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
shall be punished with vnquencheable and euerlasting fire Therefore what shall it néede to forge a newe Lymbe for them Many Doctours consideryng the great rigour that he did vse against the litle infantes haue been of another opinion much contrary in so much that some among them did not sticke to call Saint Augustine Carnificem infantium that is to say an vnmerciful tormentour of infantes though he be worthy that men should speake of him more reuerently But first and formost it is vncertaine whether this booke out of the which this sentence is taken be saint Augustines or not For the stile and phrase of this booke doeth nothing resemble the phrase that Saint Augustine doth vse in those bookes that be certainely knowen to be his For this holy doctour doeth alwayes with great modestie and sobrietie both write speake of those thinges that do parteyne vnto the Church vnto the saluation of men being neuer woont to affirme anye thing rashly without some sure grounde or foundation in Gods worde which thing he doth not obserue in this booke For what Scriptures doth he aleadge for to proue that rigorous sentence that he doth geue against those poore infantes that dye without baptisme And yet he saith holde this for a suretie and not only in this place but also in many other thorowout al the whole booke hauing alwaies these words in his mouth holde for a suretie beléeue vndoubtedly I do here let passe many other reasons that did moue many great learned men to doubt of the aucthour of this booke But let vs graunt that it is Saint Augustines Ye haue hearde already howe he doeth trimme their newe forged Lymbe that they do assigne vnto the poore séely infantes that either be styll borne or dye without baptisme Againe we must not thinke that he him selfe wyll haue these wordes of his to be taken after the rigour of the letter And therefore we must consider what occasions he might haue to write after the same sort For if the necessitie and vnablenesse doth excuse them that be of age why shoulde young infantes be more vnexcusable which haue yet a more reasonable excuse then they that be of yeres can haue For when they dye being little ones either in their mothers belly or out of it was it long of them that they were not baptized Hath God conceaued a greater hatred against those poore séely infantes which are onely infected with originall sinne than against them which being of age haue besides originall sinne ten hundred thousande talentes weyght of their owne actuall sinnes Although the baptisme of water were as necessarie vnto saluation as ye do make it yet if there be some exception for the one by what right or reason shoulde it be denied vnto the other when the cause and excuses be a like But we must weigh and marke that in Saint Augustines time there were many that had not the Sacramentes in such estimation and reuerence as they ought to haue them As in these our dayes we see that some folke do attribute so much vnto them that they make of the visible signes and corruptible clementes a Iesu Christ and an ydoll and some againe do take them but for bare signes without any vertue or efficacie estéeming them no more then they estéeme the common badges or cognisaunces that the seruauntes or souldiours doe weare for to declare what Lordes or maisters thei doe serue And in this thing the Anabaptistes excéeded aboue al other not onely in this that thei would be baptized againe but most chiefly in that that thei doe vtterly condemne the baptisme of yong children and will haue it to be deferred till they come to yeres of discretion whose doctrine is no more to bee allowed then the doctrine and opinion of them that doe affirme that yong infantes that dye without baptisme are euerlastyngly banished from the kyngdome of God. For sith that the infantes are sanctified by the holy spirite of God beyng washed in the blood of his onely begotten sonne our Sauiour Iesu christ and comprehended in the couenaunt that he hath made with vs and our séede by the vertue and efficacie of which couenaunt beyng confirmed by the bloodsheddyng of the onely begotten sonne of God we looke onely to bée saued why should the seale of this euerlastyng Testament be denied vnto them nowe more then it was to the children of the Hebrewes Bicause forsooth that they doe not beleeue nor be able yet to make any profession of their faith What if I should reason after this forte without faith it is impossible to please GOD but litle infantes and babes doe please God in so muche that our sauiour christ rebuked them that would not suffer them to bee brought vnto hym I might then conclude that they haue faith though they cannot yet declare it outwardely And Saint Augustine doth plainely saie that they haue faith whose wordes are these Infantes habent fidem propâ—er fidei sacramentum The litle infantes or children haue faith bicause they haue the Sacrament of faith As then the children of the Hebrewes were circumcised in their infancie and childehoode afterwardes were brought vp in the knowledge of the Lawe of God and in his true religion and worshippyng so it is behoueful that the infantes and children of the Christians be baptized and receaue the Scale of the euerlasting couenaunt For sith that by the faith of the parentes though but one of them did beléeue they are sanctified afterwards that thei be brought vp in the true religion of Christe As it appeareth that it was doen in the olde auncient catholike church wherof confirmation did come that children after certaine yeares were presented to the Bishop and renderyng an accompte of that faithe of theirs whiche their parentes or fréendes in baptisme professed to haue them baptized therein haue handes layde on them whiche is nothyng els but prayer made for them so saieth Saincte Augustine Quid enim est aliud manum impositio quà m oratio super hominem For what is laiyng on of handes els but praier ouer a man Whiche thyng is now tourned among the Papistes to be one of the Sacramentes to make vp the number of their fiue fained Sacramentes yea and such a Sacrament thei affirme it to be that it is greater then Baptisme for this they write them selfe in their owne bookes Sacramentum confirmationis dicitur esse maius baptismo quia à dignioribus datur in digniore parte corporis That is to saie the Sacrament of confirmation is said to be greater then the Sacrament of baptisme and afterwarde the cause is added bicause it is geuen of worthier persons and in the worthier parte of the bodie here we maye easely sée an heresie of Donatus mainteined by the Papistes which will haue Sacramentes to take their force and aucthoritie in respecte of the person that ministreth it not onely the maister of sentences saith this but also
reioycyng against hell For ascending vp into heauen he hath ledde captiuitie captiue and hauyng spoyled his enimies he hath enriched and doth dayly enriche his people with heauenlye richesse preseruyng and defending his Churche with the mightie strength of his arme against the malicious and cruell tyrantes of Sathan the deuyll and of all the mightie rulers of darknesse whom he doth in despite of their heartes brydle and kepe in that they can do no more than he suffereth them and appointeth them to doe for the setting foorth of his owne glorie for the triall of his elect and edifiyng of his congregation and Churche Thirdly we learne by his ascending vp into heauen that we ought not to seke for him here in the earth nor vpon the earth nor about the earth as S. Ambrose writeth but in heauen aboue where he sitteth on the right hande of the father that therefore we can do him no greater honour and seruice than to worshippe him in spirite and trueth bestowing for his sake and loue vppon his poore néedie members all that we coulde finde in our heartes to bestowe vpon him if he were still here vpon the earth conuersaunt among vs And therefore to put vs in remembraunce of the true seruice that he doeth require at our handes he saieth Ye shall haue the poore with you alwayes and whensoeuer ye wyll ye may do them good but me ye shall not haue alwayes We learne also by it that we shoulde in no wyse set our mindes vppon this transitorie worlde sith that our head hath forsaken it and hath taken away his corporall presence from it but that we shoulde go and walke through it as pilgrimes and straungers hauyng alwayes our conuersation aboue in heauen where he sitteth on the right hande of his father and where we shall haue with him a permanent or euerlastyng Citie of a moste strong and sure buildyng and of such a foundation that it can neuer be shaken nor remoued Whereby the shamefull errour both of the Iewes and also of those that folowed them is quite ouerthrowen which did thinke that the Messias should tarie and reigne here beneath in the earth with his elect and chosen for by his ascension vp in to heauen he did sufficiently declare vnto vs that his kyngdome is not of this world but that it is heauenly and eternall But this ought to be moste comfortable of all that by his ascendyng vp we are assured to haue a most mightie intercessour and aduocat with the father For sith that he doeth continually appeare before the face of God for vs we ought not to doubt but that he is our intercessour aduocate mediatour Therefore we neede to feare no maner of thyng whether it be in heauen or in earth if wee haue a stedfast confidence and trust in hym For sith that he is true God without doubt he is almightie Sith that he is of one substaunce and power with the father al that his father hath is his Sith that he hath béen to the father obedient vnto the very death of the Crosse and that he is his welbeloued sonne we haue no occasion to feare that his father will say hym naie of any thing that we aske of hym in his name On the other side sith that Christ is our brother fleshe of our fleshe and bone of our bones and also our head without al doubt he doth loue vs he hath pittie and compassion vpon vs we ought not therfore to thinke that he will forsake his owne fleshe or that he wil suffer his deare and welbeloued spouse to perishe For he hath therefore put on our fleshe and hath taken vpon hym all our infirmities beyng temped in all thynges like vnto vs but yet without synne thereby to assure vs that we haue a Bishop that knoweth our infirmities and miseries and that can haue compassion vpon vs and that whatsoeuer doeth happen or chaunce to be doen vnto vs beyng his liuely members he will impute it to be done vnto himselfe as it doth most plainely appeare by the words that he spake vnto Saul who persecuted his Churche and that also as head of the whole body he is readie to deliuer his members from all miseries and calamities as he hymselfe was deliuered But here wyll I bring in the comfortable scriptures that do certifie vs that we haue in the court of heauen such a mightie freende whiche hauyng all power geuen vnto him both in heauen and in earth doeth alwayes appeare before the face of the great and eternall God which ought to be vnto vs a marueylous assuraunce and comfort against all temptations and peryls These be the wordes of the blessed Apostle S. Paule It is Christe which is dead yea rather which is risen againe which is also on the right hande of God maketh intercession for vs. Againe This man because he endureth for euer hath an euerlasting priesthoode wherefore he is able also to saue them fully or perfectly that come vnto god by him euerliuing for to make intercessiō for them And in the same epistle christ saieth he is not entred in to the holye places that are made with handes which are but similitudes of true thinges but is entred into verie heauen for to appeare nowe in the sight of God for vs Doth not the blessed Euangelist S. Iohn saie also My little children these thynges write I vnto you that ye sinne not Yet if any man sinne we haue an aduocate with the father Iesus Christ whiche is righteous These Scriptures doe sufficiently teache vs that we haue such a frende intercessour aduocate in the heauenly courte that nothyng can bee denied vnto hym of the father Yea hée hymselfe whiche can not lie speaketh these most swéete and comfortable wordes vnto vs all Uerely verely I saie vnto you whatsoeuer you shall aske the father in my name he will geue it vnto you Hauing then so many notable sentences and testimonies of the infallible worde of God whereby we are assured that the onely begotten sonne of God is our aduocate and mediatour and that he doth nowe appeare before the face of the father for to make intercession for vs. The .xxv. Chapiter ¶ Aganst praiyng and intercession to Sainctes WHat néede haue we to flye vnto dead creatures I meane vnto dead Sainctes for to make them our aduocates and intercesours Sith that wee haue not one onely syllable in all the whole Scriptures that biddeth vs so to doe ▪ Againe Where haue wee any promise in the booke of God that we shall haue accesse vnto God by them or that we shall the rather obtaine our petition praiers and requestes by their intercessions and mediations whatsoeuer saith the apostle is not of faith is synne But this praiyng vnto dead sainctes that they should make intercession vnto God for vs is not of faith for why it hath no grounde at
house of Rome to prohibite let or stop any decree or law that the Consules and Senatours went aboute to make shoulde not he haue been taken as a traitour bicause that he had contrarie to the order of the coÌ„mon weale presumptuously taken that thyng vppon hym that did onely apperteine to the office of the Tribunes And shall we saie that thei that doe attribute the office of mediation or intercession vnto dead Sainctes who if they were aliue would rent their clothes and shapely reproue them if they should see suche thynges to be doen vnto them which office doeth onely pertaine to our Sauiour Christ Iesus are not guiltie of high treason against God who hath appointed in his holy and sacred worde his onely begotten sonne to be the omnisufficient mediatour betwixt hym and vs But gentle reader marke well their wordes and doctrine we confesse and acknowledge say they we haue but one mediatour of saluation but we haue many mediatours of intercession if Christe be onely as you confesse he is mediatour of saluation wherefore then doe you thus call vpon the blessed virgin Christes mother Salua omnes qui te glorificant Saue thou al them that glorifie thée Here you intrude vpon christes office and against your owne doctrine make her a mediatour not of intercession but also of saluation Why say you this in your Portes booke in your massing bookes of T. Becket Tu per Thomae sanguinem quem pro te impendit Fac nos Christe scandere quo Thomas ascendit For the blood of Thomas whiche hee for thee dyd spende graunt vs Christe to clymbe where Thomas dyd ascendâ— Here you sée not onely intercession but also saluation in the blood of Thomas Therefore to shewe that the saintes are saluatours and our wayes to heauen Antoninus saith in his tyme where S. Paul and Fréer Dominicke were painted together the maner was vnder the image of S. Paul to write these wordes Per hunc itur ad Christum we may come to christ by and through this Saint but vnder the image of Freer Dominicke they wrote this Sed magis per istum yet much rather by this Saint whereby was meant that Dominickes aucthoritie and office was better able to saue men before God then Saint Paules Thus you may sée by a taste as it were all the rest of their doinges for that that they do is nothyng but to blinde the poore ignoraunt people whereby they may leade them whersoeuer they list thus they haue God and Christ Iesus in their mouthes and prayers only to be a cloke for them as it was to the Pharisées which Christ reproued sharply and as S. Paul saith They professe God in worde but denie him in their doinges these papistes are like to the Rat catchers for they wil take good bread cheese butter and within wil put arsnecke poysoÌ„ the good bread butter is nothing els â–ª but to alure them to eate the secrete hiddeÌ„ poyson to their destructioÌ„ so the papistes in the beginning of all their prayers they say OmnipoteÌ„s sempeterne deus and at the latter ende of their prayers they say Per Dominum nostrum Iesum Christum but betweene the beginning endyng there is set in the merites passions sufferinges intercessions mediations of saints that through theÌ„ their sufferinges bloodsheddynges merites and holines wee should obtaine heauen and life euerlastyng to our saluation if these be not murtherers and poysoners of christen soules that vnder the preâ—ence as you haue before hearde of Gods name and Christes iudge you Therfore the prouerbe in them may be verified Sub melle iacet venenum vnder hony is hid poyson But now to other obiectioÌ„s of theirs I must prepare my selfe They wyll nowe replie and say that in the common weale of Rome there were many Tribunes whiche were all intercessours that is to say which had all power and aucthoritie to let such decrees and lawes â—hat they thought to be hurtfull vnto the commons why shoulde it not be so in heauen myght we not haue there many intercessours also In déede in the common weale of Rome such an order was taken that as many Tribunes might be had as it was thought good and conuenient for the tyme But it is otherwise in the heauenlye court For there it hath been appoynted by him that is the highest ruler of all that wée should haue but one intercessour aduocate mediatour of God and men whiche is our sauiour Iesus Christe who alone is able bothe to stoppe the wrathe and vengeaunce of God that it should not procéede against vs and also to obtaine at his handes all maner of thynges that be necessary for our saluation so that he needeth no companions nor felowes for to assiste hym as the Tribunes did in the citie of Rome Whereby we maie well conclude that this distinction which our papistes doe make commeth of none other but of Sathan the deuell who doeth all that he can for to minishe the glorie of Christe And that all men maie the better perceiue that it is so ye shall vnderstande that the olde auncient idolaters did vse the like distinction for to mainteine their false goddes For when thei were compelled both by the scriptures and also by strong argumentes and reasons to confesse that there was but one God Then would thei saie it is true in deede that there is but one God of creation that is to saie whiche hath created heauen and earth but not of gouernaunce For saie thei there be many Goddes of gouernaunce For some gouerne the aire some the earth some the sea c. Wee maie see then that this is an olde tricke of the deuills Sophistrie whiche dooeth still maintaine mightely with fire and sworde by his accustomed ministers and valiaunt champions our maisters of the cleargie Whiche though it be sufficiently detected alreadie and so aunswered that any childe in the streete maie easily spie out their craftie and subtile iuggelyng and their deuillishe conueighaunce in the peruertyng of the holie scriptures sacred worde of God yet for the further enarmyng of the simple and ignoraunte people whom thei doe moste easily deceiue with their gaie painted words holielike vtteraunce as you haue heard a little before I will by the helpe of God and assistauÌ„ce of his holie spirite aunswere shortly the chiefeste and moste principall argumentes that thei make coÌ„monly for to maintaine yea against the manifeste scriptures of God the intercession or meditaion of Sainctes ¶ The .xxvij. Chapiter ¶ The principall argumentes that the Papistes alledge for praiyng to sainctes Aunswered FIrste when we doe alledge this text of S. Paul For there is one God and one mediatour of God and men that man Iesus Christe to proue thereby that as there is but one God of all so there is but one mediatour betwene God and vs Besides the afore alledged and confuted distinctioÌ„ thei bée wont to
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
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
at all Hesichius also saieth The grace of God is giuen onely of mercie and fauour Et fide comprehenditur sola And is embraced and receiued by onely faith Saint Chrisostome saieth Illi dicebant qui sola â—ide nititur execrabilis est hic contrà demonstrat eum qui sola fide nititur benedictum esse They saide who so staied himselfe by only faith is accursed Contrariwise Saint Paul proueth that who so staieth hymselfe by onely faithe he is blessed Hierome also hath these wordes ignorantes speakyng of the Pharisies quod sola fide iustificat deus se ex operibus legis quam nunquam custodierunt iustos esse putantes They not knowing that God iustifieth onely by faith and supposyng themselues to be iuste by the workes of the lawe whiche they neuer obserued they would not submit themselues vnto the remission of synnes least thei should seeme to haue been synners Saint Hilarie hath these wordes in Mathewe and vppon this text Râ—mittuntur tibi peccata tua thy synnes are forgeuen thee and writeth on this maner Moâ—et scribas remissum ab homine peccatum hominem enim tantum in christo Iesu coÌ„tuebantur remissum ab eo quod lex laxare non poterat Fides enim sola iustificat That is to saie It moueth the Scribes that synne was forgiuen by man For they did onely beholde man in Christe Iesu and that to be forgeuen of hym whiche the lawe could not release For faith onely doth iustifie This is the herisie that we teache according to the holy scriptures and learned fathers of the catholique Churche But they obiect againe that good workes deserue bicause it shal be rewarded for saie they S. Iohn saith their workes folowe after them And Christe saieth to his disciples he that geueth a Cup of colde water to any of these little ones for my â—ake shall not loose his rewarde And sainct Paule saieth your worke shall not be in vaine in the Lorde Christ saieth againe Reioyce and be glad for your rewarde is greate in heauen and â—â— the Hebrewes it is saide God is not vnrighteous that hee shoulde forget our labour Wee graunt good woorkes haue their rewarde But the same rewarde standeth in mercie fauour and not in duetie Therefore we saie consideryng the weakenesse and synfull corruption of our nature there can be no works in vs so pure and perfect that we may therby of right and of duetie deserue euerlastyng life For God hath a kyngdome an inheritaunce for children and not a rewarde for bounde seruauntes and slaues Therfore Gregorie Nanzianzene saith if thou he a bound seruaunt or a â—laue then feare the whip If thou be a hirelyng then looke onely for thy rewarde but ouer and besides this if thou be a childe then reuerence God as thy father Doe well bicause it is good to obeie thy Father Yea and although thou shalt haue nothing els yet euen this shall be thy rewarde that thou hast been obedient to thy father Therfore we must saie saieth christ when we haue doen whatsoeuer I commaunde you saie ye we are vnprofitable seruauntes Hilarie to this purpose hath these wordes If we fast once saieth he we thinke we haue satisfied If out of the barnes of our householde store wée giue somewhat to the poore wee beleue we haue fulfilled the measure of righteousnesse But the Prophete hopeth all of God and trusteth of his mercie Sainct Basile also saieth He that trusteth not to his owne good deedes nor hopeth to bee iustified by his woorkes hath the onely hope of his saluation the mercies of god Augustine therefore saied verie well Qui diligit aliud preter te Minus diligit te O God he the lesse loueth thee that loueth any other thyng besides thee But before we declare how good déedes are rewarded Let vs see what good woorkes these are that the Papistes doe so muche talke of shall bee rewarded or that deserueth euerlastyng life Firste thei teache vnto the pleople that are ignoraunte to heare Masse euery daie deuoutely to lye prostratâ— before deade Images to mumble out a nomber of prayers vnto Sainctes to goe on Pilgrimages to builde vp Chaunteries and Churches and to cause Trentalles of Masses and Diriges and other trumperie to bee saied for the deade Item to giue largely of their substaunce and gooddes to idell Priestes Monkes Friers and Nonnes to giue money gold siluer and silke to make crosses chalices coapes vestementes and other like plaierly garmentes to furnishe out the stinckyng Masses to saie our Ladies Psalter to praie vpon Beades to vse obserue and kepe Pharisaicall fastynges with the Popishe idle holie daies and solempne feastes and to receiue holie breade holie water holie palme holie asshes and holie fire holie creame holie candelles and holie oile c. These are the good woorkes and beste woorkes that they haue set forth to bee doen of all people and who soeuer speaketh againste those woorkes they are taken for enemies to GOD and as rancke heretiques but all those good woorkes of the papistes are not required nor yet commaunded of God to bee dooen therefore thei dooe rather deserue the name of synne and of detestable abhomination before God then of good workes The true good woorkes are voide of all superstition thei are alligated or bounde neither to place nor to the persones nor to tyme for thei are as certaine fruites of our whole life testifiyng of the goodnesse of our harte and expressyng the nature of our heauenly father which not onely of the faithfull but of the very infidelles are rekened and taken for good workes and minister occasion vnto them to glorifie our father whiche is in heauen The workes of faithe workyng through Charitie and loue are good woorkes For GOD doeth worke them in vs and by vs them doeth our sauiour Christe set out saiyng I was an hungred and ye gaue me meate I was thirstie and ye gaue me drincke I was naked and ye clothed me I was harbourlesse and ye harboured me I was sicke and in prison and ye visited me The Apostle also doeth sufficiently teache vs what be the good woorkes that God doeth require of vs but what should I alledge one or twoo textes sithe all the whole Scriptures do euerywhere exhort vs still vnto good workes what those good workes are S. Paul doeth declare when he saith We are the workmanship of god created in christ Iesu vnto those good workes that God hath prepared for vs to walke in If any man should aske me nowe what bee those good woorkes that he hath prepared for vs to walke in I would aunswere that all those woorkes that God doeth bidde and commaunde vs in his holie and sacred worde are those good workes that he hath prepared for vs for to walke in And those I saie and beleue ought onely to be called good workes and none other And therefore