crie and craue for mercie but no mercie shal be graunted them No lesse rigour doubtelesse shal be vsed against them if for a smale offence they wil be reueÌ„ged to the vttermost For as the scripture testifieth he that seketh vengeauÌ„ce shal finde vengeaunce of the Lorde who shall surely kepe vnto him his synnes Which thyng Christe our Sauiour teacheth vs by a a liuely parable or similitude when he bringeth in the kyng that doth call his 〈…〉 and accounte and vnto whom one was brought that did owe hym tenne thousande talenteâ— whiche he forgaue hym â—â—ite bicause that heâ— had besought him But this man was full of mischief would not shewe the like mercie vnto his felowe seruaunts that did owe hym but an hundred pence and therefore his lorde was angrie and deliuered hym vnto the Iailers tyll he had payde the vttermoste farthing Euen so shall my heauenly father do vnto you doeth our Sauiour Christe conclude excepte ye doe from the bottome of your heartes forgiue your brethren their trespasses The thirde sorte of people which shall receaue iudgement without mercie are the iusticiaries worke mongers which seeke to be saued and iustified by their owne workes and merites and which being ignoraunt of the righteousnesse of god doe go aboute to set vp their owne righteousnesse and so wyll in no wise be subiect to the righteousnesse that is auaileable before god They doubtelesse shal be called to a strayte rekcnyng and accounte For why all they that are suche doe remaine styll vnder the curse of the Lawe as sainct Paule wryteth saiyng As many as be of workes that is to say as manie as go aboute to be iustified by the workes of the lawe are vnder the curse For it is written Cursed be euery man that continueth not in all thynges that are written in the booke of the lawe to do them Beyng then vnder the curse and malediction of God bicause that thei did most vnthankefully refuse the mercifull meane that he had of his mere goodnesse appointed vnto them for to be iustified by they muste needes runne into euerlastyng condemnation Doth not the trueth hymself saie that though we did all that he commaundeth vs yet we are vnprofitable seruauntes But who in all the worlde is able to doe the tenth parte of that whiche God doeth require of vs and with that perfection as he will haue it to be doen not one man liuyng in the world What are we then but a thousande tymes worse then vnprofitable seruauntes They therfore that go aboute to be iustified by their owne beggerly workes and stincking righteousnes whiche before God is as the filthie cloutes of a menstruâ—us woman are most worthy to finde Christe whom they will make but a patched and an vnperfeate Sauiour a moste rigorous and extreme iudge whereas if mistrustyng our owne righteousnes merites and doynges we do flee and appeale to the onely mercie of God takyng a sure holde thereupon through faith in our sauiour Christe and saâ—yng vnfeinedly with Dauid and Iob O Lorde enter not into iudgement with thy seruauntes for in thy sight shall no man liuyng bee iustified If I would iustifie my selfe my owne mouth shall condemne mee if I would bee perfect he should iudge me wicked Lo though he slea me yâ—t wil I trust in him I wil reproue my waies in his sight it is so farre of that we ought to feare the daie of iudgement and commyng of our heauenly and eternall iudge or that those greuous sentences and saynges ought to be dreadfull vnto vs that rather our sauiour and iudge biddeth vs to looke vp and lifte vp our heades assuryng vs that then our saluation is at hande Yea that we might bee the more certaine of it he promiseth that al his commyng he will sende his Aungelles with a greate voice of a Trumpe and that thei shall gather together his chosen and predestinated children froÌ„ the foure windes and from the one ende of the worlde to the other Where soeuer wee shall be then I meane when our Sauiour and iudge shall come whether it bee in the bowelles of the earth or any where else here in this vale of miserie wee maie bee sure that wée shal bee gathered together vnto hym there for to receiue our full and perfecte saluation bothe in bodie and soule Let vs not therefore suffer our enemie Sathan to driue vs to any desperation by puttyng vs in remembraunce of the dreadfull daie of iudgemente But rather in the conflict and agonie of our consciences let vs haue alwaies before the eyes of our faithe besides the goodly and comfortable saiynges that haue been brought in alreadie that Christe shall not onely come as a iudge but as a moste benigne and mercifull sauiour of his people And therefore saincte Paule dooeth write that from heauen wee looke for a Sauiour euen the Lorde Iesus Christe who shall chaunge our vile bodies that thei maie bee fashioned like vnto his glorious bodie In the meane while lette vs take heede to our selues that our hartes bee not ouercome with surfettyng and drunkennesse leaste that daie dooe come vpon vs vnwares For it shall come as a snare on al them that sitte vpon the face of the earth Therefore wee haue neede to watche and praie that wee maie bee readie when he commeth and that wee maie stande before him hauyng and vsyng the weapons that fainct Paule ministereth vnto vs whiles wee are here warryng againste the fierie dartes of the deuill our enemie where he saieth Take vnto you the whole armour of God that ye may be able to resist in the euill daie and hauyng finished all thinges stande faste and your loynes girde aboute with veritie and hauyng on the breaste plate of righteousnesse and your feete shodde with the preparation of the Gospell of peace Aboue all take the shield of faithe wherewith ye maie quench all the fierie dartes of the wicked And take the helmet of saluation and the sworde of the spirite whiche is the woorde of God and praie all waies with all maner of praier and supplication in the spirite and watche therevnto with all perseueraunce and supplication for all sainctes And in an other place he saieth Take heede therefore that ye walke circumspectly not as fooles but as wise redeemyng the tyme For the daies are euill Be ye not drunke with wine wherein is excesse but bee ye fulfilled with the spirite speakyng vnto your selues in Psalmes Hymnes and Spirituall songes syngyng and makyng melodie to the lorde in your hartes By Psalmes he vndestandeth complaintes to God narrations and expostulations by Hymnes he properly conteineth thankes giuyng by songes he also conteineth praises and thaÌ„kes giuyng â–ª but not so largely and amply as Hymnes doe So now we are aliue if we stande faste in the lorde saieth saincte Paule and no damnation nor troubles nor yet the gates of hell
he saieth knowe ye that when the soule is departed from the body either is it by and by put in Paradise or els it is thruste into â—ell for hâ—â— synnes But to staie lonâ— vpon the foolishe and lippe labour praier for the dead it shall be needelesse for although they I meane the Papistes haue deuised diuers and sundry lyes as ye may â—eadâ— in their legends â–ª how that the soules of the dead appeared to their fréendes willyng them in any wise to proâ—â—â—e Masses and 〈◊〉 for them for that they were in the paines of 〈◊〉 and so vnder 〈…〉 robbed the peoples purses and did their soules lesse good â–ª yet I saie they haue no warrant in gods boke for their 〈◊〉 ¶ The .ix. Chapiter ¶ Against praiyng for the deade â–ª and apparitions of the dead after their departyng hence FOR if praier were so necessarie for the deade no doubte holy scripture would haue made mention thereof as it doeth of all other thynges needeful for vs to learne Sainct Paule saieth I would not haue you ignoraunt brethren concernyng theim which are a sleepe that ye sorowe not as men without hope for if we beleeue that Iesus is dead and is risen euen so theim which sleepe in Iesus will GOD bryng with hym and in the ende he concludeth with this Counsell wherefore comforte your selues one another with these wordes Here Paule had a good occasion to moue the people to praie for the dead if it had been necessarie for when he had comforted them with the hope of the resurrection he woulde haue saide comfort your freendes soules or the soules of the dead with your praiers almes déedes Masses Diriges but he neuer spake worde of all this but simplie saide comforte your selues one another in this life meanyng with the worde of God which certifieth vs that we shall all dye yet rise againe at the ioyfull and general resurrection with these our brethren and sisters and meete the Lorde in the Clowdes wherefore the Scripture saith the dead hath no parte in this world not in any worke vnder the Sunne Sainct Hierome vpon that place saieth the dead saith he can adde nothyng vnto that which they haue taken with them out of this life for they can neither doe good nor synne neither encrease in vertue nor vice c â–ª To what ende then doe our praiers extende or what good doth it them when in hell they can not increase in good nor in heauen to vertue so either it â—â—â—teth not or needeth not Sainct Ambrose saieth vpon these wordes I am a straunger in the earth as all my Fathers wâ—re therefore saieth he as a pilgrime he hasâ—ed to the common coâ—â—trie of the saintes He that hath not here receiued forgeuenesse of his sinnes shal not be there for he cannot come into euerlasting life for euerlastyng life is the forgiuenesse of our synnes But S. Ciprian plainely saieth Quando ist huc excessum fuerit nullus iam locus paenitentiae est nullus satisfactionis effectus Hic viâ—a aut amittitur auâ— tenetur hic saluti aeternâ— cultu dei fructu fidei prouidetur That is as muche to saie after we be once departed out of this life there is no more place of repentaunce there is no more effecte or workyng of satisfaction life is here either lost or won euerlastyng saluation is here prouided for by the due worshipping of God and the fruictes of faith and a litle before in this same place he saith againe Transierunt omnia illa tanquam vmbra erit tunc sine fructu paenitentiae dolor paena inanis ploratio inefficax depracatio That is all those thynges passe awaie as a shadowe meanyng pride riches vaineglory whiche he speaketh of before then he shall be without fruict of repentaunce grief of paine and in vaine weepyng shall be then and praier shall be of no force Thus good people you see by Scriptures and Fathers how vaine praier is for the deade but yet the Pope hath for money all thynges to sell. For as one saieth of Rome Roma dat omnibus omnia dantibus omnia Romae cuÌ„ praetio Rome giueth al things to them that giue all thynges at Rome will passe for money for it is an olde saiyng Curia Romana non captat ouem sine lana The Courte of Rome will not take the shéepe without the â—leese And there full well was Rome painted out of his trade of marchaundise by one Baptista and yet he was no Caluenist but a Papist which saieth Vonalia nobis templa Sacerdotes Altaria Sacra Coronae Ignis Thura praeces Caelum est venale Deusque That is amonges vs in Rome Churche Priestes Alters Masses Crownes Fire Incence praiers and heauen are set to sale yea God hymself among vs maie be had for monie But I leaue this for that the breath of Rome declareth his owne stinche the Lord hath opened all her sleightes that they which cannot see maie yet feele and vnderstande it Well by these testimonies then you maie see that praier for the dead auaileth nothyng and that the Popishe Priestes haue no Pater noster without a Penie And as for the apparitions of soules it is false for after they be deliuered of the burden of the fleshe thei are in ioye and felicitie and wander not abroade as foolishly is surmised Heare therefore what Saincte Chrisostome an aunciente doctour saieth to this Quid ergo respondebimus ad illas voces anima calis ego sum excipit non anima defunctiest quae ista dicet sed demon qui hec vt 〈…〉 decipiut effugit moâ—â— Quare â—â—ularum haec verba imò desipientium ducendit sunt patrorum ludibria iterum non potest anima a corpore separata in his regionibus errare iustorum anima in manu dei sunt infantium similiter non enim peccarunt Peccatorum verò post hunc exitum continâ—â— abducuntur quod à Lazaro Diuite planum efficitur c. That is what shall wee saie therefore to those voyces which saie I am suche a soule â–ª he aunswereth that voice that speaketh these thynges is not the soule of any person departed but it is the deuill which doth faine these thynges to deceiue the hearers wherefore suche wordes are to be counted olde wiues tales and foolishe fables of children for the soule separate from the body doth not wander in this worlde for the soules of the righteous are in the hande of God likewise soules of infantes for they haue not synned the soules of the synners after their departure are straight waie caried to their place whiche plainely appeareth by Lazarus the righteous and the wicked riche man. Saint Augustine also saith that the spirite of Samuel which the woman sorcerer raysed to Saul was noâ— the soâ—le of Samuell but the deuyll which appeared in Samuelâ— likenesse for to deceyue Saul And therfore he pronounceth playnly
our mediatours of intercession I woulde faine knowe of them where they learne this in the holy Scriptures and worde of god I am moste sure that as they cannot finde in all the Scriptures that we ought to praie vnto the dead sainctes So shall they finde that Christ is there appointed to be our aduocate and intercessour euen after his glorious resurrection and ascension when he had alreadie performed all maner of thynges that parteine to our saluation and to the redemption of all mankynde For S. Paule saieth It is Christe whiche is dead yea rather whiche is risen againe whiche is also on the right hande of God and maketh intercession for vs And to the Hebrues he saith plainely that Christ our soueraigne Bishop and high priest liueth for euer for to make intercession for vs Else what should his continuall appearyng before the face of God for vs whereof he speaketh in the ninth Chapiter of this same epistle profit or auaile vnto vs Againe Sainct Iohn the Euangeliste who did write his Epistles a greate while after Christes ascension when our attonement was already made and our peace fully purchased doth sende vs to none other aduocate but only to Iesus christ the righteous He saith not there in that place If any of you do sinne ye shal haue me who am the deare beloued disciple of Christ and did sleepe vpon his brest to be your aduocate vnto the virgin Marie his mother whom he did commit vnto me and whiche dyd loue me so well that she toke me for her sonne Againe he doth not say Get you to the virgin Marie or to my felowes the Apostles or to the Patriarkes and Prophetes â–ª that be alreadie dead and in glorie with God but putting him selfe in the number of sinners he saieth If we haue sinned we haue an aduocate with the father Iesus Christe the righteous He had not forgotten the wordes of his maister whiche he him selfe had set foorth by writyng For Iesus Christ did not say All that ye shall aske my father in the name of my mother or of the Patriarches and Prophetes or of myne Apostles and Disciples it shal be geuen vnto you but he saieth Whatsoeuer ye shall aske the father in my name it shal be geuen vnto you And S. Paul doth not only testifie vnto vs that he did in the time of his flesh offer vp prayers supplications with strong crying and teares and that he was hearde but also he doth write as it hath been alredie aleaged that he is on the right handâ— of God where he doeth incessantly make intercession for vs. Moreouer where S. Paul doth say â–ª that there is one mediatour of God and men whiche is that man Iesus Christ hath he not a respect vnto the prayers that he had spoken of before For after that he had sayde that we must pray for all men for a confirmation of that saying he addeth by and by that there is one God and one mediatour And none otherwise doth S. Augustine expounde it when he saith Christian men do pray one for another in their prayers But he for whom no man doth pray but he for all men is the onely and true mediatour Paul the Apostle although he were a chiefe member vnder the head yet because that he was a member of the body of Christe and did knowe that the high and true priest of the Church was entred not into the holy places that be made with handes which were but similitudes of true thinges but into very heauen he doeth also commende hymselfe vnto the praiers of the faithfull Paulus non facit se mediatorâ—m inter populum deum sed rogat vt prose orâ—nt inuicem omnia membra corporis Christi Paul maketh not hymselfe a mediatour betwéene God and the people but requireth that thei praie all one for a nother beyng all the members of the body of Christ bicause that the members are carefull one for another and if one suffereth thei doe all suffer with it And set the mutuall praiers of al the members that be yet here labouring vppon the earth ascende vp vnto the head which is gone before into heauen In whom is the satisfaction for our synnes For if Paule were mediatour the other Apostles also shoulde be mediatours and so there shoulde be many mediatours Neither coulde the reason of Paule stande where he saieth For there is one God one mediatour of God and men that man Iesus Christe in whom we are also one if wee keepe the vnitie of faith in the bonde of peace Haec Augustinus c. And in another place hee saieth these wordes At verò sacerdotem si requiras super caelos est interpellat pro te qui in terra mortuus est prote But if thou seeke for the Priest he is aboue in heauen where he maketh intercession for thee which vpon the earth died for thee Here any man may sée if he wyll sée at least howe substantiall their distinction is and what grounde it hath in the scriptures worde of god Besides all this I might reason against them vpon the right vnderstanding of this word Intercession whiche among the Latines signifieth nothing els but the letting of a matter that it goeth not forwardes When we say then that Christe maketh intercession for vs our meaning is that that he doth by the merites of his death passion and bloodshedding let or stop the wrath and vengeaunce of God that it beÌ„ not powred vpon vs for our filthy sinnes and offences Againe we say that he maketh intercession for vs when he suffereth not the ears of the father to be stopped vnto our prayers but causeth them to be hearde and accepted And it is a maner of speaking borowed of the auncient Romanes For when the Consules and Senatours of Rome went about to make any decrée or lawe that did séeme to be preiudicial and hurtfull vnto the common weale then the officers of the people called Tribunes were woont to let that decrée or lawe that it should not go forwardes and thereof did come intercessio Tribunorum that is to say a let or prohibition of the Tribunes that some matter might not go forwardes Euen so that almightie and most righteous God the father of sauiour Iesu Christ hath euery day and euery houre â–ª a most iust occasion by reason of our detestable enormities to destroy vs both bodyes and soules and by his determinate decrée and sentence to condemne vs to the euerlastyng punishmentes of hell fire But we haue in the Senate house of heauen a most mightie aduocate which doth continually appeare before the face of God for vs that so he may by his omnisufficient intercession stop this determinate decrée and sentence of that righteous iudge that it do not proceede and go forward against vs. But what if any man besides the Tribunes had taken vpon him or presumed in the olde Senate
vnto him and also for to speake and intreate for vs then the blessed virgin Marie his mother then his holy Apostles and Martyrs whiche haue all shed their blood for the maintenaunce of his trueth Doe we not reade that Adoniah did sende Bethsabe vnto Salomon her sonne for to intreate for hym Againe when Absalon was fled by reason of the shamefull murther that he had committed was not he reconciled againe vnto Kyng Dauid his father by the meanes of Ioab the chief Capitaine of the Kinges armie and by the wise talke of a woman of Thecua Be not these sufficient examples for to proue that wee ought not to come vnto Christe who is suche a mightie kyng and whom we offende so many waies without intercessours aduocates and mediatours These be the gaie painted reasons wherewith they dasell the eyes of the ignoraunt people Whiche séeme at the firste to be of some importaunce and waight but if they be duely examined and tried with the touchestone of Gods worde they shal be founde to be méere deceytes But or I proceede any further I will shewe what their intent is ▪ and that the chief and principal marke that they shoote at is to make themselues intercessours aduocates and mediatours betwixt the sainctes and vs For if we be once brought into that beléefe that we may not come vnto Christe nor direct our praiers vnto hym excepte we haue the Sainctes for our mediatours aduocates and intercessours wee shall also at length suffer our selues to be perswaded that we are not worthy to praie our selues vnto the saintes but that we must haue Monkes Fréers Nonnes and Priestes for to be mediatours betwixt them and vs And for this cause as we see daiely by experience doeth the poore simple and ignoraunt people bryng Golde and Siluer vnto them euen as thei that haue any thyng to doe in the Lawe be wont to offer giftes and presentes vnto Lawyers for to haue their matter to be discussed and heard Whereby we may knowe and see what the offpryng and originall of the inuocation of Sainctes is And that the couetousnes of Priestes is the mother and Nurce of all Idolatrie and superstition I do not denie but that we haue a commaundement to praie one for a nother whiles wee are yet in this life but yet we ought not to make marchaundise of our prayers or to thynke that they can haue any effect but only by the intercession of our Sauiour Iesu Christe or that we muste direct them to any other but to hym onely for to haue them offered vnto the father For we haue neither commaundement nor example in all the Scriptures that we shoulde direct our praiers vnto dead Sainctes For it might be that we shoulde call vpon many whom we knowe not whether thei be Sainctes or not or whether they be in Heauen or in Hell. But we are sure that our Sauiour Christe is in heauen Againe although we were neuer so sure that they bee in Heauen yet can no man tell whether they knowe what we doe here in this world or not whether they heare vs and be able to helpe vs or not For we learne rather the contrary in the Scriptures then otherwise But he whom we ought to direct our praiers vnto muste haue all these properties yea we must be assured and certified in our consciences that hee hath them els we shall neuer be quiet in our myndes Firste he muste bee of power and ablenesse to helpe and ayde vs I meane to graunt vs our petitiō and request For what should it auaile vnto vs to praie vnto one that were not able to helpe and aide vs Secondly he must be willyng to helpe aide and succour vs For what profite were it vnto vs if he were able to helpe vs a thousande tymes if he woulde not doe it Thirdly he must be such a one as can heare our praiers when soeuer they be made For what shoulde benifite vs though he were neuer so able to ayde and helpe vs if he could not heare our praiers what could also his good will helpe vs Fourthly hee muste be of abilitie to heare the praiers of all men in the worlde though thei should all praie together in one instaunce and minute of an houre For else he might bee letted from hearyng of our praiers by the praiers of other men and so many tymes we should praie in vaine bicause that geuyng eares to the petitions of other men he could not heare vs Last of al he must be such a one as knoweth better our neede necessitie then we our selues are able to declare But where shall we finde any either in heauen or in earth that hath all these properties but God alone and his sonne Iesus Christ our Lorde Therefore I maye boldly conclude that we ought to directe our petitions and praiers onely to God and to his only begotten sonne our Lorde and sauiour who is the onely meane and waie for to come vnto God the father Truely I would faine knowe of them why we should be more afraied to come vnto Christe then vnto any other Is there any that is mightier and wiser or more bounteous and mercifull then he is He biddeth all come to hym that be heauie laden and he will refreshe them and ease them Shall one synnes let vs to come vnto him Yes forsoothe say thei For it is written that God heareth not sinners But Christ is true and naturall God Ergo sithe that we are synners he will not heare vs except we haue some intercessours and mediatours to speake and intreate for vs. Because that thei haue alwaies in their mouthes this saiyng of the blinde man whom beyng thus borne Christe had made to see I would wishe all men to marke diligently all the circumstaunces of the place out of the which thei alledge this saiyng for there thei shall see that the Scribes and Pharisées went aboute to perswade the poore blinde man whom our sauiour Christe had made to see that Christe was a despiser of God and of his holie Lawes and ordinaunces and that therefore he was not of god This poore séelie soule then in the defence of our Sauiour Christe did bryng in this saiyng God heareth not synners As if he should haue saied if he that hath healed me were suche an vngodly persone as ye would make him that is to saie a despiser of God and of his holy statutes and ordinaunces then would not God haue heard hym but GOD did heare hym and did make me who was borne blinde from my mothers wombe to sée by the meanes of him therefore he is no suche abhominable synner as ye woulde make hym Whereby we maie gather that there bee twoo maner of synners some there be that be obstinate synners whiche doe moste vngodlie despise bothe God and his woorkes and also contemne his lawes and statutes of such doth the blinde man speake in that
place For in deede God will not heare them that haue his sacred woorde his holie institutions and ordinaunces in a contempt and dayly deliteth more and more in filthie wickednesse and synne Some againe there bee that synne of frailenesse but yet thei dooe not abide obstinately in their synnes thei feare and dread God thei haue his lawes ordinaunces and institutions in reuerence Therefore â–ª when so euer thei flée vnto the Lorde with true repentaunce vnfeâ—ned confession of their synnes and amendement of life taking holde by faithe vpon his mercie declared vnto vs in his sonne Iesus Christe thei are heard by and by and receiued into the fauour of God and into the number of his children We haue the Publicane for an example which without all doubt when he did praie was an abhominable sinner But bicause that his praier did proceede from a true repentaunt hearte though he had then no mediatour at all he was hearde and went home againe beyng iustified as the trueth hymselfe doeth testifie Againe the prodigall sonne when he should come home againe to his father whom he had offended so many waies whose substaunce he had wasted amongst whores and harlots he did not come to any of his fathers frendes desiryng them to make intercession for hym neither went he to his eldest brother whom he knewe to be in greate fauour with his father but did straightway come to his father saiyng Father I haue synned against heauen and in thy sight and am no more worthy to be called thy sonne Was he put backe bicause of his abhominable offences that hee had committed against his father No suche thyng doe we finde in the Scriptures but rather as soone as his father sawe hym he had coÌ„passion on him he ranne and fell on his necke and kissed him what shall wee saie of the thief that hong on a Crosse by Christe was he not all laden with synnes when he saide vnto Christe Lorde remember mee when thou commest into thy kyngdome yet his detestable murthers and robberies notwithstandyng hee was heard Christ our Sauiour makyng hym a faithfull promise that he should be with hym that daie in Paradise These examples doe sufficiently teache vs that we ought not to be afrayde by reason of our synnes to come vnto our Sauiour Christ but rather that we ought by reason of them to seeke most earnestly vnto hym who doeth call synners vnto hym saiyng Come vnto mée all ye that labour and are laden and I will refreshe you Doeth not he saie hymselfe that hee came not for the righteous but for the synners sake that hee â—ame not for them that were whole but for them that were sicke They that go aboute to plucke vs awaie from hym are like vnto the Scribes and Pharisées whiche were offended and did grudge and murmure bicause that Christ kepte companie with sinners and Publicanes And they that be afraide or ashamed to come vnto hym are like vnto those sicke persons that be afraide to come vnto the Phisician or ashamed to shewe vnto him their disease and sickenesse Thei are also like vnto Peter who was ashamed that Christe should washe his feete though it was so that without it he could haue no parte in his kyngdome or which did bidde hym to departe from him saiyng Lorde go from mee for I am a synfull man whereas he shoulde rather haue desired him and besought hym to tarie still in his companie that so he might haue been deliuered from his synnes which did then presse his coÌ„science and made hym to be in suche a feare Lette vs haue still before our eyes the poore seely woman that had the blooddie flixe whiche did spende all her substaunce vpon Phisitions and yet she could not be holpen but rather her disease did waxe worse and worse till she came to our Sauiour Christe the true Phisition both of soules and bodies Chrisostome speakyng of the woman of Cananee writeth on this maner Tell mee O woman sith that thou arte a wicked and a sinfull woman howe durst thou go vnto him I know saieth she what I doe Beholde the wisedome of the woman she praieth not vnto Iames she doth not intreate Iohn she goeth not vnto Peter she did not get hir selfe to the companie of the Apostles she sought for no mediatour but for all these thynges she tooke penaunce for hir companion whiche did fulfill the roome and place of an aduocate and she did goe to the high fountaine Againe if thou wilt pray or intreate man thou doest aske what he doth and it is tolde thée that he is a sléepe or that hée hath no leasure or peraduenture the seruaunt shall disdayne to make thée an aunswere But to God we haue no néede of these thinges but wheresoeuer thou art and doest call vpon him he heareth thée There is no neede of a porter of a mediatour or minister say only Lorde haue mercie vpon me And in another place We haue no néede of Aduocates with God saith he nor of any runnyng or gadding about for to speake faire vnto other For although thou be alone and without an aduocate and pray vnto God by thy selfe thou shalt obteyne thy peticions There doeth this holy doctour and father bryng in the example of the woman of Cananee for to proue that we shall sooner be hearde when we praie our selues then when other doe praie for vs Hereunto may I adde the saiyng of saint Augustine which is this Non enim ad creaturam iubemur tendere vt efficiamur beati sed ad ipsum creatorem de quo si aliud quam oportet ac sese res habet nobis persuadetur perniciosissimo errore decipimur That is to say We are not commaunded to go vnto the creatures that we maie be blessed or obtaine blesfulnes but vnto the creatour of whom if we be otherwise perswaded then the matter is or then it behoueth we are deceaued with a moste pernicious errour These wordes do plainely declare vnto vs that if we will be blessed â–ª that is to saie if we will be iustified before God and obtaine free remission of our synnes we must not go to any creatures but vnto the Creatour hymselfe and that if we be made otherwise to beleeue of hym then it is we are in a pernicious errour But are wee not made to beleeue otherwise of him then it is when we are taught that he is vnmercifull and that he will not heare vs though his sonne maketh intercession for vs excepte we haue other aduocates and intercessours besides hym Uerely if we doe beleue it or seeke to come vnto hym by any other meanes then by his onely begotten sonne Iesu Christe our Sauiour we are wrapped in a most pernicious errour For leauyng the sure waie that God hymselfe hath appointed vnto vs for to come vnto hym and vnto the seate of his mercie wee folowe the perilous waie of our owne inuentions and dreames If
because forsoothe that the kyng is a man and knoweth not vnto whom he maie commit the cōmon weale But for to get the fauour of God from whom nothing is hidden for he knoweth all mens merites we haue no neede of a mediatour or intreatour but of a deuoute mynde But nowe will I bryng in a similitude whiche hath a sure foundation and grounde in the holie Scriptures and sacred woorde of God whiche shall quite ouerthrowe theirs For why It is onely grounded vpon the imaginations and dreames of their owne heades What if there were a kyng benigne gentle mercifull and bounteous that he would make an acte or proclamation whereby he should exhort his subiectes that if any among thē had any matter or suite thei should all boldely without mediatours or meanes come vnto hym promising that he would heare them deliuer them frō their troubles and aduersities and from the handes of them that do oppresse them would not al men by that acte or proclamation take a wonderfull boldenesse to come vnto the king him selfe Who excepte he were starke madde or did mistrust the kynges proclamation would seke for any mediatours or meanes for to haue accesse vnto so bounteous a prince But we haue a moste sure acte and proclamation which is enacted and made in that most holie glorious and sacred counsaile of the blessed trinitie whereby we are exhorted bidden and commaunded to come boldely vnto hym who alone is able to heale all our infirmities and to deliuer vs from all troubles and aduersities be thei neuer so greate and our enemies neuer so mightie Firste the father doeth set forthe this comfortable Proclamation vnto vs saiyng Call vpon me in the daie of trouble so will I heare thee and thou shalt glorifie me Here wee are not onely exhorted bidden and commaunded to call vpon God in the daie of trouble but also we haue a promise that if we doe it we shal be heard and deliuered who then beyng in trouble would not come boldely vnto God and call vpon hym with a good and sure confidence sithe that it is his blessed will pleasure biddyng and commaūdement whervnto he hath added so comfortable a promise that wee should doe so In the Prophete Ieremie he crieth out saying Ye shall call vpon me and I shall heare you beyng then so louynglie called let vs come vnto the seate of his mercie with a stedfast truste and hope that we shal be heard But whom I praie you would not that sweete Proclamation which his onely begotten sonne our sauiour Iesus Christe doeth make vnto all repentaunte synners encourage excéedyngly Come vnto me saieth he all ye that labour and are laden and I shall refresh you And in an other place Uerely verely I saie vnto you what soeuer ye shall aske my father in my name he will giue it you Doeth not the eternall and heauenly wisedome of the father speake these woordes Euen he whiche can not lye whiche can not denie him self why should we then be afraied to come vnto hym Or what neede haue wee to seeke for any Mediatours aduocates or intercessours for to make any intercession for vs sithe that he doth call vs so gently vnto him bindyng hym selfe and his promises with an othe which can neuer be broken Also the holie ghoste who procéedyng from them bothe is the thirde persone in the blessed Trinitie doeth set forthe vnto vs a very comfortable edicte or proclamation whē he saith by the mouth of the holie Prophet Dauid The Lorde is nigh vnto all theim that call vpon hym in truthe And in an other place who soeuer calleth vpon the name of the Lorde he shal bee saued Here haue we the moste sure and infallible proclamations of the father of the sonne and of the holie ghoste whereby wee are moste louyngly and mercifully called vnto the mercie seate of almightie God and also assured that wee shal be hearde when soeuer wee doe call vpon hym in faithe through our onely mediatour and aduocate Iesus Christ our Lorde Is it not then a manifeste signe and token that we do not stedfastly beléeue the promises of GOD nor trust in his mercie whereof wee are assured in his truthe when wee doe direct our praiers to any other then vnto hym or when wee seeke for other meanes to come vnto hym then he hym selfe hath appoincted in his holie Scriptures Reade all the whole bodie of the scriptures throughout from the one ende to the other and ye shall not finde that euer the Patriarches Prophetes or Apostles did praie to any other Mediatour Intercessour or Aduocate but onely vnto God a lone For there is no other Mediatour that can bee founde and appoincted vnto vs besides that blessed seede of Abraham our sauiour Christe Iesus For whereas thei doe alledge that it is read in the scriptures that the Aungelles doe some tyme praie for the electe people of God and also that thei dooe offer our praiers before the Lorde That same maketh nothyng for their purpose except thei coulde proue that the Sainctes bee ministryng spirites sent to minister for their sakes whiche shal be heires of Saluation or that thei be appoincted to waite vpon vs as the Angels are which haue a charge giuen them ouer vs to keepe vs in all our waies yea and also to encampe rounde aboute theim that feare the Lorde And this ministerie and office of theirs because that thei be immortall shall continue as long as there bee any men abidyng here vpon the earth that is to saie vntill the number of the children of God be fulfilled But as for the sainctes it goeth otherwise with them For as thei are bounde whiles thei be yet in this life to doe those thynges that pertaine to their vocation accordyng to the office that God hath called theim vnto So when thei haue once performed their course and are at rest with God thei haue no more to do with the liuyng their ministerie and office is at an ende and if thei make any praier vnto GOD it is that their bloud maie bee auenged on theim that dwell on the earth desiryng that the number of their felowes and brethren maie be fulfilled and that the glorious kyngdome of God beyng come thei maie receiue their glorified bodies whiche nowe lye in the earth till the generall resurrection of all fleshe I do not doubt but that thei doe wishe vs good and are very desirous to haue vs in their blessed felowship for as muche as thei are members of the same bodie that we are of But to saie that thei knowe our necessities or that thei heare our particuler vowes and praiers and offer theim vnto god It is a méere inuention of men For we haue not one onely iote in holie Scriptures that doeth certifie vs of it And as touchyng their goodly shift whiche beyng wholie destitute of the scriptures and woorde of
God thei vse commonly saiyng That the dead sainctes do see and beholde in the brightnesse of the diuine countenaunce of God that shineth vpon theim as it were in a bright glasse all the necessities conflictes and troubles of men because that it is onely grounded vpon the vaine phantasie of worldly wisedome it oughte not to take place in such a waightie matter as this is But thei are also wont to alledge a place out of the Reuelation for to proue that the sainctes doe knowe all that is doen here in this worlde because that the Apostle saieth there And thei folowed the Lambe wheresouer he goeth These words saie thei doe sufficiently declare that the Sainctes are euery where with the Lambe If thei bee euery where with hym then doe thei knowe all thynges And herevnto be thei wont to adde the saiyng of saincte Hierome who expoundyng these wordes saieth on this maner If the Sainctes doe folowe our Lorde euery where and he is euery where and in all places then we muste beleue that thei that are with our Lorde bee euery where also not locally but by a celeritie or quickenesse that thei haue to perceiue that whiche God will haue theim to knowe As touchyng the place that they doe aleadge out of the reuelation of Iohn it serueth nothing for their purpose For the hundreth foure and fortie thousandes that folowe the Lambe wheresouer he goeth do signifie all true faithfull christians whiche folowe Christe that is to saie which doe frame their liuyng and conuersation after his example and doe endeuour themselues in all their doynges to folowe his holy and blessed coÌ„maundementes mortifiyng their bodies and offeryng them a liuely sacrifice vnto almightie God the father of our sauiour Iesu Christ. But we muste marke that saiyng of Sainct Hierome at the ende of his exposition he doth adde that the sainctes are in all places not locally but by a celeritie or swiftnes that they haue to vnderstande and perceiue that which God will haue them to knowe Now doe I denie that it is the wil and pleasure of God to shewe vnto the dead Sainctes what is doen here in this worlde And â—yll they haue proued by the Scriptures that God will haue the dead sainctes to knowe all that is doen here amongst vs I will by the grace of god abide still in the same opinion But I knowe that they shall neuer be able to doe it Saint Augustine shall aunswere Hierome and them both when he saieth these wordes Vbi siquidem sunt spiritus defuâ—â—â—â—rum vbi non vident neque audiunt quae aguntur an revenium iuistâ— vita hominibus ita tamen est eis cura de viuis quanquà m quid agant omnino nesciant quemadmodum nobis cura est de mortuis quamuiâ— quid agant vtique nesciamu That is to saie in englishe the soules of the dead are there where they do neither sée neither heare what is dooen or happeneth to men in this life suche care is with them for the liuyng that they are vtterly ignoraunt what they doe here in the earth as our care is for the deade whiche knowe not what they doe whose wordes are verye plaine and neede no exposition at all But put the case thei coulde proue that the sainctes knowyng our necessities doe praie for vs yet it should not folowe that we ought to praie to them or to make them our intercessours and aduocates sith that we haue no suche commaundement in the scriptures nor yet is there any example either of the Patriarches Prophetes or the Apostles of our Sauiour Iesus Christe The Scriptures doe certifie vs in certaine places that the Aungels doe praie for the elect people of GOD and that they doe also offer our praiers vnto hym yet ought we in no wise to praie vnto them For why they can doe nothyng but that that God commaundeth them to doe yea nothyng will they doe without his commaundement Therefore if we will haue them to ayde and assiste vs we must direct our praiers vnto god alone desiring and beseching his diuine maiestie that he vouchesafe to commaunde his holy Angels to ayde and succour vs in all our necessities troubles And then the blessed Angels hauing a commaundement or commission of God for to doe it wyll most gladly and most diligently assiste and helpe vs but we may not desire God to comaunde the dead Sainctes to doe the same bicause that thei be not appointed and ordeined thereto as the angels are The dead sainctes haue performed their course For vnto men it is not geuen of God to helpe one another but onely in this life present whiles they be yet in this transitorie worlde whiche thyng sainct Paule doeth well declare saiyng Whiles we haue tyme let vs doe good to all men Ye see that Sainct Paul saieth dum tempus habemus whiles we haue tyme as if he shoulde saie GOD hath appointed none other tyme vnto vs for to helpe one another but onely this present life Sainct Iames saieth also praie one for another that ye maie be saued Whereby God doth commaunde vs twoo thinges The one is that we shoulde praie one for another that is to saie that we should praie for them that praie for vs Therfore if the sainctes should praie for vs we should also be bound to praie for them but to saie that we must praie for the deade Sainctes it is to doe the Sainctes greate iniurie and wrong For it is written in their owne Canon lawes Iniuriam facit Martyri qui orat pro Martyre That is to saie he doth wrong vnto a Martyr that praieth for a Martyr Secondly we are coÌ„mauÌ„ded to pray one for another that we may be saued that is to saie whiles we are yet in the waie of saluation that we maie come to our waies ende It appeareth by this that it is not the will of God that we shoulde praie one for another but onely whiles we are in this worlde that so we maie exercise the workes of charitie whiles we haue tyme as it is saide before An other place doe they alledge out of Ieremie which is this Though Moyses and Samuell stoode before mée yet haue I no heart to this people Why say thei should Ieremiah speake so of the dead excepte be knewe that they did make intercession for the liuyng I maie a greate deale better reason after this maner Sith that neither Moyses nor Samuell did praie for the people of Israell it appeareth that there was then no intercessour of the dead For who of all the Sainctes shoulde haue taken thought for the people if Moyses did not who in this thing did exceede and passe all men whiles he did liue Therefore thus I saie I might make my argument againste them In the extreame necessitie of the people Moyses did make no intercession for them It is most likely theÌ„ that none at al did make intercession for them sith
that Moyses did passe all men in humanitie gentlenesse and mercie The meanyng of the Prophete then is this that God was so offended with the people that he woulde not spare them though Moyses and Samuell whose praiers he was want to heare aboue all other should make intercession for them The like in a maner haue we in the Prophete Ezechiell where the Lorde speaketh on this maner If Noah Daniell and Iob were in the Citie as truely as I liue they shall deliuer neyther sonnes nor daughters but saue their owne soules in their righteousnesse As if he should saie though Noah Daniell and Iob were then aliue againe thei should not deliuer their owne sonnes and daughters but should saue onely their owne liues in their righteousnes my wrath and indignation is so kindeled against that stiffenecked people And so the afore alledged place of Ieremiah ought to be vnderstanded For the wordes are as muche as if he should saie Though Moyses and Samuell were nowe aliue and shoulde stande before me makyng intercession for this people as thei were wont to doe yet would I not for their sakes withdrawe my plagues from this wicked and frowarde generation I woulde not heare them nor geue eare vnto their praiers but woulde in my furie vtterly destroie this rebellious and stiffe-necked people Reade and marke diligently the circumstaunces of both places and ye shall finde that it is the true sence and meanyng of them As for the place that thei doe bryng out of Genesis saiyng that Iacob doth pray that his name and the name of his forefathers Abraham and Isaac may he called vpon his posteritie It helpeth their matter nothyng at all For the meanyng of the holy Patriarche is not that his posteritie should call vpon him or vpon his forefathers Abraham and Isaac for helpe and succour but that his posteritie might be named after hym and also after Abraham and Isaac thereby to declare that the coueuaunt that God had made with Abraham Isaac and Iacob dyd parteine vnto them And therefore whensoeuer the faithfull Israelites did make their praiers vnto God they did alwaies beseche hym to remember his seruauntes Abraham Isaac and Iacob puttyng hym in remembraunce of the couenaunte wherein he had promised that he woulde for Abraham Isaac and Iacbos sake shewe mercie fauour vnto them But howe litle they dystruste in the merites and intercessions of their forefathers it is easy to see in the prophete Esay for there the whole Churche crieth out saiyng Abraham knoweth vs not neither is Israell acquainted with vs But thou lorde arte our father and redéemer Therefore be at one with vs againe for thy Seruauntes sake that are of the generation of thine heritage To be shorte whensoeuer they did name in their praiers their forefathers Abraham Isaac and Iacob it was not for any helpe that they looked to haue at their handes but for to put God in remembraunce of the couenaunt that he had made with them and with their posteritie for euer But nowe that we haue our Sauiour Iesus Christe in whose blood the couenaunt is both established and sealed vp In whose name should we set foorth or offer vp our praiers vnto God but in his only Moreouer that same maner of phrase that Iacob did vse is often times founde in the scriptures as when Esay saieth Then shall seuen women take holde of one man and saie wee wyll laie all our meate and clothyng together in commune Tantum nomen tuum innocetur super nos Only that thy name maie be called vpon vs that is to saie onely let vs be called thy wiues or after thy name that yet it maye be saide that we are suche a mans wiues They be also wont to bryng in the dreame of Iudas Machabeus whiche is made mention of in the Machabees where it is written that Iudas Machabeus did shewe vnto his Souldiers that he had séene in a dreame Onias Ieremiah holdyng vp their handes towardes heauen and praiyng for the people Doth not this saie they proue sufficiently that the dead sainctes doe praie for vs First I doe aunswere that the booke out of the which this place is alledged is not authentike nor yet Canonicall as Sainct Hierome proueth All men maie see what aucthoritie that booke ought to haue in thinges that perteine to our saluation For firste of all they cannot denie but that it is an abridgement of fiue bookes that one Iason Cireneus had written which whether he was a Iewe or a gentile no man is able to tell For the booke was set out and written in the Gréeke tongue and not in the Hebrewe Moreouer whā the holy ghoste doth set foorth any thing vnto vs for an infallible doctrine or an vndoubted trueth he is not wont to vse any excuse as the authour of this booke doth Last of al what wisedome were it to grounde any doctrine parteinyng vnto the faith vpon a dreame did hee not thinke also in his sleepe that Ieremie did deliuer him a golden swoorde yet when he awoke he had no suche thyng I might therefore conclude that as Ieremiah did deliuer hym a golden swoorde so he with Onias dyd praie for the people But Ieremiah did deliuer hym no swoorde in deede but only in a dreame Whereby it foloweth that the prayng of Onias and of Ieremiah was dreamishe also But let vs graunte that it was so as Iudas Machabeus did dreame yet we doe not reade that Iudas Machabeus and his hoast did by and by direct their praiers vnto them or that thei dyd desire them to praie and make intercession for the hoastes of the Israelites whiche shoulde within a whyle ioyne in battaile with the hoastes of the enimies But we reade that thei al praied with their Captaine vnto God saiyng O lorde thou that diddest sende thyne Angell in the tyme of Ezechiah kyng of Iuda in the host of Sennacherib didst slea an hundred fourscore and fiue thousandes sende nowe also thy good Angell before vs O Lorde of Heauens in the fearefulnes and dread of thy mightie arme that they which come against thy holy people to blaspheme them may be afraide Here maie we sée that Iudas Machabeus notwithstanding his gaie dreame did trust onely in the Lorde vnto whom onely his praiers he directed and not vnto Oniah nor yet vnto Ieremiah folowing in this the example of all the holy Patriarches and Prophetes that were before hym They do so abhominably wreast all the other places of the Scriptures whiche they be wont to alledge for the mainteinyng of their Idolatrous inuocation of Sainctes that a man will be ashamed to stande in the confutyng of them All their refuge at length is that the sainctes were hearde whiles they were aliue For it is written Our Fathers called vpon thée were helped they trusted in thée were not confounded If say they they were hearde when they were yet compassed about with
infirmities how muche more are thâ—â— now hearde beyng in glorie with God How muche better did the blessed Apostle Saincte Iames reason when he did saie Helias was a man mortall euen as we are and he praied in his praier that it might not raine and it rained not on the earth by the space of three yeres and sixe monethes And he praied againe and the heauens gaue raine Doe we not rather learne by their example to praie boldely vnto God though we be compassed about with infirmitie as they were then otherwise The holy prophete Dauid doeth not saie that the fathers were hearde bicause that they praied to any of the Patriarches that were before them but bicause that they praied vnto God and trusted in him The same selfe lesson doth Iames geue vnto vs. Let vs therefore â–ª folowe their examples and we shal be hearde as they were As the arme of God is not shortened since so his mercie is not waxen lesse He is as readie nowe to heare them that call vppon hym in truth and veritie as he was then Haue we not besides al this a mediatour an aduocate that appeareth continually in the sight of God for vs It is vnpossible then but that we shal be hearde whensoeuer we call faithfully vpon our heauenly Father through our onely Mediatour and Aduocate Iesu Christ our Lorde ¶ The .xxviij. Chapiter ¶ How and wherein wee ought to honour the Sainctes NOwe when thei haue nothyng to saie for their inuocations to deade sainctes beyng conuinced by the holie scriptures thei crie out and saie beholde these newe preachers dishonoureth defaceth spoileth maketh none accompt of the holie and blessed sainctes in heauen and especially thei dishonor the blessed virgine Marie the sweete mother of Christe Iesus to whom was more grace giuen then to any other creature and maketh no more of her then of another woman c. Belie vs not ye papistes for we giue to them that honour as we are commaunded in the holie scriptures to giue them And therefore sainct Cyrill saieth very truely At sanctos Martyres neque deos èsse dicimus neque adorare consueuimus laudamus autem eos potius summis honoribus quod pro veritate straenue certarunt fidei synceritatem seruarunt that is to saie in Englishe But neither we saie that the holie Martyres are Gods neither haue we vsed to worshippe or honour them but wee rather praise them with greate reuerence for that thei haue striued earnestly for the truthe and haue kepte the sinceritie of the faithe of Christe And Saincte Augustine sheweth also howe we must honour them saiyng Honorandi ergosunt propter imitationem non adorandi propter religionem The sainctes are to bee reuerenced and worshipped for imitation that is to followe their godly doinges and conuersation and not to honour them for any religion to make them our Gods or aduocates and to haue our confidence in them this kinde of honour wée giue to the sainctes and none other And wheras you saie there was more grace giuen to Marie then to any other creature because she was the mother of Christe You maie also learne in the booke of God to bee the childe of God is a greate deale greater grace then to bee the mother of Christe Therefore sainct Augustine saieth Beatior ergo Maria fuit Percipiendo fidem Christi quam concipiendo carne Christi Materna propinquitas nihil Mariâ— profuisseâ— nisi faelicius Christum corde quà m carne gestasset Marie was more blessed in that she receiued the faithe of Christ then in that she conceiued the fleshe of Christe Motherly kindrede could haue doest Marie no good vnlesse she had borne Christ more blessedly in her hart then she bare him in her fleshe And in an other place he saieth Mater mea quam appellastis faelicem inde felix est quiâ— verbum dei custodiuit non quia in illa verbum caro factum est My mother whom ye haue called blessed therefore is blessed because she hath kepte the worde of God not because the worde in her was made fleshe Therefore Epiphanius saieth Christe saied vnto his mother woman what haue I to doe with thee My houre is not yet come Lest any man shoulde thinke our Ladie was of greater excellencie he called her woman as it were prophesiyng of the kindes and sectes of heresies that were to come in the worlde lest any man hauyng to greate opinion of that holie Saincte should fall into this heresie and into the dotage of the same For in deede the whole matter is but a mockerie and an olde wiues tale and sothely to saie nothyng els but the handelyng of an heresie Therefore Origene saieth Si mensuram transcenderit charitatis qui diligit qui diligitur in peccato est If loue passe the measure of charitie aswell he that loueth as also he that is loued is in synne The saied Epyphanius saieth further Let no man eate saieth he of this errour touching saint Marie for though the tree bee faire yet is not this fruite to be eaten Although Marie bee beautifull and holie and honourable yet is not she to bee adoured But these women worshippyng Saincte Marie renue againe the Sacrifice of wine mingled in the honour of the Goddes Fortuna and prepare a table for the deuill and not for God as it is written in the Scriptures thei are fedde with the meate of wickednesse And againe their women boult flower and their childreÌ„ gather stickes to make fine cakes in the honour of the Queene of heauen Therefore let suche women bee rebuked by the Prophete Hieremie and let them no more trouble the worlde And let them not saie we worship the Queene of heauen Thus he applied the wordes of the Prophete vnto the virgine Marie beyng Idolatrously abused by the heretiques called Collyridiani as she and other Sainctes are by the Papistes abused now in these daies This shall now suffice for to proue that Christ our Sauiour touchyng his manhoode whiche he did take of vs is and shal be vnto the worldes ende in heauen on the right hande of the father that is to saie in felicitie ioye and glorie beyng exalted aboue the heauens made lorde ouer all creatures bothe in heauen and in earth and hauyng receiued a name that passeth all the glorie that man can reporte And that as heauen muste holde hym vnto the tyme of the restitution of all thynges that God hath spoken by the mouthe of his holie Prophetes since the worlde began beyng neuerthelesse here among vs touchyng his diuinitie and godheade and feedyng vs by his eternall spirite and by the veritie of his holie institution and ordinaunce with the heauenly foode of his precious bodie and blood so he doth appeare alwaies in the sight of God for vs beyng an omnisufficiente intercessour aduocate and mediatour betwixte God and man so that we neede not to goe vnto