1215. And I will not héere tell howe gréeuously the consciences of the godly were by this Romishe and Papisticall confession troubled and howe they learned more euill thereby than good and howe horrible and fylthie factes were in this confession committed and howe the same serued to vpholde the power pryde errours and disceiptes of that vnspirituall spiritualtie as they call them selues But it is no small fortresse or foundation of their kingdome and therefore no maruell thoughe they so earnestly and busely labour to defende and kéepe the same But all these things thanks bée vnto God are made manyfest vnto the whole worlde The. Lj. Question Whether those things which the Priest dothe enioyne vs to do for our sinnes which we haue confessed are not to be done as the punishments and deedes of tepentaunce â–ª and whether this our satisfaction be hurtefull or contrary to the satisfaction of Chryste The Answere NEyther the confession whiche is done to the Priest neither yet the payne or penance which is ioyned for the same haue any authoritie froÌ„ the holy Scrypture but are onely grounded vppon the authorities of a fewe fathers And therfore I answere that the faythfull are not bounde by the word of god to do that penaunce which they call satisfaction neither I say to require or doo them For there is one eternall satisfaction that is to say a price reconciliation redemption from our sinnes to wit the death passion of Chryst by meanes wherof al our sins â—ffences and punishments deserued for the same are clerely forgiuen and wyped away And this is confirmed by Esai 53. the writings of the Euangelists and Apostles and chiefly of Paul to the Romanes the thirde and fifth chapters and 1. Cor. 1. c. If therefore by our workes and penaunce which we suffer that is to say if we attribute to our satisfaction which consisteth in the correctioÌ„ of our body fasting prayer almes other such like workes the remission of our sinnes the punishment due therefore or if wée suppose that by this satisfaction we satisfie and requite all those things for the which we were gilty before God then truely this satisfaction is directly coÌ„trary and striueth agaynst the satisfaction of Chryst. Or else must they say that Paule in the like case reasoned not aright when he sayd For if righteousnesse bee by the lawe then is Chryst dead in vayne For euen after the same maner doo wée also reason saying If wee our selues can make satisfaction for our sinnes what neede then had Chryst to dye Wherfore the Chuche kéepeth still that one eternall satisfaction euen the death of Chryste and héerewith doo all the faythfull content them selues iudging their works not to bée so perfecte or worthy that by them their sinnes should be forgiuen and that God by them should bée satisfyed and eternall lyfe bée purchased Here also is to be noted that the faythful which acknowledge Chrystes death to be their onely satisfaction and redemption and are delyuered by hym doo earnestly and diligently auoyde sinne and willingly suffer whatsoeuer God layeth vpon them and yet not to make any satisfaction therby bycause Chryste already hathe fully satisfied but bycause it pleaseth God so to exercise them and call them from their sinnes shewing howe gréeuously the same offende him and by this meanes exerciseth their fayth and maketh them partakers of the afflictions of Chryst. And therefore when GOD receyued Abraham and Dauid into fauour for Chrystes sake and had forgiuen theyr sinnes yet dyd he exercise them in this lyfe with the mortification of their fleshe Chryste also in the Gospel sayth vnto the man which he healed Behold thou art made whole see thou sinne no more least some worse thing happen vnto thee And therefore wée vse commonly to say to doo the same offence no more is a great punishment but yet the beste punishement And out of thys penaunce and satisfaction whiche standeth by no warrant of the Scripture is farrowed all the Whelpes of Romishe indulgences For after they had layde moste gréeuous penaunces and punyshments vppon the poore Penitentiaries for which they must make satisfaction for their mortall sinnes as by fasting many yeres togither then by their Indulgences they mitigated the same agayne and so by this meanes heaped vy huge heapes of money and so of Gods house they made an house or shoppe of Marchaundise yea rather a very denne of théeues and therefore doubtlesse God will shortly whip them out of his house The thirtenth Common place Of the authoritie or power of Priestes The. Lij Question Whether Priests haue power and authoritie to forgiue or retayne those sinnes for the whiche wee bee sory and confesse our selues The Answere THe power which Christ hathe giuen to the Ministers of the Churche is rather an office than a power for power belongeth to Christ alone And that power or Office which the Ministers or Priests haue receyued is to edifie and not to destroy as Paule manifestly teacheth 2. Cor. 10. And the keyes of the kingdome of god are giuen in déede vnto the Ministers of the church For our Lord promised them to Peter and to the rest of the Apostles Math. 16. with these words I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt lose in earth shal be losed in heauen and whatsoeuer thou shalt binde on earth shal be bound in heauen the same he gaue to all the Disciples John. 20. saying Euen as my father sent me so sende I you who soeuers sinnes you shall remitte they shall be forgiuen and whose sinnes you shall retayne they shall be retayned Therefore to lose is to forgiue sinnes and to binde is not to forgiue or to retayne sinnes But bycause no man can remit or forgiue sinnes but God onely therefore the Ministers of God by his commaundement preaching the Gospel doo declare that god forgiueth their sinnes and remitteth all punishmente if they beléeue in Chryst and that on the other side their sinne remayneth and that they shall bée punyshed for the same if they beléeue not in Chryst and therfore for this cause dothe the Scripture say that the Minister doth bind or lose forgiue or retaine sinnes And as the minister doth truly preach this so doth it vndoutedly come to passe both on the faithfull and vnfaithfull For God being in heauen performeth that which his ministers héere doe promisse on the earthe By this we may easily gather that the keyes are nothing else but the preaching of the gospel and not a peculiare iurisdiction or power as oure aduersaries reache For euen as a maister of some house giueth his keyes vnto his seruaunt to open and shut the house to let men bothe in out So is the church the house of God in the which who so euer abideth is an inheritor of the kingdome of heauen those which through infidelitie are not in the churche haue no portion in the
vs to eternall life â–ª For the body of Christe which was 〈…〉 uen for vs and his bloud that was shâ—â— for vs is our lyfe or lyfe is therby purchased to vs and these do we receiue bâ— faithe so as thereby Christe dothe liâ—â— in vs and we in him Wherfore in thâ— holy supper of our Lord Jesus Christe â–ª we do not eate bread and drinke winâ— onely but his body and bloude also buâ— yet in suche sorte as before I haue said spiritually by faithe so as the presence of Christe in this supper is spirituall is the eating therof also is For the body of Christe which is and remaineth 〈…〉 heauen euen vnto the laste day is a â—aturall body subiecte to a place and â—s therefore in heauen ouer vs and can â—n no wise bodely or fleshly be in diâ—ers places at once vppon this earthe â—r be carnally eaten And therefore in the celebrating of this Supper they haue alwayes sayd Lift vp your harts and therefore the aunciente wryters haue alwayes in interpreatyng the â—oordes of Christe touching the eating and drinking of his body and bloud exâ—ounded the same to be done spiritually by faithe bicause the fleshe profiteth not as in the sixth Chapter of John and therefore they haue interpreated these â—oords of Christ This is my body This is my bloud thus It so signifieth or it is the signe or Sacrament or token of my body and bloud For euen immediatly after the forsaid words our Lord himself â—aith Do this in the remembraÌ„ce of me And Paule saith shevv you the Lordes death vntill he come to witte to iudgement Wherefore to this Question we Answere that the naturall body and true bloude of Christe is in heauen as touching the substance and that in the supper or in the bread and wine which two retaine their propre substaunces they are Sacramentally or spiritually present not substancially or bodily For the bread and wine are the true Sacraments or signes of the bodye and bloud of Christe which being once offered on the Crosse â–ª are now abiding in heauen and are spiritullay by faithe receiued of vs vnto eternall life But some not being concente with this plaine exposition obiecte that in oure dayes there is great strife aboute the sacrament some teaching that Christ must be eaten spiritually other some saying that it ought to be carnally c. And these men we hartely beseeche that they woulde diligently marke those which thus so earnestly holde that the breade it selfe or that vnder the breade or formes thereof the very body of Christe is presente and corporally to be eaten for after they haue contentiously tossed themselues and others herein yet at the last they come to this poynt that they confesse this not to be done so grosly or carnally bicause the whole matter is heauenly Sacramentall and Spirituall Wherefore if this be true why then yéeide they not here vnto and ceasse hencefoorth to bée contentiouse and to perswade this thing to bée carnally spirituall and that the substaunce of bread no longer remayneth c. Wherby neither them selues nor yet others can tell what they meane Let the auncient doctrine of Chrystes Churche remayne which alwayes beléeued that Chryste had a true naturall body and that glorified in hys resurrection yet still remayning a true naturall body euen suche as our bodies shall bée at the last day and that with this body he ascended into heauen there remayneth and shall from thence come to iudge bothe the quicke and the dead And that yet neuerthelesse he is present spiritually in the Sacramente of the supper and so receiued of the faythfull spiritually and not carnally vnto eternall life This is the auncient playne Apostolical truth to whiche not onely thou mayest yeelde thy selfe but also know what thou beléeuest Wherfore if thou goo foorth any further to séeke to contende or to quarel then must we let thee alone that euen through thine own default thou maiest al thy life long remayne and continue a most miserable man c. The. xlj Question Whether they do beleeue that Christ being present in the Sacrament is to be worshipped wheÌ„ the same is eleuated or lift vp by the priest giueÌ„ vnto other caried to the sicke or is otherwise shewed or caried about The Answere TOuching the presence of Chryst we haue answered in the former question but if any man bée not sufficiently answered therwith let him heare the answere of S. Augustine vpon the words of Chryst Tracâ— in â—oan 50 The poore shall you haue alwayes with you but me shall ye not haue alwayes Thus he wryteth Accordyng to that substance after which he was borne of the Virgin taken of the Iewes nayled on the Crosse and appeared manyfestly in the resurrection according to that substance you shal not haue me alwaies with you VVherefore he was conuersaunt bodily fortie dayes with hys disciples and after ascended into heauen and is not nowe héere on earth For there he sitteth on the righte hande of his father yet is here also for the presence of his Maiestie did not depart Therfore according to the presence of his maiesty we haue Chryst always present but as touching the preseÌ„ce of his humane body we haue it not For the Church had him present but a few dais yet faith appreheÌ„deth him though our eyes see him not And this is S. Augustines doctrine Touching the worshipping of Chryste we beléeue he oughte to be worshipped in what place so euer he bee in bodie For whylest he was héere on earth the Apostles and others dyd worship him here and after he ascended into heaueÌ„ they worshipped him there Luk. 24. Wherfore sithe we haue already sufficiently declared that Chryst is not bodily presente in the earthe vnder the fourme of bread but is in heauen therfore is he to be worshipped in heauen sitting on the right hande of God and not vnder the fourme of breade Furthermore touching the worshipping of the Sacrament we haue neither commaundement from God nor example of the Apostles For the Lorde sayth Take yée eate yee and not shew it and worship it Neither dyd the Apostles kéepe this Sacrament and shut it in a Boxe carrie it to the sicke or in procession or dedicate any festiuall day vnto it no more than they did to Baptisme which notwithstanding is an holy Sacrament giuen in the name of the blessed Trinitie the father the sonne and the holy ghost And wée truely do worship rightly the holy Trinitie and yet not in Baptisme Laste of all it is euident by Histories that 1200. yeres and somewhat more after Chryste the inuention and buylding of Chappels to the Sacraments and feastes and carying of the same aboute on procession was inuented and ordeyned onely by men cleane contrary to the worde of god Dan. 11. and Math. 24. The. xlij Question Whether those Priests which are not consecrated suche as a greate many bee amongest the gospellers haue power to make of bread and wine the
but at Rome and that churche whiche agréed not therewith to bée excluded from Chrystes churche And therefore they haue excommunicated the Grecian and Easte churches and haue herevppon stirred vp gréeuous troubles offences and braulings in the whole vniuersall churche of Chryste But to this Question we aunswere thus Bicause the churche of Chryste is catholike or vniuersall it can not be bound tyed or shutte vp into one certayne place for how can it otherwyse be called the catholike or vniuersall church Therefore if it continue to bée catholyke as the vndoubted Truthe dothe testifie then it both hath bene in times paste and is nowe also in those places where the true members of Chryste are for those onely are they which beléeue in him call on him worshippe and honour hym for their onely Pastor and Sauiour and haue those principall tokens whereof I haue spoken before And thus haue I shewed you the place wherein the true and vniuersall Churche of Chryste hathe héeretofore bene and is yet to bée founde And wée speake of the vniuersall Churche whyche is on thys earthe and not of that whiche is in heauen bycause the place thereof is knowen and manyfest vnto the faythfull But what aunswere wil these Prelates make to that that there was a glorious and scattered church of Christ throughout the worlde before there was any Church of Chryst at Rome the whiche was not called the Churche of Rome but the Churche of Chryste and was in euery place where any faythfull were For the Popish Prelates them selues doo confesse that Saint Peter came to Rome the second yere of Claudius the Emperour and that was tenne yeres after the ascention of Chryste and that there he dyd beginne and preache the Gospell For the gospel sprang not vp first at Rome but it dyd spread from Hierusalem to Rome and so into the whole worlde wherevppon some haue called Hierusalem the mother Churche Therefore the Romishe Churche hathe ouer soone and to quickly desired the gouernment of other Churches and for that cause hathe stirred vp turmoyles and discordes no smal confusion and trouble to the vniuersall Church Furthermore not onely in Grecia but also in the south and in the east there are many faythfull whiche not onely doo confesse Jesus Christ but also worship cal vpon him serue him and doo vndoubtedly appertayne to the kingdome of Chryst although they be subiect to the ciuill gouernement of the tyrannous Lurke and such like tyrants Yet none of all these men care any whit at al for the Byshop of Rome the church thereof or for any customes or Ceremonies by the same Churche deuised or ordeined beeing contrary to the worde of God I say they esteeme them no more than we in this our age and in this our countrey esteeme them And doo they not nowe therefore appertayne to the Churche of Chryste Wherfore it is euident that Chryste hathe his church yea euen in those Countreys But when as in tymes paste the Byshop of Rome desired certayne of those Nations to submitte them selues vnder the Churche of Rome they as the Storie testifieth aunswered VVee knowe your power and your pride we can not satisfie your couetousnesse nor wyll suffer your tyrannie and vnlawefull luste and therefore as wee are so wee wyll remayne And yet these godly men refuse not to obey the Chrystian Churche but onely they doo refuse to obey the vnlawefull luste of these pontificall Prelates and yet notwithstanding loue and serue Chryste yea so muche the more for that they submitte not them selues to the Byshop of Rome The. ix Question Whether they do beleeue that without the Churche of Rome there be no saluation or remission of sinnes and whether they doo also beleeue that all those which separate thēselues willingly from that church are to be condemned as Heretikes and Schismatikes The Answere LEt vs make some difference betwéene these questiōs whether there be any saluation or remission of sinnes without the churche of Rome Or again whether there be any saluation or remission of sinnes without the Christian church For thus truely we suppose say that there is no more saluation to be looked for without the christian church than there was health to be loked for in the floud without the arke of Noe. For our sauiour Chryst Jesus the remissiō of sinnes and al other good gifts of God that are declared vnto vs by the preaching of the gospel are written in our herts by the holy ghost vnto eternall lyfe are only to be founde in the communion or felowship of saincts For without the Churche there are many erroures in this world as of the Gentiles Jewes Mahomets diuers other Heresies yea the lawes and superstitious constitutions and Ceremonies of the Popes which all are vnknowne and repugnant to the churche of Christe Wherfore we say that saluation and remission of sinnes may very well be had withoute the churche of Rome For the faithfull which beléeue Christes woorde and féele the power of faith and redemption of Christ and in the meane while beholde what is done in the church of Rome wherein Heauen remission of sinnes and all other holy things are set out to sale and are bidde to be redéemed with oure vnrighteous riches as by the shamefull mart of their indulgences it appeareth doe not long abide in suche a churche nor studie not to be pertakers of these knackes but flée with a quiet and faithfull harte without money to the onely grace of God bicause Esaie in hys 55. Chapter sheweth that euen for thys cause the Lorde speaketh vnto and reproueth men for that they come not to him but lay oute their money for those things which profitte nothing to theyr saluation Let therefore euery man I beséeche you reade the fiue and fiftie chapter of this Prophet And how suche buying and selling in the churche displeaseth bothe Christe yea and Peter of whome the churche of Rome dothe so busily but yet without cause bragge Christe himselfe declareth by his example in that he draue twise out of the Temple the buyers and sellers yea euen with whippes Iohn 2. Matth. 21. In the Actes of the Apostles also it is wrytten That when Simon Magus sawe the holy Ghoste was giuen of the Apostles by laying on of their handes he broughte money vnto them saying Geeue mee also this povver that on vvhome so euer I lay mine hande hee may receiue the holy Ghost but Peter answered him Let thy siluer perishe togyther vvith thee or as some doe interprete it Let thy mony be vvith thee into perdition vvhich thinkest the gift of God may begotten vvith mony For thou hast neyther parte nor felovvship in this doctrine for thy hart is not right before god Act. 8. And bicause God héere by Peter cursseth all those which are not of an vprighte harte and pronounceth them to haue no parte or fellowshippe wyth Goddes electe which make marchandise of his grace and other giftes amongste whome saluation
doe all the faithfull in the vniuersall church beléeue acknowledge Christe to be their onely intercessor to God the father therefore come they vnto him onely For they stedfastly beléeue that he is the Christe that is to say the annoynted and ordained King and Priest at the righte hande of God who hathe deliuered vs and hath ascended into the heauens euen vnto the righte hande oâ— God that he mighte alwayes appearâ— before his heauenly father for vs likâ— as Paule saythe that Christe is entreâ— into the heauâ—s that he might appearâ— in the sâ—ght of God and make intercession and pray for vs. But bicause Intercession or Prayer is reckened amongste the chéefest partes of the office of a Prieste or Bi â–ª shop and that there is but one Priest hoode yea and that so vnited that it cannot be translated giuen or imparted tâ— any other whereby it is called eternal and immutable therefore the faithful séeke not any other Bishop aduocate or intercessor besides Christ no not vnto the Angels or sainctes liuing in heauen But content them selues with Christ alone and vse him their onely aduocate and intercessoure to God as he which is best accepted with his father and can moste faithfully readily excellently effectually and wisely do this office For the Angels and Sainctes can in no wise be compared to Christe Furthermore he bothe can and will performe those things which we craue knoweth our want and calleth vs vnto himself neyther can we héereby wearie him and knoweth what is profitable for vs and howe all things may be done most commodiously for vs And all these did he confirme while hée lyued héere in this worlde bothe with his woords and déedes For he readily gaue care to all menne yea he knewe their necessities better than they could expresse them by their wordes was neuer wearyed but healed all diseases holpe all menne hadde euer inoughe for them and althoughe he cured many and gaue maruellous giftes yet had he still asmuche grace helpe other giftes as he had before Yea and when his disciples wold oftentimes haue put men off he tooke it not in good parte but how muche the more they thronged vnto him and craued many things of him so muche the more declared he his power ofteÌ„times exhorting them that they should continually come vnto him c. Wherby the faithfull receiue this comforte that euen this oure Lord Jesus Christe being nowe at the righte hande of God iâ— heauen is no lesse gentle willing ready and able to helpe all those whichâ— put their trust in him And therefore iâ— all their néedes they contente them selues with the intercession and medâ—ation of Christe And that chéefely sithâ— Paule sayth in the first Epistle to Tâ—mothe and the seconde Chapter Theâ— is one God and one mediator between God and manne euen the manne Iesu Christe vvhich gaue him selfe for thâ— redemption of all menne And S. Jhoâ— saith If any man sinne vve haue an adâ—uocate with God the father Iesus Chriâ—â— the righteouse and he is the propitiation for our sinnes and not for ours onely but for the sinnes of the whole worlde Touching the intercession of our Lorde Jesus Chryste in heauen we haue the manyfest and inuincible testimonies of the holy Scriptures but as touching the intercession of Angels and Saincts which are in heauen we haue no testimonie thereof and therefore the godly care not for it Yea those whiche beléeue the worde of God in which we haue taught vs but one onely intercessor Chryste in heauen they â—éeke for none other intercessor there â—ycause they haue the same full and â—erfectly in Chryste But they whiche â—oo not beléeue nor acknowledge Christ â—or their onely and perfecte intercessor â—nd aduocate those Infidels shall neâ—er be holpen with any prayers of Anâ—els or Sainctes althoughe they dyd â—ray for them The .xxvj. Question If Chryste be our onely interâ—ssor why did he then teach vs this prayer which we call the Lordes prayer which was also vsed of the apostles and so with one accord continued in prayer as it is written in the first Chapter of the Actes of the Apostles The Answere YT may very easily appeare by this question that those wicked men whiche were the authors of these questions did neuer rightly vnderstande this holy Prayer common vnto all men and commonly called the Lords prayer For they speake thereof as though wée dydâ—e pray the same of ourselues without Chryste when as muche rather it is the prayer of Chryste and is so named not onely for that he made the same but also for that wée nowe pray the same as euen by his mouthe For when wée say the Lords prayer we then with those wordes pray euen as it were with Chrysts owne mouth therefore the father who loueth hys sonne acknowledgeth his wordes and prayer and those are moste acceptable vnto him therefore euen for his sons sake he heareth vs And therfore in the Lords prayer Chryst is made the only intercessor and although wée pray the same with the Apostles yet are we not herd for their sakes but for Christs for euen their prayers are made effectuall acceptable vnto god through Chryst. In the Acts they require the gift of the holy ghost of whoÌ„ the Lord before had spoken in the gospel saying that his father would send him in his name and therfore it euery where appeareth that Chryst is the true aduocate and intercesser of all the faythfull And it were not a little to be wondred at why these men shoâ—â—â— more set by and regard the intercession of saâ—â—câ—s than of Chryst on lesse they did manâ—festly declare theÌ„ selues to be of that number of whome Paule speaketh in the â—â—â—ste Chapter to the Romanes saying which worship and serue the creatures more than the creator c. The .xxvij. Question Whether the charitie and loue of the Angelles and Sainctes whiche are nowe in heauen bee cleane put out and taken away from vs when as Paule yet sayth that Charitie neuer fayleth The Answere CHaritie or loue can neuer in heauen nor yet in earth bring to passe that the Saincts should chaleÌ„ge that vnto them selues which is onely due to Chryst that is to say his priesthoode and the office of a mediatour to make intercession to God the father Furthermore in the Saincts all things are purged and perfected after they bée departed out of this lyfe and fleshe vnto eternall felicitie and therefore Charitie which in this life reioyceth not in the miserie of the vngodly is not in the lyfe to come troubled nor sorroweth not for their damnation And bycause that God in heauen is all in all and that the saincts haue giuen them selues all wholly ouer vnto the will of God so as his will is their chéefe felicitie or ioy and therefore wée pray thy wyll be done in earth as it is in heauen therfore no kinde of charitie moueth them to make intercession For why they perfectly knowe that
in Chryst is the fulnesse of all and that in him wanteth nothing belonging to intercession but that he moste perfectly dothe all things with his father and that therefore hys onely intercession is sufficiente for the faythfull yea they see that the father loueth mankinde and woulde that all men which obteine grace mighte bée made partakers therof by Chryst. And therefore is it written that the elders fall downe before the throne of God and giue all glory honour vnto him and that amongest other thinges they say vnto the Lambe Thou onely arte worthy to take the booke and open the seales thereof for thou arte slayne and haste redeemed vs by thy bloud Apo. 5. Neither dothe our charitie ceasse towardes the Apostles althoughe wée pray not to God for them For wée beléeue that they are blessed and haue no néede of our prayers Wherefore in lyke sorte when they nowe in heauen see that nothing is wanting to the intercession of Chryste and that there néedeth no mo intercessors but him alone dothe not then their charitie still remayne althoughe they make no intercession for vs The .xxviij. Question Whether the Saincts in heauen be inferior to mē liuing here on earth Therfore sithe Paule commaunded vs to pray one for another and the Apostles eche where required others to pray for them whether ought we not to desire the praiers of the Apostles being in heauen as more worthy and more effectuall The Answere IT appeareth by thys question that they goe aboute to defame vs that we think no better of the Sainctes in Heauen than wée doo of sinnefull men lyuing héere on the earthe and as thoughe wée affirmed them to bée subiecte to infirmitie and myserie But héerein they doo vs great wrong For wée include not the Sainctes in heauen as subiecte to any corruption or infirmitie but rather their doctrine is to bée suspected hereof For we teach and beléeue that the Sainctes whiche are in heauen are far better than they which lyue héere in this worlde bycause they are frée from all infirmitie and are perfecte and pure subiecte to no sorrow but without all care and trouble liue with God reioycing in euerlasting ioyes and therfore are they ignorant of our miseries which else would vexe trouble make them sorowfull And that they be frée from al cares and all things that might trouble them in any thing we may read in the. 7. and 21. Chapters of the Reuelation And as touching the miseries of this worlde they are onely knowen to God and to his sonne our Lorde Jesus Chryst and yet without all manner of gréefe and sorrowe vnto them But the Sainctes knowe not all things which are done euery where through the worlde nor are not omnipotent to help neither are they presente in all places nor knowe the harts of men for the secret thoughts are secrete and hydde from them and where as they say that the Saincts doo beholde and sée all things in God as in a moste brighte and cleare mirror this is more foolishe than néedeth confutation And as touching these thinges aforesayde they are onely proper to the maiestie and wisedome of god And as touching the Sainctes they enioy all glory moste perfectly of the heauenly lyfe And whereas the Saincts in this lyfe haue commaunded vs to pray one for an other and haue also here prayed for others and required others to pray for them yet héereby it followeth not that they which are in heauen pray for vs or that wée ought to desire them to make intercessiō for vs that they might nowe pray for vs in heauen bycause they prayed for vs when they were here on the earth And yet notwithstanding we ought to pray one for an other so long as we liue héere And there is also as we haue sayde an other state of the saynctes in heauen for they doo not all that there which they did héere on earth We are expresly commaunded to pray one for an other in this life But let them shewe vs one worde or sentence in the holy Scripture where the Saincts which now liue in heauen are commaunded to pray for vs or else shewe where the Apostles did cōmaund vs to pray vnto the Angels and Saincts to make intercession for vs or let them bring one example where any of the Apostles dyd pray vnto any Angell or Saincte to make intercession for him Wherefore if they can bring foorth no one example as in déede it is impossible so to doo bicause the inuincible veritie testifieth that they prayed to one God onely and were contented with the intercession of Chryste then should they also contente them selues with Chryst and byd that their intercession fare well for which they are not able to bring foorthe any one worde or testimonie of the holy Scripture And no doubt if there were any intercession of Sainctes in heauen the Scripture would in some one place or other make mention of it The. xxix Question Whether the riche man which was condemned dyd not in hell pray for hys kinsefolkes Althoughe he were not heard bycause of hys sinne and damnation which thing the Saincts and Angels haue not The Answere SUrely it had bene much better for these myserable wretches if they had let slippe this Question sithe they haue no better argument testimonie than that they haue from this damned rich man But this is Gods iudgement for that they are not content with that most sure excellent faythful and perfect intercession of Chryste For if they thought this intercession onely sufficiente why then make they mention of any other intercessors And bycause they often speake of other intercessors whiche yet notwithstanding are none neyther would they bée and bycause they set foorth rather the intercession of creatures than of Chryste as not contente with him therefore are they iustely for their desertes punished with so greate blyndenesse Furthermore it is not written in the Scripture that the riche man dyd call vppon GOD and pray for hys brethren that GOD myghte haue mercie ouer them But rather defired that him selfe mighte bée deliuered to the ende that he mighte warne them And therfore was it denied him bycause God will not haue the lyuing to haue any respecte to the deade as to looke for any Doctrine Reuelation or saluation from them but to content them selues with the doctrine of the holy Scripture Wherefore if our Aduersaries acknowledge thys then on Gods name let them contente themselues with the intercession of Chryst which the holy Scripture dothe allow and commende vnto vs onely And this similitude maketh quyte agaynst themselues The. xxx Question Whether they beleeue that the blessed virgin and mother of Chryst the Angels Apostles Martires and the other saincts in heauen be not to be worshipped honored and prayed vnto to helpe vs and make intercession for vs The Answere WE must here touching this worde woorship make a certayne distinction For if by this worde worship is vnderstanded adoration
Prophetes and Apostles he hathe altogither and that very earnestly forbidden Images yea moste greeuously threatning all those which either make them or woorshippe them Wherefore that which God abhorreth calleth euil and cursseth we can not call the same good Wherfore if any man desire to sée any testimonies héereof let him reade the twentieth of Exodus Deuteronomie the fifth fourthe and seuenth and twentie seuen Psalme an hundred and thirtiâ—ne Esay fortie and fortie foure Jeremie tenth Rom. first first Corrin tenth first Peter fourth and first John the fifth c. And where as some of them say they woorshippe not the Image but him whome it signifieth that is but a single souled reason for neither God nor his Sainctes wil be so worshipped Againe Images are not like vnto God nor to the Sainctes For God is a spirite that can not be measured without beginning and without ending of most â—reate power and Maiestie and canne â—herefore be expressed by no Image as the holy scripture doth euideÌ„tly teach vs Actes 17. and in diuers other places Againe the Angels which are spirites howe can there be made any image of them The Sainctes while they heere liued on the earth had bothe a body and a soule that is consumed and this remaines in heauen howe therefore can they be expressed by any image The image of their bodyes can nothing at all helpe vs to eternall life and therefore althoughe we had them they could nothing helpe vs Againe that which is chéefest in the Sainctes as the grace of God faithe and suche like giftes can neuer be expressed vnto vs by any colour woode or stone To conclude God the Angels and Sainctes are in heauen indowed with a more excellent glorye than that they may be expressed or represented by any images which images the holy Prophetes of God haue scorned and derided as Esay 44. and Baruch 6. But if they say that images muste be made to teache and instructe only then doe we knowe that we haue receiued a more perfecte and excellenter way héereunto from God which is his holy spirite and woorde And bicause neither in the Apostles times nor in the primitiue Churche there was any vse at all of images we cannot then truely call them good sithe they are so condemned as we haue saide of God and his Sainctes Touching Relikes we haue spoken in the Question before going and therfore contented therwith we will speake no more therof The. xxxiij Question Whether they like well of the halowing of water herbes and other things vsed in the Christian Churche The Answere THe primytiue Apostolicke churche was altogether ignorant of these consecrations and blessings of water fire salt butter oyle palm herbs wafers and suche like And therfore bicause they are abuses and méere inuentions of men they can in no wise please vs For we beleeue that Christe hathe blessed all those creatures whereof the faithfull haue neede so as if they vse them moderately in faithe wyth giuing of thankes they cannot be hurtfull but pure and good vnto them as Paul witnesseth ◠〈◊〉 4. and Tit. â— But to beleeue trust that these halowed things whereof we haue spoken can defende and keepe vs from euill is meere superstitious condemned of God and reproued of all Gods faithfull ministers The eight Common place Of purgatorie and prayer for the deade The. xxxiiij Question Whether they beleeue that the soules of those which are dead be tormented in the fire of Purgatorie who not perfecting their repentance nor being thorowly purified haue departed out of this life The Answere AL that depart out of this life either depart in the true faithe or else without the same and of both these hath our Lord pronounced sentence in these woordes For God sent not his son into the vvorld to condemne the vvorld but that it might be saued throughe him He therefore vvhich beleeueth in him is not iudged but he that beleeueth not is iudged alreadie bicause he beleeueth not in the name of the only begotten son of God. But our aduersaries Obiecte that a faithfull man may die who yet notwithstaÌ„ding he be faithful yet is not thorowly purged bicause he hathe not performed his penance such one say they cannot be saued bicause he is yet vnpure neyther can he be dampned bycause he is a faithfull And therfore it necessarily foloweth that ther is a midle place betwéen these prepared of god in the which such are thorowly purged and wyth theyr paines repay that wanted in penance And this place they cal Purgatorie bicause as they say the soules are purged there But in this kinde of Doctrine which hathe no authoritie at all in the Scriptures we finde faulte with diuers things For firste Christe teacheth that the faithfull are made all pure in hym althoughe there remaine some parte of infirmitie in them whereof they haue néede to be clensed for he manifestly saithe He that is vvashed hath no nede saue to vvashe his feete for he is cleane altogether John. 13. and. 15. And S. Paul teacheth the same Romanes 7. and. 8. where he sheweth that many things are yet wanting in the faithfull which are not imputed vnto them bicause of their faith in Christe And therfore in the articles of our faith we coÌ„fesse that we belèeue the remission of sinnes the resurrectioÌ„ of the body the life euerlasting And as we beleue so shal it be vnto vs we beléeue our sinnes are forgiuen vs and therfore they are so Furthermore when we say sinnes we doo not onely meane the faulte but also the punishemente due for the same Wherefore when the sinnes for the whiche we are punished are forgiuen vs howe then I pray you are we vncleane Or if sin be quite â—akeÌ„ away why then should they suffer as though they were not remitted Wherefore if they had true fayth in Chryst then shall they liue for euer but if they beléeued not then are they damned And this dothe our fayth teach vs whiche is confirmed Esai 53. and John. 3. 5. 6. and. â— Chapters Secondly we blame in their doctrine that they ascribe perfecte puritie to perfecte repentaunce whiche puritie is onely had by the death bloud merites of christ For if puritie were had by our merites then is Christ dead in vayne But Chryst is not dead in vayne therefore puritie commeth onely by the grace of God throughe faythe in the deathe of Chryst. Actes 1â— Gala. 7. and. 1. John. 1. But howe féeble an argument that is which they say that the soules requite with their punishmentes in the fire of Purgatorie which before they wanted to perfecte repentaunce wée haue héeretofore shewed when wée entreated of Faythe and Workes prouing then those things which we both do and suffer not to bée worthy of that ioye wherof in the life to come we are made partakers by Chryste Thirdly wée blame in their doctrine of Purgatorie that they attribute not puritie to the bloude of Chryste
vvill of your heauenly father yea all the haires of your heade are numbred Bee not therfore afraide for you are more vvorth than many sparowes Euery one therefore that shall confesse me before men him also vvil I confesse before my father vvhich is in heauen and vvho so denieth mee before men him also vvill I denye before my father vvhich is in heauen And hee that loueth father or mother more than mee is not meete for me And hee that taketh not vppe his crosse and folovveth mee is not vvorthy of me VVho so vvill seeke to saue his life shall lose it and he that vvill lose his life for my sake shal finde it And vnto this doctrine that is so ful of consolation and comfort let vs earnestly sticke my brethren and so couple oure selues to the grace and power of Christe lette vs boldly confesse his name doctrine and refusing what so euer is contrary to the same Let vs call vpon him craue his grace and holy spirite to abide sted-fastly in his holy worde euen to deathe And so let vs ioyntly all pray vnto oure Lorde that he will haue mercy vppon al men and strengthen all those which suffer for his sake and lighten the harts of the persecuters that with S. Paule they may cleerely sée and vnderstande how hard a thing it is to kicke againste the pricke God oure heauenly father haue mercie on his poore afflicted Churche and comforte the same shortly with his comming through Jesus Christe our Lorde Amen FINIS Howe what we ought to beleue of the holye Trinitie There is but one Catholike Church The Church is holy Why the church is called Apostolicall Hovve the Churche is beleeued Wee muste not beleue in the Church What the Church is The Communion of saincts Sainctes 1. Cor. 12. Ephesi 4. Howe the vniuersal Churche is deuided Hipocriâ—s in the Church 1. Iohn 2. God gouerneth hys churche by his holy spirite Math. 28. 18 Iohn 14 The ende of this Question Howe the Church eyther erreth or doth not erre 2. Cori. 1. 6. Galat. 1. 1. Iohn 13. Iohn 15. The cheefe tokens of the Church The SacrameÌ„ts are signes of the Church The succession of Bishoppes Successâ—oÌ„ proueth nothing Succession of Bishops against Christ and hys Apostles Succession degenerated Of the Apostolicke seate What Paul teacheth touching the succession of Byshoppes Whether the Church of Rome be the catholick Churche What vve ought to thinke of the auncient Churche of Rome The new or late Church of Rome is not the Catholicke Churche 1 â–ª Cor. 5. 6. Ephesi 4. 5. To tye the Churche of Christ to onâ— place only The â—â—spell tooke not hyâ— beginning froÌ„ Rome There are many countryes that dothe not acknovvledge the Pope Out of the christian Churche there is no saluation There maye be saluation without the Churche of Rome Of the faythe and saluatioÌ„ of our forefathers 3. Reg 19. What is to breede Scismes or Heresies Deut. 4. 1â— Where in the vnitie of Christes Churche doth consist An example of the breach of vnitie in the Churche and faythe The first Heretickes Scismaticks in the Churche whither they be Heretycks which in our age doe peache the Gospell In what sort we must beleue the decrees of the Church Iere. 22. Esay 29. Math. 15. Tit. 1. Gala. 1. The purpose of this question How far the decrees of the fathers are to be beleued In what sorte general councels are to be beleued Constantinâ— Whether Counsels haue erred Psal. 1â— Rom. 3. â—acob â— Whether the articles vvhiche are decided coÌ„firmed may be disputed on agayne Whether it be lavvfull to dispute againste popish doctrin Augustines iudgement touching the counsels and the fathers The Papistes will be bothe accusers and Iudges Whether the Apostles admitted Hereticks into the Counsel The some of Paules doctrine and of his aduersaries Whither Heretikes ought to be admitted into a counsell Whether the Apostles admitted laye meÌ„ Heretiks into the CouÌ„sell It was not lawful for the Apostles to haue any agreement with their aduersaries Galat. 2. Why Paule vvent to Hierusalem Paul had the chefest place in the counsell The doctrine of free vvill is an arrogante doctrine Ioan. 15. 2. Corin. 3. 1. Corin. 4. Philip. 1. â— Fayth Hope Charitie Eche of these vertues haue their peculiar properties These three vertues are so coupled togither that the one springeth of the other Fayth is one but not all one Faythe iustifieth To be iustified before God. why god chose vs to be his sonnes heirs By what meanes rightuousnesse is impuâ—ed to vs. Why vvoorkeâ— do not iustifie Iob. 9. Psal. 14â— The summe of this doctrine Iohn 5. Iohn 8. Act. 8. How works are called righteousneâ— Fayth bringeth foorthe good works Of the discerâ—ing of workes Whether our mericeâ—â— are made meritorious by the merites of Christ The revvard of woorkes Rom. 6. Rom. 8. Luke 7. Marie therfore loued bicause hir sinnes were remitted Fayth to work miracles Why Christe wil iudge not according to fayth but according to works Math. 25. Christ is the onely intercessor with the father Heb. 9. Rom. 8. Heb. 7. 1. Tim. 2. 1. Iohn 2. The Scriptures maketh no mention of the intercession of Sainctes or Aungels Howe wee praye in Christes name when wee saye the Lordes praier Whether the Saincts in heauen do pray fos vs bicause they haue charitie Whether the sainctes bycause they prayed here on earth doe the same for vs nowe in heauen The glorie of the saincts which are in heauen Whether the rich maÌ„ in the 16. of Luke did praye for his brethren Of the worshipping of sainctes What wee ought to think of the blissed virgin Mary What we ought to think of the Apostles and other Sainctes How the saynctes are to be worshipped Rom. 10. We haue neede of an aduocate for vs to God. The Angels and saynctes send vs from themselues to Christ. Iohn 2. Act. 3. Of the reliques of sainctes 2. Pet. 1. Of Teâ—ples dedicated to sainctes The vse of candels in the churches Lactan. inst li. 6. cap. 1. Math. 5. Rom. 22. Lightes before the sacrament Of Images God nor hys sainctes can by Images be represented The making of holivvateâ— holy fire Eyther men dy in faythe or in infidilitie We are not counted pure for our own works sake Of praiers such lyke things done for the dead Thei are but filthy marchandise vvherevvyth they vvoulde haue vs redeemâ— souls We may not for purgatories sake truste in any thing Iohn 1â— Act. â—0 Hovve and vvherfore the apostles did pray Where Lazarus vvas that time he vvas dead Of the seconde booke of the Machebes Hovve many Sacramentes there be Of the vertue and power of the Sainctes Whether the sacramentes receiued do giue vs grace Of the Anabaptistes Baptisme of infantes Actes 10. Anabaptism Diners opinions touching Christes presence in the Sacramente The true and auncient doctrine of the sacrameÌ„t against transubstantiation The faythefull doe not receiue bread only in the Supper Howe the true bodie of christ must be receiued How ech man oughte to behaue himselfe in the controuersie of the sacrament The presence of Christ. Whether the Priests make bred wine the verie body and bloud of Christ. The true ordering or making of ministers Whether Christ be wholi vnder one kind The papistes wil eate vp al Christ and no more Whether the Lordes supper were giuen to the Apostles only Both the kinds in the sacrameÌ„t are due to al men The supper of Christ vvyth his tvvo disciples at Emaus The Corrinthians dydde not offend bycause they vsed the cup of our Lord. The councel of Constance touchyug bothe the kyndes of the decrees and sclanders that happe in the vse of both kindes Christes body is offered no more Of the sacrifices of Christians Christ is the onely sacrifice that taketh avvay sinne In the Lordes supper ther is onely a remeÌ„brance of his only sacrifice The sacrifice of praise thanks giuing What repentance is True repentance What confeâ—sion is good necessariâ— â–ª We must confesse vs vnto God. The confession to our neyghboure Against confession made to the priest Of popishe satisfaction The exercise of the faythfull Iohn â— Romish indulgences â—â—remi 7. Iohn 2. 〈…〉 21. Power is an office The kayes of the kingdome of heauen Of binding and loosing 1. Corin. 3. The office of priestes and ministers Of excoÌ„munication and the abuse thereof Not to heare the churche Mariage is frâ—â— for al 〈…〉 The vowes which are made in our daies are onely idle woordes without effect or workes Al vowes are not acceptable to god neyther yet to be perfourmed We must kepe promis Whither god giueth chastitie to euery man bicause he caÌ„ giue it An exhortation agaynst persecution The mariage of Priestes is lavvefull Whether 〈…〉 age vvhich is coÌ„tracted afterâ— vovv be lavvâ—â—â— â–ª Cyprians iudgement Against those vvhich sclander and forbid mariage What the holy Scripture teacheth of enoyling Actes 8. 10. 19. The spiritual Magistrates 1. Thessa. 5 Hebr. 13. Luke 10. The ciuill Magistrate The magistrate can coÌ„maunde nothing contrarie to the churche of Chryst. The godlyâ— Magistrate may make lawes and decrees against the false church â–ª Imprinted at London by Henrie Bynneman for George Bishop ANNO. 1572.