heedie and diligent to auoyd those sinnes into which they haue once fallen wee bid them take heede by all meanes and beware that they offend not either in woorde or deede yea that they commit not any thing in thought which is either euill to bee done or wicked to be saide Now wee neither can nor ought to allow that necessitie of certeine woorkes which was woont to bee put vpon those which had confessed their sinnes and that way of satisfying for their sinnes and of deseruing deliuerance from the punishments of Purgatorie fire prescribed to the people by the sacrificing Priestes As concerning the sacrifice of the Masse thus wee thinke that the true Masse in the Church of God is that common Supper of the Lorde in which the bodie and bloud of our Lorde is distributed to renew the memorie of the most wholesome death of Christ and of his torments which hee suffered for the redemption of mankinde For the Fathers and Doctours of the Church in old time vsed to call the Supper of the Lord A sacrifice for that it was instituted and ordained to this end to wit that the same might stirre vs vp to the remembrance of that sacrifice of Christ who offered vp himselfe to his father vpon the crosse a sacrifice for the sinnes of the world according to that saying of Christ Doe this in remembrance of mee For least wee should forgett Christes death Christ now readie to passe out of this worlde vnto his father left vnto vs a memoriall of himselfe namely his body in the Eucharist and mysticall banket Wherefore we in our Churches haue restored the true right vse of the Eucharist according to the institution of Christ and according to the obseruation of the primitiue Church to wit that it might be the communion of Christian people to the receiuing and participation of the bodie and bloud of our Lorde Iesus Christ that it might also be a thankesgeuing whence it taketh his name of the Greeke worde Eucharistia and finally that it might be a godly recordation and remembrance of that one onely sacrifice of Christ and of that immolation done vppon on the altar of the Crosse We doe condemne and take away the abuses of those men which with this sacrifice worship Saintes which by it deliuer the dead from the fire of Purgatorie which thinke they doe obteine for others either pardon of their sinnes or an happie successe in their affaires And we denie not that to be true which that instaurer of auncient Diuinitie complaineth of namely that heretofore the Masse hath bene either a gaine for filthie Massemonging Priestes or else a trustie staffe and staie for all men that haue ledde an euill life For we must needes confesse that which by no meanes can be denied But also as concerning the taking away of the cup frō the Laie people which is contrarie to Gods institution wee doe not thinke it to bee in any wise allowable as likewise neither that reseruation of the Lordes bread nor that ostentation and open shewe of it in publike Processions and Ecclesiasticall pompes Wee haue wholy taken away those ceremonies which helpe nothing at all to promote and further godlinesse yea which rather hurt and hinder it as the consecration and hallowing of salte and of herbes the aspersion or sprinkling of holie water the circumgestation or carrying about of images and pictures the fuming and burning of Franckincense before the altars of Saintes the baptising of belles the yeerely exequies and solemnities for the dead the obseruation and keeping of the houres of our Ladie other innumerable like to these which are ioyned with a certeine impietie and superstition But hitherto of these matters wee haue spoken sufficiently The thirde parte of this discourse wherein the obiections of the Aduersarie are plainely refuted NOwe let Vs fall to the third part of this book wherein as muche as in vs lieth we will labour to confute those things which in this cause are woont to be brought against vs First of all many men are offended at this that our Preachers teach of onely faith in Christ but truely if we will iudge aright they are offended without any weightie or probable cause at the least much more without any iust and necessarie cause For when as wee say that wee are iustified by faith alone wee doe not take away good deedes or honest actions but wee exclude confidence and trust in woorkes and wee shut out mens merites which ought to haue no place in the matter of iustification But all men almost were heeretofore fully persuaded that these merites of men were of abilitie and power to remit sinnes and to satisfie for them in so much that the Monkes would not freely communicate to others their woorkes of supererogation which they had lesse neede of themselues to their owne saluation but would set them to sale at a price if any man would redeeme them with monie Therefore we excluding mens merites doe teache that all the trust and assurance of our saluation ought to bee put and placed in the onely free mercie and reconciliation of God for Christ who gaue himselfe an expiatorie sacrifice for mankinde And that which the Apostle saith Gratis freely excluding verely the condition of dignitie and merite the same we doe say with the Ecclesiasticall fathers Sola fide by faith alone least you should thinke the mutation of the wordes to change the thing it selfe These things as I suppose are both so cleare and
instituted and ordeined onely to pick money out of mens purses at which time what mortall men soeuer went to see visite the holy places of the citie of Rome obteined most full pardon and remission of all their sinnes and offences which they in all their life time had committed which thing is well knowen to all men Boniface the eight Pope of that name was the first which ordeined that this Iubile should be solemnized and celebrated euerie hundred yeare Clemens the sixt brought it to fiftie yeares at the length Xystus the fourth brought it neerer and cut it shorter reducing it to fiue and twentie yeares What shall I speake of the superstitious worshippe and inuocation of Saintes For heretofore almost all men did so runne to them for succour and reliefe did so desire craue of them their aide and assistance as though Iesus Christ had not bene at all our Aduocate and Attournie with our heauenlie father yea as though the Saintes alone keeping Christ streightlie vnder their tuition setting him to schole had taken vppon them the patronage and protection of men on earth All men were persuaded that both by their merites and intercession they should finde God fauourable to them that they should bee absolued and loosed from the bandes and fetters of their sinnes that they should bee deliuered daily from imminent perils and daungers so much was Christ forgotten and almost quite out of all mens minds That I may not adde further that those Saintes were sundrie times called vpon in prayer of whome it was not well knowne whether there euer liued any such or no. Nowe what a follie is it to attribute Diuinitie to mortall men and to request aide and helpe at their handes whome man him selfe hath numbered amongest Saintes to make of men that are departed this life Ethnicall and heathenish Gods to absteine from certeine kindes of meates in the honour and seruice of those Saintes to keepe holie dayes for their sakes that so thou maist giue them this worship to runne like cōmon Coursitours into wodds and hilles to crouch and prostrate a mans selfe before the grauen pictures Churches and Chappelles of dead men to adore their images to worship their ashes bones also to build with infinite cost and charges Temples vnto them to distribute parte vnto euerie peculiar particular Saint his proper vertue vnto euerie seuerall Saint his seuerall singular function office to hang vp vpon the pillers walles of Churches anathemaes or gifts offrings oftentimes to light candels at noone day to burne sweete franckincense to pay thy foolish vowes and who can recount all those thinges which men doe for the worshippe of Saintes contrarie to the first commaundement of the Decalogue which are not onely full of a certeine superstition but also of execrable impietie idolatrie yea which come verie neere well nigh to a certeine Paganisme Such a prayer inuocation is that which is openly soung of S. Peter in their Churches O gloriose patrone Nostrae salutis opifex Tu es nostrum refugium Tu robur potentissimum Tu salus protectio That is O glorious Patrone S. Peter The woorker of our saluation Thou art our refuge Thou art our most mightie strength Thou art our safetie and protection Here verely we may see that that which ought to be attributed onely to the sonne of God him selfe our Sauiour Christ Iesus is ascribed to a mortall man and that contrarie to the whole Scripture of the olde and newe Testament which is giuen by inspiration of God. Thus you haue hard how the sinceritie of this doctrine concerning trust and confidence in Christ hath bene heretofore contaminated corrupted with diuers and sundrie errours Therfore as many as endeuored both to be truly also to seeme to be Christians did as I saide before prouide that the sacrifice of the Masse might be offered for them as well to obteine pardon as to make an attonement for their sinnes they made long iorneis and vndertooke great trauels perigrinations to holie places they bought deerely the Popes indulgencies pardons and bulles they laboured to bee chosen and elected into the societie and fellowship of Friers they gotte for them selues both by suite and siluer the suffrages of Monkes and the communion of their good woorkes they fled as suppliantes for succour and defence to the Sanctuaries of Saintes And they verely supposed such was their blindnesse that by these thinges they had prouided excellently well for their saluation So greatly did they swarue erre from the true faith and beliefe in Christe in that darknesse of ignorance and errours and tooke what honour they ought to haue giuen onely and soly to Christ namely to haue placed all their affiance and trust of saluation in him alone that they transferred to foolish thinges thinges full of impietie notably reproching and dishonouring the sonne of God crucified for vs whose death they did beleeue not to bee of sufficient force and of strength to satisfie and to pacifie God for the sinnes of mankinde The same men of that time as often as either they entered the Church or went out of it did lightly sprinkle them selues with holie water in the Church porch which was commonly readie at hand there through the care of the Parish Clerke or Sexton to wipe wash away by that meanes the daily blottes of their offences and spottes of their mindes which thing also differeth not much from the superstition of the Ethnikes For in olde time amongst the Gentiles which were wholy giuen to the worshipping of idols if any were polluted and defiled with any heinous wickednesse they were woont to wash them selues as Virgil saith Flumine viuo that is to say with a fresh running riuer to the ende they might bee both present at the sacrifices and also that they might the more purely call vppon their Gods. Theodoret in the life of Iulian mentioneth a certeine aspersion or sprinkling which was done by the Sextons of the Heathen to purge with holy water all those which entered into the holy Temple with which thing the Emperour Valentinian being offended and greeued gaue the Minister of the Church a boxe on the eare with his fist because hee accompted him selfe to be rather defiled than purified by such a sprinkling The same our auncestours in former time entering vpon the Sunday into the Church did by and by sticke vp waxe candels in the place where the consecrated bread was woont to be reserued That seemed to be not more duetifull than honourable Moreouer they lighted candels which thing was thought very necessarie to the image of S. Erasmus praying him to giue them riches to the image of S. George praying him to saue them in battell to the image of S. Barbara praying her that they might not die before they had receiued the Eucharist then called howseling to
the image of S. Apolline that they might not be troubled with the tooth ache They fell downe flat vpon their knees before these Saintes pictures they fixed their eyes firmely and stedfastly vpon them they spake with them they kissed them they requested what they would of them Now how much this thing doeth differ from idolatrie let other men iudge For whereas they say that they doe not worship the pictures them selues but the persons after whose similitude likenesse those images are either painted or grauen and to whose names they were consecrated it is no good shift For the Gentiles which were giuen to the worshipping of idols were in the same minde that they would say that they did woorshippe pray vnto and reuerence them the likenesse of whose countenaunces those images did expresse and represent vnto vs which thing also Plato if I be not deceiued doth mention in a certeine place The same men in those dayes attributed no lesse yea rather if wee will confesse the trueth more authoritie to those feigned and forged fables of Saintes which falsly they call the golden Legend sith that as one of their owne Popishe flocke testifieth it was written Ab homine ferrei oris plumbei cordis that is to say of a fellowe that had an yron face a leaden hearte also they gaue no lesse credite to the historie of Lombardus than they did to the most certeine word of God and to the Scripture giuen by inspiration of god Yea they esteemed more the authoritie of mans traditions than of Gods precepts of the Decretals than of the Gospell of custome than of veritie The same men at those dayes if perhappes they had vowed to any Saint one dayes fast and hunger or a Pilgrimage for to recouer their health finally if they had bound them selues with the promise of any vow whatsoeuer they tooke greate care to performe it most deuoutly and holily But that which they had promised in their Baptisme to renounce the Diuell and all his pompes that I may vse the wordes of Arnobius they neuer thought to performe the faith of such a vow neither did they heere thinke that they were greatly bound by any religion to pay such a vow and promise The same men at those dayes that they might obteine pardon and remission of their sinnes vsed to runne to Rome there to walke those stations in the citie which other men did vse in visiting after the manner certeine Chappels and Oratories there they obteined with a greate summe of monie the Popes bull to the end that they both tarying at home falling downe before the altars and images of Saintes at set times and dayes of the yeare might be made partakers of such pardons as well as if they had bene present in the citie of Rome to haue walked their Romish stations The same our auncestours heeretofore thought that they did pacifie and satisfie God sufficiently for their sinnes by fastinges watchinges lying vpon the ground and such like trifles and follies which breede in mens mindes nothing but superstition when as truely when all is done there can be no other satisfaction but the onely death of the sonne of God who as S. Iohn saith is the one onely propitiation and reconciliation for our sinnes Neither doe I speake these wordes as though I did mislike dissallow euery chastening of the bodie if any man labour or goe about by this meanes that is by fasting by abstinence from meates by sobrietie by godlie studies and good exercises to represse to tame and as it were to bridle the violent rage and fiercenesse of the flesh which waxeth too lasciuious and exulteth too immoderately for I doe deeme that chiefly to be allowed of and thinke it to be verie necessarie but I doe reprehend and finde faulte with the froward and peruerse opinion of men which did beleeue that almost onely such thinges were of vertue and power to satisfie for sinnes and which imagined that the whole seruice of God and true godlinesse did consist well nigh in these alone when as in the meane time in this hardnesse streightnesse and austeritie of life they beeing touched and girded but with a worde woulde oftentimes rage furiously like madde men woulde burne in desire of reuengement woulde stirre vp tumultes and Tragoedies in a matter of nothing that I may adde nothing more greeuous So little true and sincere pietie towardes God was there in those trifles which pretended such an honest and goodlie shewe The same men in those dayes if they had bene daily present at the sacrifice of the Masse if they had bene both at morning and euening prayer chiefly if they had bene sprinkled with holy water vpon holy dayes in the solemne procession of supplicantes or if they had tasted at all in the Church as the fashion is of consecrated hallowed salt howsoeuer otherwise they did leade their life they iudged now all to be safe sure as men who hauing all the spottes of their wickednesse and iniquitie put away if they were polluted and defiled with any were now by such an aspersion of water or tast of salte beecome pure on euery part and holy as the Canon lawe teacheth The same men if peraduenture they had not so duely obserued those fastes which were proclamed at set dayes and times of the yeare did now thinke that they did offend more greeuously than if they had violated and broken the commaundements of God him selfe On the contrarie side if they had kept and obserued these fastes they were persuaded that they had now deserued and merited remission of sinnes that they honoured God with as greate an honour as might be that they had giuen to God a godlie worshippe and an acceptable duetie So greate superstition was there in these thinges which men had instituted and ordeined The same men if they had iterated and repeated to a certeine number of beades the Lordes prayer and the wordes of the Angel saluting the virgin Marie yea and that slouthfully and as it were doing an other thing onely to fill vp their number and to make a sounde without sense they did beleeue that they had now incredibly delighted Gods eares that they had pacified and appeased Gods wrath that they had truely praised God that they had duely prayed vnto him The same men of that time if they had continued all their life long to increase their wealth by any meanes whatsoeuer to heape vp goods and riches by right or by wrong to circumuent and defraud their neighbour to robbe and spoile the poorer sorte by vsurie if at the length when they laie on their death bed they had either taken order for the image of some Saint to be placed in the Church or by their last will and Testament had geuen I cannot tell what little legacie to the poore they thought that they did depart out of this life pure and
Saint Cyprian vnderstand that place in his second booke against the Iewes so doth S. Hierome likewise which we haue declared in another place so doeth the Authour of that Epistle De viro perfecto whosoeuer he was that wrote it I wote well that to this day it hath bene vsed to be read in their Bibles Ipsa conteret caput tuum that is to say She shall bruse and breake the Serpentes head as though it ought to be vnderstood of the woman and not of the seede of the woman So Prudentius may seeme to haue read and vnderstoode it when he saith Author ipse doli coluber Plectitur improbus vt mulier Colla trilinguia calce terat And a little after he saith thus Hoc erat aspidis atque hominis Digladiabile dissidium Quòd modò cernua foemineis Vipera proteritur pedibus Edere namque Deum merita Omnia virga venena domat But as I saied before all this is to be referred to the seede of the woman which is the childe of Marie to wit our Lorde and Redeemer Iesus Christ as Irenaeus interpreteth that place Yea and Saint Cyprian readeth it thus Ipse conteret caput tuum He c. hauing respect rather vnto the sense than vnto the woorde So likewise the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say He shall bruse thy head that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the Masculine gender may be referred to the sonne of the woman who is Christ that is to say respecting rather the meaning of the place than the bare woorde And Hierome vpon Genesis hath noted that it must be read so out of the Hebrue text that it respecteth the seede to whose iudgement as many as at this day are excellent and skilfull in the knowledge of the tongues doe condescend and agree And that our aduersaries may the lesse doubt of this as all our sayinges and doings are suspected of them Picus Mirandula a man most famous in the age wherein he liued doeth also witnesse the same thing Yea and Prudentius in another hymne doeth referre this promise to Christ neither doeth he vnderstand it any otherwise than we doe at this day For amongest other things thus he writeth of the death and punishment of Christ Vidit anguis immolatam Corporis sacri hostiam Vidit fellis perusti Mox venenum perdidit Saucius dolore multo Colla fractus sibilat Quid tibi profane serpens Profuit rebus nouis Plasma primum perculisse Versipelle astutia Diluit culpam recepto Forma mortalis Deo Here verely Prudentius the Christian Poet declareth that the sonne of God taking vnto him the shape and bodie of a man whilest he voluntarily offered him selfe to die did breake the head of that Serpent which by his craftinesse and subtile sleightes had deceiued the first parentes of mankinde and that by the sacrifice of his owne bodie vppon the Crosse he made an attonement for the fault and crime which our first parentes had committed But let vs proceede and goe on forward to the rest Heretofore the common sorte of Christians knewe nothing at all of the Priesthood or Bishoppricke of Christ who hath both instructed vs in wholesome doctrine and satisfied for the sinnes of mankinde by the sacrifice of his owne bodie whilest he sacrificeth vp him selfe vppon the altar of the Crosse and who daily and perpetually prayeth vnto God for our safetie and saluation Nay they knewe not in those dayes sufficiently the difference betwixt the newe Testament and the olde betwixte the Lawe and the Gospell betwixte Moses and Christ which thing bringeth a great light to the whole Scripture Neither did they thinke aright which a man might woorthily maruell at of iustification because they did beleeue that good woorkes did almost onely auayle to the obteining of forgiuenesse of sinnes to the satisfaction for crimes committed to the obteining of righteousnesse to the deliuerance from death and hell fire briefely to the obteining of eternall blessednesse Therefore they both trusted to their owne merites and put their confidence in their good woorkes and good deedes and satisfied of themselues sufficiently for their sinnes and thought that heauen was due vnto them for their honest actions Neither wanted there Monkes and Friers who would sell their idle and superfluous woorkes of supererogation if there were any that would redeeme them with monie So much some men did attribute to their owne merites and good woorkes Yea they knewe almost no difference betwixte that righteousnesse of faith whereof Saint Paule entreateth to the Romanes and that politicall righteousnesse which conteineth the ciuil discipline of vertue manners which thing the bookes of our aduersaries doe plainely and openly testifie Neither were they sufficiently taught heretofore concerning the abrogation of the lawe neither could they once vnderstande or suspect by what meanes wee are deliuered from the execration and curse of the lawe by Christ Neither knewe they sufficiently that distinction of a feigned and deade faith which Saint Iames testifieth to bee the faith of diuelles and of the true and liuely faith which thou maist call if thou wilt both the Euangelicall and the iustifying faith ▪ and which Augustine termeth the faith of Christ and the faith of Christian grace For as often as they heard faith named they dreamed that it was either that naked bare historicall knowledge of things comprehended in the Scriptures or else the profession of religion they were vtterly ignorant of that assured trust of Gods grace and of remission of our sinnes and of the mercie promised for Christs sake which one onely faith is in deed the true Christian faith by which we both call vpon God and boldly approche and come vnto him and finally haue peace with God through our Lorde Iesus Christ as the Apostle saith Neither heretofore knewe they any difference of woorkes yea they reuerenced as much both the rites founde out by men and also that childish Paedagogie of ceremonies as they did the woorkes prescribed by Gods lawes and those woorkes which are necessarie to saluation Neither could they iudge what difference there was betwixt veniall and mortall sinne Neither knewe they in what point the kingdome of Christ differed from the Popishe common weale or the true Church from the false Church Neither knewe they what difference there was betwixt fasting and choyce of meates Finally they thought that by Gods lawe onely the outward factes and that ciuil iustice were required they sawe not that the whole and most perfect obedience of the heart towardes God was exacted and required of vs So by that meanes they stoode in great admiration at the vaine shadowes and similitudes of good woorkes they did not beholde the solide and expresse image and picture of true righteousnesse It remained now that we should bring foorth more matter concerning the abuse of ceremonies
haue declared sufficiently how that we ought to repose all our hope and confidence of obteining saluation in the free mercie of God and reconciliation with vs for Christes sake who by his owne bloud satisfied God for the sinnes of all not in our merites and good workes and how that the whole Church hath alwayes from the beginning of the world bene iustified and saued by this faith Now as God in Paradise did first rebuke and reproue our first father Adam for sinne when as he being circumuented by the craft and subtiltie of the Serpent had neglected Gods cōmandement then afterwardes did raise him vp being afflicted with the promise of the deliuerer to come as Moses sheweth in Genesis and as Christ in Lukes Gospell teacheth his Apostles first to detect reproue sinners afterwards to comfort them by the Gospell when as he commaundeth them to preach repentance and remission of sinnes in his name wherevpon S. Paule in the Actes saith that he had preached both to the Iewes and to the Graecians the repentance towardes God and the faith towards our Lorde Iesus And Christ in Marke saith Repent by and by putting no wordes betweene hee saith And beleeue the Gospell so wee also at this day doe and see that it be done in our Churches For first we endeuour and goe aboute to bring men to the acknowledging of their sinne which thing is brought to passe by preaching the Lawe and the ten Commaundements Then we bidde them seeke for saluation by faith in Christ which thing is done by teaching the Gospell Now as hee seeketh not after the Physician who knoweth not him self to be sicke for it is truely saide Initium sanitatis esse morbi sensum That the beginning of our health is the sense and feeling of our disease so he which neither feeleth his owne sinnes nor the wrath of God against his sinnes that man hath no greate care and regarde of his owne saluation For as a certeine Ethnike writer saith Initium salutis notitia peccati that is to say The beginning of saluation is the knowledge of sinne Neither doe wee onely reprehend and condemne as they did in former times those manifest sinnes and grosse wickednesses as periurie theft rapine sacrilege whoredome adulterie incest manslaughter witchcraft and such like but also yea and much rather wee labour to vnfold and to set before the eyes of our mind that inward vncleannesse acknowledged of fewe and that impuritie of the hearte defiled with manifold affections of all sortes that prauitie and wickednesse of the minde and that pronenesse to sinne sticking fast in the verie bowelles entrailes of vs that inbred vitiousnesse from whence as from a stocke and roote all sinne and wickednesse whatsoeuer doth budde and spring Neither doe we that onely but also wee declare that euen our verie good deedes if there be any are not pure sound and sincere but that they are alwayes polluted with a certeine mixture of vice that they are not true and solide but as it were shadowed and coloured that finally they are not perfect or absolute in euerie point but vnperfect and scarse begonne and we doe make it plaine how farre off we are from the excellencie of that righteousnesse which God requireth of vs of which our righteousnesse may seeme to bee scarse a certeine image or a printe lightly stamped that I may not say a picture or shadowe of it and so at the length wee sette before sinners both the wrath and iudgement of God and the torments of Hell wee terrifie the guiltie wee accuse them wee conuince them we condemne them now they being thus brought almost to desperation and in an inward trembling for the conscience of their sinnes fearing seriously that punishment which they haue deserued and being amazed beaten downe with the feare of hell fire which thing to doe is the chiefe office of the Lawe by by we comforte them with a godlie consolation and in these distresses and anguishes of minde in this feeling of the wrath of God in this tast as it were of eternall torments wee bidde those men which are so terrified and which haue bewayled their sinnes to flee as humble suppliantes vnto the exceeding greate mercie of God through Christ to aske pardon for their offences to pray that GOD woulde forgiue them that thing is done by preaching the Gospell It is truely maruellous harde though verie necessarie which thing in former ages hath bene neglected so to lay open those hidden and inwarde sinnes so to disclose that wickednesse of mans minde and stubbornnesse of mans hearte which Hypocrites doe not see at all being couered as it were with certeine vailes of pride and selfe loue so to bring to light that malice throughly fastened in our corrupt nature that the sinner acknowledging his disease may bee carefull to seeke for a remedie may labour to flee vnto Christ in feruent desire to reconcile Gods will and may beleeue that this Christ onely hath by his death satisfied for the sinnes of all men Neither doe I make so many woordes of this matter rashly and vnaduisedly for naught For hitherto there haue bene fewe in the Popes kingdome which could either vnderstand them selues or teach others truely what was sinne Which thing the matter it selfe doth plainly shewe to be true For as they accompted those heinous and manifest offences which the lawes did publikely punish to be sinnes so they made nothing of that homebred vitiositie and of that natiue spot and corruption of ours neither did they acknowlege their owne deceitfull dealinges and to vse S. Paules woordes the counsels of their owne heartes by searching diligently all the inmost turninges secreat corners of their owne minde neither did they see sufficiently their owne vaine hypocrisie or their vices which deceiued them with a certeine shewe of a feigned vertue Yea often times they which woulde soone neglect the commaundements of God did carefully keepe and obserue the prescripts of men and they which were not greatly greeued with the neglect of them sorrowed sundrie times verie much for the violation and breach of these For what an heinous offence was it accompted yea almost a matter of life and death if a man in the Lent as they call it had bene so bold as to eate egges and flesh On the contrarie parte what a light trifle and what a small sinne was enuie debate hatred spitefulnesse auarice riot dronkennesse whoredome and such like thought to bee Which thing thou maist easily coniecture by this for that these were streight way remitted to him that confessed his faulte by any sacrificing Priest and for that there were verie light punishments appointed for them but the other were not forgiuen but by the Bishoppes or by those onely which bare the greatest sway in the Church So that which was committed against the Lawe of God was easily pardoned but that which was done
against the prescripts of men was verie hardly forgiuen and that not by euerie man So the neglect of singing vpon an holie day in the Church what a sinne was it reckoned But forgetfulnes of God in prosperitie ingratitude towards God other such like sinnes how were they nothing accompted of I could bring forth well nigh sixe hundred such but that I thinke that this which I haue rehearsed is inough for example sake Notwithstanding I will yet relate one or two more that thereby the whole matter may the better appeare If the sacrificing Priest had by chaunce any day omitted his houres of prayer how great a sinne was that thought to bee how scarse pardonable That the same man did keepe a concubine that the same man did wholy abandon him selfe to bankettes to wine to lecherie in that there was no man which was greatly offended So if a Monke had not orderly inough finished his ceremonies good God what trembling quaking was there what anguish of minde finally what feare lest hee should fall into hell But for the same man to beare priuie grudges against his brethren for to detract from other mens fame and good name that was accompted no offence If any man vpon an holy day had done any woorke in the fielde the businesse requisite to bee done what an heinous offence what an inexpiable crime was it iudged But hee that neglecting the Sermon had spent the same day wholy in feastes riottous and reueling bankets in wine in surfeting in dansing in dicing in pastimes and sometime in bralles and fightinges he verely was thought to haue made a faire dayes woorke and to haue kept holy day verie well and deuoutly So if the Bishop shoulde haue made a married man Minister though hee were a godly and a learned man he accompted it a wicked act because it is against the canons and rules of their order though it be permitted by Gods lawes But the same man is nothing at all affraid to choose into the number of Bishops and Prelates much more into the number of Parish Priestes I doe not say now dronkardes couetous caytifes and angrie wretches but besides their extreme ignorance incestuous persons homicides parricides Church robbers dicers sorcerers that I may adde no woorse although the holie Ghoste by the mouth of Paule had flatly forbidden it So greatly doe they swallowe vp a Camel which straine at a gnatte So verely the Iewes thought it a cursed and damnable deed to pull an Oxe out of a dich vpon the Sabboth day but that Christ by speaking the woorde did heale men vpon that day that verely they obiected vnto him as the greatest crime that coulde bee And they that made a religion of it to enter the Iudgement hall namely to the end they might eate the Passeouer pure and cleane without spotte the same men were nothing affraide to crucifie an innocent and guiltlesse man to witte our Sauiour Christ Iesus But let vs returne againe to our purpose Now after that the man hath truely acknowledged his sinnes being moued thereto by repentance hath sorrowed greatly in mind for them hath trembled at the anger iudgment of God against them sighing from the bottome of his hearte hath aspired desired the grace of Christ wee will him to hope well and to be of good cheere we comfort him being sad sorrowfull by proposing setting before him the clemencie greate goodnesse of God who is woont easily to graunt pardon to the penitent to haue respect to the contrite in spirit and to him that trembleth at his sayinges We teach declare that the saluation of all men whosoeuer repent truely from their heart dependeth on the only mercie of God through Christ that Christ hath satisfied GOD by his death for the sinnes of all men and that hee by his punishment hath suffered that punishment which wee did owe to the iustice of God that Christ came into the worlde to saue sinners that Christ gaue him selfe the price of redemption for all that Christ was wounded for our iniquities and broken for our wickednesse that by Christ we were reconciled when wee were Gods enimies that by Christ wee are deliuered from the wrath of GOD that by Christes bloude we are all cleansed from our sinnes that Christ doth daily make intercession for vs at the right hande of God his father that by Christ wee are both sanctified and are the sonnes of God and haue life euerlasting Hitherto tendeth that which our Sauiour saith in Iohn So GOD loued the worlde saith hee that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him shoulde not perish but haue euerlasting life For GOD sent not his sonne into the worlde that he shoulde condemne the worlde but that the worlde through him might bee saued Hitherto also perteineth that of S. Iohn Herein the loue of GOD appeared towardes vs because GOD sent his onely begotten sonne into this worlde that wee might liue through him Herein is that loue manifest not that wee loued GOD but that hee loued vs and sent his sonne to bee a reconciliation for our sinnes Hitherto also belongeth that which S. Paule writeth to the Ephesians and to the Colossians By whome saith hee wee haue redemption through his bloude euen the forgiuenesse of sinnes according to the riches of his grace And to the Corinthians For also our Passeouer saith hee is offered vp for vs euen Christ And againe For he which was without sinne made hee sinne that is the price of sinne for vs that wee might bee made the righteousnesse of God by him I will not stande any longer in these testimonies of Scripture For the summe of all is this That GOD through Christ is reconciled vnto vs and that Christ hath satisfied the iustice of God for the sinnes of mankinde This faith therefore is conceiued by the preaching of the Gospell For the Gospell setting downe the reconciliation of God through Christ and the satisfaction of Christ for the sinnes of men doth shew forth hope of saluation and an assured confidence to them that repent After this sorte which you haue hearde doe wee comforte him which is greeued for his offences and sorrowfull for his sinnes For wee speake not a woorde to him of Romish indulgencies of Pilgrimages of Monkes suffragies and other such like trifles We doe againe and againe inculcate and beate into his braine which is repentant for his sinnes Christ onely so as the Scripture teacheth We declare that it is Christ alone whome wee ought to vse as our Spoakesman Attourneie and Sollicitour in appeasing God that Christ is hee alone who both by the sacrifice of his bodie hath satisfied for the sinnes of mankind and in whose onely bloud and merites all mortall men ought to repose the whole trust of their saluation And that there may not remaine any little scruple in
the conscience of the sinner wee exhorte him to repaire to the Minister of the Church confessing with an humble and lowlie mind his sinnes to desire of him sincerely and from his heart with grones weeping sobbing teares and with sighes absolution as our men tearme it and the comforte of the Gospell We shewe what keyes of the kingdome of heauen Christ hath left vnto his Churche that the Churche hath committed those to the Ministers of Gods worde that it so commeth to passe that Christ himselfe by the Minister of the Church doeth restore man to Gods mercie and fauour by the Minister doeth comfort with the word of God the afflicted conscience doeth raise it being fallen and cast downe doeth strengthen it staggering finally by the Minister doeth now after absolution send him away with a pacified and quiet minde For hitherto tendeth that which our Sauiour Christ saith in S. Iohns Gospell Whosoeuers sinnes ye remit they are remitted For we must not thinke that absolution is any other thing but the voyce of the Gospell sounding by the Minister of the Church by which that forgiuenesse of sinnes promised in the Gospell to the penitent is particularly applied to euerie seuerall man Therefore wee ought to heare the voyce of the Minister absoluing vs and to rest with our whole mindes contented with it no lesse than to hearken either to the voyce of Christ present who is truely our Bishop and high Priest as the authour of the Epistle to the Hebrues saith or to the voyce of God himselfe speaking from heauen For Christ in Saint Markes Gospell commaundeth vs not onely to repent but also to beleeue the Gospell that is the preaching of remission of sinnes Now to the ende that this confidence of obteining pardon of sinnes may be increased with a certeine heape as it were and that in this weakenesse of our mindes pronenesse to distrust it may be by all meanes on euerie side bolstered vp vnderpropped and strengthened we will the partie to be present at the Lordes Supper and to eate so as Christ instituted and ordeined it the bodie of Christ which was a sacrifice on the altar of the Crosse for the sinnes of men and to drinke his bloud which was shead for the purgation and satisfaction of sinnâ—â— For as faith is first conceiued by the worde of the Gospell concerning the promise of grace remission of sinnes so the same is stirred vp erected and confirmed by the Sacrament as Saint Augustine testifieth verie well Sacramentum est quasi verbum visibile A Sacrament is as it were a visible worde because that as faith is conceiued and bredde in vs by the hearing of the worde so the same faith is confirmed and ratified by this externall and visible signe By which thing it appeareth how great the loue of the eternall father towardes vs is which doeth not onely by his worde raise vp those that are afflicted and lie downe but also hath added to his worde certeine externall signes and visible tokens of grace which may stirre vs vp to the remembrance of the promise concerning pardon of sinnes and which might teache vs and put vs in minde of the fauourable and friendlie good will of God towardes vs. Now after that the penitent is mindfull of the Lords death which death was a satisfaction for the sinnes of the whole worlde we bidde him both to giue thankes from his heart to Iesus Christ for his exceeding great benefites towardes vs for that hee offering vp himselfe for vs hath appeased Gods displeasure and for that he hath suffered the punishmentes in his owne bloud which wee by the iustice of God shoulde haue felte of which thing this mysticall Supper is extant in the Churche as a perpetuall signe and monument and also wee will him to sing merily and ioyfully hymnes or songs of praise vnto the same Iesus Christ with a gratefull minde both with himselfe at home priuately and also in the Churche with the assemblie of the faithfull publikely and to giue him that worshippe and honour which worthily he oweth vnto him finally to liue godly and holily and in a certeine endeuour and labour to change as it were and to vndoe that which hath bene done which is a sure token of a minde truly repentant to amend his vices with vertues to put away after a sort by doing well the memorie of his naughtie deedes before God as it were to blot them out to be briefe to walke worthie of the Lord as the Apostle saith For to them which are iustified by faith in Christ after a true and earnest repentance for their sinnes which now verely bringeth with it another kinde of life which requireth other manners the obedience of Gods law is then necessarie to the end they may now glorifie God with honest actions and godlie workes that they may adorne the doctrine of the Gospell and that they may offer vp spirituall sacrifices acceptable to God through Iesus Christ For that is not the onely office and proper function of the lawe which thing we haue spoken of elsewhere to bring men to the acknowledging of their sinne and to the feeling of the wrath of God to shewe vnto the regenerate their wicked affections but also that it should bee vnto the iustified by faith as it were a certeine glasse wherein they may daily view and beholde themselues and by which they may knowe how farre now they haue proceeded and profited in godlines how farre they are off from that perfect righteousnesse and that it should be vnto them as a certeine candle shining in the darknes of this life and as it were a guide to tell them the nexte way to saluation in which way they ought to finishe the course of this life and to trauell streight to God least they at any time offend in any thing or least they straying from the godlie way of liuing fall and rush headlong into sinne that so at the length they perseuering constantly in the true worshippe of God may come to blessed immortalitie and may finally obteine the rewardes prepared in heauen for them And surely wicked actions doe not well agree with a true faith neither can they which liue wickedly filthily and which endeuour not as much as in them lieth to keepe the commaundements of God promise vnto themselues that God will be fauourable vnto them for Christes sake For hitherto perteineth that notable saying of S. Augustine Fides tua inquit iustitia tua quia vtique sicredis caues si autem caues conaris conatum tuum nouit Deus voluÌ„tatem tuam inspicit luctam cum carne considerat hortatur vt pugnes adiuuat vt vincas certantem spectat deficientem sublenat vincentem coronat that is Thy faith saith he is thy righteousnesse for verely if thou doest beleeue thou doest beware if
and turne that your sinnes may bee put away Christe him selfe in Iohn saith GOD so loued the worlde that he gaue his onely begotten sonne that whosoeuer beleeueth in him shoulde not perishe but haue life euerlasting But the same Christ in Matthaewe saith Not euerie one that saith vnto mee Lorde Lorde shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen Paule saith vnto Timothie Christ Iesus came into the worlde to saue sinners But the same Paule vnto the Corinthians saith Bee not deceiued neither fornicatours nor idolatours nor adulterers nor wantons nor theeues nor couetous persons nor dronkardes nor railers nor extortioners shall inherite the kingdome of God. I would to God I woulde to God that wee would acknowledge in parte and studie to be thankefull for so notable a benefite of GOD in restoring this sacred doctrine and that after so greate ignorance and blindnesse of men in matters perteining to saluation and which are chiefly necessarie to bee knowen Which thing verely woulde come to passe first if wee thinking vpon the infelicitie and olde superstition of former times and beeing as it were astonied at Gods greate benefites would breake foorth into the praises of God into Psalmes and hymnes into spirituall songes singing and making melodie to the Lorde in our heartes giuing thankes alwayes for all thinges vnto GOD euen the father in the name of our Lorde Iesus Christ as the Apostle saith Secondly if wee woulde labour to promote and set forward the ministerie of the woorde to keepe honour to defend and manteine godlie teachers if we would labour to helpe and releeue the necessarie studies of the Church Last of all if wee woulde liue godly and holily towardes God patiently in afflictions vprghtly towardes our neighbour diligently in our duetie temperately and soberly in our diet and in our clothing honorably towardes our parentes obediently towardes our magistrates masters louingly curteously with all men liberally towards the poore needy to be short if we would liue innocently chastely soberly friendly to our enimies profitably to the Church of God fauorably to the life of men agreably to Religion consonantly to Christianitie conueniently meete for the Gospell and as S. Paule saith Liue worthie of God that is to speake most plainely if we did both loue God with our whole heart and from our verie bowelles and also if wee did beare as great good will to our neighbour as we doe to our selues if we our selues would doe that to no man which we would not haue done to vs if we were such towardes others as we would other men were towardes vs finally if we did helpe and succour alwayes our neighbour either with our substance or with our helping hand or with our good aduise and counsell not regarding euerie man his owne thinges but the thinges of other men if we did studie to profite all men yea euen our enimies to hurt no man no not if we be prouoked lastly if wee would be terrified from sinne and wickednesse rather with the loue of God than for feare if we would not loose the bridle to our lustes if we would doe nothing which ought not to be done But O our execrable abhominable ingratitude we doe not measure and ponder as it is worthie the greatnesse of Gods benefits neither doe we sufficiently consider with our selues how great commodities this doctrine instaured by God hath brought a good while agoe vnto Christendome For in how many errours were we heretofore wrapped in in how great superstitions were wee nusled in to what passe was Christian pietie come vnto was it not come to this point that it was thought a better and a more excellent thing for a man to be called a Franciscane than simply a Christian that wee did attribute much more to mans rites than to Gods preceptes that in obteining saluation we did trust rather to ceremonies than to the fauour and mercie of God or to the merite of Christ that almost altogether excluding Christ whose death was a pacification of Gods wrath against sinne wee did of our selues seeke to satisfie for our owne sinnes that wee did not onely iudge that heauen was due to our merites but also that we did sell our good woorkes of supererogation Finally that leauing and refusing God euerie man did for him selfe woorshippe reuerence adore the idol of his owne hearte I doe omitte and let passe lighter matters how that we did both feare vaine apparitions and shadowes of walking spirites and also how that wee did feigne deuise Purgatorie fire out of Virgils Aeneades how that wee gaue that seruice and honour to mortall men long since departed which should haue bene giuen to God onely how that they whiche were deliuered from the plague gaue thankes to Saint Roch they whiche returned safe from battell gaue thankes to Saint George they which had escaped shipwrack gaue thankes to Saint Nicholas they which had gotte good store of riches gaue thankes to I can not tell what Saint Erasmus they whiche had a plentifull and fruitfull vineyarde gaue thankes to S. Vrban they which were eased from the torment of toothachegaue thankes to Saint Apolline they whiche had conceiued borne children without any greate paine gaue thankes to Saint Margaret For wee of these had plainely made Ethnikall and Heathenish Gods and as the Gentiles in times past were woont to pray vnto Aesculapius and Apollo for the depulsion and driuing away of diseases vnto Mars for victorie vnto Neptune for a prosperous nauigation vnto Iuno for riches vnto Bacchus for plentie of wine vnto Ceres for abundance of corne vnto Lucina for an happie childbirth so wee were woont to begge and craue the like benefites of them whom wee speake of Yea as amongest the Ethnikes in olde time euerie citie or region had their Gods whom they did peculiarly woorshippe for as the Poet saith Cecropia serues as God Minerua wise and Creete Diana dame Hipsiphile soile adores the black-smith Vulcane halt and lame But Sparta woorshippes Iunoes grace Micaena honors Pelops stock The coastes of Menalis serues that Syluan God which Faunus hight And eke Lauinia lande doth woorshippe Mars that warlik wight So at this day Venice hath her S. Marke in whose tutelship she stands Millain hath S. Ambrose Paris hath S. Denis Collin hath the three Kings or the three Magi Francia hath S. Chilian Polonia hath S. Hedeuigis finally other haue other Saintes to defend them Also euerie seuerall companie and order of craftes men hath adopted their peculiar patrons and as it were houshold gods to defend them as for example the Goldsmithes haue got them S. Eulogius the Shoomakers S. Crispin the Fullers S. Seuerus the Painters S. Luke the Physicians S. Cosma S. Damian the Lawyers S. Fuon the Students of artes and liberall sciences S. Catharine If wee would repeate call
and benignitie who hath called vs againe vnto the way of trueth when we were wrapped in so many errours who hath conuerted vs from vnpure superstition to sincere religion and pietie who hath reuealed his mysteries which lay hid many ages and who hath disclosed the secretes of his will who hath brought vs vnto the true knowledge of the sonne of God in which knowledge mannes saluation consisteth of whom wee neither had a right opinion neither did wee knowe what a safegard and succour wee had in him who dispelling and beating away all foggie mistes of ignorance in which wee were hath restored vnto vs the light of his Gospell as the Sunne being taken from the earth lastly who hath taught vs to call vppon him truely to worshippe and serue him sincerely and who hath permitted vs being conuerted vnto him to see and behold his glorie as Dauid saith in the Psalmes which we could not see before being blinded with superstition and with the worship of dead men I will make an end after I shall haue added one certeine thing I haue spoken and entreated hitherto of the felicitie or happinesse of this our age and nowe a great while I haue vttered foorth many wordes of this matter But some man will say vnto mee Doe we not see that after this renouation of celestiall doctrine God hath afflicted the world with so many and so great calamities As for example sake with force and rage of tempestes with casualties by fire by lighteninges with scarsitie or dearth of victualles with penurie of all thinges with hunger and famine with the plague and pestilence also with diseases so straunge that their verie names are vnknowen of the Physicians with destructions and deuastations with earthquakes with deluges or floudes of water with incursions of wilde beastes with annoyance of locustes and chiefly with so many so long so cruell so pestiferous so miserable so deadlie and dolefull warres yea and the same most commonly ciuil warres whereby it comes to passe that Germanie doeth destroy her selfe with her owne strength Our aduersaries are not ashamed to assigne the cause both of these and other euils to the religion now instaured And as that wicked Porphyrius coniectured that the cause of the plague which reigned and raged so long in his time was the worshipping of Christ because that Aesculapius and the rest of their gods which would haue succoured them were neglected so at this day these men what harme or ill soeuer happen publikely doe attribute it to the doctrine nowe renewed and reuiued for that the Masse and old auncient ceremonies which might appease Gods ire and which might turne away all euilles from vs were refused and reiected Yea and the Ethnikes in times past transferred the cause of all common casualties and mischances vppon the enuie of the Christians and they thought that the Christians were the cause of all publike destructions and of all discommodities which befell to the common people as Tertullian saith Si Tybris inquit ascendit in maenia si Nilus non ascendit in arua si coelum stetit si terra mouit si fames si lues statim Christianus ad leonem acclamatur Oro vos ante Tiberium id est ante Christi aduentum quantae clades orbem vrbem caeciderunt c. That is to say If Tyber saith he runne and flowe ouer the walles if Nilus doeth not ouerflowe and water the fieldes if the heauens haue stoode still if the earth hath moued if famine if pestilence haue come amongst men they crie out streightway Away with the Christians haue them hence to the Lions I beseeche you before Tiberius that is before the comming of Christ what great destructions and calamities fell vpon both the whole world and also vpon the citie of Rome it selfe c. Wee will heere bring in nothing concerning the causes why God doth afflict the world with so many and sundrie calamities for the tractatition and handling of that matter doeth not perteine properly to this argument which we haue in hand This I say briefly that these calamities of the world are no lette and impediment why this our age should bee lesse happie for the renouation of the heauenlie doctrine For if wee will iudge aright and truely the benefite which God bestowed vppon vs in the restitution of the Gospell it is so great that looke what calamitie soeuer chaunceth it is easily ouerwhelmed with the greatnesse of the benefite and it scarse appeareth especially amongst them which haue any care and regarde of their owne saluation For these men because they knowe assuredly that this is life euerlasting that wee acknowledge the true GOD and Iesus Christ whom he hath sent they esteeme so much this notice and knowledge of the true God and of his sonne Iesus Christ that in comparison of this one thing they set naught by all humane and earthlie thinges whether they be good or bad And seeing that they are throughly persuaded to haue God friendlie and fauourable vnto them for Christes sake they doe easily contemne and despise all other things they doe easily suffer all aduersitie miserie yea they do not feare dread no not death it selfe They knowe that their sinnes are pardoned and forgiuen them for Christ that they are reconciled vnto God that they are adopted to be the sonnes of God that the inheritaunce of eternall life is promised vnto them they haue learned to call vpon God truely and vnfeignedly These thinges they so much esteeme and make so greate account of that whatsoeuer befalles to them they beare it patiently and with a quiet minde yea though the brused world should slide and fall and ruines rush vppon their heades vnwares as the Poet saith yet they would not bee affraide or dismaide awhit They well remember that they haue no stedfast seate nor sure dwelling place in earth but that they are here in exile and banishment and that they liue heere as Pilgrims and straungers Therefore they alwayes sigh deepely and desire feruently that eternall and celestiall countrie and they vse this worlde as though they vsed it not as the Apostle teacheth vs to doe They doe beleeue that death is not the finall end of life but a beginning of blessed immortalitie and a passage out of this world vnto the father Wherefore they desire both with S. Paule to bee dissolued and also with Simeon to departe hence in peace In the meane space whatsoeuer happeneth they suffer it stoutely and with a good courage They put all their hope and trust in Christ alone Neither for all that are the godlie no whit moued either with publike euilles or priuate calamities for they cā not put off the nature of man and they can not refuse the common sense of nature but they doe iudge that our sinnes haue deserued them and they reckon that in respect and consideration of Gods will all thinges are to
mans prescriptes Eating of flesh in the Lent. Papistes punish more grieuously the transgressours of mens traditions than the breakers of Gods lawes so doe they vse to correct sinne and wickednesse The neglect of singing in the Church The neglect of mumbling vp Mattins The superstition of Monkes in neglecting their Ceremonies The superstitious obseruing of an holie day amongst the Papistes VVhom the Papistes woulde admitte to take holie orders as they call them 1. Tim. Cap. 3. How superstitiously the Iewes obserued their Sabboth day Iohn 18. 28. They which acknowledge their owne sinnes how they are to be comforted The saluation of all men is onely of 〈…〉 mercie through Christ Christes benefites how they are to be applied to penitent sinners Iohn 3. 16. 1. Iohn 4. 9. 10. Ephes 1. 7. Coloss 1. 14. 1. Cor. 5. 7. 2. Cor. 5. 21. The summe of the former doctrine How faith is conceiued by the preaching of the Gospell Christ onely hath done the deeds for vs. The vse of the Euangelicall absolution The keyes committed to the Church Iohn 20. 23. Absolution what it is Mark. 1. 15. The penitent person must come often to the Lordes supper Faith is conceiued by the preaching of the Gospell Augustine Faith is confirmed by the Sacrament The great loue of God towardes vs declared by giuing a visible signe of his inuisible grace VVhat is to be done after the receiuing of the Lordes supper The signes of a penitent minde 1. The. 2. 12. Obedience of Gods lawe is necessarie to the true penitent The office of the lawe The lawe doeth serue as a looking glasse to the faithfull Naughtie deedes cannot agree with a true faith Augustinus How God doeth helpe him that striueth against sinne The good woorkes of the godlie are neuer perfect but euer polluted and defiled The rewarde which God promised to good woorkes he payeth for Christes sake Honest deedes are Gods gifts in vs. Augustine Fulgentiâ—â— Our righteousnesse what it is Esai 64. 6. Augustine The righteousnesse of woorkes how farre foorth it hath his reward Galat. 3. 13. Rom. 8. 1. VVhatsoeuer is wanting to the perfection of our woorkes is pardoned for Christes sake Augustine How Gods commaundementes are fulfilled Idem Our want supplied by Christ VVhat kinde of obedience of Gods lawe is necessarie to a true penitent person VVoorkes meete for the regenerat to walke in Titus 2. 12. Eph. 4. 32. 2. Thes 5. 17. 1. Cor. 10. 31 1. Pet. 2. 11. 1. Pet. 3. 8. 9. 1. Pet. 5. 6. 7. 8. 1. Pet. 4. 9. 1. Pet. 5. 6. 7. 8. 1. Iohn 2. 15. 1. Iohn 3. 18. 1. Iohn 4. 9. 20. Iam. 1. 27. Iam. 4. 7. 10. Matth. 5. 16. 39. 42. 44. Luke 6. 35. Matt. 7. 12. Matt. 25. 35. The repentant fighting with the flesh the worlde and the Diuell must call vpon GOD for his ayde and assistance Cyprian VVe must pray to God the father for his holie spirit who may woorke in vs all vertues beseeming a Christian man. No man can obserue Gods commaundementes without the helpe of the holie Ghost A Caueat for Christians not to greeue the holie spirite of god Ephe. 4. 30. VVhom the holie Ghost doeth helpe Cyprian Fasting Prayer Almes must be ioyned to prayer and fasting Esai 58. 7. 9. Tob. 12. 8. Act. 10. 2. 4. The relapse of the regenerate into sinne how it must be cured Apoc. 2. 5. Luke 7. 37. Rom. 5. 20. Luke 18. 13. 1. Cor. 5. 7. Rom. 1. 13. How a man may mortifie his flesh 2. Pet. 2. 45. Examples of Gods wrath against sinne 2. Pet. 2. 6. The sabuersion of Hierusalem Particular punishmentes Heb. 10. 28. 2. Pet. 2. 20. VVe must not sinne voluntarily vve must resist Sathan who goeth about to deuoure vs. vve can neuer haue anie truce with the Diuell VVe must often receiue the Lordes supper by which our faith in Christ and charitie towardes our neighbour is increased The supper of the Lorde is a pledge of Christes loue towardes vs. vvhy the supper of the Lorde was instituted A preparation or comfort in calamities The fruites of aduersitie and tribulation vvhat manner of sermons the Popish sermons were VVhat manner of Sermons ours are at this day Tit. 2. 1. The manner of our priuate confession at this day VVhat kinde of doctors the Papistes doe cite in their sermons VVhat Doctors our Preachers doe alledge Of the Bishop of Rome Eph. 1. 22. Coloss 1. 18. How farre foorth the godlie may tolerate the authoritie of the Bishop of Rome How those thinges are to be taken which hitherto have bene either saide or written against the Pope The intollerable arrogancie of the Pope descried in manie of his sayinges and doings 2. Thes 2. 4. Antichrist doeth sitte in the Churche of GOD and doeth defende himselfe and his doinges by the name of the Churche whereby i Ì„t appeareth that the Turke cannot be Antichrist vvhy we haue changed diuerse thinges of the Papistes in ecclesiasticall Ceremonies VVherefore in baptising we ought rather to vse our vulgare tongue than a strange tongue Iustinian alloweth the vulgare tongue in Baptisme A wicked custome of baptising belles The true vse of repentannce and of confession The abuse of confession Christes death is the onelie satisfaction for sinne and no other thing vvhat rites in penance are noâ— to be disallowed Psal. 51. Tertullian wicked satisfactionâ— The supper of the Lorde is the true Masse in the Church of God. vvhy the Fathers called the Eucharist a sacrifice Luke 22. 19. The Eucharist is a memoriall of Christes sacrifice The true vse of the Eucharist vvhy it is called the Eucharist The abuse of the Eucharist Erasmus or Luther is here meant The taking away of the cup from the people is against Christes institution vvhat kinde of ceremonies haue our men taken away They which teach that we are iustified by faith onelie doe not take away good woorkes but onelie confidence in workes vvorkes of supererogation sold for siluer The assurance of our saluation is in Christ onelie Freely By faith alone All mens saluation consisteth in the onelie merite of Christ vve are iustified freelie and by faith alone Rom. 3. 24. Act. 15. 11. vvhat it is to be iustified by faith alone Faith is as it were a hande A slaunder of the aduersarie vve onely take away confidence in merites Saint Ambrose Psal. 32. 1. Saint Augustine Idem contra Pelagianos Idem ad Bonifacium An obiection of the Papistes The answeare How and to what end our Preachers exhort vs to good woorkes vvhy we must doe good woorkes Faith vnperfect without woorkes of loue Ambrose Augustine Chrysostome Galat. 5. 6. There can be no true faith in those which goe on still in a wicked life A purpose to sinne cannot stande with a true faith 1. Iohn 5. 5. A distinction of woorkes The first sorte of woorkes are the superstitious woorkes of the Papistes Ephe. 2. 10. The seconde sorte of good woorkes consisting in bodilie exercise Manie are moued with the hypocrisie and outward