holy spirite whereas notwithstanding he accuseth them of gréeuous erroures and vices and exhorteth them to repentaunce and amendment of theyr liues Whereby it is euident that euen these most excellent churches of the Apostles haue erred But there is an other Obiection brought againste vs oute of the ballades of Salomon and out of the fifth Chapiter of S. Paules Epistle to the Ephesians where it is sayde that the church is beautiful and without spot or wrinkle which place S. Augustine interpreteth saying that this puritie and holinesse is begon in this life but in the life to come vvhen through deathe vve shall putte of this fleshe it shall be fully perfited so as vve shal haue neither spot nor blemishe but be moste perfectly pure Héereunto we adde the woordes of Christe who moste plainly expoundeth this matter in the Gospell saying He that is vvashed needeth not saue to vvash his fete but is cleane euery vvhit And againe he sayeth Euery braunche vvhich bringeth forth frute my father purgeth that it may bring forthe more frute Novve are you cleane throughe the vvorde vvhich I haue spoken vnto you He doeth not onely say that the Churche is pure but altogither pure yea that it may bring foorthe frute and yet neuerthelesse he speaketh of the washing of the féete and of the purging which his father shall doe Wherby we may easily gather and perceiue that the churche is cleane throughe the grace of God in Christ Iesu and yet by hir owne nature and through the manifold infirmities of the flesh which shée retaineth euen vntill this temporall deathe shée hathe néede to be washed and purged Wherfore shée daily prayeth Forgeue vs oure trespasses as vvee forgiue them that trespasse againste vs. And S. Iohn the Apostle sayth If vvee say vvee haue no sinne vvee deceiue oure selues and there is no truthe in vs â— Iohn â— wherefore being deliuered from this miserable fleshe we are made perfectly pure in the life to come and frée from al blemishe But so long as the Sainctes liue heere on this earthe clothed with theyr flesh they are subiecte to many infirmities And therfore héereby it appeareth that by this reason the Churche bothe may and dothe erre although it cannot be moued bicause shée is grounded vpon the true rocke and so long as shée heareth and foloweth the voice of her true pastor shée erreth not The fifth Question By what markes or tokens may the church of Christ be knowen The Answere CHefely the Churche of God may be known by the pure worde of God perfect faith charity innoceÌ„cy newnesse of life the coÌ„tinual calling vpoÌ„ god in al her necessities For Christe plainly sayeth He that is of God heareth gods vvord And againe My shepe heare my voice but the voice of a straunger vvill they not heare but vvill flee from it And againe In this shall all men knovve that you bee my Disciples if you loue one an other And S. Paule The sure fouÌ„dation of God abideth hauing thys token God knovveth vvho are his and lette euery one vvhiche calleth on the name of Christe departe from euyll And againe Euery one vvhich calleth on the name of the Lorde shal be saued And to this ende also appertayne the blessed Sacramentes whome Christe hathe ordeyned as outwarde signes of his churche and therfore oughte moste reuerently to be receiued of vs as they haue bene by the Sainctes before in true faithe as may appeare Matth. 28. Mar. 16. Luk. 24. Act. 2. 8. 10. c. 1. Cor. 10. 11. But bicause many godly men which are the true and liuely members of Christ do ofteÌ„times want the sacraments not throughe contempte but by reason of necessitie being yet neuerthelesse knitte vnto Christe and his members by true faithe spirite loue and newnesse of life exercising themselues in all Godly studies I haue placed the firste order of signes as moste chéefe and necessarye whereby the Churche may be knowen yet not omitting these godly signes or Sacraments But nowe the Prelates of Rome thynke and say that the true and lawefull signe of Christes Churche is the orderly succession of Bishoppes in the Churche wyth theyr spirituall gouernement And bicause the Churche of Rome hathe suche succession therefore they say that it is the true and primitiue Churche and that they haue the true gouernemente of the same so that who soeuer is oute of that gouernment is out of the true Churche They call succession a contynued order wherein one Byshoppe hathe succéeded in the place of an other and hathe gouerned the Church euen from Sainct Peter the Apostles time vnto this Pope called Paule the fourthe But they greatly erre whiche thynke that any thing may be proued by succession whylest they leaue oute thaâ— â–ª which is of moste force therein That is that if like as they haue succéeded in the place of Peter and the other Godly Bishoppes which thyng we graunte them they haue also succéeded them in the spirite of Christe in Doctrine in faithe grauitie godlinesse humilitie and pacience Wherefore sithe they wante thys poynte being the chéefest as all menne knowe and finde by experyence so as it neadeth no further proofe theyr vaunte of succession is nothing els but an idle sounde to bleare the eyes of those which are simpie Saincte Paule the Apostle sayeth thus Bee yee folovvers of mee euen as I folovve Christe Whereby appeareth that Succession taketh his force and effecte onely in Christe wythoute whome it neyther proueth or auaâ—â—eth any thing Wherefore euen in theyr owne Canons it is thus wrytten Distâ—n 40. It is not an easie matter to stande in the place of Peter and Paule and to occupie the seate of those vvhiche raigne vvith Christe Bicause it is sayde they are not the children of holy menne vvhiche occupie the place of holy men but they vvhiche exercise the vvoorkes of them VVee therefore vvhich gouerne oughte to be knovvne not by the Noblenesse of birthe or of the place but by the excellencie of oure manners not by the famousnesse of Cities but by the puritie of Faithe The seat maketh not a priest but a priest maketh the seate the place sanctifieth not a man but the man the place Euery priest is not holy but euery one vvhich is holy is a prieste Hee that occupieth the seate vvell receiueth honoure of the same But he that vseth it euil dothe vvrong vnto the seate By these woordes it is manifestly taughte that the chaire or seate wherin holy Bishoppes haue sette or succession is nothing woorthe excepte he be also holy which succéedeth in the place of holy menne imitating the steppes of those which were before him but if he be wicked he then receyueth no honoure of the seate but dishonoureth the same Wherefore these Prelates may nowe consider what honoure they receiue by their succession whiche dayly to the ende they may bring vs into contempte they obiecte agaynste vs The highe Priests and Prelates who in the time of Christe
Wherefore â—ithe wée giue our whole diligence labour and studie that the Auncient and Primatiue puritie and vnitie of the fayth and christian Apostolike Church may be restored and that Chryst may obteine that reuerence in the heartes of the faythfull which is due vnto him and wée in this lyfe may lyue holily and in the lyfe to come eternally in him I hope that no good and godly man can then slaunder or condemne vs for Heretikes bycause we haue forsaken not the aunciente Churche of Rome in those things whiche shée had common with the vniuersall Apostolike Church but this latter Romishe Churche yea and that onely in those thinges whiche to moste shamefull abuse and offence shee hathe deuysed and ordayned not by the authoritie of Goddes woorde but of hir owne brayne yea and moreouer bycause shee is fraughte with all horrible filthinesse and that our Lorde commaundeth vs to go out of hir Rom. 16. 2. Cor 6 Apoc. 18. c. The thirde Common place Of the Decrees and Counsels of the Churche The. x. Question Whether they do stedfastly and without all doubt teach and beleeue that which the holy Catholike church of Rome doth commaunde and teache to be beleeued The Answere TOuching the holy Catholike Churche wée haue already wrytten that the Gospel teacheth vs shée only heareth the voyce of hir only pastor and not of any straunger Wherby we may easily conclude that she commandeth nothing to be beléeued which shée hathe not heard from the mouth of our Lorde and that chiefly bicause Paule sayth that fayth commeth by hearing and hearing by the worde of God or of Chryst Wherfore when the faythfull doo stedfastly beléeue the word of God then doo they also beléeue all that the holy Churche commaundeth and teacheth to be beléeued for she commaundeth nothing to bée beléeued but that which is conteined in the word of god And whatsoeuer is contrary to Gods worde oughte not to bée beléeued although it were colored with the name of the Churche or any other tytle And as touching the churche of Rome it is manyfest that vnder hir name many things were commaunded to be beléeued and kepte whiche were bothe vnknowen to the primatiue Churche and cleane contrary to the worde of God And all suche things God forbiddeth to beléeue or to receiue saying by his prophet Jeremie Do yee not hearken to the words of the Prophets which speak the imaginations of their owne hearts and not out of the worde of the Lorde And our Lorde out of the prophet Csai sayth in the Gospell â–ª They worshippe me in vayne teaching for doctrynes the preccptes of men And Paule affirmeth there is no truthe in the decrées of men and curseth euery doctrine that is contrarie to the Gospell By this Question it may easily appeare that these men desire or couete nothing else but that the Churche of Rome that is to say themselues might be accounted the only and true church and that whatsoeuer they commaunde to bée kepte and beléeued myght without further question bée receyued But why coÌ„maunde they not all men without all question to beléeue the holy Scripture or woorde of GOD and to acknowledge that all which is néedefull to saluation is fullie conteyned faughte and written therein lyke as Paule sayth in his seconde Epistle to Timothe the thirde Chapter Truely bycause they seeke not the honour of God and the encrease of hys woorde but theyr owne honoure the authoritie confirmation of their owne lawes and customes The. xj Question Whether they doo beleeue that the Decrees and Preceptes of the Churche the Canones and Ordinaunces of the Fathers be of the holy Ghost and not contrary to Christ or the Scriptures The Answere TOuching the decrées of the Churche wée haue answered in the former question But concerning the Canones and ordinances which the fathers haue ordeyned thus muche of them God our moste saythfull father gaue vnto his Churche his holy worde conteyned in both the Testamentes to be as a certayn direction or touchstone by the which all that in stéede of golde that is to say for the ordinaunce of god vndoubted truth was offered vnto vs mighte be tried proued whether they were pure or corrupted Now the Canons and ordinances of the fathers are offered vnto vs for Golde and as the true Oracles of god But sithe them selues were men and might erre and did also commaunde their ordinaunces and decrées to be no further beléeued but as they were proued and allowed by the touchestone of the holy Scriptures they ought therefore to be tryed and proued by the same as Paule teacheth 1. Thessa. 5. and John. 1. Epist. 4. Wherfore if they agrée with the scriptures then are they of the holy Ghost and not contrary to Chryste and hys worde but if they agrée not with them then are they not of the holy ghost but contrary to Chryst and his worde and therefore ought not to be beléeued nor kepte But howe many Decrées of the fathers do apparantly shew themselues contrary to the Scriptures it would be too tedious to recite and therefore as muche as is néedefull to be knowen may easily by these questions be perceiued For almoste all that these men striue for are nothing else but the ordinances and decrées of the fathers or of other men And to say the truthe the decrées of the fathers are many tymes cleane contrary one to an other For some of their decrées forbidde the mariage of the Ministers of the Churche and on the contrarie parte it is euident what the Counsell of Gangraâ—â— dyd teache concerning the same excommunicating all those whiche forsake or despise those Priestes that hée maried And many suche like shal yée finde yea euen in the very Popes decrées But why I beséech you doo not they sée men striue as earnestly for the Lawes and ordinances of God to commende them as the holsome knowledge of our saluation vnto the worlde But truely in all their Questions there is not one word spoken hereof Doo they not therfore moste liuely represente vnto vs the Scribes and Pharisies who were at continuall debate with Chryste and hys Disciples and that onely aboute the decrées of the fathers neglecting the lawe of God and as Chryste often did â—ast in their téeth preferred them to the â—awe of God Math. 15. Mark. 7. The xij Question Whether those generall Councelles whiche are lawefully kepte oughte to bee beleeued and obeyed and whether they may bee called into question as though they had erred and so be disputed vpon The Answere THis Question conteyneth thrée others First whether those generall Councelles whiche are lawfully made ought to be obeyed and beléeued To this we answere that all councels both vniuersall and prouincial as they terme them oughte to take their authoritie from the worde of god Wherfore if the lawes decrées of Councels be deriued from the worde of God and confirmed by the same then ought they no lesse to be
on the thighe Wherfore true repentaunce and the right sorowing for our sinnes muste procéede from God stirring vp the same in vs by fayth so as it must not be a repentaunce or sorrow according to the world but after the wil of god â— Cor. 7. Touching confession and satisfaction shall bée spoken hereafter The. L. Question Whether they beleue that sins with all their circumstaunces oughte to bee confessed to the Prieste in the Sacramente of confession The Answere COnfession or the numbring of our sinnes which must be done before the priest with al the circuÌ„stances therof as how when who with whom how often and wherfore he hath offended is but in vayne and without all sufficient proofe called the Sacrament of confession For God alone as wée haue before shewed dyd institute the Sacraments but he ordeyned not this confession to be any of them neither did he commaunde it as necessarie to our saluation For the holye Scripture teacheth an other maner of profitable and necessarie kinde of confession and byddeth vs to confesse our sinnes with a true fayth from our hearts méekely vnto god For God it is alone whome wée haue offended who knoweth our hearts déedes and determinations remitteth or punisheth sinnes and hathe giuen his sonne vnto vs an high Priest and one eternall sacrifice Therefore muste wée come to GOD the father through Chryst and that with the same wordes which he hathe giuen vs teaching vs to confesse our sinnes saying Forgiue vs our trespasses as we forgyue them that trespasse agaynst vs. And after this sorte may all the faythfull in all theyr troubles and at all tymes and in euery place confesse themselues to GOD bothe secretly and openly Secretly when eche man prayeth alone and confesseth his sinnes to god Openly when any man in the Church togither with the whole congregation prayeth and confesseth the same And there are many examples in bothe the Testamentes of those who confessed themselues to God and not onely craued but also obteined of him forgiuenesse of their sinnes But on the contrarie there are no examples of any which confessed themselues to Laye men or Priestes for this honor belongeth to God alone which hathe giuen vs hys sonne to be our high Prieste who heareth sufficiently the confession of al the faythfull so that there is no néede to substitute any in hys roume to heare them For who so euer with a true fayth from the bottome of his heart in maner as is sayd confesseth his sinnes to God the father and to his sonne our onely chiefe Byshoppe Chryste Jesus â—auing hys grace and mercy they vndoubtedly receiue full remission of all their sinnes And therfore I demaunde of our Aduersaries whether this bée true or no If they denie it then doo we obiecte agaynst them the Lords prayer in the which wée confesse and pray saying Forgiue vs our trespasses as we forgiue them that trespasse agaynst vs. And our Lorde hathe saide whatsoeuer you aske in my name you shall receiue it Agayne wée obiecte agaynst them the Articles of our Fayth wherin wée confesse wée beléeue the remission of sinnes Yea wée doo certaynly know that if wée beléeue according to Gods worde wée doo also obteyne the same that wée beléeue but wée beléeue the remission of sinnes therefore wée obteyne the same To conclude wée obiecte the euydente promisses conteyned in the worde of God and chiefly that saying of Saincte John. 1. Epistle 1. If wee confesse our sinnes hee is mercyfull to forgiue vs our sinnes Wherefore sithe it is thus as by the truthe it is confirmed then they which confesse their sinnes to God and to his sonne our Lorde haue obteyned full remission of the same and so is there no néede to vse the Auricular confession of the Romishe Churche Furthermore there is an other kynde of confession commaunded by our Lorde to all the faythfull to wyt that euery man should confesse eche one to other his faults and offences wherein he hath offended iniured his neighbour and that ech man doo hartily forgiue euery offence iniury which he hath suffred and forgiue hym also which hath don the same and pray for him And the Lordes prayer dothe prescribe vnto vs this kinde of confession for we say As we forgiue them that trespasse agaynst vs. And of this confession is it that Saincte James speaketh in his fifthe Chapter and not of that which is done vnto the Priestes Furthermore there is not one worde in the whole Scripture of God spoken of any other confession than thys and therefore their Auricular confession vnto the Priest is without all authoritie of Scripture Furthermore the blessed Apostles dydde neuer gyue them selues to the hearing of confession neither gaue them absolution whispering in the eares of them that were confessed For the preaching of the Gospell is that ioyfull tydings wherin the captiues and suche as are adiudged to death are declared to bee made free and delyuered from the falte the punishment due for the same and are receiued into fauour and into the number of Gods children and that by the death of Chryste Jesus as Chryste him selfe teacheth out of Esai the Prophet ca. 61 at Nazareth as appeareth in Luke 4. And Paul confirmeth the same 2. Cor. 5. Wherefore that which the aduersaries obiect saying that the priest knoweth not the state or condition of the sinne excepte the same be opened to him and therfore knoweth not what to forgiue or what to leaue vnforgiuen hathe no maner of ground of truthe Wherfore if the Priest doo remitte or retayne any sinnes it behoueth that those be disclosed and opened to him But the wordes of Chryst touching the remitting or retayning of sinnes appertayneth to the preaching of the Gospell and to excommunication not to the priuate power of the Priest whereof I will speake hereafter Likewise when Chryst biddeth the Leper shewe him selfe to the Prieste he commaundeth him not to confesse him selfe vnto him but that he should offer him selfe to be tryed by the Priest and so offer his sacrifice For the iudging or trying of Leprosie appertained to the priest Leuit. 13. and. 14. But in that they say Leprosie did signifye sinne we answere that touching spiritual things and sinne the Priests and sacrifices were figures of Chryste and therefore are they to bée sente vnto Chryste to whome also that Samariâ—ane came when he was healed and not to any priest So also we trust that Chryst will delyuer and saue vs if wée beléeue in him and to him we confesse our selues although we come not to the priest The auncient Churches before the birthe of Chryste and a long tyme after his comming were altogither ignorant of the confession and absolution of the Priest and after it began to bée receiued yet was there no commaundement for the same as appeareth De pemtent Distinct. 1. But in the counsell of Lataran vnder Innocentius the third Pope it was commaunded in the yere of our Lorde
place he saithe what hast thou that thou hast not receiued wherfore if thou haue receiued it why bostest thou as thoughe thou hadste not receyued it And agayne he sayth It is giuen to you in the things appertayning to Chryst that not onely you shoulde beleeue in him but also suffer affliction for hys names sake Likewise he sayth For it is God that woorketh in you bothe the will and the deede euen of hys owne good will. And although the faythfull doo all that they doo with a frée spirite and willing minde yet neuerthelesse this their fréedome and willingnesse is let and hindered very much through the defectes and infirmities of the flesh whiche alwayes remayneth with vs euen vnto deathe Wherefore Paule greatly complayneth saying The flesh rebelleth agaynst the spirit and the spirite agaynst the flesh so that the things which I would not do that do I. Touching this matter read more Roma 7. And yet in this case doo we not attribute vnto man any more frée will than that which the frée mercy of God worketh by whose holy spirite he is fréely gouerned preserued But as touching the infirmity which dwelleth in vs the operation and working of the spirite is hindred and let thereby so that mans free will can doo nothing that is good and so that good which it is willing to doo and dothe is of the frée grace and holy spirite of god And therfore Paule attributeth not his good workes to hys owne free wil but to the grace of God saying By the grace of God I am that I am and hys grace was not in me in vayne but I labored more than they all and yet not I but the grace of God that was with me 1. Corinth 15. Marke well that he sayth yet not I but the grace of God which was with me But touching euill lyke as wée haue sayde already wée doo it not by compulsion or agaynst our will but willingly and that by reason of the corruption which is grafted in our nature And yet when wee runne headlong to the Deuill God can lette and stoppe vs and giue vs an other manner of mynde whereby wée may bée stirred and drâ—uen as it were to the things wherein before we had no delight The fithe Common place Of Fayth and good Woorkes The. xviij Question What they thinke of fayth hope and charitie The Answere TOuching these thrée being in déede the cheefe poynts of our Christian religion I thinke very wel and truely of them euen as the word of god hathe taughte Fayth is the sure confidence of a man that is lyghtened of God whereby he trusteth in God and in his onely son our Lord Jesus Chryst and his vndoubted worde and that to the remission of sinnes and eternall lyfe Hope is a stedfaste pacient and comfortable looking for of those things whiche we beléeue cheefly if the receiuing of them be deferred and appeare otherwise thaÌ„ they were beléeued to be charitie is poured into our hearts encreased and preserued and is due both to God man so that we should loue God aboue all things and our neighbour as our selfe euen as Chryste also hath loued vs The places of Scripture from whence these descriptions are taken I haue therfore willingly left out least this Booke shoulde grow and encrease vnto an huge volume The. xix Question Whether these three vertues faith hope charity are but one thing or else distinct vertues in the holy Scripture and chiefly whether the one may not be taken for the other The Answere TOuching these thrée singuler giftes of God S. Paule speaketh distinctly giuing to ech of them their peculyar properties 1. Thes. 1. VVe giue thanks vnto God almightie for you all making mention of you in our praiers remembring alwayes your effectuall fayth diligeÌ„t or working loue and stedfast hope in our Lord Iesus Chryst. c. And forasmuche as he giueth thankes and prayers vnto God he teacheth that these vertues are fréely giuen froÌ„ him vnto men and that therefore they ought to pray and render thankes vnto him And vnto faythe he attributeth a certayne effectuall working bicause that from hir all good works yea hope and charitie do spring And he calleth charity diligeÌ„tor working bicause true charitie or loue laboreth and exerciseth hir selfe to please bothe God and man And to hope he attributeth stedfastnesse and pacience bicause Paul in the eight to the Romanes sayth That wee are made safe throughe hope But hope if it be seene is no hope For how can a man hope for that which he seeth But if we hope for the thing whiche we see not by pacience wée looke for them Therefore fayth hope and charitie are distincted vertues and haue eche their proper operations And therefore are they seuerally reckened by S. Paule 1. Corin 1. in which place he sayth that these thrée are Agayne these vertues are so coupled togither and depende so one of an other that they can not in any wise be hadde seuerally For who so rightly beléeueth in God and his word the same also hopeth to receiue the things he looketh for Lyke as Paule teacheth out of the Prophet Abacuc in the Epistle to the Hebrues cap. 10. Againe who so rightly beléeueth in God loueth him as his chefe and euerlasting good and loueth man bicause he is the image of God redéemed by him as S. John teacheth in his Epistle And therfore Paule to the Hebrues Cap. 11. interpreteth fayth by hope saying Fayth is the substance or grounde of thynges which are hoped for And in hys firste Epistle to Timothe he sheweth that charitie springeth from faythe saying Furthermore the end of the commaundementis loue from a pure hart a good conscience and fayth vnfayned Therefore like as there is but one sunne and yet he is not alone so is there but one fayth and yet is she not alone But as from the sunne procéedeth two seuerall things so that thereby three things are in the sunne that is the globe or body of the sunne from whiche procéedeth brightnesse and heate and these thrée are so ioyned in one sunne that by no meanes they can be separated and yet are they three distincted things hauing eche their seuerall properties So lykewise these three vertues faythe hope and charitie are so knytte togither that by no meanes they may bée separated and yet are they seuerally distincted Wherefore euen as from the Globe or substaunce of the sunne as from one spring lighte and heate doo flowe so from faythe also bothe charitie and hope doo spring And as the body of the sunne is not the lyghte or the heate so Fayth is neyther Hope nor Charitie Yet neuerthelesse the bodye of the Sunne is not wythoute Heate and Lyght and Fayth is not without Hope and Charitie And as the sunne shineth by his brightnesse and not by his heate so faythe inasmuche as shée receiueth Chryste iustifieth vs before God and not through charitie Therfore
Prophetes and Apostles he hathe altogither and that very earnestly forbidden Images yea moste greeuously threatning all those which either make them or woorshippe them Wherefore that which God abhorreth calleth euil and cursseth we can not call the same good Wherfore if any man desire to sée any testimonies héereof let him reade the twentieth of Exodus Deuteronomie the fifth fourthe and seuenth and twentie seuen Psalme an hundred and thirtiâ—ne Esay fortie and fortie foure Jeremie tenth Rom. first first Corrin tenth first Peter fourth and first John the fifth c. And where as some of them say they woorshippe not the Image but him whome it signifieth that is but a single souled reason for neither God nor his Sainctes wil be so worshipped Againe Images are not like vnto God nor to the Sainctes For God is a spirite that can not be measured without beginning and without ending of most â—reate power and Maiestie and canne â—herefore be expressed by no Image as the holy scripture doth euideÌ„tly teach vs Actes 17. and in diuers other places Againe the Angels which are spirites howe can there be made any image of them The Sainctes while they heere liued on the earth had bothe a body and a soule that is consumed and this remaines in heauen howe therefore can they be expressed by any image The image of their bodyes can nothing at all helpe vs to eternall life and therefore althoughe we had them they could nothing helpe vs Againe that which is chéefest in the Sainctes as the grace of God faithe and suche like giftes can neuer be expressed vnto vs by any colour woode or stone To conclude God the Angels and Sainctes are in heauen indowed with a more excellent glorye than that they may be expressed or represented by any images which images the holy Prophetes of God haue scorned and derided as Esay 44. and Baruch 6. But if they say that images muste be made to teache and instructe only then doe we knowe that we haue receiued a more perfecte and excellenter way héereunto from God which is his holy spirite and woorde And bicause neither in the Apostles times nor in the primitiue Churche there was any vse at all of images we cannot then truely call them good sithe they are so condemned as we haue saide of God and his Sainctes Touching Relikes we haue spoken in the Question before going and therfore contented therwith we will speake no more therof The. xxxiij Question Whether they like well of the halowing of water herbes and other things vsed in the Christian Churche The Answere THe primytiue Apostolicke churche was altogether ignorant of these consecrations and blessings of water fire salt butter oyle palm herbs wafers and suche like And therfore bicause they are abuses and méere inuentions of men they can in no wise please vs For we beleeue that Christe hathe blessed all those creatures whereof the faithfull haue neede so as if they vse them moderately in faithe wyth giuing of thankes they cannot be hurtfull but pure and good vnto them as Paul witnesseth ◠〈◊〉 4. and Tit. â— But to beleeue trust that these halowed things whereof we haue spoken can defende and keepe vs from euill is meere superstitious condemned of God and reproued of all Gods faithfull ministers The eight Common place Of purgatorie and prayer for the deade The. xxxiiij Question Whether they beleeue that the soules of those which are dead be tormented in the fire of Purgatorie who not perfecting their repentance nor being thorowly purified haue departed out of this life The Answere AL that depart out of this life either depart in the true faithe or else without the same and of both these hath our Lord pronounced sentence in these woordes For God sent not his son into the vvorld to condemne the vvorld but that it might be saued throughe him He therefore vvhich beleeueth in him is not iudged but he that beleeueth not is iudged alreadie bicause he beleeueth not in the name of the only begotten son of God. But our aduersaries Obiecte that a faithfull man may die who yet notwithstaÌ„ding he be faithful yet is not thorowly purged bicause he hathe not performed his penance such one say they cannot be saued bicause he is yet vnpure neyther can he be dampned bycause he is a faithfull And therfore it necessarily foloweth that ther is a midle place betwéen these prepared of god in the which such are thorowly purged and wyth theyr paines repay that wanted in penance And this place they cal Purgatorie bicause as they say the soules are purged there But in this kinde of Doctrine which hathe no authoritie at all in the Scriptures we finde faulte with diuers things For firste Christe teacheth that the faithfull are made all pure in hym althoughe there remaine some parte of infirmitie in them whereof they haue néede to be clensed for he manifestly saithe He that is vvashed hath no nede saue to vvashe his feete for he is cleane altogether John. 13. and. 15. And S. Paul teacheth the same Romanes 7. and. 8. where he sheweth that many things are yet wanting in the faithfull which are not imputed vnto them bicause of their faith in Christe And therfore in the articles of our faith we coÌ„fesse that we belèeue the remission of sinnes the resurrectioÌ„ of the body the life euerlasting And as we beleue so shal it be vnto vs we beléeue our sinnes are forgiuen vs and therfore they are so Furthermore when we say sinnes we doo not onely meane the faulte but also the punishemente due for the same Wherefore when the sinnes for the whiche we are punished are forgiuen vs howe then I pray you are we vncleane Or if sin be quite â—akeÌ„ away why then should they suffer as though they were not remitted Wherefore if they had true fayth in Chryst then shall they liue for euer but if they beléeued not then are they damned And this dothe our fayth teach vs whiche is confirmed Esai 53. and John. 3. 5. 6. and. â— Chapters Secondly we blame in their doctrine that they ascribe perfecte puritie to perfecte repentaunce whiche puritie is onely had by the death bloud merites of christ For if puritie were had by our merites then is Christ dead in vayne But Chryst is not dead in vayne therefore puritie commeth onely by the grace of God throughe faythe in the deathe of Chryst. Actes 1â— Gala. 7. and. 1. John. 1. But howe féeble an argument that is which they say that the soules requite with their punishmentes in the fire of Purgatorie which before they wanted to perfecte repentaunce wée haue héeretofore shewed when wée entreated of Faythe and Workes prouing then those things which we both do and suffer not to bée worthy of that ioye wherof in the life to come we are made partakers by Chryste Thirdly wée blame in their doctrine of Purgatorie that they attribute not puritie to the bloude of Chryste
not rightly but without fayth The worde of God abideth euermore true and is left vnto vs for our instruction but in that all men doo not acknowledge it to bée the truthe and suffer them selues to be instructed therby they yea their lacks of fayth is the cause thereof Simon Magus was baptised but not purged not for bycause baptisme is without effect or is not the true signe of our clensing but bycause he beléeued not In lyke manner Judas at the supper of our lord receiued not the body of Christe vnto eternall life not bicause the sacrament did not represente and offer the same meat of eternall life but bicause he receiued it without faithe Againe the vse of the sacraments do not therefore obtaine the grace of God vnto vs bicause it is our worke but we receiue the Sacraments bicause through grace we are reconciled vnto God in Christe by faithe and now be in his fauoure therfore by this meanes shewe our selues thankefull and obedient towardes him Againe we know that the grace and giftes of God doe oftentimes increase and growe in the faythfull S. Paule to the Romanes the fourth asketh whether Abraham were iustified through Circumcision and whether he was iustified before or after he was circumcised he answereth not in circumcision but before he vvas circumcised and yet was not circumcision vnprositable or a vaine signe for he receyued the same as the seale of the righteousnesse of faithe that is to say to confirme and testifie that his righteousnesse came by faithe and that therby we be iustified So may we say of our sacramentes for baptisme is come in the stead of circumcision and the fathers also did eate of one spiritual meat with vs as Paule testifieth Coloss. 2. and. 1. Cor. 10. The tenth Common place Of Baptisme The. xxxix Question Whether they beleeue that infants ought to be baptized and whether they thinke the firste baptisme sufficient or that men oughte to be baptized againe when they come to haue the vse of reason The Answere IT appeareth by this Question they minde to make some proofe of vs what we do thinke of the Anabaptists Wherfore we answere that euen you which are the vpholders maintainers of the Popish kingdom the hinderers of the preaching of the gospel doe most wickedly offende and that the faulte is cheefely in you why that many are first seduced by the Anabaptistes and then secondly for lacke of teaching do perish in that erroure For if yée would suffer the pure preaching of the Gospell to haue his frée passage then coulde not this heresie nor any other so mightely preuaile and take place to the deceiuing of simple and vnlearned menne which thinke what so euer is taughte them is straight wayes the doctrine of the gospel Neither go we about to defende the Anabaptist from whom we discent very muche as in all oure bookes we doe plainely declare But many of them are very simple menne and otherwyse of an honest nature who haue skarce heard any thing of the gospell or if they haue yet bicause they sée so little amēdment of life among those that professe the same are called Gospellers yéelding to the subtile persuasiōs of the Anabaptists thinke they shuld greatly offend if they baptise their infants take an othe or come vnto those churches in which as they say sinners do yet remain Yea that no minister which receiueth any stipende for his ministerie or dothe not him selfe all those things which he teacheth others to doe can teache the true doctrine and that there is no congregation a true churche in which the order of Prophesying and excommunication is not according to that forme which S. Paule hathe prescribed 1. Corrin 14. Therfore as these their errors are not to be suffred so yet must they be frendly instructed by the woorde of God and so broughte home againe as S. Paule teacheth Rom. 14. But if they be contentious and stubberne they muste not yet therfore straight wayes be cast off but hope better of them taking héede in the meane time least they infecte any other with these their obscure opinions whilest we looke for their amendment And if they be not conuerted yet must we alwayes deale soberly vertuoussy and holily with them hauing a consideration of the matter and person in correcting and punishing of them Other some of them are not of a simple and honest nature but malitious troublesome enuious couetous which all their life time haue bene vnquiet and obstinate euer louing contention and so falling into that error doe amongste themselues raise vp broiles stirre mē against their Magistrates and Preachers against othes against iudgement and punishment against taxes rentes and tiches and many other things furthermore they stirre vp contention betwene man and wife and yet notwithstanding they cloke and smoothe themselues with a certaine glorious hipocritical kinde of spéeche to the end they might séeme to be farre honester men than they are in very déede For what they would doe if they might haue frée libertie we haue good experience in the Monkishe Anabaptistes If therefore these menne which are so malitious might be fréely suffred no punishmēt done vnto them the common wealthe would quite be ouerthrowne as experience dothe teache vs And these men being the heades of this faction abusing the simple sort do in like manner stirre them vp to be contentious and raise tumultes Wherupon being thus instructed although they be manifestly ouerthrowne by the truthe yet leaue they not their erroure nor will receiue any godly instruction but despise the gentlenesse and mercy of the Magistrate neuer kéeping touche though they promisse and sweare neuer so muche hauing no regard to honestie neuer cease to molest and trouble the congregatiōs with their rash and seditious dealings And touching these menne what bothe Gods lawe and mannes dothe decrée of them it is manifestly knowne wherefore we doe not goe about to excuse any suche neither haue we any felowship with them or with their teachers nor yet by Gods grace minde we to haue Touching the baptisme of infantes it hathe his aucthoritie from the scripture For bicause we all confesse that Baptisme is a signe of the couenaunte and people of God and that it cannot be denyed that infants are in the couenaunt of God and are numbred with his people therfore baptisme which is the signe heereof cannot be denyed vnto them Againe S. Peter in the Actes teacheth that they oughte to be baptized which haue the holy Ghost But if the infants of the faithfull had not the holy Ghost then should they not belong vnto God neither should they be holy nor haue the kingdome of God But they are belonging to god Rom. 8. they are holy 1. Corinth 7. and to them belongeth the kingdome of heauen Mar. 10. Therfore they ought to be baptized But there is no néede we should be baptized againe when we come to the vse of reason being once in
the eternall wisdome of God sawe not these things before he instituted the cuppe and could not he if it had séemed to him good haue forbidden the lay men the vse of the same But sith the eternall wisedome of God hath giuen the same vnto them let vs content our selues therewith onlesse we would séeme to haue more wisdome than god And may not the priests I pray yée shed the wine as well as the lay men And why then shuld not the same be forbidden vnto them But the Lordes supper is brought into contempt for farre many other causes than when any parte of the Wine falleth by chaunce on the grounde or is shedde vnwillingly For true faithe burning charitie stedfaste hope faithfulnesse mercy iustice and the puritie of those which coÌ„municate are the true ornamentes of the Sacramentes Wherefore what offences or what honor they bring to this Sacrament which daily vse the same to gette their liuing thereby yet in the meane time are drunkardes whoremaisters vncleane persones studying all vngodlynesse liue publikely in their naughtinesse to the great offence of many is nowe by the great mercy of God most manifestly knowne Wherefore I hartely beséeche almighty God to graunte all those the true knowledge of their sinnes wherby they may repent and amend their liues Amen The. xij Common place Of the sacrifice of the Masse The. xlviij Question Whether they doe beleue that the true bodie bloud of Christ in the sacrament of the aultar be a true and an acceptable sacrifice vnto God whiche ought to be offered in the Churche of Christ in the blessed office of the Masse vncessantly for the quick the dead vntyll the comming of Chryst The Answere SIth we haue sufficiently before proued that the true body and bloude of Christ is not in the Sacramente corporally it foloweth of necessitie that the same canne not be offered vp in the Masse by the priestes But yet the Romishe churche teacheth that the bodye and bloude of Christe is corporally and substantially present and in the office of their Masse offered vp to God by the Priestes for the sinnes of the quicke and the dead and therefore oughte to be woorshipped But the form of the Masse dothe not agrée with the institution of the Lordes supper but is encreased by the long continuaunce of time wyth diuers additions rights Ceremonies so as Gregorius the seuenth Pope doth confesse that in his time the Masse was not celebrated in all places of the world after one manner wherefore without all doute the Apostles Peter James and Mathewe did neuer celebrate the Masse vsed in the Churche of Rome but were altogyther ignoraunte thereof Therefore the Churches of the gospell haue by good right putte away and abolished the Romishe Masse and in the stead therof haue rightly and godly ordained the supper of oure Lord Jesus Christe which was godly celebrated in the old Apostolical church without any of the Popes or mannes traditions or additions And therfore to the foresaide question we answer that we do not acknowledge nor receiue the Masse for the institution of God but flée from it as being contrary to oure profession partly for causes already shewed and partly for such causes as héereafter we shall shewe But that we may the better knowe what sacrifices are we will héere vnto adde a few words There are amongst the Christians chéefely two kindes of sacrifices the one propiciatorie for the reconciliation and remission of sinnes and the other of thaÌ„ks geuing in which we exercise our faith serue God geue him thankes bothe wyth wordes and déedes for his benefits bestowed vpon vs In the olde Testament the sacrifice propitiatorie was shadowed and figured by many figures yet was there but one thing which they all did signifie to wit the body and bloud of Christe offered on the crosse Wherefore after that Christ came into the world and remained héere a certaine time that he might offer his body and bloude on the crosse for the remission of sinnes he ordained â—n his supper the Sacrament of the geâ—ing of his body and the shedding of his â—loud calling it the cuppe of the Newe â—estament in his bloud Wherfore this Sacrament ought from hence forth onâ—â— to be in stead of all the Sacraments of the Olde testament which were figures and to witnesse that as Christe by the Sacraments of the Olde testament was promised a sauiour so in the â—ewe testament he is come and hathe â—â—rformed it and so by the sacrifice of his body and bloud hathe taken away for euer all the sinnes of the faythfull Wherefore when our Lord would ofâ—â—r himselfe vppon the crosse and that 〈…〉 houre was come in which he would â—â—liuer vp his spirite so by his deathe â—ll sinne death and hell he cried with â—â—oud voice It is finished As who shuld â—â—y that sacrifice is nowe ended and fulâ—â—lled in which all the figures and proâ—isses of the fathers are accomplished 〈…〉 ne fréely pardoned and eternal righâ—â—ousnesse is obtained vnto euerlasting life And therefore so soone as our Lord was deade and had in this sorte offered vp him selfe a sacrifice to God his heauenly father the vaile of the Temple rente in two péeces greate myracles were séene bothe in the liuing and in the deade yea in heauen and in earthe And thus did the olde Testament the Leuiticall priesthoode and all the other Sacrifices take their ende whereunto they were ordained Therfore nowe resteth but the one only and euerlasting sacrifice of Christ as the chéefest holyest and moste perfecte And suche is the propretie of this Sacrifice that it neither coulde nor yet can be offered of any liuing man bicause not onely for the excellencie and holynesse thereof but also bicause of the imperfection of manne And therefore Christe offered vp him selfe that is to say gaue him self vnto death and so became the one and euerlasting Bishop after the order of Melchisedech as onely Bishop and sacrifice offered to God by him selfe onely Yea this sacrifice which he offered is but one that is to say once offered neither can it any more be offered againe For that hys one sacrifice is hys deathe once made effectuall that it onely and for euer mighte be sufficiente for all ages for the reconciliation and remission of sinnes And bicause Christe hathe suffered for vs dyed was buryed and arose againe from the deade and ascended into Heauen appearing for euer euen vnto the laste daye as one sufficient sacrifice in the sight of God for the full and perfecte redemption of all the Faithfull that is sufficient neither néedeth there any other Sacrifice to be offered in the Churche for the remission of sinnes Wherefore if there be any that wil offer a Sacrifice for his sinnes he dothe manifestly héereby declare that hée dothe not beléeue that his sinnes are forgiuen him by the onely Sacrifice of Christe For if he stedfastly beléeue that they are washed away why then dothe he
séeke a newe Sacrifice to be offered And therfore it followeth that the holy church euen to the ende of the worlde doth acknowledge none other sacrifice propitiatorie for sinnes but the deathe and passion of Christe alone And that which of this only sacrifice of Christe I haue hither vnto spoken is most truely and manifestly confirmed by the euideÌ„t testimony of holy scripture as Leui. 16. Zach. 3. Hebr. 5. 7. 8. 9. and 10. chapters But to returne to the Lords supper it is not in that respecte that we do minister it a propitiatorie Sacrifice that by the doing and celebrating of it we should be deliuered from sinne For the deathe and sacrifice of Christe vpon the crosse if we haue faithe hathe deliuered and purged vs from oure sinnes Neyther is Christe in his supper crucified againe or his body offered in the same againe for why no Priest is able to offer it but there is onely celebrated a remembraunce of his Sacrifice once perfected and that not by the Priest alone but by the whole churche For so our sauioure Christ commaunded saying Doc this in the remembraunce of me wherefore S. Augustine very agreeable with the holy scripture wryteth againste the Manachees saying That before the comming of Christe the Sacrifice of his body and bloud vvas promised by the figured sacrifices of the olde Testamente but by his comming and passion it is finished and that after his ascention the remembrance thereof is celebrated Wherefore the opinion of those which say that the body and bloud of Christe is offered in the Masse for the quicke and the deade vnto the ende of the worlde can in no wise be confirmed by any testimonies of holy Scripture And to passe ouer that the deade haue already receiued their iudgement as it is already saide in the thirtie foure and thirtie fiue Questions they besides can not any more be made partakers of the Lords supper for the Lord saith Take and eate which thing the deade can not doe But in that they say the priest eateth for the deade they doe it contrary to the commaundemente of Christe To conclude the supper of the Lorde is onely the remembrance of the sacrifice of Christ once finished and not the sacrifice it selfe and that done only by those which héere doe liue The sacrifice of praise and thanks giuing comprehendeth first the praise and thankes which they offer to God by a pure faith for all his benefites bestowed on them And bicause in the Lordes Supper we chéefely make a remembrance of Christes death and our redemption therfore praise God and geue thankes vnto him the fathers haue called the same supper a sacrifice and we also doe willingly acknowledge that this sacrameÌ„t in this sorte is an acceptable Sacrifice vnto God and yet not bicause the priest offereth the body and bloud or prayers for to merite or gaine thereby but bicause the whole congregation in theyr prayers offer vnto God praise thanks geuing for the benefite of Christes sacrifice which once offered vp him selfe vppon the crosse Many things in déede are spoken of this Sacrifice in the holy scriptures as in the Psalmes the Prophets the Epistles of Paul and chéefely in the thirtienth chapter to the Hebrewes Yea also of the Fathers as Ireneus and Tertullian vppon the woordes of Malachie in his firste Chapter c. Furthermore the studie to obey the commaundemente of God to the encrease of oure faithe and the prouoking of others vnto good the forgeuing of offences and mutuall loue yea the studie of righteousnesse and holinesse the offering of oure bodies and soules is an acceptable sacrifice vnto god Like as the Psalmes Prophetes Euangelists and Apostles doe eche where exhortâ— vs and chéefely in the twelfthe chapter to the Romaines And we thincke it more necessary and profitable that men be wel instructed touching this Sacrifice and that these things shoulde be taughte them than to force them to beléeue the sacrifice of the Masse by the marchaundise whereof those which call them selues spirituall doe rather encrease enlarge their owne riches than the glorye of Christ and the saluation of the faithful Therefore lette euery good man well consider with him self the doctrine concerning the sacrifices of the Christians whereof we haue hither vnto spoken and leaning neither the one way nor the other let them dueâ—y coÌ„sider which is best for their saluation The. xiij Common place Of repentaunce and Confession The. xlix Question Whether they beleue that ther be three partes of repentaunce to witte contrition confession and satisfaction The Answere THere are many things wrytten in the Holye scripture of repentance and the amendemente of life bothe in the New and Old testament For the doctrine of repentaunce is very necessarie and profitable for all Chrystians And this worde Repentaunce séemeth to come of this worde repayring as when torne broken or things rente are renued and repaired The Hebrues call repentaunce returning or conuerting to god But he which is returned to God ought first necessarily to know and vnderstande how he fell from him and to knowe what God is howe wée fall from him and howe wée oughte to turne to him agayne So that he which must repente ought to know his owne naughtinesse and wickednesse and also by what meanes the same may bée amended whiche is broken or spoyled And these things can in no wyse be don of any wretched sinner onlesse they be drawen herevnto and therin instructed by the spirite and worde of God which they must also most stedfastly beléeue For these things are so necessarily required that onlesse GOD by grace through his spirite open and drawe the heart of the sinner and by his worde shewe vs the perfect way gouerne and kéepe vs in the same giue vs true faith wherby to quicken and iustifie vs that onlesse I say he giue vs these al repentaunce howe harde or gréenous soeuer it séeme is no true repentaunce Let Judas bée an example héereof who repenting for hys sinnes confessed the same to the Priestes in the Temple saying I haue betrayed the innocente bloud Yea and he in this part made satisfactioÌ„ that he threw the vnrighteous price of bloud into the teÌ„ple But what did this repeÌ„tance profite him although it had in it contrition confession and satisfaction they holpe him nothing at all and bicause he lacked true fayth he dispaired and hong him selfe On the other side the Lorde looking backe vpon Peter and the Cocke crowing he remembred the words of the Lord and beléeuing them departed from the wicked company wept for his sinnes and amended his faults and this his repentance was a true and perfecte repentaunce And Jeremie the Prophet confirmeth this doctrine who in his 31. chapter prayeth to the Lorde saying Conuert mee O Lorde and I shall bee conuerted for thou arte the Lorde my God and after thou haste conuerted me I shall repent and after thou haste shewed thy selfe vnto me I wyll strike my selfe