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
and the remission of sinnes are the cheefest And for that the churche of Rome cannot cléere hir selfe of this fault therfore the faithfull séeke not saluation or remissions of sinnes in her but flée from her vnto Christe our Lorde and of him by true faithe they craue saluation and remission of their sinnes But the defenders and preachers of this pontifical church do obiect against all these as by the same to bring vs into an infamie amongste the people and say if saluation and remission of sinnes be not obtained in the church of Rome onlye then should none of oure forefathers be saued sith they acknowledged none other but the Churche of Rome Truely we haue a good hope of oure forefathers touchyng their saluation but yet not for that they liued in the Romishe churche and were subiect vnto the tirannie thereof but bicause they kept and helde truely and sincerely the chéefe summe and argument of the doctrine of Christes churche to witte the xij Articles of our Christian faithe the x. Commaundementes of God and that holy Prayer geuen vs by Christe commonly called the Lordes Prayer which Principles of Doctrine togither with Baptisme are not found or inuēted by the Romish church but procéede from the holy Apostolike doctrine and haue remained cōtinually in the church euen vnto this time God by his mercifull prouidence so gouerning the matter that amongst so many lawes Decrées and Ceremonies of the church of Rome yet these chefe principles might be preserued pure and vntouched Yea also God so gaue hys grace vnto the godly that in most extréeme necessitie and in the very houre of death they for the moste parte haue despised and contemned all the superstitions of the Romishe bishops and haue wholely committed them selues to the grace of god and to the death of Christe and haue so remained euen vnto deathe in the confession of the Articles of the Faithe and making their petitions onely by the Lords prayer For although in al ages men haue bene oppressed with the errors and superstitions of the Bishops yet hath God euen in the very houre of deathe moste mercifully vouchsafed to bestowe his grace as we may sée by the théefe on the crosse and therefore he did not reiect them bicause of the vnhappie state of the papacie Furthermore in al ages there hathe euer bene some godly men which neuer liked wel of the citie of Rome the Pope their Priestes nor manner of life but haue maruellously complained from time to time of theyr greuous burthens Yea furthermore in euery age and chefely in the extréemest tyrannie and most pride of the Romish churche God hath euer stirred vp learned mē which haue instructed the godly and preached oute of the woorde of God the true saluation in Christe and haue reuealed the Hipocrisie of those which were called the spiritualtie And althoughe the moste parte of those godly menne were put to deathe euen as Christe the Prophetes and Apostles did foreshewe yet their Doctrine hathe continued to the comforte of the electe so as thereby God hathe in all times yea euen in the middest of moste wicked Papistrie had his electe So euen then as likewise nowe it happened as it did in the time of Elyas For when he thoughte him selfe onely to be lefte alone of all the faithfull and that the churche was quite ouerthrowne God answered vnto him saying I haue seuen thousand men vvhich neuer bovved their knees vnto Baal It is therefore withoute all doubte that Christe hathe his electe at all times who neuer bowed their knées vnto papistrie neither yet heereafter will yea and that bicause in the Reuelation of Jesus Christe vnto John it was shewed that after manye and gréeuous daungers whiche shoulde happen to the Churche there was sealed many thousandes yea an infinite number of menne to whome these troubles should be nothing hurtfull But althoughe many of oure forefathers did more earnestly cleane vnto the Papisticall Doctrine than was méete for their saluation to be done as I haue saide alreadie bycause there was Prophesied a greate myserable departure from the Faithe yet héereby it followeth not that the Churche of Rome shoulde be the onely Catholicke Churche no more than it shoulde followe that the Churche of Jeroboam shoulde be the true Churche of God bicause the greatest number of the Israelites did a long time cleaue vnto it Yea euen in this time there were a greate number in Israell which were not foorth with condemned bicause the kingdome was wickedly gouerned by Jeroboam For God hath his electe in all ages for whose sakes chéefely he sendeth his Prophettes to detecte the erroures and teache the truthe Furthermore we thinke they may lawfully be counted for Schismatikes and Heretikes which with a sette purpose followe their owne minde and separate them selues wickedly and peruersly from the holy catholike churche of Christe To separate him selfe or to be a Schismatike or to holde an Heresie we take to be all one thing For in the Germane tong an Heretike is called Kaetzer deriued from the Hebrew woorde Kazar ▪ which signifieth to cutte or to separate And therfore in the Germane tong we call a torne clothe or fleshe that is cutte into péeces Zerkaetzeret that is seperate cutte or torne Wherefore this woorde Schismatike which is also an Heretike signifieth an author of Schismes factions and discordes and not one that defileth hym selfe with lust contrary to nature and is to be punished with fire And althoughe the Germanes doe name him that defileth him selfe with luste contrary to nature Katzer ▪ bicause he hath violated and broken the league and order instituted by god wherof the scripture testifieth that whē all liuing creatures wer brought before Adam there was not one found like vnto him with whom he might haue companie and be coupled wherfore God framed the woman out of the side of man and ordained that they shuld be ioyned together in marriage and so to be made one bodie But the Latines deriue these words heresie and Heretickes from this word Election or chusing For God hathe moste diligently and plainly prescribed by his Prophetes and Apostles in hys holy woorde what we ought to beléeue and to doe and therfore sayth yee shall do vvhat so euer I commaund yee neither shalt thou adde any thing thereunto nor take any thing therefrom Neyther shall ye do euery man vvhatsoeuer seemeth good in your ovvne eyes but vvhat I command you that shal ye doe Whosoeuer therefore is disobedient deuiseth and chuseth such things which God by his word hath not cōmaunded and héereby separateth himselfe frō the word of God the true folowers therof applieth vnto him selfe a peculiare way and order alluring also others to folowe the same and is arrogant obstinate contentious and disobedient and thoughe he be diuers and sundry times admonished doth yet neuerthelesse perseuere and abide therin such a one doth the fathers call an hereticke For the Latines interprete this woorde heresie by
which were â—ut menne In lyke manner John the Baptiste than the which there was neuer any holyer amongste men whome Christe also commeÌ„deth sent his disciples from himselfe vnto Christe as to the true sauioure yea he rebuked them bycause they attributed more vnto him than was conuenient althoughe they yet attributed vnto him nothing so muche as these men nowe adayes attribute to the Sainctes Reade the first and seconde Chapter of S. John his gospel Wherfore sith it is moste sure that the Sainctes in heaueÌ„ haue not altered their minds then is it withoute all doubt that God is to be called vppon and prayed vnto through Christ only and that from him all things necessary are to be asked for and not from any Saincte The seuenth Common place Of the relikes of Sainctes images such like things The. xxxj Question Whether they beleeue that the going on Pilgrimage to the bones churches of the saincts be not a godly thing The Answere THis question compriseth in it three others First what we thinke of Pilgrymages that are taken in hande for religions sake Secondly what we thinke of the reliques and bones of the Saincts Thirdly what wée thinke of their temples To these wée aunswere All those things are godlie which men do being therevnto comauÌ„ded of God by his worde Wherfore if you wil haue vs iudge these Pilgrymages godlie then shew vs out of the scriptures where they were instituted and commanded of god For we can finde no one letter or title of holy Scripture where any mention is made of these pilgrymages but most perfectly know that our Lorde hath taught vs not to estéeme one place in this earth better than another nor to gadde hither and thither for the obtaining of grace For God is present and mercifull wheresoeuer the faithful haue néede of his grace and call vppon him with a true fayth Psalm 107. and. 145. Amos. 5. Jere. 7. 23. John. 4. 1. Timothe 2. and many other places Againe sithe in the Questions before going we haue alreadie shewed that the Sainctes sende vs from them selues to God and to his sonne Jesus Christe it is euidente that they allowe not of these Pilgrimages and that they are not profitable nor healthfull for those which take them in hand and therefore we ought not to doe them Touching the bones and Relikes of Sainctes there is thrée sortes of them Either they are their wrytings containing theyr Doctrine or some partes or menibers of theyr bodyes Or some exterioure things which they vsed as their garmentes and suche lyke Their wrytings therfore which containe their Doctrines are the right Relickes yea the vnspeakeable treasure of all good Christians which ought therfore to be had in moste great honor Againe the bones and bodyes of the Sainctes are worthy of their honoure as hauing parte in the Resurrection of the deade for the which they looke and were bisides the houses of that moste excellent spirite with which they were fulfilled But euen as the bodyes of the Patriarkes of Moses Aaron Josua the Kings Prophetes and the holy bodie of Christe of John Stephen and other the Apostles were moste honourably buried So are the bones of the Sainctes coÌ„mitted to the earthe vntill the day of iudgemente and are not to be digged vppe nor sette to be worshipped of the Christians in their churches as Athanasius hathe taughte in the life of blessed Anthonie Furthermore if we haue oughte which we knowe the Sainctes vsed in the time of theyr life yet oughte we not to woorshippe it For as the aunciente Fathers haue taughte vs suche woorshipping is superstition and displeaseth bothe God and the Saincts as before it is said what thing else may be said touching Relickes I héere omitte bicause theyr deceites are euidently knowne For oftentimes it happeneth that the heade arme or some one or other meÌ„ber of a saincte is found to be in two or thre places as though he had had thrée heades or thrée armes more than any other man Againe in the stead of Reliques fonde and foolishe things are offered vnto men to be woorshipped by meanes wherof the sainctes are rather dishonoured than honoured yet in this their marchandise they so shamefully behaue themselues that those whiche haue in them any sparke of honesty although they delighte in Papisticall doctrine yet are they dyspleased hereat Lastely Temples and Chappels are not to be dedicated and built vnto sainctes which now are in heauen but they only ought to haue sepulchres or graues as becommeth mortal men Wherfore although it may be supposed that our elders for some good intent did build temples vnto the saincts yet is it euident that it displeseth both god the saincts For temples are not to be built in the names of sainctes nor congregations oughte to be collected in their names for that honor is due to the creator onely as it may easily be proued by diuers authorities bothe of the scriptures of men which héer for breuities sake I do omit Wherfore we iudge that the christians haue néede of churches to be built to the honor of god of our lord Jesus Christ in the which his word ought to be preached publike prayers to be made the sacramentes ministred almes to be bestowed And of these churches we think very honorably and therfore gladly cal them the churches or houses of god of Christe and ought in no wise to be prophaned as I haue already else where sufficiently taught The. xxxij Question Whether they beleue that it is good and godly to light vp candels before the sacrament of the altare and the images and relikes of sainctes The Answere THe vse of candels is necessary in the churches in the nighte times by reason of the darknesse as in the morning before day c. And after this sorte did the apostles vse candels in the church or congregation Actes 20. But to set vp light in stead of a sacrifice to the woorshipping of sainctes or for the saluation of soules this is cleane contrary to the holy scripture and therfore condemned by Lactantius a most auncient wryteâ— Our hartes must be kindled vnto God in the Newe testament and we muste giue light by our good woorkes and that shal be an acceptable sacrifice vnto god And bicause the Lord commaundeth vs to take and eate the sacrament it is not lawful for vs to kéepe it and shut it vp but we must eate it and therfore there is no neede to set lightes before it But let them rather which are partakers of that sacrament prouide that the bright and shining light of true fayth may bée in their hartes for this setting vppe of lightes before the Sacrament is a new deuise found out of late and vtterly vnknowne to the Primitiue Church And as touching Images this is our iudgement First God hath forbiddeÌ„ to make Images to worship them as appeareth in the seconde Commaundemente Againe in the wrytings of the lawe the
true body and bloud of Chryst The Answere SAinct John in his Gospell biddeth men to attribute no more vnto them selues than they haue receiued froÌ„ aboue Therfore tell vs where the professors of the Gospell did at any tyme take vppon them authoritie or power to make of bread and wyne the body and bloude of Chryste No they neuer receyued any suche authoritie from god But wee are not ignoraunt what the Churche of Rome teacheth of thys matter and howe those whiche are coÌ„secrated by that church of their Byshops into priests shorne anoynted with oile haue these words by their Bishops pronouÌ„ced ouer them O Lord voutchsafe to consecrate and sanctifye these handes by this Oyntmente and through our blessing that what soeuer they blesse may be blessed and what so euer they consecrate or hallow may be consecrated or halowed c. And again Receiue thou power to offer sacrifice to God and to say Masse aswell for the liuing as for the dead c. But we besech them of their curtesie to tell vs who gaue them this authoritie or power Did they receiue it of Chryst If they did then let them tell vs where and wyth what wordes he commaunded them to doo it But had the Apostles trowe youe thys power and gaue the same in lyke manner to others and so after thys sorte dydde consecrate and ordeyne Ministers in the Churche For the thyng it selfe whereof they speake is very greate and the power and authoritie suche and so wonderfull that it is Diuine Wherefore it is necessarie that they shewe some commaundement or ordynaunce of the worde of GOD to ratifie this their ordynaunce consecration and power But as touchyng any one of these â—hynges it is vndoubted true that they haue no manner of commaundemente nor sufficiente warraunt from the woorde of god And therefore wée may not allowe or ratifye their ordyâ—ance In déede there are certaine thinâ—es written in the old Testament touâ—hing the annoynting of Priestes but â—ll men know that the Leuitical priestâ—ood with all his ceremonies was abroâ—ated and so detested of God and forâ—idden to be renued in the Churche of christ We know that the Apostles did in â—â—e making or ordring of ministers vse â—nely prayers and putting on of their â—â—ds And in the new Testament there is no mention made no not a worde of this Romish custome touching the consecration and offering of sacrifices in the Masse Neither did our Lorde say I giue you this power to pronounce the wordes of consecration ouer the bread and wyne and of the same to make the true body and bloud of Chryste But he sayde Take and eate this is my body Take and drinke yee all of this this is my bloud Besides this there are diuers opinions amongst the Doctors of this Romishe Churche wyth what wordes our Lorde dyd consecrate And the Apostles did not vse this fourme of consecration which the Romish church vseth But in the reformed Churches of the Gospell the Ministers are ordeined by election and by laying on of hands and the prayers of the congregation according to the doctryne of Chryste and his Apostles And therfore we doo not put the efficacie or force of the Sacraments in the power déedes or wordes of the Ministers but in god hys institution power and worde And bycause God hathe commaunded that Baptisme and the Lords supper should be administred by them we stedfastly beléeue that when the minister doth recite the wordes and institution of the Lorde and the Congregation doo reuerently obey the worde and ordynaunce of God that then the Lorde him selfe is present at hys institution and ordynaunce making the same effectuall by his holy spirite which thing the faythfull doo chiefly regarde And hereof we haue else where more largely written The. xliij Question Whether there be not as much comprehended vnder the Elemente of Breade as vnder the two Elementes of Breade and Wyne so that Chryste wholly may bee conteyned vnder the one Elemente of the Sacramente and that therefore the whole body of Chryste may bee giuen to the lay men vnder one kinde onely The Answere THere is no néede of these subtyle questions But gyue you vnto the faythful rather the same whyche Chryste ordeyned and appoynted for them For wée know that the true and lyuely body of Chryste is not without bloud but that they are ioyned togither neither was christ ignoraÌ„t hereof yet neuerthelesse he dyd not institute this Sacrament in the forme of bread only but also of wyne But if this Sacrament béeing receiued vnder one kinde bée sufficient for the lay people vnto saluation for that therein is the whole bodie of Chryste then also why shoulde not whole Chryst be sufficient for your Priestes and then so to receiue but the one halfe of the Sacrament But by this their Question and doing the institution of Chryste is broughte into doubte But the Lorde hymselfe teacheth that this is the manner of them which defende and set vppe the ordynaúnces of men for throughe these their traditions the commaundements and ordynaunces of God are violated and broken Mat. 15. The xliiij Question Whether they beleeue that Chryste dyd celebrate his Supper wyth the Apostles onely and that the Lay men dyd not thus receyue both kindes The Answere IF the Apostles as an example for Priests only dyd alone receyue the Sacramente of the Lordes Supper then by good reason wée demaunde of you by what power or by whose commaundemente the Priestes doo not onely not delyuer the Cuppe but why also they gyue the breade or why they doo admitte women to the Lords supper sith they also being numbred amongst lay men were not present in the first institution of the same If therefore the lay men oughte not to receiue the Cuppe of Chrystes bloud bycause they were not at Chrystes last Supper and that it belongeth to the Priestes bycause they were there it must néedes follow that the whole Sacrament belongeth only to the priests and that neither the one nor the other kinde of the Sacrament oughte to bée giuen to the laitie For the Priests doo very ill and without al authoritie giue those things to the laytie which Christ gaue onely to them selues But this is a detestable saying But the doctrine of the Gospel and of the Apostles is farre better and fuller of comfort which teacheth that Chryst our Lorde in his last supper spake of the redemption of all mankinde which he should obteine by his body giuen on the crosse and by the shedding of his bloud And therfore he most playnly and euidently sayth This is my body which is giuen for you This is my bloud which is shed for you and for many for the remission of sinnes Wherfore sithe the body and bloude of Chryst are the onely saluation foode drinke of all the faythfull whether they bée Priestes Ministers of the Church women men laye people or of what name or condition soeuer they bée it
then followeth that the whole supper of the Lorde as well the cuppe as the bread is frée for all men But if the Sacramentes appertayne not vnto them then haue they no parte of the body and bloud of Chryst. But the Lorde playnely and distinctly saythe Drinke you all of this and Marke addeth saying and they al drâ—nk Furthermore Paule sayth That which he receiued of the Lorde he gaue to the Church or congregation and this not to the Priestes or Ministers onely but to all the Corinthians And it may bée proued by seuen sufficient testimonies out of the tenth and eleuenth Chapters of his first Epistle to the Corinthians that he gaue bothe kindes that is to say bread and wyne to all the faythefull as well women as men laymen as Priestes And therefore it can not bée denyed but that he receyued thys from the Lorde to delyuer the Sacrament to the faythfull Therefore it followeth that in Chrystes laste supper the Apostles were not onely an example of the Priestes but also of all other faythfull And the Lorde gaue not a peculiar or proper Sacrament to the Priestes and an other to the lay men but he instituted one holy Sacrament to be giuen as wel to the lay men as to the Priests For neither dothe the Priest receiue or doo more than the lay man sauing onely that when he ministreth the Sacrament he executeth the office of a minister and deliuereth the same vnto others And herein dothe the Romish churche greatly offende that the Sacrament which is instituted of our Lorde to bee a Sacramente of vnitie by whiche the faythfull might bée coupled into one body they applye the same to defende their separation power and pryde whereby they séeke to excell others and to bée taken for gods whome aboue all others wée ought to preferre with worship and honor Of these matters hath Gabriell Biell vpon the Canon of the Masse Lect. 4. written very straunge wonderful things extolling the Priestes aboue the virgin Mary the mother of Chryst aboue all the Angels and Sainctes and aboue things both in heauen and in earth The. xlv Question Whether they do beleeue that Chryste wyth the two Disciples in Emaus and the Apostles Act. ij and Paule Act. xx and. j. Cor. xj vsed but one kinde onely and gaue the bread onely to the lay people The Answere THat Chryste sitting at the Table with his two Disciples at Emaus brake breade doth not proue that the lay men oughte onely to be partakers but of the one halfe of the Sacrament Neither yet can they proue that this supper was a commemoration of that mysticall supper which he celebrated with his Disciples a lyttle before hys death But yet if it were neuerthelesse it coulde proue nothing bycause it is an Historie of one singular facte contrary to a manyfest commaundement For in the Gospell it is playnely set foorth howe the Lordes supper oughte to b 〈…〉 administred to wytte with breade a 〈…〉 wyne Wherfore sith this déede wherof Luke speaketh Chap. 24. agréeth noâ— with the institution of our Lords supper it maketh nothing agaynst the first institution thereof Yea it may be also that one kinde is named and the other vnderstanded by the figure Sinecdochâ— Agayne they can not proue that Cleophas and his coÌ„panion were lay men Wherefore if they were Disciples â–ª Priests or Ministers and chosen of our Lorde to preach the word as it séemest moste lyke to bée then this example can proue nothing In the Actes of the Apostles the Lordes Supper is calleâ— the breaking of bread as spoken in the respecte of one parte and yet thereby can they not conclude that they had noâ— the vse of the cuppe sithe our Lorde did institute the same The. xlvj Question Whether the CorinthiaÌ„s which vsed both kindes did not greatly offende when they vsed the Wine and that Paule therfore wryteth vnto them saying that when he commeth he will better instructe them The Answere THe woords of S. Paul manifestly teach that the Corinthians did amisse in other matters not in that they receiued the Sacrament in bothe the kindes For the Apostle plainly sayth that he receiued both kindes of the Lord that he might so deliuer the same vnto them and therfore he willeth them to receiue it and the woords of S. Paule 1. Corin. 11. chapter geue testimonie héereunto to the which place I remit those that wil read them I pray you then howe coulde he wryte that when he came he would better instructe them that is to say teache them otherwise than he had done before out of the woords of Christ And truely it is to be wondred at that they dare bring forthe this Question as in the name of Paule which is in deede so plaine against Paul. Wherfore I might in this place more sharply dispute against theÌ„ but that my purpose is rather to lay the plaine truth euidently to the eyes of the godly and faithfull than rigorously according to their desertes to answere or reproue our aduersaries And therfore I leaue this vnto others as I haue begon so will I procéede answer their questions hoping hereafter to haue occasion to speake more hereof and therefore I wil not nowe saye all reseruing something to a more conuenient tyme. The xlvij Question Whether they beleue that in the Councels holden at ConstaÌ„tinople at Basil for the auoyding of many daÌ„gers striues it was godly and wel decreed that according to the doctrine of the Christian Churche the lay men should haue onely the one kinde of the sacrament The Answere YT plainly appeareth by the thirtéenthe Session of the Councell holden at Constance that the fathers then confessed that Christe did ordayne the Sacramentes vnder bothe kindes and so gaue it vnto his Disciples and so likewise did the primitiue churche also vse the same Wherfore if this be true as it can not otherwise be then I leaue it to the iudgement of any good Christian whether that the councell of Constance which was holden 1400. yéeres after Christe or the councell of Basill which was celebrated since or any other councell what so euer the same be of name or authoritie haue power to abrogate that which Christ did ordaine and the primitiue church did vse or coÌ„demne the same for heresie Surely no man no not the Angels haue this power and therefore if they goe forward to condemne that for heresie which Christ did institute and was receiued of the first Apostolical church it may then easily appeare to all men that Christe him selfe and his churche is had in suspition by those Councels And truely I had rather be counted an hereticke with Christ and his churche than to beare the name of a Christian with these late councels But yet héere haue they an other shift to wit to auoide slander and other daungers least the lay men shuld shed any of the wine and so by this meanes bring the sacrament into contempt As thoughe
séeke a newe Sacrifice to be offered And therfore it followeth that the holy church euen to the ende of the worlde doth acknowledge none other sacrifice propitiatorie for sinnes but the deathe and passion of Christe alone And that which of this only sacrifice of Christe I haue hither vnto spoken is most truely and manifestly confirmed by the euideÌ„t testimony of holy scripture as Leui. 16. Zach. 3. Hebr. 5. 7. 8. 9. and 10. chapters But to returne to the Lords supper it is not in that respecte that we do minister it a propitiatorie Sacrifice that by the doing and celebrating of it we should be deliuered from sinne For the deathe and sacrifice of Christe vpon the crosse if we haue faithe hathe deliuered and purged vs from oure sinnes Neyther is Christe in his supper crucified againe or his body offered in the same againe for why no Priest is able to offer it but there is onely celebrated a remembraunce of his Sacrifice once perfected and that not by the Priest alone but by the whole churche For so our sauioure Christ commaunded saying Doc this in the remembraunce of me wherefore S. Augustine very agreeable with the holy scripture wryteth againste the Manachees saying That before the comming of Christe the Sacrifice of his body and bloud vvas promised by the figured sacrifices of the olde Testamente but by his comming and passion it is finished and that after his ascention the remembrance thereof is celebrated Wherefore the opinion of those which say that the body and bloud of Christe is offered in the Masse for the quicke and the deade vnto the ende of the worlde can in no wise be confirmed by any testimonies of holy Scripture And to passe ouer that the deade haue already receiued their iudgement as it is already saide in the thirtie foure and thirtie fiue Questions they besides can not any more be made partakers of the Lords supper for the Lord saith Take and eate which thing the deade can not doe But in that they say the priest eateth for the deade they doe it contrary to the commaundemente of Christe To conclude the supper of the Lorde is onely the remembrance of the sacrifice of Christ once finished and not the sacrifice it selfe and that done only by those which héere doe liue The sacrifice of praise and thanks giuing comprehendeth first the praise and thankes which they offer to God by a pure faith for all his benefites bestowed on them And bicause in the Lordes Supper we chéefely make a remembrance of Christes death and our redemption therfore praise God and geue thankes vnto him the fathers haue called the same supper a sacrifice and we also doe willingly acknowledge that this sacrameÌ„t in this sorte is an acceptable Sacrifice vnto God and yet not bicause the priest offereth the body and bloud or prayers for to merite or gaine thereby but bicause the whole congregation in theyr prayers offer vnto God praise thanks geuing for the benefite of Christes sacrifice which once offered vp him selfe vppon the crosse Many things in déede are spoken of this Sacrifice in the holy scriptures as in the Psalmes the Prophets the Epistles of Paul and chéefely in the thirtienth chapter to the Hebrewes Yea also of the Fathers as Ireneus and Tertullian vppon the woordes of Malachie in his firste Chapter c. Furthermore the studie to obey the commaundemente of God to the encrease of oure faithe and the prouoking of others vnto good the forgeuing of offences and mutuall loue yea the studie of righteousnesse and holinesse the offering of oure bodies and soules is an acceptable sacrifice vnto god Like as the Psalmes Prophetes Euangelists and Apostles doe eche where exhortâ— vs and chéefely in the twelfthe chapter to the Romaines And we thincke it more necessary and profitable that men be wel instructed touching this Sacrifice and that these things shoulde be taughte them than to force them to beléeue the sacrifice of the Masse by the marchaundise whereof those which call them selues spirituall doe rather encrease enlarge their owne riches than the glorye of Christ and the saluation of the faithful Therefore lette euery good man well consider with him self the doctrine concerning the sacrifices of the Christians whereof we haue hither vnto spoken and leaning neither the one way nor the other let them dueâ—y coÌ„sider which is best for their saluation The. xiij Common place Of repentaunce and Confession The. xlix Question Whether they beleue that ther be three partes of repentaunce to witte contrition confession and satisfaction The Answere THere are many things wrytten in the Holye scripture of repentance and the amendemente of life bothe in the New and Old testament For the doctrine of repentaunce is very necessarie and profitable for all Chrystians And this worde Repentaunce séemeth to come of this worde repayring as when torne broken or things rente are renued and repaired The Hebrues call repentaunce returning or conuerting to god But he which is returned to God ought first necessarily to know and vnderstande how he fell from him and to knowe what God is howe wée fall from him and howe wée oughte to turne to him agayne So that he which must repente ought to know his owne naughtinesse and wickednesse and also by what meanes the same may bée amended whiche is broken or spoyled And these things can in no wyse be don of any wretched sinner onlesse they be drawen herevnto and therin instructed by the spirite and worde of God which they must also most stedfastly beléeue For these things are so necessarily required that onlesse GOD by grace through his spirite open and drawe the heart of the sinner and by his worde shewe vs the perfect way gouerne and kéepe vs in the same giue vs true faith wherby to quicken and iustifie vs that onlesse I say he giue vs these al repentaunce howe harde or gréenous soeuer it séeme is no true repentaunce Let Judas bée an example héereof who repenting for hys sinnes confessed the same to the Priestes in the Temple saying I haue betrayed the innocente bloud Yea and he in this part made satisfactioÌ„ that he threw the vnrighteous price of bloud into the teÌ„ple But what did this repeÌ„tance profite him although it had in it contrition confession and satisfaction they holpe him nothing at all and bicause he lacked true fayth he dispaired and hong him selfe On the other side the Lorde looking backe vpon Peter and the Cocke crowing he remembred the words of the Lord and beléeuing them departed from the wicked company wept for his sinnes and amended his faults and this his repentance was a true and perfecte repentaunce And Jeremie the Prophet confirmeth this doctrine who in his 31. chapter prayeth to the Lorde saying Conuert mee O Lorde and I shall bee conuerted for thou arte the Lorde my God and after thou haste conuerted me I shall repent and after thou haste shewed thy selfe vnto me I wyll strike my selfe
on the thighe Wherfore true repentaunce and the right sorowing for our sinnes muste procéede from God stirring vp the same in vs by fayth so as it must not be a repentaunce or sorrow according to the world but after the wil of god â— Cor. 7. Touching confession and satisfaction shall bée spoken hereafter The. L. Question Whether they beleue that sins with all their circumstaunces oughte to bee confessed to the Prieste in the Sacramente of confession The Answere COnfession or the numbring of our sinnes which must be done before the priest with al the circuÌ„stances therof as how when who with whom how often and wherfore he hath offended is but in vayne and without all sufficient proofe called the Sacrament of confession For God alone as wée haue before shewed dyd institute the Sacraments but he ordeyned not this confession to be any of them neither did he commaunde it as necessarie to our saluation For the holye Scripture teacheth an other maner of profitable and necessarie kinde of confession and byddeth vs to confesse our sinnes with a true fayth from our hearts méekely vnto god For God it is alone whome wée haue offended who knoweth our hearts déedes and determinations remitteth or punisheth sinnes and hathe giuen his sonne vnto vs an high Priest and one eternall sacrifice Therefore muste wée come to GOD the father through Chryst and that with the same wordes which he hathe giuen vs teaching vs to confesse our sinnes saying Forgiue vs our trespasses as we forgyue them that trespasse agaynst vs. And after this sorte may all the faythfull in all theyr troubles and at all tymes and in euery place confesse themselues to GOD bothe secretly and openly Secretly when eche man prayeth alone and confesseth his sinnes to god Openly when any man in the Church togither with the whole congregation prayeth and confesseth the same And there are many examples in bothe the Testamentes of those who confessed themselues to God and not onely craued but also obteined of him forgiuenesse of their sinnes But on the contrarie there are no examples of any which confessed themselues to Laye men or Priestes for this honor belongeth to God alone which hathe giuen vs hys sonne to be our high Prieste who heareth sufficiently the confession of al the faythfull so that there is no néede to substitute any in hys roume to heare them For who so euer with a true fayth from the bottome of his heart in maner as is sayd confesseth his sinnes to God the father and to his sonne our onely chiefe Byshoppe Chryste Jesus â—auing hys grace and mercy they vndoubtedly receiue full remission of all their sinnes And therfore I demaunde of our Aduersaries whether this bée true or no If they denie it then doo we obiecte agaynst them the Lords prayer in the which wée confesse and pray saying Forgiue vs our trespasses as we forgiue them that trespasse agaynst vs. And our Lorde hathe saide whatsoeuer you aske in my name you shall receiue it Agayne wée obiecte agaynst them the Articles of our Fayth wherin wée confesse wée beléeue the remission of sinnes Yea wée doo certaynly know that if wée beléeue according to Gods worde wée doo also obteyne the same that wée beléeue but wée beléeue the remission of sinnes therefore wée obteyne the same To conclude wée obiecte the euydente promisses conteyned in the worde of God and chiefly that saying of Saincte John. 1. Epistle 1. If wee confesse our sinnes hee is mercyfull to forgiue vs our sinnes Wherefore sithe it is thus as by the truthe it is confirmed then they which confesse their sinnes to God and to his sonne our Lorde haue obteyned full remission of the same and so is there no néede to vse the Auricular confession of the Romishe Churche Furthermore there is an other kynde of confession commaunded by our Lorde to all the faythfull to wyt that euery man should confesse eche one to other his faults and offences wherein he hath offended iniured his neighbour and that ech man doo hartily forgiue euery offence iniury which he hath suffred and forgiue hym also which hath don the same and pray for him And the Lordes prayer dothe prescribe vnto vs this kinde of confession for we say As we forgiue them that trespasse agaynst vs. And of this confession is it that Saincte James speaketh in his fifthe Chapter and not of that which is done vnto the Priestes Furthermore there is not one worde in the whole Scripture of God spoken of any other confession than thys and therefore their Auricular confession vnto the Priest is without all authoritie of Scripture Furthermore the blessed Apostles dydde neuer gyue them selues to the hearing of confession neither gaue them absolution whispering in the eares of them that were confessed For the preaching of the Gospell is that ioyfull tydings wherin the captiues and suche as are adiudged to death are declared to bee made free and delyuered from the falte the punishment due for the same and are receiued into fauour and into the number of Gods children and that by the death of Chryste Jesus as Chryste him selfe teacheth out of Esai the Prophet ca. 61 at Nazareth as appeareth in Luke 4. And Paul confirmeth the same 2. Cor. 5. Wherefore that which the aduersaries obiect saying that the priest knoweth not the state or condition of the sinne excepte the same be opened to him and therfore knoweth not what to forgiue or what to leaue vnforgiuen hathe no maner of ground of truthe Wherfore if the Priest doo remitte or retayne any sinnes it behoueth that those be disclosed and opened to him But the wordes of Chryst touching the remitting or retayning of sinnes appertayneth to the preaching of the Gospell and to excommunication not to the priuate power of the Priest whereof I will speake hereafter Likewise when Chryst biddeth the Leper shewe him selfe to the Prieste he commaundeth him not to confesse him selfe vnto him but that he should offer him selfe to be tryed by the Priest and so offer his sacrifice For the iudging or trying of Leprosie appertained to the priest Leuit. 13. and. 14. But in that they say Leprosie did signifye sinne we answere that touching spiritual things and sinne the Priests and sacrifices were figures of Chryste and therefore are they to bée sente vnto Chryste to whome also that Samariâ—ane came when he was healed and not to any priest So also we trust that Chryst will delyuer and saue vs if wée beléeue in him and to him we confesse our selues although we come not to the priest The auncient Churches before the birthe of Chryste and a long tyme after his comming were altogither ignorant of the confession and absolution of the Priest and after it began to bée receiued yet was there no commaundement for the same as appeareth De pemtent Distinct. 1. But in the counsell of Lataran vnder Innocentius the third Pope it was commaunded in the yere of our Lorde
within a whyle after perceyueth him selfe not able to kéepe them yea that it is a cause of whooredome lustes and manye other sinnes but he dothe well and godly if he kéepe not that foolishe Uowe that is to saye if he cut off those causes of sinne And so the Fathers teache saying In euill promisses breake thy promisse And that vvhich thou haste vnaduisedly vovved doe it not c. But that which we do vow with good aduise béeing iust and honest according to the lawe of God that let vs faythfully and constantly obserue without all disceite For the iuste God is a reuenger of all lying and wicked men that kéepe no promise wyth God or man And I speake thys from the bottome of my hart least any man should mistake our doctrine and say that we teache lybertie and that men shoulde not kéepe their fayth and promyse For wée doo euen from our hearts detest all filthy and vngodly libertie The. lvj Question Whether Chryst be not able to giue vnto those the gyft of chastitie whiche doo desyre and craue the same frō the bottome of their heart chiefly to those which labour and apply them selues earnestly to their studie and moderate them selues in meates and drinke The Answere AS it oughte not to bée sought so may wée not héere séeke what God may or can doo but what he hathe commaunded and what he wyll doo And wée muste moste warely obserue thys precepte Thou shalte not tempt the Lorde thy God. Wée all knowe that all thinges are possible to God and yet muste we knowe that this rule is for euer obserued in Chrystes Churche that it followeth not that he dothe all things that he can but wée must diligently marke what he commaundeth and byddeth vs to doo And this rule if wée apply it to this place it will appeare that thys is the commaundement of God that he which perceiueth him selfe to haue the gyfte of chastitie should vse the same so that he well perceyue that he hathe grace so to doo and that he which hath not this gyfte shoulde marry and not put him selfe in danger or tempt god For Saincte Paule speaketh of thys matter saying That he would intangle no man. 1. Corinth 7. And howe diligently they applye their Bookes in Monasteries howe they labour and what abstynence they vse in meates and drinkes I leaue it to the iudgement of any wyse man to discusse For it is euident that they seldome apply their Bookes but gyue them selues altogither to idlenesse dayntinesse and satisfying of their paunche In déede their talke hathe a goodly shewe but yet wyse men can well ynoughe perceyue what they are and therefore wyll not suffer them selues to bée seduced alwayes wyth thys spirituall babbling when they so manyfestlye perceyue their wyckednesse But if there bée any that wyll bée wylfull blynde then let their owne confusion fall on their owne pate The. lvij Question If any man be caste into pryson and fed hardly he doth not feele any great temptations Therefore is it not possible he shoulde keepe his vowe which he hathe made to Chrysts church which keepeth him selfe vnder by abstinence The Answere ALthough you haue made no mentiō in these your questions of the imprisoning torments with which you haue so gréeuously tormented the honest and godly maryed men either for mariage or for some other poynte of Religion neuerthelesse those good men whiche lyue nowe in this age may know and those which shall lyue after vs shall manyfestly sée that you are tootoo cruell in persecuting and tormenting I beséeche you consider with your selues why and wherefore you doo it If it so greatly delight you to chasten naughtie wycked men with imprisonment and with harde fare why then doo you not imprison whoremongers and adulterers and not those which liue chaste in mariage why do you not looke vpon you selues And why doo you not keepe vnder with abstinence those drunkards and horrible offendors But those men you neuer punish but you punish those whom God cōmaundeth to fauour and whom God commaundeth you to punish those you let goe You are nothing seuere towardes vyce and too cruell towardes goodnesse which God hath forbidden to punish I beseech you remember the auncient Histories of all ages and you shall sée that God dyd neuer forsake his for although he kepte them a long tyme vnder the crosse yet at the laste he delyuered them at his pleasure and they which dyd afflitte them for righteousnesse sake he terribly rewarded them with moste sharpe and gréenous punishments You would fayne be called spiritual and then fauour and mercy would better become you than thys rigor and crueltie But if you do rather delight in crueltie take héede least that corner stone agaynst whome you thus stryke bée found ouer harde vnto you and least it fal vpon you and grind you to péeces Feare God and take héede in tyme for all thinges haue an ende VVoe sayth the Lorde to those that spoyle for they shall be spoyled Oftentites in déede it commeth to passe that in the tyme of miserie men are least prouoked or moued wyth affections and that by reason of the gréefe of sicknesse or other myseries and yet hereby it followeth not that they should kéepe them selues vnmaryed all their lyfe tyme Saincte Paule who very well knew and had good experience of the grace and helpe of God and the infirmitie of our flesh dyd permit those that are maried to separate them selues for a time but yet by the consent of both the parties that therby being in some great distresse they might the more feruently giue them selues to prayer and yet he addeth héere vnto And come togyther agayne least Sathan tempt you for your incontinencie And why I pray you doo not these which would so fayne bée called Apostolike men giue suche counsell to those which are troubled and specially sithe wée haue so many wofull examples before our faces of those which whylest they professe chastitie fall into suche daunger that they at the last lose soule honors body and goodes The. Lviij Question Whether a Priest whiche marieth a wyfe by name and as he supposeth contrary to the vowe which he hathe made do not greeuously sinne and whether suche a mariage bee not double whordome and inceste and ought to be punished by the sworde according to lawe The Answere I Beseche you speake more fauourably for this kynde of speache is too filthy declareth what you are and encreseth most gréeuous iudgement agaynst you For that mariage whiche is done in the feare of god and for lawfull causes is bothe iuste and lawefull and béeing celebrated betwéene those whom no cause which God hath ordeyned dothe separate And the lawefull causes are declared Gen. 2. 3. Cor. 7. But the vowes of the Spiritualtie are neuer once named amongest the impediments of mariage wherefore they may marry notwithstanding their vowes And the mariage of those are true and holy and suche