Spiritus est Vicarius Christi in terra. A brief and pithy sum of the christian faith, made in form of a confession, with a confutation of the papists objections and arguments in sundry points of religion, repugnant to the christian faith: made by john Northbrooke, Minister and Preacher of the word of God. Rom. x. ¶ Cord enim creditur ad justitiam: ore autem confessio fit in salutem. For with the heart man believeth unto righteousness: And with the mouth man confesseth to salvation. ¶ Seen and allowed, according to the order appointed in the Queen's Injunctions. ¶ At London. Printed by john Kingston for W. Williamson, dwelling in Paul's Churchyard, at the sign of the white Horse. Anno. 1571. ¶ To the right reverend Father in God, and his singular good Lord, Gylbert by the merciful providence of God, Bishop of Bath and Welles: john Northbrooke, wisheth all health and peace, in Christ jesus our only Saviour. IF my power and ability, were answerable to my good will (right reverend father) this token of mine humble duty, which I do now offer unto your honour, should be as great and precious, as by reason of the contrary, it is base and slender. Wherefore I most humbly beseech your honour in no worse part to accept this little offer, then as the present of him, that is bound of duty to love you, which would have brought better, if his power had been thereafter. But following the example of the poor widow, Luk. 21. ●●. which is so highly [of our Saviour] commended in the Gospel. I offer unto your honour, part of such fruits, as have grown in a poor students Garden. I have always been assured of your L. that you will accept that, that a man hath, 2. Cor. 12. and not that he hath not, and this Saint Paul giveth for doctrine, whereby to encourage the godly forwards, in the lords business. For all are bidden to the building of God's house, Exod. 25.3. for when the Tabernacle of the lord was made by Moses, every one brought such as he had: 4 some brought gold and silver: 5 other some brought precious stones: others brought cloth: 6 others skins and here of Goats and weathers: others brought wood. 7 And the poor and meanest sort, brought somewhat also, 8 for they brought stones: and all this was put to the work. Even so I judge, for the building of this house of the Lord, 1. Cor. 3.17. Ephe. 2.21. Cap. 5.26. which is his Church, every one should and aught to bring such as they have: some more, some less, according to the talents which the Lord of the house hath given them to profit withal. Matth. 25.15. I will content myself, to bring the little stones of the common sort for this building, and I hope that the master of the work, will not refuse my service, nor my little stones, (although they be not hewn of the finest sort, yet I trust they be all hewn out by the Square and rule of God's word) forasmuch as they may be a furtherance to the building (as I hope they willbe with gods help.) For, as many as are christians, have given their faith unto Christ in their baptism, to forsake the devil, the world, and the flesh, and to continue Christ's faithful soldiers and servants, to fight under his Banner, all the days of their life, to the healping and maintaining of the warring, The causes that made the author to set forth this book. First cause. Matth. 3.12. and striving faith. All this well considered, three causes hath moved me, to set forth this little treatise of my faith, at this time. The first is, for that the Lord hath in his hands, to fan, examine, and make clean again his Church. To whom also it were very good (in my judgement) that the faith of every one should be known, and especially, of those which make profession of the Gospel, to instruct others, as the Doctors, Pastors, and Ministers of the word and Sacraments, to the end that the false Prophets and Papists, which now bow down their shoulders, and stretch out their ears to the false papistical doctrine of that antichrist of Rome, were known, driven away, and cast out from among the godly and faithful. For as Barnarde saith: Barnard super cant. Serm. 66. Plus long nocet falsus catholicus, quàm si verus apparcat haereticus: Therefore, Christ gave us warning to be ware of them that come in sheeps clothing, but inwardly are ravening wolves, Matth. 7.15. Matth. 23.27. 2. Cor. 11.13.14. josua. 9.3.4. coming and living amongs us, as the Angels of light, but all is to beguile the innocent and simple people, to make them twice the children of hell worse than themselves are. How josua was deceived by the dissembling Gibeonites through their feigned and cloaked holiness, saying: We become from far, for the name of the Lord thy God, the history declareth: So (right reverend father) in these our days, we have many, and specially of the Clergy, that can say now to our godly Bishops, how they are come from Rome, for the name of the Lord our God, with their moulded and wafer cake bread, old ragged garments and shoes, when in deed it is but mere dissimulation that they do, to enter into the Church for li●yng, to maintain ignorance there, and to keep out Godly preachers. And these men have learned Arius practise, to convey all their belief of the romish faith, into their secret bosoms: and yet will with hand and pen declare by subscribing and swearing, as though they were thoroughly persuaded and converted. They draw nigh with tongue and pen unto us, but their hearts are to Rome: Papists have jacob's voice, but Esau's heart and hands. Eusebius. a number of them have gospel talk, but yet a romish faith, an English face, but Spanish hearts. We read in Eusebius Caesariensis: that writeth how that Constantius, the father of Constantine, feigned upon a time that he would put out all the christians, which would abide in their faith and religion, from their honours and offices, but in deed the Godly would in no wise deny, but rather choosed the loss of promotions and honour: but the others denied the true faith because they would not lose their dignities. Would all princes were of this mind. Upon which trial, he excluded these dissemblers, and double faced neuters, out of his realm, saying: They would not be faithful to him, which had broken their faith unto God. So no doubt, if these men in our days were tried, we should find of them the like. Therefore, if they were called, not only to confess their faith, with word and pen, 1. Peter. 3.15. but also to give a reason of their faith, to prove, and openly to show by texts of the holy Scriptures, and manifest reasons builded thereon, in whom they believe, what they believe, wherefore they believe, and how they believe, in open pulpit, and also in writing, should do a thousand times more good, then that they now do. For they think now, that if they subscribe, observe the order of service, and wear a side gown, a square Cap, a Cope, and a Surples, none can say black is their eyes, but that they are good protestants: yet all this while they run into hugger mugger a whispering in corners, saying to the simple people: Order fit for papists. believe not this new doctrine, it is nought, it will not long endure, although I use order among them outwardly, my heart and profession is from them, agreeing with the mother Church of Rome. Not, not (say they) we do not preach nor yet teach openly, we read their new devised homilies for a colour, to satisfy the time for a season. The fruits of time serving hypocrites. By reason whereof, the poor seely people are kept back from coming forwards to Christ: whereas if they were urged, both publicly▪ by preaching, and also with their own hand writing, to tender account of their faith, They will dissemble a point with Leontius. to the hearing and understanding of all the people, it would drive them for very shame of themselves, from running into corners a whispering, to persuade, when as they openly have preached to the contrary. And by this means, they should be easily tried out, and those that are not sound, nor yet meet, drive them out of the Church, and make them wood-cariers, and water bearers, in the common weal, as josua did the Gibeonites, teaching by their example, others to beware to dissemble in their profession, Ios●a. 9.21. although in deed we know no man's heart, yet let us use that means that holy Scripture giveth us to try the spirits, 1. john. 4.1. whether they be of God or not. For we may easily perceive what danger it is to have such dissemblers, and also dumb Idols, I mean, those Pastors that the Prophet Zachary calleth Idol shepherds, Zach. 11.17. Ministers should be preachers. that have mouths and cannot teach: feet and cannot go to preach: eyes & cannot see the wickedness of the people: nor how to read the scriptures: hands that cannot minister nor distribute the Sacraments a right: therefore it was well said of Barnarde: Successores omnes cupiunt esse, Barnard. Sermo. 28. imitatures pauci. And if your L. would this do as I have before said, you should make them to take heed to themselves, 1. Tim. 4.16. and to learning, to continued therein. For in so doing, they shall save themselves, & those that hear them. The second cause that moved me, second cause. is, certain books being abroad, which came from Louane, books full of scurrility and papistry, wonderfully envying and slandering the godly Bishops and ministers of the Church of God, here in England: and amongs all, they name me in their book, thinking thereby to discredit the doctrine that we teach. For this is the nature of all Papists, when as they cannot stay us from preaching, neither yet deny the doctrine we teach: then they will always rear up some false reports and slanders upon the preachers, or else if these monstrous Papists, do know or see, any old crimes or vices, which have been in them before (which now is mortified and dead in them) they will rake it up out of the filthy envious dunghill of their romish hearts, 2. Sam. 16.5. like unto railing Simeis, which coming out of Saules house of Rome, against the godly David's, that go in the lords business, they cast out stones, to stone godly Stephens, they curse them that go in the lords journey, they call them murderers, that war in the lords battle, they call them ungodly, that live and preach virtuously, but notwithstanding all their false and wicked reports, we must learn with David to possess our souls with patience, for that it is done for our better trial and comfort. Matth. 5. 1●. As Christ said: Blessed are ye when men revile you, and speak all manner evil against you for my sake, rejoice and be glad, for great is your reward in heaven: for so did they to the prophets which were before you: for the servant, is not above the master. Did not always the enemies of God, raise up such rumours upon Christ, and his Apostles? to that only end, to draw the people from believing or crediting them, and thereby to discredit their heavenly doctrine that they taught, by the will of God. They made as though they had been careful for godly men to enter into the Church, but they meant nothing less: for, they passed not how wickedly any lived against gods commandments, Matth. 15.3. so that theirs were observed and kept. So likewise, our Papists of Louane, the Pharisees scholars, they seem in all their books to be very careful for Church men (as they term them) when as in very deed, they pass not what they are in life, so they continued with them in their filthy religion. Do not we see, at this day that many of them, which are now converted to the Gospel, are reproved by our papists & lovanists, of some vices and faults, that have been done by them, in their papistry and blindness, and all for to slander the doctrine and religion withal, which during the time they were papists, they were counted no faults, but virtues? Do not we see, that if any of them keep whores and harlots, it is counted no fault nor sin among them, but as one that liveth chaste and well: if once he forsake them, and take a lawful wife, do they not cry out of him, and say he is a fleshly man, a carnal man, and one that is unchaste, and now he cannot serve God, because he hath broken the yoke of chastity, and liveth in the flesh? The mark then that they shoot at (right reverend father) is not our life, but to our doctrine and religion, that they may discredit it, to draw the simple people from believing it. Alas, with what faces can these papistical Pharisees, thus writ against us concerning our lives, and what men we were? Matth. 7.3. Turpe est doctori, cum culpa redarguit ipsum. Can they see little motes in our eyes, and cannot perceive the great beams in their own eyes, and yet not in the meanest only, but in their chiefest heads? yea even in those heads that they call, Lord of Lords, King of Kings, God of Gods, their holy father the Pope (as they call him) which cannot err, nor yet sin, as they affirm. In steed of many, I will recite a few of them, that by those, the residue may be perceived: for they are all Herrynges of one Barrel. I pray you, what was Pope Bonifacius? was it for his holiness, Pope Bonifacius. that it was written of him, Intravit ut Vulpes: Regnavit ut Lupus: mortuus est ut Canis? He entered into the Popedom as a Fox: he reigned as a wolf: and died as a Dog? A whore Pope. Pope joane, was she not an arrant whore? begotten with child by one of her Cardinals, which these old verses besides infinite more testimonies witness. Penes portum Petri Pauli peperit Papa pater patriae, paruulum puerum. What was Pope john the. 12? Pope john 12. not a most vile damnable man, did not he keep Rainerath, his man's wife? did not he keep one Stephana, and her sister? which had been his father's concubines before? did not he keep one Anna a widow and her daughter? He spared (saith the stories) neither high nor low, old nor young, poor nor rich, fair nor foul: so that no women durst come unto Rome on pilgrimage in his time: he spared no place, but would use his filthy whoredom, upon their holy altars: he would give to his whores, benefices, golden Chalices & crosses, he would dance, leap, dice, card, swear, fight, run abroad in the night, breaking up doors and windows, and burn men's houses: one of his Cardinals he gelded, he put out another's eyes, which was his Godfather, he cut of ones hand, of another a tongue, of others a finger, a nose & an ear: in his dice playing he would call upon evil spirits, and drink to the devil: being thus Pope and an unholy father, nine years, & three months and five days, was stricken of the devil (as they say) as he was a bed with another man's wife, and so died within eight days after, most miserably. Pope Sergiu●. So of this father's godly life, came that proverb up (as merry as Pope john.) What was Pope Sergius▪ not a man without all virtue and learning? kept not he a whore, in the time of his Popedom, called Morozia? and had by her a bastard, which was Pope long after him, called Pope john the .11. This filthy tyrant did many villainous acts. What was Pope Marcellinus, Pope Marcellinus. Pope Sylvester Pope Liberius. Pope Leo. Pope Caelestinus. Pope Honorius. Pope joh. 22. Pope Hyldebrand. not a great Idolater? what was Sylvester the .2. not a great conjuror, and gave himself body and soul to the devil, and by the devils procurement, was made Pope? was not Pope Liberius an Arrian heretic? was not Pope Leo likewise an Arrian? Pope Caelestinus, was he not a Nestorian heretic? was not Pope Honorius a Monothelite heretic? Pope john the .22. was not he reproved as an heretic at Paris, concerning the soul of man? I pray you, what was Pope Hyldebrande? was he not an adulterer, a Church robber, a perjured man, a murderer, who poisoned six other Popes his predecessors, to make himself room to the holy seat? was he not a great Sorcerer, and a reneger of the faith? was not Pope Vrbanus a tyrannous murderer? that took five of his Cardinals alive, Pope Vrbanus. and put them into Sacks, and threw them into the Sea? I could speak of Pope Stephen, of his handling of Formosus, Po●e Stephen. his predecessor, in cutting of his fingers and head, and threw his carcase into Tiber, and of many others of them, but that I should occupy and consume much ink and paper, about a sort of filthy livers: therefore Pope Adrian the .4. was wont to say, Succedimus, non Petro in pascendo, sed Romulo in parricidio. What should I speak of their holy Cardinals, are they not Ruffians, toss pots, whore masters, and buggers with young boys like unto the Sodomites? all the world knoweth it. What should I say of others their Priests, how shamefully they lived in their holy orders, were not a number of them thieves, perjurers, murderers, buggers with boys, Mares, and Sow pigs: some of them have been arained at the Bar for it, in Excester and else where, as the records can testify: & some of them were no small chickens in the Popes Coube, what say you to those holy Fathers, at the last council of trident, which were solemnly gathered together (as they said) to reform matters of religion, and suppressing of vice, was not two of those holy fathers, taken at that time in whoredom? the one was stricken down with a Club, the other taken with the manner, by the husband, and hanged by the neck out of a great Lucan window in the street. What should I say, not long agone of one in Winchester, a great D. of the Papists, who would drink, nothing but water thrice a week, who under the colour of virginity, of wearing a shirt of here, and hanging his shroud at his beds feet, and mortifying his body, with straightness of life, kept three whores at once in his Chamber, to serve him and his fellows at need, which whores were fetched out by certain justices of peace. This is as true, as men use to eat meat upon a Board. D. Board. To conclude, and leave troubling, of your lordships chaste and Godly ears, we will say of their whole Clergy, as some of their own doctors have written: Venalitate Curiae Roman inanitèr praeficiuntur Lenones: Aureum. Spe●●lum in Antilogia. Coqui, Stabularij equorum, & pueri: Through the bribery of the Court of Rome, Bawds, Cooks, Ostlers, horsekeepers, and children are placed in offices, to govern the Church. Thus I have, rather given an inkeling hereof, then opened the particular secrets of the matter, for as saint Barnarde saith: Barnard ad Clerum, in Sino. Rhemen. The third cause. The vi of August. Anno. 2591. ●. Cor. 5. Qu● in ocular fiunt ab Episcopis, turpe est vel dicere. The third cause is, for that of late one John Blackeal, borne in Excester, did open penance at Paul's Cross, And then, and there, before all the congregation openly (for that I detected his horrible vices, and manifested them to certain of my friends, to the end that he might be better reclaimed from his lewd and wanton life, and so to satisfy the whole congregation with open repentance, craving their prayers unto god for him) cried, and breathing out against me, many foul and slanderous reports, to the great grief of the godly, and joy of the wicked Papists. But hereby easily appeareth the nature of the wicked & malicious. For when any conversion is made (through gods spirit) by any sinner, Luk. 15.1. Matth. 9.11. they will envy, and use railing words against that convert, as the wicked Scribes, and Pharisees did. And will speak evil of them, because (saith Peter) they run not with them unto the same excess of riot: 1. Peter. 4.4. therefore speak they evil of you. If I had been altogether as wicked, as he declared openly: yet, he and all other envious men, aught not to have sorrowed: Luk. 15.10. but joyed, not to have envied▪ but loved Gods good working in me, with the angels of heaven. This wicked man, will not light a Candle to seek a sinner: but rather will bring a fire brand to consume his brother, with his flaming words: but as David saith, who● burning Coals shall consume that same tongue, Psal. 114.10.11. that will be the portion for ever, for all such liars and slanderers. A slanderer is worse than a Raven, who eateth men being dead: but a wicked slanderer eateth men being a live. But let us examine (Reverend Father) how this lewd man followeth the Counsel of Solomon, Eccle. 8.5. that saith: Despise not a man that turneth himself away from sin, nor cast him not in the teeth with all: but remember that we are all worthy blame: Galat. 6.1. the like doctrine Paul teacheth. Brethrens, if a man be fallen by occasion into any fault, ye which are spiritual, restore such one with the spirit of meekness, considering thyself, Ezech. 18.21. jest thou be tempted also. The Lord saith, by his prophet, that he will not remember, nor make mention, of the former life of a sinner, after his conversion. But this envious, and slanderous man, will have in remembrance things past, and make mention of that was never done, spoken, no● said, to the great infamy of the Gospel, because I am called (although unworthy) to be a preacher thereof. Upon which reports, and manifest slanders spoken, the Queen's majesties commissioners immediately sent for me to come before them, and upon my appearance (he then being in the Marshal see a prisoner) found such subtle and crafty means, that he stole away from his keeper: knowing well in his conscience, that he falsely (for the most part) had accused me, and wickedly slandered me. So that I could not have him face to face, before the commissioners, to try whether it were all true he spoke at the Cross: thus he ran away, and left the infamy to me, bihinde him. So now I must refer my cause to God, who shall call us both to accounts one day, from whom, there shallbe no running, nor scaping away. This Blackeall (reverend Father) did open penance at Paul's Cross, Blackeall hath four wives alive at once. for that he had at that present four wives alive. And also, for that he thrust himself into the ministery, for the space of .12. years, and yet was never lawfully called, nor made by any Bishop accordingly. Four days after his penance at the Cross, Blackeall is a Pillory knight. Blackeall useth ●eales to sergeant Commissions. Blackeall is a chopper of benefices. He is a raker for men's money. He is a common carrier about of whores and harlots. He is ashamed of his own name. Matth. 3.7. he was set in the Pillory in Chepeside, with papers on his head, for taking the Bishop of Canterbury's Seal from one writing, and set it to a counterfeit Commission, wherewith he polled and pilled great sums of money from the poor simple ministers, that dwelled in the country: he is one that choppeth and changeth benefices, passing little what means and ways he may practise, so that he may have, and get money from any man. He hath and doth run, from country to country, from town to town, leading about with him naughty women, as in Gloucester shire, he led a naughty strumpet about the country, called green Apron. Also, he altereth his name wheresoever he cometh. Sometime he is called Blackeall (for that is his right name) sometime Barthall, sometime Dorrell, sometime Barkeley, sometime Baker, sometime one name, sometime another. This is that man (Reverend Father) that hath Lynx's eyes, to see Motes in his brother's eye: but cannot see great beams in his own. He looketh to his brother's sins that are past: but not to his own that are present and eminent to all men's eyes. He casteth that end of the wallet behind him, but other that come after him, can and will see it truly: and reprove it godly, and christianly: and not enviously. For this envy, as Barnarde saith, Barnard in Serm. 4. is a babbling evil, a secret poison, a hidden pestilence, the worker of craft, the mother of dissimulation, the beginning of vices, a devouring canker of holiness, the blinder of hearts: making diseases of remedies, and griefs of medicine. But I will leave him now to the Lord, desiring him, to convert him, that he may amend his naughty life, and turn to the Lord with faith and true repentance, and make his members to serve God, in righteousness and true holiness, all the days of his life. This made me (Reverend Father) according to the talon which God hath given me, so in these evil days and times to apply my labour, that all men (notwithstanding their filthy books, and railing words) may thoroughly see and perceive what I am and have been since I was called into the ministery, thereby to satisfy a number of fickle heads, and unstable people, which know me not in person: yet by this means, I shall seem to be present to them, when they shall read this my little treatise of my faith, for as Saint Hierome saith: Letters and Epistles make men present, yet being absent, not doubting but that little, with which GOD hath endued me by his free mercy, may shine through the Clouds and Mists of errors, which the Prince of darkness hath blown abroad. And for that I was one of the first ministers that ever your lordship laid hands on, and also for that God hath made you one of good will, desirous, and of authority, able to defend the profession of a christian man: I could not but choose your Lordship, under whose name, my little labour should appear, both for a testimony unto all men, that you are one, in whom the godly do rejoice, and a provocation unto others, to go forward in all godliness, in the building up of God's Church, which he hath purchased to himself, 1. Pet. 2.5. Rom. 12.1. to be a spiritual and holy Priesthood, to offer up spiritual sacrifices, acceptable to God, by his precious death and passion. Humbly beseeching your honour, to take this my small talon in the best part, not looking in this work of mine, for the pleasant speech of Isocrates: nor the high style of Demosthenes, nor yet the excellent dignity of Plato, nor the reverend majesty of Theucidides: but a bore and homely style, accept my good meaning yet, which tendeth to god's glory, and advancement of his kingdom. Who prospero and maintain your Lordship, in his fear, knowledge, and wisdom, long to continued, enriching you with all good blessings, and govern you by his holy spirit, in all your actions and doings, to the maintenance of his glory, and comfort of his poor afflicted and warring Church, until he shall call you to come unto himself, there to continued in his glorious kingdom, for ever and ever, Amen. From Redcliffe in Bristol. ¶ Your Lordships to use in the Lord, john Northbrooke, preacher. ¶ August. ad Marcellinum Epist. 7. ¶ Ego proinde fateor me eorum numero esse conari: qui proficiendo scribunt: & scribendo proficiunt. ¶ To the Christian, and faithful Reader. I Am not ignorant (gentle reader) how dangerous an enterprise it is, in this our age, either to writ, or divulgate any work abroad: considering the furiousness of certain snuffing detractors in the world, and biting zoilous persons at home, August. would make one like Augustine's counsel, that saith: Tutior est discentis, quam docentis conditio. Moore safe is the condition of the learner, 1. Cor. 4.10▪ 11.12.13 Wisd. 2.24. Rom. 16.17. 1. Cor. 4.18. 2. Cor. 10.2. Galat. 1.7. 2. Cor. 2.11. then of the teacher. For it is no marvel, sith that pernicious and hurtful stepdame (of Virtue) Disdain, and Envy, continually putteth in her foot, to hinder and let every honest enterprise. How hard a thing it is, and what great impediments, and lets there are to enterprise any act, not only daily experience sufficiently declareth: but also that Proverb confirmeth it, which saith, that all things are heard which are fair and excellent. For assuredly, Eccle. 2.1. there is no condition without his enemy: no calling without some temptation, no estate sure and clear. Therefore, the estate of man, so much the more is to be lamented, how much the less it is regarded, would make a godly heart to muse much and oftentimes, how he might be a fruitful and painful labourer in God's vineyard. Therefore, what soever the wicked shall say of me, I will say with David, Psal. 109.4. Detrahebant mihi: ego autem orabam: For my friendship they were mine enemies: but I gave myself unto prayer. After that I had ended this my book, it happened by God's providence (gentle reader) that in a Lecture of mine, at Redclif in Bristol, I had occasion given me by the text, which was taken out of the xxxj Psalm (where David commendeth his spirit into the hands of God) to prove that all the souls of the righteous, that died before Christ's coming in the flesh, were in heaven, and not in any Purgatory, Limbo, or Hell. That Christ's soul should not need to go down thither to fetch them out. And also declared that Christ used the like words upon the Cross, Luk. 23.46. by which is declared, that his soul (departing from his body) went strait into heaven, and not into hell, the place of the dampened: But that the efficacy, virtue, and power of his death and passion, did pierce through and into the very hell itself, by his divine power and godhead: Heb. 2.14.15. 1. Cor. 15.55. Colo. 1.13.14 joh. 5.24.25. Revel. 14.13. that all the damned souls, felt their full pain, and just damnation for their infidelity: And Satan himself, felt all the power, and strength of his tyranny, and darkness, was weakened, vanquished, and fallen to ruin and utter decay. etc. And that the souls of all them that died in the faith of Christ (being in heaven) felt the fullness of their redemption: john. 19.30. how it was now fully perfected, and ended for them. etc. This being by me taught, it was noised abroad in the people's ears (and that by no mean men) that I had denied an article of the Creed, and that I was an open heretic, and such a one as was not worthy of life, but cruel death. When those reports, and false rumours came unto mine ears, I besought God to strengthen me in his faith, and give me patience, Acts. 24.14. knowing well, that after the way (which they call heresy) so worship I, and teach the God of my fathers: believing all things which are written in the law and the Prophets. I also considered with myself, what will this people say and report, when as they shall happen to read my book, wherein this article of Christ's deseension into hell, is handled, that thus begin to condemn and judge me, before they have known or heard the truth opened: upon the occasion whereof, I clean altered my former preface to the reader, that I had made before, & made this as an apology or defence thereof, against such as will, or shall carp against it. Wherefore, I beseech thee (friendly reader) to lend me thy ears, to hear me, thy eyes to see me, thy tongue to read me, thy mind and heart to judge me, with an upright judgement, according to the truth of God's word: which (as David saith) is a Lantern unto our feet, Psal. 119.105. Psal. 19.7.8.9.10.11. and a light unto our paths: that is it that giveth wisdom unto the simple, it is that, Wisd. 10.21. that giveth light unto the eyes, by it the servant of God is made circumspect: our Saviour Christ willeth us to search the scriptures, john. 5.39. Acts. 17.11. for those are they that bear witness of him. For, the mind must be taught, and instructed of the will of God, by the word, like as the eyes are taught, and instructed by outward things. August. de doctr. christia. lib. 1. cap. 37. For as Augustine saith: Titubat fides, si divinarum scripturarum vacillat authoritas. If the authority of the holy scriptures waver, then doth faith stumble. I will now (according to my small skill) say of this matter, somewhat more largely, than I have said already in my book: whether sufficient, or insufficient, I shall pray thee to stand an indifferent judge. To thee it is dedicated: and for thy sake it is written. Here must I say unto thee, even as S. Hierome sometime said to his reader in the like case: Hieron. adver. error. johan. Hierosolymitani. Quaeso lector, ut memor Tribunalis domini, & de iuditio tuo, te intelligens judicandum, nec mihi, nec adversario meo faveas: neve personas loquentium, sed causam consideres: That is: I beseech thee, good reader, that, remembering the judgement seat of the Lord, and understanding, that as thou judgest, so thou shalt be judged, thou favour neither me, nor mine adversary: And that thou regard not the persons, but the cause only. first, thou shalt understand (gentle reader) that this Article of Christ's descending into hell, is not read (as Rofinus saith) in the Roman Crede, nor yet in the Nicen Crede, the east Church had it not, the Counsel of Ephesus, and Constantinople left it out. For, we may read by the writings of the old Fathers, that that part which is read in the Crede, was not in old time so much used in the Churches (yet I do confess it is a necessary article, meet to have a place in the Crede, as a thing that containeth a very profitable mystery of a weighty matter. Cyprian in Symbo. expositio. ) Saint Cyprian unto this saith: Sciendum sane est, quod in Ecclesia Romana, Symbolo non habetur additum, descendit ad inferna. Sed neque in Orientis ecclesiis habetur hic sermo. Know ye for certainty, that the Church of Rome hath not added this in the Crede, he descended into hell: Not, neither yet the east Churches hath added this kind of speech (in the Crede.) Unto this Erasmus fully agreeth, saying: Atque adeo quum Symbolum Nicenae, Erasmus in Symbolum cathechesis. 4. sine Constantinopolitanae Synodi, nihil aliud sit, quam huius Symboli explanatio, ne illic quidem quicquam est, quod huic particulae respondeat. Ipsa denique inconcintas sermonis arguit ab alio quopiam intertextum emblema: That is, Moreover, although the Symbol, or Crede, of the Synod holden at Nice, or the Synod holden at Constantinople, is none other thing, than a declaration of this Symbol, or Crede (called the Apostles Crede:) yet there is not so much as any thing that is correspondent to this particle. Finally, the very inconcinnitie, and unhandsome joining, or hanging together of the speech and oration, is an evident argument, that this parcel, or particle (he descended into hell) was put in among the other Articles, by some other man. (As is supposed by Thomas of Aquine) and immediately after, he showeth the cause, why the ancient fathers put not this Article into the Crede, (he descended into hell. In eodem loco. ) Quia vetustissimi patres magna Religion● cavebant, ne quid asseverarent duntaxat in Symbolo, quod non esset evidenter expressum in sacris literis utriusque testimenti: Tal●● sunt articuli omnes, hoc uno excepto: That is, because the fathers of ancientest time, with great Religion, took heed & were war● that they would not affirm any thing, namely in the Crede, which was not expressed in the Scriptures of both Testaments. Such manner Articles are all the other, only this one (he descended into hell) excepted. Thus far Erasmus. Saint Augustine in his book, de Fide & Symbolo, expounding the Crede of the Apostles, August. de ●●de & Symbo. cap. 5. Phil. 2. ●. coming to the Article of Christ's sufferings, declareth of his patience, and humility in suffering death, even the death of the Cross, to take away the horror of death from us: and that he was crucified and buried, under Pontius Pilate, adding pilate's name for the certainty of the time, and that he lay in a grave, and before that in the womb of his mother, in which grave and belly, never none lay before, nor after. etc. But of this article of Christ's descension into hell, he never speaketh word of it, nor yet reciteth it: for if it had been an Article put in the Crede at the first, would saint Augustine have left it out think you, or at lest▪ never to have spoken word of it in this place, having such an occasion, and opportunity as he had in entreating of the belief? I can never believe that, for of all the old writers, he was most precise, and vigilant in such points of Religion that touched faith. So that it must evidently appear, that it was put in by some aftercomers, as Erasmus before hath said. Whereby we may understand, the care of the godly ones then, that would not put forth, or affirm any thing, which could not be proved by the Scriptures. So Hierome saith: Hieron. i● psal. 98. Omne quod loquimur, debemus affirmare de scriptures sanctis: What soever we affirm, we must prove it by the holy scriptures. For Augustine saith: Sine scripturarum autoritate: nihil definiendum est. August. in epist. 157. Nothing is to be determined, or affirmed, without the authority of the holy and sacred scriptures. And likewise Saint Paul saith: Now is the righteousness of God made manifest without the Law, Rom. 3.21. having witness of the Law, and of the Prophets. Whereby is gathered, that all truth and righteousness of God's Religion, and our faith in the redemption of his son, must have the witness of the Law and the Prophets: that is to say, the holy Scriptures will ever acknowledge and allow it. And whereto it giveth no witness, that is always false and erroneous. For as saint Hierome saith: Hiero. in Matth. 23. Hoc quia ex sacris literis authoritatem non habet, eadem facilitate refellitur, qua probatur: Seeing this, saith he (speaking against those Fathers, that did affirm, that that Zacharie which Christ spoke of, being the son of Barachie, was john Baptist's father) hath no authority out of the scriptures, it may be as easily denied, as affirmed. Therefore I say, john. 5. 3●. Acts. 17. 1●. search the holy scriptures, as they of Berea did as concerning this matter in question: and yet thou shalt never be able to find there, that ever Christ our Saviour, in body or soul, descended into hell after his death, to the place of the dampened, or into any Limbo. Only thou shalt find there, that he died, and rose again the third day. etc. Some will here reply and say: What sir, you say not truly? Are there not scriptures sufficient to prove, he descended into hell? although there are sundry places, yet there are four principal places, as in the Psalms, in Zacharie, in the Acts of the Apostles, and in Saint Peter's Epistle? Psal. 16.10. Zach. 9.11. Acts. 2.31. 1. Peter. 3.19. I pray you say they, is it not written in the Psalm thus? Non derelinques animam meam in inferno? I do grant it is so written, but it followeth not hereby to prove that his soul, or that Christ's soul should go unto hell, the place of the damned: for soul in this place, doth not signify the soul of Christ, but it signifieth the body, or person of Christ: and by hell he understandeth, not the place of the damned, but the grave or sepulchre, and therefore Stephanus translation hath, Non relinques corpus meum in sepulchro, thou shalt not leave my body or person in the grave: So hath the Tygurian translation also. For this Hebrew word, N●pesch, signifieth a body, Levi. 21.1.11. Num. 9.10. or person, as you may read in Leviticus, and in Numeri. Also, for this word, Soul, in that place and many others, is taken for the whole natural man: for we read in Genesis, that all the souls that came with jacob into Egypt, Gen. 46.26. which came out of his loins, were in the whole, threescore and six fowls: that is, threescore and six persons or bodies. And in the Acts it is said: Acts. 2.41. There were added to the Church (by Peter's Sermon) about three thousand souls: 1. Pet. 3.20. that is, three thousand persons. And so Peter useth the same when he saith: Wherein few, that is, eight souls were saved in the water: that is, eight persons or bodies S. Paul also useth that word, saying: Rom. 13.1. Let every soul be subject unto the higher powers. etc. That is, let every body or person be subject. etc. By this you may soon perceive what David meaneth by this word, soul: that it should not lie in the grave for ever, but should rise up again. ●ob. 19.20. So job saith, in matter one, although in other words, where he saith: Though after my skin, worms destroy this body, yet I shall see God in my flesh. As for this word, Hell, it is taken in divers significations in the Scriptures, as you may ●ée in my book, where I do entreat of this article: but in this place it signifieth not the place of the damned, but the grave wherein he was buried. So likewise, S. Cyprian death expound that word (hell) saying: Vis tamen verbi eadem videtur esse in eo quod sepultu● dicitur: Cypr. in Symbo. That is, howbeit, there seemeth to be the same strength of the word (hell) in that he is said to have been buried. As for the place of Zacharie, where he saith: Thou also shalt be saved through the blood of thy covenant: Zach. 9.11. I have loosed thy prisoners out of the pit wherein is no water, serveth little and nothing at all for the proof of Christ's descension into hell. For the prophets meaning is in that place, that God saveth his Church by the blood of Christ, whereof the blood of the sacrifices was a figure, and is here called the covenant of the Church, Gen. 17.9. which he did make with Abraham, promising unto him, that all nations should be blessed in his seed, which is our saviour Christ. And so Zacharie compareth the babylonical overthrow, (wherein the people was oppressed) to a dry pit. So that he understandeth by the prisoners, (not any souls in hell, but) the children and servants of God, which were and are captives under Satan the devil, man's enemy: who was prefigured before, by that cruel tyrant Pharaoh, and by the king of Babylon: And by the waterless pit, he understandeth the gulf of all miseries & calamities, whence it is impossible for man to come out by any means: without the helping hand, and out stretched arm of God's almighty power. And that you shall not think this to be of my own exposition, August. de civit. dei. lib. 18. cap. 35. I will show you what S. Augustine saith upon this place: Alio loco ad ipsum Christum in spiritu Prophe●ia loquens, de remissio●e peccatorum per eius sanguinem: Tu quoque inquit, in sanguine Testamenti tui ●misisti vinctos tuos de lacu in quo non est aqua. Quid per hunc locum velit intelligi, possunt diversa sentiri etiam secundum rectam fidem. Mihi autem videtur non eo significari melius, nisi humanae miseriae si●cam profundi●atem quodammodo, & sterilem, ubi non sunt fluentia justitiae, sed iniquitatis lucum. D● hoc quip lac●● in psalmo dicitur: & eduxit me de lacu miseriae, & de lu●● l●mi: that is to say: And in an other place, speaking of the spirit of prophecy unto Christ himself, touching the remission of sins through his blood: Thou also saith he, hast through the blood of thy Testament, let the prisoners out of the pit where no water is: what he will have to be understanded by this lake, or pit, men may judge many ways, and that after the right faith. But I think, that nothing can better be understanded by it, than the dry, and as it were the barren profundity of the deepness of man's misery, where the streams of righteousness are not, but the mud of iniquity. And of this pit it is spoken in the Psalm: Psal. 59.2. and he hath (saith he) brought me▪ out of the pit of misery: and out of the mire and clay. Hitherto Augustine. Thus you may easily perceive that this saying of the Prophet, nothing appertaineth unto the dead, which are already delivered from those miseries, that are signified by the waterless pit: but unto the living. For he saith directly after. Turn you to the strong hold, ye prisoners of hope. Which words can not be applied to the dead: Zach. 9.12. but to the living only. For, the Prophet biddeth them turn into the holy land, where the city and temple are, where God will defend them. Saint Hierome therefore saith, to all them that do hung upon bore words of the scriptures: Nec putemus in verbis scripturarum esse evangelium, Hiero. in Epist. ad Gala. cap. 1. sed in sensu: non in superficie, sed in medulla: non in sermonum folijs, sed in radice rationis. That is: Neither let us think that the Gospel consisteth in the words of the scriptures, but in the meaning: not in the bark, but in the pith: not in the leaves of words, but in the root of the meaning. 2. Peter. 1.20. Peter confirmeth this, saying: So that ye first know this, that no prophecy in the scripture is of any private interpretation. Thus much as concerning the place of the Prophet Zacharie. As for the place in the Acts of the Apostles, what is said above, Act. 2.30. upon the Psalm may suffice: for that that was spoken by David in the Psalm, was prophetically spoken of Christ, not that his soul should go and preach, or bring out any soul from hell, that was nothing the prophets meaning. But he prophesied there, only of the death and resurrection of Christ. Act. 2.30. For so doth saint Peter open and expound it, saying: Therefore, seeing he was a Prophet, and knew that God had sworn with an oath to him, that of the fruit of his loins, he would raise up Christ, concerning the flesh, to set him upon his Throne. 31 He knowing this before, spoke of the resurrection of Christ, that his soul (that is his person or body) should not be left in grave: neither his flesh should see corruption. Here note, 32 that where in one place he calleth it by the name of the soul, or body, immediately he nameth it flesh. Thus you may see how one Scripture openeth another. So Hierome saith: Moris scripturarum obscuris, manifesta subnectere: that is, Hieron. in Esai. cap. 9 August. in lib. 83. questio. quest. 64. It is the order of the scriptures, after hard things, to join other things that be plain. Saint Augustine also saith: Solet circumstantia scripturarum illuminare sententiam: The circumstances of the scriptures is wont to give light, and to open the meaning. M. Theodorus Beza, translateth that verse, Non derelinques animam meam in inferno, Theodo. Beza. in Act. 2. thus, Non relinques cadaver meum in sepulchro. For as he saith, Nequ● enim Petrus hic disputat de animi immortalitate, sed de corporis resurrectione, eaque eiusmodi ut nulla praecesserit corruptio. Peter (faith he) doth not here in this place, dispute of the immortality of the soul, but of the resurrection of Christ's body, in such manner that no corruption could, or should, corrupt it. Again he saith: Dico igitur nunquam praetermissuros fuisse Euangelistas istiusmodi historiam descensus animae Christi ad inferos, In ●odem loco. & arbitror (quod cum veterum pace dictum sit) somnia esse quacunque de hac re apud illos commemorantur: that is: Therefore I say, that the Evangelists would never have over passed, or let slip (with silence) such an history of the descending of the soul of Christ into hell (if it had been so) and I judge & say (by the leave of the ancient fathers) what soever of this matter they have written, or remembered amongst them, to be but dreams and fantasies. etc. Therefore saint Augustine giveth this counsel: August. de tempore. Serm. 145. Nemo de Christo creda●, nisi quod dese credi voluit Christus: That is. Let no man believe more of Christ, than Christ hath willed thee to believe. And this be spoken as sufficient for this present, upon this place of the acts. Now lastly, 1. Peter 3.18.19. is that place of S. Peter, where he saith that Christ was put to death concerning the flesh: but was quickened in the spirit, Erasmus is very corrupt upon this place, but it seemeth that he well understandeth it not, for he saith in the margene it is, locus dur●s. Caluin in come. 1. Pet. 3. by the which he also went, and preached unto the spirits that were in prison. Hereupon they blow up the Trumpet, but yet stay a little, thou must note (gentle reader) that here is no mention made, Anima Christi, of the soul of Christ: but that he went, tantum spiritu, only in his spirit. For as M. Caluin saith: Sunt autem haec long diversa, animam Christi venisse, et Christum praedicasse spiritus sui potentia. These are (saith he) great differences (to say) that the soul of Christ to have come: And (to say) Christ to have preached by the power of his spirit. Now (friendly reader) here is the difficulty in these two words: Spiritus, & carcer: the spirit, and the prison. understand that by this word (spirit) is not meant nor taken in this place, for the soul of Christ: but for the power of his Godhead. For it was not his soul that was able to quicken himself, but the spirit of god quickened him: that is, his godly and divine power that quickened his humanity. Paul openeth this very plainly to the Cor. saying: Christ was crucified concerning his infirmity, 2. Cor. 13.4. yet liveth he through the power of God. etc. Where Peter nameth it the spirit, Paul calleth it the power of God. And he calleth it the operation of God, which raised (and quickened) him from the dead. Coloss. 2.12. And to the Romans he shewth that the virtue of the spirit was not only showed in the person of Christ: but is showed also upon us all, saying: If the spirit of him that raised up jesus from the dead, Rom. 8.11. devil in you: he that raised up Christ from the dead, shall also quicken your mortal bodies because that his spirit dwelleth in you. By these places we may understand what Peter meant by the spirit: that is, God's divine power and might, and not the soul of Christ. Now, in that Peter calleth it a prison, is not to be taken here, The Greek word signifieth an high tower where watch is kept. Gen. 6.3. that he understandeth by it, the place of hell for the damned, but he aludeth it to that place of Genesis, where it is said: Non permanebit spiritus meus in homine inaeternum, quia caro est: My spirit shall not strive with man, because he is but flesh. So that it is a common phrase of speech in the Scriptures, that Peter here useth, for the Prophet Esai hath the like saying: Isaiah. 42.7. ut aperires oculos caecorum, & educeres de conclusione vinctum, de domo carceris sedentes in tenebris: That thou mayest open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darkness out of the prison house. Isaiah. 29.9. And in another place he saith: ut dicetis his qui vincti sunt, exite: & his qui in tenebris, revelamini: That thou mayest say to the prisoners, Gala. 4.3.23. go forth: and to them that are in darkness, show yourselves. Saint Paul in a manner useth the like phrase, saying: Before saith came, we were kept under the law, and shut up unto the faith, which should afterward be revealed. Luk. 4.18. Isa. 61.1. Our saviour Christ useth it often, where it is written: The spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind: that I should set at liberty them that are bruised. Saint Peter himself, in the fourth Chapter following, 1. Pet. 4.6. speaketh of this matter: but yet in other words, saying: For unto this purpose was the Gospel preached also unto the dead, that they might be condemned according to men in the flesh: but might live according to God in the spirit: that is to say, the Gospel was preached (not to the dead bodies in the graves, nor to the souls in hell) but to them of time past, which now are dead, to the intent that they might have been condemned, or dead unto sin in the flesh, and might have lived to God in the spirit: which two are the effect of the Gospel. 2. Peter. 2. ●. And in his second Epistle, he calleth them the world of the ungodly, saying: Neither hath spared the old world, but saved No the eight person, a preacher of righteousness, and brought in the flood upon the world of the ungodly. etc. So now, we may perceive by the conference of those places, what Peter meaneth by the spirits that were in prison, that are all those which were in the prison of sin and death. etc. For Peter's only purpose in this place is, to set forth the universal preaching of repentance, which was preached in the times of No: even with the same open and universal preaching, Matth. 28.19. Mark. 16.15. 2. Peter. 2.5. that was done in all the world, in the time of Christ the son of God, after his resurrection from the dead. For, the son of God did preach in the time of No, in the spirit: that is, by his spiritual preaching of repentance, did call the spirits that were in prison, that is, those wicked men that were shut up in the prison of wickedness and sin, and for their sinfulness, are worthy of death, and hell. So saith Titleman, Franciscus Titlemanus. Hesselensis in 1. Peter. 3. Veniens ad illos incredulos homines, qui tunc in tenebrosa caligine errorum snorum iacebant demersi▪ veniens (inquam) spiritu, praedicavit eyes ad poenitentiam reverti, ut possent cum No salvari, inspirando Prophetas & No, qui ex ore domini populum a m●lis revocare quaerebant: That is, Coming to those unbelieving men, which then did lie drowned in the darekenesse of their errors: Coming (I say) in spirit, did preach to them, to turn to repentance, that they might be saved with No, inspiring the Prophets and No: did seek to call the people back from their evilness, by the mouth of God. Also he setteth forth the merciful goodness, and long sufferance, in that he called them to repentance by No, whiles the Ark was a preparing, by the space of a hundred and twenty years, which levity, goodness, and long sufferance of GOD they did despise, Rom. 2.4. 2. Peter. 3.15. and neglect: for which the flood of God's vengeance came upon them, that were disobedient, in the times of Noe. The very text itself, plainly declareth that this exposition is true. For if we mark the words of the text, as they lie in order, 1. Pet. 3.18.19. it will soon open Peter's whole meaning. The words are these: But was quickened in the spirit: by which he also went, and preached unto the spirits that were in prison (than immediately followeth what those spirits were) which (saith he) were in time passed disobedient, when once the long suffering of God abode. (Now he showeth when it was) in the days of Noe. (Then he declareth the time, and how long they were disobedient) while the Ark was preparing (saith he. Gen. 6.3. ) Which latter words maketh it plain. For he saith, he preached in the spirit, to the prisoners that were disobedient, while the Ark was a making. So that it appeareth that those prisoners were a live, at the making and preparing of the Ark. And during all that time of a 120. years, Christ preached to them in his spirit, 2. Pet. 2.5. Eccle. 2.20.21. by No the eight person, a preacher of righteousness, to turn them from their sins, and so be saved. And because they would not, in their life time obey God's word: are cast now after their life, into judgement of hell fire, as we have said before. And by the same argument, Matt. 10.20. Peter goeth about to move the jews, by their example, to be obedient to God's calling, that calleth them by his spirit, through his Preachers and Ministers, by his long sufferance to repentance, and amendment of life, whiles they are here in the earth. Otherwise, for their disobedience, now in their life time, Luk. 10.16. Matt. 10.40. john. 13.20. unto the preaching of his Ministers, shall be damned after this life, as they are. Christ our Saviour doth teach this plainly, at whose mouth Peter learned this, that now he hath taught in this Epistle to the jews: When as he spoke of the end of the world, saying: As the days of No were, so likewise shall the coming of the son of man be. Matth. 24.37.38.39.42.44. Luk. 17.26. For, they did eat and drink, marry, and give in marriage, unto the day that No entered into the Ark: And knew nothing, till the flood came and took them away, so also shall the coming of the son of man be. And then immediately after, he giveth this commandment to them, saying: Wake therefore, for ye know not what hour your master will come. Mark. 13.33. Therefore be ye also ready: for in the hour that ye think not, will the son of man come. Now we may see, that all this is spoken to that end, to move us by their example, to turn from our sins, and wicked life: and not to prove hereby, 1. Cor. 10.11. that the souls of any of the righteous before Christ's coming were in hell: and so Christ's soul must fetch them out, which are but the imaginations of men. For so saith Erasmus: Erasmus in Symbolum. Talia multa & circa hanc adiecticiam particulam quidam commenti sunt, narrantes quos Christus abduxerit, quos ibi reliquerit, quae quibus ad singulos circulos sit locutus. etc.: That is, Many such manner of things have certain men imagined also, about this particle (he descended into hell) which we have showed to be an addition to the Crede, telling what persons Christ did bring from hell, and whom he did leave there still, and what things: with what words he did speak to every one of the Circles. etc. Therefore he saith: Tibi satis est profiteri Christum sic descendisse ad inferos, In eodem lo●●. quemadmodum sentit scriptura. etc. It is sufficient for thee (saith he) to profess that Christ did so descend to hell, as the scripture meaneth. For we must understand, Christ being from the beginning, head, and governor of his Church, came in the days of No, not in body, which then he had not: but in spirit, and preached by the mouth of No to the disobedient, which would not then repent: and therefore, now are reserved to the last judgement. For Paul saith, jesus Christ, yesterday and to day, Hebr. 13.8. john. 8.58. Ephe 2.20.21.22. 1. Cor. 3.11. Revel. 1.11. 2. Pet. 1.21. the same is also for ever: as if he would say, Christ was, and shall be the foundation of all his Church for ever. Peter also saith: The prophecy came not in old time by the will of man: but holy men of God spoke, as they were moved by the spirit (of God). Whereupon I say, as the son of GOD did preach in his spirit, to them that were in prison (as Peter saith) that is, 1. Peter. 3.19. to them that were then in the prison of their sins, that they should repent (as we have before written) & so be saved. john. 15.26. cap. 16.7.8.13. Even so now, at this day, he is quickened in the spirit, and by the same spirit, continually doth preach, and teach, by his ministers, joel. 2.12.13. Matth. 3.3. cap. 28.19. Mark. 16.15. Acts 2.36.37.38.39.40.41. Rom. 1.16. 1. Cor. 18. 2. Cor. 3.6. Hylarius. lib. 4. de Trinita. unto the worlds end, to those people, that are in the prison of sin, ignorance, and disobedience, to turn them to the Lord, that every one that believeth, may be saved. This is the very meaning of this place, therefore we must not gather, or descant upon bore words, and take them literally, as we list: But we must gather of the cause. For so saith saint Hilary. Intelligentia dictorum, ex causis est assumenda dicendi, quia non sermoni res, sed rei est sermo subiectus. That is. The meaning of words is to be gathered, by the causes of the speaking, for the matter is not subject to the word: Erasmus in Symbol. but the word to the matter. Erasmus saith, that some came after, and seemed to gather out of the Scriptures, some sentences, whereto they added some reasons. Non illas quidem adamantinas: But not those reasons (saith he) verily most strong: but such as are of no weight. And after that he hath recited up all the places that seem to make for Christ's soul to have descended into hell, the place of the dampened: he concludeth, saying. In eodem loco. Verùm horum nihil est, quod cogat credere, Christi animam per se decendisse ad tartarum, si●e, ut illi loquuntur, ad Limbum. That is. There is none of all those authorities (of scriptures) that may constrain any to believe, that the soul of Christ, went down by himself personally to hell, or as they call it, to Lymbum. Hereunto agreeth one Pampolitanus, that saith: Richard. Pampolitanus in Symbo. In inferno igitur damnatorum pro peccato actuali, Christus non fuit, quia ut ipse dicit: inter vos & nos chaos magnum statutum est etc. Sicut enim coelum Empyrium est locus gloria: Ita infernus est locus aeterne poenae. Sicut ergo damnatus non potest ascendera coelum Empyrium: Ita nullus saluatus potest descendere in locum damnatorum: Luk. 16.26. ergo neque Christus. That is to say. In the hell of the dampened, for actual sin committed, Christ was not, for because he saith: Between you & us there is a great gulf set. etc. For, as the Imperial heaven is a place of glory: So hell is a place of extreme pain and punishment. Therefore, as the dampened cannot ascend into the Imperial heaven: So none of the saved, Wisd. 3.10. Deut. 33.3. wisd. 3.1.2.3.4. Rom. 8.1. can descend into the place of the dampened: Therefore, much less Christ. By which testimonies it is plain, agreeable to the word of God, that Christ's soul, after his death, never went down to hell the place of the dampened, or into any Lymbum: but it went directly into heaven, as he did commend it upon the Crosse. Luk. 23. 4●. The reason that moveth men to judge, that his soul went into hell, is, for that they supposed all the souls of the righteous, before Christ's coming, went down to hell. And of this gross judgement was saint Augustine, Origene, Hierome, Chrisostome, Gregory, Folengius. etc. And therefore, they affirmed that Christ's soul did fetch out Adam, & Eve, Abel, Seth, No, Abraham, Isaac, jacob. etc. How far wide all they were, from the truth herein, it may easily appear by the sacred Scriptures. For there it is fully expressed, that the Church of Christ did begin, from the creation of the world and from the first righteous man that ever was, and that it shall continued, and endure unto the last day, for ever. For, the Church of the patriarchs and Prophets, that have been before Christ's coming, is all one, with the Church of his Apostles and Evangelists: and the faithful of the old Testament: and the faithful of the new, are all one people and one Church: Hebr. 11.6. they have had all one God, one Christ, and the very same promises. They have had all one spirit of faith, and have all eaten of one spiritual food, 1. Cor. 10.3.4. and drunk of one spiritual drink, with us. So saith Leo. Misteria pro temporum ratione variata sunt, Leo de nattitate domi. Serm. 3 quum fides, qua vivimus nulla fuerit aetate diversa: That is. Their Sacraments, by reason of the time were diverse, when as the faith, by the which we all live, in no age was diverse. August. in joh. tract. 26. So saith saint Augustine likewise. Sacramenta illa fuerunt in signis diversa, in rebus quae significabantur pariae: that is: Their Sacraments in outward signs, were diverse (from ours) but as concerning the things which they did signify, August. de utilitate poeniton. cap. 1. are equal, and one (with ours.) Tunc Christus venturus, modo Christus venit, venturus: & venit: diversa verba sunt: sed idem Christus. That is: Then was, Christ shall come: now is, Christ is come. Shall come, and is come, are sundry words: But Christ is all one, whereupon I may well conclude, that all the faithful, in the old Testament: and the faithful in the new, have had, and have now: but one place of rest, and joy, to be received in after their life. Chrisost. in Lucan. Tom. 6. Hom. 15. Chrisostome herein saith: That the bosom of Abraham, was unto the poor Lazarus, Paradise, or heaven. Some will reply (saith he) in Paradise: but I confess also the holy Paradise. etc. Now (gentle Reader) understand, that the promise was made unto Adam, Gen. 3.15. touching the seed of the woman, that should break the Serpent's head: and that hath been confirmed again, and more plainly set forth unto the other patriarchs, and especially unto Abraham and David, all they (I say) that did give credit unto it, Gen. 15.4. cap. 17.7.8.9.10. 2. Sam. 7.12.13 14.15.16. Galat. 3.6. and believed that they should be saved by the blessed promised seed, have all entered into the heavenvly joy: which hath been purchased unto them, and us, by our saviour jesus Christ. And for thy better learning (good reader) mark this what I say. Although our Saviour Christ hath been offered up upon the Cross, for to make satisfaction unto the righteousness of God for us, Eccle. 4.4. at the time that was appointed him of the father: yet was he slain, and offered in the presence of God, from the beginnng of the world. For it is written: The Lamb was slain from the beginning of the world. Revel. 13.8. Again, Hebr. 13.8. jesus Christ yesterday, and to day, the same also is for ever. In this, the Apostle comprehendeth all the whole time passed▪ present, john. 8.56. and to come. jesus himself had respect hereto, when he said, your father Abraham rejoiced to see my day, and he saw it, and was glad. verily, verily, I say unto you, Hebr. 11.10. before Abraham was, I am: that is to say, not only God, but the mediator, between GOD and man, appointed from before all eternity. For, although in respect of us, he was crucified in the fullness of time, and in the latter days: yet in the presence of God, Galat. 4.4. he hath been always crucified, and his Sacrifice hath been everlastingly present with him. For, in God is no difference of time, as is in us, because that all things are present unto him, and for that he is above, and beyond the time, Psal. 90.4. 2. Peter. 3.8 August. in lib. qustio. 85. quest. 15.16. In lib. de predestinatione & gratia. cap. 5. In lib. de triplici habitaculo. cap. 5. and out of it. For, a thousand years, are unto him, but as as one day. So saint Augustine saith: Apud deum autem nihil deest, nec praeteritum igitur, nec futurum: sed omne praesens est apud deum. That is: With God there is nothing wanting, nothing past, or to come, but all things are present. etc. Wherefore, even as the death, and passion of Christ, doth serve us now unto salvation, which believe that he hath been crucified for us, although he hangeth no more on the cross: So be ye certain and sure, that it hath profited them▪ that have lived before that he was Crucified, which believed that he should come, and die for them: as we do believe that he is come, and hath died for us. Therefore we aught to acknowledge, not iij. iiij.u.uj.vij.viij.ix.x. or a xj. places, as if some souls had been lodged in hell, some in Limbo, some in a dark place in hell, where was no pain: Some in Paradise, some in heaven, some in earth below, some in Purgatory fire, some in the water, some in the air, some in houses and cloisters, and some in fields. etc. But notwithstanding all these fantasies of men's devices, Luk. 16.22. Wisd. 3.10. cap. 5.2. Matth 25. 4●. August. de verbis Apost. Serm. 18. Christ giveth unto them all their lodging, either in Abrahames bosom: or in the unquenchable fire of hell: that is to say, either in heaven, or hell. For so Augustine saith. Du● quip habit●tiones sunt, una, in igne aeterno, alia in regno aeterno. There are but two habitations, one is in the everlasting fire of hell, the other is in the everlasting kingdom of heaven. Whereupon we may gather, that Christ's soul went straight (being separated from his body) into heaven, Luk. 23. and not to hell. For, he saith himself to the Thief that hung on the cross (after he desired to remember him, 42 when he came into his kingdom) to day shalt thou be with me in Paradise. 43 Also, Christ commended his soul into the hands of his father. 46 His body was laid in the grave, 53 his soul was in heaven, for so he said the Thief should be there that day with him. etc. And so he desired his father in his prayer, john. 17.24. that all they which his father had given unto him, might be with him even where he is. etc. Now I marvel what part should go into hell then? The principallest cause of this error is (as I judge) for that they think and suppose, God the father did never love us nor favour us, before, we, and they, were reconciled to him by the death of his son: which is clean contrary: For, GOD the Father did with his love prevent, 1. john. 4.29. and go before, as the efficient cause, Deut. 4.37. of our reconciliation in Christ: Yea, because he first loved us, therefore he afterwards reconcileth us unto himself. And for this cause saint Paul saith, God setteth out his love towards us, Rom. 5.8. john. 3.16. seeing that while we were yet sinners, Christ died for us. And saint John saith, God so loved the world, that he hath given his only begotten son, that who soever believeth in him, The efficient. The material. The formal. The final cause of our salvation. 1. Peter. 1.2. August. in joh. tract. 110. should not perish, but have everlasting life. For the free election of God's love is the efficient cause of our Salvation: Christ's obedience the material cause: our calling by the outward word, the formal cause: Our sanctification by the holy Ghost, the final cause. Hereunto agreeth that saying of saint Augustine, where he saith, Quapropter, incomprehensibilis est dilectio qua diligit Deus: neque mutabilis. Non enim ex quo si reconciliati sumus per sanguinem fil●● eius nos caepit diligere, sed ante mundi constitutionem dilexit nos: ut cum eius unigenito etiam nos filij eius essemus: priusquam omnino aliquid essemus. Quod ergo reconciliati sumus deo per mortem Christi, non sic accipiatur, quasi ideo nos reconciliaverit ei filius, ut iam amare inciperet quos oderat: Sed iam nos diligenti reconciliati sumus ei, cum quo, propter peccatum, immicitias habeamus. Quod utrum verum dicam, attestetur Apostolus. Commendat, inquit, dilectionem suam deus erga nos, Rom. 5.8. quoniam cum adhuc peccatores essemus, Christus pro nobis mortuus est, habebat itaque ille erga nos charitatem, etiam cum inimicitias adversus eum exercentes, operaremur iniquitatem. Proinde miro & divino modo, & quando nos oderat, dilegebat. Oderat enim nos, quales ipse non fecerat: & quia iniquitas nostra, opus eius non omni ex part consumpserat. Noverat simul in uno quoque nostrum & odisse quod feceramus, & amare quod fecerat: that is to say in English: The love of God is incomprehensible, and unchangeable. For he began not to love us, since the time that we were reconciled to him, by the blood of his son: but before the making of the world he loved us, even before we were any thing at all, that we might also be his children, with his only begotten son. Therefore, whereas we are reconciled by the death of Christ, it is not so to be taken, as though the Son did therefore reconcile us unto him, that he might now begin to love us, whom he hated before: But we are reconciled to him, that already loved us, to whom we were enemies, by reason of sin. And whether this be true or not, that I say, let the Apostle bear witness. Rom. 5.8. He doth commend (saith he) his love towards us, because when we were yet sinners, Christ died for us: he therefore had a love to us, even then when we were enemies to him, and wrought wickedness. Therefore, after a marvelous and divine manner he loved us, even then when he hated us. For, he hated us in that we were such, as he had not made us, and because our wickedness had on each side, wasted away his work, he knew how in every one of us, both to hate that which ourselves had made, and to love that which he had made. Thus far Augustine. Whereby we have to learn what a comfortable doctrine the Predestination of GOD is (which many can not abide, 2. Tim. 4.3. ●. of whom saint Paul long before spoke of). Also how so ever we be sinners by our own fault, jude. 1.10. yet we remain his creatures. And howsoever we have purchased death to ourselves: yet he made us unto life. So is he moved by mere and free loving of us, to receive us, and also to reconcile us by his son Christ, into his favour. Therefore, in respect of our corrupt nature, Rom. 10.32. and then of evil life added unto it: truly we are in displeasure of God: guilty in his sight, and borne to damnation of hell. But because the lord will not lose that which is his in us, he findeth yet somewhat, that he of his only goodness, may love us (without any goodness or worthiness that is in us) through his Son Christ, our only saviour. To this saint Augustine saith: Due res sunt homo & peccator. Quod audis homo, fecit deus. Quod audis peccator ipse homo fecit: deal quod fecisti, ut deus saluet quod fecit, August. in joh. tract. 12. and in psal. 137. oportet ut oderis in te opus tuum, & ames in te opus dei. The●e are two things, Man, and Sinner, That thou hearest man, God made it. That thou hearest sinner, Man himself made: take away that thou haste made, that God may save that he hath made. It behoveth that thou hate in thyself, thine own work, that thou mayest love the work of God in thee. Psal. 51.5.6.7.8.9.10.11.12.13.14. Hereto David saith: Behold, I was borne in iniquity, and in sin hath my mother conceived me. purge me with Hyssop, and I shall be clean: Wash me, and I shall be whiter than snow▪ etc. This doctrine well weighed, will easily teach us, that all the righteous Souls departed (in the faith) before Christ's coming, were in heaven. And therefore no need for Christ his soul to go into hell, to fetch them out, for in that place they never were: nor none of God's predestinate, and elect children was, or ever shall be. For whom the Lord ever loved (saith the Scripture) be loveth unto the end. Now if any man should ask me, when Christ went down to hell? I will answer him. When he prayed to escape death, he began to go down: and so all his sufferings, that he suffered afterward in body and soul, for our sins, was his going into hell. For he felt the burden, and weight of God's wrath for our iniquities, Isaiah. 53.3.4.5.6. Matth. 8.17. 1. Peter. 2.21.22.23.24. ●. Peter. 3.18. in such sort, that no pain, torment, grief, sorrow, nor punishment that ever sin and disobedience, had deserved in hell. But that it was laid upon Christ for us, to bring us unto God, which pains and torments he felt in his body and soul. Whereby we may gather, how grievous and terrible torments he suffered, when he knew himself to be arained for our cause, before the judgement seat of GOD. For there can be imagined, no more dreadful bottomless depth, then for one to feel himself forsaken and estranged from God, and not to be heard when he calleth upon him: even as if God himself had conspired his destruction. Even thither we see that Christ was thrown down, Luk. 22.44. so far that by enforcement of pain, and torments of hell, Psal. 22.2. Matt. 27.46. did sweat, and his sweat was like drops of blood, trickeling down to the ground. And he was compelled to cry out: My God, my GOD: why hast thou forsaken me. etc. Here thou mayest note, that in the Crede, we read not in the singular number, descendit ad infernum, he descended into hell (as though it did speak of a place certain, where into he was gone): but in the plural number, descendit in inferna, he descended into the hells, Comprehending all that was before said in many words, 1. Tim. 6.13. how he suffered under Pontius Pilate, was crucified, dead and buried: in this one word, hells. Now (gentle Reader) I pray thee, not to take me in this my writing, that I do deny this Article, of Christ's descending into hell: for, I do constantly believe it, and will in no wise (God willing) deny it, but affirm that he descended into hell accordingly: But of the manner of his descension into hell, is our question. They say his soul went down thither: which they can not prove by the word of God, and therefore I can not believe it. But I say this, that the force, efficacy, and strength of his death and passion, did pierce unto the damned souls in hell (through his divine power and godhead) to the greater increase, and certifying of their eternal and just damnation. For I say unto thee (in the word of God, and lie not) that all Christ's sufferings, sorrows, and passions, that he sustained here (for us) upon the earth, and upon the Cross, in body, and in his soul (for our sins) was his going down into the hells▪ Wherefore, let us constantly believe this, that he was once in the flesh, Hebr. 2.7. Cap. 4.15. Luk. 1.31.32. Cap. 2.11. Matth. 1.21. Cap. 26.38. a very man, like unto us in all thing, (sin only excepted) and came down for us men, and for our salvation: that he did verily suffer passion of body and soul: that he hath verily died, and been buried. And that he hath been verily revived again, and the very same soul returned again into his own natural body, john. 19.40.41.42. Cap. 27.17. Cap. 21.1. Luk. 24.51. Acts. 1.9. Rom. 8.34. Hebr. 7.25. and after did ascend up into heaven, and there sitteth on the right hand of the father to make daily and continual intercession for all his elect, and to save all them that come to God by him. etc. As many therefore, as be Christians, have given their faith unto Christ in their Baptism, under the witness of a great meany. There they promised to forsake the flesh, the world, and the devil. If now they will be at league with the sinner, and at agreement with the devil, and the evil doer, they have broken their first promise, 1. Tim. 5.12. and are found unfaithful: for whereunto they are overcome, Rom. 6.16. 2. Peter. 2.19. Matth. 10.33. Luk. 9.62. 2. Peter. 2.15. Hebr. 6.4. Cap. 10.26. Ephe. 4.5.6.7 his servants they are, whether it be of sin unto death, or of obedience unto righteousness. And for their faith thus violated, given unto the immortal God: God again will break with them his covenant of mercy, if in time they repent not. Let us hold therefore unity in doctrine: secondly, universality in joining of voices: thirdly, consent in spirit and judgement. For the Papists have turned unity, to division: Universality, to singularity: Consent, to open and plain dissension. And so, under the name of the faith, they persecute the faith. etc. For if thou dost forsake Christ's Ship, and wilt row in the Pope's Boat, his Oars will directly row thee to that haven and port, where doctor Story, of late cast his Anchor, and broke his neck: and for that his hands were haltered, he gave all traitorous Papists, the Pope's blessing with his heels at Tybourne. An end and blessing most meet for all sorts of Papists. God of his mercy quickly convert them that are alive, or else good Lord send a merry wind, to blow them all into that course, that Felton, and Story before have run. For I am fully persuaded, that what soever he be, high or low, rich or poor, that holdeth with any Popish, or Papistical doctrine, he is a rank traitor in his heart: 2. Sam. 15.1.2.3.4.5.6.7.8. Psa. 21.11.12. Prou. 21.29. Psal. 121.5.6.7.8. and when time serveth, it will so fall out in proof, as daily experience teacheth us, by our late traitorous rebels, which sought the suppressing of the faith of Christ: the overthrow of the Queen's Majesty, and utter desolation of this our Realm: If the almighty Lord had not prevented them, of his mercy towards us. What resteth now, Psal. 127..1. Psal. 118.10. Eccle. 2.16. john. 14.24. Deut. 5.10. Cap. 6.5. Matth. 22.37. Luk. 10.27▪ Mark. 12. 2●. Rom. 13.1. Titus. 3.1. 1. Peter. 2.13. Isaiah. 66.1. Acts. 7.48. Psal. 119. Isaiah. 30.21. john 5.39. Acts. 17.11. Rom. 15.4. john. 17.14. but that we love God, and his word: and obey our Queen and her Magistrates, and also to consider our ways, and see whether we walk as he hath taught us. For, there is no heaven, but his dwelling place: no walking unto it, but by his commandments: and his commandments no where to be found, but in the holy Scriptures, which he hath left us. Next unto God's glory, we have nothing so precious, as the safeguard of our souls. And where shall we find it, but in the word of God. And here I make an end of this my long preface, most heartily beseeching thee, to accept in good part, this simple and rude work of mine, consider my good meaning and will, towards the building of God's Church, who would have given thee better, if better he had in store. I must warn thee, not to look in this book: for the pleasant speech of Isocrates, nor the high style of Demosthenes, nor for the excellent dignity of Plato, nor the eloquent words of Cicero, or for the reverend majesty of Theucidides: For than thou wilt foully be deceived: But for bore and simple words: 1. Cor. 10.24. 2. Cor. 12.14. for I seek not goods, but God: not gasinges, but gain: not praise, but profit: not money, but men. Therefore, (gentle and friendly reader) if thou receive any fruit of my labours, help me with thy prayers to God our Father, in the name of his Son and our only Saviour. In reading hereof, let reason lead thee: let the authorities persuade thee: and let truth enforce thee. GOD of his mercy quickly convert, or soon overthrow all his enemies, and the queens foes that hold of any doctrine, contrary to the true and christian faith: confound all errors (O Lord,) give the victory to thy truth, and glory to thy holy and blessed name, now and for ever. Amen. ¶ Far well (Gentle Reader) from Redcliffe in Bristol. ¶ Thy poor brother in Christ, john Northbrooke Preacher. ¶ The contents of all the chapters OF God's creation and governance of all things: of Christ's conception and birth, of his death and passion. etc. Cap. 1. fol. 1. Christ's death and passion, is a sufficient sacrifice for all mankind. Cap. 2. fol. 2. The means whereby the death and sacrifice of Christ, may be applied unto us. Cap. 3. fol. 3. Of Christ's burial, and the profit that we have gotten thereby. Cap. 4. fol. 4. How many ways this word (hell) is taken in the scripture, and after what manner Christ descended into hell. Cap. 5. fol. 5. Reasons and arguments of those that hold that Christ went down to hell in his soul: Answered. Cap. 6. fol. 7. Christ is our true Purgatory, and the Papists purgatory is fall. Ca 7. fo. 9 Popish purgatory is flat against the word of God. For it maketh Christ's death and passion of little or none effect. Cap. 8. fol. 11. Against praying for the dead: and apparitions of the dead after their departing hence. Cap. 9 fol. 14. Children that are dead borne, or die before that they can come to baptism not damned, nor yet go into the Popish Limb. Cap. 10. fol. 15. What comfort we have gotten by Christ's rising from death again, and that it should be unto us as a glass in this life. Cap. 11. fol. 31. Of Christ's ascension into heaven, and how it is said that he fitteth at the right hand of god. etc. And after what manner he is here amongst us. ca 12. fo. 34 Christ's human body can be but in one place at once, and not in many and divers places. Cap. 13. fol. 37. Against Popish transubstantiation. Cap. 14. fol. 40. what it is to be guilty of the body and blood of Christ. Cap. 15. fol 47. The sacrament aught to be ministered to all the people in both kinds. Cap▪ 16. fol. 49. Against worshipping of the Sacrament. Cap. 17. fol 56. How the unworthy receivers, are guilty of the body and blood of Christ, although he be not corporally in the Sacrament. Cap. 18. fol. 59 whether the papists have still the same body in the Sacrament, that was given upon the Crosse. Cap. 19 fol. 61. Against the carnal presence of Christ in the Sacrament. Cap. 20. fol. 64. The wicked do neither eat nor drink the body and blood of Christ. Cap. 21. fol. 66. The true exposition of these words (Hoc est corpus meum) and that Sacraments are called by those names whereof they are Sacraments. Cap. 22. fol. 68 The godly in the old law, did eat and drink the same flesh and blood of Christ, that we do now in the new Testament. Cap. 23. fol. 78. What comfort we have by Christ's ascension into heaven. Cap. 24. fol. 79. Against praying and intercession to Saintes. Cap. 25. fol. 80. Christ is both our mediator of salvation, and also of intercession. Ca 26. fo. ●2. The principal arguments that the papists allege for praying to Saints: Answered. Cap. 27. fol. 85. How and wherein we aught to honour the Saints. Cap. 28. fol. 98. Of Christ's coming to judgement in the last day. Cap. 29. fol. 99 To whom the sharp sentences of the scriptures are terrible. Cap. 30. fol. 102. The subtle means that Satan useth, to bring us into security. Cap. 31. fol. 104. The Pope is antichrist, and that man of sin, which shallbe revealed before Christ's coming to judgement. Cap. 32. fol. 107. The strength & operation of the holy ghost working in us. Ca 33. fo. 108. What is the true Church of God, and where it is. Cap. 34. fol. 111. Christ is the head of his Church, and not the Pope. Cap. 35. fol. 112. All the Apostles had equal power, to bind and to lose, with Peter, and the keys were equally delivered to them all. Cap. 36. fol. 113. The true Church of Christ is but as a witness to the word of God, adding nothing to it: nor taking aught from it. Cap. 37. fol. 117. The true Church is known by the word of God. Cap. 38. fol. 119. Of the office and authority of the Church: and how it may err, and how it can not err. Cap. 39 fol. 121. Our offences and sins are forgiven us, by faith through Christ, and not by our works and merits. Cap. 40. fol. 123. Faith only justifieth us before God. Cap. 41. fol. 127. It is no presumption, to be sure and certain of our salvation. Cap. 42. fol. 132. Of free will. Cap. 43. fol. 133. Of the general resurrection, both of the godly, and wicked, at the last day. Cap. 44. fol. 142. FINIS. ¶ A brief Sum of the Christian faith. ¶ The first Chapter. ¶ Of God's creation and governance of all things: of Christ's conception and birth, of his death and passion. etc. I Do not only confess that there is a true living God, I believe in God the father Almighty, etc. who by his almighty power, did of nothing make both heaven and earth, and all the creatures that be in them, both visible, and invisible, but also I do unfeignedly believe that the same true living God, God doth govern, rule and preserve all his creatures. (who by his almighty power, hath created all things, and now by his unsearchable wisdom, and unspeakable goodness) doth govern, rule, and preserve all his creatures, will be a most loving, & merciful father unto me, and unto all the faithful believers, Nothing able to resist Gods holy will. for as he is almighty, and able to do what soever he will, both in heaven and in earth, so that nothing is able to resist, or withstand his holy and blessed will (for even the very devils, 1 Reg. 22.22. job. 1.12. Mat. 8.31. 2. Cor. 12.7. and wicked spirits, will they, nill they, must be obedient unto him, and can do no more than he doth appoint, suffer, and permit them) so is he most loving and merciful, unto all those that put all their whole trust and confidence in him. And therefore we must take hold upon his fatherly promises, And in jesus Christ his only son our Lord. Galat. 4.4. Heb. 3.16. Which was conceived by the holy ghost. through a lively faith in our saviour jesus Christ, his only begotten son our Lord. Who being true and natural God, begotten of the father afore all beginnings, coeternal, and coequal with him in power and Godhead, did at the fullness of time, take our frail nature upon him, and was conceived by the mighty operation of the holy ghost, in the blessed virgins womb, of whom he took his undefiled substance, to wit, his mortal body, that so he might offer himself, an omnisufficiente Sacrifice unto God his father, for the redemption of mankind, Deut. 27.15. Galath. 3.13. Rom. 8.3. and deliver us all that take hold by faith, upon the merits of his death and bloodshedding, from the curse, and malediction of the Law, whereunto all men of their own nature are subject. Heb. 4.15. He then being both God and man, and touching his manhood, subject to all manner of infirmities, that we are subject unto, Suffered under pontius' pilot. sin only being excepted. Did suffer a most cruel, and opprobrious death, upon the cross, under Poncius Pilate, who was at the same time the emperors deputy, and lieutenant in the land of jewrie, Math▪ 27.2. before whom he was brought, and by his determinate sentence, judged, and condemned, and so delivered into the hands of the tormentors, to th'end that I and all faithful believers should not be condemned, Wherefore Christ was judged and condemned before pilot. before the judgement seat of almighty God, nor put into the hands of the devil, nor yet sent into the everlasting fire of hell, but that I and all other that believe truly, should find favour and be quieted before the great and everlasting judge. Rom. 8.33. And say boldly with the holy Apostle, who shall say any thing to the charge of Gods chosen, it is GOD that justifieth, who shall then condemn, it is Christ which is dead, yea rather, which is risen again, Hebre. 10.12. Hebre. 1.3. Heb. 4.16. which is also on the right hand of God, and maketh intercession for us. Let us therefore, go boldly unto the seat of grace, that we may receive mercy, and find grace to help in the time of need. Thus being judged and condemned, for to deliver us that believe, from the fearful judgement of God, and from the condemnation, that is due unto us for our sins. Was crucified. He was with all dispitefulnesse nailed upon a Cross, as it was signified and prefigured before, by the listing up of the brazen Serpent in the wilderness. Nomb, 21.8. john. 3.14. For, as the brazen Serpent was elevated, and lifted up in the desert by Moses, for to heal all those, that did look upon it, so it was necessary, that our saviour jesus Christ (as he himself doth expound) should be hanged upon the cross, and lifted up on high, for to heal all those, that be deadly stung, and wounded by the old serpent the devil. What the Serpent signified. And as the brazen serpent, had the figure, form, and shape of a serpent and yet it was no serpent, Heb. 4.15. Rom. 8.3. Christ a most wholesome medicine and salve to all poor sinners. nor yet had any venom or poison: So our Saviour jesus Christ, did take upon him the shape of a sinner, and yet he was no sinner, but was, and is a most wholesome medicine, and salve unto all poor sinners, that do behold and look upon him by faith, and that seek for salvation no where else, but in the only merits of his death, passion, and bloodshedding: although this mean and way to save men, doth seem very vile, and strange unto man's reason, 1. Cor. 1.18. which judgeth this wisdom of God, and the preaching of the cross, to be mere foolishness. And yet notwithstanding, as there was no physic, medicine, nor salve that could heal those, that were stung of the fiery serpents, but only the looking upon the brazen serpent, that was erected & set up, Mark this ye Mass mongers, which seek such means as god never appointed. by the commandment of god: so have we no manner of Physic, or salve against sin, & everlasting death, for to bring soul health, & salvation unto us, but only jesus christ, being crucified, who is given unto us of God, for it doth not belong unto us, to choose the medicine, or salve, but it pertaineth only to god our sovereign physician, who alone is able to heal us from this deadly sickness, who alone knoweth what medicine, or salve is necessary for us. And giveth such as pleaseth him, & such as he giveth, is sufficient, so that we can find none other, that is worth any thing, and that doth not rather bring death then life, if we do put any confidence in it, or seek to obtain through it, salvation and forgiveness of our sins. Also because that it is written: Deut. 27.15. cursed is every one that continueth not in all things, which are written in the book of this law, to fulfil them: whereby all men were brought under the malediction, Ephe. 2.3. Galath. 3.10. Deut. 27.15. and curse of the law, and so made the children of everlasting damnation: The only begotten son of God, did vouchsafe for to deliver us from this curse, and malediction of the law, to hung on a tree, and to be made accursed for us (for it is written: Gene. 12.3. Gala. 3.13. Cursed is every one that hangeth on tree) that the blessing of Abraham, which was promised him in his seed, who is our Saviour jesus christ, might come upon us, Esaie. 53.3. Psalm. 22.6. for whose sake and love, he was made lower than all men, yea, he was reputed as a worm, and not as a man, he was most despitefully, and opprobriously hanged between two thieves, Luk 23.33. Psal. 22.6. Esai. 53.3. and counted among the wicked, being a very scorn of men, and the out cast of the people, that the Prophecies of David, and Esaie might be fulfilled. ¶ The second Chapter. ¶ Christ's death and passion, is a sufficient Sacrifice for all mankind. BUT as I do believe that the only begotten son of GOD, did suffer this most shameful, and opprobrious kind of death upon the cross. So this shall be my believe and my faith, as long as I live, that his bitter passion and bloodshedding, is an omnisufficiente Sacrifice, for the redemption of all mankind, and that who soever doth acknowledge any other Sacrifice for sin, Hebr. 9.11. Hebr. 10.18. he shall have no part in this most perfect, and consummate Sacrifice, which being offered once for ever, can be offered no more. Except we will make the precious death, and bloodshedding of the only begotten son of God, to be of no more virtue, efficacy, and strength, than the blood of the brute beasts, Hebr. 10.4. that were offered in the old law, which as the Apostle doth testify, having but the shadow of good things to come, and not the things of their own fashion, can never with the Sacrifices, which they offer year by year continually, make the comers thereunto perfect. For, would not then those Sacrifices have ceased to have been offered, Why the sacrifices of the old law were offered often. because that the offerers being once purged, should have no more conscience of sin? We see here plainly that the causes, why the Sacrifices of the old law, were offered more than once, that is to say, many times, & often, were the insufficiency of them, and also because that they could not make the comers thereunto perfect, Heb. 10.1. Hebr. 9.14. nor purge their consciences from dead works, for to serve the living God. Heb. 9.25. Heb. 9.11. And therefore, every Priest was ready, daily ministering, and often times offered, one manner of offering, which could never take away sins, but our saviour jesus Christ, being an high Priest of good things to come, did by his own blood enter once for all, into the holy place, and hath found eternal redemption: so that having offered one Sacrifice for sins, Hebr. 1.3. Ephe. 1.20. he is set down for ever, on the right hand of God, and from henceforth tarrieth, till his foes be made his foot stool. For, with one only offering, he hath made them perfect for ever, that are sanctified: That the saying of the Prophet might be fulfilled, Zacha. 3.9. where the lord himself doth speak these words. Behold, I will bring forth the branch of my servant: For lo, A place of Esai expounded. the stone that I have laid before jehosua: upon one stone shall be seven eyes, behold, I will hew him out, and take away the sin of the land in one day. This branch that the Lord doth speak of here, is our Saviour jesus Christ, Rom. 9.5. 1. Cor. 10.4. Mat. 16.18. who is the branch of David, of whom he did come, touching the flesh. He is also the sure rock, and stone, whereupon all the faithful believers are builded, having the eyes of their faith (which be signified by the seven eyes that should be upon the stone) fastened still upon him, as upon their mighty deliverer, and omnisufficient saviour. And this rock or stone did the lord hew out, when he did deliver his only begotten son, unto the bitter death of the Cross, whereby he did take away the sins of the land in one day. Therefore, sith that full remission, and forgiveness of sins, wherefore than doth their popish Mass serve. is purchased unto all true and faithful believers, by this one only Sacrifice, I dare conclude with saint Paul, that there is no more offering for sin, and that they that go about to persuade the simple, and ignorant people, that they do offer every day in the Church, an expiatory, satisfactory, or propitiatory Sacrifice for the sins, both of the quick, and of the dead, as they are most shameful, and abominable liars (for why the holy ghost doth testify plainly, that there is no more offering for sin) so are they most cruel, and detestable murderers, of the only begotten son of GOD, whom (as they will make us to believe, and that with fire and sword) they do offer daily, in their blasphemous sacrifice of the Mass. For, these are the very words of the holy Apostle, Christ is not entered into the holy places, Hebre. 9.11. that are made with hands, which are but similitudes of true things, but is entered into very heaven, for to appear now in the sight of God for us, not to offer himself often, Christ can not be offered, except he be slain and put to death. Every person that doth offer, is of more worthiness than the thing which he offereth. But the priest doth offer the body of christ. Ergo, the priest is of more worthiness, than the body of Christ (O blasphemy most intolerable.) as the high Priest entered into the holy place, every year with strange blood, for than must he have often suffered since the world began. These words do plainly declare, that our saviour jesus Christ can not be offered, except he doth suffer also, and be slain. How many times then, and in how many places, do these folk slay, and murder our saviour jesus Christ? I do here let pass, that they will be counted of the people (although they dare not say so themselves) to be of more dignity & worthiness, than the only begotten son of God, for he that offereth, must be of more worthiness, than the sacrifice that he doth offer: for the person is not accepted, because of the Sacrifice, but the Sacrifice is accepted, because of the person, which is made acceptable and worthy, only and solely, through faith in our Saviour jesus Christ, who being holy, harmless, undefiled, separated from sinners, and made higher than heaven, needeth not daily (as yonder Priests) to offer up Sacrifice, Haggai, 2.14. Heb. 7.26. Ephe. 1.21. first for his own sin, and then for the sins of the people, for that did he once for all, when he offered up himself. ¶ The third Chapter ¶ The means whereby the death, and Sacrifice of Christ, may be applied unto us. ANd as he is a Priest for ever, after the order of Melchisedech, Psal. 110.4. Hebre. 7.17. and needeth no successor (for he endureth ever, and hath an ever lasting Priesthood, being able therefore to save them fully and perfectly, that come unto God by him) so is his Sacrifice ever of one efficacy, strength, and virtue, and worketh still a most perfect salvation in them, that take a sure hold upon it by faith. And none other means do I know; whereby the Sacrifice, I mean, the benefits of Christ's death, passion, and bloodshedding can be applied unto us, but the true preaching of God's word, and the right ministration of the Sacraments, according to the lords institution, and ordinance: Mark. 16.15. The truth himself, saying: Go ye into all the world, and preach the Gospel to all creatures, he that believeth, and is baptised, shall be saved. Again, Luke. 24.7. thus it behoved Christ to suffer, and to rise again from death the third day, and that repentance, and remission of sins, should be preached in his name, amongst all nations. And in an other place, Math. 28. 19● go therefore, and teach all nations, baptizing them, In the name of the father, of the son, and of the holy ghost, teaching them to observe all things, what soever I command you. And in the Gospel of John, these be also the words of our Saviour, john. 5.24. he that heareth my word, and believeth in him that sent me, hath life everlasting, he shall not come into condemnation, or judgement, but is passed from death to life. Whereupon I do conclude, A conclusion. that the true preaching of gods word, apprehended, and taken hold of by faith: and the right ministration of the Sacraments, being duly, and worthily received, are the only means▪ whereby this most worthy Sacrifice, The benefits of Christ's death. should be applied unto us, and whereby we should be put in full possession, of all the benefits of Christ's death, passion, and bloodshedding: which are, justification before God, free remission of our sins, peace of conscience, and life everlasting. Being so far of, that their wicked and blasphemous Mass, should apply this most omnisufficient Sacrifice of Christ's death unto us, or that by it, we should be made partakers of the benefits thereof, By the mass the wrath of God is kindled, but rather by it, the wrath of God is still more and more kindled, and the death of his only begotten son, made altogether unprofitable, and of no value unto us. Therefore, I do utterly detest and abhor it, and do from my very heart, and with all thankfulness, that can be possible, receive and embrace, those singular, and sovereign means, that have been by God's providence, appointed unto us, that by them we might be made, through faith, partakers of all the benefits of the precious death, and bloodshedding of his entirely beloved, and only begotten son, our only and sufficient saviour jesus Christ our Lord. ¶ The four Chapter. ¶ Of Christ's burial, and the profit that we have gotten thereby. And was buried. WHo for a better, and more sure confirmation of his death, and for to declare, and testify unto all the world, that touching his manhood, he was dead in deed, without any feignedness or dissimulation (for, sith that he must die for our sins, if he had not been dead in very deed, we should have remained still subject, Mat. 27.57: Luk. 23.50. john. 19.39. unto everlasting death) would be taken down from the cross, and by men of good and honest report, that is to say, Nichodemus, and joseph of Aramathia be decently and honourably buried, Pontius Pilate, who was certified of his death, consenting, and agreeing unto the same, laid in a new grave, Why Christ would be laid in a new grave. that was he when out of a rock, or stone, and wherein no man was laid before, jest it should be blown abroad by his enemies, and noised among the people, that it was not he that was risen again, but some other man, that was there buried before him: or that he was not risen again, by his own virtue, but by the virtue of some holy prophet that was laid there before, as he that was cast into the grave of Elizeus, 2. Reg. 13.21. Eccle. 48.14. was revived, & restored unto life again, as soon as he did touch the dead bones of the Prophet. Why Christ was laid in another man's grave, & not in his own. And as for that, that he was laid in an other man's grave, and not in his own, the same was done, for to signify unto us, that as he was come into our flesh, for to sanctify it, in the which, he did die, not for his own, but for our sins, thereby to take away the sting of death, and to sanctify our death, to the end, that it should be no more a dreadful death unto us, but a joyful passage unto everlasting life, so would he be buried in a grave of ours, Note. for to sanctify and open our graves, and as it were, for to constrain and compel them, to give up our bodies again, at the day of the general resurrection of all flesh. Again, What the new grave doth signify. john. 14.23. Matth. 23.27. the grave that he was laid in, was new, which is a lesson unto us, that if we will have Christ to devil in our hearts, we must be no stinking graves, but put away all filthiness, and stinking abomination: we must be made new creatures altogether, and put of the old Adam, which is corrupted through the deceivable lusts, and put on that new man, Ephe. 4.24. which after the Image of God, is shapen in righteousness and true holiness. And as the same grave was hewn out, What is signified by the grave that was hewn out of the rock. Mat. 16.18. Ephe. 4.14. even in the rock, so must we (if at lest we will have Christ to devil and continued in us) be hewn out, and created in him, who is that strong and sure rock, that the true Church, and faithful congregation is builded upon: we must be no wavering children, that be carried with every wind of doctrine, by the wiliness of men and craftiness, whereby they lay await for us, to deceive us, Ephe. 1.12. Ephe. 2.20. but abide steadfast in the truth, and grow in him that is the head, that is to say, Christ. Who also would be buried, although he might have risen again, The mystery of jonas fulfilled in Christ. Mat. 12.40. jonas. 2.3. without any such thing, I mean, without the costs and charges of any burying, for to signify unto us, that the mystery & sign of the Prophet jonas was fulfilled in him, as he himself doth manifestly declare unto the jews, for as jonas, was cast into the Sea, for to assuage, and still the tempest, that was raised and stirred up, by the mighty wind of God's wrath, and was received into the Whale's belly, abiding three days and nights, in the deep of the Sea, being still in the Whale's belly: And after three days, was cast out again upon the dry land alive, and without any hurt: so it was necessary, that the only begotten son of God our saviour jesus Christ, A comfortable mystery. for to pacify and still the wrath of his father, should be cast into the deep, and bottomless geulfes of death, which thought to devour and swallow him up: and that he should be in the bowels of the earth, as the Prophet jonas was in the belly of the Whale, and so rise again the third day. Which truly is a mystery that passeth all mysteries, for, who in all the world, jonas. 2.3. would have thought, that jonas being thus cast into the bottom of the raging Sea, should have escaped death, or who would have believed, that our saviour jesus Christ should in death, find everlasting life unto us, and that after such opprobriousnes and confusion of the Cross, having been driven down, Aug. lib. 22. de civitate dei Cap. 5. even to very hell gates, he should rise again, with such an excellent glory, power and majesty, and that by his death, the wrath of God should be pacified, as the tempest of the Sea was pacified and ceased as soon as jonas was hurled into it: By the death of christ gods wrath was pacified. that calmness should be given unto the troubled consciences of sinners, & peace made betwixt God and men. And yet contrary to the expectation of all the wicked world, all these things, I mean everlasting life, forgiveness of our sins, Rom. 5.2. the pacifying of God's wrath, tranquillity and peace of conscience, and a most sure atonement between God, and us, are mightily purchased unto us, by the death and burying of the only begotten son of God, our saviour jesus Christ. ¶ The .v. Chapter. ¶ How many ways this word (hell) is taken in Scripture, and after what manner Christ descended into hell. He descended into hell. WHom I do steadfastly believe to have descended into hell, for whether ye do take this word hell, for death itself, and for the extremest, and greatest perils, dangers, griefs, dolours, and anguishs that a man can suffer here in this world, and whereby he may be brought unto his death, job. 14.17. Nomb. 16.21.32. Ezech. 32.21.22. and consequently for the guiltiness of sin, for the sting and power of death, for the judgement and wrath of god, and for the bottomless Pit of all miseries, and calamities: when our saviour jesus Christ was so outrageously dealt withal, Math. 16. 1. Sam. 2.31. job. 10.1.22. Math. 26.38. Luke. 22.44. Math. 27. A very hell. Esaie. 53.4.5.7.8.9.10.11. Gal. 3.13. Luke. 23.31. 1. Peter. 3.18. Heb. 9.15. Rom. 5.6. when he did sweat blood, when his soul was heavy even unto the death, and when he was hanged most opprobriously, despitefully, and shamefully, betwixt two thieves, as forsaken of God, and all creatures, without aid, help or comfort, and so hanging on a tree, did give up the ghost, bearing the curse, anger and fury of God, which is a very hell, and feeling upon him the condemnation, pains and torments, that were due unto us for our sins, than went he in deed down into hell, which thought to overwhealme him, but it could not, because he was without sin. Or if ye take this word hell, for the grave and sepulchre, than did our saviour Christ go down into hell, when he was laid in the grave, Goe 37.44. Esaie. 14. Ephe. 4.9. and descended into the lower parts of the earth, as the Apostle doth witness, and testify. Or if ye do understand by it, the estate and condition of the dead, than did our saviour jesus Christ go down into hell when he died. But most specially, when he did by his divine power and godly might, make all the elect (whose souls were in Abraham's bosom) to feel the efficacy, strength and virtue, Abraham's bosom. of his death that he suffered for them, and the fruits of his passion, and bloodshedding. Or if ye will take hell in this place (which the Latins do express by this word, Inferna, Inferna. in the plural number) for the place of the damned: I say that our saviour jesus christ went down unto them. I mean, unto the reprobate and damned, when they did feel, How Christ went in to the hell of the damned. perceive and understand, (through his divine and godly power,) that they were deprived of the merits of his death and passion, and of the grace, health and salvation, that he had brought and purchased unto his elect and chosen children: And when he did, by the virtue, efficacy, and strength of his death, and bloodshedding, break the Serpent's head, Gene. 3. The breaking of the Serpent's head. Math. 16. john. 10. according to the promise, that was made unto our first parents, Adam and Eve, that is to say, when he did so overthrow Satan the devil, and all the power of hell, that he and his, can no more prevail against the chosen and elect of God, nor yet against his true church, & faithful congregation. What is to be understanded when we say that Christ harowed hell. Then went he in deed down into hell, and did harrow it, which is a phrase and manner of speaking, that many do use, but very few do understand it, for why? they do not perceive, that it is borrowed of an old custom and fashion, that was used commonly among ancient kings, and princes, when they did make any notable war against their enemies, for than if they had taken any city or town, they were wont not only to beat it down, even to the ground, but also to plough it, sow it with Salt, and to harrow it, (as the like ye may read in the book of judges, how Abimeleche sowed Salt, judic. 9 so we read of Frederick Oenobarbus the Emperor, that overthrew Milan, An. do. 1165. and sowed Salt there, for that city took part with Alexander the third, being Pope, against Caesar (and harrowed it after the Salt was sown) thereby to declare, that the same city or town, was brought into utter desolation, and that it should never be builded any more 〈◊〉. The meaning of harowing of hell. 1. Cor. 1. 1. Cor. 4. Therefore when it is said, that our saviour jesus Christ, did harrow hell, the meaning of it is, (though it be understanded of few) that Christ our saviour, did give such an overthrow unto sathan the devil, that he did so bruise and break his head, and that he hath gotten such a victory over all the whole power of hell, that it is no more able to hurt or hinder the children of God (for unto them only this villainy is gotten, Unto whom hell is overcome. hell having still, his full power over the unfaithful & reprobate) than a city or town, that is beaten down even to the ground, and which is ploughed, so when over with Salt, and harrowed, is able to recover itself, or to harm the enemies that have served it so. The foolish imagination of them that think Christ went to fetch Adam out of hell. Luk. 16. We must not yet imagine, that our saviour jesus Christ, did in his own person, go down into the hell of the damned, and that breaking the iron gates, he did bring out, in a row, the patriarchs and other faithful fathers of the old Testament, for they were not there, but were in the bosom of Abraham, which (as the truth doth say himself) is a place of joy, rest, and comfort, such a space being betwixt it, and hell, that the one can have no access unto the other. And as for those that say, The objections of those that say that Christ's soul did suffer in hell fire. that the soul of our Saviour Christ, did suffer in hell fire, (although they do bring and allege certain reasons and arguments for themselves) which at the first, may seem to have some colour, for to ●●sell the eyes of the simple, and ignorant, yet can I in no wise allow their opinions and judgement in this point. ¶ The uj Chapter. ¶ Reasons and arguments of those that hold, that Christ went down to hell in his soul: Answered. THeir reasons and arguments are these, sith that our Saviour Christ (say they) did come into this world for to deliver mankind from everlasting damnation, it was necessary, that for to make satisfaction unto the justice and righteousness of God, he should bear the whole malediction, curse; and damnation, that all mankind did deserve: but the malediction, curse, and damnation, that our saviour christ did bear in the body, when he did suffer his death and passion, was not sufficient for the sin of man, which he hath deserved, and doth deserve everlasting damnation, is not only in the flesh, and in the body of man, but most specially in the soul. Therefore, it hath not been ordained of God, that the body and flesh only should suffer punishment, but also the soul. sith then, that man was judged and condemned, because of his sin, to suffer everlasting punishment, both in body and soul. It was also requisite, that Christ, for a full satisfaction for our sins, should suffer the same, that we should have suffered. Which thing he had not done, if he had not suffered punishment, as well in the soul as in the body. Whereupon they do conclude, that as he hath suffered in the body, A false conclusion. here upon the earth: so he did also suffer in soul, beneath in hell: that the satisfaction might be whole, perfect, and full. And of this opinion, many of the ancient and late writers have been. Bede maketh mention of it, in a certain place, not affirming that it was so, but alleging only the opinion of some, Tertullian. Origen. jerom. 9 of the Preacher. and yet without naming of them, howbeit I think that he did understand Origene, Jerome, and Tertullian. But now we will see, how well this doth agreed with the person of Christ our Saviour. Answer to the foresaid objections. first and foremost, if they will have the punishments, pains, and torments, that Christ suffered, to be in all points corespondent, unto those sinners, for whom Christ died, had deserved, it had not been only necessary, that he should have suffered here, in the body upon the earth: And that the soul should also have suffered in hell for a while, but that he should have suffered both in body and soul everlasting punishments with the damned. Whereto God had a respect in his son our saviour. Rom. 5.19. But God his father did content himself, with the pains, and torments, that he was in for a while, having a respect not only unto the pains that he did suffer, but unto his righteousness, innocency, and obedience, which caused him to take and allow the pains, which our Saviour Christ did suffer for a time, Note. as sufficient for to obtain and purchase unto the faithful believers, a full deliverance from everlasting pains and torments, which they had deserved, through their sins. Now the soul of christ did suffer. Moreover, it was no need at all, that the soul of our Saviour Christ should go down into hell for to suffer there, for it hath suffered punishment enough here upon earth, sith that in it, I mean, in his soul, he did bear the same judgement and condemnation, that we had deserved: for the body did not suffer without the soul, yea, if the sorrows and pains of the one, could be separated from the sorrows and pains of the other, whiles the body and soul be joined together by life: we should have a just occasion to say, that the soul did suffer afore the body, and that the sorrows and griefs of the body, did proceed and come first of the soul. Math. 24. Mark. 14. Luke. 22. john. 18. For else, what did these words mean: my soul is heavy unto the very death, whereof came this woeful sweat, that did run down to the ground, as drops of blood, and the complaint that he made to GOD his father, in the Garden? Whereof did also come, Luke. 22. that great fear, trouble, and horror, that he was possessed withal, as the Evangelists do testify unto us? If he had not been in an extreme agony, and much greater, than man's wisdom can comprehend: What need should he have of the Angels for to comfort him? Again, who would not wonder and marvel to see christ our saviour so sore afraid and troubled (as the Evangelists do set him forth unto us) for the death, that he should suffer, if he should have had respect to none other thing but only unto the death? Do we think that there was less heart, less courage, constancy, and manfulness, in our saviour christ, then in many thousand of Martyrs, that have gone so joyfully and merely unto their death for his sake? But what do I speak of Martyrs? how many wicked doers do we see daily go to their death) (which they have deserved) with their wicked and abominable doings, most manfully, and with such a face and countenance, that ye would think that they did go to a feast or banquet? Shall we say that the son of god had less courage, What thing caused Christ to be so heavy before his death. than these have, in so good a cause, as he did die in? It must needs be then, that there was some greater thing than death of the Cross, which was at hand, somewhat there was, I say, that was of more weight and importance, then that which did appear outwardly. His body was not yet in the hands of the tormentors, he had only the death before his eyes, and as it were an imagination of it, which troubled him nothing so much, as the dreadful judgement of God, which he knew he must needs bear. When he did then enter into this agony, than did he● begin already to descend and go down into this horrible hell, Horrible hell. where he was detained and kept a while for our sakes, for, what greater hell can one imagine to be unto man, than to feel gods wrath thoroughly kindled against him, to be feign to bear his terrible judgement, and fury, and to be in the same estate that our saviour Christ was in, when he did cry out, Math. 27. saying. My God, my God, why hast thou forsaken me? Although he was true and natural God, and also true and natural man, so that his godhead could not be separated from his manhood: yet the humanity was then as if it had been utterly forsaken of the divinity, and left succourless, and as if it had been both in body and soul driven down into the bottomless pit of hell, and given over of God. Therefore it was no need, that the soul of christ should go down after any other sort, for to suffer the pains and torments that we had deserved. For the places do not aggravate the pains, Note. or make them more heavy and grievous: but the heavy and intolerable burden of God's wrath and judgement, wheresoever it is felt, or wheresoever men are feign to bear it. Therefore, they that do affirm, that the soul of our saviour Christ must needs of necessity, They know not what hell is. suffer in hell, do plainly declare, that they know not what hell is, nor what our saviour christ did suffer for them, nor yet what the virtue and efficacy of his death and passion is. I allow better the opinion of them, The spiritual going down of Christ into hell. which say, that this is to be understanded of a spiritual descending or going down, whereby it was declared, and preached through the efficacy, virtue and power of Christ's holy spirit, unto the souls of the reprobate, that were in the unquenchable fire of hell, that their unbelief and stubbornness was the cause of their eternal and everlasting damnation, and that they should have no deliverance from it, by the death and passion of the only begotten son of god our saviour jesus Christ, 1. Peter. 3. By the spirit he meaneth the power of the godhead, and not of the soul of Christ. where unto the words of saint Peter seemeth well to agreed, (saying,) Christ hath once suffered for sins, the just for the unjust, for to bring us to God, and was killed, as pertaining to the flesh, but was quickened in ●he spirit, in which spirit, he also went and preached unto the spirits that were in prison, which were in times past disobedient. Both wicked and godly had one feeling of Christ's death, but to divers ends. So we perceive by these words of the Apostle, that both the damned and saved had alone manner of feeling of the death and passion of Christ, but yet to divers ends, for the one (that is) to the godly that were in Abraham's bosom, was certified by the divine power and godhead of Christ, that now was the fullness of time come, 1. Cor. 1. to fill up the measure of their joy, and everlasting salvation, that they long looked, hoped, and thirsted for. And to the damned was preached christ crucified, but to the increasing and augmenting of their own damnation, for that they had no part or portion by his death, of god's favour: But rather an heavy judgement, because as S. Paul (saith) Christ, is, Odour mortis ad mortem his. etc. That is, the savour of death unto death to those that believe not. 2. Cor. 2. But howsoever men list to take it, this shallbe my belief, that the going down of Christ into hell, What Christ's going down to hell is. is our deliverance from thence. For except our saviour Christ had been environed and compassed about, with the sorrows and pains of hell, and in a manner overwhelmed with them for a while, hell would have swallowed us up unto everlasting damnation: we should have perished utterly both in body and soul: we should never have escaped the tyranny of Satan, nor be healed of the deadly wound, that we have received of that old venomous serpent, the devil, and enemy to our salvation. So that, Act. 2.23.24.27.31.32. By the soul is meant the body or person of Christ. By hell is meant the grave. Rom. 13. Hebr. 12. I deny not that article of Christ's dissension, but of the manner how, is the question, for when it is said, he will not leave his soul in hell: he speaketh not of his descending into hell of the damned, but that he shall rise again from the dead, that is, he shall not leave him in death: or lying continually in the grave. For the soul in that place, is taken for the whole natural man. etc. For, seek all the scriptures from one end to another, and ye shall never find, that Christ, in body or soul, Mat. 12. Acts. 2. Luk. 21. Look more hereof in Erasmus upon the Creed. Christ descended three manner of ways into hell. descended into hell, but that he died, and rose again the third day, according to the Scriptures. For, you shall note, that the East Church had it not, the Counsel of Nicen Creed hath it not, nor the Counsel of Ephesus. etc. But to be short, ye shall understand, that christ descended into hell, three manner of ways. Videl. first in power, as when the Uaile of the Temple did rend in twain, from the top to the bottom, and the earth did quake, and the stones were cloven, and the graves did open themselves, and many bodies of the Saints which slept, arose, and came out of the graves after his resurrection, Mat. 27.51. In power. and went into the holy City, and appeared unto many. In spirit. Mat. 2●. 38. Mat. 27.46. john. 19.40. Secondly, in spirit, when as he said, my soul is heavy even unto the death, and when he cried, my God, my my God, why hast thou forsaken me? The third, in person, when as he was laid in the grave, as we read, that they took the body of jesus, Ephe. 4.9. and wrapped it in linen clotheses, with the odours, as the manner of the Iewes is to bury, & Paul saith now in that he ascended, what is it but that he had also descended first into the lower part of the earth? This dear brother is my belief, grounded upon the word of GOD, and not upon men, A request of the author to the gentle reader. or men's dreams, or phantacies. And report not that I do deny any article of the faith (God forbidden I should) wherefore, read with judgement, and with the spirit of mildness, come not pre judicio, but with judicio. The opinion of some, concerning Christ's going down to hell. Some there be again that be of opinion, that the soul of Christ went not down into the hell of the damned, but that it went only down for to deliver the patriarchs and other holy fathers, of the old Testament out of the Limb▪ and also for to deliver the souls of them, that were of less perfection, than the patriarchs, and other holy fathers, out of the pains of purgatory, where they were kept for to make satisfaction for those sins that they had done no penance for in this world: What Abraham's bosom is. But as for Limb, I know none but Abraham's bosom, which to say truly, is that most blessed life, (which they that die, in the faith that Abraham did) shall enjoy after this world. ¶ The vij Chapter. ¶ Christ is our true Purgatory, and the Papists Purgatory is false. The true purgatory. 1. john. 1. AS for Purgatory, I know none other but the blood of jesus Christ our only saviour, that doth cleanse us from all our sins. Again, none other fire do I know in all the Scriptures, that hath any virtue or power to purge sins, Acts. 1. Matth. 3. john. 1. Luk. 3. but the fire of his holy spirit, wherewith he promised to Baptize his elect and chosen, and the fire of his sacred and divine word, whereof himself speaketh on this manner, john. 15. ye are clean because of the word that I have spoken unto you. This is true purgatory, wherein all must be purged afore that they can enter into the kingdom of God. That other Purgatory that they have invented of their own heads, The papists purgatory. without, and against God's word, is a most devilish, and abominable blaspheming against the merits and bloodshedding of our saviour Christ's death and Passion: For by it the only begotten son of God, is made an unperfect saviour, and of less authority, power, and strength than they will have that fleshly idol of Rome and most pernicious antichrist to be: The Pope of greater authority and force, than Christ the son of god, among the papists. O most abominable blasphemy. unto whom they dare attribute and give full authority and power to absolve men, and to grant unto them a full pardon of all their sins, even a poena, & a culpa, that is to say, to deliver them, not only from the offence itself, but also from the pain or punishment that is due unto it. Whereas poor Christ, who hath shed his heart blood for us, and who hath trodden the Wine press alone, is scarcely able by their doctrine, to forgive us our offences, at lest, he cannot release us of the pain. Esai. 63.5. For, if it be of his forgiving, we must suffer the pains that be due unto our sins, in the fire of Purgatory, till we have made satisfaction for them, or till we have bought them out at the antichrists hands, and at the hands of his shavelings: or else, we must make a full satisfaction for them, here in this world, whiles we are here yet a live, if at lest we intend for to escape that hot burning fire of theirs: So that every way Christ shall be but half a a Saviour, and God his father, a most abominable and deceitful liar, for (he saith) at what time soever a sinner doth repent him of his sin, Ezech. 18. from the bottom of his heart, I will put his wickedness out of my remembrance, so that it shall no more be thought upon. How is this promise fulfilled, If the papists purgatory should stand, God's promises must needs be false. I pray you, if he do so cruelly punish our wickedness, and offences in the fire of purgatory after that he hath forgiven and pardoned them? Is this to think no more upon them? what can these devilish and abominable Sophisters allege now for themselves, will they say, that GOD is a liar, and that he doth not perform and fulfil his promises most truly? either they must say so (what starting holes soever they can find out) or else confess and acknowledge, that their doctrine is most detestable, and also blasphemous against the truth of God's promises, and against the merits of the most precious death, passion, and bloodshedding, of his only begotten son our Saviour jesus Christ. And in another place, this most merciful Father, and bounteous Lord, who is always true and most faithful in all his promises, doth cry out, saying: I am he, I am he, that taketh away thy wickedness, Esai. 43. and that for mine own sake, and thy sins will I remember no more: Here in these few words, which are both so sweet and so comfortable, we have three godly promises: The place of Esai expounded. First, how that he will take away our wickedness, our sins, and offences, which thing he did already fulfil and perform by the death and passion of his son jesus Christ our Lord, of whom, john, Zacharias son did say, john. 1. this is the Lamb of God that taketh away the sins of the world. Doth not this sufficiently teach us, that it is God only and none other, that taketh away our sins, and that he doth it by none other purgatory, but by the blood of his only begotten son our saviour and redeemer? The second promise is, that he will put away our sins and offences, for his own sake, and not for any respect that he should have either to the merits of our own works, or to any satisfaction, that we be able to make here in this world, whiles we be yet alive, for he saith that he will do it for his own sake, or for his own self (that is to say) of his own mere goodness and mercy, being provoked thereto, by no manner of merits or deservings of our behalf, as Paul plainly setteth it out, when he saith, Rom. ●. Commendat autem suam charitatem erga nos Deus, quod cum adhuc essemus peccatores, christus pro nobis mortuus fuit. That is to say, God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us. They therefore that say, that they only do escape the pains of purgatory, that do bear here a sufficient penance, and make satisfaction for their sins, do most shamefully belie the truth of God's promises: whereby we are certified and assured, that God doth take away our sins, for his own sake only, and not for any merits or satisfaction, that we can make, That is, nine hundred threescore & nine years. Gen. 5. either in purgatory or any where else, though we were able to live, Mathusalahes life: yea, by their own doctrine, as ye shall find it written, in the master of sentences, though all the pains, griefs, sorrows, and torments that ever were suffered by men, sense the beginning of the world, and shallbe suffered unto the last day of judgement, were heaped together one upon another, yet they should not be able to put away the lest sin that is committed in this world. Saint Augustine saith very well, Aug. in Psal. 31. according to the truth in the Psalms. Non tibi deus reddit debitam paenam, sed donat indebitam gratiam. That is to say, God doth not tender to thee due punishment, but doth give to thee his undeserved grace. For as Peter Martyr saith upon the romans. Christus enim nobis donatus est gratis, Petrus Martyr in Rom. nullis intercedentibus nostris meritis. Christus autem sibi nos non gratis, sed suo sanguine & cruse acquisivit. That is to say, Christ is given unto us freely, without any our merits, but christ hath gotten us unto himself, not freely, but by his blood and Crosse. Bernarde in annunciation Marie. Ser. 1. And saint Barnarde saith plainly these words. Traditus est enim, propter peccata nostra, nec dubium, quin potentior & efficatior sit mors illius in bonum, quàm peccata nostra in malum. That is to say, He was delivered up, or died for our sins, neither is it to be doubted, but that his death is mightier, and of more force and effect in good towards us, than our sins in evil. As though he in few words had said, Christ's death is more stronger to get salvation to us, than our sins was, Rom. ●. Moore gains by Christ, than loss in Adam. to get us damnation, for we have gotten more by our new Adam, than we lost by our old Adam's fall. ¶ The eight Chapter. ¶ Popish purgatory is flat against the word of God. For it maketh Christ's death and passion of little or none effects. WHereby we see plainly that their purgatory pickpurse, is clean contrary to the true doctrine of Christ's passion, for if I may, or can make a satisfaction by suffering of pains in purgatory for my sins, than Saint Augustine's words are false, The papists do make Augustine a liar. for he should say, he doth tender to thee thy deserved pain or punishment, and not to say, he doth not tender to thee thy deserved punishment, and again, thy deserved grace, The papists do make Barnarde alyer. & not undeserved grace. Saint Barnard's, words are not true if I may make, or get to myself satisfaction, by suffering of punishment in purgatory for my sins, for he should have said, we have gotten more by our sins in suffering pain, than we have by Christ's death. And so consequently, pain was more effectual and strong to us, to obtain heaven, than was Christ's passion which suffered for our sins, and therefore sin was good to us by this reason: for through sin came punishment, in purgatory, & by punishment cometh life everlasting, Galath. ●. as the Papist affirmeth, so than we may say Christ died in vain, & he shed his precious heart blood in vain. The third promise, is much like unto that which he made before, Ezech. 18. by the prophet Ezechiell, he doth promise here, that he will no more remember our sins, but utterly forget them, and never think upon them. Which is signified unto us, in many other places of the scripture, as when it is said, that the lord himself will cast away our sins, in to the bottom of the Sea. Again, that as high as the Heavens be from the earth, Psal. 103. and as far of as the East is from the West, so far the Lord will put away our sins from us. Is it to be thought then, that forgetting his promises, he will so tyrannously punish our sins, after that he hath once forgiven and pardoned them, and also so substantially purged them, by the only and true purgatory, which is the most precious blood, of his only begotten son our saviour Christ? who being the wisdom of the father, appointed and ordained of him to be our only teacher and instructor, Mat. 17. in things that pertain to his glory, and to our salvation, and whose doctrine we aught to content ourselves withal, Broad way, and narrow. doth make mention only, of two ways: of the which, the one being narrow, and straight, Matth. 7. doth lead them that walk in it, unto life and salvation. And that the other way, is both wide and broad, unto utter perdition, and death everlasting. And as he doth here speak, Two ways only. only of two ways, that doth lead e●ther to life or destruction: Luk. 16. so doth he in Saint Luke, appoint only two sundry estates, and conditions of the dead, placing all the faithful departed, Two estates of dead. in the bo●ome of Abraham, where they were in felicity and joy, and all the unfaithful, and reprobates, in the uttermost darkness of hell, where the rich glutton was in intolerable torments, The rich glutton. Purgatory scullions. john. 5. and pains. But yet doth he more lively stop the mouths, of our purgatory Scullions when he saith, verily, verily, I say unto you, he that heareth my words, and believeth on him that s●nt me, hath everlasting life, and shall not come into judgement or condemnation, but is passed from death unto life. These words are most diligently to be noted and marked▪ for many comfortable lessons, may be learned of them, to the quieting of our own consciences, and to the great comfort of our souls. First and foremost, What we learn by this place of saint john. The place of john expounded truly. we learn, that they shall take hold by faith, upon the glad & joyful tidings of our salvation, 〈◊〉 in his word, how that our saviour jesus Christ, did bring into this world, & believe that God, who did send him, is become a most merciful & loving father unto us, being always ready, for his son jesus Christ's sake, who by his death, hath pacified his wrath, and made atonement 〈◊〉 him and us, Note. to receive us unto his mercy, and to pardon 〈◊〉 all ou● sins: have already everlasting life, being as sure of it, as if they were already in full possession of it, triumphing with their head in the glorious kingdom of heaven. For we do receive it already in this life by faith, Now we are already in possession of god's kingdom. we are already possessed of it by hope, & we are therein already confirmed by holiness of life. But how could it be verified, that the faithful believers have everlasting life, as being already in full possession of it, if after their death and departing out of this life, How long we must suffer in Purgatory for every sin. Wherein the fire of Purgatory doth differ from the fire of hell. they must be broiled and roasted in their Purgatory fire, by the space of vij years, for every sin that they have committed in this life, if their doctrine be true, it were in a manner better for them, that they had never been borne. For, they say, that the fire of purgatory, doth differ nothing from the unquenchable fire of hell, saving only that the one is everlasting, and the other lasteth but for a time. Is this the blissful rest, that the holy ghost doth promise unto them that die in the Lord, that is to say, in the faith of the only begotten son of God our Saviour Christ? Apoc. 14. The spirit saith, that they shall after their death rest from their labours, verily that were a poor resse, if when a man hath toiled and laboured all the day long, Note. he should be feign to lie all night in a hot burning Oven, I judge he would not be very hasty to go unto his rest. Secondly, here we shall mark, that the true believers shall not come into judgement of condemnation, How it is to be understanded that the faithful shall not come into judgement. that is to sa●e, nothing shallbe laid to their charged, no sins shallbe imputed unto them, but through faith, in the only begotten son of God, they shallbe accounted as righteous, as if they had never committed any offence. For why, Christ our Saviour is made unto them, 1. Cor. 1. righteousness, sanctification, and redemption, how can it be then, that they must suffer such grievous pains in a fire, which is altogether like unto hell fire (as they say) if no judgement shallbe given against them. No offender is wont to suffer punishment, except he be judged and condemned to it. But the truth itself doth say, that they that believe, shall not come into judgement or condemnation, whereunto the Apostle doth say, Nulla igitur nunc est condemnatio his qui insiti sunt christo jesu, Rom. 8. qui non juxta carnem versantur, sed juxta spiritum. That is to say, there is now no condemnation to them that are in christ jesus, which walk not after the flesh, but after the spirit. They therefore, which do say and affirm, that the faithful shall in the other world, suffer the pains and punishments that are due to their offences and sins, are directly against the Scriptures and word of God. last of all, this a●e we assured of, that they, which take hold upon the mercy of God, declared unto us in our saviour jesus Christ, are already passed from death to life, meaning thereby, that they be delivered from the sting and power of death, How we are passed from death to life. which is sin, and from all the penalties that are belonging unto it, and that there remained no more after this mortal life, but to enjoy, and possess that eternal & everlasting life, that the only begotten son of god, hath so dearly bought and purchased unto us: which thing the holy Scripture doth declare, and set forth unto us, by many goodly & comfortable examples, Poor Lazarus. Luk. 16. for there do we read, that as soon as the poor Lazarus was dead, his soul was by the hands of the Angels, carried up into the bosom of Abraham (that is to say) into joy and felicity. Again, as soon as the thief; that hung on a Cross by christ, Mat. 27. Luk. 23. did say, remember me, O Lord, when thou comest into thy kingdom, strait ways our saviour Christ gave him this most comfortable answer: verily I say unto thee, to day, thou shalt be with me in Paradise, that is to say, in my heavenly kingdom, john. 24. for so christ prayed his father, as john recordeth in his Gospel, saying▪ father, I will that they which thou hast given me, be with me, even where I am, that they may behold my glory. So likewise, the wise man in his book, (nay rather the spirit of god in the wise man) saith, Wisd. 3. Deut. 33. the souls of the righteous are in the hand of God, and no torment shall touch them. And whereas they do bring here a trick of their wicked and ungodly sophistry, A papistical trick. saying, that the thief did obtain this free pardon at Christ's hands by a singular privilege, which all men must not look to enjoy, for privileges, as the Lawyers be wont to say, be not common to all men. I do answer, We are all saved by privilege. that no man is saved but by privilege, which doth only pertain unto the true and faithful believers, and not to the unfaithful and reprobate, in comparison of whom, the chosen and elect of god, are very few in number, for though many be called, Mat. 20. yet few are chosen, and elected, to these few doth the privilege, of the children of god belong, and not unto all men, so that the lawyers saying, shall also be verified in this point, as then the poor Lazarus, and also the in rest and quietness, and the souls of the ungodly 〈…〉 punishments, until the bodies of those do ●se again unto life everlasting, and the bodies of ●hese unto eternal death, which is also called the second death, 〈…〉 plainly doth he yet in an other place 〈…〉 before our eyes, the whole substance of the matter, August. count. Pelagianos', Hypponosticon, lib. 5. when he saith, 〈…〉 locum fides catholicorum divina 〈◊〉 regnum 〈◊〉 esse 〈◊〉: Secundum gehennam: Vbi omnis apostate, vel à christi fide alienus aeterna supplicia experietur. Tertium penitu● ignora●●●: 〈◊〉 nec esse in scriptures sanct● 〈◊〉. That is 〈◊〉 the faith of the catholics by the divine 〈…〉 that there is the kingdom of heaven: And secondly, 〈…〉 is a hell fire, wherein all Apostates, and all they that be 〈◊〉 from the faith of Christ▪ do s●ffe● torments and pains. No third play at all do we know, nor find in the holy Scriptures. Mark this ye purgatory builders, that do hold and maintain a third place. And 〈…〉 place▪ he 〈…〉. (saith he) 〈…〉 places, the one 〈◊〉 the everlasting kingdom, and the other 〈◊〉 the eternal 〈◊〉. And again, De verbis apostoli. Serm. 18. he saith, know ye that when the soul is departed from the body; either is it by and by put in Paradise, or else it is thrust into ●ell for h●● sins. De vanitate huius seculi. But to stay lon● upon the foolish and lip labour prayer, for the dead, it shall be needless, for although they (I mean the Papists) have devised divers and sundry lies, as ye may ●ead● in their legends▪ how that the souls of the dead appeared to their friends, willing them in any wise to pro●●●e Masses, and 〈◊〉 for them, for that they, were in the pains of 〈◊〉, and so under 〈…〉 rob the people's purses, and did their souls less good▪ yet I say they have no warrant in gods book for their 〈◊〉. ¶ The ix Chapter. ¶ Against praying for the dead▪ and apparitions of the dead after their departing hence. FOR if prayer were so necessary for the dead, no doubt holy scripture would have made mention thereof, 1. Thess. 4. as it doth of all other things needful for us to learn. Saint Paul saith, I would not have you ignorant brethren, concerning them which are a sleep, that ye sorrow not as men without hope, for if we believe that jesus is dead, and is risen, even so them which sleep in jesus will GOD bring with him (and in the end he concludeth with this Counsel) wherefore comfort yourselves one another with these words. Here Paul had a good occasion to move the people to pray for the dead, if it had been necessary, for when he had comforted them with the hope of the resurrection, he would have said, comfort your friends souls, or the souls of the dead with your prayers, alms deeds, Masses & Diriges, but he never spoke word of all this, but simply said, comfort yourselves one another in this life, meaning, with the word of God, which certifieth us that we shall all die, yet rise again, at the joyful and general resurrection, with these our brethren and sisters, and meet the Lord in the Clouds, wherefore the Scripture saith, the dead hath no part in this world, Eccle. 9 not in any work under the Sun. Hierome in Eccle. 9 Saint Hierome upon that place saith, the dead (saith he) can add nothing unto that which they have taken with them out of this life, for they can neither do good, nor sin, neither increase in virtue, nor vice. etc.▪ To what end then do our prayers extend, or what good doth it them, when in hell they can not increase in good, nor in heaven to virtue, so either it ●●●teth not, or needeth not. Ambr. de bono mort. cap. 2. Saint Ambrose saith, upon these words. I am a stranger in the earth, as all my Father's w●re, therefore (saith he) as a pilgrim he has●ed to the common courtrie of the saints. He that hath not here received forgiveness of his sins, shall not be there, for he cannot come into everlasting life, for everlasting life is the forgiveness of our sins. But S. Cyprian plainly saith, Cip●. contra Demetrianun. Quando ist huc excessum fuerit, nullus iam locus paenitentiae est nullus satisfactionis effectus. Hic vi●a aut amittitur: au● tenetur: hic saluti aetern● cultu dei, & fructu fidei providetur. That is as much to say, after we be once departed out of this life, there is no more place of repentance, there is no more effect or working of satisfaction, life is here either lost or won, everlasting salvation is here provided for, by the due worshipping of God, and the fruits of faith, and a little before in this same place he saith again, Ibidem. Transierunt omnia illa tanquam umbra, erit tunc sine fructu paenitentiae: & dolour paena: & inanis ploratio: & inefficax depracatio. That is, all those things pass away as a shadow (meaning pride, riches, vainglory, which he speaketh of before) than he shall be without fruit of repentance, grief of pain, and in vain weeping shall be then, and prayer shall be of no force. Thus good people you see by Scriptures and Fathers, how vain prayer is for the dead, but yet the Pope hath for money all things to sell. For as one saith of Rome. Roma dat omnibus omnia dantibus: Barnardus Cluniacen. in Satyra. Rome. omnia Romae cum praetio. Rome giveth all things to them, that give: all things at Rome will pass for money, for it is an old saying. Curia Romana non captat ovem sine lana. The Court of Rome will not take the sheep without the ●leese. And there full well was Rome painted out of his trade of merchandise, by one Baptista, and yet he was no Caluenist but a Papist, Baptista ma●tuanus. The merchandise of Rome. which saith, Vonalia nobis templa, Sacerdotes, Altaria, Sacra, Coronae, Ignis, Thura, praeces, Caelum, est venale, Deusque: That is, amongs us in Rome Church, Priests, Altars, Masses, Crowns, Fire, Incense, prayers and heaven, are set to sale, yea, God himself among us may be had for money. But I leave this, for that the breath of Rome declareth his own stench, the Lord hath opened all her sleights, that they which cannot see, may yet feel and understand it. Well, by these testimonies than you may see, that prayer for the dead availeth nothing, No penny, no Paternosti●. and that the Popish Priests, have no Pater noster without a Penny. And as for the apparitions of souls, it is false, for after they be delivered, of the burden of the flesh, they are in joy and felicity, and wander not abroad as foolishly is surmised. Hear therefore what Saint Chrisostome, Chriso●t. in Mat. cap. 8. Hom. 2●. an ancient doctor saith to this, Quid ergo respondebimus ad illas voces: anima calis ego sum (excipit) non anima defunctiest quae ista dicet, sed daemon, qui hec ut 〈…〉 decipiut effugit, & mo●●: Quare ●●ularum haec verba, imò desipientium ducendit sunt, & patrorum ludibria, & iterum, non potest anima a corpore separata in his regionibus errare, justorum anima in manu dei sunt infantium similiter non enim peccarunt. Peccatorum verò post hunc exitum contin●● abducuntur, quod à Lazaro, & Divite planum efficitur. etc. That is, what shall we say therefore to those voices which say: I am such a soul▪ he answereth, that voice that speaketh these things, is not the soul of any person departed, but it is the devil which doth feign these things, to deceive the hearers, wherefore, such words are to be counted old wives tales, and foolish fables of children: Wisd. 3. for the soul separate from the body, doth not wander in this world, for the souls of the righteous are in the hand of God, likewise souls of infants, for they have not sinned, the souls of the sinners, after their departure, are strait way carried to their place, which plainly appeareth by Lazarus, the righteous, and the wicked rich man. August. lib. 2. quest. 3. ad Simplicianun. read. Deut. 18. Esai. 8. Luk. 16. De civitat. dei. lib. 20. cap. 16. Rabanus. Read the .2. chap. of the book of wis●. Saint Augustine also saith, that the spirit of Samuel, which the woman sorcerer raised to Saul, was no● the so●le of Samuel, but the devil, which appeared in Samuel● likeness, for to deceive Saul. And therefore he pronounceth plainly, and saith, either they be sayings of lying men, or the wonders of deceitfulll recoils. Thus thou mayest plainly see, how vainly and deceitfully Rabanus, Archbishop of Magunce, reciteth out of Gregory the first, and of Be●ta, with the rabblement of all the papists, the apparitions of souls departed, to maintain their feigned purgatory, and praying for the dead, which I confess to be most flat against the written word of God. By all these testimonies, which without all doubt, have a most sure ground and foundation in the word of God, and agreed in all points with his holy Scriptures. All they, and especially Saint Augustine, doth plainly overthrow their new forged purgatory; prayer for the dead, and apparitions of souls. ¶ The ten Chapter. ¶ Children that are dead borne, or die bef●●● that they can 〈◊〉 to baptism, are 〈…〉, nor yet go into the popish limb. ALso the Limb of the children, The Limb of the children that be still borne, or die without baptism. that either be still borne, or else die afore that they can receive baptism: these after the doctrine of the papists, shall never enter into the kingdom of heaven, but shall be everlastingly detained & kept in a Limb, Lib. senten. 4. distinct. 1. Si vero dist. 4. cap. necessarium & cum filius cum de Sacra. This doctrine hath no ground in God's word. besides the hell of the damned. Where, though they shall not, nor do not feel the pains and torments of the unquenchable fire of hell, as the other damned do: yet they shallbe deprived for ever of the fruition of God's glory, and of all other 〈◊〉 and joy of heaven, cursing continually both father and mother, and the hour that ever they were conceived and begotten, so that it were better that a whole city, yea, a whole realm should perish and ●●icke down, than that one only child should decease and die unbaptized. Thus they do blasphemously preach, and teach, and set forth by writing, not only to the great derogation of God's mercy, but also to the great discomforting of the poor silly parents, unto whom such things have by the providence of God, happened & chanced, either through sickness, or by some other casualty and mischance, The great cruelty of the papists against poor infants that be still borne or which die without baptism. that both men and women are at all times subject unto, in this wretched & miserable world: yea, for to declare and testify openly unto all men, that they do not hold them for true members of the body of Christ▪ but for such as be everlastingly banished from the socretie and fellowship of all faithful Christians, and of all the blessed spirits and souls, they will in no wise suffer them to be buried in their hallowed ground, I mean, among other Christians, but cause the poor afflicted parents, to bury them in a ditch, or in a dung hill as a dise stinking ca●●on: how much better, into more conformable, or agreeing unto the Gospel of christ, were it, to teach the poor miserable and afflicted Parents, that there can be no fault, Beanard●, non privato, sed contemptus baptismi damnat. offence, or trespass, but only in breaking the lords commandments: and that where no despising of his holy ●●●●tution, & ordinance is, there he doth accept the good will of them, that would gladly have obeyed his laws and commandments; if they had not been ●etted, by some urgent, and unexchuable necessity. If then any infants or children, be prevented by death, afore that the faithful Parents, can bring and offer them, unto God by baptism, which above all things, they would have had (if it had been possible by any means) to be ministered unto their fruit, seed, and issue, whom they know to be comprehended with them, Gen. 17. under the covenant that God hath made with Abraham, and with all faithful believers: we must not by and by, with such cruel temerity and rashness, that hath no ground, but only upon the foolish persuasion of men, following their own fantasies and dreams, hold them for damned and cast away. For, besides that which hath been said already, we must consider and way, not with our balances, but with the true and infallible Balance of gods holy word, and sacred scriptures, that we be not saved by the outward ceremonies of the Sacraments, but by the virtue, strength, and efficacy of the lords covenant that he hath made with us, Gen. 17. saying unto our father Abraham, I will be thy God, and the God of thy seed after thee. Whereunto he hath added his sacraments, as heavenvly seals of his blessed will & favour towards us, and our seed, whose God he affirmeth himself to be, as well as ours, Saint Paul saith, Rom. 4. that faith was imputed unto Abraham for righteousness. How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised, Gen. 17. after he received the sign of circumcision, as the seal of the righteousness of the faith, which he had when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also. So we see why the sacraments were ordained, Why the samentes were ordained. Gen. 22. to be as seals and witnesses to our weakness of God's promises made unto us, and our seed for ever, so the Lord said unto Abraham. In thy seed all nations shall be blessed. If then we do take hold by faith upon his holy covenant, we and our children shallbe saved, by the virtue, strength, and efficacy of it, though it were so that by some casualty, or chance, not coming through our own fault, we should be put from the outward seals or sacraments of it. Mark this ye anabaptists. In deed, if it were so that we might conveniently receive the Sacraments, that the Lord instituted and ordained in his word, and yet would not receive them, but contemn them, and despise them, as things nothing pertaining unto us: I would not say for all the goods in the world, that either we, or our seed should enjoy the benefits of the covenant. For that were a plain contempt, or rather a rebellious stubbournnes, which we can in no wise excuse before god, who doth always punish most sharply, Levit. 10. and with all severity, the contemners of his holy institution and ordinances. But if we be prevented by death, or being letted by some other urgent necessity or cause, can not rightly come by them, nor receive them. I do steadfastly believe, that the omitting of them, Gen. 17. shall not be imputed unto us. The Lord had ordained in his law, that all men children should be circumcised, adding unto it a very terrible threatening, when he saith, Every man child, that hath not his foreskin cut of, his soul shall perish from his people, because he hath broken my Testament. And yet it is not to be thought, but that many died afore they came to eight days old, at which age & not afore, they aught to be circumcised, that all men children, that died amongs the israelites, even after this Law was made, not having their foreskins cut of, Exod. 1. according to this law, did perish, or were damned, for how many thousand, besides the infirmity of natural death, were slain & drowned in the great river Nilus in Egypt, by the commandment of that cruelty of Pharaoh, afore that their foreskins could be cut of? shall we say that they all be damned, condemned, and cast away? The holy patriarchs and Prophets, were in no such belief, as it appeareth by the example of Moses, who by the space of forty years, josua. 5. that the children of Israel did wander in the wilderness, did not circumcise the men children, that were borne there, but deferred the circumcision since their coming out of Egipte, until they entered into the land of Canaan, yet it is to be believed that many might die in the mean while, not having their foreskin cut of: and though none had died, yet any man might have judged, that both Moses, and all the other Israelites, did against the ordinance of God, because that they ministered not the circumcision, upon that day that God had appointed. But these ancient Fathers did well declare unto us by their example, how we aught to understand the matter of the outward Sacraments, for although it be written of the circumcision: This is my testament, Gen. 17. that ye shall keep betwixt me and you, and thy seed after thee, the day being appointed, when it shallbe ministered, and given, with many other like circumstances, yet they understood right well, that this was a Public ceremony, which was as a most sure witness of the covenant, that GOD had made betwixt him and his people in the Israelitishe Church, as the Paschall lamb, and other Sacraments were. Therefore, when they have had a just impediment or let, or when they wanted time and place, and other things that were necessary for their ceremonies, they made no great conscience to leave them unministered, nor yet thought that their soul's health, or salvation, should be in any danger for it, as long as they knew that the thing came not through their negligence, nor through the contempt of God's holy ordinances. The women of the Israelites were saved by the inward circumcision. As than they did judge, that the women should be saved through faith, and by the inward and spiritual circumcision, without the other that was ministered in the flesh outwardly, so they did judge of the men children, in the time of necessity, knowing that they were comprehended, in the Testament, and covenant of God, whereby he doth of his mere grace and mercy, grant salvation unto his chosen and elect: which he giveth by his holy spirit, as it pleaseth him, as well without Sacraments as with Sacraments. Acts. 10. Cornelius. As we may evidently see by Cornelius, and those that were in his house, who had received the holy ghost, Though we have never so strong a faith, yet aught we not to despise the Sacraments. afore that they were baptised by Peter, yet notwithstanding, they despised not the outward baptism, although they were already baptised with the holy ghost, for that man were too presumptuous and arrogant, that would despise baptism, which was instituted and ordained by our saviour Christ, Matth. 3. Luk. 3. sith that he himself, who is the fountain and well of all holiness, that doth sanctify all sinners: And who baptizeth with the holy ghost, and with fire, did not despise the baptism of john Zacharies' son. And john Baptist himself, Luk. 1. was he not sanctified, not only afore his circumcision, but also afore he was borne. The same may we say of jacob, Rom. 9 jere. 1. Galat, 1. The chosen among the heathen were saved without circumcision. jona. 3. 4. Reg. 5. job. 24. of Jerome, of Saint Paul, and other like, whom God had sanctified unto himself, even from the mother's womb. And if the chosen, as well the children, as other that were among the Heathen, and paynims, were saved without the outward circumcision, as it appeareth in the ninivites, in Nahaman, in job, and other like, which have had a knowledge of god, having always their refuge unto his grace, wherefore should the same privilege be denied unto those, whom he hath not only chosen by his eternal election, which doth pertain unto all his servants, but also unto whom he hath given a sure, and an infallible token and testimony of it, by his outward Sacraments: if they have as reasonable lets, and excuses, as those gentiles and heathen might have. For the first foundation of our election, What is the first foundation of our election. Ephe. 1.2. Rom. 8.9.10. 1. Pet. 1. The efficient. The material. The formal. The final cause of our salvation. is neither faith, hope, love, baptism, nor fear of god, but only the election and predestination of god, as. S. Paul declareth plainly, & largely. And. S. Peter saith, Elect according to the foreknowledge of God the father, unto sanctification of the spirit, through obedience and sprinkeling of the blood of jesus Christ, grace and peace be multiplied unto you. In which we may see plainly, that the free election of god, is the efficient cause of our salvation, Christ's obedience the material cause, our effectual calling is the formal cause, and and our sanctification, is the final cause. To be short, we must beware that we put no such necessity in the outward sacraments, that we should judge or think, that all other necessities must give place unto it: But contrariwise we must consider, that many times the ministration of the outward Sacraments, josua. 5. deferred and left of because of the necessities of men, and of the impediments and lets that hath happened unto them, which thing we may perfectly understand by the example of the circumcision, that differed among the israelites, if we will consider the circumstances that be in it, Mark this ye cruel papists. for when they were in the desert, and must always be ready to remove their host, and all their household, at the time and hour that the Lord should command them, they did well judge that God would not have them to be murderers of their own children, whom they could not have circumcised, but that they must have been very sick, and in jeopardy of death, if they had not had time and place to see well unto them, which thing we may see plainly, by them of Sychem, The Sichemites. Gen. 34. which were so sick after their circumcision, that they altogether, were not able to defend themselves against two of jacob's sons. Therefore Moses did well consider, that circumcision was made and ordained for man, Mat. 12. Mark. ●. Luk. 6. john. ●. and not man for circumcision, as it is written of the Sabbath day. Even the like may we say of Baptism, which is a Sacrament of the people of the new Testament, which they have received of the Lord, in steed of the bloody circumcision. For as by circumcision, which was a cutting of of the foreskin, the children of the Hebrews were brought unto God, were sealed up with the Seal of his covenant, and received into his Church, to the great comfort and joy of the Parents, which were certified by the same, that God was not only their God: but also the God of their posterity and seed, and yet if any thing had happened unto them, afore that they could be circumcised, they mistrusted not, but that God would by the virtue of his Testament, save them, as we have already sufficiently proved. By baptism the children of the christians are brought unto Christ. So by baptism, the children of the christians, are brought unto Christ, are sealed up with the Seal of the people of god, and received into his Church, as members of his son jesus christ, and fellow heirs with him of his heavenly kingdom: which thing, unto the faithful Parents must be a heavenly comfort. For by it they are certified and assured, that their sins be not only washed away with the blood of our Saviour jesus Christ, but also the sins of their posterity and children. But if it be not the pleasure of God, that the fathers and mothers should see their children alive, for to offer and present them unto him by baptism, why should we think that God would use such cruel tyranny against the poor infants, and against the poor seely parents, that are already afflicted enough? What injury is this, that we do unto our Saviour jesus Christ? the still borne children, should have but small occasion to bless his coming, and to sing with those that received him, when he entered into Jerusalem: Blessed be the son of David, Mat. 21. Mark. 11. Luk. 19 which cometh in the name of the Lord. They should rather have a just occasion to curse and ban his coming: sith that in steed of bettering of their estate, he should have impaired it, and made them more miserable than the children of the jews. They can not deny this absurdity and inconvenience, if at lest they will maintain their doctrine to be true, which declareth itself to be most repugnant and contrary unto the Gospel of our Saviour jesus Christ, which is a doctrine altogether full of goodly comfort, in steed whereof, What fruit their doctrine bringeth, the condemn▪ still borne children. their doctrine bringeth nothing else, but discomfort and despair, as the experience hath showed it many times. But I do hear what they do begin to say: the children of the hebrews (for thus peradventure they will reply) that were still borne, Objection. went no more in to Paradise, than the still borne of the Christians do: Therefore it can not be said, that that our Saviour jesus Christ should impair or worse the estate of the still borne of the Christians. If the still borne of the Israelites went into the Limb, Answer. which ye say was afore the coming of Christ our Saviour, than was there no greater punishment for them, than for the other that had been circumcised, sith that they went all thither indifferently. Moreover, they that were then in the Limb, had some hope to be delivered, which is altogether denied unto the poor silly infants of the christians, that be still borne, or that die without baptism. Whereby it should follow that Christ did rather come to bring the wrath and judgement of God, than his grace and mercy. Luk. 1●. Again, they that were in the bosom of Abraham (for, none other Limb do I acknowledge) were not without taste and feeling of the very joys of heaven, as it appeareth by the answer that Abraham made unto the rich glutton, Luk. 16. saying: Son, remember that thou in thy life time didst receive thy pleasure, The comfort that they had in the bosom of Abraham. and contrariwise, Lazarus received pain: now therefore is he comofrted, and thou art punished. They can not deny these words to be true. Then must they confess that there is comfort, rest, and joy in the bosom of Abraham: And how can these things be without the kingdom of God, Rom. 14. which is, righteousness, peace, and joy in the holy ghost? Or if they will say that the still borne of the jews went not in to the Limb of the fathers, but in to a Limb by themselves. A question. Then must they forge many Limbs. But if one should ask them, where the Scriptures are that they have for to prove such things, they can bring nothing else but the vain fantasies and dreams of their own heads, whereof they may be ashamed, if any shamefastness be in them, at lest, or any point of honesty. Objection. I know that they will allege the saying of Christ against me, in Saint john's Gospel, where he saith, john. 3. Except that a man be borne of water and the spirit, he can not enter into the kingdom of God. Whereupon they will conclude, that the baptism of water is necessary to salvation, and that he that is not baptised with water, shall not enter into the kingdom of God. For, he did not only say, he that is borne of the spirit, but he did also add, water, for to show that both of them are so necessary, that the one can not save without the other. They do well confess, that the water is not sufficient without the spirit, and that the visible and outward baptism without faith cannot save, because that Christ saith first: he that shall believe, and afterwards addeth unto it, and shallbe baptised, Mark. 16. shallbe saved. But in nowise they will grant that the baptism of the spirit, without the visible and outward baptism, is able to save, though a body be driven to such an extreme necessity, that he cannot come by it though he would never so feign. Answer. Afore that we go any further, we must note diligently, that although our saviour Christ hath said: he that shall believe, and shallbe baptised, shallbe saved, yet notwithstanding in the contrary sentence that followeth immediately, baptism is not mentioned of, nor repeated, he did not say: he that shall not believe, nor be baptised, shallbe condemned. But he speaketh only of the faith and belief, showing plainly that without it, Without faith no man can be delivered from comdemnation. no man can be delivered from condemnation, which he said not of baptism, and yet he spoke there of the outward and visible baptism. Howbeit, I would not that any man should go about to gather of my words, that I do little esteem or regard the visible and outward sacraments, or that I go about to minister occasion unto men, to have them in less estimation than they aught, and to set little, or nothing by them: For I have been always of a contrary mind, as it doth sufficiently appear by my words that go before. Yea, I have at all times in my sermons, exhorted most earnestly all men, that they should be diligent to receive the holy and blessed sacraments, that God hath instituted and ordained in his word, whensoever they might have them ministered unto them, What danger it is, to refuse to receive the holy Sacraments, according to the lords institution and ordinance, showing and proving unto them, that they aught in no wise to look for to enjoy the benefits of God's covenant and promises, if they should maliciously contemn and despise the holy and blessed sacraments, which be as heavenly seals annexed unto them. But as I would not have them to be despised in any wise (for cursed be he, that despiseth the Lord's institution and ordinance) so would I not have to much to be ascribed and attributed unto them: nor yet our salvation to be alligated and bound unto the outward ceremonies of them, as though we could not be saved, if for some necessity and urgent cause, Augustine. they should be left unministered. But Saint Augustine plainly saith, Non aligata est gratia dei sacramentis. The grace of God is not bound to sacraments. As for an example: if there were some good man among the Turks, Example. or else among the Idolaters and Infidels, which had the knowledge of the Gospel, and a true faith in our Saviour Christ, and yet could by no manner of means come by the Sacrament of baptism, nor be baptised, I cannot believe, that he should be damned for lack of a little water, August. in Io. tracta. 80. sith that he hath the chief and principal, that is to say, a true justifying faith: else the water should have more virtue and efficacy, than the blood of our Saviour jesus Christ, These things are diligently to be noted and marked. or at lest as much: and the Priest that should minister the outward baptism, should be of as much power, as jesus Christ himself. For, as the water and the Minister, Chris. Ho. 27. can do nothing without the spirit, and blood of our Saviour Christ: so it should follow, that jesus Christ, his spirit and blood, should be able to do nothing, without the water and minister. And so by this mean, our saviour Christ and his spirit, should be as subject unto the Minister & water, as the water & the Minister, should be subject unto Christ and his holy spirit, and so consequently, his grace & mercy should be alligated and bound unto corruptible elimentes, and made subject unto men. Whereby it should come to pass, that jesus Christ should be no more true God, nor yet true Saviour. A question. Here may be a question demanded of those elimentaries, and children damners, whether we are saved by water, or by Christ, or else by both, if they say by both, as so they hold opinion, than it followeth, A great absurdity granted. that the water died for our sins, and so must we say that the water hath life, and yet being our servant, and created for us, is our Saviour, we would then judge easily, that such doctrine came not of God, sith that it doth so evidently repugn unto his grace, and unto the justification of faith, overthrowing altogether the whole mystery of our redemption, purchased unto us by our Saviour jesus Christ. And because it shall not be thought, that I do take and expound the Scriptures at mine own pleasure, and as I list: You shall hear the meaning, not only of the ancient writers, but also of the school doctors, and namely, of the master of the Sentences, Sent. 4. dist. 4. ca Sunt. who doth prove by good reasons, and also by the authorities of the fathers of the ancient catholic church, that some are justified and saved without baptism: among whom Saint Augustine doth comprehend all those, August. de civitate dei. lib. 13. cap. 7. that be dead, and have suffered martyrdom for the confession of jesus Christ. Likewise the authority of saint Cyprian is set forth by the master of the Sentences, De consecrat. Distinct. 4. cap. Baptismi. De unita bapt. lib. 4. Lib. 4. de bapt. Glossa. de consecra. distinct. 4. S. Bapti. & Cyprian. Luk. 23. August. in Psalm. 34. whereby he doth testify and prove, that saith, repentance, and the conversion or turning of the heart, are in steed of baptism unto them, that had neither time nor place for to receive it, calling it the baptism of devotion, and for a better confirmation of this, he doth bring the example of the thief that hung by christ, who, as he saith, was not nailed on the Cross for the name of jesus christ, but for his own merits and wicked doings, nor yet suffered because that he did believe, but as he was suffering he did believe, and came unto the faith. It is then declared in the same thief, how faith is available unto salvation, without the Sacrament of the visible baptism: as saint Paul saith: Rom. 10. The belief of the heart justifieth, and to confess or acknowledge with the mouth, maketh a man safe. Note this. But this is fulfilled and performed invisibly, when the necessity doth exclude or keep of the sacrament of baptism, and not the contempt of religion. There may be some baptism, without conversion, or turning of the heart. And conversion or turning of the heart, can be in some without having received baptism. But it can not be where baptism is despised: nor we aught in any wise to ca● it conversion or turning of the heart unto God, when the Sacrament of God is despised. This is the authority, D● consecrat. distinct. 4. ca baptismi. Senten. 4. di●●●nct. 4. Ambr. de obitu valenti. Chanes. de Sacramentis. that Gratianus doth allege upon this matter, in the book of the decrees, and also the master of sentences, being taken out of Cyprian, whereunto is added the saying of. S. Ambrose, who speaking of the death of Valen●●tianus the Emperor without baptism, did say: I have lo●●e him, whom I should have regenerated or begotten a new? but he hath not lost the grace, which he did require. Likewise Chanesius, who hath written of the Sacraments in verses, being of the same opinion, doth bring a jew for an example, who being converted unto our saviour jesus Christ, doth with all haste run unto the Church for to be baptised, and yet for lack of water, and of a Priest, doth die without Baptism. He doth conclude, that nevertheless he shallbe saved, if he do steadfastly believe in our Saviour Christ. August. in joh. tracta. 80. Now, if we aught to have such a confidence and trust of the salvation of those, that being of age and of years could not be baptised: how much more aught we to believe and trust, that the little infants that die afore that they can come unto baptism, are saved by the virtue of the Testament, and of the blood of the only begotten son of God, which is shed for us, and for our seed, to wash away all our sins, both original and other? For, if they be of the elect and chosen of God, it lieth in his power to baptise them in the mother's womb, Gen. 25. Mala. 1 Rom. 10. jere. 1. Luk. 1. Galat. 1 The place is the third of john. by his holy spirit, and to to sanctify them, as it is written of job, of jeremy, of john baptist, and of Paul And as for the saying of our saviour Christ, which they say is general, and doth except no man, if they will understand it of the sacrament of baptism, as many of the old and late writers have done, and go to the rigour of the letter: we may say the like, of that which he hath said of his flesh and of his blood, john. 6. in the sixth of john, speaking on this manner: verily, verily, I say unto you, Except ye eat the flesh of the son of man, and drink his blood, ye shall not have life in you, which is as much as if he should say: whosoever doth not eat my flesh, nor drink my blood, he shall not have life everlasting. This no man is able to deny. It followeth then, that all little children, with all those that have not received the sacrament o● the body and blood of christ, are damned, if it be true that Christ our Saviour, is really, substantially, naturally, flesh, blood and bones in the sacrament, and we must eat his flesh, and drink his blood, after the same manner and sort that they do teach us. Therefore it shall be as requisite, necessary, and needful, that the sacrament of the bo●● and blood 〈◊〉 Christ, be ministered unto the little infants and children 〈◊〉 the sacrament of baptism. The eucharist ministered unto little infants. The manner of the jacobites and Greeks. And here's, it doth ●ome that even in Cha●●lemagnes time, they did keep the Sacrament, for to give it unto the little children when they were sick, thinking it to be a thing very necessary. And yet now a days, even at this present, the jacobites and greeks, as some do writ, do minister th● Sacrament under both kinds, unto young babes that are sucking on the mother's breast. We do read in a manner the like of the Bohemians, The manner of the Bohemians and Moravians. and of the Moravians. Both Origene, and also Cyprian, were wont to minister the Communion unto the little children, that were brought in the arms of th● Parents, when they came to receive the sacrament, Mark what we aught to do, if we should follow the fathers in all things. The cause that the fathers did thus err. giving unto them, not only the mystical bread, but also the mystical Cup. And in Saint Augustine's time, they did commonly minister the Sacrament in both kinds, unto the young infants and children, when they were baptised. And all this did come to pass, because the ancient fathers, and great learned men, did take the sayings of our Saviour Christ, after the rigour of the letter. Whereof it did come also, that some did think, that if a man after that he was baptised, An error of certain fools. had once received the sacrament, he could never be damned, or at lest, he should once be delivered from damnation, because that our Saviour jesus Christ did say: I am the bread of life, which is come down from heaven: john. 6. he that shall eat of this bread, shall live for ever. They did always stick unto the bore letter, saying that our Saviour Christ, who had promised the same, could not lie. But Saint Augustine doth both reprove, August. de civitat. dei. lib. 27. cap. 25. A merry story of the Person of Trumpington. and also confute that error. These men are like to the person of Trumpington, who reading the .27. Chapter of Matthew, on Passion sunday, as they call it, and when he came to these words: Eli, Eli, ●ama-sabacthani, called the Church wardens to him, and said, truly this book doth appertain to the Bishop of Ely, for his name is here, I will scrape out his name, and put in our own parishes name, and so he did, than he began to read again, Trumpington, Trumpington, Lamasabacthani. Thus we may see, what absurdities men be wont to fall into, for lack that they do not examine thoroughly the meaning of the scriptures, but will go still to the rigour of the letter. Saint Hierome saith very notably, Non in verbis scripturarum est evangelium, Hiero. in. 1. cap. and Galat. sed in sensu. The gospel standeth not in the bore words of the Scriptures, but in the meaning. Therefore we may say unto them, as Saint Cyprian once said to the Novatian heretics: Cypri. ad Novatianum. ●omo. 2. Andite Novatiani, apud quos scripture c●lestes leguntur potiùs, quam intelliguntur. Hearken hereto, ye Novatian heretics, amongst whom the heavenly Scriptures are read, rather than well perceived or understanded. For, if following the doctrine and opinion of the Papists, touching the Sacrament of the body and blood of Christ, we would take after the rigour of the letter, the same that our Saviour Christ doth speak of the eating of his flesh, and of the drinking of his blood: without all doubt we shallbe feign to confess, that all they that have once received the Sacrament, shallbe saved, and that all they that never received it, and so die, shallbe damned for ever. Whereby it must needs follow, that it is no less necessary to minister the Sacrament of the body and blood of christ unto the children, then to baptise or christian them. Wherefore I should think good, They may as lawfully do one as the other. that they should aswell give authority, unto the Midwives, to minister the lords supper unto the infants in time of necessity, as they give them authority to minister baptism, which is a Sacrament of no less efficacy and dignity than the other is, yea rather, by their doctrine, it is of more virtue and strength. For, I have not yet read, that ever they condemned any, because that they had not received the Sacrament of the eucharist, whereas they do send all them to the devil, that die without the receiving of baptism, thought they would never so feign have come to it. But whereas, we spoke before of Midwives, how they baptised by the authority of the papists in time of necessity, I speak it not so as that I do allow their doings, Hebr. ●. for I am of a clean contrary mind, and do say with saint Paul, that none aught to take authority upon them in the Church, to use any ministration, unless they are called lawfully as Aaron was. Mat. 28. Christ gave authority to his Apostles only, to baptise, and to preach. 1. Cor. 14. Argumentum minore ad marus. Saint Paul, in no wise, would have a woman to speak in the congregation, much less to minister a Sacrament, which must be always done with doctrine, for they must go both together. Therefore was it rightly condemned, & flatly forbidden in the council of Carthage, Ca●. 100 without any manner of exception, that women should once presume to baptise any at all. And where they hung so much of necessity, if the child be ready to die, that then she may and aught to do it. Saint Augustine doubteth whether it be lawful or not, for them to do it at that instant of necessity, August. contra Epist. Parmeniani. 2. ca 13. for his words are these. Et si laicus necessitate compulsus baptismum dederit: nescis an pie quisquam dixerit esse repetendum. Although a lay man compelled by necessity, do give baptism, I can not tell whether a man may godly say that it aught to be iterated. How the custom was before that Augustine was borne, is gathered of Tertullian, that it is not permitted to a woman to speak in the Church, nor teach, nor to baptise, nor to offer, that she should not claim to herself the execution of any man's office, much less of the priests. Of the same thing Epiphanius is a substantial witness, Libr. contra herese. 1. where he reproveth Martion that he gave women liberty to baptise. Many foolish women and men do say, if the infants die without baptism, they are deprived of God's grace, and of their salvation. Gen. 22. Mala. 1 jerem. 1 Luk. 1. Rom. 8. &. 9 Nora. Not so, God pronounceth that he adopteth our infants to be his own before they be borne, when as he promiseth that he will be a God to us, and to our seed after us. In this word is contained their salvation, for the first foundation of our salvation, is neither faith, hope, love, nor fear of God, but the election of GOD, by which are saved, not only they, which of full years of understanding, do believe, hope, love, fear, call upon, hear and obey God. etc.: But also infants, albeit that they be taken out of this life without baptism, wherefore, let us not hung so much upon creatures, that we exclude and doubt of our creator, and for our foolish good intentes sake, 1. Sam. 1●. will suffer sacraments to be ministered by women, Not lawful for Midwives to baptise in any case. clean and beside the express word of GOD. Wherefore, I do hold and believe, that it is no more meet and lawful for a Midwife to baptise children in time of necessity, than it is for her to preach publicly, and minister the eucharist openly, or otherwise. But let us come again to the saying of our saviour Christ▪ that they have always in their mouths, for to condemn and cast away the poor seely infants and children of the christians, which die without baptism: It is to be understanded (yea, they that will consider diligently, and weigh the absurdities that do ensue and follow of the exposition of them that do understand it of baptism, going thus to the rigour of the letter, shall confess even the same) that our Saviour jesus Christ, who alone, by his holy spirit doth sanctify all men, and even the very babes in their mother's belly: How the place of the .3. of joh. aught to be understanded. doth there speak of the spiritual regeneration of man, and of his new birth, declaring what is requisite and necessary for him, for to be a christian: that is to say, how that it is necessary that he forsake his first generation and birth, which is altogether corrupted, 1. Pet. 1. 2. Cor. 3.5. accursed, and nought, and that he be regenerated and borne again by the spirit of God, and by the incorruptible seed of his word, so that he must be made a new creature, bearing the image of jesus Christ, 1. Cor. 15. the true heavenly Adam, as he did bear the image of the old Adam. john. 3. And therefore he saith, Except a man be borne a new, or from above, he cannot see the kingdom of God. And then afterwards he doth expound by an other sentence following, the self same thing that he had said before. For, to be borne a new, or from above, and to be borne of water, and the spirit, are phrases, Phrases of Scriptures. and manner of speakings, which do signify all one thing: so that those two sentences of Christ, do differ in nothing, saving only, that the last doth expound the first, being somewhat more ample and copious. For sith that our first generation and birth is carnal, it behoveth that the second be spiritual: 2. Cor. 15. sith that the first man; being of the earth, is earthy: it is requisite and necessary, that the second, which is from heaven, be heavenly and spiritual. But this generation and change can not be done, but by the spirit of god. For as it is written in the same place. That which is borne of the spirit, john. 3. is spirit. And therefore, our Saviour Christ, going about to expound the same unto Nicodemus, that he had said before: Excepts a man be borne a new, or from above, he cannot see the kingdom of God, he doth say afterwards: Except that a man be borne, of water and of the spirit, he cannot enter into the kingdom of God, The spirit of God worketh in us our regeneration. Objection. because that the spirit, the author of this generation, is given from above, who worketh this new birth in us, which is altogether heavenly and spiritual. But peradventure they will say: what need he to add water, was it not enough to name the spirit? Unto whom I answer: Wherefore did john baptist say, Answer. speaking of the office and ministery of our Saviour Christ, that he should baptise with the holy ghost, Matth. 3. and with fire? What need had he, sith that he had named the spirit, to make any mention of fire? Shall it therefore be necessary, to appoint a Baptism of fire, August. lib. de Hear. cap. 59 Alphons. de Haere. lib. 2. as they say that some folk have done, and yet do at this present day? Saint Augustine doth testify, that the heretics Seleucus and Hermias, who were Galatians, did not baptise with water, he telleth not wherewith they did baptise, but other writers say, that they did baptise with fire. We read likewise, Bern. Luk. Cato. Hear. lib. 2. that the jacobites do use fire in the circumcision of their children, wherewith they be wont to mark them either in the forehead, or in the cheek. They say also that the Indians, Ethiopians, and Persians, which count themselves to be Christians, do yet at this present time, use fire in steed of water in their baptism. Which error, without all doubt, did come of the false intelligence and understanding of our saviour Christ's words. For they do not perceive nor understand, that fire is taken of our Saviour Christ, and also of john baptist, by a figurative manner of speaking, for the holy spirit of God, that so they might the more lively express the nature and property of the holy ghost. Why the spirit of God is called fire. For, as the fire is pure and clean, and can suffer no uncleanness: so the holy ghost doth purge, and cleanse, and lighten the consciences, setting them on fire with the love of God. Acts. 2. For the which cause, he was sent unto the Apostles in the likeness of fiery tongues. Which thing was both foreseen, & forespoken of john baptist, and also meant by our Saviour Christ. If we do not stick to take fire in that place, for the holy spirit of God, and for a more ample exposition, and setting forth of his nature and properties, wherefore should we stick to take water here in this place, for the same self spirit, considering the conformity, agreement, and affinity, that the water hath with the nature and properties of the holy Ghost? yea all things being well considered, it standeth with more reason, than the other doth. For, Saint john speaketh of the holy ghost first, john speaketh of the holy ghost first. and then maketh mention of the fire. Therefore a man might think, that either he did understand two several things, or that he did expound one thing that is plain of itself, by an other thing which is obscure and dark. Christ speaketh of the water first. But in this place our saviour Christ, doth put the water first, and then afterwards, as though he would expound unto us his figurative manner of speaking, and give unto it a greater light, he doth declare what he will have us to understand by the same water, that is to say, his holy spirit, unto whom he giveth this name, for many causes. The holy ghost for many causes is called by sundry names in the Scriptures. first, because that as the fire is an Element exceeding pure and clean, and so necessary for man's life, that it is impossible that men might forego it: So the water is very needful, being of a very clear, pure, and clean nature, and very meet for to represent and signify the nature, and properties of the holy ghost. For, as the water doth renew the earth, maketh it fertile, Why the holy ghost is called water. causing it to bring forth fruit, and doth wash the filthiness of the bodies: so the holy ghost doth wash, purify, refresh, and water the hearts and consciences of men, comforting them, Psal. 50. Hebr. 6. Psal. 1 and also making them to bring forth pleasant fruits and acceptable to God. And as water doth put out fire, and quench the thirst, so the holy Ghost doth quench the fire of the evil concupiscences of the flesh, john. 4. What Christ would have us further to understand by this manner of speaking. Esai. 44. Ezech. 36. he doth also quench the thirst of the poor troubled souls, satisfying them for evermore. Secondly, he would by this manner of speaking, make us to understand those ceremonies, washings, and purifyings that be contained in the Law of Moses, and likewise those Prophecies, whereby the holy ghost was promised, and specially by Esay, and Ezechiell, unto which Prophecies he had now a respect. Therefore he would declare unto us, that those waters that were promised of God, did signify nothing else, but the abundant gifts of the holy spirit of God, which should be powered upon all flesh, as a stream or flood of water, that doth run down and overfloweth all the whole earth, which thing. S. Peter doth testify, to have been fulfilled, both in himself, and in all the other disciples of our Saviour Christ, Acts. 2. joel. 2. in the feast of Whitsuntide, according to the Prophecy of joel. And for this cause our saviour jesus christ, john. 4. both in this place, and when he did talk with the woman of Samaria, and also when he did bid them that were in the Temple, john. 7. that they should come to drink those lively waters, did use the same manner of speakings, for to declare unto us also, to what end he did institute the sign of water in baptism. And that this is true that I say, I do take john for my witness: who expounding the words of his master, did say, that by those waters, he did understand the holy ghost, which they that believed, should receive. Thirdly, by this figurative manner of speaking, he doth instruct and teach us, what a Christian man, that is regenerated by the holy spirit of god, aught to be, comparing the water and the wind, which are creatures most fine, clear, and pure, with the earth, which is an element more gross, more heavy, and more material. These words than do signify as much, as if he should say: that in steed of that gross, earthy, and corruptible man, he must be renewed and made altogether a new creature, heavenly, spiritual, and perfect, differing asmuch from him that is earthy, and corruptible, as the water and wind do differ from the earth, and that this must be done by the holy ghost, who is that true water that worketh this purifying in us. But let us grant unto them, that this text aught in deed to be understand of the visible baptism, what shall they get by it? Doth not the master of Sentences himself, having all questions, Sent. lib. 4. distinct. 4. cap. his autem. that could be moved upon this text, affirm that this place aught to be understanded of them that could be baptised, and did not esteem it? The doctors themselves, perceiving what absurdities & inconveniences should follow, if they would understand this text, The doctors forced to confess three manners of Baptism. De consecra. distinct. 4. Ca Bapti. of the outward baptism only, & go to the rigour of the letter, were feign to confess that there be three manner of baptisms, that is to say, the baptism of water, the baptism of the holy Ghost, & the baptism of blood. Whereby they do confess, that there is some other baptism besides the baptism of water, whereby a man may be saved. There is the baptism of the holy ghost and of faith, which can be without the baptism of the water. whereupon the master of Sentences doth allege S. Augustine, Senten. 4. distin 4. Ca his autem. August. de uni. Bapti. saying, Thou dost ask, which is greater, faith, or the water? I do not doubt, but that thou wilt answer, faith. If that then which is less can sanctify, how much more shall that which is greater, be able to do it? that is to say, faith of the which Christ saith: john. 11. he that believeth in me, though he were dead, yet shall he live. Objection. Here again will they allege Saint Augustine, against me, In the ancient Church they that had received the Gospel and were not baptised, were called Catechuminie, because that they were instructed in the faith. Answer. Holcot. Sent. 4. distin. 4. que. 1. who writeth on this manner: We do not believe, that any Cathechumene hath life everlasting, though he die in good works, except he be baptised, or suffer Martyrdom. Again: we do believe that there is no way of salvation, but for them that are baptised. I think they be not so ignorant, but that they know what their own Doctors are wont to answer to this place, among whom, one Holcot by name, doth openly withstand Saint Augustine, saying that his exception is not sufficient, and that a man that knoweth and believeth in our saviour jesus Christ, can be saved by some other means then by martyrdom, though he die without baptism. Yea, moreover he is of opinion, that if a man should believe perfectly that he were baptised, although he were not, yet he should be out of the danger of damnation, and saith plainly, that this faith should serve him unto salvation, though it were founded upon a falsehood. Therefore the master of Sentences, answering to such objections, Sent. 4. distin. 4. Cap. his au●●in. saith, that these words of Saint Augustine, must be understanded, according to the declaration, that he giveth in other places, where he doth entreat more largely of this matter. And therefore he doth writ, that these things must be understanded of those, that had time to make themselves to be baptised and did it not. For, if any man having faith and charity, The papists own doctors condemn them. An example. 2. Cor. 8. would be baptised, and can not, being prevented by some necessity, the mercy and goodness of almighty god, doth recompense that, which doth lack of the Sacrament. For, when he is able to pay, if he payeth not, he remaineth bound still. But if he cannot, and yet hath a good will to do it, god, who doth not bind his power unto the Sacraments, shall not impute it unto him. I have alleged even the very words, as they are written in the book of the master of Sentences, who doth prove also by Saint Augustine, August. in Leuiti. que. 88 that the invisible sanctifying, hath been in some, and hath profited them, without the visible Sacraments, saying on this wise and manner. The visible sanctifying which is done and wrought by the visible Sacrament, may be without the invisible, but it profiteth nothing. Sent. 4. dist. 4. Yet we must not therefore contemn and despise the visible sacrament, for the despiser, and contemner of it, can not be sanctified invisibly. And as for master Holtcot, although he doth allow that, which the other have written of the baptism of blood, yet doth he sufficiently declare, that he, that being unbaptized, doth shed his blood for the name of jesus christ, is not baptised, by that blood that he hath shed, but that the Church doth hold him for baptised, because that he hath sufficiently declared that he did not despise baptism, but that he would gladly have received it, if it had been possible for him, sith that he hath showed such a faith in the gospel of our Saviour jesus Christ. There is yet a place, Objections. that they be wont to allege out of a certain book that goeth under the title and name of Saint Augustine. August. lib. de fide. ad pet. The words are these: hold this for a surety, and doubt in no wise of it, that not only they that do already use reason, or be of years of discretion, but also the little infants, that begin to live in their mother's womb, and die there with out the Sacrament of holy baptism, which is given in the name of the Father, and of the Son, and of the holy Ghost, or they that without it pass forth of this world, after that they be borne, shall be punished with everlasting fire. For, although they have no actual sin of their own, yet have they drawn by their conception and birth, the damnation of Original sin. Answer. The papists unwares to themselves overthrow their own Limb. Let them turn themselves which way soever they list, and yet, thinking to maintain and uphold the Limb of the little infants, they do utterly overthrow it, and that unawares to themselves. For, whosoever is author of this book, that they do father upon Saint Augustine, the same that they do allege and bring out of it, doth utterly cast them in their own talk. For, if these words be true, after the sense that they give unto them, the little infants dying without baptism, shall not only be deprived of the fruition of God's glory, and of all other joys of heaven, but also shall be punished with unquenchable and everlasting fire. Therefore, what shall it need to forge a new Limb for them? Many Doctors considering the great rigour that he did use against the little infants, What certain of the learned called Saint Augusti. for his rigour towards infants not baptised. have been of another opinion much contrary, in so much that some among them, did not stick to call Saint Augustine, Carnificem infantium, that is to say, an unmerciful tormentor of infants, though he be worthy that men should speak of him more reverently. But first and foremost, it is uncertain whether this book, out of the which this sentence is taken, be saint Augustine's, or not. For the style and phrase of this book, doth nothing resemble the phrase that Saint Augustine doth use in those books that be certainly known to be his. Augustine's modesty in writing of matters of religion. For, this holy doctor doth always with great modesty and sobriety, both writ & speak of those things that do pertain unto the Church, & unto the salvation of men, being never wont to affirm any thing rashly, without some sure ground or foundation in God's word, which thing he doth not observe in this book. For what Scriptures doth he allege for to prove that rigorous sentence, that he doth give against those poor infants that die without baptism? And yet he saith, hold this for a surety, and not only in this place, but also in many other, throughout all the whole book, having always these words in his mouth: hold for a surety: believe undoubtedly. I do here let pass many other reasons, that did move many great learned men to doubt of the author of this book. But let us grant that it is Saint Augustine's. You have heard already, how he doth trim their new forged Limb, that they do assign unto the poor seely infants, that either be still borne, or die without baptism. Again, we must not think, that he himself will have these words of his to be taken after the rigour of the letter. And therefore we must consider what occasions he might have, to writ after the same sort. For, if the necessity and unableness doth excuse them that be of age, why should young infants be more unexcusable, which have yet a more reasonable excuse, than they that be of years can have? For, when they die being little ones, either in their mother's belly, or out of it, was it long of them that they were not baptised? Hath God conceived a greater hatred against those poor seely infants, which are only infected with original sin, than against them which being of age, have beside original sin, ten hundred thousand talents weight of their own actual sins? Although the baptism of water were as necessary unto salvation, as ye do make it: yet if there be some exception for the one, by what right or reason should it be denied unto the other, when the cause and excuses be a like? But we must weigh and mark, What moved Saint Augustine to writ as he did of children not baptised. Some make any idol of the sacraments. Others make none accounted of the sacraments. Wherein the anabaptists exceeded. that in Saint Augustine's time, there were many that had not the Sacraments in such estimation and reverence, as they aught to have them. As in these our days we see, that some folk do attribute so much unto them, that they make of the visible signs, and corruptible clementes, a jesus Christ, and an idol: and some again, do take them but for bore signs, without any virtue or efficacy, esteeming them no more than they esteem the common badges or cognisances that the servants or soldiers do wear, for to declare what Lords or masters they do serve. And in this thing the anabaptists exceeded above all other: not only in this, that they would be baptised again, but most chief in that, that they do utterly condemn the baptism of young children, and will have it to be deferred, till they come to years of discretion, whose doctrine is no more to be allowed, than the doctrine and opinion of them, that do affirm that young infants that die without baptism, are everlastingly banished from the kingdom of God. For, sith that the infants are sanctified by the holy spirit of God, being washed in the blood of his only begotten son our Saviour jesus christ, and comprehended in the covenant that he hath made with us and our seed, Genes. 22. by the virtue and efficacy of which covenant, being confirmed by the bloodshedding of the only begotten son of God, we look only to be saved: why should the seal of this everlasting Testament be denied unto them now, more than it was to the children of the Hebrews? Because forsooth that they do not believe, nor be able yet to make any profession of their faith. What if I should reason after this fort: without faith it is impossible to please GOD, but little infants and babes do please God, Hebr. 11. Math. 19.14. Mark. 13. Luke. 18.15. in so much, that our saviour christ, rebuked them that would not suffer them to be brought unto him. I might then conclude that they have faith, though they cannot yet declare it outwardly. And Saint Augustine doth plainly say, that they have faith, August. Epist. 23. whose words are these. Infants habent fidem, proper fidei sacramentum. The little infants or children, have faith, because they have the Sacrament of faith. As then the children of the Hebrews were circumcised in their infancy and childhood, & afterwards were brought up in the knowledge of the Law of God, and in his true religion and worshipping: so it is behoveful that the infants and children of the Christians, be baptised, and receive the Scale of the everlasting covenant. (For, sith that by the faith of the parents, though but one of them did believe, they are sanctified) & afterwards, that they be brought up in the true religion of Christ: Whereof confirmation did come. As it appeareth that it was done in the old ancient catholic church, whereof confirmation did come, that children after certain years, were presented to the Bishop, and rendering an account of that faith of theirs (which their parents or friends in baptism professed, to have them baptised therein) have hands laid on them: which is nothing else, Aug. de bap. count. Don. li. 3. Cap. 16. but prayer made for them, so saith Saint Augustine, Quid enim est aliud manum impositio, quàm oratio super hominem? For what is laying on of hands else, but prayer over a man? Which thing is now turned among the Papists, to be one of the Sacraments to make up the number of their five feigned Sacraments, yea, and such a Sacrament they affirm it to be, that it is greater than Baptism, for this they writ themself in their own books. Lib. 4. distin. 7. cap. 2. Sacramentum confirmationis, dicitur esse maius baptismo, quia à dignioribus datur, & in digniore part corporis. That is to say, the Sacrament of confirmation, is said to be greater than the Sacrament of baptism, (and afterward the cause is added) because it is given of worthier persons, The Papist doth openly maintain an heresy of Donatus. and in the worthier part of the body, here we may easily see, an heresy of Donatus, maintained by the Papists, which will have Sacraments to take their force and authority in respect of the person that ministereth it, not only the master of sentences, saith this, but also the decree confirmeth that doctrine. Melchiades. Melchiades, an aucther of the Papists, and a Pope, saith. Sacramentum manus impositionis, sicut nisi à maioribus perfici non potest, ita & maiori veneratione venerandum est & tenendum. The Sacrament of laying on of hands, as it cannot be made, but only of the greater, so is it to be worshipped with greater reverence, and so to be defended. This is a very strange religion, that a drop of grease, enchanted and conjured, Oil for a Sacrament▪ more fit for a Salad. with mumbling of a few words, to be compared to Christ's sacrament? preferred before the water sanctified by the word of God. But this is their manner, to deprave God's laws, Math. 15. & dignify their own, I marvel what authority they have to make this a sacrament, for I am sure, that none can make a sacrament, An argument. but he that can give power, strength, and virtue to it, but the Pope can give no power, strength and virtue, to it, therefore he cannot make a Sacrament, for we are not makers, nor consecrators of sacraments, but ministrators. Saint Augustine saith, Accedat verbum elemento, & fit sacramentum. Aug. in joh. tract. 80. Let the word come to the element, and it is made a sacrament. Here I consider two things, that a sacrament consisteth of the word, and the element: now let them show me the word for their sacrament of confirmation, that it may be put to the element, but here they are dumb. Whereto the papists have brought the order of confirmation. To speak further, how they have brought this order of confirmation (which at the beginning was ordained, as you have heard before, for good purposes) to toys, trifles, and gewgaws. As Oil, to grease them: Hospital, to poison them: Salt, to dry them up: Bands about their necks, to choke them: Tapers burning in their hands, to consume them: with a number of other toys, and superstitions, of them devised, without any foundation or warrant in God's word. Wherefore I persuade myself, that rather fond Nurses have enured them, than conscience or reason persuaded them. Scriptures have they none, but the same condemn them: nor godly fathers any, but the same be against them. But now come again to some other of the anabaptists sayings and objections, Objection. that they bring against the baptism of infants: we do not read (say they) that the Apostles did baptise any children, in those families & households which they did baptise. Answer. Acts. 16. ●. Cor. 1. How could it then be, that they had baptised the whole households, as they themselves do writ that they did, if they had left the children that were in them (if at lest there were any) unbaptized? Are not the children part of the household? yea, are they not rather the chief parts of the household? Isaac was so of the household of Abraham, Gen. 21. that for his sake, Ishmael with his mother, was driven out of the door, and clean put away. If then the Apostles did baptise the whole households, as they themselves do testify, This the wicked anabaptists can not abide. without all doubt, they baptised also the little infants that were in them. For, as in the old law, when any stranger, forsaking his Idolatry, would be joined unto the people of God, & profess the same religion that they professed, both he, and all his men children were circumcised, were they never so young: so in the Apostles time, and many years after, when any were converted unto the faith of christ, not only they, but all their whole households, both old and young, were sealed up, with the seal of the people of God. The holy Apostle saith: Rom. 8. that any man, that hath not the spirit of Christ, the same is none of his: Whereby it followeth, that whosoever hath the spirit of Christ: the same is one of his: ●n argument. And again, that any man which is Christ's, the same hath his spirit: But the little infants & children of the christians, not only as soon as they be borne, but also as soon as they begin to live in the mother's belly, are Christ's: that is to say, they pertain unto Christ and unto his kingdom, as he hath plainly declared unto us, by the example of john baptist, jeremy, Luke. 1. jerer 1. and of many other. Therefore, I do conclude, that they have his spirit, and that they aught to be baptised. For Saint Peter saith, can any man forbidden water, Acts. 10. that these should not be baptised, which have received the holy ghost, as well as we? Sigh then that young children, have the spirit of Christ, because that they are his, who but antichrist will forbidden them to be baptised? It is to be noted then, that in Augustine's time, many were exceeding negligent about the sacraments, What caused the fathers to magnify the Sacraments so much. which thing, hath caused the ancient fathers, to magnify the same so much. And therefore, they that did come after them, not considering the causes why they had done so, did take the words rawly, taking no heed to their figurative and hyperbolical speeches, How at length they that understood not the Fathers, did make plain Idols of the Sacraments. whereby it did come to pass at length, that they did make plain idols of the sacraments, as though the virtue of our saviour Christ, and the whole efficacy of our religion should consist in the visible and corruptible elements or signs. There were many among them, that had received the Gospel, which did defer to be baptised till the very hour of their death, Vain opinions of sundry men. some of them doing it by negligence, and some again, because that they were persuaded, that in baptism, all the sins that could be in man, should be washed away, for this cause, they tarried as long as they could, that so they might departed out of this life, clean and pure from all sins: yea, many (which thing was worse) did take, upon that hope, the greater boldness to sin. Which thing did move S. Chrisostome, & also Basilius Magnus, to writ very sharply against their manner of doings, Chrisost. in Epist. ad Heb. and to rebuke them that die so, very sore. As they then that were of age, did defer and prolong their baptism: so it is not to be doubted, but that they did the like in their own children, for the causes above rehearsed. And therefore it is no marvel, if Saint Augustine, or any other in his name, whosoever he be, hath written and spoken this of baptism, for to redress such faults, negligences, and opinions, and for to stir and move the christians to do better their duty in that point, aswell for themselves, as for their children. For this cause it was also ordained in the ancient catholic church (for, Historia Tripartita. as the ecclesiastical histories do testify, they baptised but once in the year, in Thessalia, where it came to pass that many died without baptism) that baptism should be ministered twice in the year, De conse. distinct. 4. that is to say, at Easter, and at Whitsontyde. There might be yet an other cause, that did move this author to speak after this fashion. He did see, that many were infected with the heresy of the Pelagians, which did attribute little or nothing unto the grace of God, Pelagians. and as they regarded nothing original sin, so they did wonderfully magnify and extol the strength and power of man. Wherefore they had also baptism in small reputation. And therefore that he might the better show, and put before our eyes, the nature of original sin, and so move men to have the Sacraments in better estimation and reverence, he doth declare that though the little children, Original sin. have yet no actual sin of their own, notwithstanding, they be not without sin that deserveth death, & everlasting damnation, because of their corrupted nature, which they have, as it were, by right of inheritance, drawn of their fathers, and mothers, in their conception and birth. Wherefore it was well said of one Gulielmus, that a man is in such manner conceived in the womb, Gulielmus parisiensis in lib. Summa de vitus & virtut. as if a man should fall into a mierie deep, and stony place, and so should both be drowned, be arrayed with mire, and also be hurt: So (saith he) by original sin we are drowned, into the darkness of ignorance: we are defiled with lusts and concupiscence: and we are wounded, in our powers and faculties of the mind, to do any good. For, they have both been conceived, and borne in sin, Psal. 51. and can be none other, but such, as the sinful offspring & original is. For, that is borne of flesh, is flesh. What can be clean, john. 3. that cometh of an unclean seed. A wolf can engender none other, job. 14. than a wolf, nor yet a Serpent, any other, than a Serpent. And as we do not let to hate young whelps of a Wolf, though they have yet killed no sheep, or the young ones of a Serpent, though they have not yet cast out their poison, because of their wolvish, and poisoned natures: So we must judge, that God hath no less occasion, to hate and condemn us, even from our mother's womb, because of our perverse and malicious nature, that is engendered within us. And that we might the better understand, that such corrupted and perverse nature, is in the children and young infants, even from their mother's womb, the holy ghost doth testify unto us, Rom. 5. by the mouth of the blessed Apostle Saint Paul, that they are also subject unto death, which is the first fruit and reward of sin. Whosoever was then author of this book, he had a good cause to aggravate or set forth to the uttermost, this natural corruption, and to say, that not only they that be of age, but also the very infants and children, are even from their mother's womb, guilty of everlasting damnation, when they die without Baptism, if he do understand by it the grace and mercy of God, and the pourgyng that we have in the blood of our saviour jesus Christ, which by baptism is signified and represented unto us, and also communicated unto the chosen and elect of God. And verily I think that he did so understand it. For, if he will, after the rigour of the letter, take there, baptism for the visible sign and outward ceremony, I would in no wise hold with him, sith that he allegeth no sufficient authorities of the scriptures, for to prove and confirm this saying of his, which is both so rigorous and so repugnant unto the goodness and grace of God, as it hath been already sufficiently proved: But I do rather judge, that he doth understand by baptism, the virtue and efficacy of the blood of Christ, which is signified and represented unto us, by the visible sign and outward ceremony: whereby, nevertheless is signified and comprehended all the whole virtue of the true baptism of Christ, after the phrase and manner of speaking, that the Scripture is wont to use. The sign & the figure many times are taken for the things that they do signify. Gen. 17. Exod. 12. Gala. 3 Rom. 6. Acts. 8. For in it the sign and the figure, are many times taken for the things, that are signified and represented, because that the scripture doth most chief speak unto the faithful, which do not receive the sacraments in vain, without the spiritual thing, that is represented by them: And therefore the Apostle saith: all ye that are baptised, are appareled, or clothed with Christ. Simon Magus was baptised outwardly by Philip, and yet I do not believe, that ever he had put on our saviour Christ, and that he was appareled with him. Nevertheless, S. Luke, who hath written the history, saith that he did believe, using the common phrase and manner that men do use commonly, Why Luke said Simon did believe. speaking of things as they do appear outwardly, and leaving the judgement of the heart unto God. Which phrase and manner of speaking, is also customably used in the Scriptures. And therefore Saint Augustine, and other ancient writers do expound this place of Saint Luke after this sort and manner: How Saint Aug. & other ancient writers expounded this place of the eight of the Acts. he did believe, that is to say: he did fain himself to believe. Now, these things being diligently considered and weighed, all men may easily perceive, what aught to be the right use of the Sacraments, what aught to be the true baptism, and the true regeneration, or new birth of man. Which, if they do once understand perfectly and well, they shall be no more in doubt, What profit and commodity doth come to them that are persuaded in this doctrine. Gen●. 17. nor yet in any perplexity touching the little infants and children that die without baptism, but will leave them in the hands of God, and commit them to his bounteous goodness and mercis, and so endeavour themselves, that they themselves may be of the number of the faithful, & the children of the everlasting Testament, wherein god hath promised that he will be our God, & the God of our seed after us. If they do so, they may be sure that God will, (according to his promise) save them and their children, though he taketh them away in the very mother's belly: or before that they can receive the outward and visible baptism, which is but a sign of the spiritual and inward washing, wherewith God is able himself to baptise the young infants & children of his faithful servants, assoon as they begin to live in the mother's womb. Again, they shall (if they be once brought to this point) espy out the devilish and abominable error of them that did carry their still born children unto idols, What many foolish people used to do, in carrying their children to idols. for to obtain life unto them, as to our Lady of Ipswiche, and to our Lady of Walsingham, to joseph of Aramathia, to Saint Rock, and to such other. It aught to suffice now at this time, that the soul of our saviour jesus Christ, is delivered from the pains of the unquenchable fire of hell, Revel. 14. and the poor seely souls of the christians that die in the Lord, john. 5.11. Eccle. 3 put out of pickpurse Purgatory, and brought into the heavenly rest, and that the woeful prison that the papists did build for the poor children and infants of the faithful, that be still borne, or die without baptism, is quite overthrown, to their own shame that devised the place, and to the comfort of the seely infants in the everlasting habitation: so that in despite of all popish hearts, there shall remain no more, but heaven and hell, as it is sufficiently declared unto us by the words and example of our Saviour jesus Christ. All these good benefits have we gotten by Christ's precious death, Luke. 16. Luke. 27. 1. Cor. 2. bloodshedding, and burial: such comfort I say, that tongue can not express: such good, that heart can not conceive. Full well spoke Barnarde. Barnardu● in annunciation● Marie. Ser. 1. Traditus est enim propter peccata nostra, nec dubium, quin potentior & efficatior sit mors illius in bonum, quàm peccata nostra in malum. Christ was delivered, and suffered for our sins, doubtless, his death was stronger, and more effectual in goodness (towards us, Rom. 5. ) than our sins was in evil. For he hath vanquished death, Satan the devil, and all the whole power of hell. ¶ The xj Chapter. ¶ What comfort we have gotten by Christ's rising from death again. And that it should be unto us as a glass in this life. etc. The third day he rose again from death. Rom. 4. ANd did rise again most gloriously and triumphantly on the third day, for our justification. For as Saint Paul saith, he was delivered for our sins, and rose again for our justification: meaning thereby, that as by the death of Christ, sin is taken away, so by his resurrection or rising again, righteousness is restored unto us. For, if he had not risen again, it had been an evident sign or token, that death had gotten the victory of him, and that hell had swallowed him up, as the other children of Adam. Now if death had vanquished him, and not he death, 1. Cor. 15. we should have remained still in our sins, and also in death. And again, how should he by his death have delivered us from death, if he himself had been vanquished and overcome? How should he have gotten unto us the victory, if he himself had been overthrown in the battle? Therefore; we do so part the whole matter of our salvation, We do part our salvation between Christ's death & his resurrection. between his death, and his resurrection, that as we do believe, that by his death, sin is taken away and abolished, and death vanquished and overthrown: So by his resurrection, or rising again, righteousness is restored, and life given unto us again. And thereof it cometh, that although we have our full salvation in the death of Christ: for, by it we are reconciled unto God: satisfaction is made unto his righteous judgement: Gala. 3 the curse is taken away, and all the whole penalty paid: yet it is not said, that we are begotten again by his death, 1. Pet. 1. unto a lively hope, but by his resurrection from the dead, to enjoy an inheritance, immortal and undefiled, and that perisheth not. As then the resurrection of Christ, whereby he did rise again most gloriously from death, in the self same body that he took in the virgin's womb, of whom he took his undefiled substance, The fruits of Christ's glorious resurrection. and in the which he did suffer a most bitter death for us, which was taken down from the cross, and laid in the grave, is an infallible and most sure token and sign of his divine virtue and power, and of his triumphant victory that he hath gotten against death, The office of Christ our Saviour. Satan the devil, and against all the whole power of hell: for it was his office to swallow up death: who could do that but life itself. It was his office to overcome sin: who could do that but righteousness itself? It was his office to vanquish the whole power of the enemy, world, and flesh: who could do that but an absolute power, of himself? So this is a full certifiing, and a most certain assurance unto us, Rom. 6. that we shall rise again with him. For as when we see with the eyes of our faith our saviour jesus Christ rise again from death, Coloss. 2. we do see him as a noble and valiant captain, and as a most victorious king, 1. Cor. 15. Hosea. 1●. lead sin, death, Satan the devil, and all the whole power of hell, captives before him, as all vanquished, beaten down and overthrown, so that they can have no more power upon the elect and chosen of God, that believe in him, than they have had upon jesus christ himself. So do we see our flesh rise again, with his flesh, sith that our flesh that he took upon him, in the which he suffered, and did bear the terrible judgement and curse of God, Deut. 21. Galat. 3 dying in it a most opprobrious and shameful death for our sins, is triumphantly and victoriously risen again from death, in him death and all other enemies being utterly discomfited and put to flight. 1. Cor. 15. And for this cause our saviour Christ, Coloss. 1. 1. Cor. 15. How Christ is the first fruits of them that sleep. john. 12. 1. Reg. 17. is called the first fruits of them that sleep, and the first borne of the dead: not because that he hath been the first, that hath been raised up again among men. For, many have been raised up again before him, as well by himself, as by his Prophets: but because that he is the first, and he only that is risen again, by his own divine virtue and power, and which is the offspring, original, and fountain of the resurrection and life of all other that die, and are raised up again in him, jesus christ hath taken a pledge of us, and hath left us one. Acts. 2. and by him. And for a better confirmation and sealing up of this hope in our hearts, he hath given us a pledge, and taken one of us. Because he would not leave us in any doubt, he hath taken our flesh, and hath borne it up into heaven, whereby we are already put in full possession of it, and are set down with him in the heavenly seats. On the other side, he hath given unto us his holy spirit for an earnest penny, Ephe. 1 Rom. 8. for to seal up his promises in our hearts: which doth testify unto our spirit, that we are the children of God. Gala. 4. 1. Peter. 1. Sigh then that we are the children of god, and have his divine and heavenly seed in us, we aught not to doubt, but that our saviour Christ hath made us partakers of his divine nature, 2. Peter. 1. as he would be partaker of ours, and would be made man, to make us Gods: that is to say, heavenly and spiritual. As then the Corn that is sowed in the ground, john. 12. 1. Cor. 15. dying in it, brancheth and taketh root, and then cometh forth, and groweth, and doth at length bring forth fruit: so are we most sure, that when we die, and are laid in the ground, we be as sown, and that we shall branch and rise again immortal and incorruptible, sith that we carry away with us the grain or seed of the holy spirit of God, which cannot die. And although our flesh shall corrupt, yet the spirit of God shall deliver from corruption this body, which shallbe raised up again by the divine virtue and power of him that hath raised up our saviour Christ, who shall viviste and quicken again our mortal members. And whiles that we are yet in this mortal life, we must to the uttermost of our power, express this faith and belief that we have in the resurrection of Christ, Thessal. 3. and of our rising again through him, in our conversation & living, walking still in a new life, which in this world, is to rise again with Christ, Coll. 3. as Saint Paul testifieth, saying, We are buried with him by baptism, for to die, that likewise, as Christ was raised up from death by the glory of his father, Rom. 6. even so we should also walk in a new life. For if we be grafted in death like unto him, even so must we be in the resurrection. These words shall the easilier be understanded, if we will consider and mark, How we aught to practise the whole life of Christ in ourselves. that the whole life of our saviour Christ aught to serve us in steed of an Allegory, whereby we should make ourselves conformable unto him spiritually, in those things that have been truly and really, or in very deed fulfilled in his body, and can in no wise be fulfilled in ours. As for an example: our saviour Christ hath been conceived by the holy ghost, borne of the virgin Marie, he hath been crucified, and put to death, he did rise again the third day, and ascended into heaven. All those things cannot be performed nor fulfilled in our bodies, as they were in his. But let us endeavour ourselves, that our spirit or inward man, may be fashioned and made conformable unto him in these things. Our bodies are conceived and borne in sin, Psal. 51. not by the holy Ghost, nor in the womb of a virgin, as our Saviour Christ was, but they are conceived by the carnal copulation of man and woman, job. 14. and of corruptible seed. That we may therefore be conformable unto him in this point, A spiritual conception and birth. let us come unto his true Church, and believe his gospel. And when we be in the true Church of Christ, which is both our mother, and a chaste virgin, 1. Pet. 1. Galat. 4. Ephe. 5. john. 3. Ephe. 4. we shallbe conceived and begotten in it, by the uncorruptible seed of the word of God our heavenly father, and by the virtue of his holy spirit, and shallbe borne again the children of god, and made new creatures, we shall put of the old man, and put one the new, bearing the image of the new Adam, 1. Cor. 15. which is jesus Christ, as we have borne the image of the old Adam, and of the man of sin. After that we be thus conceived by the holy ghost, 2. Cor. 11. Ephe. 5. and borne of a virgin, which is the true Church and spouse of our saviour christ, the residue of our life must also be conformable unto the life of our saviour christ, as our spiritual conception and birth is. We be not crucified and put to death, as he was: but we learn of him to bear the Cross with him, and to be crucified unto the world, Gala. 6. Galat. 5. What it is to be crucified to the world. that the world may be crucified unto us, as Saint Paul writeth of himself. But to be crucified and dead unto the world, is to be crucified and dead unto sin. And to be crucified and dead unto sin, is to forsake sin, to have no more acquaintance with it, Rom. 6. What it is to be dead unto sin. and to be no more a servant unto it, than the dead be wont to serve the living. For, as the dead hath no more to do with the living, but are separated from them: so they be dead unto the world, that have forsaken it, for to serve the living God, and that will not fashion themselves after it, Rom. 6. Ephe. 4. nor walk after the flesh, and the concupiscence of it. Now, it is unpossible that they that be thus dead unto the world, should not live unto God, and that the world should not be dead unto them. As contrariwise, they that live unto the world, and the world unto them, they are dead unto GOD: As Saint Paul hath written of the widow that liveth in pleasure, 1. Tim. 5. Revel. 3. saying: that widow that liveth in pleasure, is dead even yet alive. Because she liveth unto the world, and is dead unto God, that was the meaning of our saviour Christ (when he said to the young man, that would go and bury his father, let the dead bury their dead, Matth. 8. follow thou me) when we die then unto the world, we rise again unto God. Again, we practise spiritually in us, the example of the death of Christ, when we do mortify our earthy members, when we offer our bodies a lively sacrifice unto god, Coloss. 3 Rom. 12. when we do slay with the sword of God's word, and also burn with the fire of his spirit, Ephe. 6. Matth. 3. our concupiscences and carnal affections, which are the brute beasts that we sacrifice unto God, that the offering and sacrifice of our bodies may be reasonable. How we do die with our Saviour Christ. How we do rise with Christ. Phil. 3. Coloss. 3 Therefore we die with our Saviour Christ, when we do kill and mortify our old Adam: we do also rise again with him, when we do put on jesus christ, and be appareled with him: when we serve to righteousness, and despise this world, with all the pomp and pride thereof, having our minds and conversation in heaven, where we do seek for our saviour jesus Christ, fitting on the right hand of God the father. The Apostles, and specially Saint Paul, do teach us, that we aught after this manner, to apply and set before us the death and resurrection of our saviour Christ, of a lively image and pattern of the Christian and spiritual life: The signification of baptism. And do declare unto us, that baptism is a sacrament of all these things. For, the water that is powered upon us in baptism, it is first and foremost unto us, a certificate, sign, token, and seal of the free remission and forgiveness of our sins, and of the holy ghost, What the signification of water is in our baptism. who is the lively water, that washeth and cleanseth our consciences from sin, as the visible water doth wash away the filthiness of the body. Moreover, it is a sacrament of repentance, which teacheth us, that as the water doth come upon us, as it were for to cover and overwhelm us: so it behoveth that our old man of sin be drowned, Exod. 14. Rom. 6. as Pharaoh, and the Egyptians were drowned in the read Sea, and that we must be buried with our saviour Christ. But in this, that the water doth not remain still upon our heads, nor yet drown us, it is thereby signified unto us, that the repentance and mortifying that god doth require of us, is not unto death, Exod. 14. but unto life: so that by death, he maketh us to enter into life, as the children of Israel going through the read Sea, were brought out of servitude and bondage in to a goodly liberty: Luk. 24. And as our saviour Christ did by his death and cross enter into the glory of his father. And so, the grace and mercy of God, are not only represented unto us in our baptism: we are not only by it grafted in his Testament, and received into his church: but also we have there, the sacrament of the death, burying, and resurrection of our saviour Christ, and of our death, burying, and resurrection with him. What a large doctrine our baptism doth preach unto us. We have also there, repentance, and of remission of sins, and the sum of the whole doctrine of the Gospel, and also a lively image of all the whole christian life, preached unto us. But to come again to our purpose: After that our saviour Christ had by many tokens and signs, declared that he was truly risen again (for he was by the space of xl days after his resurrection, Acts. 1. always conversant with his Apostles and disciples, Luk. 24. john. 21. 1. Cor. 15. john. 20. eating and drinking with them, and bidding them to handle and feel his body, and for a further proof or trial, to put their fingers into his wounds, that they might be in no doubt, Acts. 1. but that it was the same self body, that he died and was buried in. ¶ The twelve Chapter. ¶ Of Christ's ascension into heaven, and how it is said that he sitteth at the right hand of god. etc. And after what manner he is here amongst us. AND he did most triumphantly in the sight of all his Apostles and Disciples, He ascended into heaven. Acts. 1. ascend up into heaven, where a cloud received him up out of their sight: the Angels testifying that as he was taken up from us, into heaven, so he shall be seen come again at the dreadful day of judgement, when he shall, being accompanied with his holy angels, come down to judge both the quick and the dead. In the mean season, we must not think, though he hath taken the real presence of his body away from us, that therefore he hath forsaken us, or that he doth not assist, aid, and help his chosen and elect, as long as they be pilgrims and strangers here in the earth. For, according to his promise▪ he is always with us unto the worlds end. Which thing must be understanded of his godly power, joh. 14. &. 16. and invisible grace. So doth Saint Augustine say. Secundum presentiam maiestatis semper habomus christum. August. in joh. tract. 50. According to the presence, or as he is God, we have always christ with us, again he saith in the same place. Nam secundum maiestatem suam: secundum providentiam: secundum ineffabilem et invisibilem gratiam, Ibidem. impletur quod ab e● dictum est, ecce ego vobiscum sum omnibus diebus: usque ad consummationem seculi. That is to say in english, as concerning his divine majesty: his providence: his inestimable and invisible grace, these words are fulfilled that were spoken by him, behold, I am with you all the days of your life, unto the worlds end. For as touching his humanity or manhood, he is absent from us, and will be to the worlds end, until he shall be seen visibly of all flesh to come again, thereto accordeth S. Augustine, In joh. 112.50. saying, Secundum presentiam carnis, recte dictum est discipulis sui●, me autem non semper habebitis. According to the presence of his flesh, or body, it was rightly and truly said unto his disciples, me you shall not have always: For it is to be noted, that as he is both God and man, so touching his manhood or humanity, that he took in the virgins womb▪ he is in all things like unto us (sin only being excepted) as the holy apostle doth writ, Hebr. 2. saying: he took not on him Angels, but the seed of Abraham, that in all things he might be like unto his brethren. As than he did hunger and thirst in the same body, Heb. 4. & was subject to all manner of infirmities, that we his brethren are subject unto, (sin always being excepted) therefore Barnarde very prettily said, Barnard● in cantic. Ser. ●0. Christ loved us, dulcior, sapientior, fortior. Sweetly, in that he took our flesh upon him: wisely, in that he had no sin by taking our nature upon him: strongly, in that he vanquished Satan, death, and sin. So having fulfilled the things that he took it for, he did carry it up into heaven, and there he sitteth in the same humane body, being now glorified and immortal, on the right hand of God the father Almighty, Phil. 2. Matth. 28. 1. Cor. 15. Hebr. 10.1. which is as much to say, as that he is exalted above the heavens, having received a full authority and power over all creatures, both in heaven and in earth, and reigning there in glory with the father, till his enemies be made his footstool. For, when we hear that Christ is set down on the right hand of his father: we must put all gross imaginations out of our minds: We must beware that we imagine not, that God the father is set down as an earthly king, in some visible and material seat, and that jesus Christ is set down by him in another, August. de fide et simbo. as his son, or one of his princes and lords. Again, we must not think that God the father in his divine essence, This was the heresy of the Antropomorphites, Similitude. hath a right hand, and a left hand, with other human limbs, as we see mortal men to have: For, that were to fall into the heresy of the Antropomorphites: but rather we must mark, that it is spoken by a similitude, being borrowed of princes and kings of the world. For, as a king doth commonly 'cause that man to sit by him, and at his right hand, whom he will most honour, and unto whom he will give most authority and power: so we do understand by these words, Phil. 3. that our Saviour Christ is exalted above all creatures, and that he hath power given unto him, both in heaven and in earth, and that he reigneth with the father, having equal power with him. August. de agone christia. cap. 26. Or, by the right hand of God, we may right well understand with Saint Augustine, the place of felicity and joy, where our Saviour Christ doth reign now in glory, with the holy angels, and with all the blessed spirits and souls of the chosen and elect of God: Matth. 25. As contrariwise, by his left hand, the state and condition of the reprobate, is understanded and signified unto us. What it is to sit on the right hand of the father. Numb. 32. Mich. 4. Again, it is not known to them that read the scriptures, that to sit, is many times taken for to be in quiet, peace, and rest: as when Moses saith to the children of Gad, and of Reuben: Shall your brethren go forth unto the war, and ye sit here? Again, in the prophet, Every man shall sit under his Fig tree. When we say then that our Saviour Christ is set down, we do understand, that he is after the painful labours of this life, and the woeful death of the cross, entered into a joyful and quiet rest, where he shallbe, touching his humanity and manhood, as lord and head ruler of all creatures, both in heaven, and in the earth, until the time that all things, which God hath spoken by the mouth of all his holy prophets since the world began, Luk. 1. be restored again, as the holy Apostle saint Peter doth testify unto us in the Acts. Acts. 3. For a better understanding of the whole matter, and also that the ignorant and simple persons, The tricks of the devilish sophistry. may the better avoid the subtle tricks of the devils Sophistry, which is wont to dasill the eyes of the unlearned, with this & like arguments: The right hand of God, is taken for his almighty power: but his almighty power, is, & can be every where: Ergo, sith that Christ touching his manhood, The right hand of God taken two manner of ways. is on the right hand of God, the humanity or manhood of Christ can be every where. It is to be noted and marked, that the right hand of God is taken two manner of ways. First, by it the almighty power of God is understanded, as when Moses doth say in his Canticle: Exod. 15. Thy hand, Lord, is glorious, thine hand hath all too dashed the enemy. And in the Acts of the Apostles, Acts. 5. 1. Peter. 5. Saint Peter saith: him hath God lift up with his right hand. In these places, and such like, the right hand of god, is taken for his almighty power, wherewith he did overthrow that cruel tyrant Pharaoh, and also raised up his son jesus Christ from death, Phil. 2. exalting him above all creatures. If we should say that our Saviour Christ, touching his manhood, doth sit on the right hand of God, being taken in that sense and signification, and that therefore his glorified body can be every where, and in all places, even as far forth as the almighty power of God doth stretch or extend, than should we be feign to confess with that heretic Eutiches, Eutiches. that the body of Christ is deified or turned into the godhead. For, it is against the property of any creature to be every where, or in more places then in one at once. As we may gather of the argument that Didimus doth make, for to prove the holy ghost to be true and natural god, equal with the father and the son, and also a Creator, and not a creature. If the holy Ghost (saith he) were one of the creatures, Didimus de spiritu sancto. he should have a circumscribed or limited substance, as all other things that be made. For, although the invisible creatures are not comprehended within bonds and limits, yet by the property of their substance they are limited: but the holy ghost, though he be in many, yet hath he no comprehensible subaunce. And Saint Basill writeth thus: Basilius de spiritu sancto. cap. 22. The Angel that stood by Cornelius, was not all that present hour with Philip, nor the angel that spoke to Zacharie from the altar, did at the self same time fill his standing or seat in heaven: But we believe that the holy ghost was all at one time with Baruch in jury, and with Daniel in Babylon, and also that he was with jeremy in the mierie dungeon, and with Ezechiel in Chobar. Whereupon he doth conclude, that the holy ghost is true and natural God, equal with the father and the son, in deity, power, and godhead. We may see then, that it pertaineth only unto God, and to no creature, whether it be in heaven, or in earth, to be every where, or in more places then in one at once. But I believe certainly, that the body of Christ is a creature, not only before his death and passion: The body of Christ is a creature. but also after his ascending up into heaven, and that it shall continued so for ever. Therefore it can be but in one place at once. The heresy of Eutiches is now renewed by the papists. And verily, I do marvel that the Popecatholikes dot not see, that they do by their doctrine uphold & maintain, that abominable heresy of Eutiches, who did affirm that the manhood of Christ was courned into his godhead, so that he was no more both God and man, but only pure and perfect God: his humanity being clean swallowed up, and consumed with his Godhead. Which thing, will they, nyll they, they must grant to be true, if they will have the body of Christ to be every where, or in more places then in one at once, which is against the property of any creature. Objection. But an objection will they now make here, thinking therewith to blind all the simple and ignorant in the world. The Godhead and manhood of Christ (say they) be so jointly joined together, that they cannot be separated one from an other: but that wheresoever the one is, there the other must be also: But the godhead of Christ can be every where, and in more places than one at once, Ergo the manhood of christ can be every where, and in more places than one at once. The shameless heresy of the papists. Matth. 28. This cupstantiall argument have they always in their mouths, in so much that they be not ashamed to say, that these words of our saviour Christ, behold I am with you always unto the world's end, aught not only to be understanded of his godhead, but also of his manhood, though any child in the street may easily see, that they speak directly against the meaning of Christ, and against all the old doctors of the ancient catholic church. August. in Io. tract. 50. Of whom, Saint Augustine saith: When Christ did say, ye shall not have me always with you, he did speak of the presence of his body, for touching his majesty, touching his power, touching his providence, touching his unspeakable and invisible grace, that is fulfilled which was spoken of him: behold, I am with you always unto the worlds end. But touching his flesh that the word did take, touching that, that he was borne of a virgin, touching that, that he was taken of the jews, that he was crucified, that he was taken down, that he was wound in a sheet, that he was laid in the grave, that he was manifested in the resurrection (his saying is fulfilled where he saith) ye shall not have me always with you. Acts. 1. Wherefore? for he was .40. days touching the presence of his flesh conversant with his disciples, and as they accompanied him, with seeing; and not with following, be ascended up into heaven, and is not here. For, there he sitteth on the right hand of the Father. And yet he is here. For, he is not gone away touching the presence of his majesty. Otherwise, we have always Christ present with us, touching his majesty: but touching the presence of his flesh, it is well said: ye shall not have me always with you. For, the Church had him few days touching the presence of his flesh, now she holdeth him fast with faith, she seeth him not with her eyes. Thus far he. What could be spoken more plainly than this is? Is there any child in the world, that is not able to perceive by these plain words of saint Augustine, that all that they do is a mere ingling, and a manifest and open casting of mist before the eyes of the poor ignorant and unlearned people? but we will hear also that good ancient Father, Vigilius Ma●ter. count. here. lib. 1. Vigilius Martyr, who writing against that abominable heretic Eutiches, whose disciples the Popecatholikes will be, in despite of all men's hearts, doth say after this manner. This was to go unto the Father, and to depart away from us, to take away out of this world, the human nature that he had taken of us. Behold the miracle: Behold the mystery of both the properties: the son of God touching his flesh doth go away from us, but touching his divinity he saith unto us: behold, I am with you always unto the world's end. Then by and by after it followeth: he is with us, and he is not with us: for, whom he hath left, and from whom he is gone by his manhood, them hath he not left nor forsaken, touching his divinity and godhead. For touching the shape of a servant, which he took away from us into heaven, he is absent from us, but touching the shape of God, whereby he departeth not away from us, he is in the earth present unto us: yet notwithstanding, both present and absent, he is one christ and the same unto us. Here might I allege Ciryll with many other of the ancient fathers, that do agreed with us in this point: But these two authors shall suffice for to prove, that these words of our Saviour Christ: Matt. 28. behold I am with you always unto the world's end, can not be understanded of the natural presence of his flesh, but of his divinity and godhead only. ¶ The xiij Chapter. ¶ Christ's human body can be but in one place at once▪ and no● in many and divers places. An answer to the objection that was made before. NOW will I come to their gay painted reason, whereby they go about to prove, that wheresoever the divinity and godhead of Christ is▪ there must his manhood be also, because that they be so jointly joined together, Christ's body can be but in one place at once. that they cannot be separated one from another. But I intend (God willing) t● prove now ●oth by natural reason, by the Scriptures, and also by the ancient Fathers, that it is not the property and nature of those things, Fallacia aesidentis. that be so jointly joined together, that the one can not be separated from the other: that wheresoever the one is, there the other must be also. For, first and foremost the body of the son and light of it, are so jointly joined together, that the one cannot be separate● from the other, yet it followeth not, that wheresoever the light of the son is, there the body of the son must be also. A goodly similitude. And hereupon may I gather a go●●y similitude, 〈◊〉 y●méete for our purpose. For, as the Son 〈…〉 in the ●lement, Gen. 3. according to the order that God hath appointed among his creatures, doth with his light, refresh, comfort, quicken, and vivify all things here upon the earth: so our Saviour Christ jesus, who is the true son of righteousness, being still (until the time that GOD hath appointed) on the right hand of his father, touching his manhood, that is to say, above in heaven, in the place of beatitude, felicity and joy, reigning there with the father, in coequal glory and majesty, doth continually assist, aid and comfort his Church by his holy spirit, being always present with his elect and chosen, by his divine majesty, Aug. tract. 50. providence, and invisible grace, whom he doth not cease through his almighty power, the spirit being the worker of it, to feed still with the wholesome food of his most precious flesh and blood. And yet, as it were most noisome and hurtful unto all the whole earth, if we had here below the body of the son: so is it not expedient that the church and congregation of the faithful should have Christ still present here, touching his humanity and manhood. john. 16. For, so saith he himself: It is expedient for you, that I go hence, for, unless I go away, the comforter shall not come. Again, A similitude of the eye. they can not deny, but that the eye and the sight of it, be so ioyintly and inseparably joined together, that as long as the eye is whole and sound, the one can not be separated from the other: will they say therefore, that the eye is in all places, A similitude of God's severity and mercy. that the sight doth reach too? Severity and mercy are in God so jointly joined together, that the one cannot be separated from the other, and yet they that feel his severity, do not feel his mercy, that is to say, whom he doth according to his righteous judgement punish everlastingly in hell fire, them doth he utterly banish and put away from his bounteous goodness and mercy. But now will I come to the Scriptures and word of God. john. 3. When our Saviour Christ did talk with Nicodemus, where was he touching his humanity and manhood, in heaven or in earth? I am sure that they will not say that he was in heaven. And yet he saith: Not man ascendeth into heaven, but he that came down from heaven, the son of man that is in heaven. Here do we manifestly see, that the Godhead of Christ was then in heaven, and yet no man will say, that his humanity and manhood was there. For, he did then in it talk with Nicodemus here upon the earth. Again, when Lazarus was dead, Christ being then away from jury, did say to his Apostles: Lazarus is dead, and I am glad for your sake that I was not there, john. 11. that ye may believe. Christ at the same time that he spoke these words, was in his humanity or manhood conversant with his Apostles out of the land of jury, that is to say, far from among the jews, that sought his death, and yet without all peradventure, he was in his Godhead present with Lazarus when he departed. When that Marie Magdalene came to the grave, to embalm the body of Christ, did not the Angel say unto them, non est hîc, he is not here, he is risen, as he said; come and see the place where the lord was laid: And behold, he goeth into Galilée before you, Matth. 28. there ye shall see him, here is plainly opened, that his humane nature was not in the Sepulchre, and at Galilee, and doubtless, his divinity and Godhead was both in the grave and at Galilée too. Therefore that ancient father, Fulgentius saith: Christ being one and the same, Fulgentius ad thrasmundum regem. lib. 2. is a local man, of man (that is to say, touching his manhood that he took of man, he is contained in place) Who is God incomprehensible, of the father, being one and the same, touching his humanity or manhood, was absent from heaven when he was in earth, and leaving the earth when he ascended up into heaven: but touching his incomprehensible and divine substance, he was not absent from heaven, when he was in the earth▪ nor forsaking the earth, when he went up into heaven. And that he might show unto his Apostles, that his humanity or manhood was local: that is to say, contained in place, he did say: I go unto my father, and unto your father. john. 20. Again, when he had said: Lazarus is dead, john. 11. he did add by and by, And I am glad for your sake, that I was not there. But declaring the incomprehensibleness of his divinity or Godhead, he did say, Behold, I am with you always unto the worlds end. Matth. 28. How did he ascend up into heaven, but that because being the same, he is local and true man? And how is he always with his elect, but that because being the same Christ, he is incomprehensible, and true God? Whereunto Saint Augustine doth agree, August. ad Daidanum Epist. 57 saying, Doubt not but that Christ being man, is there, from whence he shall come to judge the quick and the dead. Hold faithfully, and bear in remembrance the christian confession, how that he rose again the third day, he ascended into heaven, and sitteth on the right hand of the father, and that he shall come from none other place, but from thence, to judge the quick and the dead, Acts. 1. and that he shall so come, (the angelical voice testifying the same) as he was seen to go up into heaven: that is to say, in the same shape and substance, unto the which he gave immortality, but he did not take away the nature of it, we must not think, that touching his shape and substance, he is every where, for, we must beware that we do not so defend the divinity of man, that thereby we should take away the verity of his body. It is not convenient nor meet, that the same that is in God, Acts. 17. 1. john. 4. should be every where as God. For the infallible Scripture saith of us, that we be in God, that we live and move in him, and yet we are not in all places as he is. And a little after he concludeth, saying, Ne dubites, christum esse in aliquo loco celi; propter veri corporis modum. Do not doubt, Christ to be in some certain place of heaven, because of the property and form of a very body: for he had said a little before: Christ, in that he is God, is every where, or in all places: and in that he is man, he is in heaven. Again he saith in an other place. August. in joh. tract. 30. Corpus enim domini in quo resurrexit in uno loco esse oportet, veritas eius ubique diffusa est: The body of Christ, in the which he rose, can be but in one place, but his truth is dispersed every where: August. ad Daidanum. Epist. 57 Again he saith, Spatia locorum tolle corporibut, et nusquam erunt, & quia nusquam erunt, nec erunt, tolle ipsa corpora qualitatibus corporum non erit, ubi sint, & ideo necesse ut non sint. That is to say, take away from body's limitation of places, and the bodies will be no where, and because they be no where, they will be nothing, take away from bodies the qualities of bodies, there will be no place for them to be in: and therefore the same bodies must needs be no bodies at all. Contr. Faustum. lib. 20. ca 11. Again he saith, Christus secundum presentiam corporalem, in Luna, in Sole, & in Cruce, simul esse non potuit: Christ, as touching his corporal presence, could not be in the Sun, in the Moon, and upon the Cross, at one tyme. Ciryll in joh. lib. 9 cap. 21. Saint Ciryll also saith, Secundum carnem abiturus erat, adest autem semper virtute deitatis: Touching Christ's body or flesh, it is gone, notwithstanding, he is present always by the power of his godhead, again: Nam & si corpore abfuero, tamen presence ut deus ero: Although I shall be absent in my body, notwithstanding, Ibidem. I shall be present as I am God. Saint Origene also speaketh most plainly, It is not christ as being man, Origine in Mat. tract. 32. that is wheresoever two or three be gathered together in his name: neither christ as being man, is with us all days unto the worlds end: nor Christ as being man, is present with the faithful every where gathered together: but the divine power or nature that is in Christ. Gregorius de Pascha. Ho. 30. Gregory a Pope, some time of Rome, saith in the like sort. Verbum incarnatum manet, & recedit, manet divinitate, recedit corpore. The word incarnate doth tarry, and doth go away: doth tarry and remain by his divinity and Godhead: doth departed or go away, by, or in his body. Vigilius cont. Eutichen. lib. 4. &. lib. 1. But yet Vigilius Martyr doth make the matter more plain, when he saith, If the nature of the flesh, and of the word, is all one, how doth it chance, that whereas the word is every where, the flesh is not also found to be every where. Caro Christi quando in terra fuit, non erat in celo, & nune quia est in caelo non utique in terris est. For, when it was in earth, truly it was not in heaven: and now that it is in heaven, truly it is not in the earth: and in so much it is not in the earth, that we look that Christ shall come from heaven touching his flesh, whom touching the word, we believe to be always with us. Therefore, after your opinion, either the word is contained in place with his flesh, or the flesh is everywhere with the word. For, one nature doth conceive no contrary thing in itself. But it is most contrary and unlike, to be every where, and to be contained in place. I trust that we have already sufficiently proved, that although the humanity and Godhead of Christ, be so jointly joined together in unity of person, that the one can not be separated from the other: yet it followeth not, that wheresoever the Godhead is, there the manhood and humanity must be also. Therefore, when the Scriptures saith that our Saviour jesus Christ is sit down on the right hand of the father: they shallbe fain in despite of their hearts, there to understand with Saint Augustine, Aug. de agone christiano. by the right hand, a place of eternal rest, felicity, and joy, where our Saviour Christ touching his manhood, being accompanied with all the holy angels, and with all the blessed spirits and souls departed, doth reign with the father in coequal glory and majesty. For, that the same right hand, whereon our saviour Christ should sit, is a certain local place, it evidently appeareth by his own words where he saith, If any man doth minister unto me, let him follow me, and where I am, john. 12. john. 17. there shall my minister be also. Again, I will that they which thou hast given unto me, be with me where I am, that they may see my glory which thou hast given unto me. Who doth not see, that he doth here speak, of some certain local place, where his elect and chosen should be with him in everlasting glory and joy? For, touching his Godhead, his chosen and elect are with him, and he with them, according to the promise, that he hath made unto us, saying: Behold, I am with you always unto the worlds end: Matth. 2●. john. 14. Again, if any man love me, he keepeth my word, and my father shall love him, and we will come unto him, and devil with him. Therefore, those places and texts must be understanded of Christ being true and perfect man, with whom being in the glorious kingdom of his father, all his faithful servants and ministers shallbe▪ Else, if they will still maintain stiffly, that Christ touching his manhood can be every where, they shallbe feign to grant also, that his faithful servants and ministers be every where with him. john. 12. For he saith: where I am, there shall my ministers be also. ¶ The xiiij Chapter. ¶ Against popish transubstantiation. THis answer I know they will make: Sigh that our saviour Christ did say, Objection. holding the bread of the Sacrament in his hands: Matth. 26. Luke. 22. Mark. 14. 1. Cor. 11. This is my body, the body of christ must needs be wheresoever the Sacrament is ministered, though it be in ten thousand places at once. For, he said, and they were made: Psal. 33. Psal. 148. he commanded, and they were created. This is most certain & sure, his word must be fulfilled, it must needs be as he said, though we can not comprehend by our natural reason, how it can be done or brought to pass. Math. 18. Deut. 17. Moreover, say they, where as two witnesses by the law of God, are sufficient to prove and confirm a truth, we have four of the chiefest, that ever were in all the whole world. For, Matth. 26. Mark. 14. Luk. 22. 1. Cor. 11. we have three of the Evangelists, and the blessed apostle Saint Paul, which do with a whole and full consent rehearse these words that we have alleged, which the truth himself did use in the institution of his Sacrament, all after one fashion. Which thing, they would not have done, if our Saviour Christ had meant some other thing, than the bore words do sound, but one or other would have expounded them. 1. Cor. 11. Again, how could it be that they that do eat of that bread, and drink of that Cup unworthily, should be guilty of the body and blood of Christ, and receive their damnation, because they make no difference of the lords body, except the very natural body and blood of the Lord, were there present in the holy communion. first and foremost, I grant that the word of the Lord must be fulfilled, Answer. and that it must needs be, as the truth saith. But then we must take the words of that the Lord doth speak in their right sense, and according to the meaning that he hath spoken them, and not after the vain imagination of of men's wits. For that holy father Tertullian saith, we must not bring our own senses to the reading of Scriptures, Tertul. cont. Praxeam. but we must take the sense that the Scripture doth give, by conferring one Scripture by another, and therefore he saith, Oportet secundum plura, intelligi pa●ciora. The fewer places must be expounded by the more. Saint Hierome also saith, Non in verbis scripturarum est evangelium, jere. in 1. cap. ad Gal. sed in sensu. The Gospel standeth not in the bore words of the Scriptures, but in the meaning. Saint Augustine also saith, Solet circumstantia scripturarum, illuminare sententiam. August. lib. 83 quest. 61. The circumstances of the scriptures is wont to give light, joh. 10. joh. 15. and to open the meaning. Else it will be very strange, as when he saith, I am the door: I am the true vine, we might, by as good reason, imagine that he is a material door, and a material vine, and that his Apostles are vine branches, because that he saith: and ye are the branches. Again, Mat. 5. ye are (speaking to his Apostles) the Salt of the earth: Again, when Paul did say: and the rock was christ, men reading or hearing the same, 1. Cor. 10. might have surmised, that the Apostles were very Salt, Exod. 17. that the Rock, which the israelites drank of in the wilderness, was very Christ in deed, why? because that the words do sound so, and seem unto the ignorant to signify so. Therefore, if we will have the true and lively word of god to take effect, we must with diligent conferring of the Scriptures, search out the meaning and right sense of it, as we have said a little above out of the Fathers, else we may say long enough, even until our heads do ache: this is god's word, thus and thus did the Lord say, before that we can prove any thing. And whereas they do boast and crack so much of their witnesses, which do all with one consent rehearse these words of the lords institution. This is my body, after one manner and fashion, they do in that point, but deceive the poor simple and ignorant people: For, although they do nothing vary in the repeating of these words: This is my body: yet when they rehearse the words of our Saviour Christ, which he spoke touching the Cup, they do sufficiently declare, how these words of Christ aught to be taken and understanded, and what is the true sense and meaning of them. Mat. 26. Mar. 14. For, where Matthew and Mark, do say in the person of Christ: This is my blood, both Luke and the blessed apostle S. Paul, Luc. 22. 1. Cor. 11. as faithful interpreters of our saviour Christ's words, do say: This cup is the new Testament in my blood. Which words, if they be well considered and marked, do open the understanding of all the whole matter. what the meaning of this word: the new testament: is, For, as the Cup, or that which is in the Cup, is the new Testament (by the new Testament he doth understand the free remission of our sins, that we have through the merits of his death, passion, and bloodshedding) so the bread is the body of Christ. But the cup doth only signify and represent unto us the new Testament, that is to say, the forgiveness of our sins, which we have in the blood of Christ, whereof we are made partakers in his holy and blessed Sacrament: therefore, we can conclude none otherwise, but that the bread doth only represent and signify unto us, the blessed body of christ, which was broken for us: the virtue of which body is communicated and given unto us by the due ministration, and worthy receiving of the holy and blessed Communion. Their argument brought upon their own heads. Again, if the multitude of witnesses, aught to take place, three of the chief Evangelists do testify unto us, that our Saviour Christ did say: You shall not have me always with you, Mat. 26. Mar. 14. joh. 12 Acts. ●. unto whom we may add Peter for the fourth, whose words are these: Repent ye therefore and turn, that your sins may be done away, when the time of refreshing cometh, which we shall have of the presence of the Lord, and when God shall send him which before was preached unto you, that is to wit, jesus Christ, who must receive heaven, until the time that all things, which God hath spoken by the mouth of his holy prophets sense the world began, be restored again. An objection Here Doctor Harding, with the residue of the Louanists▪ will reply and say, why sir, this place of Peter maketh little or nothing for you, for this word (oportet) in the Acts, which signifieth (must) doth not import so much as you would infer of necessity, as may evidently appear by Saint Paul, where he saith, 1. Tim. 3 Oportet Episcopum esse unius uxoris virum. A Bishop must be the husband of one wife. Here you may see (say they) that (oportet) doth not import such a necessity as you make, that he that never was married, may be a Bishop. Here gentle reader, understand thou, that this place of Paul, by them alleged, Answer. is not alike, which these Papistical lovanists go about to compare: For, in comparing of the Scriptures, we must not consider the naked words, but the meaning thereof: for as saint Hierome saith: Ne putemus, in verbis scripturarum esse evangelium, sed in sensu: That is, let us not think, the Gospel standeth in the words of the scriptures, but in the meaning. For, this place of Saint Paul (by them alleged) doth declare of what equality a Bishop aught to be: But in the other place, S. Peter teacheth us, the place where Christ must necessarily be until the end of the world: which we aught to believe to be true, according to our Creed. And this comparison of this word (oportet) doth no more answer this place of Peter in the Acts, then if I would say, of you being here present: How the papists shi●teth this word: Oportet. Oportet te hîc esse: You must needs be here: which importeth such necessity for the time, that you can none otherwise be, but here: And yet our Popecatholiques go about in words, to avoid this necessity with an other (oportet) in another sense, as this, Oportet te esse virum bonum. You must be a good man: here (oportet) doth not in very deed conclude any such necessity, but that you may be as evil a man as a papist. Thus you may see how that their objection is frivolous and vain, and to no purpose, but only to deceive the simple and ignorant. All the four Evangelists do also witness unto us, Mat. 26 Mar. 14 Luk. 22 joh. 16 that these are Christ's words: from henceforth, the son of man shallbe sitting on the right hand of the power of God. And: I went out from the father, and came into the world: and I leave the world again, and go unto the father. The blessed evangelist saint Mark, Mar. 16. doth writ on this manner: When the Lord had spoken unto them, he was received into heaven, and sat him down on the right hand of GOD. These words have we written in Luke: Luk. 24. he led them out into Bethanie, and lift up his hands, and blessed them. And it came to pass, as he blessed them, he departed from them, and was carried up into heaven. Act. 1. But he doth so lively set out the matter (I mean the ascending up of Christ into heaven, in the book of the Acts of the Apostles) that they may be ashamed to open their mouths for to say, that the body of Christ is still here in earth, wheresoever their holy anointed do blow upon a piece of bread, or upon a wafer cake. Again, when the blessed Apostle saint Paul doth bid us to seek Christ, he biddeth us not to seek for him in the Sacrament, but, above in heaven, where he sitteth on the right hand of the father. Colo●●. 3. If ye be (saith he) risen again with christ, seek those things, which are above where Christ sitteth on the right hand of God. Phil. 3. And in another place: Our conversation is in heaven, from whence we look for the Saviour, even the Lord jesus Christ, which shall change our vile bodies, that they may be fashioned like unto his glorious body. By these words we do plainly learn, that Christ is not only in heaven touching his manhood, Mark this argument. but that he shall also when he cometh again, make our vile and corruptible bodies like unto his glorious body. Whereby it should follow, if the body of our Saviour Christ, being glorified and immortal, can be every where, or in more places then in one at once, that our bodies also, sith that they shall be made like unto his glorious body, could be every where and in all places, after the general resurrection, whereby the same that the Apostle doth speak of here, shallbe performed and fulfilled. But this absurdity is so great, that no christian ever is able to hear it. Christ himself, willing that we should seek him none other where but in heaven, and also arming us against those false Prophets that should go about to persuade us, that he is here still upon the earth, doth say these words. Take heed, I have told you before, if they shall say unto you: behold, Mat. 24. he is in the desert, go not forth: behold he is in the secret places, believe not. Why should we then at these antichrists bidding, run from altar to altar, and from pixe to pixe, for to seek our Saviour Christ? Aught we not rather to do, In vitis Pation. as we read that an old ancient father did: unto whom the devil did appear in the likeness of Christ, saying: behold thy Lord and thy King? This good old ancient father, hearing this blasphemous voice, did shut up his eyes, saying: I will not see my Lord and my King in this world. For he himself, even my Saviour and redeemer, did give me warning, that if any should say, that he were in the desert, Mat. 24 or in some secret places, I should not believe it: And so the foul spirit did by and by vanish away from him. If we would do the like, when these false anointed do most lyingly say unto us: Behold, Christ is in this altar, or in that altar, he is in this pixe or that pixe, this abominable spirit of idolatry, whereby the christian people is plucked away from the true worshipping of God, to the honouring and worshipping of a piece of bread, which being a good creature of God, they make a stinking idol, should seen vanish away from us. But hear yet what Saint Paul saith, Christ having in his own person, Hebr. 1. purged our sins, sitteth on the right hand of the majesty, in the highest places. And in another place he saith, Hebr. 10. This man, after that he had offered one sacrifice for sins, sitteth for ever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool. Let us but mark this last saying of Paul For here he doth teach us, that our Saviour jesus Christ, after that he had performed & done the thing, wherefore he had put on our frail nature, he did take it up into heaven, where he sitteth down in it, on the right hand of the majesty of god, not for a year or two, or for to be here at every papists beck, almost every hour of the day, but for ever, even till his enemies be made his footstool: which thing shall never be till the worlds end. In the mean season, let us follow the commandment of the Apostle: 1. Cor. 11. where he saith, Whensoever ye eat of this bread, and drink of this cup, ye shall show forth the lords death till he come. These words, till he come: must be understanded either of his manhood, or of his Godhead: But of his Godhead they can not be understanded: Matth. 18. Isido. de eccle. offici. cap. 10. Ambr. Hexa. lib. 3. cap. 5. for, touching it, he is wheresoever two or three are gathered in his name: much more, where the whole congregation of the faithful be assembled together, for to hear his word, and to receive his holy Sacraments. They must then of necessity be understanded of his manhood, which if it were there, the Apostle needed not to say, till he come: for he should be there already present. These places and other like, which I need not now to bring in, (for I have witnesses enough for their four, of the which yet, two do make directly against them) do sufficiently declare that these words of our Saviour Christ, Matth. 26. Mark. 14. Luke. 22. 1. Cor. 11. This is my body, aught not to be taken in that sense and signification, that they will have us to take them for. First and foremost, let us mark the whole tenor of the words, Christ our Saviour saith: This is my body, which is given for you. Hebr. 2. Hebr. 4. Here he speaketh of a mortal body, which in all things was like unto our bodies (sin only excepted) and which hath a due proportion of limbs, with all other dimensions that pertain to an humane body, and without the which, it could be no humane body. joh. 20. And I do believe that he did rise again, and was glorified in the same body, having his due proportion of limbs, and all other dimensions still, that do pertain to man's body. I believe also, that the same body (though it be now immortal) is still of a just height, length, breadth, and thickness, having, a head, arms, hands, and feet, and all other members that are required in a perfect man's body. Which thing they will confess (except that they will affirm with Martion) that Christ had a fantastical body, Martions' heresy. which appeared outwardly to be a very man's body, and yet was none. Eutiches heresy. Or, except they will say with Eutiches, that the body of christ is deified or turned into the godhead. But I know that they would not for all the goods in the world be companions of heretics. A question. Therefore, I would fain know of them, how and after what sort this body of Christ, which lacketh nothing to the perfection of an humane body, should be in such a small piece of bread. I am sure that they will say that the body of Christ is in heaven, on the right hand of the father, with his due proportion of limbs, and other dimensions that appertain to a perfect man's body, that is to wit, with his just height, length, breadth and thickness. But it is in the Sacrament without any of all those things, It is a monstrous body that the papists will have in the Sacrament. so that if we ask them, where the head is, where the feet be, and the arms, they will immediately answer, that all is head, all is feet, all is arms, breast, and shoulders, and that we must seek there for no distinct proportion of limbs, nor any due order of the members. But let them drink water still with the Swans of Thamesis, till they have proved their monstrous doctrine by the word of God, or by any authority of the ancient fathers of the true Catholic Church, and then I warrant that they shall never go drunken to bed. Yea, they are not ashamed to say, that in the Sacrament, the body of Christ doth occupy no place, and yet they will have there, the same self body that was borne of the virgin, that hung on the cross, and that ascended up into heaven. Is not this I pray you, to spoil our saviour Christ of the verity and truth of a body? For, August. ad Darda. Epi. 57 as Saint Augustine faith, Take away the limittation of places from the bodies, and they shallbe no where, and because that they shallbe no where, they shall not be at all. sith then, that they will not have the body of Christ to occupy any place in the sacrament, we can conclude none other by the words of saint Augustine, but that it is not there at all. For, the natural body of Christ doth occupy a place, where so ever it be, as ours shall, after the general resurrection of all flesh. So the same Saint Augustine saith, a little after the place before rehearsed. Ne dubites, Christum esse in aliquo loco celi, propter veri corporis modum. Do not doubt, Christ to be in some one place of heaven, because of the property and measure of a very body. August. de essentia divinitatis. Again he saith, Christum secundum humanitatem, visibilem, corporem, localem, atque omnia membra humana veracitèr habentem credere convenit, & confiteri. We must believe and confess, that Christ according to his humanity, is visible, hath the substance and properties of a body, is contained in place, and verily hath all the members, & the whole proportion of a man. These testimonies are so manifest, that unless the papists have whorish foreheads, they will blush and be ashamed. Objection. But here they will allege against me, the wondrous works that our Saviour Christ did work in his body, both afore his resurrection and after, john. 6. Matth. 14. saying: May not the natural body of Christ, be aswell under a small piece of bread, as he did walk upon the waters, john. 20. which is clean contrary to the nature of an humane body, or aswell as he did come in to his apostles, through the doors, being shut fast? Is the hand of god now shortened? or is he not still almighty, and able to do what so ever he will, both in heaven and in earth? Answer. No man, I trow doth deny the almighty power of God. For we do all confess, with all submission & due reverence, that he is able to do whatsoever he will, both in heaven and in earth. But it followeth not, because he is almighty, and able to do whatsoever he will, that therefore, he will do whatsoever we shall imagine or invent out of our own heads, and brains, beside or against the manifest and sacred scriptures. We must not think that his omnipotency or almighty power, will be bound to our vain imaginations and fantasies. The childish argument of the papists. A possibili ad esse non valet consequentia. Gene. 1. Again, it hath been always counted a childish argument, and unworthy to be used among the learned, to reason, a posse ad esse. For, who would not deride and laugh him to scorn, that would reason after this manner: God is able through his omnipotency, and almighty power, to do this or that, Ergo, he hath done it? God was able to make us, Swine, Sheep, Oxen, Horses, Trees, Stones, Frogs, Lice, Dogs. etc. Yet he hath not done so, Gene. 7. Coloss. 3 Galat. 4. but of his mere goodness and mercy, he hath made us after his own similitude and image, for to inherit with him his glorious kingdom of heaven. Hearken what that ancient father Tertullian saith, Tertul. contr. Praxeam. touching the omnipotency or almighty power of GOD: Some man peradventure (saith he) will say, there is nothing unpossible to God: let us use this saying in our presumptuous fancies, and then may we imagine of God, whatsoever we list, as though he hath done it, Non autem quia omnia potest facere, idioque credendum est ill● fecisse, sed an fecerit requirendum est. Posse. Nolle. because he is able to do it. For, we must not think, because that god is almighty, that therefore he hath done the thing which he never did. Sed an fecerit requirendum est. But we must first inquire whether he hath done it or no. And so there shallbe some thing unpossible to GOD, that is to wit, whatsoever he will not. Dei enim, posse, velle est, & non posse, nolle. For, in God to be willing, is to be able: and to be unwilling, is to be unable. And unto this may be added the saying of Theodoretus, Theodor. in suo. 30. dialo. qui dicitur impatibili●. who is also a very ancient writer. GOD (saith he) is able to do, whatsoever he will, but he will do none of those things, that be not in him of their own nature. Sigh then, that God is true of his own nature, he can do nothing that is against his word. Not because (saith the other catholic Fathers) that he is not able to do it, but because that he will do nothing against his own nature. And again, because that it is unmeet that he should work against himself. Thus far he. We may understand by these authorities now by me alleged, how we aught to reason upon the omnipotency and almighty power of God. It is not enough for us to say: God is almighty and able to do all things: Ergo, the body of christ, is really and substantially, flesh, blood, and bones in the sacrament, but first we must inquire whether God will have it so or not. If the word of God should certify us, that he would have the body of his only begotten son our saviour jesus christ, after the same monstrous sort in the Sacrament, as they do imagine, Hebre. 10. and will have other men to believe: then aught we to believe it undoubtedly, and without any contradiction or resistance. But the scriptures do teach us clean contrary. For, they all testify unto us, that Christ our Saviour, having offered one oblation or sacrifice for sins, Hebr. 1. is set down on the right hand of God for ever, tarrying there, till his foes be made his footstool, Hebre. 10. as it hath been sufficiently proved before. They do therefore allege in vain the omnipotency and almighty power of God, for to prove thereby, their devilish and monstrous opinion, The papists like the anabaptists. being in this point like unto the anabaptists, which, when they be so sore pressed with the scirptures, that they know not which way to escape, do fly straight way unto the spirit, having than none other thing in their mouths: but the spirit: the spirit. So, these jolly fellows, when they be beaten with the scriptures, that they have not one word to say, will by and by with a great circumstance of words, and fetching about, allege the omnipotency and almighty power of God, The fetch of the papists. setting forth his wondrous works, & miracles, that he hath wrought by it, that so they may under the shadow of them deceive and blind the poor unlearned people, which have no understanding nor perceiverance of things. The shameful arguments of the papists. These be for the most part, the goodly arguments and reasons that they do use: if god hath done this thing, or that thing (than will they bring in some excellent miracle that god did work in times paste) may not he by his omnipotency and mighty power, bring to pass that the natural body of his son Christ should be in the Sacrament? ye may see, how these newe fangled fellows do most shamefully deny the omnipotency of God. The papists be utter enemies to the almighty power of God. These and other like things, they do daily vomit out against the true ministers of God's word, in their railing books, and upon their Alebenche, where as they themselves are utter enemies and subuer●ours of the omnipotency and almighty power of God. For they do preach, and daily show, teach and writ, Fire and sword are the best arguments that the papists use. and also with fire and sword, compel men to believe, that christ can not give unto us his flesh to eat, except his natural body, that he took of the virgin Marie, that died upon the cross, and ascended up into heaven, be there in the Sacrament▪ really and substantially in deed, more like a monstrous thing, than an humane body. Whereas on the contrary, we do both believe and teach, that our saviour christ is able by his everlasting and almighty spirit, How Christ feedeth us with his body and blood. whensoever we do worthily receive his Sacrament, to feed with his most precious flesh and blood, both our souls and bodies unto life everlasting: and yet that he needeth not therefore, to come down from heaven, nor to be after such a monstrous fashion in the sacramental bread and wine. For, 1. john. 1. as the blood of our saviour christ doth cleanse us from all our sins, and yet we need not to have it really present with us, Mark this. for to be washed or bathed in it: so Christ our saviour, according to his promise, doth daily, or whensoever we do come worthily to his holy Table, feed both our bodies and souls with the wholesome and heavenly food of his precious body and blood, and this doth he by his eternal and almighty spirit, so that he needeth not therefore to come down at the beck and commandment of every juggling Papist, and to be really present in a piece of their sterched bread, after that they have with gaping and blowing spoken, four or five words upon it. Let any man that hath any spark of the spirit of GOD, judge, whether this manner of feeding upon the body and blood of Christ in the holy Sacrament (which as I said, is done by his eternal spirit) doth not in all points agree with the holy Scriptures, and with the almighty power of God, who is never wont, sith that of his own nature he is most true, to do or work any thing against his own word and sacred Scriptures, whereby we are certified, that the heavens must hold our Saviour Christ, Acts. 3. till all things be restored again, that God hath spoken by the mouth of all his holy prophets since the world began. The examples that they do bring of the walking of our Saviour Christ upon the waters, john. 6. Matth. 14. john. 20. or of his coming in, to his disciples and apostles, when the doors were fast shut, if they be well considered and looked upon, it shallbe easy for to perceive and understand, that they make nothing for them, but rather against them. For, when our Saviour Christ did walk upon the Sea, (although he did it by his divine and godly power) yet had he at the same present hour, Christ had a true and natural body. Due proportion of limbs. his true and natural body, with due proportion of limbs, and all other dimensions that do pertain to a man's body: so that he could then be seen with the bodily eyes of his apostles, & taken up sensibly into the Boat that they were in. No such thing in the Sacrament. But no such thing will they allow in their monstrous being of christ his true and natural body in their Sacrament. Therefore, this example maketh not for them, but against them. Now again where they say that our Saviour Christ, did go in to his apostles through the doors, being fast shut, here they make a shameful lie. john. 20. The papists lie. For neither in the Greek nor in the Latin, we shall find that it is written, through the doors being fast shut: but the doors being shut, or when the doors were fast shut. Whereby the Evangelist doth signify unto us the time, that our Saviour Christ came in to his disciples. For, thereby may we understand, that it was very late in the night when he came in to them: as when any of us doth say: I came home by candle light, The door being shut, that was, in the night season. or when all the doors were fast shut: yet no man is so foolish, as for to construe upon his words, that he had light borne afore him, or that he went in, through the doors: but by this manner of speaking we be wont to gather, that it was late in the night when he came home. Acts. 5. The apostles put in the common prison. The angel of the Lord. Doors of the prison fast shut. Acts. 12. Herode. Peter. Moreover, we do read in the book of the Acts, that the apostles were put in the common prison at Jerusalem: but the angel of the Lord, by night opened the doors of the prison and brought them forth, the doors of the prison being shut fast again, as sure as it was possible, and yet none of the keepers that were standing without before the doors, and keeping them with all diligence, did espy it, when it was doen. Likewise in the same book, we find written, that when Herode would have brought forth Peter, for to put him to death, the angel of the Lord did come unto him, as he slept between two soldiers, bound with two chains, and the keepers that watched and warded the prison, The angel smote Peter on the side. standing without before the doors. And as soon as the angel smote Peter on the side and waked him, his chains fell of from his hands, and also that when he and the angel were passed the first and second watch, and were come to the iron gate, that leadeth into the city, it did open unto them of his own accord. Shall we say now, that an Angel, was able so to open and shut again the door of the prison that the apostles were in, that none of the keepers could perceive nor espy it when it was done: And that our Saviour Christ, who is the Lord of all angels, was not able to open and shut again the door of the Parlour, where his apostles were, either by the ministery of his angels, or by his own divine and godly power, but that he must be seen and heard when he was doing of it? Shall the iron gate of Herodes prison open of his own accord unto Peter, and unto the Angel, and shall not the door of the Parlour, where the apostles were gathered together, open and shut again of his own accord, unto the only begotten son of god: but that either it must be opened by man's hand, or else the son of God must creep through it? Here then do we learn, Matth. 28. john. 17. Hebre. 2. Phil. 4. that all power is given unto our saviour Christ, both in heaven and in earth, and that all creatures be subject and obedient unto him. For, he did declare no less by this miraculous coming in to his apostles and disciples. Therefore, when they do say, and all to maintain their monstrous doctrine, that Christ went through the doors as they were fast shut, which thing they do by false interpreting of the Scriptures, as it doth appear both by the Greek and Latin text, they do not a little derogate to his divine and godly power. For, they make that he could not come to his apostles, the doors being shut fast, The blasphemy of the papists. except he should put away from him all the properties of his true and natural body, that he took of us, in the virgin's womb, of whom he took his undefiled substance, & specially, sith that, after their doctrine and sayings, he went through the same doors being shut, as he is in their sacrament, where they will have his body to be without his due proportion of limbs, and all other dimensions that do pertain to a perfect man's body, which is nothing else but to take away altogether, the verity & truth of his manhood. But let us grant unto them, that he went, as they will have it, through the doors, as they were made fast, what shall they get by it? For after our saviour Christ was gotten in, Luk. 24. and the apostles were abashed and affrayed, supposing that they had seen a spirit: he said straight ways unto them: why are ye troubled, john. 20. and why do thoughts arise in your hearts? Behold my hands and my feet, that it is even I myself. Handle me and see: for▪ spirits have not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. Now, having the scriptures so plain unto us, as we have, which do witness unto us, Hebre. 1. that our saviour Christ, having in his own person, purged our sins, is set down on the right hand of the majesty on high, we are abashed at their doctrine, and be afraid, jest they will have us to receive and worship a false Christ, we are troubled at the strangeness of this new learning of theirs, and thoughts do arise in our hearts. This must the papists do if that will have us to believe them. Therefore, if they will have us to be without trouble in our consciences and minds, if they will have us to believe and credit them, let them so work, that we may handle, and see him, let them show us his hands, and his feet, and then the battle is fought, and the victory theirs. August. de essentia divinitatis. For Saint Augustine saith plainly, without any dark speaking: Christum secundum humanitatem, visibilem, corporeum, localem, atque omnia membra humana veracitèr habentem credere convenit, & confiteri: That is to say in english, we must believe and confess, that christ according to his humanity, is visible, hath the sustance and properties of a body, is contained in place, and verily hath all the members, and the whole proportion of a man. Therefore, let them as we have said, show unto us, that we may see Christ in the cake, or otherwise the field is ours, the overthrow and shame theirs. ¶ The xu Chapter. ¶ What it is to be guilty of the body and blood of Christ. BUt now I will come to their common objection, Objection. 1. Cor. 11. that they be wont to make out of the eleventh chapter of the first to the Corinthians, where the apostle doth say: whosoever shall eat of this bread, or drink of this cup unworthily, shallbe guilty of the body and blood of the lord: or he shall eat and drink his own damnation, because that he maketh no difference of the lords body. How could it be (say they) that they which do eat of this bread, & drink of this cup unworthily, should be guilty of the body and blood of Christ: or that they should eat or drink their own damnation, because that they make no difference of the lords body, except the very natural body and blood of Christ, were there present in the holy Sacrament? I will first declare what it is to receive this holy Sacrament unworthily, Answer. and then will I answer at large to all the rest. They eat and drink unworthily this holy and blessed sacrament, that come unto it, What it is to receive the Sacrament unworthily. not having truly examined their own selves, that come unto it, without faith in the merits of the death, passion, and bloodshedding of our Saviour jesus Christ, or without true repentance, unfeigned confession of their sins unto God, without amendment of their own lives, and without love and charity: They do also receive unworthily, that handle the mysteries otherwise then the lord hath instituted and ordained them. For, they can not have a devout mind to God, that presume to minister or receive the Sacraments and mysteries, otherwise then the author of them hath appointed: For, there shallbe a judgement where every man shall give answer, how he hath received, even at the day of the Lord jesus Christ. For, they that come to it, not observing the tradition, ordinances, and institution of the Lord, and without a christian like conversation, are guilty of the body and blood of the Lord. Saint Ambrose saith, But what is it to be guilty of the body and blood of the Lord? Ambr. in. ●. Cor. cap. 11. even to be punished for his death. For, he is dead for them, that set naught by his benefit. Cyprian. De ablutione pedum. Saint Cyprian also saith▪ Impijs, in morte christi nullus superest quaestus: iustissimè eos beneficia neglecta condemnant. That is to say, the wicked have no gain by the death of Christ: but the benefits, that they have despised, do most justly condemn them. August. ad Bonifacium. Epistol. 50. Saint Augustine plainly saith, Habent foris sacramentum corporis christi: sed rem ipsam non tenent intus, cuius est illud sacramentum. Et ideò sibi judicium manducant, & bibunt: outwardly they have the Sacrament of Christ's body: but the thing itself inwardly in their hearts they have not. And therefore they eat, August. de tempore, & sermo. 20. and drink their own judgement. Again he saith, Re●s erit, non paruipretij, sed sanguini● christi, qui violate, & commaculat animam, christi sanguine, & passione mundatam: He is guilty of no small price, but even of the blood of Christ, that defileth his own soul, that was made clean by the passion, and blood of Christ. Athana. de passione, & cruce domin. Athanasius also saith, Adorantes dominum, neque ita, ut dignum est eo, viventes, non sentiunt se reòs fieri dominicae mortise Worshipping our Lord, and not living so as it is meet for our Lord, they feel not that thereby they are made guilty of our lords death. So that we may easily perceive, by these testimonies, that Saint Paul's meaning is, that the wicked, resorting unworthily to the holy mysteries, and having no regard what is meant thereby, and maketh no more account of it, then if he did eat and drink at an Alehouse upon an Alchentche, is guilty of the lords body and blood: August. contra Cresconium. lib. 2. cap. 13. for so saint Augustine speaketh of the water of baptism. Baptismum multi habent, no● ad vitam aetern●m, sed ad panam aeternam, non bene utentes tanto bono. That is to say, some have baptism, not to life everlasting, but to pain everlasting, not well using so good a thing. Thus you have heard out of these ancient fathers, what it is to be guilty of the body and blood of the Lord. Papists are guilty of the body & blood of Christ. Papists altar Christ his holy institution. Whereby our Pope catholics may learn, that they all receive this sacrament unworthily, & that they are all guilty of the body and blood of the lord, and so eat and drink their own damnation. For, they do most shamefully altar and change the holy institution and ordinance of our Saviour Christ, not only in this, that they do without any ground of the scriptures, take away the cup of the lord, from the laity or lay people, for whom he did shed his precious blood, as well, as for our gallant masters of the Clergy, but also in this that they do suffer their shavelings to eat and drink up all alone, Ca cob. blessing the people with an empty Cup, A Papistical blessing. and sending them home again, as much fools as they came. But if they be guilty of the body and blood of the lord: if they eat and drink there (I mean in the Sacrament) their own damnation, Why the Papists can not perceive, in what peril they be, and yet do not understand nor perceive in what peril they be, and that very damnation doth hung over their heads, it aught to be no marvel unto us. For, GOD hath given them over into a reprobate sense, he hath made their wisdom mere foolishness. 1. Cor. 1 And why? because that they have preferred their own wisdom, before the wisdom of our saviour christ, who is the wisdom of the heavenly father. ¶ The xuj Chapter. ¶ The Sacrament aught to be ministered to all the people in both kinds. OUr Saviour Christ did appoint, institute, and ordain, Both kinds to be received. Mat. 26 Mar. 14 Luk. 22 that his holy sacrament should be received in both kinds, and that the faithful should take the mystical cup, and divide it among themselves. For, these are his words: Take this, and divide it among you. Which thing they did immediately. For, as the blessed evangelist Saint Mark doth writ, they all drank of it. Not, not, Per concomitantiam. A term of the Papists that in receiving part▪ we receive the whole. The papists make Christ our saviour to have no wit nor understanding what he did, or said at his last supper. will these wise folks say, it needeth not to be so. For, sith the bread is the natural body of Christ, it can not be without blood. If the people then do receive the bread being made the body of Christ, they do, per concomitantiam (for so they term it, whereby they signify, that the body cannot be without the blood, nor the blood without the body) receive both the flesh, and blood together, and have no need to receive the mystical cup: for that were to receive the blood of Christ twice. In deed, Christ our saviour had not the wit, to perceive so much, or else, his mind was so much upon his death and passion, that he should suffer the next day, that he wist not well what he did. O ye blind buzzards, and wicked obstinate enemies of all truth, will yet set the wisdom of god to school? or if it be so as ye say, that the one is sufficient, so that receiving the one, we receive both together, what need have your shaven Madianites of such sipping and licking, as they use in their abominable and blasphemous Masses? If by our goodly concomitantiam, the flesh and blood, are so contained and joined together under the accidents of bread (as ye say) that no man can receive the sacramental bread, but he must receive both the body, and blood together, why do your Priests both sip and lick up the blood, severally by itself in the Chalice? why is it not as lawful for the laity or say people, to drink the Cup of the Lord, as ye make it lawful for your anointed gentlemen? was it not as well instituted for us, as for you, or for either? Matth. 26. Mark. 14. Doth not the wisdom of God say, himself: drink ye all of this? And Mark writeth, that according to the lords commandment, they drank all of it? Objection. Yea, say they: but this was spoken to the apostles only, who alone were there present, we read not that their were any besides them, in the company of Christ, or that fate with him at board, when he did institute this sacrament. Sigh than that the priests, are the apostles successors, it is most requisite that they should communicate in both kinds, & that the laity or lay people, of whom, none was with christ at the first institution of the sacrament, do content themselves with one kind. verily this is well hit. If they do put away the lay people from the mystical cup, Answer. because that none of them was present with christ at the first institution of his sacrament, how dare they be so bold to minister unto them, the sacramental bread, sith that Christ did give it to none of the laity then, nor commanded afterwards that the one should be more given unto them then the other? The popish priests may not drink the blood of Christ, but only when they be at Mass. Gelasius papa de consecra. Or how doth it chance, that when your sacred apostles do communicate without Mass, and receive the Sacrament at their holy brethren's hands, they do utterly refuse the mystical cup of the precious blood of our Saviour jesus Christ? (Are they the apostles successors only whiles they say Mass? do they not run into the curse the of Pope Gelasius: whose words are these: we have understanded, that some having only received the holy portion of the body, do abstain from the cup of the holy blood. distinct. 2. cap. comperimus. But sith that they are moved by a fond superstition, which I know not, thus to abstain, either let them receive the whole Sacrament, or be put from all. For, there can be no division of this one Sacrament and high mystery, without great sacrilege. The gloze that is written upon this Canon doth also say: The gloze upon the same Canon. It is not without a just and necessary cause, that the Sacrament is taken under both kinds. For, the kind or form of bread, is referred to the flesh: and the kind or form of wine, to the soul. Again, it is taken or received under both kinds, for to signify, that Christ did take upon him, both an humane body, and an humane soul, and also for to signify that the receiving of this sacrament, is available both to the flesh, and also to the soul. For, if it were only received under one kind, it should be signified, that it is available only for the tuition and safeguard of the one. Hearken what Gerardus Lorichius, one that is a great defender of Transubstantiation, Gerardus Lorichius in 7. part. canonis. & a papist for his life, saith to this matter: They be false Catholics (saith this man) that are not ashamed by all means to hinder the reformation of the Church. They to the intent the other kind of the sacrament may not be restored unto the lay people, spare no kind of blasphemies. For they say, that Christ said only unto his apostles, Blush at this ye papists. drink ye all of this: but the words of the Canon be these: take, and eat ye all of this. Here I beseech them, let them tell me, whether they will have these words also, only to pertain unto the apostles. Then we see that the papists are pestilent, detestable, and blasphemous heretics. Than must the lay people abstain from the other kind (the bread also). Which thing to say, is an heresy, & a pestilent, and a detestable blasphemy. Wherefore it followeth, that each of these words was spoken unto the whole church. Thus far Lorichius the papists own doctor. Let them make what shift soever they will or can, they shall never be able to clear themselves, but that they be most abominable prophanatours of the lords Sacraments and mysteries, and also most detestable and accursed sacriledgers, sith that they do not only rob the christian people (for whom our Saviour Christ did shed his most precious blood) of the chief and most principal part of his Sacrament, but also do abstain themselves from it, whensoever they list, having no commandment of the Lord for to do any such thing. Therefore we may turn the saying of S. Basill against them who saith these words: Basilius' moral Summa. cap. 14. Who so forbiddeth the thing that God commandeth, and who so commandeth the thing that God forbiddeth, is taken as accursed of all them that love the Lord. Where you have done the like, against the commandment of the Lord, and commanded what he hath flatly forbidden, your whole religion declareth: for through your own commandments, ye make Gods commandments of little force: Matth. 15. yea, you have done contrary to your own laws and decrees, The papists do against the● own decrees. which do excommunicate all those that dare presume to take half of this sacrament, and leave the other half unreceaved. The blessed martyr Saint Cyprian doth say, How shall we teach, Cipria. ad Cornelium papam Epist. 2. exhort, and provoke them (saith he) to shed their blood for the confession of the name of Christ, if we do deny, or will not give unto them the blood of Christ, when they should fight and stand manfully in the quarrel of their master and Lord Christ? Or, how shall we make them apt to drink the cup of martyrdom, if we do not permit nor suffer them to drink the cup of the Lord in the Church, by the right tha● they have to communicate with us? May not all men see and perceive by these few words of this holy and blessed martyr, what wrong and injury these antichrists do unto us? Haymo in. 1. Cor. 11. Haymo saith, Appellatur calix communicatio, propter participationem: quiae omnes communicant ex illo. The cup is called the communication, because of the participation, for that every man receiveth of it. This saith he, and yet no Protestant nor Caluenist. If any war doth chance for the name of Christ (as is at this day in France and Flaunders) or if any persecution for his religion sake doth happen, they will give us good leave to stand in the forefront of the battle: yea, they will thrust us forwards, and be ready themselves to shed our blood, and yet they will not as much as suffer us once to receive the mystical cup of the lords blood, whereby we should be animated and encouraged to shed our heart blood in the quarrel of his truth. Besides this, any child may easily perceive by these few authorities by me alleged, The Communion ministered in both kinds in the primative Church. that they were wont in the primative Church to minister indifferently unto all men (of what condition or estate soever they were) the Communion in both kinds, and that it was counted a plain sacrilege, (that is to say) a plain robbing of God's glory, to do otherwise. For, they did always stick to the institution and ordinance of the Lord, till at the length, in the abominable and sacrilegious counsel of Constance, The counsel of Constance was holden in the year of our. 1414. Objection. a most wicked and ungodly decree was made to the contrary. Many other reasons are they wont to bring for the defence of their accursed and detestable sacrilege. If the mystical Cup (say they) were indifferently ministered unto all men and women that come to the lords board, it might chance that it should be at one time or other, spilled, which thing could not happen without a great slander in the Church: And therefore, for avoiding of this offence, that might happen (by reason many hath the palsy and falling sickness) it hath been appointed by the fathers, that the Sacrament should be only ministered under one kind. Belike our Saviour Christ, Answer. the wisdom of the father, when he did first institute his Sacrament, could not by his eternal spirit, foresee such things, nor yet the blessed Apostle Saint Paul, when he did above xxuj years after his masters ascension, The papists make Christ to be very ignorant. 1. Cor. 11. writ unto the Church of the Corinthians. Might not we by as good a reason, because that many offences do daily arise, by the preaching of God's word, put down the Scriptures altogether, as antichrist is wont to do, where soever he beareth any rule? Might we not with as just cause, sith that many do surfeit by meat and drink, and in their drunkenness do work mischief, take away clean from them, the use of meat and drink? Shall we, because that good things may, through the naughtiness and negligence of men, be misused, take away the right use of them? or abolish therefore the institution and ordinance of GOD, who hath ordained and appointed such things for the comfort & health of men? Let them give a strait charge to their ministers, that they be sober and discrete, when that they go about such holy mysteries, and that they take good heed to themselves, that no such offences do arise through their negligence, or rash behaviour. If they would do so, and suffer the holy institution of the Lord to stand whole, then should they do well, and please God highly, ●. Sam. 15. who requireth nothing else, but a true obedience towards his statutes and laws: whereas, in doing as they do, they declare themselves to be void of the spirit of God, and of all due obedience that aught to be in all faithful christians, and true servants of God. Cyprian de caena domini. For, we must be subject to God in obedience, joined to him in our wills, and united in our affections. Objection. If we should (say they again) minister the mystical cup to the lay people, we should be fain to keep the sacramental wine, as well as the sacramental bread. But the wine can not be kept long, but it waxeth eager, so that it can not be drunken for eagerness. Therefore the Church of Rome hath thought good, that the cup should be clean taken away from the lay people. Who would not laugh at this bald reason of theirs, do not your holy cakes in the pixe, Answer. Cakes mould in the Pixe. if they be to long kept, mould also and finny: yea, and run full of maggottes and worms too, so that ye be fain many times, to burn that blessed body of the Lord, that ye yourselves have made, and to bury the ashes in some blind and dark corner? Let the cautels of your Mass, bear witness of the thing. How chanceth it that your whorish mother, the Church of antechriste, did not for the same cause, put the lay people from the sacramental bread too? Doth not the one stand with as good a reason as the other? For if ye can find a remedy, that the bread shall not wax out of fashion, by often changing of your holy cakes: that is to say, by often taking away of the old, and putting in of new, may not the same remedy be used in the wine? Whereas they say, the wine can not be kept or reserved, for causes before expressed. Herein they show themselves most miserable blasphemers. From where, and from whence have they this authority, to reserve and lock up their consecrated bread? Against the papistical reservation. (as they call it) scriptures they can show none, and the learned are against them: yea, and some of their own proctors and doctors. Gabriel Biell, a great stickeler in your Transubstantiation, saith, Gabriel. lectione. 26. Non dedit discipulis, ut ipsum honorificè conseruarent: sed dedit in sui usum, dicens, accipito, & manducate. Christ gave not (the sacrament) to his disciples, that they should reverently reserve it: Cyprian de coena domini. but he gave it for their use, saying: take and eat. Saint Cyprian, an old ancient Father, saith, Panis iste recipitur, non includitur. This bread is received, and not shut up. Clemens likewise saith, Clemens Epistola secunda. Tanta in altario Holoc●usta offèrantur, quanta populo sufficere debeant: quod ●i remanserint, in crastinum non reseruentur. Let there be so many Hosts, or so much bread offered at the altar, as may be sufficient for the people, if any thing remain, let it not be kept until the morning. Origene and Cirill say also very plainly. Origen Cirill in Leuit. Ho ●. Dominus, pan●m quem discipulis suis dabat, non distulit, nec jussit servari in crastinum. The bread, that our Lord gave to his disciples, he lengred it not, nor ●ad it to be kept until the morning. Saint Hierome, Hier. in. 1. Cor. 11. showing the order of the Church of Corinth, saith: After the Communion was done, whatsoever portion of the Sacrifices remained, they spent it there together in the Church, Hesichius in Leuit. lib. 2. Cap 8. eating their common supper. Hesichius showeth the order in his time, of that, that was left of the sacrament, and saith: that the remanentes of the Sacrament were burnt immediately in the fire. Nicephorus. lib. 17. cap. 25. Nicephorus also saith of the order in his time, of that was left after the people had communicated together: that the remanentes of the same, in some places were given to the children that went to school, to be eaten by them presently in the Church. These testimonies are sufficient to disprove all that they have, or can allege for their reservation, and if they would use this order, as they have declared, they should never doubt of ●nowing, moulding, and souring of the sacramental bread and wine: but yet a little more to reason with these fellows of Rome, Note. about the souring of the wine: for the which cause it can not be reserved, say they. If it be the blood of christ, how can it corrupt or change? or if it doth corrupt and change: how can it be the blood of Christ? Is not the blood of Christ uncorruptible, Mark this ye papists & answer it. and no more subject to alteration? Your own reasons (whatsoever ye can imagine and prate of your accidents without substance, or of your substance without accidents) do quite overthrow your false and erroneous doctrine of Transubstantiation. The papists own reasons do quite overthrow their transubstantiation. But that I should be somewhat shorter, you have no commandment in all the scriptures, to do as you do. Is not this that ye do in keeping any part of the Sacrament, one of your beggarly traditions? Math. 15. Do ye not most ungodly contemn, despise, and break the holy commandments of the lord, that so ye may maintain & uphold your lousy inventions? The wisdom of the father, our saviour jesus Christ doth say: Math. 26. drink ye all of this, divide this among you: which thing the holy apostles (whom we aught most chief to follow next unto Christ) did perform immediately. For, they drank all of it: Mark. 14. But this wholesome commandment of our Saviour, Math. 15. is clean put down, that your wise traditions may stand and take place. When we do reprove your false, shameful, and detestable abuses, wherewith ye have filled the Church of Christ, ye cry out still against us: The Fathers, The Fathers: and nothing have ye in your mouths, but the Fathers. Hear then what Saint Cyprian, who is one of the most ancient writers of the true Church, Cyprian▪ Epist. 3. lib. 2. doth say: if in the sacrifice, which is Christ (saith he) Christ only aught to be followed, truly we must hear and do the same, that Christ our Saviour did, john. 15. and commanded to be doen. For, he saith in his gospel, if ye do the things that I command you, I will no more call you servants, but friends. And that christ alone aught to be heard, the father doth also testify from heaven, saying: Math. 17. This is my well-beloved son, in whom I am pleased, hear him. If Christ only must be heard, we aught not to care, what any man hath thought good to be done afore us, but what christ first, who is before all, hath doen. For we aught not to follow man's custom, but the truth of God. Sigh that the Lord doth cry out by Esay, Matth. 1●. saying: They worship me in vain, teaching the doctrines and commandments of men. And he saith a little after: Matth. 5. whosoever breaketh one of the lest of these commandments, and teacheth men so to do, he shallbe called the lest in the kingdom of heaven. If it be not lawful (saith he) to break the lest of the lords commandments: How much less aught we to break or transgress those great and weighty commandments, and that do so much pertain to the Sacrament of the lords death, and of our redemption: or to change them into any other thing, than it hath been instituted or ordained of God? Saint Ambrose also hath a notable saying: Ambro. in quest. veteri & novi testam. quest. 114. lib. 4. de virginib. Nos nova omnia, qu● christus non docuit, iure damnamus, quia christus fidelibus via est: Si igitur christus non docuit quod docemus, etiam nos id detestabile iudicamus. That is to say, we do rightly condemn all new things which Christ hath not taught, because christ is the way to the faithful: if therefore we teach that, which Christ hath not taught we judge it detestable. These substantial sayings of these most ancient fathers, which be so surely grounded in the Scriptures and word of God, should make you to be afraid for to change, altar, and teach, any manner of thing in the lords institution and ordinance, that he himself hath done and appointed. If ye had the word of God, and the sayings of the fathers in any estimation or reverence (as ye will make us to believe ye have) you would never so much abuse Gods mysteries and commandments as ye do. But ye neither regard God's word, nor yet the sayings of the ancient fathers: Wherein the papists have the ancient fathers in estimation. but as farforth, as they writ as men, and so doing seem somewhat to bear with your beggarly and dirty traditions, which ye will have to stand, whatsoever God and his son jesus Christ our Lord and Saviour, do command to the contrary, jere. 44. Papists alms. else, all his faithful servants and true prophets shall drink of the whip, and fry a Faggot. Yet they go forth still with their own reasons, that they may beat down altogether the ordinance & institution of our saviour Christ▪ and set up their own. Objection. There be many in the church (say they) that of their own nature do so abhor wine, that it is death to them, either to smell it, or to drink a drop of it. How should the sacrament be ministered unto them in both kinds? would they not always be ready to vomit, when the Cup should be offered unto them? Again, if the cup were kept from them, when they should see the other to communicate in both kinds, would not that same be a wound to their consciences, Nay rather, a stepmother. and an occasion of despair? The Church therefore, condescending to their infirmity, and as a tender mother bearing with the weakness of her children, did institute and ordain, that all the lay people should in general, abstain from the Cup, jest through our liberty, our weak brethren should perish, for whom Christ hath suffered his precious death. For, if they should communicate but in one kind, and see all the other communicate in both, they should always be in a perplexity, thinking still that they had not received the Sacrament, as they aught to do, and so should never be quiet in their consciences. Answer. All men that have any wit or reason, or any spark of charity in them, will confess with you, that our weak brethren are to be borne withal, as much as may be: But not in all things. How far our weak brethren aught to be borne withal. For▪ if God doth either command, or forbid any thing expressly in his holy word, I am bound to obey it, though all the whole world were offended at it: and if I do it not for fear of the offences of men, damnation hangeth over my head. Barnarde giveth a very good counsel therefore to us, Barnardus in epist. 78. ad Suggerium. Abbot. Sanct. Dionisijs. Wherein we must bear with our weak brethren. saying, Melius est ut scandalum oriatur, quàm voritas relinquatur. That is to say, it is better that offence should spring or rise, than the truth should be left (doing his commandment.) S. Gregory saith, when there cometh more offence than hurt, we may not stick to offend. But in things indifferent, that is to say, which we may use with thanks giving, without the displeasure of God, and also forbear, ●● time and necessity, but specially, the love of our neighbour doth require. Rom. 14. As is the choice of meats, and such like, we are bound to bear with the weakness of our brethren, and to take heed, that we cast not them away with our liberty, for whom the only begotten son of God did vouchsafe to shed his most precious blood. The ministration orreceaving of the Sacraments is not indifferent. If they could prove that the ministration or receiving of the Sacraments were indifferent for all men, to use them at their own pleasure, and as they list, than had they said some what, and the battle ended. But that shall they never be able to prove. For, in the Sacrament, the only institution and ordinance of the lord must be observed and kept. And whosoever doth handle them, or use himself about them, otherwise than the Lord hath instituted and ordained, he is an unworthy receiver of them, as Saint Ambrose doth sufficiently declare, Amb. 1. ●0. 11. saying, Indignus est domino, qui aliter Mysterium celebrat, quam ab eo traditum est. Non enim potest denotus esse qui aliter praesumit, quam datum est ab autore. He is unworthy of the Lord, that doth otherwise celebrated the mystery, than it was delivered of the Lord. For he cannot be devout, that taketh it otherwise then it was given of the author. Thus far he. Therefore, we aught in no wise to altar the lords institution, for fear of men or few men's sakes, which because of some natural let, can not receive the visible and outward signs, else because that there be some, that be deaf, and cannot here the preaching of God's word, which doubtless, unto them is a great grief; or rather a Hell of conscience. For they might surmise that GOD hath utterly forsaken them, sith that he hath deprived them of that mean whereby he doth commonly call his elect and chosen, Rom. 10. Rom. 8. and certifieth them of their salvation, we should have as just cause to take away clean from the congregation, the preaching of God's word, lest we should minister unto them a farther occasion of despair. Who, having any wit in his head, would allow our doing, if we should so do? And yet this standeth with as good reason, as the other. Why do ye not rather by God's word, show and declare unto these weak brethren that have such natural impediments, and lets, that they can not receive the Sacrament whole, as the truth himself, and the wisdom of the father hath instituted & ordained, that the forbearing of the visible signs, sith that they do it not of a contempt, can not hurt nor hinder them, if they do with a lively faith, take hold upon the things that be signified and represented unto us by the Sacraments. When the jews were in captivity, and could not offer the Sacrifices that God had commanded them, in the place, and with such ceremonies as God had ordained in his law, they offered none at all, and yet this was not imputed unto them, as long as they forsook not the law of god, and his true religion, they were still partakers of the spiritual things, that were signified unto them by these outward ceremonies and Sacrifices. josu. 5. When the Israelites were in the wilderness, they ministered not the outward circumcision unto their men children, by the space of forty years, because that they could not do it conveniently. And yet it is not to be thought, that god was displeased therefore, though he himself had commanded circumcision to be ministered upon the eight day after the children's birth, and that with a sore threatening, as it appeareth in Genesis: Gen. 17. Even so may we say of those folk, that have such natural impediments, that they can not receive the whole Sacraments, according to the institution and ordinance of our Saviour Christ: If they have a true lively faith, and take hold thereby upon the mercy of God, declared unto us in our Saviour Christ. Faith eateth. August. in joh. tract. 26. For so doth S. Augustine say: Credere in christum, hoc est manducare panem vivum: nolite parare fauces, sed cor. To believe in Christ, that is the eating of the bread of life: prepare not your mouths, August. in joh. tract. 26. prepare your haertes. Again: Qui manducat intus, non foris: qui manducat in cord, non qui premit dente. He that eateth Christ's body inwardly, not that eateth outwardly: he that eateth the body of Christ itself in his heart, not that presseth (the Sacrament) with his teeth. Again, Quid paras dentem, August in joh. tract. 25. & ventrem? crede, & manducasti. What preparest thou thy tooth, and thy belly? believe, and thou hast eaten. Saint, Tertullian saith: Tert. de resurrectio. carnis. Christus auditu devorandus est: intellectu ruminādu● est: & fide digerendus. That is to say, christ must be devoured by hearing: chewed by understanding: digested by faith. S. Cyprian affirmeth all this: Cyprian de coena dom. when he saith, Quod est esca carni, hoc est animae fides. Non dentes ad mordendum acuimus: sed fide sincera panem sanctum frangimus. That meat is unto our flesh, the same is faith unto our souls. We sharpen not our teeth to bite withal: but with pure faith we break this holy bread. Barnarde saith also, Barnardus de diligendo deo. Qui manducat carnem meam, & bibit sanguinem meum, habet vitam eternam: hoc est, qui recolit mortem meam, & exemplo meo, mortificat membra sua super terram, habet vitam eternam. That is to say, he that eateth my flesh, and drinketh my blood hath eternal life: that is, he that believeth or remembreth my precious death and by my example doth mortify his members upon the earth, Coloss. 5. hath eternal life. By these testimonies we may see, how the papists might persuade the weak ones that they speak of, how that Christ is eaten by faith. It is better to refrain from the whole sacrament, then to mangle it, or leave part undone. etc. For truly they aught rather to forbear the whole Sacrament, then by mangling of it, break the institution of the Lord. But these jolly fellows, which are so afraid to offend a few persons, in whom no offence is to be feared, if they be well instructed and taught, make no conscience at all to offend all the whole christendom, by mangling of the holy sacramentees, and by taking half of it away from the laity. For, how can men knowing the institution and ordinance of Christ, communicate under one kind, with a good & safe conscience? Matth. 5. And specially, when they see them that should be the Lanterns and lights of the world, to communicate under both kinds? If they be so charitable, as they will seem to be, why do they not themselves abstain from the cup, lest they minister occasion unto the poor lay brethren, to think that they do not receive the Communion a right, or as they aught to do: and so to be disquieted in their consciences as long as they live? But what should I tarry any longer about this matter? They do not only take away half the Sacrament from the christian people, (which thing as their own authors do testify, can not be done without great sacrilege) but also they do so shamefully use the sacramental bread, Gelasius papa. count. ●utich. that they do also about it, break altogether the lords institution and ordinance. For, How the mystical bread is abused in the sacrament. whereas our Saviour Christ did break the bread, and did give it to his apostles, bidding them, and all his faithful ministers to do the same: that is to say, to break the bread, and to distribute it to all faithful communicantes, they do eat up all alone, making none partakers with them at all. In deed they break the bread, but it is only for a face, and as it were for an apish counterfeiting of the lords institution: but no man doth fa●e the better for it. For, they eat up all alone nevertheless, and not one crumb do they give to the poor people that standeth by them: Papists are cormorantes. so that we may better call it an union, or rather an excommunication, than a Communion: And a most devilish and detestable sacrilege, rather than a holy and blessed Sacrament. By the papists doings all the people were excommunicated. For, through their miserable doing, in suffering the people to be present at prayer, and not communicate together, according to the decrees, were all excommunicated, ipso facto. In the Council of Antioch it was decreed thus: Omnes qui ingrediuntur in ecclesiam dei, & sacras scripturas audiunt, aversantur antem preceptionem dominici sacramenti, Concil. Antiochen. Can. 2. & ab ecclesia abijci oportet etc. All that come into the Church of God, and hear the holy Scriptures, and refuse the receiving of the lords Sacrament, let them be put from the Church, Canon. Apost. canon. 10. etc. The very like words ye have in the Canon of the apostles Hugo Cardinali● saith, In the primative Church (saith he) as many as were present at the Canon of the Mass, Hugo Cardi. in Luk ca 24. Durandus in Rational. lib. 4 cap. 55. did daily communicate: and if they would not, they departed as excommunicate. Durandus saith, In the primative Church, all the faithful daily received the Communion. By these testimonies we may perceive two things: First, that none came into the Church, but they were excommunicated, if they were not communicantes. Secondly, how in the primative Church, both the priests, and lay people, received the Communion with the Minister. These doctors are no protestants nor Hugonites, but papists, as ye are. Thus we may see, that they stick not, to break the lords institution, the Canons of the apostles, nor yet pass upon their own doctors sayings: to these men, no order, rule, nor Law will serve. Again, Mark. 14. whereas our saviour Christ saith, Take, eat. etc. These our gentlemen are wont to say, Gape wide. Nay, not so: but, gape wide, and we will cast it into your mouths: or, ye shall fall down upon your knees, and with knocking upon your breasts, and holding up of your hands, ye shall devoutly worship it. So that here they make the poor ignorant and simple people, How the poor & ignorant people are abused. to believe that he, who hath sanctified their mouths, hath not sanctified their hands also: whereby it cometh to pass, that if they handle the visible and outward Sacraments, with gloves on their hands, Sheep skins and old rotten dog skins. which are made of sheep skins, and old rotten dog skins, they make no conscience of it: but if they chance to touch either the consecrated host, or the Chalice▪ with their bore skin, which Christ hath sanctified with his precious blood: and hath promised to glorify it at the day of the general resurrection, they are so troubled in their consciences, that they think verily, that they shall sink down quick into hell: or that their fingers and hands shall rot of. Such godly doctrine do our papists beat into poor men's heads. But the angel did teach Moses another lesson. For, when he was coming to the fiery bush, he did bid him to put of his shoes, Exod. 3. josua. 5. Acts. 7. We are admonished of two things, by that Moses was bidden to put of his shoes. because that he stood in a holy place: whereby we are admonished of two things. First, how that God doth prefer our bore skin, which he hath sanctified with the blood of his son, before the skin of dead beasts, which shall never rise again, nor be partakers of the glory that the children of God shall have at the general resurrection of all flesh, both in their bodies, and in their souls. Secondly, how that we aught to put away all dead works from us, if we will truly, and as we should do, handle holy things: or if we look for to obtain true holiness at God's hand. These godly lessons should they teach the people when they come to the Communion, and as true and faithful Pastors, they should endeavour themselves, to deliver them from the abominable superstition of these false apostles, which according to the doctrines and precepts of men, Coloss. 2. be wont to say: touch not: eat not: handle not. ¶ The xvij Chapter. ¶ Against worshipping of the Sacrament. NOw to speak of the detestable Idolatry, that they do with all tyranny and cruelty compel men to commit, making them to worship a piece of bread, in steed of the living God, creator of all things, it will be necessary: for whereas the Sacrament of the body and blood of christ, was instituted and ordained, for to put us in remembrance of the death, passion, and bloodshedding of our saviour christ, Wherefore the sacrament was instituted. Behold ye papists, we do make more than ●are signs of the sacrament. and that we should in it (being duly ministered, and worthily received) be made partakers of all the merits thereof: that is to ●aie, be put in full possession of all, that he did purchase by the death of his body, and by the shedding of his blood: they make of it a plain idol, causing the simple ignorant people, to give godly honour to the corruptible elements of bread and wine, which thing they can not deny, but to be directly against all the scriptures, which do always teach us to lift up our hearts and minds unto the Lord: that is to say, unto the things that by the Sacraments are signified unto us, and not unto the visible elements and signs of them. For as saint Chrisostome saith, The Infidel, Chris. in Epist. ad Cor. Ho. 7. when he heareth of the water of baptism, thinketh it to be only plain water: but I that believe in Christ, do not only see water, but also the cleansing of the soul, by the spirit of God. I consider Christ's burial, his resurrection, our sanctification, righteousness, and the fullness of the spirit: the thing that I see, I judge not with my bodily eyes, but with the eyes of my mind: Thus far he. Saint Augustine therefore plainly saith to them that hung so upon the visible signs: Ea demum est miserabilis animae servitus, signa pro rebus accipere. This is a miserable bondage of the soul, August. de doct. Christia. lib. 3. cap. 5. to take the signs, in steed of the things that be signified. And for this cause were they wont to say: Lift up your hearts, all the people or congregation answered, Colos. 3 We have lift them up unto the Lord. To be short, Christ our saviour, who sayeth that he hath showed and declared unto us, john. 15. all that he heard of his father, maketh no mention at all of this worshipping, but sayeth only: Take, Math. 26. 1. Cor. 11. eat. etc. The blessed Apostle S. Paul, who doth set forth at large the whole institution of his master Christ, saith not: Let a man fall down on his knees, and worship the bread and wine: But, let a man examine himself: that is to say, What it is to examine ourselves. descend into his own conscience, and try his own heart and so let him eat of this bread, and drink of this cup. If any such worshipping had been requisite and necessary, both Christ our Saviour himself, and also his Apostle, would not have left it out unspoken of. Whereby we may conclude, that all that they do in the honouring of the mystical bread and wine, is a mere invention of theirs, and a most detestable idolatry, which aught in no wise to be suffered in the church of christ. For by it, the honour that is due unto the living God only, the creator and maker of all things, and unto his son jesus Christ our Lord and Saviour, is given unto the dumb and insensible creatures, and corruptible elements of bread and wine. That they are corruptible creatures, Augustine de baptism contrà Dona●ist. lib. 3. Cap. 10. Saint Augustine saith, If we behold the visible creatures (as the bread and the wine) wherein the sacraments are ministered, who seeth not that they be corruptible? But if we consider the things that are wrought thereby, who seeth not, Origen. in matth. cap. 15. that they can not be corrupted. Saint Origene saith, The meat that is sanctified by the word of God, & by prayer, according to the material part that is in it, passeth into the belly, and so forth into the privy. etc. Therefore, let us follow S. Chrisostomes' council: where he saith. Nolimus creatorem cum creatura confundere: Chrisost. in johanem, Homil. 3. ne illud audiamus, seruierunt creature potius, quàm creatori. Let us not confound the creature, and the creator both together: jest it be said of us, they have honoured a creature more than their creator. For saith he in another place, Homil. 33. creatures are to worship: & the creator to be worshipped. Objection. But here they will say, that they worship not the bread and the wine, Than it is no sacrament. but the body and blood of Christ, that be there really present, under the forms of bread and wine, for to be received of the faithful communicantes. Be not these Saint Augustine's words (say they? August. in Psal. 98. ) Not man doth eat the flesh of christ, except he worship it first, & not only we do not sin, if we worship it, but rather we do sin if we worship it not. They can neither prove by this place of Saint Augustine, that the body and blood of Christ, be really present under the forms of bread and wine: Answer. nor yet maintain their idolatrous worshipping of the Sacrament by it. For, all faithful christians being commanded to lift up their hearts, do worship the flesh of Christ (in his Godhead) sitting in glory on the right hand of the father, before that they feed upon it by faith, through the mighty operation of the eternal spirit of God. And that this is the meaning of Saint Augustine, it may easily appear by that that followeth. For, by and by after he saith, that we aught not to stick long in the flesh, but to climb up higher unto the godhead of Christ. And verily, their very words that they do use afore that they go about, or even when they go about their holy mysteries, saying unto the people, Lift up your hearts, ●ursum corda. do utterly condemn them. For, by them, following in this point the custom of the ancient Catholic Church, they do exhort the people that they stick not unto the visible elements, and signs of bread and wine, but that they lift up their hearts and minds unto him that is signified by them. Cyprian in oration Domini. Saint Cyprian therefore saith full well: Before prayer, the priest with a preface prepareth the hearts of the brethren, saying unto them, Lift up your hearts: that when the people answereth, We lift them up unto the Lord, they may be put in mind to think of nothing else, but of the Lord. Chrisost. in mat. homil. 9 Chrisostome also saith, Clamamus in conspectu sacrificij, Sursum corda. We cry a loud in the sight of the oblation, Lift up your hearts. August. in Psal. 39 S. Augustine upon the Psalms, saith: Let us lift up our hearts, if ye be risen again with christ, he saith unto the faithful, Coloss. 3 he saith unto them, that receive the body and blood of our Lord. If ye be risen again with Christ, savour those things, that are above: where Christ is at the right hand of God: seek for the things that be above: not for the things that be in earth. Ca 10. fol. 45. Their own manipulus curatorum: saith thus, Before the Canon the Priest saith, Lift up your hearts: As if he would say, who so will receive this Sacrament, aught to have his heart lifted up unto God. But let us grant unto them, by way of disputation, that the natural body and blood of Christ be really present under the forms of bread and wine, yet we shall always be in fear to commit Idolatry, if at lest their doctrine be true. For they say, except the Priests do pronounce the words of consecration (which words they be in doubt of themselves, and cannot well tell which they be) upon the creatures of bread and wine, Come intention consecrandi. That is, with an intent and mind to consecrated, they be not made the body and blood of Christ, but remain still nude nude, and bore creatures of bread and wine. Therefore Holtcot saith upon the master of sentences. Holtcot. Laicus adorat hostiam non consecratam. The lay people (saith he) worshippeth a wafer that is not consecrated. Thomas de Aquino in Rationale divinorum officiorum. And therefore, that peril and danger of Idolatry may be avoided at all times, Thomas de Aquino, in a certain book, giveth us counsel that we worship it with a condition, saying: Lord, if thou be there, I do worship thee, if thou be not there, I worship thee not. Is not this a sure and certain doctrine, think ye, and most worthy to be maintained with fire and sword, and with such shedding of innocent blood? A short exhortation to magistrates. Repe●t then ye Magistrates, and rulers of the people, and be sorry in your hearts, that ever ye consented to the death of so many Martyrs, that in these our days have been most cruelly put to death for the truths sake, and cry God mercy betimes, jest ye with the beast and her false Prophets, whose slaves ye are now become (though some of you perceive it not) be cast for ever into the lake that burneth with fire and Brimstone, Revelation Cap. 21. which is the second death. There be some in the world that allege Saint Cyprian, to prove that the Sacrament must be worshipped. Objection. And these words of his do they bring forth. Ciprianus. The Sacraments, as much as in them is, can never be without the proper virtue, nor the divine majesty can in any wise absent itself from the mysteries: It followeth then say they, that they must be worshipped, sith that the divine majesty is never absent from them. Answer. I would feign ask these great doctors of divinity, why they do not then worship the water of baptism, wherein we are appareled with Christ, Rom. 6. renewed with the holy ghost, and receive free remission of our sins? I am sure that the divine majesty of God, is no more absent from the Sacrament of baptism, then from the Sacrament of the body and blood of Christ. And yet none of them all, will grant that the water of baptism should be worshipped. Christ our saviour, who is the truth himself and can not lie, doth say in his Gospel: He that loveth me, john. 14. keepeth my word and my father shall love him, and we will come to him, and devil with him. Again, He that eateth my flesh, and drinketh my blood, dwelleth in me, john. 6. and I in him. These also are saint john's words: whosoever confesseth, 1. Ihon. 4. that jesus is the son of god, God dwelleth in him, and he in God. By these texts we do learn, that God the father, God the son, and God the holy Ghost, dwelleth in all the faithful believers: yea, I dare say, a thousand times more effectuously, then in the invisible elements of water, or bread, or of wine: And yet no godly honour aught to be done unto them, for that were a plain Idolatry: Christ our Saviour saying: Thou shalt honour the Lord thy God, Math. 4. Luke. 4. and him only shalt thou serve and worship. Now all men may see that the saying of Saint Cyprian helpeth them nothing, for to maintain their Idolatrous worshipping of the sacrament, except they will also grant that the water of Baptism, and every true christian man must be worshipped also. But peradventure some man will ask: will ye have no manner of honour to be done unto the Sacraments? What honour we aught to do unto the Sacraments I do answer, that we do sufficient honour unto them, when we do receive them with an unfeigned faith, and as Christ hath instituted them, submitting ourselves obediently unto his holy institution and ordinance. If we do otherwise, we receive them unworthily▪ to our utter undoing and condemnation. If then S. Ambroses' saying after they receive the Sacrament unworthily that handle the mysteries otherwise than Christ hath instituted: Ambros. in. 1. Cor. 11. If they be also guilty of the body and blood of the Lord, that come to this holy Supper, not observing the institution of him, that is the author of it: where shall our Pope catholics become? How shall they escape damnation? For, None do break the lords institution more, than the Papists. Deut. 4. Revel. 22. none in all the whole world, if we consider well, what hath been said before, do more abominably and shamefully break the ordinance of God, than they do. Can they therefore have a devout mind towards him, that saith: You shall not do every thing as ye think best, but that which I command you, that shall ye do only: I am the Lord your God. Add nothing unto it, nor take aught away from it: but leaving them: to the righteous judgement of him, Levit. 10. that with the fire of his wrath did consume Nadab and Abihu in the sight of all the people, because that they had offered strange fire, which the lord had not commanded them. I will go through, by the help of God, with the rest of their objection. We said before, A recapitulation. that they eat the bread of the Lord, and drink his Cup unworthily, that come to the holy mysteries, not having truly examined themselves, or that come to them, without true faith in the merits of the death, passion, and blood shedding of our Saviour jesus Christ, and that presume to take or receive them, without true repentance, unfeigned confession of their sins, and without amendment of their own lives. I said also, that after the saying of Saint Ambrose, Ambrose i● 1. Cor. 11. they receive this Sacrament unworthily, that handle the mysteries otherwise than the lord hath instituted and ordained them, and that they be guilty of the body and blood of the Lord (which as this father doth writ, is to be punished for the death of Christ, or to suffer the punishment that they shall suffer and have, that did put him to death, and did shed his most precious blood) that come to this holy Table, not observing the institution and ordinance of Christ, and without a christian-like conversation. The xviij Chapter. ¶ How the unworthy receivers, are guilty of the body and blood of Christ, although he be not corporally in the Sacrament. Now let us see, whether the unworthy receivers of this holy Sacrament, can not eat and drink their own damnation, or be guilty of the body and blood of Christ, except our Saviour both God and man, flesh, blood, and bones, as he was borne of the virgin Marie, 1. Cor. 11. An answer to the objection that is made out of the .11. to the Corinthians. Math. 25. be there under the forms of bread and wine really present. Christ our saviour did say with his own mouth: verily I say unto you, whatsoever ye do to one of these little ones, ye do it unto me. Shall we say therefore, that Christ is naturally, flesh, blood, and bones in every poor body that lieth impotent and sick, or that goeth from door to door? It were too much madness so to say. As than our Saviour jesus Christ, is either refreshed or despised in his poor needy members, Mark this well. so is he honoured or dishonoured in his Sacraments. And as he doth reckon and impute that to be done unto him, Math. 25. that we do unto his poor needy members, so doth he reckon and impute that to be done unto his body & blood, that is done unto the sacrament of the same. In an other place he saith unto Saul, who persecuted his Church: Saul, Saul, why dost thou persecute me? Christ was then risen from death, Acts. 9 and could die no more, or yet be persecuted of any man: and nevertheless he saith, Why dost thou persecute me? Shall we by and by descant upon these words, that Christ our Saviour, is really in every one of his faithful members that be persecuted? If we should so do, all the world might count & reckon us for mad, and out of our right wits. We may say then as we did before: As our saviour Christ doth impute that persecution to be done unto his own body, and unto his own person, that is done unto his faithful members: so if we do with an unworthy and unreverent receiving, & with a presumptuous or wilful disobedience towards his institution and ordinance, Nota. pollute and defile his holy Sacraments, he will impute it to be done unto the very things that they do signify, and not to the visible signs & elements. The Lord himself saith, Zacharie. 2. He that toucheth you, toucheth the apple of mine eye. He were a very idiot that would upon the occasion of this text, affirm and maintain, that every one of the faithful is really the apple of the lords eye. What we learn of the Lords. words in Zacherie. We do rather learn by this text, that God doth love his elect and chosen, as dearly as a man doth love the apple of his own eye, & that he will as sore punish the cruel tyrants of the world, that persecute and hurt them, as he would punish them that should hurt the apple of his own eye. Which, as it is a dreadful saying for the tyrants and persecutors of God's people, so is it very comfortable for all those that suffer persecution here in this world for righteousness sake. Math. 57 Many like texts have we in the Scriptures, as when S. Paul saith, 1. Cor. 11. A man praying or prophesying, and having any thing on his head▪ doth dishonour his head. And before he said, that the head of every man is Christ. It should follow then by their own doctrine, that Christ could not be dishonoured, except he were really and substantially in every man's head that doth pray or prophecy. But they will neither perceive nor understand that this manner of speaking, that the holy ghost doth use here in this place, is borrowed of the common phrase and speech that is used among men. A similitude. If I should sand a gift or a present unto a man, if he would not take it, but refuse it despitefully, or contemn it, I would verily think that he had contemned and disdained me, and not my gift or present. But what would I think, if he should cast it into the dirt, and tread it under foot? When an earthly king doth send forth his broad seal among his subjects, The kings broad seal. thereby to declare his princely favour towards them, and that he will help, aid▪ and secure them in all their necessities and troubles, and deliver them from all perils and dangers, as much as in him lieth: If any man should despitefully take it, break it in pieces, and cast it into the mire, or esteem it no more than other common wax: Would it not be said, that he should commit treason against the kings person? And yet no man will say, that the kings person is there really under the wax, or that the wax is the kings person. The Sacraments are the true Seals, of our heavenly king. So the Sacrament of the body and blood of Christ, is the true seal of our heavenly king, whereby he doth seal up unto us, all the benefits of his precious death, passion, and bloodsheeding, and also certify us, that if we will take hold upon him by faith, he will deliver us from all our enemies, both bodily and ghostly, and as long as we be in this mortal war, fight against the whole world, Satan the devil, and the flesh, feed and comfort us with the heavenly food of his most precious body and blood, and at length make us fellow heirs with him of his heavenly kingdom. Galat. 3.4. Therefore, if we do handle it unreverently, not considering who is the author of it, nor who it is that offereth himself so mercifully and lovingly unto us: Is it marvel that the holy Apostle saith, that we are guilty of the body & blood of the Lord, that is to say, that we are before the judgement seat of almighty God, Note. because of our unthankfulness, and unreverent handling of the holy mysteries, counted as guilty as if we had slain the body of the only begotten son of god, and shed his most precious blood upon the cross? And yet it followeth not, that the body and blood of Christ, be really present there in the Sacrament. The Apostle Saint Paul doth writ, that they that fall away from the known truth, do crucify a new the only begotten son of God. Shall we therefore say that they have our saviour jesus Christ among them? Hebre. 6. and that they nail him upon the cross, as the jews did under Pontius Pilate, Math. 27. when they did by the hands of the Gentiles, put him to a most shameful death? That were to great a blasphemy against the glorious resurrection of our saviour jesus Christ, who rising again from the dead, dieth no more: death hath no more power over him. Roma. 6. Mark this similitude. Again, as if a wilful and rebellious subject, should no more esteem or regard his princes seal, than other common wax, or have it in no greater reverence, than the seal of some private man, it might rightly be said, that he maketh no difference of his prince's person: that is to say, that he doth no more esteem him, than he doth other men: yet it needeth not that the kings person be there really present: So when we come to the lords board, if we do take unreverently the mystical bread and wine, as other common meats appointed for the belly, Nota. then make we no difference of the lords body: we do not esteem the worthiness, price, and virtue of it, which in the holy mysteries, is so freely, and so liberally offered unto us. And therefore it is no marvel, that in steed of grace, in steed of forgiveness of our sins, and of life everlasting, we do eat and drink our own damnation: Hebre. 6. They (saith saint Paul) that sin after that they have received the knowledge of the truth, looking for another sacrifice for sins, do esteem the blood of the Testament, as a profane and unholy thing: that is to say, they make no difference of it, they have it in no more estimation than the blood of Calves and of Goats. He that would gather upon this place, that they have the blood of Christ really among them, were a very Idiot fool, and well worthy to be laughed to scorn of all men. In like manner, although the unworthy receivers of the sacraments, do eat and drink there, their own damnation, because that they make no difference of the lords body: yet it followeth not therefore, that the body of Christ must needs be there really present, under the forms of bread and wine: Yea, if it were there, or if the bread and wine were really the body and blood of our Saviour Christ, Mark this diligently. the unworthy receivers could not eat and drink there, their own damnation, but rather they should eat life, and drink life, sith that the truth himself doth say: he that eateth my flesh, and drinketh my blood, john. 6. hath life everlasting. Again: he that eateth me, liveth through me. And therefore saint Augustine saith: August. in Io. tract. 26. The Sacrament of the unity of the body and blood of Christ, is taken from the lords body, to some men unto life everlasting, and to some men unto destruction. But the thing itself, whereof it is a Sacrament, is to all men unto salvation, and unto no man to destruction, whosoever is partaker of it. These words are plain, and do sufficiently declare unto us, that if the body and blood of our Saviour Christ were really present under the forms of bread and wine, or that the bread & wine were transubstantiated, or really changed into the natural body and blood of Christ, the unworthy receivers could not eat and drink their own damnation: but rather, as I said before, they should eat and drink life everlasting, and have salvation. For, the flesh and blood of Christ (whereof the bread and wine are Sacraments) is to all men unto salvation, and to no man unto destruction, as we learn here by S. Augustine's words. ¶ The xix Chapter. ¶ Whether the Papists have still the ●ame body in the Sacrament that was given upon the Crosse. NOw that I have sufficiently answered to their objections: I will ask them this question: whether they have still the same body, Mark this question. that Christ● did give at his last supper, or not? I am sure that they will answer that they have still the same body. Nota. Then will I ask them again: whether the body that Christ did give at his last supper, was mortal, or immortal? If they say that it was immortal, they shallbe proved liars by the Scriptures, which do testify unto us, that his body that he took of the virgin Marie, Math. 27. was put to death the next day. If they say that it was mortal, sith that they have the same still in their Sacrament, it should follow, that the body of Christ were not yet glorified, but mortal still, and subject unto death. They are driven to confess either the one or the other: that is to say, that either it was mortal, or immortal. For, it could not be both at one time, not not when he did show a taste of his glory unto his disciples upon the mount Thabor. Math. 17. Vigilius Martyr. lib. 4. con●ra Eutichen. For, as Vigilius Martyr saith, One nature or substance, can not receive divers and contrary things in itself at one time. Therefore, let them give what answer soever they will, they can not escape: but that they shallbe proved most shameful liars both ways, and that the body that they boast themselves to have in their Sacrament, can not be the true body of Christ, that he took in the virgin's womb, of whom he took his undefiled substance, (for as it was then mortal, when he did institute his holy Supper, so is it now glorified and immortal: and in it doth our Saviour Christ fit now on the right hand of the father for ever, Hebre. 10. Hebre. 11. till his enemies be made his footstool:) But a new fantastical body of their own imagination and forging, have they, and none other. If they will flee to the omnipotency, or almighty power of God (as they be wont to do always, when they are put to their trumps) they have learned before, how far forth it will help them. The almighty power of God, and his sacred and holy word, are so joined and knit together, that as he is able to do whatsoever he doth promise in his word: so will he do nothing, nor can do nothing that is contrary unto it, Theodoretus 3 Dialogo. as the words of Theodoretus by me alleged before, do sufficiently declare. Again, when our Saviour Christ did at his last Supper, institute his holy Sacrament, he was there present himself, in his true and natural body, talking with his Apostles, and also eating and drinking with them of the mystical bread, and of the mystical cup, Epiphanius contra haereses lib. 3. tomo. 2. of the which, being insensible creatures, voluit dicere per gratiam, he did vouchsafe through grace to say: This is my body, and: This is my blood. For, as he had before called his body Wheat and bread, Theodoretus Dialogo. 1. and himself a vine: so did he then honour the bread and the wine, with the names 〈◊〉 his body and blood. Chrisostom●● ad Caesarium. Chrisostome saith also: before the bread be ●●●ctified, we call it bread: but after that by the mean of the 〈◊〉, the heavenvly grace hath hallowed it, it is discharged from the name of bread, and is vouchsafed to be called by the name of our lords body: notwithstanding, the nature of the bread remaineth still. Ireneus cont●● Valent. lib. Cap. 3. Cyprian. lib. 1. Epist. ad Magnun. Ireneus saith, Christ confessed bread, which is a creature, to be his body, and the cup to be his blood. Read Cyprian ad magnum, which speaketh most plainly hereof also. Shall they not be feign to say then, if they will have their doctrine to stand, that Christ had then two bodies, one that did eat and drink, and the other that was eaten up, and drunken even of his own self? The body of Christ (say they) only when it is glorified and immortal, can be every where, or in more places then in one at once: but it was not then glorified, nor yet immortal, (for why? he died the next day after) how could it be then all at once, sitting at the board, and in the hands and mouths of all his Apostles round about him? Objection. As for the first absurdity, they go about to put away by S. Augustine's words, August. in▪ Psal. 33. which are these: Christ was borne in his own hands, when, commending or delivering his body, he did say: This is my body. For, he did bear the same body in his own hands. As it is then no absurdity to say that Christ did bear himself, or the same body that he gave them, in his own hands: so it aught to seem no strangeness, if we say according to the scriptures and the fathers, that christ did eat his own body. For, as being borne in his own hands, he did declare that there was somewhat in him more excellent than in other men, which, though they can be borne with other men's hands, yet they can not be borne in their own: so by eating his own body, which thing no mortal man is able to do, he did show openly, that he could work above the possibility of man. Answer. I am well content to grant, that Christ our Saviour did eat his own body, as he did bear himself in his own hands. But how was he borne in his own hands? For when he did commend or deliver the same body of his, and also his blood, he took that in his hands, August. in. Psal. 33. which the faithful do know, and bore himself after a certain manner, when he did say: This is my body. These are Saint Augustine's very words as he wrote them also, whereby he doth let us to understand, how we aught to take his words before. For, adding this word, quodammodo, Quodammodo. after a manner, he doth signify thereby how Christ did bear his flesh in his own hands: that is to say, Sacramentally. For, Augustine ad Bonifacium Epist. 23. as he saith in another place: Except the Sacraments should have a similitude of the things whereof they be Sacraments, they should be no Sacraments, and by reason of this similitude or likeness, they receive many times the names of the things, whereof they be Sacraments. For, as the Sacrament of the body of Christ, is, Secundum quendam modum, after a certain manner▪ the body of Christ, and the Sacrament of his blood, his blood: so is the Sacrament of faith, faith. By the Sacrament of faith, he understandeth baptism, which, because of the similitude, or affinity that it hath with the thing whereof it is a Sacrament, is called by the name of it. When he saith then, that Christ did bear himself in his own hands after a certain manner, Quodammodo. his meaning is, that he did bear the Sacrament of his body. But then peradventure they will say again, Objection. that if it were so, Christ did no more than another man is able to do. For any man is able to bear the signs of his own body. It is true, Answer. that any man is able to bear his own sign, but we speak here of a sacrament which bringeth with itself, the efficacy, nature, virtue, & strength of the thing that it is a Sacrament of. For which properties, it taketh the name of the thing itself, which can not be said of the bore sign of a man's body. Therefore, all that the papists are able to bring here for to dasill the eyes of the simple and ignorant people, is mere sophistication and juggling. Yet I am in doubt that they will reply and say: If a Sacrament doth bring with itself, Objection. the nature, efficacy, virtue, and strength of the thing that it is a Sacrament of, being, because of those properties, called by the name of the thing itself: what needeth Christ to eat the Sacrament of his own body, whose nature, property, and virtue is, to work & bring life? Answer. Was not Christ the life itself? Chrisostome writing upon the blessed Evangelist Saint Matthew, Chrisost. in. Mattheum. doth say: That Christ himself did communicate: that is to say, eat & drink of the mystical bread and wine, for to make his Apostles to receive the mysteries without any manner fear or dread of conscience. For before, when he spoke of the eating of his flesh, and of the drinking of his blood, many being offended with that, forsook him and went away. Left then the same should happen now, he did eat & drink with them of those visible creatures, of the which he did say through grace, (as Epiphanius writeth) This is my body, Epiphanius contra Haereses lib. 3. Tom. 2. and this is my blood. Besides this, they will not deny that baptism is a Sacrament wherein the worthy receivers, are renewed by the holy ghost, do receive free remission of their sins, and are made the children of God. Note. Was not christ, that new Adam, whom all we that seek to be renewed, Rom. 6. must put on. And unto whom the holy Ghost was not given by measure? Was not he, that unspotted Lamb, 1. Peter. 2. in whose mouth no guile was found? was not he the true and natural son of God? john. 20. What needed he then to be baptised? Had not he abundantly, and of his own nature, Note. all those things that are given unto us in baptism? And yet did he with the Publicans and Sinners, Math. 3. come to john baptist, for to be baptised of him, in the water of jordane. Why Christ would be baptised. Therefore, as he was baptised for to sanctify our baptism; and for to certify us, that we should all be baptised most truly and most effectuously, in his baptism that he was baptised withal in his passion, Roma. 6. Hebre. 10. which was his death and bloodshedding, whereby we are purged from all our sins: So, besides the cause alleged before of Saint Chrisostome, he would communicate with us: that is to say, eat and drink of the mystical bread, The second cause why christ would Communicate with us. and of the mystical wine, for to signify unto us, sith that he was not only partaker with us of the common meats and drinks, but also of the holy mysteries, which he himself had instituted and ordained: that we are in deed, flesh of his flesh, Ephe. 5. and bone of his bones, and that therefore we need not to fear or to doubt, if we continued still his true members unto the end, feeding in those mysteries, which he himself would be partaker of, upon his flesh and blood, through a lively faith: but that we shallbe partakers with him both in bodies and souls, of the glory and joys of his heavenly kingdom. Now as touching the second absurdity, I know that for the avoiding of it, they will flee to the common refuge: that is to say, unto the omnipotency of God, which (as I said) will help them no further than their doctrine doth agree with the holy Scriptures, which testify unto us, that the body of Christ is in all things like unto ours, Hebre. 2. (sin only being excepted.) The twenty Chapter. ¶ Against the carnal presence of Christ in the Sacrament. THE Papists will harp still upon these few words, that our saviour Christ spoke in his last supper, Mark. 14. Math. 26. The Papists are like the Arians. when he said: This is my body, resembling in this point the Arians, which when it was proved unto them by many strong Scriptures, that Christ our Saviour is coequal with the father in substance, in Godhead, and power, would always have their refuge to the few words, that Christ our Saviour spoke of his humanity, saying, Pater maior me est. The Father is greater than I, john. 14. having always in their mouths, that sith Christ had spoken it, it must needs be so, unless we would make him a liar. Shall we not find the like in our transubstantiators, which will have the body of Christ at the beck and commandment of every juggling popish Priest, whensoever he pronounceth these few words: Hoc est corpus meum: This is my body: And, this is my blood, with a full intent to consecrated, to be really and substantially in the Sacrament, under the forms of bread and wine, the substance of them, being really changed and turned into the very substance of the body and blood of the Lord? For, if ye bring never so many places of the scriptures, Heb. 10. Hebre. 1. Math. 26.24.16. Mark 16. Acts. 2. Acts. 3. Collos. 3 Hebre. 8. which do witness unto us, that our Saviour christ touching his manhood, is set down on the right hand of his Father for ever, until his enemies be made his footstool. And that the heavens must hold him, until all things be restored again, that God hath spoken by the mouth of all his prophets since the world began, and that till then, we aught not to look for any corporal presence of his: whereby it followeth, that the doctrine of them, that will have his true and natural body and blood, to be really present under the accidents of bread and wine, cannot be true, strait ways they cry out in a rage, saying: Be not these Christ's words? This is my body: The tragical exclamation of the papistes. This is my blood: hath he not spoken them? will ye make him a liar, and a dissembler, or one that speaketh one thing, and meaneth another? With many such like tragical exclamations and outcries, do they fill the ears of the simple and ignorant hearers: Note. as though the whole difference doth consist in this: whether Christ hath spoken these words or not, or whether he must be a liar, and dissembler: If they have any other meaning, than they seem to have outwardly at the first blush, not being conferred with other texts of the holy scriptures. We do confess, that these are Christ's words, and that he hath spoken them with his own holy mouth. But what then? have I not already proved by innumerable texts of the Scriptures, that they must be taken otherwise then they sound outwardly? and that being taken without trope and figure, they can not stand with the rest of the scriptures, which teach and testify in so many places that Christ our saviour, can no more be here upon the earth, touching his manhood, until the last day, when he shall visibly as he was seen to go up, Acts. 1. come again to judge the quick and the dead? But go too: put the case that little or nothing hath been said yet, touching this matter. They say, yea, they uphold and maintain even with fire and sword, that the bread and wine are transubstantiated, and really changed into the very substance of the body and blood of Christ, so that there remains no more bread and wine, after that the Priest hath once gaped and blown upon them, and spoken the words, but only the outward appearance and accidents of them. Note. Is not this to say, yea, and also most blasphemously to affirm, maintain, and uphold that the precious body and blood of Christ, have their being, substance, and beginning of the corruptible substance of bread and wine? Mark this ye Papists. For, whensoever one substance is turned into another, the second substance that the first is turned into, hath his beginning, substance, and being of the first: yea, it hath of it his original and offspring: as for example: Exod. 7. When Moses' rod was turned into a Serpent, whereof had that Serpent his beginning, substance, and being? whereof had he his original and offspring? or was he before that the same miraculous transubstantiation and change was made? All men can not deny, but that the same Serpent had his beginning, substance, and being, and also his original and offspring of Moses' rod, and that it was not before that the same miraculous transubstantiation or change was made. The like may we say of the waters of Egypt, Exod. 7. that were turned into blood, & of the dust that was turned into louse. For, neither the blood nor the lice, were before that the same miraculous turning was wrought and done, and as they began then, so had they their being and substance, of those things or substances that were turned into them. Again, when our Saviour Christ did in Cana of Galilee turn water into wine, john. 2. the same wine had his beginning of the substance of the water, and was not before that the water was miraculously turned into it. If then they will stiffly maintain, that the substance of bread and wine are really turned into the substance of the body and blood of christ, they shall be feign to confess that the same body and blood that they have in their Sacrament, have their beginning, substance, and being, and also their original and offspring, of the corruptible and insensible creatures of bread and wine: and that than the same body & blood, do begin to be, or to have their being, when by the almighty operation or working of the words, those corruptible and insensible creatures, be really and substantially changed into them. But the true and natural body of Christ had his beginning, original, and offspring in the blessed virgins womb, of whom he took his undefiled substance, Hebr. 1. is now glorified, and is set on the right hand of the father, but a body of their own invention and making, which is as often made and shaped a new, as they do pronounce the words of consecration (as they call them) upon the creatures of bread and wine, cum intention consecrandi: That is, with a full purpose and intent to consecrated. another shift of the papists. Some of them, to avoid this inconvenience, are wont to say, that the substance of bread and wine, is not turned in to the substance of the body and blood of christ, but that the substance of the visible creatures of bread and wine, do vanish away, giving place unto the substance of the body and blood of Christ. If it were so, then would not our Saviour jesus Christ, have said: This is my body, but rather: in this is my body, or, under the accidents of bread and wine, is my body and blood. Again, that which they do, could not be called transubstantiation, which is a real changing of one substance that is extant, into another substance that is not extant: but some other name should they be compelled to give unto their monstrous juggling, and excantation, contrary to the minds and writings of their own scholedoctours. For, johannes Scotus, otherwise called Duns, showing from whence this doctrine of Transubstantiation did come, writeth after this manner. It seemeth that men are chief moved to embrace or receive this sentence, johan. Scotus sup. sen. dist. 2. because that we must hold of the Sacraments, as the holy Church of Rome doth hold: but the holy Church of Rome doth hold, that the bread is transubstantiated or really changed into the body of Christ, and the wins into his blood. Likewise, Gabriel Biell writing upon the Canon; after that he had showed that it was uncertain how the body of Christ was in the sacrament, whether it was by the conversion or turning of the visible creatures of bread and wine into it, or by some other mean, doth say plainly these words. But because that we must hold of the Sacraments, as the holy Church of Rome doth hold: Gabriel Biel sup. canon Missae. lect. 40 sith that it hath decreed and determined that the bread is transubstantiated or really changed into the body of Christ: therefore this opinion is received of all the Catholics, that there remaineth no substance, but that it is truly and really changed, transubstantiated, and turned into the body of the Lord. Transubstantiation came from Rome. Two things do we here learn by the way. First, that this monstrous doctrine of transubstantiation did come from Rome, the great Grandam of all abominable errors, heresies and abuses: for this doctrine of theirs came never out of the word of God, Sup. canon● lect. 40. for so saith he himself: (I mean Gabriel biell) that all this their transubstantiation, of substances of bread and wine, Non invenitur expressum in canon bibliae: That is to say, it is not found expressed (saith he) in the Canon of the Bible. And as for the antiquity of this doctrine, The papists themselves say that their transubstantion is not found in the word of god. Cut●er. Tons. de Eucharistia. lib. 1. pag. 46. it is plainly set forth by their own doctor how old it is. For Tonstall saith, of the manner & mean how this might be (whether by transubstantiation, or otherwise) perhaps it had been better to leave every man that would be curious, to his own conjecture, sicut liberum fuit ante concilium Lateranum: as before the counsel of Laterane it was left at liberty. Thus we see how ancient it is, never heard of in all the world, until their late counsel of Laterane, holden in Rome, under Pope Innocentius the third, Anno. 1215. Transubstantiation was never hard of in the church for the space of .1215. years after Christ. The age of the papists new transubstantiation is .357. years. Gen. 4. jocl. ●. in the year of our Lord. 1215. in the time of king john, king of England, and never before. So for the space of twelve hundred and xu years, the Church of God was able to stand well without it. So the great antiquity of their transubstantiation is but three hundred fifty and seven. Therefore, all men may see how much credit we aught to give unto it, and again, how worthy a thing it is, that for it, so many notable learned, and other godly men and women, should thus cruelly be put to death, & murdered, to the great decay of true religion throughout all realms, whose innocent blood crieth vengeance in the ears of god, against those wicked papists, and also against the magistrates that were the Pope's butchers and hangmen. Wherefore I say, turn and repent with all speed, and ask mercy in jesus Christ our saviour, that your bloody hands may be made clean by his blood, and so washed from your sins. Secondly, we learn by the sayings of these holy doctors of theirs, that they that hold opinion, that the substance of bread & wine is not really changed, but vanisheth away, for to give place unto the substance of the body and blood of Christ, do hold against the decrees and canons of the holy mother, the Church of Rome, which doth hold that the bread and wine are transubstantiated, really changed and turned into the substance of the body and blood of Christ, the outward appearance and accidents of them only remaining. And therefore, will they, nyll they, even in spite of their smooth shaven faces, they shall be fain to confess, if not with their mouths, at lest in their consciences, that their Christ that they have in their Masses, The Christ that the papists have in their Mass, is made of bread and wine. Revel. 17. and in their boxes, and in their Sacrament, is a bready Christ: that is to say, a Christ made of bread, & which hath a body of the substance of bread and wine, wherewith they have made all nations to commit most detestable idolatry, and to fall away from the true Messiah and Christ, whose true and natural body hath his substance, not of the corruptible substance of bread and wine, but of the substance of the blessed virgin Marie his mother, and now being glorified and immortal, Coloss. 3 Hebr. 10. is on the right hand of the majesty on high: where, by the mighty operation of his eternal spirit, we do feed upon his flesh & blood through faith as long as we continued true lively members of his body: but most specially, when we do worthily receive his holy mysteries, which he himself hath instituted for a perpetual remembrance of his death and passion. ¶ The xxj Chapter. ¶ The wicked doth neither eat nor drink the body and blood of Christ. IF these words: This is my body, should be taken as they sound, whereby such transubstantiation must needs ensue and follow, that no bread and wine should remain but only the body & blood of Christ, covered with the accidents of bread and wine: all the ungodly and unfaithful hypocrites that receive the Sacrament, should eat the flesh of Christ, and drink his blood, and so should have everlasting life, as it hath been said before: yea; they should devil in Chrst, and Christ in them. john. ●. For, he saith: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. But it is most sure that the unfaithful hypocrites do not devil in Christ, The wicked eat not the body of Christ. nor Christ in them, except he would have Christ and the devil to devil both together in one place: which thing can not be saith Saint Paul to the Corinthians: 1. Cor. 10. Therefore I may conclude, that they do neither eat his flesh, nor drink his blood. For as Saint Augustine saith: Hoc est, ●rgo manducare illam escam, & illum potum bibere, in christo manner, & illum manentem in se habere: August. in joh. tract. 26. That is to say: This is to eat that meat, and to drink that drink, to devil in Christ, and to have Christ dwell in him: Again, in the same place he saith: Ac per hoc qui non manet in christo et in quo non manet christus: In tract. 26. proculdubio nec manducat spiritualitèr carnem eius: nec bibit sanguinem eius, licèt carnalitèr & visibilitèr premat dentibus Sacramentum corporis & sanguinis christi: And therefore, he that dwelleth not in Christ, and in whom christ dwelleth not, without doubt, doth not eat spiritually his flesh, nor drink his blood, though he doth carnally and visibly press with his teeth the sacrament of the body and blood of Christ: Augu. de ciui●. dei. lib. 21. cap. 25. And in another place: he doth show (saith he) what it is to eat his flesh, and drink his blood: not sacramentally, but in very deed, that is: so to devil in Christ, that Christ may also devil in him. For, he saith this, as if he should say: he that dwelleth not in me, and in whom I dwell not, let him not say or think, that he eateth my flesh or drinketh my blood. And out of the Sentences of Prospero, he doth allege these words: Ex lib. senten. Prosperi. he that doth disagree from Christ, doth neither eat his flesh, nor drink his blood, although he doth every day receive indifferently the Sacrament of so high a thing, to the condemnation of his own presumptuousness. Again he saith: Discipuli manducabant panem domini: judas panem domini contra dominum, In joh. trac●t. 59 illi vitam, ille paenam: The disciples did eat the bread which is the Lord: but judas did eat bread of the Lord, against the Lord: they unto life, he unto death. Again, if any do disagree from Christ, the ungodly and unfaithful hypocrites do disagree from him. Ex lib. sene●. Prosperi. Therefore, if these words of Saint Augustine be true, they do neither eat his flesh, nor yet drink his blood, though they do every day receive indifferently the Sacrament of so high a thing, to their own condemnation and utter casting away of their own souls. Whereby I may also conclude, that there is no such transubstantiation, as they do falsely imagine: but that there remaineth both bread and wine, whereupon the ungodly hypocrites do feed: only the godly & faithful being most effectuously made partakers of the precious body and blood of Christ, which (as Saint Ambrose saith) is the food of the saints only: so that who soever eateth of it, Ambro. de Benedict. Patri. cap. 6. he shall not die the death of a sinner. For it shallbe made unto him, remission of sins. So likewise, Saint Origene saith most plainly against these fellows, these words: Origene. in Matth. cap. 15. Est verus cibus, quem nemo malus potest edere: Etenim s● malus posse● edere corpus Domini, non scriberetur: Qui edit hunc panem, viue● in aeternum: The body of Christ is the true food, which no evil man can eat: for if the evil man could eat the body of our Lord, it should not be written: He that eateth this bread, Hieronimi in jeremiam. Hieronimi in Esaiam. ca 66. shall live for ever. Saint Hierome also saith, Haeretici non manducant corpus domini, nec bibunt sanguinem suum. The wicked heretics do not eat the body of the Lord, nor drink his blood: And again he saith, All that love pleasure more than God, De consecra. distinct. 2. cap. qui discordat, et ibidem in cap. quid est. What great absurdities do come of the doctrine of transubstantiation. De consecra. distinct. 2. qui bene. eat not the flesh of jesus Christ, nor drink his blood. Thus you see plainly proved, that the wicked do not receive nor eat the body and blood of Christ, although they eat the Sacramental Sacrament never so often. Again, if their doctrine were true: that is to say, if the bread and wine were really and substantially the body and blood of Christ, then should the Mice, Rats, and other vermin that eat their sacramental bread, eat also the body of Christ, which thing some of them are not ashamed to confess and say: Si dicatur, quòd Mus sumat corpus christi, non est magnum inconueniens. If it be said, that a Mouse receiveth the body of Christ, it is no great inconvenience. And Alexander of Hales saith also, being a great doctor of the Papists transubstantiation: Si Canis, Alexan. Halen par. 4. quae. 45. memb. 1. vel Porcus deglutiret hostiam consecratam integram: non video, quare corpus Christi non simul traijceretur in ventrem Canis, vel Porci: If a Dog or a Pig should happen to swallow down the whole host being consecrated: The like ye may read in William Perin, in his book of his 3. sermons preached in the hospital of S. Antho. in London. The Christ of the papists is eaten up with Mice and Rats. Hebr. 10.1. Coloss. 3 Phil. 3. I see no reason, but the body of Christ may pass withal into the belly of the Dog or of the Pig. But others of them considering the great absurdities of it, do say, that when Mice, or other like vermin do approach or come nigh unto it, the body of Christ doth flee up straight into heaven, the old substance coming again miraculously unto the accidents. Belike their feigned Christ hath not so much power as a poor Cat or Mouse hath, which being but a poor creature of our saviour Christ (whom we do worship and feed upon, above in heaven on the right hand of the father) doth with his scent only, fray away Mice and Rats, so that they dare not come where he is, much less, that they should venture upon him and eat him up, as they do their false Christ, or else make him to find his legs, or wings, for to be out of their reach, and claws. Likewise, when they burn their moulded God, if their doctrine were true, The papists do burn their Christ. they could not choose, but that they must burn also the body of Christ, except they will say that the substance of the ashes is made of mere accidents. But I know that they will say, that as soon as the body of Christ doth see the fire come, it flieth strait ways up into heaven, making the old substance by his almighty power to come to his accidents again. Who can choose but laugh at these papists. Math 4. Ephe. 4. Who would not deride and laugh to scorn this vain doctrine of theirs? Is Christ now of less ability and power, than he was before his resurrection or rising again? What Mice, what Dogs, what Pigs, what Rats, what Cats, what heat, what fire, what water, what biting, what chewing with teeth, what devils, what tyrants were not obedient unto his divine power, Hebr. 2. when he was conversant among men, being subject to all manner of infirmities that we are subject unto (sin only excepted?) And shall he now that he hath all power given unto him, Math. 2●. The papists make Christ more weak and fearful than the ulle vermin and other creatures 〈◊〉. both in heaven and in earth, be feign to give place, not only to fire and water, but also to little poor seely Mice, which fear the Cat, and dare not presume to approach neigh her, not, not as nigh as he may have the sent of the cat? And is christ of less power, that they dare come nigh to eat him up, or make him flee into heaven as soon as he seeth them coming? or, is Christ of less power than water which can quench fire? or of less power than the Sun that drieth up water? O blasphemous Papists, enemies to Christ's body and Passion, robbers clean of his divine might and power, if thus we should follow your doctrine, Psal. 53. we shall at last clean deny God, and say with you in our hearts, Non est Deus; There is no God at all. ¶ The xxij Chapter. ¶ The true exposition of these worde● (hoc est corpus meum) and that Sacraments are called by those names whereof they are Sacraments. I Will now come to the true exposition of these words: The true exposition of these words: This is my body. This is my body. first and foremost, it is to be noted and marked, that the sacraments are most commonly called by the names of those things that they be sacraments of. Which thing may easily be proved, both by the scriptures, and also by the authorities of the ancient fathers of the old catholic Church. Gen. 17. When the Lord our God did institute and ordain circumcision, he did say: And my covenant shallbe in your flesh. Here he calleth the sign of the covenant, by the name of the covenant itself. The Testament or covenant was: I will be thy God, and the God of thy seed after thee. And unto this was circumcision added, as a sign or seal of the covenant, being called by the name of the very thing itself that it did signify and represent. Again, the Paschall Lamb was called Transitus domini: that is to say: Exod. 12. the Passover of the Lord. Yet the lamb, which was but a bruit beast, appointed for the belly, was not the Passover of the Lord, but only a sign or seal of it. For, the Passover, or pass by of the Lord was, when he went by the houses of the Israelites, and slew all the first borne of Egypt, not one of all the Israelites that believed his servant Moses, & did as he commanded them, being either harmed or hurt. Of this exceeding great benefit, & of their deliverance out of Egypt, was the Paschall Lamb a memorial or sign, and that it might the better print in their minds, what God hath done for them, it was called by the name of the thing that it did signify or represent. For God himself doth attribute unto it his own name, 2. Sam. 7. saying by his prophet Nathan unto David: Shalt thou build me a house for to devil in? who, since I brought the Israelites out of Egypt, never dwelled in house, but in tents & Tabernacles? It is most evidently plain, that he speaketh there of the ark of the Testament: for, as he doth not devil in Temples or houses that be made with hands: so did he not devil in Tents or Pavilions. Esai. 66. Acts. 7. For why? the heavens are his seat, and the earth his foot stool. Who shall build him a house? Again, 1. Sam. 4. Psal. 78. it is called the power and glory of God, as when the psalmist saith: Suamque potentian captivitati, suum decus hostili exposuit manui. That is to say: And he hath delivered up his power, into captivity, and his worship or glory into the hands of his enemies. Levit. 16. The sacrifices also, that were offered for sins were called sins. And therefore it is written: And the priests shall eat the sins of my people. For this cause was our Saviour Christ himself, Hebr. 7.9.10. who is the true and only sacrifice for sin, prefigurated before, and signified by all the sacrifices of the old law, 2. Cor. 5. called sin, as when saint Paul saith: him, that knew no sin, God did make sin for us, that through him, we should be made the righteousness of God in him. By these and many other like texts, which I need not now to rehearse, any man may easily perceive, that it is the common phrase of the holy scriptures, to call the sacraments by the names of the things whereof they be Sacraments, that so they may the more lively, & with greater efficacy, print in the minds of men, Why the sacraments be called by the names of the things whereof they be sacraments. the things that they do signify: And also for to certify us, that if we receive them worthily, we shall most effectuously be made partakers of the things that they be Sacraments of. This manner of speaking then, as being well known of the Apostles: (for why? they were wont and accustomed to it from their youth) our saviour Christ did use at his last Supper, when he did institute and ordain the Sacrament of his body and blood. Therefore, they that say that our saviour christ should be an unwise Testament maker, if he should have used then tropes and figures, or such obscure and dark manner of speaking: will not perceive that his Testament was made long before that, with plain and manifest words, and that here he did but institute and ordain the sacrament of it, as a most infallible & sure seal of all his heavenly promises, and of the uncorruptible inheritance that he hath purchased and bequeathed unto us: The sacrament is not the testament of Christ, but a seal or sign of it. wherein he did use the same phrase and manner of speaking that the holy ghost had used before, in the institution of all sacraments, which was then so common, that it was impossible that the apostles should be ignorant in it: And though they had been ignorant, yet Christ our Saviour should have delivered them from all doubt, when speaking of the Cup, Matth. 26. he did add immediately these words: I say unto you, I will not drink henceforth, of this fruit of the vine tree, until that day, when I shall drink it new with you in my father's kingdom, declaring thereby that the same that was in the Cup, which before, (for the causes above rehearsed) he had called his blood, was wine, even the fruit of the vine tree. I report me unto you, whether the blood of Christ, I mean his true and natural blood, be the fruit of the vine tree, or not. Cyprian ad Caecilium. lib. ●. Epist. 3. Therefore Saint Cyprian saith: Quomodo autem de creatura vitis novum vinum cum Christo, in regno patris bibemus, si in sacrificio dei patris, & Christi, vinum non offerimus? That is to say, how shall we drink new wine of the creature of the vine, with Christ, in the kingdom of the father, if in the sacrifice of the father, and of Christ, we do offer no wine? As then the same that was in the cup, through our saviour Christ had said of it: This is my blood, was still by his own confession the fruit of the vine tree: even so, the same, whereof he had said: This is my body, Theo. dialo. 1. was bread still. For, as Theodoretus saith: He that had called his body wheat and bread, and himself a vine, did afterwards honour the bread and wine, with the names of his body and blood, not changing the nature, but adding grace unto the nature. For these causes, the blessed apostle Paul, 1. Cor. 10. 1. Cor. 11. Exod. 7. john. 2. did not stick to call it bread, not once, nor twice, but five times, in his Epistle to the Corinthians. As for the example of Moses' rod being turned into a serpent, or of the water, being changed into wine, and such other like, which they be wont to allege for to blind the simple and ignorant people withal, how much it serveth or maketh for them, it hath been already sufficiently declared a little before. Now then, sith that it hath been already proved, that the apostles could not doubt of our Saviour Christ's words, which he spoke at his last Supper, when he did institute his Sacrament, because that they were accustomed even from their tender youth to such phrases, and manner of speakings: I will also show, that the ancient fathers did understand and expound these words, as we do both understand, and expound them. Tertul. contr. Martio. lib. 1. first, these are tertullian's words: The lord did not reprove bread, wherewith he doth represent his body. You shall understand that the Heretic Martion, against whom this father wrote, did reprove all the creatures of God as nought: Note. Which heresy, Tertullian did confute stoutly, by many strong arguments and reasons: and among all other, he doth gather an argument of the institution of the lords supper, as if he should have said: If the creatures were nought, Christ would not represent his body with bread, which no man can deny to be a creature: but Christ doth represent his body with bread: 1. Tim. 4. Ergo, the bread is not nought, but a good creature of God, to be used with thanks giving. But how soever the matter goeth, Tertullian doth plainly affirm here, that Christ doth represent his body with bread. And unto him doth S. Hierome agreed, Hieroni. in Matth. cap. 26. saying: He taketh bread, which comforteth the heart of man, that as Melchisedech had done in the figure of him, when he did bring forth bread and wine, so he should represent the verity of his body and blood. No man will say: that the thing that doth represent, and the thing that is represented, be all one, except, it be the papists, as Doctor Harding, Cope Martial, and Shakestockes, I would say Shackelocke, Columela. who goeth about by Columellas words to prove, as Winchester did, such a thing, but if the saying of that profane writer should take place in this matter it should follow that the bread should but represent itself, and none other thing, as Columella will have, ut Villicus semper se representet, That the bailiff of husbandry should always represent himself, which is no more in our english, but that he should be always present. We are not wont to say that a king doth represent himself or his own person: But of a Lord or of a judge that sitteth in judgement, we say commonly that the same Lord or judge doth represent the kings person, not as a player that doth represent an Emperor or a king in a stage or footplaie, but because of the kings authority and power that is given unto him. Even so in the Sacrament, we say with the ancient Fathers, that the bread doth represent the body of Christ, The sacraments are not bore signs. not as a bore naked figure or sign (which thing all the rabblement of popish papists do most slanderously lay to our charge) but because, that being duly ministered and worthily received, it bringeth with itself the nature, property, virtue and grace of the body of christ, Ambro. de sacramen. lib. 6. cap. 1. as Ambrose doth testify with these words. Thou dost receive the Sacrament for a similitude, but thou dost obtain the virtue and grace of the true nature: And because that thou dost receive bread, thou art in the same food made partaker of the divine substance. These be the causes, wherefore we say with the old Fathers of the ancient catholic Church, that the bread doth represent the body of Christ. A similitude. But as it needeth not that a king be really or personally present, for to have his authority or power to take place among his faithful and obedient subjects: so is it nothing necessary that we should have the natural body of Christ really present under the forms of bread and wine. For, without it: that is to say, though it be sitting still according to the Scriptures, Coloss. 3 Hebr. 10. on the right hand of the father, we have by the virtue of his institution, and the mighty working of his spirit, there in the Sacrament, the very property, virtue, and grace of the natural flesh and blood of christ, most effectuously ministered unto us, to the everlasting comfort and nourishment both of our souls and bodies. The same ancient writer and father, Tertul. contr. Martio. lib. 4. I mean Tertullian, in his fourth book against Martion, writeth after this manner: Christ taking bread and distributing it, did make it his body, saying, Hoc est corpus meum, hoc est figura corporis mei. This is my body: that is to say, the figure of my body. And unto him will I join Saint Augustine, that all men may see, what shameful liars Doctor harding & other the papists are, who are not ashamed to say, that none of all the ancient fathers, neither before, nor sense, did expound these words of christ, as Tertullian did expound them in that place. August. in prol. in 3. psal. The words of Saint Augustine are these: Adhibuit ad conuivium: in quo corporis & sanguinis sui figuram discipulis commendavit & tradidit. And he did admit or receive him unto the banquet: wherein he did commend and deliver unto his disciples, the figure of his body. And in another place he saith again: August. contr. Adimantum. cap. 22. So the blood is the soul, as the Rock was Christ, and yet the apostle saith not, the rock did signify Christ, but the Rock was Christ: So may I expound that this precept or commandment, 1. Cor. 10. was given in a sign. Non dubitavit Dominus dicere: hoc est corpus meum cum daret signum corporis sui. For, the Lord did not doubt or stick to say: This is my body, when he did give the sign of his body. In their own distinctions they have these words: De consecratione distinction. 2. Hoc est quod. Dicitur corpus christi, sed improprie, ut sit sunsus, vocatur corpus christi, id est, significat corpus christi. That is to say in english: it is called the body of Christ, (meaning the Sacrament) but improperly, as the meaning of it may be thus, it is called the body of christ: that is to say, it doth signify the body of Christ. These sayings need no exposition at all: For they are so plain, that the very children in the street be able to understand them, and also to perceive and espy out the shameful leasings of our disguised papists, who care not what they say, so that they may seem to say some what for to deceive the simple and ignorant people withal: and for to maintain their great grandfather Antichrist's kingdom of proud Rome. The Mark whereat the Papists shoot. Acts. 12. For, ye must understand, that this is the only mark that they shoot at all the pack of them, that they may set up themselves as gods, and bring all men's heads under their girdles. And no doctrine (they think) will serve better for that purpose, than this gross and capernaitical doctrine of transubstantiation, john. 4. and of the corporal presence of Christ's body in the sacrament. For, who would not stand in fear of them, and reverence them as gods, that can with five words make Christ both God and man, of a piece of bread whensoever they list? And therefore it is written in a book of theirs, these words: Stella Clericorum. O how honourable, how worshipful and excellent is the dignity of priests (if they will live priestlike) in whose hands (as it were in the virgins womb) the son of God is incarnated or taketh flesh. And then by and by after, it followeth: Iste qui creavit me, dedit mihi creare se, qui creavit me sine me, creature mediaente me, cum ergo tante dignitatis fit sacerdos: quod creator fit sui creatoris & totius creature▪ ipsum perdere, vel damnare, inconueniens est. That is to say in English: He that made me, gave me power to make him: and he that made me without me, is made by the means of me: Seeing than that a Priest is of so great dignity, that he is the maker of his maker, and of every creature: to destroy or to condemn him, it is not convenient: even the like you may read in another book of theirs, Acts. 12. these words of proud Herode: Sacerdos est altior Regibus, foelicior angelis, & creator sui creatoris. A Priest is higher in authority than Kings: Sermo. discipu. Sermo. 112. Papists seeketh by transubstantiation to set up their pride and glory. happier or more blessed than angels: and a creator of his creator. To be short, all men may see now at this present, that all their study and seeking is, to advance their own pride and glory: and to exalt themselves above all princes and kings of the earth: Which is a property of antichrist, and of all the imps of his kingdom. But leaving the trial of this thing unto other men, that have any eyes to see: I will return again to my matter. Our Popecatholiques perceiving these authorities that I have now alleged out of Tertullian, out of Augustine, and out of their own distinctions, to be so plain, that any child is able to pick out the english of them: do be stir themselves, that at the lest, they may cast some mist before the eyes of the unlearned and simple people. Objection. The sign (say they) and the figure, be taken for the thing that is represented and signified by them: yea, they are the very things itself, as it appeareth by the words of the angel, who after that he had showed unto the shepherds that Christ our Saviour was borne, Luke. 2. did say immediately: and take this for a sign, ye shall find the child swaddled, and laid in a Manger. Was not Christ there, both the sign, & the very thing itself that was signified by the sign? Again, Simeon speaking of him, saith plainly these words: Luke. 2. This child shallbe a sign, which shallbe spoken against. Here again do we see, that the sign & the thing signified by it, are both one. Moreover, the blessed Apostle doth call Christ the very image of his father's substance, Hebr. ●. and yet all men will confess that Christ our saviour is one with the father in substance. Whereby it followeth, that Christ is the image or figure of the thing that he is himself. After the same manner aught the fathers to be understanded, when they call the sacrament, a sign, or a figure of the body & blood of Christ. This is the mist, that our papistical doctors, do daily endeavour themselves, Answer. to cast before the eyes of the ignorant and unlearned: which, through the help of him that is the true son of righteousness, shall soon be driven away: that all men that will, may see the cheerful and comfortable light of the truth. As for the first place that they have alleged, and do allege daily: it maketh nothing at all for them. For, the angel doth not say: Nota. And ye shall find the sign of a child swaddled and laid up in a Manger: but the very words are these: Luke. 2. And for a sign, ye shall find the child swaddled & laid up in a Manger. Whereby any man may perceive, that Christ being newly borne, was not appointed of the angel, for to be a sign of himself. For, that needed not, but for to be a sign & token that the words, which he had spoken unto the shepherds were true. No man will say, I trow, that christ, & the words that the angel spoke then unto the shepherds, were alone thing. Let any man read the place well, and mark diligently the circumstances of it, and he shall find it to be, as I say. We have almost the like manner of speaking in Esaie, Esai. 7. where the prophet speaking unto Achas, doth say: And therefore, the Lord shall give you a token himself: Behold a virgin shall conceive and bear a son. etc. Shall we say now, that the virgin Marie, with her son, was a token or sign of herself, and not rather a token and sign, that the words of the Prophet, which he spoke then unto Achas in the name of the Lord, were most true, and that they should in their time be fulfilled and performed? Now, whereas they do bring forth the saying of Simeon, truly they declare therein, their devilish and malicious heart, and also their most wicked intent, whereby they go about to pervert all the Scriptures that come into their hands. For in that place, this word, sign, is not taken for a thing, that doth signify or represent another thing, what this word Sign doth signify in this place of Luk. 2. The place of Simeone expounded. but for a mark that men are wont customably to shoot at. For the meaning of Simeon was, that Christ with his doctrine, should be as a mark that all the world should shoot at: that is to say, that both he and his Gospel should be withstanded and resisted of all the unfaithful worldlings upon the earth, which would bend themselves against the Lord, and against his anointed, Psal. 2. our Saviour jesus Christ, and the glad or joyful tidings of his heavenly kingdom, as Bows he customably bend against a mark. Therefore the jews that were at Rome, Acts. 28. did say unto Paul: we have heard of this sect, that every where it is spoken against. These few words that the jews did speak unto Paul, aught to serve us for a sufficient exposition of Simeons' saying, for thereby we do learn, that the meaning of the old father, was none other, but that the religion of Christ and his Gospel should be spoken against. Do not now all men see, how well to the purpose they do allege the scriptures, and that all that they seek, is how they may deceive and blind men, and keep them in error still, Wisd. 2. that their pride, pomp, and glory may continued unto the worlds end? But let us see what help they have by the place that they recite out of the hebrews. Therefore (say they) it is written that christ is the figure of the father's substance. What could be spoken more plainly? All christians in the world will confess, that Christ is one in substance with the father. Hebr. 1. Doth it not follow then, that Christ our saviour is the figure of that thing, that he is himself? I beseech thee good reader, take the pains to read the whole place, as it lieth with the circumstances and all, and then shall ye soon perceive how much it helpeth them, in the maintaining of their shameful error. For, there they shall learn, that whereas God in times passed diversly and many ways spoke unto the fathers by the prophets: Hebr. 1. he did in these last days speak unto us by his son. It is not unknown to them that read the Scriptures, that the spirit of Christ was in the prophets, 1. Pet. 1. and that by him God spoke unto the fathers. How shall we then understand this place to the hebrews, where he saith, that God did in these last days, spoke unto us by his son, sith that he did before speak unto the fathers by him? It is to be understanded and marked, that it is said, that God did speak unto the fathers by his son, How the place of Paul must be understanded. because that the spirit of Christ was in all the prophets, by whom he spoke unto the fathers: but in these latter days, God did speak unto us by his son, being incarnated: that is to say, being made man, and having taken upon him a mortal body in the virgin's womb. As than he did speak unto us by his son, being made man, and having taken our frail nature upon him: so his son, I mean our saviour Christ, being man: that is to say, touching his manhood, and not touching his godhead, is the image or figure of his substance. For the image or figure of a thing, must be visible and apparent to the eye, else it can not be called an image or a figure. But the godhead or divine substance of Christ, could not be seen no more than the divine substance of the father: therefore, he could not touching his Godhead or divine substance, be the image or figure of his father's substance, but only touching his humanity and manhood. As he himself doth testify, saying: He that seeth me, john. 12. seeth the father. And it aught to seem no strangeness that we say, that Christ touching his humanity or manhood, is the image or figure of the father. For, if the first Adam, which notwithstanding that he was created in the estate of innocency, could fall, Gen. 1. 1. Pet. 2. Hebr. 4. and break the commandment that was given unto him, was called the image of God: how much more aught the second Adam, in whose mouth no guile was found, and which could not sin, to be called the image of the father's substance? yea, john. 3. Coloss. 3. 1. Pet. 1. the holy scriptures do testify of us, that when we be regenerated or borne a new, we are the image of God: And shall not he, by whose spirit and word, we are begotten a new and regenerated, be most lively and most effectuously the image of the father's substance? Thus then may we conclude, that as God did in these last days, speak unto us by his son, being made man, or having taken upon him a mortal body: so his son being man, or touching his manhood, is the image of his divine substance. But no man will say, that Christ touching his humanity or manhood is one with the father in substance (for that were to affirm that the father is a creature) Therefore, the argument that they make upon this te●te of Paul, affirming that Christ is the figure of a thing, that he is himself, is not worth a blue button. And though they would maintain still, that this place must be understanded of his divitie and Godhead, yet should they win nothing by it. For, the Greek hath not, the figure or image of his substance (if they would go to the rigour of the letter) but the image or figure of his person▪ And taking it so▪ I should agreed with the Council of Nice, wherein it was decreed that in the blessed Trinity, there is but one substance, which the greeks call Vsia, Vsia. and three persons, which they call Hypostases. Hipostases. We do grant then after this interpretation, that Christ, touching his divinity or Godhead, is the image of the person of the father: But we will in no wise grant, that the person of the father, and the person of the son be all one. For, that were a plain heresy, which aught in no wise to be suffered in the church of Christ. Let them turn themselves which way soever they will, yet this place will help them nothing, no more than the places above rehearsed: But that they shallbe feign to confess Mawgrie their shaven crowns, that the ancient fathers have expounded these words: This is my body, and this is my blood, as we do now expound them. But how many places out of the Doctors were I able to bring, for to prove that the Sacraments are called by the names of the things whereof they be Sacraments? Thus doth the blessed Martyr S. Cyprian write: Cyprianus de unctio. Chrismatis. Dedit itaque Dominus noster in mensa in qua ultimum cum Apostolis participavit connivium proprijs manibus panem & vinum: in cruce verò manibus militum corpus tradidit vulnerandum: ut in Apostolis saecretius impressa sincera veritas & vera sincaeritas exponeret gentibus quomodo vinum & panis caro esset & sanguis. Et quibus rationibus causae effectibus convenirent: & diversa nomina vel species ad unam reducerentur essentiam: & significantia & significata eisdem vocabulis censerentur. That is to say in english: The Lord at his last supper which he kept with his Apostles, did with his own hands give bread and wine: and upon the Cross, he did with the hands of the soldiers, deliver his body to be wounded: that the sincere verity, and the true sincerity being secretly printed in the Apostles, should declare or expound unto the gentiles, how the bread and wine, is blood and flesh, and by what means the causes do agree with the effects: And how divers kinds and names should be reduced or brought to one essence: And the things that signify, and the things that be signified, called by one name. Saint Augustine, August. super Levit. cap. 17. quest. 57 besides that place that I have already alleged out of his Epistle that he did writ to Bonifacius, doth in his book of Questions upon Leviticus, say these words: Solet autem res quae significat, eiu● rei nomine quam significat nuncupari, sicut scriptum est, septem spicae septem anni sunt. Non enim dixit, septem annos significant. Et septem boves septem anni sunt: & multa huiusmodi. Huic est quod dictum est, Petra erat Christus, non enim dixit petra significat Christum: sed tanquaem hoc esset, quod utique per substantiam non hoc erat, sed per significationem. Sic & sanguis, quoniam propter vitalem quandam corpulentiam animam significat, in sacramentis anima dictus est. In english it is to say: The thing that doth signify, is wont to be called by the name of the thing that it doth signify. Therefore, it is written, And the seven ears of corn, are seven years, and not the seven ears of corn do signify or betoken seven years. And the seven kine are seven years: And many such like places. And thereof it cometh that it was said, And the Rock was Christ, he said not, the Rock did betoken or signify Christ: as though it had been that thing in substance, which was only in signification. And because that the blood by reason of a certain lively substance, doth signify and betoken the soul, therefore in the Sacraments the blood is called the soul. But the words that have been alleged before, out of his epistle to Bonifacius, August. ad Bonifacium. Epist. 23. make the matter most plain. Therefore, I will think it no labour lost to repeat them again as they lie in Latin first: Si enim Sacramenta quandam similitudinem▪ earum rerum, quarum Sacramenta sunt non haberent, omnino sacramenta non essent. Ex hac autem similitudine plaerunque etiam ipsarum rerum nomina accipiunt, Sicut ergo, secundum quendam modum, Sacramentum corporis Christi, corpus Christi est: Sacramentum sanguinis Christi, sanguis Christi est, ita Sacramentum fidei, fides est. If the Sacraments (saith he) had not some certain similitude or likeness of the things whereof they be Sacraments, they should be no Sacraments: and of this similitude, many times they have the names of those things themselves. As then, the Sacrament of the body of Christ, is after a certain manner, the body of Christ, and the Sacrament of his blood, after a certain manner his blood: So, the Sacrament of faith, is faith. All these authorities; are of themselves plain enough, and need no further exposition. Therefore, sith that I have sufficiently proved, both by the holy Scriptures, and also by the authorities of the ancient fathers, that the Sacraments are called by the names of the things whereof they be Sacraments, I will be so bold to conclude, that Christ our saviour did at his last Supper, call bread his body, and the wine his blood, because that they were by his holy institution, made the sacraments of his body and blood. Theo. dialo. 1. And unto this doth Theodoretus agree, as it hath been declared before, when he saith: He that did call his body, wheat and bread, and himself a vine, doth honour the bread and wine with the name of his body and blood, not changing the nature, but adding grace unto the nature. Christo. ad Caesarium. S. Chrisostome hath even the like words: whereby we may also gather, that the bread and wine being consecrated, that is to say, being applied to that holy use that God hath instituted and ordained, Bishop jewel. (for that is the true consecration, as one very well said, consecratio tota actio Christi est, whatsoever the papists can prate and scolds to the contrary) be called the body and blood of Christ, because, that being duly ministered and worthily received, they bring with themselves the grace, virtue, and property of his most precious flesh and blood, whose nature and property is, to bring immortality and life everlasting: that is to say, to viui●●e and quicken all faithful believers, both in souls and bodies. And this doth S. Ambrose mean, Ambr. lib. 6. cap. 1. when he saith: Thou dost receive the Sacrament in a similitude, but thou obteynest the grace and virtue of the true & natural body of Christ, and also of his blood, and that eating the bread as we aught to do: we are fed unto immortality, which is a property of the divine substance. Cypria. de coena Dom▪ This also doth saint Cyprian mean, when he writeth on this manner: The same bread that the Lord did reach forth unto his disciples, being changed, not in outward appearance, but in nature, was by the almighty power of God made flesh. Which words, notwithstanding that they be alleged of the papists, for to maintain their butcherly and gross doctri●e of transubstantiation withal, have none other meaning, but that the bread, remaining bread still as it was before, & as it doth appear outwardly unto the eye, the nature of it is clean altered & changed. Mark this well. For, whereas the property & nature of the bread is, to feed the body only, and to maintain or continued the life of it, being applied to that holy use, that Christ hath instituted & ordained in his holy mysteries, it doth feed both the souls & bodies unto immortality & life everlasting, so that by it, not only our souls do receive a life that never shall have end: Irene. adversus Here. lib. 4. cap. 24. but also our bodies are made partakers of uncorruption, as Ireneus doth testify, saying: As the bread which is of the earth, after that the name of god is called upon over it, or receiving the name or calling of god, is no more common bread, but the bread of thanks giving, consisting of two things, that is to say, of the heavenly, and earthly: so our bodies receiving the bread of thanks giving, are no more corruptible, having a hope of resurrection. Who would not say, that the nature and property of the bread, is wonderfully altered and changed? August. in joh. tract. 80. The like doth Saint Augustine write of the water of baptism, saying: unde ista tanta virtus aquae, ut corpus tangat & cor abluat, nisi faciente verbo? Whence cometh this so great virtue of the water to touch the body, and wash the soul, but by working of the word? here is a wonderful alteration and change. How the nature of water is changed in baptism. The property and nature of the water is, to wash away the filthiness of our bodies, to quench our thirst, and to serve us in other things, that pertain to this mortal life, to moist the ground, and to make it fruitful: but being rightly ministered, and worthily received in the Sacrament of baptism, it washeth away the filthiness of the soul, and maketh the inward man clean from all sins, through the working spirit of God, and yet it remaineth water still, no part of the substance thereof being changed: so aught we to understand of the sacramental bread and wine. For, though being duly ministered & worthily received, they have the nature, property, and grace, of the precious flesh and blood of Christ, yet (as Theodoretus saith) they remain still in their former substance, Theo. dialo. 2. shape and figure. Whereunto the old writer Emisenus doth agreed, Emisenus de consecr. dist. 2. affirming plainly, that the corruptible creatures of bread and wine, are by the consecration or word, and secret power of the invisible priest, so changed and turned, as we be changed in baptism: where, though we be renewed by the holy ghost, and made new creatures, yet we remain still the same in substance that we were before: And so with the blessed Martyr Cyprian, he calleth the visible creatures of bread and wine, the body and blood of Christ, because of the excellent nature, virtue, property, and grace of his most precious flesh and blood, that they do receive, by the mighty word and secret power of the invisible Priest, who is our Saviour jesus Christ himself. Hebr. 7. For this excellent property, I say, virtue, and grace, that the creature of bread being rightly ministered and worthily received, doth obtain by the almighty power of God. The blessed Martyr saint Cyprian, with the other ancient fathers, Note this. do say, that the bread is made flesh, Else, if we should take his words so grossly, as our papists do, we should be feign to confess that the blessed body of Christ, being made of bread, should have his beginning, original, and offspring of the corruptible creature of bread, as I have sufficiently proved already before. Wherefore Saint Ambrose saith: Ambr. de. Sacramen. lib. 4. cap. 4. Sunt quae erant, & in alium mutantur: in substance they are (meaning the Sacrament) the same they were before, but in accident or quality, they are turned into another thing, for before it was common meats. For man's table, now is turned to be meat for the lords table, and in another place he saith: Ambr. de his qui initiantur misterijs. ca 9 Ante consecrationem alia species nominatur, post consecrationem corpus christi significatur: before the consecration, it is named by another kind, but after consecration it doth signify the body of Christ. Chrisost. ad. populum Antiochaenun. Ho. 60 Saint Chrisostome agreeing herewith, saith: Si incorporei essemus. etc. If we were bodiless, god would give us these things bore and bodylesse, but for asmuch as we have souls fastened unto our bodies, therefore God giveth us things spiritual, under things visible. Saint Augustine to put all out of doubt, that we eat not grossly nor drink verily or carnally, the body and blood of Christ, as the Papist affirmeth, August. in Psal. 98. saith these words: Non hoc corpus quod videt●s manducaturi estis, & bibiturs illud sanguinem quem fusuri sunt qui me cruci●igent, Sacramentum aliquod vobis commendavi. That is to say: You shall not eat this body that ye s●e me to have, nor yet shall ye drink that blood which they shall shed that crucify me, it is a sacrament that I give or deliver unto you, therefore he ●aide in his trac●es upon john. joh. tract. 26. Aliud est sacramentum, aliud res sacramenti. The sacrament is one thing, and the thing of the sacrament is another. Wherefore he giveth this lesson to all, saying, Contra. Maximinum. lib. 22. In sacramentis videndum est, no quid sint, sed quid significent. In the sacraments, we may not look what they are, but what they do signify. De consecra. distinct. 2. qui manducat. Now all men may see, how shamefully the papists do belie us, saying, and writing, that we do make of the Sacrament but a bore figure and sign. For this is our faith and belief, that if a man doth truly examine himself, that is to say, ponder, weigh, and consider with his own mind, whether he acknowledgeth himself to be a sinner or not: what it is to examine himself. and whether he hath an inward grief, and an unfeigned repentance or sorrow for his sins: whether he hath forgiven from the bottom of his heart all his enemies, and reconciled himself unto them that he hath offended: whether he be determined to restore again unto his neighbour, all that he hath taken away from him wrongfully, by any manner of means: whether he be minded for the love that he beareth unto God, to live afterwards virtuously according to his holy commandments, forsaking sin and the world: but above all things, whether he hath a true faith in the mercy of God, and in the name of his son jesus Christ: and whether he believeth steadfastly that jesus Christ is his only saviour, To examine ourselves, standeth in two points, vidz. faith, and repentance. redeemer, intercessor, advocate, and mediator betwixt God and him: finally, whether he hath a desire to live and die in the only doctrine of Christ, forsaking all other false and erroneous doctrines, with all kind of devilish superstition and idolatry, and so eat of this bread, and drink of this cup: our faith I say and belief is, that such a man doth feed most effectuously upon the body and blood of Christ our only saviour: who they be that feed effectuously upon the body and blood of Christ. and yet it needeth not therefore, that his natural body and blood, be really present under the forms of bread and wine. For, as in the holy Sacrament of baptism, if it be duly ministered, and worthily taken, we receive the holy ghost, by whom we are renewed or made new creatures, we obtain free remission & forgiveness of our sins, and are appareled with Christ, whom we do put on there, and yet no man will say that the water is any of these things, or that it is turned into them: So in the holy mysteries, when we come worthily unto them, we are most wholesomely fed with the precious body and blood of our saviour Christ: yet if we should say that it could not be done, unless the bread and wine were transubstantiated into the very body and blood of Christ, or except his body and blood be there really present, under the forms of bread and wine, we might most justly be likened unto the jewish ruler and governor, which thought, that except Christ should come in his own person, john. 4. his son could not be healed. For, christ our saviour, is able by the virtue of his holy institution, and by the mighty working of his eternal spirit, to do all these things, as he sitteth on the right hand of his father. 1. Peter. 3. And for the objections that some make out of Chrisostome, where he saith: Chrisost. de Eucharistia. Objection. dost thou see bread? dost thou see wine? do they avoid beneath, as other meats do? God forbidden, think not so, for as wax (if it be put into the fire) it is made like the fire, no substance remaining, nothing is left: so here also think thou that the mysteries be consumed by the substance of the body: answer. they are easily answered, and yet our papists think by these words of Chrisostome, that they have the conquest, because he saith, that we see no bread nor wine, but (as wax in the fire) they be consumed to nothing: so that no substance remaineth. If they had rehearsed no more, but the very next sentence that followeth in Chrisostome (which craftily and devilishly they leave out) the meaning of the Doctor would easily have appeared, which words that follow are these: Wherefore (saith he) when you come to these mysteries, do not think that you receive by a man, the body of Christ, but that with tongues ye receive fire by the Angels Seraphin. Think that the blood of salvation floweth out of the pure and godly side of Christ, and so coming to it, receive it with pure lips, casting down your eyes, lifting up your minds, mourning privily without speech, and rejoicing in our hearts. Now, if the papists will gather of the words by them recited, that there is neither bread nor wine in the Sacrament, than we may aswell gather of the words that follow, that there is neither Priest, nor Christ's body: For, as in the former sentence, Chrisostome saith, that we may not think that we see bread and wine: so in the second sentence he saith, that we may not think that we receive the body of Christ of the priests hands. Now if upon the second sentence (the papists will say) it can not be truly gathered, that in the holy communion there is not the body of Christ ministered by the Priest: then must they confess also, that it can not be well and truly gathered upon the first sentence, that there is no bread nor wine. But all these things be together in the holy Communion, Christ himself spiritually eaten and drunken, and nourishing the right believers, the bread and wine as a sacrament declaring the same, and the priest as a minister thereof: wherefore, Chrisostome meant not absolutely, to deny that there is bread and wine, or to deny utterly the Priest and the body of Christ to be there: But his intent was, to draw our minds up towards heaven, that we should not consider so much the bread, wine, Priest, and body of Christ, as we should consider his divinity & holy spirit given unto us to our eternal salvation. And therefore in the same place, he useth so many times these words: Note. Think, and Think not, willing us by these words, that we should not fix or set, our thoughts and minds upon, bread, wine, Priest, nor Christ's body: but to lift up our hearts higher unto his spirit and divinity, without the which his body availeth nothing, as he saith himself: It is the spirit that giveth life, john. 6. the flesh availeth nothing. The like phrase of speech he useth of the water of baptism, and although Christ was but once crucified, yet would Chrisostome have us to think, that we see him daily whipped and scourged before our eyes, and his body hanging upon the Cross, and the Spear thrust into his side, and his blood to flow out of his glorious side into our mouths, after which manner S. Paul saith, that Christ was painted and crucified before our eyes. These phrases of speech Chrisostome used most of any author. Objection. And now to their second objection, out of Crisostome that the papists make: Chrisost. ad populum Antio. Hom. 2. which is this, Elias (saith he) when he was taken up into heaven, did leave his cloak behind him, but our saviour Christ, when he ascended up into heaven, did both carry up his flesh with him, and did also leave it here behind him: Answer. It is easy to be answered. For, as he did carry up our flesh, so he did leave his flesh here behind him, which we are ourselves. Ephe. 5. For, as S. Paul saith: We are members of his body, of his flesh, & of his bones: And truly as it aught to be unto us a singular comfort▪ that the most infallible scripture doth certify us, that we are members of his body, flesh of his flesh, and bones of his bones: so it aught to be unto us, the greatest rejoicing in the world, that he is in our flesh ascended up into heaven. And as for that they allege out of S. john, where he saith: Except ye eat the flesh of the son of man, john. 6. & drink his blood, ye have no life in you: Again, my flesh is meat in deed, & my blood is drink in deed: Nicolaus Lyra in Psal. 110. Lyra their own doctor shall answer this place, & them to: where he saith: Haec verba nihil directè pertinent ad sacramentalem, vel corporalem manducationem. Nam hoc verbum dictum fuit, antequàm Sacramentum Eucharistiae esset institutum. Ex illa igitur litera de sacramentali communione non potest fieri argumentum efficax. These words of Christ in the uj chapter of S. john, directly pertain nothing to the sacramental, or corporal eating. For these words were spoken long before the sacrament was ordained. Therefore of this place there can be made no good sufficient argument, touching the sacramental Communion. Saint Augustine saith upon these words of of john: There must be declared (saith he) the manner how to discern a proper speech from a figurative: August. de doctri. Christi. lib. 3. wherein must be observed this rule, that if the thing which is spoken, be to the furtherance of charity, than it is a proper speech and no figure. So that if it be a commandment, that forbiddeth any evil or wicked act, or commandeth any good or beneficial thing, than it is no figure. But if it command any ill or wicked thing, or forbid any thing that is good or beneficial, than it is a figurative speech. Now this saying of Christ (Except ye eat the flesh of the son of man and drink his blood, you shall have no life in you) seemeth to command an heinous & a wicked thing, therefore it is a figure, commanding us to be partakers of Christ's Passion, keeping in our minds, to our great comfort and profit, De catech. rudib. cap. 26. cont. adversar legis & prophet. lib. 2. cap. 9 that his flesh was crucified and wounded for us. The like he hath in other places. Thus one that hath but half an eye, may easily understand and see the gr●sse opinion of our papists. ¶ The xxiij Chapter. ¶ The godly in the old law, did eat and drink the same flesh and blood of Christ, that we do now in the new Testament. The fathers in the old Testament did eat Christ's flesh, aswell as we in the new. OUR forefathers in the old Testament did eat him as verily and truly in their sacraments, as we do in ours, to the eternal salvation of all their souls that did faithfully believe in the promised seed, jesus Christ. Therefore S. Paul said, they did all eat of the same spiritual meat, 1. Cor. 10. & did all drink the same spiritual drink (for they drank of the spiritual rock that followed them: and the rock was Christ:) So we may easily perceive that they did eat the same meat that we do, because the substance of theirs and our Sacraments are all one. August. in joh. tract. 26. So Saint Augustine plainly affirmeth in these words: Sacramenta illa fuerunt in signis diversa, in rebus quae significabantur paria. Their Sacraments were in outward tokens divers, but in the things tokened, all one with ours. Likewise Leo saith: Leo de Nativi. Dom. Serm. 3 Mysteria pro temporum ratione variata sunt: quum fides, qua vivimus, nulla fuerit aetate diversa: The sacraments are altered according to the diversity of the times: But the faith, whereby we live, Contr. Faustum. lib. 19 cap. 14. in all ages: was ever one. To conclude, saint Augustine showeth: that their Sacraments of the old law were promises of such things, as should afterwards be accomplished: Our sacraments of the new Law, are tokens, that the same promises be already accomplished. The same Saint Augustine in another place answereth to a certain question, In joh. tract. 50. as this. Quomodo in coelum manum mittam, ut ibi sedentem teneam? (He saith) Fidem mitte & tenuisti, How shall I reach my hand into heaven, that I shall hold him sitting there? Reach out thy faith, Ambr. in Lue. lib. 6. cap. 8. and thou holdest him. Saint Ambrose, agreeing hereto, saith: Fide tangitur, fide videtur, non tangitur corpore, non oculis comprehenditur. He is touched by faith, he is seen by faith, Augustin. Epist. 84. he is not touched with body, nor comprehended or seen with eyes. Saint Augustine saith. Habet fides oculos suos. Barnarde medita. cap. 6. Faith hath her eyes, and Barnarde saith: Visio anime intellectus est. The seeing of the soul is understanding. Therefore, I am sure none will say that the fathers in the old law did eat christ in their sacrament butcherly, as the papists affirm, How Christ is in the bread● in the receiver, and in heaven. & yet you see by these authorities, that the substance of their sacraments & ours are all one: wherefore, learn this lesson, that Christ is in the bread, figuratively, he is in the faithful & worthy receiver spiritually, and that he is in heaven corporally, Coloss. 3. 1 Pet. 3. Hebre. 7. Phil. 3. sitting on the right hand of God his father, to make daily intercession for us: Let us now lift up the eyes of our faith into heaven, and rejoice that our flesh is ascended up thither. ¶ The xxiiij Chapter. ¶ What comfort we have by Christ's ascension into heaven. WE are surely taught that by his ascending up, The comfort that we have by the ascension of Christ into heaven. he hath opened heaven unto us, which by Adam's fall was shut up unto all flesh, and that sigh▪ he is entered into Heaven with our flesh, Galat. 4. Rom. 8. as it were in our name or behalf, we do in a manner (as S. Paul doth testify) sit with him in the heavenvly seats, Faith receiveth, hope possesseth, life confirmeth. 2. Peter. 1. being already in full possession of heaven, in him that is our head: For we have received it by faith, possessed it by hope, and are therein confirmed by holiness of life. Secondly, we do behold his divine & godly power, wherein doth consist all our might, virtue, and strength, and all our rejoicing against hell. Rom. 3. For, ascending up into heaven, he hath led captivity captive: Ephe. 4. and having spoiled his enemies, he hath enriched, Ephe. 1 and doth daily enrich his people with heavenly richesse, preserving and defending his Church, with the mighty strength of his arm, against the malicious and cruel tyrants of Satan the devil, Exod. 7. 1. Reg. 22. job. 1. Matth. 8. 2. Cor. 12. Deut. 13. Rom. 5. 2. Cor. 12. james. 2. and of all the mighty rulers of darkness, whom he doth in despite of their hearts, bridle and keep in, that they can do no more than he suffereth them, and appointeth them to do, for the setting forth of his own glory, for the trial of his elect, and edifying of his congregation and Church. Thirdly, we learn by his ascending up into heaven, that we aught not to seek for him here in the earth, nor upon the earth, nor about the earth, Ambro. in Luc. 24. Coloss. 3 Ephe. 1. 1. Peter. 3. H●br. 1. joh. 4. Matth. 25. as S. Ambrose writeth, but in heaven above, where he sitteth on the right hand of the father, & that therefore we can do him no greater honour and service, than to worship him in spirit and truth, bestowing for his sake and love, upon his poor needy members, all that we could find in our hearts to bestow upon him, if he were still here upon the earth conversant among us: And therefore, to put us in remembrance of the true service that he doth require at our hands, Mark. 14. he saith: You shall have the poor with you always, and whensoever ye will, ye may do them good, but me ye shall not have always. Coloss. 3. 1. Cor. 7. Rom. 12.13. Acts. 1. We learn also by it, that we should in no wise set our minds upon this transitory world, sith that our head hath forsaken it, and hath taken away his corporal presence from it, but that we should go and walk through it as pilgrims and strangers, 1. Peter. 2. Phil. 3. having always our conversation above in heaven, where he sitteth on the right hand of his father, and where we shall have with him, Hebr. 1●. 2. Cor. 5. a permanent or everlasting City, of a most strong and sure building, and of such a foundation that it can never be shaken nor removed. Matth. 7. The error of the jews. Whereby the shameful error both of the jews, and also of those that followed them, is quite overthrown: which did think that the Messiah should tarry and reign here beneath in the earth with his elect and chosen, for by his ascension up in to heaven, joh. 18. he did sufficiently declare unto us, that his kingdom is not of this world, but that it is heavenly and eternal. But this aught to be most comfortable of all, that by his ascending up, 1. joh. 2. Hebre. 7. we are assured to have a most mighty intercessor, and advocate with the father. For, sith that he doth continually appear before the face of God for us, we aught not to doubt, Galat. 3 but that he is our intercessor advocate & mediator. Therefore, Rom. ●. Hebr. 4. we need to fear no manner of thing, whether it be in heaven or in earth, if we have a steadfast confidence and trust in him. joh. 10. Phil. 2. joh. 1. joh. 10. joh. 16. Phil. 2. Matth. 3. joh. 12. Rom. 8. joh. 16. joh. 14. Ephe 5. Ephe. 1●. joh. 10. Rom. 5. Ephe. 5. joh 1 Hebr. 2. Hebre. 4. For, sith that he is true God, without doubt he is almighty. Sigh that he is of one substance and power with the father, all that his father hath, is his Sigh that he hath been to the father obedient, unto the very death of the Cross, and that he is his well-beloved son, we have no occasion to fear that his father, will say him nay of any thing, that we ask of him in his name. On the other side, sith that Christ is our brother, flesh of our flesh, and bone of our bones, and also our head: without all doubt, he doth love us, he hath pity and compassion upon us: we aught not therefore to think that he will forsake his own flesh, or that he will suffer his dear and well-beloved spouse to perish. For, he hath therefore put on our flesh, and hath taken upon him all our infirmities, being temped in all things like unto us, but yet without sin, thereby to assure us, that we have a Bishop, that knoweth our infirmities and miseries, and that can have compassion upon us, and that whatsoever doth happen or chance to be done unto us, being his lively members, he will impute it to be done unto himself, as it doth most plainly appear by the words that he spoke unto Saul, Acts. 9 Ephe. 5. who persecuted his Church: and that also, as head of the whole body, he is ready to deliver his members from all miseries and calamities, as he himself was delivered. But here will I bring in the comfortable scriptures, that do certify us, that we have in the court of heaven, such a mighty friend, Matth. 2●. which having all power given unto him, both in heaven and in earth, doth always appear before the face of the great and eternal God, Hebre. 7. which aught to be unto us a marvelous assurance and comfort against all temptations and perils. These be the words of the blessed Apostle S. Paul: It is Christ which is dead, Rom: 8. yea rather which is risen again: which is also on the right hand of God, & maketh intercession for us. Hebre. 7. Again: This man, because he endureth for ever, hath an everlasting priesthood, wherefore, he is able also to save them fully or perfectly, that come unto god by him, everliving, for to make intercession for them. And in the same epistle: christ (saith he) is not entered in to the holy places that are made with hands, Hebre. 9 which are but similitudes of true things: but is entered into very heaven, for to appear now in the sight of God for us. Doth not the blessed Evangelist S. john say also: My little children, 1. joh. 2. these things writ I unto you, that ye sin not. Yet if any man sin, we have an advocate with the father, jesus Christ, which is righteous. These Scriptures do sufficiently teach us, that we have such a friend, intercessor, & advocate in the heavenly court, that nothing can be denied unto him of the father. Yea, he himself which can not lie, speaketh these most sweet and comfortable words unto us all: verily, verily I say unto you, joh. 16. whatsoever you shall ask the father in my name, he will give it unto you. Having then so many notable sentences and testimonies of the infallible word of God, whereby we are assured, that the only begotten son of God is our advocate and mediator, and that he doth now appear before the face of the father, for to make intercession for us. The xxv Chapter. ¶ Against praying, and intercession to Saints. WHat need have we, to fly unto dead creatures, I mean unto dead Saints, for to make them our advocates and intercesours: Sigh that we have not one only syllable in all the whole Scriptures, that biddeth us so to do▪ Again: Where have we any promise in the book of God, that we shall have access unto God by them: or that we shall the rather obtain our petition, prayers, and requests, by their intercessions and mediations? Rom. 14. whatsoever saith the apostle is not of faith, is sin: But this praying unto dead saints, that they should make intercession unto God for us, is not of faith, (for why? it hath no ground at all in God's word.) Therefore we may well conclude, that it is an abominable sin. And therefore Saint Augustine saith full well: August. in Psal. 108. Non est justa oratio: nisi per Christum: Oratio autem que non fit per Christum: non solùm non potest delere peccatum: sed etiàm ipsa fit in peccatum: there is no just or right prayer: but that that is made by Christ: that prayer that is not made unto God by Christ, not only, doth not put away sin, but also is turned into sin. And no marvel: for what greater blasphemy can there be in the world, then to rob the only begotten son of God of his glory, and to give it unto dead creatures? but as the glory of Christ doth consist in this, Acts. 4● that he is our omnisufficient Saviour (for none other name under heaven is there given unto men whereby they must be saved): so it doth consist in this, that he is an omnisufficient and most perfect mediator, able to obtain at his father's hand, all manner of things, that are necessary for the salvation both of our bodies and souls. They therefore, that seek any other mediators besides him, do rob him of his glory, and so commit a most detestable sacrilege. Is it then marvel, that the more that they pray after this manner, the more the wrath of God is kindled against them? Again, in what case must they needs stand, that seek other ways for to come unto God, & unto the seat of his mercy, than he himself hath appointed in his sacred word? But his heavenly and eternal wisdom saith unto us, that he is the way, joh. 14. the truth, and the life, and that none cometh unto the father but by him. It can not be then, but that they must be far out of the way, that seek to come unto God by any other mean or way, then by Christ, and that in steed of coming unto God, they go the plain dunstable high way unto the devil: and that most deservingly, sith that they will not go that plain and sure way that God himself appointed unto them, Esai. 30● saying: This is the way, walk in the same. Why do they not, sith that they will always seem to be such followers of the ancient fathers of the primitive church, print in their minds, Ambr. de Isaac et anima. that golden saying of Saint Ambrose, where he saith on this manner: Christ is our mouth whereby we speak unto the father: our eye, wherewith we see the father: our right hand, whereby we offer ourselves unto the father, without whose intercession, neither we nor all the saints, have aught to do with God. Do they not learn by the words of this ancient writer and father of the Church, that if we will speak unto the father, Christ must be our mouth? If we will see the father, he must be our eye? Or if we will offer ourselves unto the father, he must be our right hand? It is so far of, that he should appoint any of the saints, to be either our mouth, our eye, or our right hand, that rather he doth boldly affirm, that except Christ doth make intercession, all the saints have nothing to do with god. For why? Saint Paul saith: That as there is but one God of all, so there is but one mediator betwixt God and man. These be his words: 2. Tim. 2. For there is one God, and one mediator betwixt God and man, which is that man Christ jesus, who gave himself a ransom for all men. Here we do both see and learn, that as there is but one God, so there is but one mediator betwixt God and men, which is our saviour jesus Christ the only begotten son of God, Why Christ our saviour was man. who was made man, for to set God and man at one, and for to make atonement betwixt them. For, when we will join two things together, which do differ, or be of contrary natures, there must be some third thing, that doth approach & hold of the nature of them both: or else there can be none atonement, no agreement, nor true conjunction betwixt them, specially, if the natures be repugnant and contrary one unto another. But what agreement can there be betwixt God and man? look what agreement there can be, between consuming fire, and thorns, between light and darkness, between righteousness and unrighteousness, between blessing and cursing, Ephe. 2. Psal. 51. job. 14. between death and life, Paradise, and Hell: even the same can be betwixt God and man, if we do consider man in his corrupted nature. Therefore it was most necessary, that we should have a mediator for to make this agreement and conjunction, which mediator should be partaker of both the natures, but yet without sin, Hebr. 4. August. in Hom. de ovibus, non mediate. homo preter deitatem, non mediator deus preter humanitatem. None can be mediator betwixt god and man, but God only. and which should be both perfect God and perfect man, for to make this conjunction, and alliance betwixt God and man. But there is no such, saving only our saviour jesus Christ. Therefore it doth necessarily follow, that none other can be our mediator, advocate, and intercessor, but he alone. Which thing hath been sufficiently proved already, by the words that have been alleged now, out of Saint Paul. For they signify asmuch as if he should have said after this manner: As there is but one God, which nevertheless is sufficient for all creatures, as one only Sun serveth for all the whole world: so there is but one mediator, which is jesus Christ, who alone hath paid our ransom, and is meet for this office. The same thing doth that blessed Evangelist saint john mean, 1. john. 2. when he saith that we have an advocate with the father, jesus Christ, which is righteous. Upon which place, S. Augustine writeth on this wise: August. in epi. joh. tract. ●. He being such a man did not say: ye have an advocate with the father: but if any man doth sin, we have (saith he) an advocate with the father. He said not, ye have me for your advocate. But, brethren, we have an advocate with the father, jesus Christ the righteous, and he is the satisfaction for our sins. Hoc qui tenuit, haeresim non fecit, hoc qui tenuit, schisma non fecit: He that holdeth this, committed no heresy: he that hath holden this, hath committed no schism. These are Saint Augustine's words: whereby we may gather, that it is neither heresy, nor schism, to cleave unto Christ alone, as unto an omnisufficient mediator, advocate and intercessor, as our Popecatholikes do make it now, persecuting them with fire and sword that will have none other mediator nor intercessor, but him only whom the Scriptures and word of God doth appoint. The xxuj Chapter. ¶ Christ is both our mediator of salvation, and also of intercession. Objection. NOW ye shall have the tricks of the devils sophistry. We do not deny, say they, but that Christ is the only mediator betwixt God and man. But how aught this to be understanded? Christ is only the mediator of redemption (say they) for it is he only, that hath redeemed us, and by his death and bloodshedding hath made atonement between god and us: but the blessed virgin Marie, and other saints in heaven are our mediators of intercession. Answer. I would feign know of them, where they learn this in the holy Scriptures and word of God. I am most sure, that as they cannot find in all the Scriptures, that we aught to pray unto the dead saints: So shall they find, that Christ is there appointed to be our advocate and intercessor, even after his glorious resurrection and ascension, when he had already performed all manner of things that pertain to our salvation, and to the redemption of all mankind. For, S. Paul saith: Rom. 8. It is Christ which is dead, yea rather which is risen again, which is also on the right hand of God, and maketh intercession for us. And to the hebrews he saith plainly: that Christ our sovereign Bishop and high priest, Heb. 7. liveth for ever, for to make intercession for us. Else what should his continual appearing before the face of God for us (whereof he speaketh in the ninth Chapter of this same epistle) profit or avail unto us? Hebre. 9 ●. john. 2. Again, Saint john the evangelist, who did writ his Epistles a great while after Christ's ascension: when our atonement was already made, and our peace fully purchased, doth send us to none other advocate, but only to jesus christ the righteous. Augusti. count. Parmeniani lib. 2. cap. 8. He saith not there in that place: If any of you do sin, ye shall have me, who am the dear beloved disciple of Christ, and did sleep upon his breast, to be your advocate unto the virgin Marie his mother, whom he did commit unto me, and which did love me so well, john. 19 that she took me for her son. Again, he doth not say: Get you to the virgin Marie, or to my fellows the Apostles: Hebr. 11. john. 17. or to the patriarchs and Prophets▪ that be already dead, and in glory with God, but putting himself in the number of sinners, John putteth himself in the number of sinners. he saith: If we have sinned, we have an advocate with the father, jesus Christ the righteous. He had not forgotten the words of his master, which he himself had set forth by writing. For, jesus Christ did not say: All that ye shall ask my father, in the name of my mother, or of the patriarchs and Prophets, or of mine Apostles and Disciples, it shallbe given unto you: but he saith, Whatsoever ye shall ask the father in my name, john. 16. it shallbe given unto you. And S. Paul doth not only testify unto us, that he did in the time of his flesh, offer up prayers & supplications, with strong crying and tears, and that he was heard: but also he doth writ (as it hath been already alleged) that he is on the right hand● of God, Hebre. 5. where he doth incessantly make intercession for us. 1. Tim. 2. Moreover, where S. Paul doth say▪ that there is one mediator of God and men, which is that man jesus Christ, hath he not a respect unto the prayers that he had spoken of before: For, after that he had said that we must pray for all men, for a confirmation of that saying, he addeth by and by; that there is one God, and one mediator. And none otherwise doth S. Augustine expound it, Augusti. count. Parmeniani lib. 2. Cap. 8. when he saith: Christian men do pray one for another in their prayers: But he for whom no man doth pray, but he for all men, is the only and true mediator. Paul the Apostle, although he were a chief member under the head, yet because that he was a member of the body of Christ, and did know that the high and true priest of the Church was entered, not into the holy places that be made with hands, which were but similitudes of true things: but into very heaven, he doth also commend himself, unto the prayers of the faithful. Paulus non facit se mediator●m inter populum, & deum: sed rogat, ut prose or●nt invicem omnia membra corporis Christi: Paul maketh not himself a mediator between God and the people: but requireth, that they pray all, one for another, being all the members of the body of Christ: because that the members are careful one for another, and if one suffereth, 1. Cor. 12. they do all suffer with it. And set the mutual prayers of all the members, that be yet here labouring upon the earth, ascend up unto the head, which is gone before into heaven: In whom is the satisfaction for our sins. For, if Paul were mediator, the other Apostles also should be mediators, and so there should be many mediators. Neither could the reason of Paul stand, where he saith: For, there is one God, one mediator of God and men, that man jesus Christ: in whom we are also one, if we keep the unity of faith in the bond of peace. Haec Augustinus. etc. And in another place, August, in Psal. ●4. he saith these words: At, verò sacerdotem si requiras, super caelos est: interpellat pro te qui in terra mortuus est prote. But if thou seek for the Priest, he is above in heaven, where he maketh intercession for thee, which upon the earth died for thee. Here any man may see, if he will see at lest, how substantial their distinction is, and what ground it hath in the scriptures & word of God. Besides all this, I might reason against them, The right understanding of this word intercession. upon the right understanding of this word, Intercession, which among the Latins signifieth nothing else, but the letting of a matter that it goeth not forwards. When we say then, that Christ maketh intercession for us, our meaning is, that that he doth by the merits of his death, passion, and bloodshedding, let or stop the wrath and vengeance of God, that it been not powered upon us for our filthy sins and offences. Again we say, that he maketh intercession for us, when he suffereth not the ears of the father to be stopped unto our prayers, but causeth them to be heard and accepted. And it is a manner of speaking, Read the histories of Titus Livia's for it. borrowed of the ancient Romans. For, when the consuls and Senators of Rome, went about to make any decree or law, that did seem to be prejudicial and hurtful unto the common weal, than the officers of the people, called Tribunes, were wont to let that decree or law that it should not go forwards, and thereof did come, intercessio Tribunorum, that is to say: a let or prohibition of the Tribunes, that some matter might not go forwards. Even so: that almighty and most righteous God, the father of saviour jesus Christ, hath every day, and every hour▪ a most just occasion by reason of our detestable enormities, to destroy us both bodies and souls, and by his determinate decree and sentence, to condemn us, to the everlasting punishments of hell fire. 1. john. 2. Hebr. 7. But we have in the Senate house of heaven, a most mighty advocate, which doth continually appear before the face of God for us, that so he may by his omnisufficient intercession, stop this determinate decree and sentence of that righteous judge, that it do not proceed and go forward against us. But what if any man besides the Tribunes, had taken upon him, or presumed in the old Senate house of Rome, to prohibit, let, or stop any decree or law that the consuls and Senators went about to make, should not he have been taken as a traitor, because that he had contrary to the order of the common weal, presumptuously taken that thing upon him, that did only appertain to the office of the Tribunes? And shall we say, that they, that do attribute the office of mediation or intercession unto dead Saints (who if they were alive, Acts. ●. Acts. 14. 1. Cor. 1. Revel▪ 22. would rend their clotheses, and shapely reprove them, if they should see such things to be done unto them) which office doth only pertain to our Saviour Christ jesus, are not guilty of high treason against God, who hath appointed in his holy and sacred word, his only begotten son, to be the omnisufficient mediator betwixt him and us? But gentle reader, mark well their words and doctrine, we confess and acknowledge (say they) we have but one mediator of salvation, Behold the blasphemy of the papists by their own doctrine. but we have many mediators of intercession, if Christ be only (as you confess he is) mediator of salvation, wherefore then do you thus call upon the blessed virgin, Christ's mother: salva omnes, qui te glorificant? Save thou all them that glorify thee. Here you intrude upon Christ's office, and against your own doctrine; make her a mediator, not of intercession, but also of salvation. Why say you this in your Ports book, A mediator. A traitor. & in your massing books of T. Becket: Tu per Thomae sanguinem, quem pro te impendit. Fac nos Christ scandere, quo Thomas ascendit: For the blood of Thomas, which he for thee did spend: grant us (Christ) to climb, where Thomas did ascends. Here you see, not only intercession, but also salvation in the blood of Thomas. Therefore, to show that the saints are saluatours, Antoninus. and our ways to heaven, Antoninus saith, in his time, where S. Paul and friar Dominicke were painted together, the manner was, under the image of S. Paul to writ these words: Per hunc itur ad Christum: we may come to christ, by and through this Saint: but under the image of Freer Dominicke, they wrote this: Sed magis per istum: yet much rather by this Saint: whereby was meant that dominics authority and office, was better able to save men before God, than Saint Paul's. Thus you may see by a taste as it were, all the rest of their doings, for that, that they do, is nothing but to blind the poor ignorant people, whereby they may lead them wheresoever they list: thus they have God and Christ jesus in their mouths and prayers, Math. 7. Math. 15. Titus. 1. only to be a cloak for them, as it was to the pharisees, which Christ reproved sharply: and as S. Paul saith: They profess God in word, but deny him in their doings: these papists are like to the Rat catchers, The Papist like to Rat catchers. for they will take good bread, cheese, & butter, and within will put arsnecke & poison: the good bread & butter, is nothing else▪ but to allure them to eat the secret & hidden poison, In nomine Domine incipit omne malum. to their destruction: so the papists in the beginning of all their prayers, they say: Omnipotens & sempeterne deus: and at the latter end of their prayers, they say: Per Dominum nostrum jesum Christum: but between the beginning & ending, there is set in, the merits, passions, sufferings, intercessions, & mediations of saints, that through them, their sufferings, bloodshedings, merits and holiness, we should obtain heaven and life everlasting, to our salvation: if these be not murderers and poisoners of christian souls, that under the pre●ence (as you have before heard, of God's name and Christ's) judge you. A proverb. Therefore the proverb in them may be verified, Sub melle, jacet venenum: under honey, is hid poison. But now to other objections of theirs, I must prepare myself. Objection. They will now reply and say, that in the common weal of Rome, there were many Tribunes, which were all intercessors, that is to say, which had all power and authority to let such decrees and laws ●hat they thought to be hurtful unto the commons: why should it not be so in heaven? might we not have there many intercessors also? Answer. In deed, in the common weal of Rome, such an order was taken, that as many Tribunes might be had, as it was thought good and convenient for the time. But it is otherwise in the heavenly court. 1. Tim. 2. For, there it hath been appointed by him that is the highest ruler of all, that we should have but one intercessor, advocate, & mediator of God and men, which is our saviour jesus Christ, who alone, is able both to stop the wrath and vengeance of God, that it should not proceed against us, and also to obtain at his hands, all manner of things that be necessary for our salvation: so that he needeth no companions, nor fellows for to assist him, as the Tribunes did in the city of Rome. Whereby we may well conclude, that this distinction, which our papists do make, cometh of none other, but of Satan the devil, who doth all that he can, for to minish the glory of Christ. And that all men may the better perceive that it is so, ye shall understand, The distinction that the old idolaters did make. that the old ancient idolaters, did use the like distinction, for to maintain their false gods. For, when they were compelled both by the scriptures, and also by strong arguments and reasons, to confess, that there was but one God: Then would they say, it is true in deed that there is but one God of creation: that is to say, which hath created heaven and earth: but not of governance. For, (say they) there be many Gods of governance. For some govern the air, some the earth, some the sea. etc. We may see then, that this is an old trick of the devils Sophistry, which doth still maintain mightily with fire and sword, by his accustomed ministers, and valiant champions, our masters of the clergy. Which though it be sufficiently detected already, and so answered, that any child in the street, may easily spy out their crafty, and subtle juggling, and their devilish conveyance, in the perverting of the holy scriptures, & sacred word of God: yet for the further enarming of the simple and ignorant people, whom they do most easily deceive, with their gay painted words, & holielike utterance (as you have heard a little before) I will by the help of God, and assistance of his holy spirit, answer shortly the chief and most principal arguments, that they make commonly for to maintain (yea, against the manifest scriptures of God) the intercession, or meditaion of Saints. ¶ The xxvij Chapter. ¶ The principal arguments that the Papists allege for praying to saints: Answered. first, when we do allege this text of S. Paul: 1. Tim. 2. For, there is one God, and one mediator of God and men, that man jesus Christ, to prove thereby, that as there is but one God of all, so there is but one mediator between God and us. Besides the afore alleged, and confuted distinction, they be wont to say, Objection. that in this place, one, is not taken, for only. And therefore, that their doctrine may have a better show of a truth, they allege Moses, who speaking of the creation of the world, Gen. 1. writeth on this manner: And so of the evening and morning, was made one day. Here, say they, unus, one, doth not signify one, only, but first: For, afterwards, sire other days are named. So likewise, when saint Paul doth writ that there is one Mediator of God and men, ●. Tim. 2. which is jesus Christ, his meaning is not, that he only is a Mediator, and that there is none other but he: But his meaning is, that our saviour Christ, is the first, or chief Mediator. Answer. If they could aswell prove by the scriptures, that GOD hath ordained other mediators besides Christ, as Moses did prove, that God did created, and make many days: then would I confess, that in this place of the Apostle, one, must be taken for first. But until they have proved unto me, that God hath appointed, and ordained some second, third, or fourth Mediators, and advocates between him and us, I will in nowise receive their exposition but will say and believe still, that by this word (one) saint Paul doth understand, one only. For, ●. Tim. 2. with as good a reason, when saint Paul saith in the same self sentence: There is one God, the Idolaters might ●●uille and say (if we should allege that place against them, for to prove that there is but one God) that this word: Note. unus, one, is not there taken for one only, but for first, or chiefest. The like also might they do, if we should bring in, the saying of Moses, Deut. ●. where he saith: Audi Israel, Dominus deus tuus, Dominus unus est: that is to say. Hear, O Israel, the lord thy God, is one Lord. And truly the ancient Idolaters of Rome, when the Christians did bring in both Moses and Paul against them, they would answer, as our Papistical Hardonians, and Lovanistes do now, that is to say: that both Moses and saint Paul, did not by this word (one) understand alone, or only, but first, or chief. Might not, when S. Paul saith in an other place: there is one faith, Ephe. 4. Hemerobaptistes. one baptism, etc. Might not I say, the Hemerobaptistes, who Epiphanius doth speak of, use the like cavillation for to defend their Sacrilegious Baptism, wherewith they Baptized themselves every day, to the utter profaning of the holy Baptism, which Christ our saviour hath appointed, to be received of every man, once for ever? They might have said (if any man had gone about, to reprove their heretical doings) by these words of the Apostle, Saint Paul did mean there, by this word (one) not one only, but the first, or chief Baptism, and so should have eluded or mocked away all that could be alleged against them. Again, Objection. Luk. 24. joh. 20. they do allege that which is written, both in Luke and john, that is to say: how Marie Magdalene did come unto the Sepulchre, upon one of the Sabbath days. There, say they, one, is taken, not for one only, but for the first: so that upon one of the sabbaths, is as much, as if one should say, on the first day after the Sabbath. Why may it not be so taken in Paul? Answer. Forsooth I do confess and grant, that both in Luke and john, this word, unus, one, is taken for first, Mark this well. but it is by reason of a Genitive case, that both the Evangelists do add unto it, that is to say: Sabbati, or Sabbatorum, but saint Paul useth no such manner of speaking, but saith plainly: 1. Tim. ●. unus deus, unus mediator dei & hominum, jesus Christus, that is to say: There is one God, and one Mediator of God and men, that man jesus Christ. He saith not that our Saviour jesus Christ, is one of the Mediators: but that, as there is one God, so there is one Mediator of God and men, which is the only begotten son of God, our Saviour jesus Christ. And verily, if we look narrowly upon their sayings, and doctrines, we shall find that they will not only have more Mediators, Christ is not the chief mediator by the papists doctrine. & Advocates, than christ: but also, that christ our saviour is not the first, or chief Mediator, but that he is only next after the first. For as, uno Sabbatorum, in one of the sabbaths, doth signify the first, or next day after the Sabbath: so after their opinion, unus mediator, shallbe as much as next after an other: And so Christ shall not be the first Mediator between God and men, but next after the first: what a detestable blasphemy is this, against the only begotten son of God? As for the words of the evangelist saint john, where he saith, ●. john. 2. Objection. that we have an Advocate with the father, they say plainly, that we can not prove by them, that Christ is our Mediator, and Advocate only. For, say they, as it were a foolish argument, to reason on this manner: Saint Peter is an Apostle, Ergo saint james is none; so, were it a fond reason, if we should say: Christ is our Mediator: Ergo, the virgin Marie, and the saints, be not our Advocates and Mediators. Answer. Now let us see, how abominably they do pervert the scriptures, and word of God. Saint john saith not, Christ is our Advocate: ●. john. 2. but we have an Advocate with the father. They say, that our reasons and arguments are foolish: but I will show, that theirs are most childish. Were it a good argument to say: We have a Queen of England, that is to say, Elizabeth the first: Ergo, such a one is Queen? All the world doth see, that such consequences, and conclusions were nought▪ even so, to say: we have an advocate with the father; jesus Christ the righteous: Ergo, the virgin Marie, and the Saints, be our advocates, is a very naughty and foolish argument. For, the conclusion, or consequence of it, can in nowise be good. Now, to say: Saint Peter is an Apostle, Ergo, saint james is none, that were against all reason, sith that we are certified by the scriptures, and word of God, that saint james is aswell an Apostle, as saint Peter is. But where have they in all the whole body of the Bible, that the virgin Marie, and other Saints, are appointed to be our Mediators, and Advocates? Yea, say they again, it aught to be no marvel, if we do attribute that unto the virgin Marie, Objection. and other Saints, which doth pertain only unto Christ. For, we find in the scriptures, that one thing is attributed both to God, and unto the creatures, though it be not after one manner and sort, as when our saviour Christ doth say, john. 8. Matth. 5. in the Gospel of john: I am the light of the world, yet notwithstanding, in the Gospel of Matthew, he saith also to his Apostles: You are the light of the world: Again, saint Paul writeth these words: Other foundation can no man say, then that which is laid, 1. Cor. 3. which is jesus Christ, here he doth appoint Christ, to be the only foundation of the Christian faith, and of all godly doctrine, Ephe. 2●. and yet in an other place he saith: You are citizens with the Saints, and of the household of God, and are built upon the foundation of the Prophets, and Apostles. And in the Apocalypse of john, Revel. 21. we read that the wall of the new city, hath twelve foundations, and in them, the names of the twelve Apostles. Here do we see (say they) that Christ is called the light of the world, and yet notwithstanding, the Apostles are called the light of the world also. Likewise, we see, that christ is called the foundation, & yet notwithstanding, the Apostles are called foundations also: why should not then the virgin Marie, and the saints be called Advocates, Mediators, and intercessors, as well as our Saviour Christ, though, it be not after one sort and manner? Why aught men to be offended, if following the phrase of the scriptures, we do attribute unto the blessed virgin Marie, and unto the other Saints, the office of mediation, and intercession? As for the first, Answer. it is to be understanded, that our heavenly father, and his son Christ jesus our Lord, have many times of their special grace, communicated, or given that name unto men, that did not properly pertain unto them, not for to say, that they were so in very deed, and of their own nature, but by reason of some office and dignity, that God did put them in: also to the end that they should have their office in greater estimation, as it doth manifestly appear, by the example of Christ, and of his Apostles, which they do commonly allege. For, our saviour Christ is the true and natural light of the world: but the Apostles are the light of the world, why the apostles were called light. only by the denomination, or communication, that is to say: the Apostles were not called the light, but only because that they were lightened, and delivered from darkness, by the light of our saviour Christ. And for this cause the holy Apostle doth call the Christians, light, when he saith: You were in times past darkness, Ephe. 5. but now ye are light in the Lord. Now, our saviour Christ lighteneth no man, but only to this end, that he should shine unto other with good works, as he himself sufficiently declareth, Matth. 5. saying: Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. Also, Christ doth give this name to his Apostles, because of the office that he called them unto, which was the preaching of his holy Gospel, and of the word of God, which in the scriptures is called light. After the same manner, Magistrates, Kings and rulers, Psal. 119. jere. 20. jere. 23. Exod. 7. joh. 19 are in the Scriptures called gods, not because they are so in deed, or that such a name doth properly pertain unto them: but because of the dignity, that GOD hath placed them in, and also to the end, that the subictes should have their princes, in greater reverence, being obedient unto them, as unto God. But when god doth take away this office from them, he doth also take away the name. In like manner now, the apostles are no more light: For, they be no more in place, where they can shine unto men by good works, they be no more in the office of preaching. I would feign that these great learned doctors should show me a place in all the scriptures, wherein the wisdom of the Father, our saviour Christ, or the angels and apostles did ever give, either unto the virgin mary, or unto any of the saints, the name or office of mediator, intercessor▪ and advocate: then would I say, that their distinction might take place, but no such place can they show, though they should break their hearts. As for the place that they do allege out of the Epistle to the Ephesians, it is plain enough and needeth no exposition at all. For if we look narrowly upon the words of Saint Paul, we shall find, that he doth not say, You are built upon the Prophets and Apostles: Ephe. 2. but are built upon the foundation of the Prophets and Apostles. The Apostles then and Prophets, were not the foundation, but they had all one foundation, which is our Saviour jesus Christ, upon whom, as upon a sure and strong rock, they both builded the Church of God. Revel. 22. And in the Revelation of john, by the twelve foundations, wherein the names of the Apostles are written, are all the Sermons that the twelve Apostles did make unto the twelve tribes of Israel to be understanded. And they be called foundations, because that by them Christ our saviour, who is the only foundation of the Church of GOD, 1. Cor. 3. Ephe. 2. was preached unto them: because, I say that by them, the true and only foundation, which is our saviour Christ, was laid. Saint john doth not say, that the Apostles are foundations: but that their names be written in the foundations: Whereby it appeareth plainly enough, that all that our Lovanian papists go about, is to paruerte the true sayings and meaning of the sacred scriptures and word of God. Yea though it were so, that they could prove by the places, by them alleged, that the Apostles were called foundations, yet it would help them nothing: For, as it hath been said already before, we do not find in all the whole body of the Scriptures, that either God, our saviour Christ, or his Apostles, did ever call the Saints, intercessors, advocates, or mediators between God and men. Therefore I say again, that we need no such distinctions as they do make, to the utter blaspheming of the only begotten Son of God, our saviour jesus Christ, whom I do steadfastly believe, to be the only mediator between God and us, as the Scriptures do plainly testify unto us in every place. Some there be among them, which being compelled by the Scriptures, Obiecttion. to confess that our Saviour Christ is the only mediator between God and men, are wont to reply on this manner, and to say: that although christ our saviour, is an omnisufficient mediator between God and man, yet we must have some intercessors, advocates, and mediators between him and us. For, how durst we else, being sinners, come before his presence, or direct our prayers unto him? Is it not written that God heareth not sinners? john. 9 Moreover, when we have a matter before any earthly Prince, must we not have mediators for to bring us unto his person: The similitude that our papists do bring for to maintain their idolatry. And also to speak and entreat for us? Who of us all durst be so bold to come unto an earthly king, without such means? that is to say: not being brought to him, either by some of his Counsel, or by some of his Chamber, or else by some of his Lords or Gentlemen? How dare we then to be so bold, to come without intercessors, advocates, and mediators, unto him that is King of all Kings, Prince of all Princes, and Lord of all Lords? In comparison of whom, all the Princes of the world are nothing. But who can be more meet, for to bring us unto him, and also for to speak and entreat for us, than the blessed virgin Marie his mother, than his holy Apostles and Martyrs, which have all shed their blood for the maintenance of his truth. 1. Reg. 2. Do we not read that Adoniah did send Bethsabe unto Solomon her son, for to entreat for him? Again, when Absalon was fled, 2. Sam. 14. by reason of the shameful murder that he had committed, was not he reconciled again unto King David his father, by the means of joab, the chief captain of the kings army, and by the wise talk of a woman of Thecua? Be not these sufficient examples, for to prove that we aught not to come unto Christ, who is such a mighty king, and whom we offend so many ways, without intercessors, advocates, and mediators? Answer. These be the gay painted reasons, wherewith they dazzle the eyes of the ignorant people. Which seem at the first to be of some importance and weight, but if they be duly examined and tried with the touchstone of God's word, they shallbe found to be mere deceits. But, or I proceed any further, What is the chief mark that the papists do shoot at. I will show what their intent is▪ and that the chief and principal mark that they shoot at, is, to make themselves intercessors, advocates, and mediators betwixt the saints and us. For, if we be once brought into that belief, that we may not come unto Christ, nor direct our prayers unto him, except we have the Saints for our mediators, advocates, and intercessors: we shall also at length suffer ourselves to be persuaded, that we are not worthy to pray ourselves unto the saints, but that we must have Monks, Fréers, nuns, and Priests for to be mediators betwixt them and us. And for this cause (as we see daily by experience) doth the poor simple, and ignorant people, bring Gold and Silver unto them, even as they that have any thing to do in the Law, be wont to offer gifts and presents unto Lawyers, for to have their matter to be discussed and heard. Whereby we may know and see, The covetousness of priests, is the mother of all idolatry. what the offspring and original of the invocation of Saints is. And that the covetousness of Priests, is the mother and Nurse of all Idolatry and superstition. I do not deny but that we have a commandment to pray one for another, whiles we are yet in this life, 1. Tim. 2. but yet we aught not to make merchandise of our prayers, or to think that they can have any effect, Matth. 23. 1. Tim. 6. but only by the intercession of our Saviour jesus Christ, or that we must direct them to any other, but to him only, for to have them offered unto the father. For, we have neither commandment nor example in all the Scriptures, that we should direct our prayers unto dead Saints. For, it might be, that we should call upon many, whom, we know not whether they be Saints or not, or whether they be in Heaven, or in Hell. But we are sure that our Saviour Christ is in heaven. Again, although we were never so sure that they be in Heaven, August. de spiri. & anima. cap. 29. yet can no man tell, whether they know what we do here in this world or not: whether they hear us, and be able to help us or not. Esai. 63. For, we learn rather the contrary in the Scriptures then otherwise. But he whom we aught to direct our prayers unto, must have all these properties, yea, we must be assured and certified in our consciences, that he hath them: What properties must be in him that we must pray unto. else we shall never be quiet in our minds. first, he must be of power and ableness to help and aid us: I mean, to grant us our petition and request. For what should it avail unto us to pray unto one, that were not able to help and aid us. Secondly, he must be willing to help, aid, and secure us. For what profit were it unto us, if he were able to help us a thousand times: if he would not do it. Thirdly, he must be such a one, as can hear our prayers, when soever they be made. For, what should benefit us, though he were never so able to aid and help us: if he could not hear our prayers? what could also, his good will help us? Fourthly, he must be of ability to hear the prayers of all men in the world, though they should all pray together in one instance, and minute of an hour. For, else he might be letted from hearing of our prayers by the prayers of other men: and so many times we should pray in vain, because that giving ears to the petitions of other men, he could not hear us. Last of all, he must be such a one as knoweth better our need & necessity, than we ourselves are able to declare. But where shall we find any, either in heaven or in earth, that hath all these properties, but God alone, and his son jesus Christ our Lord? Therefore, I may boldly conclude, that we aught to direct our petitions and prayers only to God, and to his only begotten son our Lord and saviour, who is the only mean and way for to come unto God the father. joh. 14. Hebre. 7. Truly, I would feign know of them, why we should be more afraid to come unto Christ, then unto any other. Is there any that is mightier, and wiser, or more bounteous, and merciful than he is? He biddeth all come to him, that be heavy laden, Matth. 11. and he will refresh them, and ease them: Shall one sins let us to come unto him? Yes forsooth, say they. For, it is written, Objection. that God heareth not sinners: But Christ is true and natural God, john. 9 Ergo, sith that we are sinners, he will not hear us, except we have some intercessors and mediators, to speak, and entreat for us. Because that they have always in their mouths, Answer. this saying of the blind man, whom being thus borne, Christ had made to see, I would wish all men, to mark diligently, all the circumstances of the place, The place of the ninth of john expounded. out of the which they allege this saying: for, there they shall see, that the Scribes and pharisees, went about to persuade the poor blind man, whom our saviour Christ had made to see, that Christ was a despiser of God, and of his holy Laws and ordinances, and that therefore he was not of God. This poor silly soul then, in the defence of our Saviour Christ, did bring in this saying: God heareth not sinners. As if he should have said: if he that hath healed me, were such an ungodly person, as ye would make him: that is to say, a despiser of God, and of his holy statutes and ordinances, than would not God have heard him: but GOD did hear him, and did make me, who was borne blind from my mother's womb, to see by the means of him: therefore, he is no such abominable sinner as ye would make him. Whereby we may gather, that there be two manner of sinners: Two manner of sinners. some there be, that be obstinate sinners, which do most ungodly despise, both God and his works, and also contemn his laws, and statutes: of such doth the blind man speak in that place. For, in deed, God will not hear them that have his sacred word, his holy institutions and ordinances in a contempt: and daily delighteth more and more in filthy wickedness and sin. Some again there be, that sin of frailness, but yet they do not abide obstinately in their sins: they fear and dread God, they have his laws, ordinances, and institutions in reverence: Therefore▪ when so ever they flee unto the Lord with true repentance, vnfe●ned confession of their sins, and amendment of life, taking hold by faith upon his mercy, declared unto us in his son jesus Christ: they are heard by and by, and received into the favour of God, and into the number of his children. We have the Publican for an example, Luk. 18. which without all doubt, when he did pray, was an abominable sinner. But because that his prayer did proceed from a true repentant heart, though he had then no mediator at all, he was heard, and went home again being justified, as the truth himself doth testify. Luk 15. Again, the prodigal son, when he should come home again to his father, whom he had offended so many ways, whose substance he had wasted amongst whores and harlots: he did not come to any of his father's friends, desiring them to make intercession for him, neither went he to his eldest brother, whom he knew to be in great favour with his father, but did straightway come to his father, saying: Father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. Was he put back, because of his abominable offences that he had committed against his father? No such thing do we find in the Scriptures, but rather, as soon as his father saw him, he had compassion on him, he ran and fell on his neck, Luk. 23. and kissed him: what shall we say of the thief that hung on a Cross by Christ, was he not all laden with sins, when he said unto Christ, Lord remember me, Matth. 27. when thou comest into thy kingdom? yet his detestable murders and robberies notwithstanding, he was heard: Christ our Saviour, making him a faithful promise that he should be with him that day in Paradise. These examples do sufficiently teach us, that we aught not to be afraid by reason of our sins, to come unto our Saviour Christ, but rather, that we aught by reason of them, to seek most earnestly unto him, who doth call sinners unto him saying: Matth. 11. Matth. 9 Come unto me, all ye that labour and are laden, and I will refresh you. Doth not he say himself, that he came not for the righteous, but for the sinners sake: that he ●ame not for them that were whole, but for them that were sick? They that go about to pluck us away from him, are like unto the Scribes and pharisees, Luk. 1●. which were offended, and did grudge and murmur because that Christ kept company with sinners and Publicans. And they that be afraid or ashamed to come unto him, are like unto those sick persons that be afraid to come unto the Physician, or ashamed to show unto him their disease and sickness. john. 13. They are also like unto Peter, who was ashamed that Christ should wash his feet, though it was so, that without it, he could have no part in his kingdom: or which did bid him to depart from him, saying: Lord go from me, for, I am a sinful man, whereas he should rather have desired him, Luk. ●. and besought him, to tarry still in his company, that so he might have been delivered from his sins, which did then press his conscience, and made him to be in such a fear. Let us have still before our eyes, the poor silly woman that had the bloody flux, Matth. ●. Mark. 5. which did spend all her substance upon Physicians, and yet she could not be holpen, but rather her disease did wax worse and worse, till she came to our Saviour Christ, the true Physician both of souls and bodies. Chrisostome, Chrisost. de muliere Cananee. Hom. 12. speaking of the woman of Cananee, writeth on this manner: Tell me, O woman, sith that thou art a wicked and a sinful woman how durst thou go unto him? I know, saith she, what I do. Behold the wisdom of the woman, she prayeth not unto james, she doth not entreat john, she goeth not unto Peter, she did not get herself to the company of the Apostles, she sought for no mediator, but for all these things, she took penance for her companion, which did fulfil the room and place of an advocate, and she did go to the high fountain. Again, if thou wilt pray or entreat man, thou dost ask what he doth, In eadem Homilia. and it is told thee that he is a sleep, or that he hath no leisure, or peradventure the servant shall disdain to make thee an answer: But to God, we have no need of these things: but wheresoever thou art, and dost call upon him, he heareth thee. There is no need of a porter, of a mediator, or minister: say only: Lord have mercy upon me. And in another place: Chrisost. Ho. de perfectu Euangeli●. We have no need of Advocates with God (saith he) nor of any running or gadding about, for to speak fair unto other. For, although thou be alone, and without an advocate, and pray unto God by thyself, thou shalt obtain thy petitions. There doth this holy doctor and father bring in, the example of the woman of Cananee, for to prove that we shall sooner be heard, when we pray ourselves, then when other do pray for us. Hereunto may I add the saying of saint Augustine, which is this: Non enim ad creaturam iubemur tendere, ut efficiamur beati, August. de libero arbitrio lib. 3. cap. 21. sed ad ipsum creatorem, de quo si aliud, quam oportet ac seize res habet, nobis persuadetur perniciosissimo errore decipimur. That is to say: We are not commanded to go unto the creatures, that we may be blessed, or obtain blissfulness: but unto the creator, of whom, if we be otherwise persuaded then the matter is, or then it behoveth, we are deceived with a most pernicious error. These words do plainly declare unto us, that if we will be blessed▪ that is to say: if we will be justified before God, and obtain free remission of our sins, we must not go to any creatures, but unto the Creator himself: and that if we be made otherwise to believe of him, than it is, we are in a pernicious error. But are we not made to believe otherwise of him than it is, when we are taught that he is unmerciful, and that he will not hear us, though his son maketh intercession for us, except we have other advocates and intercessors besides him? verily, if we do believe it, or seek to come unto him by any other means, then by his only begotten son jesus Christ our Saviour, we are wrapped in a most pernicious error. For, leaving the sure way that God himself hath appointed unto us, joh. 14. Acts. 5. for to come unto him, and unto the seat of his mercy, we follow the perilous way of our own inventions and dreams. ●●re. 4. If this be not to go out of the way, I can not tell, what it is to go out of the way. But now let us come to the examples that they do bring, for to prove their goodly similitude withal. Adoniah, say they, did send Bethsabe unto her son Solomon for to entreat for him: 1. Reg. 2. may we not likewise desire the blessed virgin Marie, to pray unto her son jesus Christ for us? Forsooth if Adoniah had a brotherly heart towards his brother Solomon, he should not have needed to send Bethsabe unto him: but he might have gone himself, and been welcome. All that he went about, was by some traitorous mean, to put down his brother from the crown, that he might make himself king. It is no marvel then, that he durst not come himself to his brother Solomon: sith that he had conceived such treason against him. But what was the end of this mediation? Bethsabe did not so soon speak for him, but Solomon did strait ways command to strike of his head. Use that example who will for me, it is not very wholesome for the neck. As for Absalon, it is no marvel that he did seek to be reconciled by the means of joab. 2. Sam. 14. For; he knew that his father's wrath, and indignation against him, was not yet pacified: but we being justified by faith, are at peace with God through our Lord jesus Christ, Rom. 5. which died for us, when we were yet sinners: much more then, seeing we are reconciled, and have by the means of him received the atonement, Rom. 8. we shall be preserved by his life. We need not then in all our trouble and affliction, to flee unto any other, then unto him that hath made this atonement. Moreover, though joab did obtain, that the kings son should be brought home again: Yet was there still such rancour in David's heart, that he would not see him in two or three years after. Ezech. 18. But we have a promise, that when soever we repent ourselves of our sins, from the bottom of our hearts, our sins shallbe put out of remembrance, they shallbe no more thought upon. sith then, that the grand captain of the lords armies, who is our saviour jesus Christ, which hath foughten that good fight, hath made so sure an atonement betwixt his father and us: we will hold ourselves unto him only, as unto an omnisufficient mediator between God and us: who, least we should for conscience of sin, be afraid to come boldly unto him, doth most lovingly and mercifully, call us all unto him, Matth. 11. saying: Come unto me all ye that labour and are laden, and I will refresh you. Now, will I come to the similitude itself. If we have (say they) any matter to an earthly king or prince of the world, The similitude of the papists is discussed. we may not come to his person without means: some of his lords or gentlemen must bring us unto him, and also speak and entreat for us: in like manner, we may not come to God, or to his only begotten son jesus Christ our Lord, without mediators, intercessors, and advocates: And what should these be but the blessed virgin Marie, and the holy Saints of heaven? First, they do great wrong and injury unto God, when they do liken him unto an earthly prince or tyrant of the world: For, the causes why we may not come unto the princes, and rulers of earth, when soever we would, without mediators or means, can not be found in him, nor yet in him son jesus Christ our Lord: And therefore this similitude, can help their matter nothing at all. The princes, and rulers of the earth, if they be good, and lovers of equity and justice, they have many enemies that do daily conspire their death. And therefore, is not lawful for every man that would, for to come bluntly unto them, lest under a pretenced matter, they should be traitorously murdered and slain. Again, if they be cruel and bloody tyrants, they be always in fear of themselves, and will scarcely suffer their lords and peers, to come unto them without searching whether they have any weapons about them, or not: much less that any poor man, should have any access unto them, for to declare his suit. But no such thing can there be found in our heavenly king and lord, For, dwelling in heaven above, he laugheth all his enemies to scorn, and hath them all that rise against him, Psal. 2. and against his anointed our saviour jesus Christ, in plain derision. Again, he is so far from all crudelity and tyranny, that he doth most lovingly call all poor wretched sinners unto him, Matth. 11. Luk. 14. being ready at all times, to ease them of the heavy burden of their sins. But let us grant that there is some earthly king, that is without all fear of treason, and which is so benign and gentle, that he will suffer all men that will, to come unto him, and to declare boldly their suits unto him: yet can not he hear all matters and suits at once. And therefore all men may not come to him when they would, but must be brought or let in, by them that know when the prince is at leisure to hear their causes: Else he should be overcharged with the multitude of suitors: But the Lord our God is able to hear all men's matters at once, though they call upon him all in one instant, Matt. 6. Psal. 13●. or minute of an hour. Yea, he knoweth what they need, afore they ask, or make any petition or prayer unto him. Also the prince is a mortal man, and occupieth a local place, and can not be in all places at once, to hear the people's suits and matters, and therefore it is needful for them to have solicitors, and mean makers to the king, by his officers, to have their matters heard and discussed. But GOD our heavenly king, 2. Chro. 2. Esai. 66. jere. 23. Psal. 139. Acts. 7. is in all places at one time, and heareth all their matters, and as we have said, knoweth all their needs, before they make their petition. All these things being well considered, it is easy to perceive, that their similitude is not worth a rush, to pike one's teeth, for to establish their Idolatrous invocation of dead Saints. I do now remember a goodly saying of saint Ambrose, which serveth very well for this purpose. Amb. in epist. ad. Rom. ca 1. They (saith he) being ashamed that they have neglected God, are wont to use a very poor excuse, saying: that they may by them come unto God, as we come unto a king by his captains and lords. But go to: is there any man so mad, or which forgetteth his welfare so much, that he will give the honour of the king, unto any captain or lord? sith that if any be found to go about any such matter, they are by the law condemned as traitors? And these folks do not think themselves guilty, if they give the honour of the name of God unto a creature, and if leaving the Lord, they worship their fellow servants, as though there were some greater thing, that could be reserved to God. For, we do therefore come unto the king by his Lords, because forsooth that the king is a man, and knoweth not, unto whom he may commit the common weal: But, Hebre. 4. Psal. 14. Psal. 139. for to get the favour of God, from whom nothing is hidden (for, he knoweth all men's merits) we have no need of a mediator, or entreater, but of a devout mind. But now will I bring in a similitude, which hath a sure foundation, The similitude of the papists, is overthrown by another. and ground in the holy Scriptures, and sacred word of God, which shall quite overthrow theirs. For, why? It is only grounded upon the imaginations, and dreams of their own heads. What, if there were a king benign, gentle, merciful, and bounteous, that he would make an act, or proclamation, whereby he should exhort his subjects, that if any among them had any matter or suit, they should all boldly without mediators, or means come unto him, promising that he would hear them, & deliver them from their troubles and adversities, and from the hands of them that do oppress them: would not all men by that act or proclamation, take a wonderful boldness to come unto the king himself? Who, except he were stark mad, or did mistrust the kings proclamation, would seek for any mediators or means, for to have access unto so bounteous a prince? But we have a most sure act, and proclamation, which is enacted, and made in that most holy, glorious, and sacred counsel of the blessed trinity, Matth. 11. whereby we are exhorted, bidden, and commanded to come boldly unto him, who alone is able to heal all our infirmities, and to deliver us from all troubles, and adversities, be they never so great, and our enemies never so mighty. first, the father doth set forth this comfortable Proclamation unto us, saying: Call upon me in the day of trouble, Psal. 50. so will I hear thee, and thou shalt glorify me. Here we are not only exhorted, bidden, and commanded to call upon God in the day of trouble, but also we have a promise, that if we do it, we shallbe heard and delivered: who then being in trouble, would not come boldly unto God, and call upon him with a good, and sure confidence, sith that it is his blessed will, pleasure, bidding, and commandment (whereunto he hath added so comfortable a promise) that we should do so? In the Prophet jeremy he, crieth out, saying: You shall call upon me, jere. 2●. and I shall hear you, being then so lovingly called, let us come unto the seat of his mercy, with a steadfast trust and hope, Hebr. 4. james. ●. that we shallbe heard. But whom I pray you would not that sweet Proclamation, which his only begotten son, our saviour jesus Christ, doth make unto all repentant sinners, encourage excéedyngly? Come unto me (saith he) all ye that labour, Matth. 11. and are laden, and I shall refresh you. john. 16. And in an other place: verily, verily, I say unto you, what soever ye shall ask my father in my name, he will give it you. Doth not the eternal, and heavenly wisdom of the father speak these words? Even he which can not lie, which can not deny himself? why should we then be afraid to come unto him? Or what need have we to seek for any Mediators, Hebre. 7. advocates, or intercessors, for to make any intercession for us, sith that he doth call us so gently unto him, binding himself, and his promises with an oath, which can never be broken? Also the holy ghost, john. 15. who proceeding from them both, is the third person in the blessed Trinity, doth set forth unto us a very comfortable edict, or proclamation, when he saith by the mouth of the holy Prophet David: The Lord is nigh unto all them, Psal. 34. Psal. 144. that call upon him in truth. And in an other place: who soever calleth upon the name of the Lord, he shallbe saved: joel. 2. Rom. 10. Here have we the most sure, and infallible proclamations of the father, of the son, and of the holy ghost, whereby we are most lovingly and mercifully called, unto the mercy seat of almighty God, and also assured that we shallbe heard, when soever we do call upon him in faith, through our only mediator and advocate, jesus Christ our Lord. Is it not then a manifest sign and token, that we do not steadfastly believe the promises of GOD, nor trust in his mercy, james. 4. whereof we are assured in his truth, when we do direct our prayers to any other then unto him, Rom. 10. or when we seek for other means to come unto him, than he himself hath appointed in his holy Scriptures? Read all the whole body of the scriptures throughout, from the one end to the other, and ye shall not find, that ever the patriarchs, Prophets, or Apostles, did pray to any other Mediator, Intercessor, or Advocate, but only unto God alone. For, there is no other Mediator that can be found, and appointed unto us, besides that blessed seed of Abraham, our saviour Christ jesus. Gen. 22. For, Objection. whereas they do allege, that it is read in the scriptures, that the Angels do some time pray for the elect people of God, and also that they do offer our prayers before the Lord: Answer. That same maketh nothing for their purpose, except they could prove, that the Saints be ministering spirits, sent to minister for their sakes, which shallbe heirs of Salvation, Hebr. 1. or that they be appointed to wait upon us, as the Angels are, Psal. 91. which have a charge given them over us, to keep us in all our ways: yea, and also to encamp round about them that fear the Lord. Psal. 34. And this ministery and office of theirs, because that they be immortal, shall continued as long as there be any men abiding here upon the earth: that is to say, until the number of the children of God be fulfilled: But as for the saints, it goeth otherwise with them. For, as they are bound, whiles they be yet in this life, to do those things that pertain to their vocation, according to the office that God hath called them unto: So when they have once performed their course, and are at rest with God, they have no more to do with the living: their ministery and office is at an end, and if they make any prayer unto GOD, Revel. 6. it is, that their blood may be avenged on them that devil on the earth, desiring that the number of their fellows and brethren may be fulfilled and that the glorious kingdom of God being come, they may receive their glorified bodies, Matth. 6. which now lie in the earth, till the general resurrection of all flesh. I do not doubt but that they do wish us good, Luk. 16. and are very desirous to have us in their blessed fellowship, for as much as they are members of the same body that we are of. Hebre. 11. But to say, that they know our necessities, or that they hear our particular vows and prayers, and offer them unto god: It is a mere invention of men. For we have not one only jot in holy Scriptures, that doth certify us of it. And as touching their goodly shift, which being wholly destitute of the scriptures and word of God, they use commonly, saying: That the dead saints, The shi●tes of the foolish papists. do see and behold in the brightness of the divine countenance of God, that shineth upon them as it were in a bright glass, all the necessities, conflicts, and troubles of men: because that it is only grounded upon the vain fantasy of worldly wisdom, it ought not to take place, in such a weighty matter as this is. But they are also wont to allege a place out of the Revelation, for to prove that the saints do know, all that is done here in this world, Revel. 14. because that the Apostle saith there: And they followed the Lamb, wheresoever he goeth. These words say they, do sufficiently declare, that the Saints are every where with the Lamb: If they be every where with him, then do they know all things. And hereunto be they wont to add the saying of saint Hierome, who expounding these words, Hieroni. cont. Vigilantium. saith on this manner: If the Saints do follow our Lord every where, and he is every where, and in all places: then we must believe, that they that are with our Lord, be every where also: not locally, but by a celerity or quickness that they have, to perceive that which God will have them to know. As touching the place that they do allege out of the revelation of john: Answer. it serveth nothing for their purpose. For, the hundredth four and forty thousands, that follow the Lamb wheresoever he goeth, do signify all true faithful christians which follow Christ: that is to say, which do frame their living and conversation after his example: and do endeavour themselves in all their doings to follow his holy and blessed commandments, 1. Pet. ●. 1. Pet. 1. Coloss. 3 mortifying their bodies, and offering them a lively sacrifice unto almighty God, the father of our saviour jesus Christ. Rom. 12. But we must mark that saying of Saint Hierome at the end of his exposition, he doth add, that the saints are in all places, not locally, but by a celerity or swiftness that they have, Note. to understand and perceive that, which God will have them to know: Now do I deny that it is the will and pleasure of God, to show unto the dead Saints, what is done here in this world. And ●yll they have proved by the Scriptures, that God will have the dead saints to know all that is done here amongst us, I will by the grace of god abide still in the same opinion: But I know that they shall never be able to do it. Saint Augustine shall answer Hierome and them both: when he saith these words: August. de spiritu & anima. cap. 26. Vbi siquidem sunt spiritus defu●●●●rum, ubi non vident neque audiunt, quae aguntur an revenium iuist● vita hominibus, ita tamen est eyes cura de vivis, quanquàm quid agant omnino nesciant, quemadmodum nobis cura est de mortuis, quamui● quid agant utique nesciamu: That is to say in english: the souls of the dead are there, where they do neither see, neither hear, what is done or happeneth to men in this life, such care is with them for the living, that they are utterly ignorant what they do (here in the earth) as our care is for the dead, which know not what they do: whose words are very plain, and need no exposition at all. But put the case they could prove that the saints knowing our necessities, do pray for us, yet it should not follow, that we aught to pray to them, or to make them our intercessors and advocates, sith that we have no such commandment in the scriptures, nor yet is there any example, either of the patriarchs, Prophets, or the Apostles of our Saviour jesus Christ. Zach. 1. Revel. 8. The Scriptures do certify us, in certain places, that the Angels do pray for the elect people of GOD, and that they do also offer our prayers unto him: yet aught we in no wise to pray unto them. For why? they can do nothing but that, that God commandeth them to do: yea nothing will they do, without his commandment. Therefore, if we will have them to aid and assist us, we must direct our prayers, unto god alone, desiring and beseeching his divine majesty that he vouchsafe to command his holy Angels to aid and secure us in all our necessities & troubles. And then the blessed Angels, having a commandment or commission of God, for to do it, will most gladly and most diligently assist and help us, but we may not desire God, to command the dead Saints to do the same: because that they be not appointed and ordained thereto, as the angels are. The dead saints have performed their course. For, unto men it is not given of God, to help one another, but only in this life present, whiles they be yet in this transitory world, which thing saint Paul doth well declare, saying: Galat. 6. While we have time, let us do good to all men. You see, that Saint Paul saith, dum tempus habemus, whiles we have time: as if he should say, GOD hath appointed none other time unto us, for to help one another, but only this present life. james. 5. Saint james saith also: pray one for another: that ye may be saved. Whereby God doth command us two things. The one is, that we should pray one for another, that is to say, Mark this well. that we should pray for them that pray for us: Therefore if the saints should pray for us, we should also be bound to pray for them, but to say that we must pray for the dead Saints, it is to do the Saints great injury and wrong. For, it is written in their own Canon laws, Iniuriam facit Martyri, qui orat pro Martyr: That is to say, he doth wrong unto a Martyr that prayeth for a Martyr. Secondly, we are commanded to pray one for another, that we may be saved: that is to say, whiles we are yet in the way of salvation, that we may come to our ways end. It appeareth by this, that it is not the will of God that we should pray one for another, but only whiles we are in this world, that so we may exercise the works of charity, whiles we have time as it is said before. another place do they allege out of jeremy, Objection. which is this. Though Moses and Samuel stood before me, jere. 15. yet have I no heart to this people. Why, say they, should jeremiah speak so of the dead, except be knew that they did make intercession for the living? I may a great deal better reason after this manner: Answer. Sigh that neither Moses nor Samuel did pray for the people of Israel, it appeareth that there was then no intercessor of the dead. For, who of all the Saints should have taken thought for the people, if Moses did not, who in this thing did exceed and pass all men, whiles he did live? Therefore, thus I say, I might make my argument against them: In the extreme necessity of the people, Moses did make no intercession for them. It is most likely them, that none at all did make intercession for them, sith that Moses did pass all men in humanity, gentleness, and mercy. The meaning of the Prophet than is this: What was the meaning of the prophet. that God was so offended with the people, that he would not spare them, though Moses and Samuel, whose prayers he was want to hear above all other, should make intercession for them. The like in a manner have we in the Prophet Ezechiell, Ezech. 14. where the Lord speaketh on this manner: If Noah, Daniel, and job were in the City, as truly as I live, they shall deliver neither sons nor daughters, but save their own souls in their righteousness. As if he should say: though Noah, Daniel, and job were then alive again, they should not deliver their own sons and daughters, but should save only their own lives in their righteousness: my wrath and indignation is so kindled against that stiff-necked people. And so the afore alleged place of jeremiah aught to be understanded. For, the words are as much, as if he should say: Though Moses and Samuel were now alive, and should stand before me, making intercession for this people, as they were wont to do, yet would I not for their sakes withdraw my plagues from this wicked and froward generation: I would not hear them, nor give ear unto their prayers, but would in my fury utterly destroy this rebellious and stiffnecked people. Read and mark diligently the circumstances of both places, and ye shall find that it is the true sense and meaning of them. As for the place that they do bring out of Genesis, saying: that jacob doth pray, Gen. 48. that his name, and the name of his forefathers, Abraham and Isaac may he called upon his posterity: It helpeth their matter nothing at all. What was the meaning of the patriarch. For, the meaning of the holy patriarch is not, that his posterity should call upon him, or upon his forefathers, Abraham and Isaac, for help and succour, but that his posterity might be named after him, and also after Abraham and Isaac: thereby to declare that the covenant that God had made with Abraham, Isaac, and jacob, did pertain unto them. And therefore, whensoever the faithful Israelites did make their prayers unto God, they did always beseech him, to remember his servants, Abraham, Isaac, and jacob, putting him in remembrance of the covenant wherein he had promised, that he would for Abraham, Isaac, and jacbos sake, show mercy & favour unto them. But how little they dystruste in the merits and intercessions of their forefathers, it is easy to see, in the prophet Esay, for there the whole Church crieth out, Esai. 63. saying: Abraham knoweth us not, neither is Israel acquainted with us: But thou lord art our father and redeemer. Therefore be at one with us again for thy Servants sake, that are of the generation of thine heritage. To be short, whensoever they did name in their prayers, their forefathers, Abraham, Isaac, and jacob, it was not for any help that they looked to have at their hands, but for to put God in remembrance of the covenant that he had made with them, and with their posterity for ever. But now that we have our Saviour jesus Christ, in whose blood the covenant is both established and sealed up: In whose name should we set forth or offer up our prayers unto God, but in his only? Moreover, that same manner of phrase that jacob did use, is often times found in the scriptures, Esai. 4. as when Esay saith: Then shall seven women take hold of one man, and say, we will lay all our meat and clothing together in common. Tantum nomen tuum innocetur super nos: Only that thy name may be called upon us that is to say, only let us be called thy wives, or after thy name, that yet it may be said, that we are such a man's wives. They be also wont to bring in, Objection. the dream of judas Machabeus, which is made mention of in the Maccabees, where it is written that judas Machabeus did show unto his Soldiers, 2. Mach. 1●. that he had seen in a dream Onias & jeremiah, holding up their hands towards heaven, and praying for the people. Doth not this say they, prove sufficiently, that the dead saints do pray for us? Answer. First, I do answer that the book, out of the which this place is alleged, is not authentic nor yet Canonical, as Saint Hierome proveth. All men may see, what authority that book aught to have in things that pertain to our salvation. 2. Mach. 2. For, first of all, they cannot deny but that it is an abridgement of five books that one jason Cireneus had written, which whether he was a jew or a gentle, no man is able to tell. For, the book was set out and written in the Greek tongue and not in the Hebrew. Moreover, when the holy ghost doth set forth any thing unto us, for an infallible doctrine, ●. Mach. 15. or an undoubted truth, he is not wont to use any excuse, It were stark madness to ground my doctrine upon a dream. as the author of this book doth. Last of all, what wisdom were it, to ground any doctrine pertaining unto the faith, upon a dream? did he not think also in his sleep, that jeremy did deliver him a golden sword? yet when he awoke, he had no such thing. I might therefore conclude, that as jeremiah did deliver him a golden sword: so he with Onias did pray for the people. But jeremiah did deliver him no sword in deed, but only in a dream. Whereby it followeth, that the praying of Onias and of jeremiah was dreamishe also. But let us grant that it was so, as judas Machabeus did dream: yet we do not read, that judas Machabeus and his host, did by and by direct their prayers unto them, or that they did desire them to pray and make intercession for the hosts of the Israelites, which should within a while join in battle with the hosts of the enemies: But we read that they all prayed with their Captain unto God, The prayer of judas Machabeus. saying: O lord, thou that didst send thine Angel in the time of Ezechiah, king of juda, & in the host of Sennacherib didst slay, an hundred fourscore and five thousands, send now also thy good Angel before us (O Lord of Heavens) in the fearfulness and dread of thy mighty arm, that they which come against thy holy people to blaspheme them, may be afraid. Here may we see, that judas Machabeus, notwithstanding his gay dream, did trust only in the Lord, unto whom only, his prayers he directed, and not unto Oniah, nor yet unto jeremiah, following in this, the example of all the holy patriarchs and Prophets that were before him. They do so abominably wrest all the other places of the Scriptures, which they be wont to allege for the maintaining of their Idolatrous invocation of Saints, that a man will be ashamed to stand in the confuting of them. The 〈◊〉 refuge of the papists. All their refuge at length, is, that the saints were heard whiles they were alive. For it is written: Our Fathers called upon thee, & were helped: Psal. 22. they trusted in thee, & were not confounded. If say they, they were heard, when they were yet compassed about with infirmities, how much more are th●● now heard, being in glory with God? How much better did the blessed Apostle Saint james reason, Answer. james. 5. when he did say, Helias was a man mortal, even as we are, and he prayed in his prayer, that it might not rain, and it reigned not on the earth by the space of three years and six months? And he prayed again, and the heavens gave rain. Do we not rather learn by their example, to pray boldly unto God, though we be compassed about with infirmity as they were, than otherwise? The holy prophet David, doth not say that the fathers were heard, because that they prayed to any of the patriarchs that were before them, but because that they prayed unto God, and trusted in him. The same self lesson doth james give unto us. james. 5. Let us therefore▪ follow their examples, Num. 11. Esai. 50. Esai. 59 and we shall be heard as they were. As the arm of God is not shortened since: so his mercy is not waxen less. He is as ready now, to hear them that call upon him in truth and verity, Hebre. 9 as he was then. Have we not besides all this, a mediator & an advocate, that appeareth continually in the sight of God for us? It is unpossible then, but that we shallbe heard whensoever we call faithfully upon our heavenly Father, through our only Mediator and Advocate, jesus Christ our Lord. ¶ The xxviij Chapter. ¶ How and wherein we aught to honour the Saints. Now, when they have nothing to say for their invocations to dead saints, being convinced by the holy scriptures, they cry out and say: behold these new preachers dishonoureth, defaceth, spoileth, & maketh none account of the holy, and blessed saints in heaven: and especially they dishonour the blessed virgin Marie, the sweet mother of Christ jesus, to whom was more grace given, then to any other creature; and maketh no more of her, then of another woman. etc. bely us not, ye papists, for we give to them that honour as we are commanded in the holy scriptures to give them. And therefore saint Cyrill saith very truly: Cyrill cont. julianum. lib. 6. At sanctos Martyrs neque deos èsse dicimus, neque adorare consuevimus: laudamus autem eos potius summis honoribus, quod pro veritate straenue certarunt, & fidei synceritatem seruarunt: that is to say in English: But neither we say that the holy Martyrs are Gods, neither have we used to worship or honour them: but we rather praise them with great reverence, for that they have strived earnestly for the truth, and have kept the sincerity of the faith of Christ. August. de vera religio. cap. 55. And Saint Augustine showeth also, how we must honour them, saying: Honorandi ergosunt propter imitationem, non adorandi propter religionem: The saints are to be reverenced and worshipped for imitation, (that is, to follow their godly doings and conversation) and not to honour them for any religion (to make them our Gods or advocates, and to have our confidence in them) this kind of honour we give to the saints, and none other. And whereas you say, there was more grace given to Marie, then to any other creature, because she was the mother of Christ: Matth. 12. Rom. 8. Galat. 4. You may also learn in the book of God, to be the child of God, is a great deal greater grace, then to be the mother of Christ. Therefore saint Augustine saith: Beatior ergo Maria fuit, August. de sancta virgini. cap. 3. Percipiendo fidem Christi, quam concipiendo carne Christi. Materna propinquitas nihil Mari● profuisse●, nisi faelicius Christum cord, quàm carne gestasset: Marie was more blessed, in that she received the faith of Christ, then in that she conceived the flesh of Christ. Motherly kindred could have dost Marie no good, unless she had borne Christ, more blessedly in her heart, than she bore him in her flesh. And in an other place he saith: August. in joh. ●●ct. 10. Mater mea, quam appellastis faelicem, inde felix est, qui● verbum dei custodivit: non quia in illa verbum caro factum est: My mother, whom ye have called blessed, therefore is blessed, because she hath kept the word of God: not because the word in her was made flesh. Luk. 11. Epipha. lib. 3. Haetes. 59 cont. Collyzidian. Therefore Epiphanius saith: Christ said unto his mother, woman, what have I to do with thee? My hour is not yet come. Jest any man should think our Lady was of greater excellency, he called her woman: as it were, prophesying of the kinds and sects of heresies that were to come in the world: jest any man having to great opinion of that holy Saint, should fall into this heresy, and into the dotage of the same. For in deed the whole matter is but a mockery, and an old wives tale, and soothly to say, nothing else, Origen i● Luc. Hom. 25. but the handling of an heresy. Therefore Origene saith: Si mensuram transcenderit charitatis, & qui diligit, & qui diligitur, in peccato est: If love pass the measure of charity, aswell he that loveth, as also he that is loved, is in sin. The said Epyphanius saith further: Epipha. lib. 3. Haeres. 59 Let no man eat (saith he) of this error touching saint Marie, for though the tree be fair, yet is not this fruit to be eaten. Although Marie be beautiful, and holy, and honourable, yet is not she to be adored. But these women, worshipping Saint Marry, renew again the Sacrifice of wine, mingled in the honour of the Gods Fortuna, and prepare a table for the devil, and not for God, as it is written in the Scriptures: they are fed with the meat of wickedness. jere. 44. And again, their women bolt flower: and their children gather sticks to make fine cakes, in the honour of the Queen of heaven. Therefore, let such women be rebuked by the Prophet Hieremie, and let them no more trouble the world. And let them not say, we worship the Queen of heaven. Thus he applied the words of the Prophet, unto the virgin Marie, being Idolatrously abused by the heretics called Collyridiani, as she and other Saints are by the Papists abused now in these days. Collyridiani, were heretics. This shall now suffice for to prove, that Christ our Saviour touching his manhood which he did take of us, is, and shallbe unto the worlds end in heaven, Hebre. 10. Colloss. 3. on the right hand of the father, that is to say, in felicity, joy, and glory, being exalted above the heavens, August. de agone christ▪ & de fide & symbolo. Matth. 28. Phil. 2. made lord over all creatures, both in heaven and in earth, and having received a name, that passeth all the glory, that man can report? And that as heaven must hold him, unto the time of the restitution of all things, that God hath spoken, by the mouth of his holy Prophets since the world began (being nevertheless here among us, Acts. 3. touching his divinity and godhead, and feeding us by his eternal spirit, and by the verity of his holy institution and ordinance, Matth. 2●. with the heavenly food of his precious body and blood): so he doth appear always in the sight of God for us, being an omnisufficiente intercessor, Hebr. 9 1. Tim. 2. Rom. 8. 1. joh. 2. Hebr. 7. advocate, and mediator betwixt God and man, so that we need not, to go unto any other, for to make intercession for us, sith that God in his holy scripture and word, doth appoint him to be our only intercessor, advocate, and mediator, and none other. ¶ The xxix Chapter. ¶ Of Christ's coming to judgement, in the last day. And he shall come down to judge both the quick and the dead. Acts. 1. August ad Darda. Epi. 57 Matth. 25. 1. Thess. 4. john. 5. 1. Thess. 4. WHO, in the time appointed of his father, shall come to judge both the quick and the dead, even as he was seen to go up, (the Angels testifying the same): that is to say, in the same shape, form, figure, and substance, that he took of us in the virgin's womb, of whom he took his undefiled substance, and that, being glorified, and endued with immortality, he did carry up into heaven: He shall come, I say, in his majesty, accompanied with all the holy Angels, descending from heaven with a shout, and voice of the archangel, and trump of God. And the dead in Christ, shall arise first, than we which shall live (even we which shall remain) shallbe caught up with them in the clouds, to meet the Lord in the air. There be many, even among the old ancient writers, that by the quick, do understand those, that do live in glory with Christ: The opinion of many touching the quick and the dead. and by the dead, do understand those, that being dead in sin, be also dead unto God. For, say they, it is not to be thought, that any shall be found alive: sith that the Apostle doth say, that it is appointed unto all men, Hebre. 9 that they should once die. But it appeareth most manifestly, both by the words of our saviour, and also by the words of the Apostle saint Paul, that at the same present time and hour, that the son of God shall come, for to judge all flesh, some shall be found alive. For, Christ● our saviour saith: Matth. 24. Luk. 17. Gen. 6.7. Gen. 19 that as the time of No & of Sodom was, so shall the coming of the son of man be. But who would say that none were alive, when the flood did suddenly overwhelm all the whole face of the earth? Or when GOD did rain fire and Brimstone, upon the inhabiters of Sodom and Gomorra? If any man would say so, the plain and manifest scriptures, should reprove him a liar. sith then, the coming of our eternal and everlasting judge, How the saying of S. Paul aught to be understanded. shallbe as the time of No and of Sodom was, it is to be believed, that we shall not all sleep. How then shall the saying of the Apostle be fulfilled, where he doth both say, and writ, that it is appointed unto all men, that they shall once die? verily, the holy Apostle doth sufficiently declare himself, Hebre. 9 1. Cor. 15. when he saith: Behold, I show you a mystery, we shall not all sleep, but we shall all be changed, and that in a moment, and in the twinkling of an eye, at the sound of the last Trump. For, the Trump shall blow, and the dead shall arise uncorruptible, and we shall be changed: for, this corruptible, must put on uncorruptible, and this mortal must put on immortality. 1. Thess. 4. This sudden change and alteration shallbe unto us which shall live (even which shall remain) in steed of death. For, that which in us is corruptible, shall put on uncorruption, and that which is mortal, shall put on immortality. To be short, this transitory life, shall in a moment, and in the twinkling of an eye, be changed into a most blessedfull life, which never shall have end. And of this, have we a most evident and plain example, Gen. 5. 2. Reg. 2. both in Enoch, and Elias, which were taken up quick. The true meaning then of this article (which seemeth to be taken out of the sermon that Peter made unto Cornelius: Acts. 10. 2. Tim. 4. And out of the solemn protestation, that saint Paul useth to his disciple Timothy) is, that Christ's our Saviour shall come again at the last day, The true meaning of this article. in his glorified manhood that he took of us, and that he shall judge both them that he shall find alive here in the earth, and also the dead, I mean, all those that sleep in their graves, until the general resurrection of all flesh. john. 5. For, the father hath committed all judgement unto the son, john. 5. that all men should honour the son, even as the father. Which truly aught to be very comfortable unto us all, 1. Ioh●. 4. john. 20. Luk. 21. & to put away all vain fear from the unquiet & troubled consciences of the Christians. For, sith that he shall come to judge us, who of the father is appointed to be the Saviour and redeemer of all them that put their whole trust and confidence in him, Rom. 2. Hebre. 10. john 3 seeking only to be saved by the merits of his death, passion, and bloodshedding: how can it be that he should condemn us? 1. john. 2. Rom. 8. 1. Tim. 2. Shall he that is our advocate, intercessor, and mediator, give sentence against us? jesus Christ yester day, and to day, and the same continueth for ever. Hebre. 13. If he continueth still jesus Christ, what other thing can be do, Matth. 1. but save his people? As the Angel most truly testified of him. Therefore, when soever in the extreme agony and conflict of our consciences; 1. Peter. 5. our mortal enemy Satan, doth say before our eyes, that dreadful day of judgement, Esai. 7. Matth. 1. Acts. 4. Phil. 2. for to drive us to desperation: let us boldly appeal from Christ being judge, to Christ being jesus: that is to say, a Saviour of his people. Let us always have in our minds and hearts, these godly sayings of saint Paul: who shall say any thing to the charge of Gods chosen? Rom. 8. 2. Tim. 2. It is GOD that justifieth, who then shall condemn? It is Christ which is dead, yea rather, which is risen again: which is also on the right hand of God, john. 10. and maketh intercession for us. We are in his hand, no man, none can take us out, because he is stronger than all. Are we not, Ephe. 5. as many, as be grafted in him by a lively faith, flesh of his flesh, bones of his bones? Are we not his members, and he our head? How could it be then, that being our head, he should cast us away? Ephe 5. Coloss. 1. Are not these saint Paul's words: The husband is the head of the wife, even as Christ is the head of the congregation, and the same is the Saviour of the body? Galat. 5. Let us then endeavour ourselves by a lively faith, working through charity, to be the body of Christ, and so may we be sure, that he will come to save, and not to condemn us, Rom. 8. Galat. 2. for there is no condemnation, to them that are in Christ jesus, which walk not after the flesh, but after the spirit. For why? He is a saviour of his body. But how can the coming of Christ unto judgement (will some body say) be comfortable unto us: Objection. sith that we must give account of every idle word, Matth. 12. that ever we speak in all our life time? Or sith he will reward every man according to his deeds? Doth not saint Paul say, that we must all appear before the judgement seat of Christ, Rom. 14. 2. Cor. 5. that every man may receive the works of his body, according to that which he hath done, Rom. 2. 1. Cor. 4. whether it be to good, or evil? Yea, at that day the very thoughts & secrets of men's hearts shall be judged: who then can rejoice, at the coming of so dreadful a day? verily, these sayings are most true, and also most dreadful, and aught to move us to live in the fear of God, Answer. and to abstain, not only from evil deeds, but also from evil words, and thoughts. They aught also to put us in remembrance, how much bound we are, unto the mercy and goodness of almighty God, Rom. 5● which, when we were his enemies, fighting under the banner of Satan the devil, against him and all his holy laws and ordinances, did so love us, that he did give his only begotten son for us, john. 3. making him our righteousness, wisdom, 1. Cor. 1. sainctification, and redemption. Why should then these grievous sayings be dreadful unto us? Is it not written: At what time soever a sinner doth repent him of his sin, Ezech. 1●. from the bottom of his heart, I will put his wickedness out of my remembrance, so that it shall no more be thought upon? If our wickedness shallbe put out of remembrance, so that they shall no more be thought upon: how shall they be laid to our charge at the day of judgement? Is not, besides all this; 1. Cor. 1. Christ's righteousness, our righteousness? His wisdom, our wisdom? His holiness, our holiness? His innocency and redemption, our innocency and redemption. Doth not Paul writ▪ That there is no condemnation to them that are in Christ jesus? Rom. ●. Rom. 5. These are more over the words of our Saviour Christ: He that heareth my words, and believeth in him that hath sent me, joh. 5. hath life everlasting he shall not come into judgement, but is passed from death to life. What shall we say then? Shall not the faithful believers come into judgement? Objection. Is it not written: that we must all appear before the judgement seat of Christ? Answer. It is most sure that we shall all appear, before the judgement seat of our saviour Christ. How the faithful shall appear in judgement. But, as some do come to the Sessions, or Assizes there, for to receive their judgement and condemnation, some, for to give evidence against them, and to assist the judge in his office: so shall it be in the last judgement. For, the reprobate, unfaithful and merciless shall come thither for to receive their deserved condemnation: james. 2. Matth. 25. And the faithful with the blessed Angels, for to adsiste their judge Christ, as he himself doth witness, saying unto his Apostles: When the son of man that sit in the seat of his majesty, Matth. 19 Luk 22. ye which follow me, shall sit also upon twelve seats, and judge the twelve Tribes of Israel. 1. Cor. 6. Wild. 3. And saint Paul saith these words: Do ye not know that the Saints shall judge the world? Know ye not how we shall judge the Angels? This is conclusion aught we to mark, and also to believe, that through a lively faith in our Saviour Christ, Rom. 4. Galat. 3 Ephe. 2. we are justified: that is to say, we are counted just and righteous before God, so that our sins, shall no more be imputed unto us, nor laid to our charged. Gen. 25. For, as jacob having not of himself deserved the right of the first borne, The mystery of jacob's putting on of his brother's apparel. Ambro. de jacob & vita beata. lib. 2. did put on the apparel of his brother, and also his Gown, which had a sweet odour and smell, and so under the title and name or person of an other, did come to his father, that he might to his own commodity and profit receive the blessing: even so, we are hidden under the precious pureness of our eldest brother, jesus Christ our saviour, that we may in the sight of god receive the testimony and reward of righteousness, I mean that sweet and comfortable blessing, that david ●oth speak of saying: Psal. 32. Rom. 4. Blessed are they, whose unrighteousness are forgiven, and whose sins are covered: blessed is the man to whom the Lord i●puteth no sin. And as for our good deeds, Matth. 5. james. 2. Galat. 5. Esai. 64. that do proceed and come of that justifying faith, which can no more be without good works, than the Sun can be without light, or fire without heat▪ although in themselves they be most unperfect: yet in our saviour Christ they are most perfect. Rom. 10. For Christ is the perfection, performing, or fulfilling of the law for a justification unto all them that believe. sith then that we shall through faith in our saviour jesus Christ be justified, that is to say, counted just and righteous before GOD, so that our sins shall no more be laid to our chardgen, nor imputed unto us: Sigh again, that the unperfection or unsufficiency of our good works, Rom. 5. shall be clean taken away by the perfect and omnisufficient obedience of our Saviour jesus Christ, Matt. 5. Galat. 3 Rom. ●. who hath fulfilled the law for us all, and delivered us from the curse and malediction of it: why should those grievous sentences be dreadful unto us. The xxx Chapter. ¶ To whom the sharp Sentences of the Scriptures are terrible. THere be three manner of people, unto whom these sayings aught to be very dreadful. For, they shall most extremely and with all rigour be executed upon them. john. ●. These are the infidels or unfaithful. For, it is written: he that doth not believe, is judged and condemned already: because that he did not believe in the name of the only begotten son of God. And under them I do comprehend all the Godless Epicures of this wicked world, Matth. 6. Psal 14. Psal. 53. Wild. 2. Eccle. 5. 1. Cor. 15. Luk. 12. Rom. 2. which do think that there is no God living, as though there were neither heaven, neither hell. For as S. Paul saith unto them that are rebellious and disobey the truth, and follow iniquity, shall come indignation and wrath, tribulation and anguish, upon the soul of every man that doth evil. The second sort that aught to fear these sharp and grievous sentences of the Scriptures are the merciless generation. For, james. ●. as S. james writeth, there shallbe judgement without mercy unto him, that showeth no mercy. And for this cause our Saviour Christ, shall say unto them that shallbe on his left hand: Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his Angels. Matth. 25. Luk. 13. Matth. 7. Psal. 6. For, I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink: I was harbourless, and ye lodged me not: I was naked, and ye clothed me not: I was sick and in prison, and ye visited me not. Then shall they say unto him: when saw we thee an hungered, or thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? And he shall answer and say: verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. All these shall go into everlasting fire and pains of Hell. 1. john. 3. james. 2. This now is to be understanded of them, that will have no pity & compassion upon their poor needy brethren, but suffer them most unmercifully to perish for lack of succour at their hands. Luk. 16. They that are such, I mean they that stop their ears at the clamours and cries of their poor needy brethren: Prou. 21. Tobi. 4. Eccle. 4. Eccle. 13. Eccle. 14. Luk. 14. Luk. 16. they themselves shall cry, and shall not be heard: they shall cry and crave for mercy, but no mercy shallbe granted them. Not less rigour doubtless shallbe used against them, if for a small offence; they will be revenged to the uttermost. For as the scripture testifieth, he that seeketh vengeance, shall find vengeance of the Lord, who shall surely keep unto him his sins. Eccle. 28. Which thing Christ our Saviour teacheth us by a a lively parable or similitude, when he bringeth in the king that doth call his 〈…〉 and account, Matth. 12. and unto whom one was brought that did own him ten thousand talented, which he forgave him ●●ite, because that he● had besought him. But this man was full of mischief, & would not show the like mercy unto his fellow servants, that did own him but an hundred pence: and therefore his lord was angry, and delivered him unto the jailers' till he had paid the uttermost farthing. Even so shall my heavenly father do unto you (doth our Saviour Christ conclude) except ye do from the bottom of your hearts forgive your brethren their trespasses. The third sort of people, which shall receive judgement without mercy, are the justiciaries & work mongers, which seek to be saved and justified by their own works and merits, and which being ignorant of the righteousness of god, Rom. 10. do go about to set up their own righteousness: and so will in no wise be subject to the righteousness, that is available before God. They doubtless, shallbe called to a straight rekcning and account. For why? all they that are such, do remain still under the curse of the Law, as saint Paul writeth, saying: Galat. 3 As many as be of works, that is to say: as many as go about to be justified by the works of the law, are under the curse. For, it is written: Cursed be every man that continueth not in all things that are written in the book of the law, to do them. Being then under the curse and malediction of God, because that they did most unthankfully refuse the merciful mean, that he had of his mere goodness appointed unto them for to be justified by: they must needs run into everlasting condemnation. Doth not the truth himself say: Luk. 17. that though we did all that he commandeth us, yet we are unprofitable servants? But who in all the world, is able to do the tenth part of that which God doth require of us, and with that perfection as he will have it to be done? not one man living in the world. What are we then, but a thousand times worse than unprofitable servants? They therefore, that go about to be justified by their own beggarly works, and stinking righteousness, which before God is as the filthy clouts of a menstruous woman, Esai. 64. are most worthy to find Christ (whom they will make but a patched and an unperfeate Saviour) a most rigorous and extreme judge: whereas, if mistrusting our own righteousness, merits, and doings, we do flee and appeal to the only mercy of God, Rom. 4. taking a sure hold thereupon through faith in our saviour Christ, and sa●yng unfeignedly with David and job: O Lord enter not into judgement with thy servants, Psal. 143. for in thy sight shall no man living be justified: If I would justify myself, job. 9 my own mouth shall condemn me: if I would be perfect, job. 14. he should judge me wicked: Lo, though he slay me, y●t will I trust in him, & I will reprove my ways in his sight: it is so far of, that we aught to fear the day of judgement, and coming of our heavenly and eternal judge, or that those grievous sentences and sayings aught to be dreadful unto us, that rather our saviour and judge biddeth us to look up, Luk. 21. job. 13. 1. john. 4. john. 20. Rom. 8. and lift up our heads, assuring us, that then our salvation is at hand. Yea, that we might be the more certain of it, he promiseth that all his coming, he will send his Angels, with a great voice of a Trump, Matth. 24. Revel. 1. 1. Cor. 15. 1. Thess. 4. and that they shall gather together his chosen, and predestinated children, from the four winds, and from the one end of the world, to the other. Where soever we shall be then, I mean, when our Saviour and judge shall come, whether it be in the bowels of the earth, or any where else, here in this vale of misery, we may be sure, that we shallbe gathered together unto him, there for to receive our full and perfect salvation, both in body and soul. 1. Peter. 5. james. 4. Let us not therefore suffer our enemy Satan, to drive us to any desperation, by putting us in remembrance of the dreadful day of judgement: But rather in the conflict, and agony of our consciences, let us have always before the eyes of our faith (besides the goodly, and comfortable sayings, 2. Tim. 1. Matth. 1. Luk. 2. Phil. 3. 1. Tim. 1. 1. Tim. 2. that have been brought in already) that Christ shall not only come as a judge, but as a most benign, and merciful saviour of his people. And therefore saint Paul doth writ, that from heaven, we look for a Saviour, even the Lord jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his glorious body. Luk. 21. 1 Peter. 4. Ephe. 4. 2. Peter. 3. Matth. 24. 2 Peter. 3. Revel. 3. Revel. 14: Matth. 25. In the mean while, let us take heed to ourselves, that our hearts be not overcome with surfeiting, and drunkenness, least that day do come upon us unwares. For it shall come as a snare, on all them that sit upon the face of the earth. Therefore, we have need to watch, and pray, that we may be ready when he cometh, and that we may stand before him, having and using the weapons that saint Paul ministereth unto us, whiles we are here, warring against the fiery darts of the devil, our enemy, where he saith: Ephe. 6. Take unto you the whole armour of God, that ye may be able to resist in the evil day, 1 Thess. 5. and having finished all things, stand fast, and your loins gird about with verity, and having on the breast plate of righteousness, and your feet shod with the preparation of the Gospel of peace. 1. john. 5. 1. Peter. 5. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. And take the helmet of salvation, Hebre. 4. and the sword of the spirit, which is the word of God, and pray all ways, with all manner of prayer, and supplication in the spirit, and watch thereunto with all perseverance, and supplication for all saints. Coloss. 4. And in an other place he saith: Ephe. 5. Take heed therefore, that ye walk circumspectly, not as fools, but as wise, redeeming the time: For the days are evil. 1. Cor. 6. Be ye not drunk with wine, wherein is excess: but be ye fulfilled with the spirit, Coloss. 3 speaking unto yourselves in Psalms, Hymns, and Spiritual songs, singing, and making melody to the lord in your hearts. What is signified by Psalms by Hymen's, & by songs. By Psalms he vndestandeth complaints to God, narrations, and expostulations: by Hymns, he properly containeth, thanks giving: by songs, he also containeth, praises and thanks giving▪ but not so largely and amply, as Hymns do. So now we are alive, 1. Thess 3. Rom. 8. Matth. 16. Matth. 7. 1. Cor. 10. if we stand fast in the lord, saith saint Paul, and no damnation, nor troubles, nor yet the gates of hell shall not prevail against us, because we are builded upon the sure rock and stone. ¶ The. xxxi. Chapter. ¶ The subtle means that Satan useth, to bring us into security. IN any wise let us give no ears, to the lying doctrines of Satan the Devil, A special caveat or warning. 1 Thess. 5. 2. Peter. ●. who doth all that ever he can, for to bring us into a carnal security, and to make us believe, that the same day is not yet at hand. And that he might the better bring this his purpose to pass, he did 'cause his idle brained Monks and Friars to writ (and that without any ground, or foundation of God's word) of the signs, and tokens that shall come before that day, 1. Tim. ●. wherein they follow only, the vain imaginations, & dreams of their own heads. Therefore, we aught in this point, to give no credit unto them, but to content ourselves with the infallible word of GOD, wherein Christ our Saviour doth sufficiently teach us, what signs and tokens shall come before that dreadful day, which we see all to be come to pass already: so that we aught to look for none other, every day, and every hour, but that the same day shall come suddenly upon us all. Matth. 24. For first, where as our Saviour saith: That there shallbe signs in the Sun, Luk. 21. in the Moon, and in the Stars, and that in the earth, the people shallbe in such perplexity, that they shall not tell which way to turn themselves: Do we not see all these things to be fulfilled already. What signs there have been in the Sun, in the Moon, and in the Stars, since the ascending up of our Saviour Christ, and even in these our days, it is not unknown unto them that read the histories. Again, in what perplexity, all the world is now at this present day and time, so that no man almost can tell, which way to turn himself, we do see it, even with our own eyes. Yea, will some man reply, we have not yet seen the sun to be darkened, Objection. nor the Moon to loose her light, nor the stars to fall down from heaven, which things must all come to pass before that day, Luk. 21. as our saviour Christ himself doth testify. Elyas & Enoche be not yet come, which are prophesied to come again before that latter day of judgement: therefore we need not yet to look for it. Answer. It is not unknown, that many, both of the ancient and also of the latter writers, which in these our days, have written upon the scriptures and word of God, do expound this place. The Sun shallbe darkened, and the Moon shall loose her light. Matth. 24. How the words of Christ are taken of many. What the same doth signify. etc. Of our Saviour jesus Christ himself, of his Church, and of the ministers thereof. For, as the natural Sun is darkened with the clouds that do arise from the waters, and from the earth: so our Saviour Christ, which is the true son of righteousness, is wonderfully darkened with the mists and clouds of men's traditions and dreams▪ so that many times, his comfortable light is clean taken away, from the eyes of our souls, What the Moon doth signify. and consciences. By the Moon they do understand the Church. For, as the Moon doth naturally receive her light of the Sun: so all the light, all the true wisdom and understanding, Revel. 6. or heavenly knowledge that the Church hath, it hath it of our Saviour Christ: and as if the Sun be dackened, the Moon of necessity must loose her light: So when the cheerful light of the true son of righteousness is taken away by men's inventions, and superstitious doctrine, and Popish traditions, without all doubt, the Church must utterly loose her light, it must needs be without all heavenly understanding, and knowledge, it must needs be in horrible darkness, and in the shadow of death. After their exposition, it is said that the Stars do fall from heaven, What the stars do signify. Revel. 6. Daniel. 12. when the ministers of God's word, which aught to shine in the Church, both with life and doctrine, as the Stars do shine in the Element, do fall from the Gospel's, and true word of God, unto men's inventions, and dreams, and unto earthly doctrines of the devilish Papists, either for hope of worldly honour, promotion, dignity, or else for shame, as Doctor Harding now doth, and others of his side: Or else for fear of any trouble, persecution, or loss of livings. For, if according to the letter, the natural Stars should fall from heaven, no man should be left alive, against the coming of our Saviour Christ, scythe, that according to the excellent doctrine of Astronomy, every Star is bigger than the whole earth, and so the Scriptures that say, that as the day of No, Matth. 24. and of Sodom was, so shall the coming of the son of man be, could not be verified. If we should follow this exposition, which is both learned, and also most godly, are not all these things fulfilled already? Is not our saviour Christ, which is the true son of righteousness, utterly taken away by the hypocritical, and superstitious doctrine of that antichrist of Rome? Is not the Church altogether deprived of the light of God's word, being overwhelmed with the thick darkness of beggarly Traditions, and Popish dreams? What should we say of them, that aught as Stars to shine in the church of Christ? Are they not in a manner fallen all from the heavenvly doctrine of God's word, and his Gospel, into the vain fancies of corrupted and earthly men? We may be sure then, that the day is at hand. Chrisost. in Matthaeun. But go to: Let us take it as Chrisostome doth expound it, which writeth that it is said, that the Sun shallbe darkened, the Moon shall loose her light, and the Stars shall fall down from heaven: because that the coming of Christ shallbe so glorious and so bright, that in comparison of it, the light of the Sun, of the Moon, and of the Stars shall be but darkness, that is to say, the Sun then, the Moon, and the Stars, shallbe as though they were not at all. As when the Sun is up, which is the most excellent light, although the Moon, and the Stars do remain still in the element, yet are they not seen, but are even as though they were all falled down from heaven. The true meaning of the darkening of the sun, moon, and stars. Esai. 13.24.34 jere. 15. Ezech. 32. Amos. 8. joel. 2.3. Mich. 3. Luk. 23. Revel. 6. It is also most plain and evident, that by the darkening of the Sun, of the Moon, and of the Stars, the great, and horrible vengeance of GOD is signified, as we read in Esay, jeremy, Ezechiell, Amos, joel and Micheas, the Prophets. For, when god poureth his vengeance upon the earth, it seemeth unto them that are touched with it, and that are in perplexity and trouble, that all the whole world is in the like case, and that the Sun is darkened, the Moon hath lost her light, the Stars be fallen down from heaven, that the earth doth quake and tremble under them: To be short, they think that all things go to ruin with them, not because that it is so in deed, but because that they be pressed with no less agony and anguish, then if those things should chance and come to pass. By such manner of speaking then, our Saviour did signify the great perplexity and anguish of them, whom God shall pour his vengeance upon at that day of judgement, for their rebellious disobedience against his holy and sacred word. How so ever we take these words, we can not excuse ourselves, but that these things are fulfilled daily. For we see, even before our eyes, in what perplexity the enemies of God are, for the most part of them: How they fall into plain desperation and madness, being in that case, that they think hourly, that hell shall swallow them up quick. Therefore, let us not flatter ourselves, Eccle. 5. Matth 24. 1. Thess. 5. 2. Peter. 3. Revel. 3.16. Hebre. 10. Matth. 11. or defer from time to time to repent and amend our lives: For the Lord shall come as a thief, even when we look less for him. As for the coming of Elias and Enoch, we may content ourselves, with the saying of our Saviour Christ, touching the matter. For when he had spoken many things, in the commendation of John the Baptist, he did add for a conclusion: And if ye will receive, the same is Elias which should come: Meaning thereby, that John the Baptist was the same Elias, that Malachy the Prophet did speak of, which should come before the day of the Lord, Malach. 3 as the Angel doth declare unto Zaharie, Luk. 1. saying: And he shall go before the lord, in the spirit and power of Elias, to make the people ready for him. But Satan the devil, that he might persuade the jews that our saviour Christ was not the Messiah, did by the Pharisees and Scribes, blow abroad among the people, that Elias must come in person, and that therefore, sith he was not come, Christ our Saviour was not true Messiah. For this cause did the Apostles ask Christ, why the Scribes said that Elias must come first? Matth. 17. Unto whom he answered, that Elias was come already, whereby they understood, that he spoke unto them of John the baptist. Even so now at this present, to make the world to live in a security, 2. Cor. 11. the devil goeth about by his false Prophets, to make men believe, that Elias and Enoch must come in person before the second coming of Christ our Saviour. And all this doth he to the intent, that as long as we see that they be not come personally, we should think still, that the Lord doth defer his coming, and so begin to smite our fellows and to eat and drink with the drunken, Matth. 24. that we may be rewarded with the Hypocrites, where shallbe weeping, and gnashing of teeth. It is without all doubt, that Enoch and Elias be come already, not in person, but in spirit. For, how many hath the Lord our God, Enoch and Elias be come already. stirred up, and sent in these our days, in the spirit, and power of Elias, and of Enoch, for to reprove the Idolatry, and Superstition, hypocrisy, and wickedness of the world? Revel. 11: These are the two faithful witnesses, whom mention is made of, in the Revelation of saint John, by the which small number, the faithful, and earnest preachers of God's word, are understanded. First, because that they be inspired, and moved with the same zealous spirit, that Elias and Enoch were inspired withal. Secondly, because that they are but a small number, in comparison of the adversaries, and yet sufficient for to reprove, and condemn the world of iniquity, and unfaithfulness. Matth. 18. Hebre. 6. For, in the mouth of two or three witnesses, all things shallbe established. Let not then this erroneous & pernicious doctrine of Satan, touching the personal & corporal coming of Elias and Enoch, seduce & deceive us. For there be many Eliasses & Enoches' in the world already, which aught to be unto us a plain certificate that the day of the Lord is at hand. And if we had none other tokens and signs, yet the words of our Saviour Christ aught to suffice us, where he saith: As the time of No and of Sodom was, Matth. 24. Luk. 17. so shall the coming of the son of man be. This one saying aught to put us out of all doubt, for what tyranny, Gen. 6. Gen. 18. oppression, and cruelty, what pride, what excess in all things, what fraud deceit, swearing forswearing, usury, extortion, bribery, hordome unlawful marriages, putting away of lawful wives, buggery, dancings, breaking of the Sabathe days, disobedience to fathers and mothers, speaking evil of them that are in authority, 2. Tim. 2. drunkards, gluttons, and epicures, Idolaters, ungodliness, security and carelessness, railers upon the preachers, not regarding their doctrine, was used then, that is not now used in all parts of the world? read ye the Scriptures, and ye shall find, that all the abominable vices, Gen. 6. ●. Gen. 18.19. wherefore God did in times past, drown the world, and also rain fire and Brimstone upon the cities of Sodom and Gomorra, do reign now in all places, and yet not punished. As for antichrist who they say must come before that day, it is without all doubt that he is already in the world. For, Antichrist. what worse antichrist can we have, then either Mahomet is, or the Pope of Rome, which is yet a thousand times worse than Mahomet is? As for false Christ's, all Churches and Altars are full of them. False Christ's. Again there were never so many false Prophets in the world, False prophets. as are now at this present time, which seek all manner means that can be sought, now by erroneous papistical doctrines, now by false and counterfeited miracles to deceive even the very elect, Matth. 24. Mark. 13. if it were possible by any mean. These things being well considered, let us beware that we be none of those mockers which do walk after their own lusts, 2. Peter. 3. 2. Tim. 3. jude. 1. 1. Tim. 4. and say, where is the promise of his coming? For since the fathers died, all things continued in the same estate, wherein they were at the beginning. For as saint Peter saith, the Lord is not slack to fulfil his promise, as some men count it slackness, 2. Peter. 3. Hebre. 10. Rom. 2. 2. Peter. 3. 1. Tim. 2. Ezech. 18. 1. Thess. 5. Matth. 24. Revel. 3. but is patient to us ward and would have no man lost but would receive all men to repentance. Nevertheless the day of the Lord will come as a thief in the night. Wherefore seeing that we look for such things, let us be diligent that we may be found of him in peace, without spot and undefiled, and suppose that the long suffering of the Lord, is salvation. But of that day neither the Angels, nor yet the son of man doth know, but only our father which is in heaven. Matth. 24. Mark. 13. Luk. 17. And therefore I do greatly marvel at that mad toy of the anabaptists, which dare so presumptuously affirm that the Lord shall come this day or that day, Christ as touching his manhood, is ignorant of the latter day. sith that our Saviour Christ, in that he is man or touching his manhood knoweth not of it: but touching his Godhead, he knoweth all things that the father doth. Also, we aught to be ware of all dreams & fantasies of men which weary themselves & others in searching out curiously the time, that the lord shall appear, alleging for themselves a vain prophesy, and most falsely ascribed to Elias, that two thousand year before the Law, two thousand year under the law, and two thousand year after the Law, the world shall endure, and no longer: let us not think that any mortal and sinful man, is able to tell precisely the day or time that he shall come, or at how many years end he shall come to judgement. Acts. 1. The Apostles themselves being tickled with vain curiosity, would feign have known it. But saith our Saviour Christ unto them, it is not for you to know the times, or the seasons, which the father hath put in his own power. If it had been necessary that we should have known it, our heavenly teacher & master, would not have hidden it from us. But sith that he hath hidden it, nor would in any wise reveal it unto us, it is a plain token, that it is not necessary for us to know it. Rom. 12. Prou. 25. Eccle. 3 Leaving then such vain and curious enquiring of things that pertain nothing unto us, let us endeavour ourselves to know those things, that God will have us to know, that we may in all things frame our living and conversation according to the blessed will of our heavenly father, Rom. 12. Ephe. 5. 1. Thess. 4. Rom. 2. Matth. 25. and so be found acceptable, nor be ashamed when he shall tender unto every man according to his works. verily there is no time of sluggardenesse left unto us. We see that the same departing, that the blessed Apostle Saint Paul doth speak of, 2. Thess. 2. is come to pass already. For, how many nations and people be fallen away from the Empire of Rome? or rather, is there any Empire of Rome at all? Again, how many kingdoms, Lands, and Countries have utterly forsaken the highest Emperor of all, I mean jesus Christ our only saviour, with his Gospel. The xxxij Chapter. ¶ The Pope is antichrist, and that man of sin, which shallbe 〈…〉 before Christ's coming to judgement. Moreover, is not the man of sin, the son of perdition opened already, 2. Thess. 2. and exalted above all that is called God, or that is worshipped, sitting as GOD, in the temple of God, and showing himself as God? For 〈◊〉 the doings of the fleshly Idol of Rome, and ye shall find that he is the same man of sin, the same son of perdition, and adversary. For why? In his decrees and laws, in his beggarly statutes and traditions, he doth exalt himself above all the holy Laws and ordinances of almighty god, and above the Testament of the holy one of Israel, which is confirmed and sealed up, with the most precious blood of the only begotten Son of God our Saviour jesus Christ: but him shall the Lord consume with the breath of his Nostrils, that is the spirit of his mouth, Psal. 28. and also destroy with the appearing of his coming. For a taste, you shall see out of their own books, whether the Pope of Rome be that son of perdition, that doth exalt himself above God or no. Franciscus Zarabella saith: the Pope doth what him listeth, Franciscus Zarabella. yea, though it be unlawful: and is more than a God. Pope Nicolas saith: It is well known that the Pope, Distict. 96. Satis evidenter. Extrava. johan. 22. cum inter in Glossa. Impress. Lugduni. Anno: 1555. Concil. Trid. sub Paulo. 3. De electi. cap. licet. of the godly prince Constantine, was called God, to believe, that our Lord God the Pope might not decree as he decreed: it were a matter of heresy. Again, their late Chapter at Trident, one Cornelius Bishop of Bitonto in an oration openly pronounced these words: Papa lux venit in mundum: The Pope is the light, that is come into the world: but men have loved darkness more than light. Again, Panormitane saith these words: Christ, and the Pope make one Consistory, and keep one Court: and, sin only excepted, the Pope can do, whatsoever God himself can do. Again, in their Council holden at Laterane in Rome, one Simon Begnius, the Bishop of Modrusia, saith thus unto Pope Leo: Conci. Leteran Session. 6. pag. 601. Ecce venit Leo de Tribu juda, radix David. etc. Te Leobeatissime salvatorem expectavimus. etc. Behold, the Lion is come of the Tribe of juda, the root of David. etc. O most blessed Leo, we have looked for thee to be our Saviour. Again, the Pope suffered the Ambassadors of Sicilia to lie prostrate on the ground, & thus to cry unto him, as if it had been unto Christ. Qui tollis peccata mundi, Paulus Aemilius. lib. 7. misereri nostri: Qui t●llis peecata mundi, dona nobis pacem: O thou (holy Pope) that takest away the sins of the world, have mercy upon us: Thou that takest away the sins of the world, give us peace. Wherefore we may say of him as Saint Gregory writeth of antichrist: Grego. in job. cap 34 lib. 25. cap. 14. Cum sit damnatus homo, & nequaquam spiritus, Deum se esse mentitur: Where as he is a damned man, and not a spirit, by lying, he feigneth himself to be God: Anselmus also saith: Anselmus in. 2. Thess. 2. Simulabit se religiosum, ut sub specie decipiat pietatis: I mò se deum esse dicet: & se adorari faciet: atque regna caelorum promitet: That is, antichrist shall feign himself to be holy, that he may deceive men under the colour of holiness, Yea, and he shall call himself God: and shall 'cause himself to be worshipped: & shall promise' the kingdom of heaven. Therefore, to end, Eusebius de praeparat. lib. 7. Eusebius saith: Hoc est argumentum, eos. odisse Deum, quod velint seipsos appellari deos: This is a token that they hate God, For that they will have themselves called by the name of god. In the mean season jest we do perish among them, that receive not the love of the truth, unto whom, God of his righteous judgement sendeth strong delusion, 2. Thess. 2. that they should believe lies, and so be damned, because they believe not the truth, but have pleasure in unrighteousness. Let us stick fast unto the Gospel of our saviour Christ, and unto the wholesome doctrine of the holy Ghost, which is the power of God to salvation to all them that believe. Rom. 1. The xxxiij Chapter. ¶ The strength and operation of the holy Ghost working in us. I believe in the holy ghost. WHom, I do also believe to be the Lord and giver of life, to proceed from the Father and the Son, and to be of one substance with them both, being true and natural God, without beginning, and without ending: by whom the Father worketh all things in the Son, by whom he doth created, move, maintain, vivifie, and quicken all creatures, by whom he doth call and draw unto him his elect and chosen, reneweth them into a new life, 1. Cor. 12. justifieth, and sanctifieth them enricheth them with many and sundry gifts, & also strengtheneth them till they come to their perfect salvation, who dwelling in us, Rom. 8. Acts. 2. doth with his light illuminate our minds, that we may learn and know perfectly what treasure of gods bounteous mercifulness we do possess and enjoy in Christ. 2. Cor. 3. So that we may by good right, call him the key, wherewith all the riches of the heavenly kingdom is opened unto us, and the eye wherewith we do see and behold them. And for this cause he is called now, Ephe. 1 Rom. 5. john. 16. the earnest penny and Scale, because that he doth seal up in our minds and consciences, the certitude or certainty of God's promises. Now the master and teacher of truth, the author of light, the well and fountain of wisdom, knowledge and understanding. This is he that doth purge and cleanse us from all filthiness, 1. john. 1. 1. Peter. 3. 1. Cor. 6. Rom. 8. Psal. 51. and oversprinckleth us with his sanctitude and holiness, that we may be made the worthy temples of almighty God. This is he, that with his effectual watering, doth make us fruitful unto righteousness, Psal. 1 Matth. 5. 1. Peter. 2. john. 7. for to bring forth abundantly the fruits of our faith, that our heavenly father may be glorified through our good works, conversation, and outward living. For, the which cause, he is many times called water, as in these places of the prophet: All ye that are a thirst, come unto the waters. Again, I will power water upon him that is a thirst, Esai. 55. Esai. 44. john. 7. and Rivers upon the dry land. Whereunto the saying of Christ doth agreed, where he biddeth them that be a thirst to come unto him, and to drink of the waters of life. Although he be other whiles so called, for the efficacy, strength, power, and virtue that he hath to purge and make clean, where the Lord promiseth in Ezechiell, Ezech. 36. Matth. 3. Acts. 1. to wash his people with clean waters. The same is he, that consumeth and burneth away the inordinate lusts & concupiscences of our flesh, kindling our hearts with the divine love of GOD, and of heavenly things, wherefore he is called by God right fire. Finally, this is he that by his inspiration doth make us wholly to live unto God, Ephe. 4. so that we be no more led by our own sensuality, but follow only his motion, and guiding. Therefore is it said of Barnarde very well: Barnard. in die Petecost. Sermo. 2. Quid bonus in nobis spiritus operatur? monet, movet, & docet: monet memoriam: movet voluntatem, docet: rationem: That is to say, what good doth the spirit or holy Ghost in us? he doth, warn, move, and teach: he doth warn our remembrance, he doth move our wills, and teach our reason. Therefore, if there be any goodness in us, it is the fruit of his grace and virtue. But all our gifts without him, are mere darkness of the mind, and wicked perverseness of the heart. And as I do believe, that all the gifts and benefits that we do receive of God, through his only begotten son our saviour jesus Christ, are by this holy spirit printed, graven, and sealed up in our hearts and minds: so do I believe that all the Canonical books of the old and new Testament, were written and set forth unto us, only by his divine inspiration, 2. Peter. 1. The doctrine contained in the old and new Testament, is sufficient unto salvation. 2. Tim. 3. and that the doctrine that is contained in them, without all other, is sufficient unto Salvation, as the blessed Apostle doth testify, saying: Continued in the things that thou hast learned, which also were committed unto thee, seeing thou knowest of whom thou hast learned them, and for as much also, as thou haste known the holy Scriptures of a child, which be able to make thee wise unto Salvation, through the faith which is in Christ Jesu. For, all scripture given by inspiration of God, is profitable to teach, to improve to amend, and to instruct in righteousness, that the man of God may be perfect, and ready unto all good works. Whereunto Chrisostome doth agreed, saying: what soever is required unto salvation, Chrisost. in 22. cap. Matth. Hom. 41. Hom. 1. in Epist. ad Titum. all the same shall ye find in the holy scriptures. And in an other place: He hath at his time (saith he) revealed, and opened his word, by the preaching that is committed unto me. And this is the preaching: the Gospel doth contain all things, both present, and to come: honour, godliness, In Matth. 22. cap. Hom. 4. faith: to be short, he hath comprehended all things, in the word of his preaching. Again he saith: what so ever is required for our salvation, is already contained in the holy scriptures, he that is ignorant, shall find there what he may learn: he that is stubborn and a sinner, may find there scourges of the judgement to come, he that is troubled, may find there joys, and promises of everlasting life, thorough the beholding of which, he may be stirred to good works. Saint Augustine saith: August. ad Fratres in Here. read the holy scriptures, wherein ye shall find fully, what is to be followed, and what to be avoided. Athanasius also saith: the holy scriptures (saith he) being inspired from God, Athana. count. Gentiles. are sufficient to all instruction of the truth. Lyra, one of the Popes own doctors, hath these words: Lyra in ulti. cap. proverb. Like as in a merchant's ship, are carried diverse things, necessary for man's life: So in the holy scriptures, are contained all things, needful to our salvation. Who so ever then doth affirm and say, that the doctrine of the holy ghost, which is contained in the canonical books of the old and new Testament, is not sufficient unto salvation, and that beside it, we have need of men's traditions, and doctrines, as though without them, we could not have in the sacred book of God, a sufficient instruction in things that pertain to life everlasting: Galat. 1 Or who soever saith & affirmeth, that this holy spirit doth teach, and set for the any other word or doctrine, then is contained in the sacred books of God: I dare boldly affirm, that the same man is not lead with the same holy spirit, who is the lord and giver of life, and who proceeding from the father & the son, john. 1●. should lead us into all truth, and bring into our remembrances, whatsoever Christ our Saviour, the heavenly wisdom of the father hath taught and set forth, for the salvation of mankind: but with the spirit of error, I mean, with the spirit of sathan the devil, who, to the uttermost of his power, causeth men to contemn, despise, and set at nought, the holy commandments of almighty God, Ezech. 13. Matth. 15. that they may set up their own traditions, and dreams, and all under the title, name, and colour of the holy ghost. Wherefore, it is most needful and necessary, that we have always before our eyes, the saying of the blessed evangelist saint John, 1. john. 4. Chrisost. de sancto & adorando spiritu. where he saith: dearly beloved, believe not every spirit, but prove the spirits, whether they be of God or not. Also S. Chrisost. saith, agreeing with the same: Many (saith he) do boast of the holy ghost, but they that do utter and set out their own fancies and dreams, do pretend him in vain: for as Christ doth witness, that he speaketh not of himself, but out of the law & the Prophets: Si quid prae●er evangelium sub titulo spiritus obtrudatur, ne credamus. Quia sicut Christus legis & Prophetarum impletio est, ita est spiritus evangelii: If any thing be brought unto us, under the name of the holy ghost (saith he) besides the Gospel, let us not believe it: For as Christ is the fulfilling of the law and the prophets: so is the holy ghost, the fulfilling of the Gospel. For without that spirit, 2 Peter. 1. Matth. 11. Revel. 3. Acts. 16. john. 6. Esai. 54. we have neither ears to hear, nor eyes to see, it is that spirit that openeth, and no man shutteth: The same shutteth, and no man openeth: The same spirit opened the sick woman's heart, that she should give ear to Paul, and in respect of this spirit, the Prophet saith: Erunt omnes docti a Deo: They shallbe all taught of God. Who so ever beside doth not believe, that the doctrine of the holy ghost, contained in the old, and new Testament, is sufficient unto salvation: Lodo●●tus citatur ab illyrico, in Norma Concilij. Albertus Pigghius controver 3. de ecclesia. Martin. Kemnitius, in examine Concil. Trident. pag. 32. Pigghius H●●rar. lib 3. ca 3. ●ol. 〈◊〉 3. All these are the papists sayings. But regardeth it as vile, and of no force, nor yet authority, but calleth, nameth, and reporteth it, with these words, and such like blasphemy: dead ink: a lifeless matter: a dumb judge, that can not speak: a black Gospel: Inken divinity: a nose of ware: Doth deny this article of our belief: I believe in the holy ghost, that is to say: he doth deny the holy ghost, to be true and natural God, sith that any insufficiency, or unperfection is found in his doctrine. For, why? It is the property of God to do all things, with most consummate perfection. Whereby it doth follow, that he which doth any thing with unperfection, is no true and natural GOD. They therefore, that deny the doctrine of the holy ghost, and also do despise, mock, scorn, and speak unreverently of it: contained in the old, and new Testament, not to be perfect or sufficient to salvation, are plain Macedonians. For they deny the holy ghost, to be true and natural God. And all they that follow this opinion and doctrine, not contenting themselves with the most true and infallible word of God, john. 10. Ephe. 5. 2. Peter. 1. which is set forth unto us by the holy ghost, are not the true Church, and spouse of Christ. For, the true Church and spouse of Christ, as it is borne of new, not of mortal seed, Ephe. ●. but of immortal, by the word of God, which liveth and lasteth for ever: so is it builded upon the sure foundation of the Prophets and Apostles, Christ jesus himself being the chief corner stone. Wherefore, To beleeu● God, as God, ●● God. Hebre. 11. we must learn first of all to believe God, secondly, to believe him as God: thirdly, to believe in God: we must believe GOD, that is to say, that he is creator of all things, and that he is omnipotent. We must believe God, as God: that is, we must believe him, as he hath declared and opened himself in his holy and sacred scriptures unto us: To believe in God, that is, to put our whole trust, confidence, and affiance only in him, Psal. 50. We must believe in, God's power, God's providence, God's goodness, God's mercy. and to call unto, and upon him, in all our troubles, miseries, and adversities, and upon none other: And also, constantly and assuredly to believe in him, that by his power, he sustaineth us: by his providence, he governeth us: by his goodness, nourisheth us: and by his mercy, saveth us, and endueth us with all kind of blessings. So that we must believe in none, but in God the father, that loveth us: in God the son, that redeemeth us: and in God the holy ghost, that sanctifieth us, although three in persons, yet one in essence, and Godhead. August. in joh. tract. 29. Saint Agustine therefore saith: Credimus Paulo, non credimus in Paulum: credimus Petro, non credimus in Petrum: We believe (saith he) Paul, but we believe not in Paul: we believe Peter, but we believe not in Peter. The xxxiiij Chapter. ¶ What is the true Church of God, and where it is. THis then shallbe my belief, touching the true Catholic and universal Church. I believe the Catholic Church. 1. Peter. 1. Ephe. 2. All they that are begotten of new, with the immortal seed of God's word, and are builded upon the foundation of the prophets and Apostles, having Christ for their chief corner stone, by whose only spirit and word they are guided and ruled, in what country or nation under the heavens so ever then be, are the true church of Christ, we may also define and set forth the Church after this manner: What the true Church of Christ is. The Church of Christ is the holy congregation of the faithful, which by a true and lively faith, are united & incorporated in our saviour Christ, whose members they are. Ephe. 5. And because that saviour Christ is the true son of God, all his members by him, Ephe. 5. are the sons of God. jesus Christ is the head, and the true Christians are his body. He is the Bridegroom, john. 15. Matth. 1. and the faithful are his spouses, which he doth cleanse with his blood, giving health and salvation unto his body, and saving his people from their sins. This Church is affixed or bound to no several place, but wheresoever two or three, Matth. 18. The Church is bound to no several place. are gathered in the name of the Lord, I mean of our saviour Christ, there the true Church is. They therefore that do aligate and bind, the true Catholic Church, to this place or that place, as though it could be no where else, as our Papists do, are in this thing greatly deceived. For, though the whole world were so over whelmed with Idolatry and superstition, that there should seem to be no Church at all, yet God hath always his elect and chosen in one corner or other, although they be unknown unto the world. Yea many times the faithful congregation is unknown unto the true and faithful servants of God, as we may see by the example of Elias the Prophet, ●. Reg. 19 Rom. 11. who complained that he was left alone: But the Lord made him an answer, that he had seven thousands left in Israel, which had not bowed their knees unto Baal. Who would not then have thought, that the Church had been at that time in Israel or in Samaria, where four hundredth and fifty false Prophets were continually, which did feed at jesabelles' board, or that there had been no Church at all? yet we see that God had even at that time his flock, which he did preserve and keep unto himself, although they were scattered abroad, and not scarcely known of the true and faithful Prophets of God. Hylarius cont. Auxentium. Therefore, it were good to have always before our eyes, the goodly saying of Hilary, which writeth on this manner: One thing (saith he) I warn you of, beware of antichrist. It is not well, that ye have such a pleasure in the walls: It is not well, that ye honour and reverence the Church of God in houses and buildings: It is not well, that under the colour of them, ye do bring in the name of peace. Is it to be doubted that antichrist shall sit in them? The Mountains, the Woods, the Lakes, the Prisons, and mierie Doungeons are more sure for me. For, the Prophets remaining in them, or being let down into them, did there prophecy. This then is my belief, that although the true preaching of God's word, The outward tokens of the true Catholic Church. and the right ministration of the sacraments, according to the lords institution and ordinance, are the most infallible tokens and signs whereby the true Church of God is known here upon the earth: yet many and sundry times, by the righteous judgement of almighty God, our sins and wickedness deserving the same, these signs and tokens are so taken away, that it is impossible for the world to know, where this true Church of God is. And yet notwithstanding, God hath still his flock in one place or other, he hath still his elect and chosen, whom he doth preserve and keep in the midst of this perverse and crooked generation, which contenting themselves with the heavenly doctrine of the holy ghost, which is contained in the canonical books of the old and new Testament, The xxxv Chapter. ¶ Christ is the head of his Church, and not the Pope. I DO acknowledge none other head then our Saviour Christ, Ephe. 1 as it is written, that God hath made him, above all things the head of the congregation, which is his body, and the fullness of him, that filleth all in all things. Whereby all the faithful do gather, Who can be the head of the Church. that he only can be the head of the Church, whose body the Church is: But the Church is the body of Christ only: therefore Christ only can be the head of the Church. Coloss. 1. Again, in another place it is written: And he is the head of the body of the congregation, which is the beginning and first begotten of the dead: but who is the beginning and first begotten of the dead, saving only our saviour Christ? We may well say then, that he only is the head of the Church. Ephe. 1 Moreover, saint Paul saith: that as the husband is the head of the wife: so Christ is the head of the Church, being the saviour of the body. These words are plain, and do manifestly declare, that he only which is the saviour of the body, An Argument. can be the head of the congregation and Church: but it pertaineth only to christ, to be the saviour of his body: Therefore, Christ only can be the head of the faithful congregation and Church. Moreover, who would not judge that woman to be an adulteress, that had two heads, that is to say: two husbands? All men would count that woman to be a most filthy and stinking harlot. Hieroni. ad Damasun. Saint Hierome therefore saith these words: Ego nullum primum, nisi Christum, sequens, beatitudini tuae, idest, Cathedrae Petri communione conso●ior: I following no first, nor chief man, but only Christ, am joined as a fellow in communion unto the blessed: that is to say, to Peter's chair? Mark here, S. Hierome saith: he knoweth, no first, no chief head, not not the Pope himself, but only Christ. Again, he saith not, I am bound to thy commandments, but I am joined as a fellow, Grego. lib. 4. Epist. 30. in communion unto the blessedness. Saint Gregory also saith: Quid tu Christo universalis ecclesiae capiti in extremi judicij responsurus es examine, qui cuncta eius membra tibimet conaris universalis appellationae supponere? What answer wilt thou make unto Christ, the head of the universal Church, when thou shalt be examined at the last judgement, that thus goest about, by the name of universal bishop, to make all his members subject unto thee? Saint Chrisostome, to pull down the pride of such as will exalt themselves, above their head Christ, saith: whosoever desireth primacy in earth, in heaven he shall find confusion: Neither shall he be accounted among the servants of Christ, that will once entreat of primacy. What shall we say then, of that whorish Church, that besides Christ the only head, Church of Rome is an whore. and husband of the faithful congregation, doth acknowledge that antichrist of Rome to be her head, preferring his laws, decrees, statutes and dirty traditions, before the wholesome doctrine of our Saviour Christ? As for the arguments that the Pope's darlings are wont to bring in, for to prove their fleshly Idol to be the supreme head of the Church: they are so childish, that I marvel that they be not ashamed to allege them. First, Matth. 16. Arguments of papists, whereby they go about to prove the supremacy of the Pope. for a foundation of their doctrine, they bring these words of Christ: Thou art Peter, and upon this rock will I build my church: And I will give to thee the keys of the kingdom of heaven. Doth not Christ promise' here plainly (say they) that he will both build his Church upon Peter, and also give him the keys of the kingdom of heaven? Again, be not these the words of Christ: Thou art Simon, the son of jonas, john. 1. thou shalt be called Cephas? Here may we see, that Christ did appoint Peter, whose successors, all the holy Popes and Bishops of Rome are, to be the supreme head of his congregation and Church. Not that ye should be heads of his Church. For, what should be his meaning else, when he saith: And thou shalt be called Cephas? Did not he also say, that he would build his Church upon him? In deed I may say of you, Answer. Barnarde. Serm. 78. as Barnarde saith: Successores omnes cupiunt esse, imitatores pauci: Every one covetteth to be successors (of the Apostles) but few are followers (of them.) ¶ The xxxuj Chapter. ¶ All the Apostles had equal power, to bind and to lose, with Peter, and the keys were equally delivered to them all. BEcause no man shall think, that this our doctrine, is a new found doctrine (as the enemies of all truth, are wont liyngly to call it, I will bring certain authorities of the faithful Fathers of the ancient Catholic Church, which shall make this matter so plain, that any man, except he will obstinately be blind still, shallbe able to espy out all their knavery. First, I will bring Saint Cyprian, upon these words: And I will give thee the keys of the kingdom of heaven, who writeth after this manner: Cyprian de simplicitate Praelator. In the person of one man, the Lord did give the keys unto all the Apostles, for to signify the unity of them all. For, truly the other Apostles were even the same that Peter was, they were endued with like fellowship of honour and power, but he did begin with unity: that is to say, with one, that thereby it might be signified, that there is but one Church of Christ: we learn by this, that the keys were given to all the Apostles, as well as unto Peter. Origen in Matth. tract. 1. Saint Origene saith: Hoc dictum, tibi dabo claves regni coelorum, caeteris quoque common est. Et quae sequuntur, velut ad Petrum dicta, sunt omniae communia: This saying, to thee will I give the keys of the kingdom of heaven, is common to the rest of the Apostles: and the words that follow, as spoken unto Peter, are common unto all. Saint Hierome also saith: Dices, super Petrum fundatur ecclesia: Hieroni. cont. jovinia. lib. 1. licet ad ipsum in alio loco super omnes Apostolos fiat, & cuncti clavis regni caelorum accipiant, & ex aequo super eos ecclesiae fortitude solidetur: You will say, the Church is founded upon Peter. Notwithstanding, in an other place, the same thing is done upon all the Apostles: and all receive the keys of the kingdom of heaven: and the strength of the Church is founded equally upon them all. Ambro. de dignitate Sacerdotali. ca 2. Saint Ambrose to the same purpose saith: Our Lord said unto Peter, Feed my sheep. Which sheep and flock, not only blessed Peter then received, but he receiveth the same together with us: And all we have received the same together with him. Saint Augustine hath these words: Cum Petro dicitur, omnibus dicitur, August. de ago. Christia. cap. 30. amas me? Pasce oves meas: These words of christ, lovest thou me? Feed my sheep: when they are spoken unto Peter, they are spoken unto all Priests, or Ministers. Beda, plainly saith these words: Potestas ligandi, & soluendi quamuis soli Petro a domino data videatur, Beda in Homi. in evang. quem one dicunt. tamen absque ulla dubietate noscendum est, quod & caeteris Apostolis datae est: The power of binding and losing, notwithstanding, it seem to be given only unto Peter, yet without all doubt, we must understand, that it was given also to the rest of the Apostles. Saint Augustine saith, August. in john. tract. 50. Petrus quando accepit claves, ecclesiam sanctam significavit: Peter when he received the keys, signified the holy Church. Therefore (saith he) when they were all asked, In tract. 124. Peter alone doth make an answer, and it is said unto him: And I will give thee the keys of heaven, as though he alone had received authority to bind, and to lose: whereas he had spoken that for them all, and received this (as bearing in himself, the person of unity) with them all. The meaning is this: when our Saviour Christ did ask his Apostles, Matth. 16. whom they thought him to be? Peter alone did make answer, which did serve for them all. For, though one alone had answered, yet Christ took it, as if they had all answered, like to a jury of twelve men, one maketh answer for all, and the judge accepteth it, as though every one had spoken. An example. And as the answer of one, did serve for them all: so the promise that was made unto one, was made unto them all. Which thing is most true. For, look what he did promise to one, the same doth he perform unto them all, saying these words: john. 20. As my father hath sent me, so do I send you. And when he had spoken these words, he did blow upon them, saying: Receive the holy ghost, whose sins soever, ye do forgive, shallbe forgiven unto him: and whose sins soever ye do retain, they shallbe retained unto him. Which doth plainly agreed with the words, that he speaketh unto them in the xviij Chapter of Saint Matthew. But I think it expedient, Matth. 18. and necessary for the instruction of the unlearned and ignorant people, to show what our saviour doth understand by the keys. And here will I bring nothing of mine own, What Christ meaneth by the keys. Chrisost. in Matth. 23. cap. Hom. 44. Tertul. cont. Marcionem. lib. 4. but Chrisostome, an ancient writer of the Greek church: shall discuss all the whole matter. The key (saith he) is the knowledge of the word of the scriptures, whereby the gate of the truth is opened unto men. And the keepers of the keys, are the ministers, unto whom, charge is given to expound and declare the scriptures. Saint Tertulian also saith: Quam clavem habebant doctores, nisi interpretationem legis? What key had the doctors of the law, saving the exposition of the law? Saint Hierome also hath these words: Hieroni. in Esaiam. lib. 6. cap. 24. Deuces ecclesiae habent claves scientiae, ut aperiant scripturas creditis sibi populis. unde praecipitur, ut magistri aperiant, & discipuli ingrediantur: The captains of the Church, have the keys of knowledge, to open the scriptures unto the people to them committed. Therefore, commandment is given, that the Masters should open, and the Scholars should enter. Saint Ambrose saith: Remittuntur peccata per dei verbum, Ambro. de Cayn & Abel. lib. 2. cuius levites est interpres: Sins be forgiven by the word of God, the expounder whereof is the priest. Saint Augustine agreeing with them all, saith: claves est dicenda, qua ad fidem pectorum dura reserantur: August. de Sanct. Ho. 27. That aught to be called the key, wherewith the hardness of men's hearts is opened unto faith, Here may we see, that all the true preachers of God's word, Who be the keepers of the keys of gods kingdom. are the keepers of those keys, and not the Bishop of Rome only: for of him Christ's words may be verified, when he saith: You have taken away the keys of the kingdom of heaven: Luk. 11. and neither do you enter yourselves, nor will you suffer others that would enter. Of the Pope's keys, it is well said of Veselus: Veselus subditis & superio. claves Pape, & praelatorum non aperiunt regnum dei, sed claudunt potius: The Popes, and the prelate's keys, do not open the kingdom of God, but rather shut it. It was said generally unto them all, Go ye into the universal world; Mark. 16. and preach the Gospel unto every creature: he that believeth, and is baptized, shall be saved: and he that believeth not, shallbe condemned. In these few words of our Saviour Christ, two things are to be considered, and marked. first, we do learn by them, Two things are to be marked in Christ's words. that the keys of the kingdom of heaven: that is to say, the preaching of the Gospel, is committed unto them all: I mean, unto all the Apostles, and not to one more than an other. What it is to lose. Acts. 3. Rom. 1. Rom. 4. Secondly, we learn by them, that to lose, is none other thing, but to certify by God's word, the consciences of the true believers, that their sins are freely forgiven, thorough faith in our Saviour Christ Jesu. Which thing being done by the true and faithful ministers of the Church here upon the earth, taketh no less effect in all true repentant sinners, then if it were done in heaven, in the sacred counsel of the holy and blessed Trinity. And for this cause doth Christ our saviour say: What soever ye lose here upon the earth, Matth. 18. is loosed in heaven. Therefore, saint Hierome accordeth herewith, saying: Quaecunque solueritis super terram, Hieroni. in Esaiam. lib. 6. cap. 14. erunt soluta & in caelo. Soluant autem eos Apostoli sermon dei, & testimonijs scripturarum, & exhortatione virtutum: What soever things ye lose upon earth, they shall be loosed in heaven: but the Apostles lose them by the word of God, and by the testimonies of the scriptures, and by exhortation unto virtue. Saint Augustine also saith: Now are you clean, August. in joh▪ tract. 80. because of the word that I have spoken unto you. Quare non ait, mundi estis propter Baptismum, quo loti estis? Nisi quia & in aqua verbum mundat: non quia dicitur, sed quia creditur: Wherefore saith he not, you are clean because of the baptism wherewith ye are washed? Saving that even in the water, it is the word that maketh clean: Not because it is spoken, but because it is believed. Again he saith: Fides nostra est clavis regni coelorum: August. in john. tract. 39●. Our faith is the key of the kingdom of heaven. Ambrose saith these words: Remittuntur peccaeta per verbum dei, Ambros. cuius levites est interpres: Sins be forgiven, by the word of God, the expounder whereof, is the Levite, or Priest. Therefore, S. Paul calleth it, Verbum reconciliationis, the word whereby we be reconciled to God. 2. Cor. 5. Again, he called it, Potentia dei ad salutem, omni credenti: The power of God unto salvation, Rom. 1. to every one that doth believe. And on the contrary part, to bind here upon the earth, it is none other thing, What it is to bind. but to certify by the same word, the unfaithful sinners, which will give no ears unto the glad tidings of the kingdom of heaven: their sins are still in remembrance before God, unto everlasting condemnation, because they will not believe on the name of the only begotten son of God. And this being duly and rightly done, according to the institution and ordinance of Christ our saviour, is of no less efficacy and strength, then if the father, the son, and the holy ghost had done it, as the heavenly wisdom of the father doth testify in the self same place, saying: Matth. 18. What so ever ye shall bind here upon earth, shall be bound in heaven. If it pertaineth only to the Bishop of Rome, who most liyngly doth boast himself to be the successor of Peter, to preach the free remission of sins, unto the true repentant sinners, and eternal condemnation unto the vacant and unfaithful: then hath he alone the keys of the kingdom of heaven: but any child may learn, by the words of our saviour Christ, that this office doth pertain generally unto all the faithful preachers and ministers of God's word. Saint Augustine's words therefore are plain: Si autem in Petro non esset ecclesiae misterium, August. in joh. tract. 50. non ei diceret Dominus, tibi dab● claves, si autem hoc Petro dictum est, non habet ecclesia, si autem ecclesia habet, quando claves accepit, ecclesiam to●am designavit: If in Peter, were not a mystery of the Church, the Lord would not have said to him, I will give to thee, the keys of the kingdom of Heaven: If this were spoken only unto Peter, the Church than hath them not, if the Church hath them, than when Peter received the keys, he signified the whole church. Saint Cyprian also saith: Cyprian de simplicitate Praelatorum. Christus eandem dedit Apostolis omnibus potestatem: Christ gave to all his Apostles like power. We may then right well conclude, that this saying of Christ: And I will give thee the keys of the kingdom of heaven. Matth. 16. etc. Doth make nothing for the maintenance of the Pope's supremacy: no more than the saying that goeth before, where it is said: Thou art Peter, and upon this Rock I will build my Chuche. August. in Io. tract. 124. For as Saint Augustine writeth: I deò quip ait dominus: super hanc petram edificabo ecclesiam meam: quià dixerat Petrus, tu es Christus filius Dei vivi. Super hanc ergò inquit Petram quam confessus es: edificabo ecclesiam meam. Petra enim erat Christus: super quod fundamentum etiàm ipse edificatus est Petrus. Fundamentum quip aliud nemo potest ponere: paerter id quod positum est: quod est christus jesus: Therefore the lord did say: (Thou art Peter) and upon this Rock will I build my Church, because that Peter had said; thou art Christ the son of the living GOD. Therefore (saith he) upon this Rock that thou hast confessed, 1. Cor. 10. Ephe. ●. 1. Cor. 3. I will build my Church. And the Rock was Christ: upon which foundation, Peter also is builded. For, none other foundation can any man lay, besides that which is laid already, which is our Saviour jesus Christ. Again, August. de verbis domi. Serm. 13. in another place he saith these words: Tues ergò (inquit) Petrus: & super hanc petram quam confessuses: super hanc petram quam cognovisti dicens: Tu es Christus filius dei vivi: edificabo ecclesiam meam. Super meipsum, filium dei vivi: edificabo ecclesiam meam. Super me edificabo te: non me super te. Nàm volentes homines edificari super homines, dicebant: Ego quidèm sum Pauli: Ego autem Apollo: Ego verò Caephe, ipse est Petrus. Et alij qui nolebant edificari super Petrum, sed super petram: Ego autem sum Christi: Thou art Peter (saith he) and upon this Rock which thou hast confessed: and upon this Rock, whom thou hast acknowledged, saying: thou art Christ the son of the living God, I will build my Church. Upon myself▪ being the son of the living God, I will build my Church: I will build thee upon me, not me upon thee. When men would build upon men, they did say: I hold of Paul: I hold of Apollo: I hold of Cephas, which is Peter. 1. Cor. 1. And other which would not be builded upon Peter, but upon the Rock: 1. Cor. 10. said, I am Christ's. Which very words also Bede hath, as it were verbatim, word for word, writing upon the Corinthians. Beda in Cor. 1. Saint Ambrose saith likewise: Dicit Dominus ad Petrum: Ambr. ad Ephe. cap. 2. Super istam petram edificabo ecclesiam● meam: hoc est, in hac catholicae fidei confession, statuo fideles ad vitam. The Lord said to Peter: Upon this Rock will I build my Church: that is, in this confession of the catholic faith, I appoint all the faithful to live. Hieroni. super Matth. cap. 16. Saint Hierome hath these words: Secundum autem metaphoram petrae, rectè dicitur ei edificabo ecclesiam meam super te: That is, by a metaphorical speech of the Rock, it is well said to Peter: I will build my Church upon thee. These holy Fathers of the ancient catholic Church, do manifestly prove by the scriptures, that the Rock which the true Church is builded upon, is our Saviour Christ him self, the son of the living God. Here might I bring Chrisostome, Cirill, Chrisost. Serm. 21. the Penned. Cyrill dialog. de Trinitate. lib 4. Hylary de Trinit. lib. 6. john. 1. Hilary, which all by the rock that the Church is builded upon, do understand, a strong & steadfast faith in our Saviour Christ, and a true confessing of his name: but I have already alleged them. Now will I come to the other saying of Christ, where he saith unto Peter: Thou art Simon the Son of jonas, and thou shalt be called Cephas, which (saith the evangelist) is by interpretation, a Stone. If all the Popes of Rome then, with all their smooth shaven faced greacelinges, should affirm unto me, that this word, Cephas, doth betoken a head, I would account them as accursed. You may see how they are not ashamed, to wrest the Scriptures, and to give them a clean contrary interpretation, that so they may maintain and uphold still their usurped supremacy & power. The holy ghost saith: that, Cephas, by interpretation, is a ●tone: The Bishop of Rome saith, that Cephas, doth betoken and signify a head: and therefore, sith that he is the successor of Peter, he aught to be the supreme head of the church. Whether of these two aught we to believe? If an angel from heaven, 〈◊〉. 1. should preach any other Gospel unto us, than we have received already, S. Paul biddeth us to count it accursed. Cursed be they then, rudistes are ●●rsed by god's word. that dare expound the scriptures otherwise then the holy Ghost hath expounded them: yea, everlasting damnation hangeth over their heads, in what estimation soever they be in this wicked world: though the world I say, do esteem them as Gods, yet before the living God and his son Christ our Lord, are they accursed. Objection. Why? will these good fellows say, is not Peter always named first, whensoever the apostles are rehearsed by name? doth not this sufficiently declare, that he is appointed of God to be the supreme head of his Church. Answer. I answer again, that if to be named first, doth purchase or get any pre-eminence, than Caesar must be preferred before God, sith that Christ the wisdom of the father doth name him first, Matth. 22. when he saith: Tender unto Caesar that pertaineth unto Caesar: and unto God, that pertaineth unto God. Might I not by the same reason, prove that the virgin Marie is inferior unto all the Apostles, Acts. 1. sith that in the Acts, Luke doth rehearse and name her last? but that will they never grant, sith that they will have her to be the Queen of heaven, the mother of mercy. etc. Howbeit, where they say that he is always named first, it soundeth like a lie, 1. Corin. 9 for in the Epistle to the Corinthians, he is named last, and also in the Epistle to the galatians, he is named after, I mean, where Saint Paul doth prove, by many arguments, Gala. 2. that he is nothing inferior unto him. But it appeareth most manifestly, that Peter was in no higher authority than the other Apostles, sith that being sent of them, unto Samaria with john, Peter no higher in authority then the other Apostles. Acts. 8. Gala. 2. he doth obey. Yea, when Paul did rebuke him to his face, because that he walked not uprightly, he did give place unto him. It is most plain and manifest then, that the blessed Apostle Saint Peter, never acknowledged such supremacy, as the antichrist of Rome doth most tyrannously usurp now a days: much less, that he would have set forth himself for the supreme head of the universal Church of Christ. The xxxvij Chapter. ¶ The true Church of Christ is but as a witness to the word of God, adding nothing to it: nor taking aught from it. THerefore we conclude, that the true catholic Church, The true Church is contented with the only word of god. doth acknowledge none other head, but only our Saviour Christ, contenting itself, with his holy word, adding nothing unto it, nor taking aught away from it. For, sith that the faithful congregation, being inspired with the same spirit that they were inspired withal, The Church doth allow the Scriptures as a witness. Luke. 14. john. 15. which did leave the scriptures unto us by writing, doth but as a witness, receive, authorize, and allow the books of the old and new Testament, according to the saying of our saviour, where he saith: And ye shallbe witnesses unto me of these things: it is not to be thought, that the faithful will ever pass the bounds and limits of true witness bearing, or that they will add any thing unto the known truth, which they bear witness unto, or take any thing away from it. Else might they most deservingly, Matth. 27. Ephe. 5. The Church alloweth the scriptures, as a subject. be numbered among those that did bear false witness against Christ. Again, sith that the faithful congregation is subject to Christ, and that the Scriptures that be contained in the Canonical books of the old and new Testament, are his letters patents, and the Sacraments his seals: verily the true Church of Christ, will in no wise altar the Scriptures, nor change any thing in the ordinances and laws that pertain to the sacraments. A similitude. For, as if a subject knowing the letters of his Prince, and also his Seal, should because that he knoweth them well, and alloweth them to be his, presume and take upon him to counterfeit his prince's letters or seal, he should be no true subject, but a felon and traitor: even so if the Church, because that she knoweth the Scriptures of the old and new Testament, to be the true and infallible word of her Lord and Saviour, and the Sacraments to be his seals, should presume or take upon her, to altar God's word, I mean the Scriptures that be contained in the Canonical books of the old and new Testament, or to counterfeit the sacraments: that is to say, to minister them otherwise then her Lord and master, hath instituted and appointed in his word, she aught not to be called the true Church, but the most traitorous harlot of antichrist. What aught we then to judge of the whorish Church of the malignant, which doth not only acknowledge an other head besides Christ, but also doth most ungodly, presume and take upon her to altar and change the holy and sacred Scriptures, and to pervert the right use of the Sacraments? Shall the Sheep, john. 10. because they know the voice of their shepherd, presume to altar and change it, or take upon them to allow the voice of a stranger, and to set it forth for the voice of the true shepherd? Moreover, it is not unknown, that the true Church, Revel. 21. The property of a true wife. is the spouse and wife of the Lamb: but it is not the property of any true and faithful wife, when her husbands Testament is made, and confirmed or allowed, to add any thing to it, or to altar and change any thing in it, though she knoweth never so much, and alloweth it to be her husbands Testament. sith then, that the scriptures and word of God contained in the canonical books of the old and new Testament, are even the Testament of the only begotten Son of God our Saviour jesus Christ, who is the only head and husband of the true catholic Church: without all doubt, the faithful congregation will never presume to add any thing to it, or to altar and change any thing, that is contained or comprehended in it. Galat. 3 For, sith that, though it be but a man's Testament, yet if it be once allowed, no man aught to despise it, or to add any thing to it: How much more aught we to take heed that we add nothing to the everlasting testament of the only begotten son of God, or that we change nothing that is contained and comprehended in it? Besides all this, Foolish sayings. it were a foolish thing, to say, that the son is able to beget his father or his mother: it is even as foolish a thing to say, that the Church, which is begotten a new by the word, 1. Peter. 1. and hath all the authority that she hath, from the word of the living God, is able to authorize or allow any manner of doctrine which is not God's word, for God's word: or that she is able to make, laws, decrees and statutes, at her own pleasure, and after her own fantasy, and afterward to set them forth for the infallible word of God. For, if the Church can make or fourge a new word, then can she beget herself of new. Who s●eth not that it were one of the greatest follies in the world, to say or affirm any such thing? Therefore, to put all men out of doubt, ye shall understand, that as the Sun is clear and bright, An excellent similitude. not because that men do judge it to be so, but rather men do judge it to be so because it is so in deed, and can judge of it none otherwise: even so the holy Scriptures, contained in the canonical books of the old and new Testament, are the infallible word of the living God, not because that the Church doth judge and allow it to be so, but rather the true catholic Church, doth judge and allow it to be so, because that it is so in deed, and can judge of it none otherwise, no more than the clear and bright eyes can judge of the light and brightness of the Sun: of the which the blind can give no judgement, even as the unfaithful and reprobate can give no judgement of the word of God, nor yet allow it. Whereby we may then conclude, that the certitude, verity, and infallibleness of God's word, Whereof the certitude of God's word doth depend. doth not depend or hung upon the opinion and judgement of men, but that it doth altogether depend of the holy spirit of God, which by his own force, virtue, and strength doth verify it, and constraineth the faithful to allow and receive it: as the bright and clear beams of the Sun, A similitude. john. 10. do compel the eyes to confess that the Sun is clear and bright. For the sheep of our Saviour christ do both hear and understand the voice of their shepherd, and not the voice of a stranger. And all the Prophets have prophesied and taught, and the apostles also have been verified and authorized by the virtue of him that spoke in the●: so that all the whole world could not withstand it. It is now easy to see, that the true catholic Church of God, though she knoweth which is the true word of god, and which is not, and that by the inspiration of the same holy spirit, that they were inspired withal, which did leave unto us by writing, the holy and sacred Scriptures that be contained in the old and new testament, I mean, the canonical books of them both: Chrisost. in Genesis. Ho. 2. for as Saint Chrisostome saith: Ergò, suam erga homines amicitiam innovare volens, quas● long absentibus literas mittit, conciliaturus sibi universam hominum naturam: Therefore, god minding to renew his favour towards man, sent (his holy Scriptures as it were) his letters, thereby to reconcile to himself all mankind▪ Ireneus saith: Apostoli tunc evangelium praeconiaverunt. Postea verò per dei voluntatem, Ireneus. lib. 3. cap. 1. illud in scriptures nobis tradiderunt, fundamentum, & columnam fidei nostrae futurum: Then the Apostles preached the Gospel, and afterwards by God's will, they delivered the same to us in writing, to be a foundation, and a pillar unto our faith. But here to speak of the Papists objections how that the Church was before the word, it shallbe superfluous, to waste paper and Ink, The word was before the Church was. in so fruitless a question. For we say generally, the word was before the church, for Moses wrote the word of God that he spoke to Adam of the seed to come: So saith Saint Paul: Hebre. 1. God spoke, in old times many ways, and in sundry sorts unto the fathers. Chrisost. in Gene. Hom▪ 2. And saint Chrisostome saith: God the creator of mankind, from the beginning spoke unto men by himself, in his own person. We speak not so precisely, and nicely of God's word written in Paper: For so it is a creature corruptible, and shall consume and perish, as other corruptible creatures do. But the word of God, which we speak of, endureth for ever. Esai. 40. Hieroni. in● job. cap. 27. Saint Hierome thereto agreeing, saith these words: Quomodo aeternae erunt scripturae divinae, si mundus certo fine est terminandus? Verum est quidem, quod librorum pelliculae cum ipsis literis abolandae sunt. Sod, quià subiungit dominus, verba mea verò non praeteribunt, proculdubio, quod illig apicibus pollicetur, erit aeternum. That is to say in english thus: How shall the holy scriptures be everlasting, seeing the world shall have an end? True it is, that the Parchment or leaves of the books, with the letters and all, shallbe abolished. But forasmuch as our Lord addeth, my words shall never pass: doubtless, the things that are promised by the same letters, shall last for ever. ¶ The xxxviij Chapter. ¶ The true Church is known by the word of God. SO that the word of GOD enduring for ever, is it that the holy catholic and true Church is known by, and ever hath been. Therefore saint Augustine saith: August. in Psal. 57 Exore veritatis ecclesiam agnos●o participem veritatis: By the mouth of the truth, I know the church, that is partaker of the truth. And again he saith: August. de unitate. eccle. cap. 1. I would the Church should be showed, not by the decrees of men, but by the heavenvly oracles or words of God: We must seek the Church, in the words of Christ, August cont. Cr●●co. G●am. lib. 1 cap 33. Be unitate ecclesiae. cap. 16. which is the truth, and best knoweth his own body: The holy Scripture showeth us the Church, without doubting: In the holy scriptures, the Church is plainly known: We must know the Church by the holy Canonical scriptures, as we know the head. Chrisost. in Mat. Ho. 49. Saint Chrisostome also saith: Nullo modo cognoscitunr, quae sit vera ecclesia, nisi tantummodo per scripturas: It is not any ways known, which is the true Church of Christ, but only by the scriptures. August. de unitate eccle. cap. 3. S. Augustine saith: Non audiamus, haec dico, haec dicis: sed audiamus, haec dicit dominus. Ibi quaeramus ecclesiam: ibi discutiamus causam nostram: Let us not hear these words, this say I, this sayest thou: But let us hear these words, thus saith the Lord: In eodem capi. There let us seek the Church: there let us discuss our cause. I will not have the holy Church, to be showed by man's judgement, but by God's word. Saint Ambrose also doth say these words: Ambro. Hexameron. lib. 4. cap. 8. Ecclesia fulget, non suo, sed Christi lumine: The Church shineth (or is known) not by her own light, but by the light of Christ, which is, by the word of God. These testimonies, of the godly fathers of the Catholic Church, do flatly declare, that the Church is known only by the word of God, and not by man's decrees nor statutes, therefore, the true Church doth not take upon her, to add any thing unto it, or to take aught away from it, she doth not presume to forge new articles of our faith, and to set forth news laws and decrees for God's holy word, but she contenteth herself, with the word, laws, and ordinances of her true husband, and head, jesus Christ. Ephe. 5. Therefore, that whorish church of Rome, which most presumptuously, forgeth daily new laws and Articles of our faith: setting forth even with fire and sword, the fond doctrines and inventions of men, for the true and infallible word of the living GOD, Behold proud Lucifer of Rome. maintaining openly, that their Church is above the word of GOD, and that it is of more force and greater authority, for these are their own words, set out in their own books. A doctrina Romanae ecclesia, & Romani pontificis, sacra scriptura robur trahit, & authoritatem: The holy scripture taketh strength, and authority of the doctrine of the Roman Church, and of the Bishop of Rome. Again, Sylvester pri●rias, cont. Lutherum. in the same book, he saith (I mean Silvester Prierias, master of the Pope's palace:) Indulgentiae authoritatae scripturae non innotuere nobis: sed authoritate Romanae ecclesiae, Romano●umque pontificum, quae maior est: Pardons are not known to us by the authority of the Scriptures, but by the authority of the Roman Church, and of the Bishops of Rome, which is greater, than the authority of the scriptures. These I say boldly, can in nowise be the true spouse of our saviour jesus Christ, but the abominable, and stinking harlot of antichrist. They have always in their mouths, this saying of saint Augustine, August. count. Epistolam fundament. cap. 5. non crederem Euangeli●, nisi me ecclesiae catholicae authoritas commoveret. I would not believe the Gospel, except the authority of the Catholic Church moved me. These few words have they tossed to and fro, to press out of them, that is not in them, and would seem to go about, to prove the creature, above the creator that made all things. But as S. Augustine saith, he believed the Gospel, because of the Church, August. in psal. 57 so likewise he hath said: Exore veritatis ecclesiam agnosco participem veritatis: By the mouth of the truth, I know the church, that is partaker of the truth. But whereas they would seem to go about, to prove by Augustine's words, that the Church is above the word of God, The cause that moved S. August. to say he would not believe the gospel without the church. their folly herein is easily espied, if we consider the cause, that moved Augustine so to speak. The Manichees, would needs go about, to prove, and make men to believe, that the Epistle of Fundamentus, was of as good authority, as the Epistles of Paul, Peter, james, or Ihon. And that their Manicheus was the Apostle of Christ. Augustine answereth them and saith, he can not be so easily persuaded by the same reason, to receive the Epistle of Manicheus, as the Epistles of Peter, and Paul. etc. He giveth a reason why, for because (saith he) in receiving of them, they had the authority, testimony, and commendation of the Catholic Church: but Fundamentus Epistle hath no authority, nor testimony, but only of the Manichees themselves, which were openly shut out from the Church, which by no means can be in equal authority with the authority of the Church: So if we mark Augustine's words well, we shall easily perceive, that he maketh not the Church judge of the scriptures, nor yet granteth any authority to the church over the scriptures, but only as witnesses, and testimonies, which be the true canonical scriptures, from the Apochriphes', and counterfeit Scriptures, as this Epistle of the Manichees. And that this is the true meaning of saint Augustine, one of their own doctors, and a Papist for his life, saith upon these words of saint Augustine before recited, ●erson. lib. de spirituali vita anima lectione. 2. Errare eos qui ijs dem Augustini verbis abutuntur ad probandum, quod Papae, vel concilium, vel ecclesia, possit immutare quae ab Euangelistis, & Apostolis sunt tradita: That is to say, they do err, which use the same words of saint Augustine, to prove, that the Pope, or Counsel, or the church, may altar or change, what so ever have been delivered by the Evangelists, and Apostles. No● we may not gather hereupon, that the authority of the church, is greater than the authority of the scriptures, because that there be many found, which do take the holy scriptures for authentical, as moved by the authority of the Church. In deed to them, the Church seemeth better, than the holy scriptures: but they be far otherwise of themselves. Else Moses should by the same reason, be of greater authority than Christ, because that many believed in Christ, moved by the authority of the scripture of Moses, as Christ saith: If you would believe Moses, ye would believe me also. We read in john thus: And of that city, many of the Samaritans believed in Christ, john. 4. upon the word of the woman, which bore witness and said: For he told me all things that I have doen. According unto this argument, the authority of the sinful woman, was more than of Christ, and so it was in deed at the first, of more reputation with the people of the city, to whom Christ was yet unknown. But of itself it was not so, nor afterwards, when they hearing the doctrine of salvation of Christ himself, they said unto the woman: Now we do not believe, because of thy words, for we have heard & known, that this is verily the saviour of the world. john. 1. Saint John showed Christ unto the people, yet he was not greater than Christ. In saint Peter, we do read in this wise: 1. Peter. 3. Likewise, ye women also, be subject unto your husbands, that they also which do not believe the word, may be won without the word, through the conversation of the woman. etc. Ergo, whereas the unfaithful husband is stirred unto the faith of Christ, by the regard of the conversation of his wife, which he seeth is honest, chaste, faithful, and obedient, whereas he could not be moved by the preaching of the Gospel, may we gather that the conversation of the woman is better, or greater than the Gospel? In deed so it appeareth, but it is to him which is still unfaithful, not unto him which doth acknowledge the truth of the Gospel, and the authority of God. The Church had in times passed, great estimation of holy conversation, whereby many were brought unto the faith of Christ, and the authority of the church did them good. But yet it was not of itself, better than the truth of the Gospel. ¶ The. xxxlx. Chapter. ¶ Of the office and authority of the Church, and how i● may err, and how it cannot err. THE Church we grant (as part we touched before) hath three offices, The true Church hath three offices as touching the word of God. touching the word of God. The first and foremost of them is: that as a witness, she keepeth the holy books of the Canonical scriptures: But thereby it can not be proved, that it is leeful for her to pervert or altar any thing in the said holy books. First 〈◊〉. As public and private writings, are committed to Scriveners, or Notaries, to be laid up, and kept of them: And yet none will say, he may altar any thing of those writings. The second office is, second office. to preach and publish the words committed unto it by God: Matth. 28. but it may publish nothing, but what is taught by the word to them delivered: as a common crier, who although he publish the decrees of Princes, and Magistrates, yet he is not above the decrees of Princes, and Magistrates: but his whole office is, faithfully to pronounce all things, as he hath received them of the Prince, adding nothing to it, nor taking aught away. Third office. The third office is, sith that she is endued with the spirit of God, it must therefore discern and try the sincere and uncorrupt books of holy scriptures, from the counterfeit, and Apochriphas. So, many can discern the true and proper writings of Plato, and Aristotle: So we can discern, God, from the devil, and yet are we not to be counted equal with God: much less can we think that we do excel him. Now, we have said somewhat of the office of the Church, I will also declare the whole authority that she hath, by the word of GOD. The aucthotie of the true church, doth consist in four● things. The authority then of the true Church of our Saviour Christ, doth most chief consist in four things. First, this true and faithful Church, hath authority to choose, and ordeinne ministers, as we learn by the example of the Apostles, and of the Churches that be spoken of in the book of the Acts: Acts. 6. but this must be done, according to the rules, and canons of the Apostles: If they be blameless, the husband of one wife, Tim. 3. Titus 1. vigilant, sober, and apt to teach. etc. secondly, it hath authority to teach, by the lawful ministers, I mean, by these ministers that are lawfully chosen, with the laying on of hands, Hebre. 5. Acts. 6. according to the rule and Cannons of the Apostles. And these ministers aught to teach, and set forth none other thing, 2. Cor. 11. than they have received of the Lord, having always before their eyes, the saying of Christ our Saviour: Docete eos observare quaecunque precepi vobis: Teach them to keep and observe all things, Matth. 28. what soever I command you: And the same it is that we call, Potestatem clavium: The power of the keys, which (as it hath been sufficiently declared before) consisteth, in preaching free remission of sins unto the faithful and true repentant sinners, 2. Cor. 2. Matth. 18. and eternal condemnation unto the unfaithful and unrepentant. Which thing, if it be duly done, according to the institution and ordinance of our Saviour Christ, taketh no less effect, then if it were done in heaven. And under this do we comprehend, the authority that the church hath to excommunicate open sinners, 1. Cor. 5. 2. Cor. 2. and to receive them again, if they show true tokens of repentance, and of amendment of life. thirdly, the true and faithful Church hath authority to minister the sacraments, by the ministers thereunto lawfully appointed: so that it be done, according to the institution and ordinance of our saviour jesus Christ, using such times and seasons, as they shall think most expedient for the same. Fourthly, and last of all, it hath full authority and power to examine the doctrines, and to try the spirits, whether they be of God, or not: as it is manifest and plain by these sayings: Let two or three Prophets speak in the Church, 1. Cor. 14. 1. Thess. 5. 1. john. 4. Acts. 15. and let other judge. Again, Prove all things, and hold that which is good. Saint John saith: dearly beloved, try the spirits, whether they be of God, or not. But this trial must be done, with the touchstone of God's word, which with the holy ghost aught to be the chief precedent in all Synods, and Counsels. So saint Augustine saith against Maximinus, August. cont▪ Maxim. lib. 3. cap. 14. these words: Now, neither aught I to allege the Counsel of Nice, nor thou the counsel of Ariminum, to take advantage thereby, for I am not bound to the authority of the one, nor thou restrained to the determination of the other. Sed scripturarum authoritatibus, non quorumque proprijs, sed utrisque communibus, testibus res cumre, causa cum causa, ratio cum ratione concertet: But by the authorities of the Scriptures (not peculiar witnesses unto either of us, but common, and indifferent unto us both) let one matter with an other, cause with cause, and reason contend with reason. Hieroni. in Epist. ad Ephe. lib. 3. cap. 5. Saint Hierome therefore saith: Omni study legend nobis sunt scripturae, & in lege domini meditandum die ac nocte. ut probati trapezite sciamus: the scriptures are to be read of us with all diligence, and to meditate day and night in the law of the lord, that we may become perfect exchangers: to know the false counterfeit doctrine, from the true doctrine of Christ. Origen in Episto. ad Rom. lib. 10. cap. 16. Saint Origene also hath these words: Sensus nofiri & enarrationes, sine scriptures testibus non fidem habet: Our judgement and expositions, without witness of the holy scripres, have no credit. Thus we may plainly see, that all our matters must be tried by the Canonical books of the holy Scriptures. When the Church can not err. So far forth doth the authority of the true Church extend, which as it can not err, as long as she taketh god's word & the holy ghost for her guide: so assoon as she forsaketh God's word, When the Church can and doth err. and the guiding of the holy ghost, she falleth into all kind of errors, & at length doth become the Synagogue of Satan, the Church of the malignant, & the stinking harlot of antichrist. The whole universal Church doth never fall away from God. Howbeit, the whole universal Church, doth never so fall away from the truth of God's word, but that God doth always preserve unto himself a certain number, which will never agreed nor consent unto ungodliness, and from whom the spirit of truth is not taken away. And because that these be unknown of the world, as they that lack the outward tokens and signs of the true Church of Christ, Marks of the true Church. which are the preaching of God's word, and the ministration of the sacraments and the use of true discipline, according to the institution and ordinances of the Lord, are commonly called the invisible Church, Why it is called the invisible Church. john. 10. not because that men are invisible, which thing can not be as long as they be here conversant upon the earth, but because that they be only known and seen of God, who knoweth only who be his, & who be not. ●. Tim. 2. And this faithful congregation, whether it hath the outward signs of the true Church of Christ, or not, as long as it beareth about this body of sin, 2. Cor. 5. Ephe. 2. is subject to many infirmities, but for Christ's sake they are not imputed, for when it is said, that it is without spot or wrinkle, that is to be understanded, by imputation through jesus Christ our saviour: And therefore it is called the glorious congregation. Eph●. 5. And I do also believe with saint Augustine, August. de that this catholic Church, is the Barn floor of the Lord, and that in it, until the day of judgement, fi●e ad Petrum. cap. 43. Chaff shallbe mixed still with the Wheat: My meaning is this, that in the Church, both good and bad; true believers and hypocrites, are contained together in the fellowship of the sacraments, and that it shall be so unto the world's end. Which thing we do learn by the parable of the good seed, Matth. 1●. and of the Darnell, and of the Net that is cast into the Sea, and which doth draw of all kind of fishes unto the shore. But we must in the mean while, beware that we do not, because of the Chaff, We must not divide ourselves from the Church, because the wicked are among us. The opinion of the anabaptists. Darnell, and rotten fishes, severe and divide ourselves from the Church, as the wicked anabaptists do, which for every trifling matter do divide themselves from the Church, though the word of God be never so finely nor sincerely preached, and the Sacraments most rightly ministered, according to the institution and ordinance of the Lord. Why do we not rather follow the godly counsel of the blessed Martyr of God, Cyprian de simplicitat● praelatorum. S. Cyprian, that he giveth unto us? Although (saith he) Darnel & tars, are seen to be in the church, yet our faith and charity aught not to be letted, that because we do see tars and Darnell to be in the Church, we should therefore forsake the Church: but rather we aught to endeavour ourselves that we may be good corn, that when the good corn is gathered into the Garners of the Lord, Matth. 3. we may receive a reward of our labour and work. 2. Tim. 2. Also, in a great house there be many vessels, not only of Gold and Silver, but also treen vessels, and earthen vessels, and some to honour, and some to dishonour. Let us give diligence, and labour as much as it lieth in us, that we may be a vessel of Gold or of silver. And truly, this doctrine is most necessary to be marked, and also to be followed. For, as all the benefits that God doth of his mere mercy and goodness, grant unto his Church, do pertain unto all, because the Communion and fellowship that is betwixt the members of Christ's body: So without this Communion and fellowship of the saints, Communion of saints. there is no remission or forgiveness of sins, but eternal and everlasting condemnation. For, how could it be, that they should enjoy the privilege of the true members of Christ, that do by a self will, divide themselves from his body, as the Papists do now in these days? Should not that branch deserve to be dried up, john. 15. and to be cast into the fire, that would wilfully divide itself from the true vine? The xl Chapter. ¶ Our offences and sins are forgiven us, by faith, through Christ, and not by our works and merits. ALso my belief is, that in this church, sins are freely forgiven through faith in the mercy of God, The forgiveness of sins. obtained and purchased unto us, by the merits of the death, passion, & bloodshedding of our saviour jesus Christ, wihout any of our own deservings or merits, or without any matter of satisfaction that we be able to make, though we were able to live as long as ever any man did live upon the earth. For if any amends could have been made for sins, or if any justification could have been gotten by the works of the law, Galat. 2. Christ needed not to have died. And therefore the lord said right well: I am he, Esai. 43. I am he that taketh away thy wickedness, and that for mine own sake, and thy sins will I remember no more. Here have we a promise that God will put away our wickedness and sins, not for our deservings or merits, but for his own sake: that is to say, of his free mercy and goodness, as saith saint Paul: justificamur gratis ex gratia ipsius: We be justified freely of his grace. Rom. 3. Again, we judge that a man is justified by faith, without the works of the law. And for this cause, his only begotten son our saviour, was by the angel, called jesus, Matth. 1. because that he should save his people from their sins. If our good works, merits and deservings, could save us from our sins, why should they not be called by that name? For, Acts. 4. there is none other name under heaven given unto us, whereby we must or can be saved. Therefore, I do think it most convenient and meet that we say with Barnarde: Barnarde sup●● canti. Ser. 61. Mèritum meum, miserationes domini. Non sum ego inops meriti, quam quamdiuille non est inops miserationum. Si miserationes eius multe, multis ego sum in meritis. Hoc totum est hominis meritum, si totam spem suam ponat in domino: That is to say: My merit is the mercy of God. So long as god is not poor of mercy, so long cannot I be poor of merits. If his mercies be great, then am I great in merits. This is the whole merit of man, if he put his whole affiance and trust in the Lord. I marvel much of the papists and merit-mongers, that are so bold to set up their own righteousness and merits. But before we seem to speak any thing to their objections, Whence this word iustificare hath been borrowed, and what it signifieth. I think it best to declare in what signification this word to justify, aught to be taken. This word, iustificare, to justify, hath been of S. Paul, borrowed of the common use of the law: for in judgement, to justify a man, it is to assoil or quite him of the crime that is laid to his charge, or that he is accused of, and to pronounce him righteous, just, innocent, and guiltless. After the same manner, when we say that God doth justify us, our meaning is, that God doth assoil and quite us of all crimes, offences and trespasses, that can be laid to our charge, or that we can be accused of, & that he doth pronounce us just and righteous in his sight: that is to say, that first he doth pardon and forgive us our sins, he covereth them, and doth in no wise impute them unto us, but imputeth unto us righteousness, not our own, which is none at all, but the righteousness of his Son our Saviour, and so through his righteousness, doth both save us, and make us blessed, so doth the Apostle expound this our justification, Rom. 4●. saying: As David doth set forth the blessedfulness of the man, unto whom God imputeth righteousness without works, where he saith: Blessed are those, whose iniquities are forgiven, and whose sins are cou●red. Psal. 32. Blessed is the man unto whom the Lord imputeth no sin. As for the places of saint james; james. 2. Objection. where he saith: Was not our father Abraham justified through works, when he offered Isaac his son upon the altar? And a little after: ye see then, how that of works a man is justified, and not of faith only. It maketh little for their purpose, if it be well considered. We read that Abraham believed the Lord, Answer. Gen. 15. & it was accounted unto him for righteousness, which text is of Paul alleged after this sort: Rom. 4. If Abraham were justified by works, he hath wherein to rejoice or glory, but not with God, for what saith the Scripture: Abraham believed God, and it was imputed unto him for righteousness. Whereby the Apostle proveth strongly, that Abraham was justified by faith. But this that saint james doth speak of, which is the offering of Isaac, was done thirty years after that the scriptures did pronounce. Abraham justified, or that his faith was counted unto him for righteousness. verily, sith that fifteen years afore that Isaac was borne, Abraham's faith was imputed unto him for righteousness, it was impossible that he should be justified by the offering of his son Isaac, which was, as I said before, thirty years after. That that the Apostle goeth about here, is only to show, that the faith which Abraham was justified by, was no idle or dead faith, but such a faith as made him obedient unto God, as it is plainly set forth to the Hebrews. Hebre. 11. Therefore, if the circumstances be considered, there is no repugnance or contrariety in the doctrine of the Apostles at all. For, what contrariety or repugnance could there be in their doctrine, sith that they were both led by one spirit? Therefore, we shall mark that the holy Apostle saint Paul, in his Epistle to the romans, and to the galatians, did dispute and reason against them which did attribute justification to works. Note this diligently. But saint james did writ against them which did utterly contemn, and despise good works. And therefore, Paul showeth the causes of our justification: james showeth th'effects and fruits of the same. Paul declareth how we are justified: james declareth how we are known to be justified. Paul excludeth works, as not the cause of our justification: james approveth works, as effects proceeding of the same. Paul denieth that any good works, can be in them that be not justified: james affirmeth that they which be justified, can in no wise be without good works. But ye shall hear what S. Augustine saith, touching this matter: August. in lib. 83. questionum. questio. 76. Non sunt contrariae duorum apostolorum sententiae, Pauli, & jacobi: cum dicit Paulus, justificari hominem sine operibus: & jacobus dicit, inanen esse fidem sine operibus. Quia Paulus loquitur de operibus, quae fidem praecedunt: jacobus de ijs, quae fidem sequntur. That is to say in english: The saying of the two Apostles, Paul, & james, are not contrary, whereas Paul saith, a man is justified without works: and james saith, faith without works, is in vain. For, Paul speaketh of the works that go before faith: james speaketh of the works that follow after faith. Thomas of Aquine also saith: I acobus hic loquitur de operibus sequentibus fidem: Thomas de Aquino, in Epist. jacobi. cap. 5. quae dicuntur iustificare, non secundum quod iustificare dicitur justitiae infusio: sed secundum quod dicitur justice exercitatio, vel ostentio, vel consummatio. Res enim dicitur fieri, quando perficitur, vel innotescit: james in this place, speaketh of such works, as follow faith: which works are said to justify, not as justification is the procuring of righteousness: but in that it is an exercise, or a showing, or a perfecting of righteousness. For we say a thing is done, when it is perfected, or known to be doen. So that we may easily see, that the offering up of Isaac, is a testimony of the faith and righteousness of Abraham, he could not be justified by it, but rather it was thereby declared, that he was justified already. So that this obedience of his to the word of God, Rom. 4. did only manifest and show, that he was, when he believed God's promises, made righteous before God, through the same faith and belief. That was the meaning of David, Psal. 51. when he saith: That thou mayest be justified in thy words, and overcome, when thou art judged: that is to say, that thou mayest be declared just, and thy goodness and truth appear, This word, iustificare, is taken of S. Paul in one sense, and of S. james in another. in performing thy promises, when man either curiously, or arrogantly would judge thy works. Therefore this word, iustificare, to justify, is not taken of saint Paul in that signfication that saint james taketh it in: for, of Paul it is taken for to deliver from sin, and for to impute righteousness: But james doth take it, for to declare and show one just, and righteous. Saint Paul doth speak of a lively faith, which can no more be without good works, than the Sun can be without light, or fire without heat: But saint james doth speak of an idle faith, which may be in the reprobate, james. 2. yea, in the devil himself, as the Apostle writeth in the same place. I might bring many places of Scripture, wherein the excellency of faith is highly set forth, but one or two shall suffice, at this tyme. Acts. 13. In the acts, we have these words out of S. Paul's sermon that he made to the jews at Antiochia, a city of Pisidia: Be it known unto you therefore, brethren, that through this man is preached unto you, the forgiveness of sins. And that from all things, from which ye could not be justified, by the law of Moses, by him every one that believeth, is justified. These words are plain, and need no exposition at all, for all we see, that he taketh away altogether justification, from the law of Moses, and doth attribute it unto faith in our Saviour jesus Christ. But to the romans, he maketh the matter more plain, when he saith: Rom. 3. They have all sinned, and are destitute, or void of the glory of God. But they are justified freely, by his grace, through the redemption, that is in Christ jesus, whom God hath set forth, to be a purchaser of mercy, through faith in his blood. Mark here. First he saith, they have all sinned▪ and that they are deprived of the glory of GOD, by which words he showeth openly before our eyes, the miserable estate, that mankind was in. secondly he showeth, how, and by what means, Ephe. 2. we are delivered from it: I mean from that damnable estate, that we are in, by our own nature, and first birth, when he saith, they are justified freely by his grace. Now if we be justified freely, by the grace of God, where are our works, merits, or deservings become? For if any works, deservings, or merits, do go before our justification, how can it be said, that we are justified freely, by the grace of God our heavenly father. Ephe. 2. Therefore, he saith in an other place: By grace are ye saved through faith, and that not of yourselves: it is the gift of God, not of works, least any man should boast himself. Revel. 22. S. John saith: Blessed are they that have washed their robes (not in their own merits but) in the blood of the Lamb. Again, I will give the thirsty to drink of the well of life (not for his deserts but) for nothing. Saint Ambrose an holy father saith. As there be no sins so detestable that can keep of the gift of grace, Ambro. de vocatio. Gent. lib. 1. cap. 5. so there can be no works so excellent, that unto them, by the judgement of retribution or recompense, the same should be due, which is freely given and granted. For, the redemption of the blood of Christ should wax vile, and the mercy of God, be feign to give place to the prerogative of men's works, if justification, which is done or wrought by grace, were due unto the merits that go before, so that it should not be the free gift of the giver, but the reward or hire of the worker. What plainer words can there be spoken: therefore job saith: job. 9 if a man will dispute with God, he is not able to answer him one, for a thousand, and therefore he said: Verebar omnia opera mea. I stood in doubt and was afraid of all my works. Although I were perfect, yet my soul shall not know it: if I would justify myself, mine own mouth shall condemn me, and Esai saith: all our righteousness is like a menstruous cloth of a woman. Esai. 64. Therefore, all our doctrine is grounded upon the words of Christ: when ye have done all, say that ye be unprofitable servants, Luk. 17. & therefore have deserved nothing. Saint Origene therefore saith: Say ye that ye be unprofitable servants. Origen in Matth. tract. ●. For, notwithstanding we have done all things that are commanded, yet have we done no good thing. For if our doings were good in deed, than were we not unprofitable: But any good deed of ours is called good, not rightly, or duly, but by abuse of speech. So Saint Augustine saith: August. in Psal. 94. August. Epist. 52. ad Macedon. Rom. 5. if God would deal with us according to that we have deserved, he should find nothing, but that he might condemn. Again he saith, what be the merits of any men? For Christ that came, not with his due reward, but with his grace, that was not due, found all men sinners, being himself only free from sin, and a deliverer of sinners. And again in another place he hath these words: Opera manuum mearum non commendo. August. in Psal. 137. Timeo enim, ne cum inspexeris, plura invenias peccata, quàm merita: Lord I commend not the works of my hands: For, I am afraid, lest, when thou shalt behold them, thou shalt find more sins, then good deservings. So saith saint Hierome. Si consideremus nostra merita desperandum est: Hieroni: in Esai. cap. 64. If we behold our own merits, we must be driven to desperation. Origene also affirmeth the same saying: Origen ad Rom. lib. 4. cap. 4. Ego vix mihi persuadeo, ullum opus esse posse, quod ex debito remunerationem deposcat: I do scarcely believe, that there can be any work, that may of duty require reward. Again he saith: Origen ad Rom. lib. 9 cap. 10. Quia omniae conclusae sunt sub peccata, nunc non in meritis, sed in misericordia dei salus humana consistit. For as much as all men are shut up, and closed under sin, now the salvation of man standeth, Barnard. super cant. Serm. 67. not in man's merits, but in God's mercy. Barnarde saith: Non est quo gratia intret: ubi iam meritum occupavit: That is: There is no means for grace to enter, where merit doth keep place. Walden. count. Wiclesium. Waldensis one of the Popes own Doctors, saith these words: Quid dignum facimus, ut participes caelestibus fieri invencamur? Apost●lo dicen●e, existimo, quod non sunt condignae passiones huius temporis ad futuram gloriam, Rom. 8. quae revelabitur in nobis: Reputo igitur saniorem Theologum, fideliorem catholicam, & scriptures sanctis magis concordem, qui ●al● meritum simpliciter abnegat. That is to say: what worthy thing do we, that we may be fawned in the fellowship of the heavenly spirits? the Apostle saith, I judge that the afflictions of this time are not worthy of that glory, that shallbe revealed in us: Therefore I take him to be the sounder divine, the faithfuller catholic, and more agreeable to the holy scriptures, that utterly denieth all such kind of merit. These testimonies are plain against all the merit-mongers of Rome, & Louane. Let us take heed therefore, of their dangerous and heretical doctrine, least, while we go about, to stablish our own righteousness, Rom. 10. being ignorant of the righteousness of God, and have not submitted ourselves to the righteousness of God. And thereby shall heap to our selves wrath in the day of trouble. For Christ, saith Saint Paul: is the end of the Law, for righteousness unto every one that believeth. The xlj Chapter. ¶ Faith only justifieth us before God. YET these Papists and justiciaries, will say still, Objection. that although we find in holy scripture, that faith justifieth, Rom. 8. Papists do call us Solifidians. yet we find not: quoth so●●fides justificat, that faith only justifieth, so that this word only, or alone hath been newly added by heretics, whom they do commonly call Solifidians. These iooly fellows do nothing but seek a knot in a Rush, Answer. as the proverb is, for although we have not, expressie this word, This word, (gratis) is of as great force as this word (●ola.) Rom. 3. (sola) only or alone, yet have we many other words that are equivolent or equivalent, that is, of the same importance and force. For, when the holy ghost saith: that we are justified freely by the grace of God through the redemption, which is in Christ jesus, whom God hath set forth to be a purchaser of mercy, through faith in his blood: doth he not exclude all manner of works, deservings, or merits from our justification, attributing it only unto faith▪ whereby we do apprehend and take hold on the grace and mercy of God, 1. Peter. 1. Rom. 3. so surely sealed up unto us with the blood of that immaculate lamb, our Saviour jesus Christ? in the self same Chapter he saith again: we conclude that a man is justified, by faith, without the works of the law. Who doth not see, that he doth here also put away all manner of things from our justification, faith only excepted? But the Papists in this point, are like unto the Arians, which because those words▪ (●omo●fias & consubstantialis, Papists like to Arian heretics. be not found in the Scriptures, will in no wise admit nor allow them, although the things signified by them, are most infallibly and certainly contained and set out in the book of God. And therefore the Apostle writing to Titus saith: Titus. 3. Not by the works of righteousness which we had done, but according to his mercy he saved us, Ephe. 2. that we being justified by his grace should be made heirs, according to the hope of eternal life. Again he saith: God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose & grace, which was given unto us through jesus Christ, The purpose of god, doth exclude all ●●erites from the justification of man. afore the world was. Truly, wheresoever this purpose of God is, their works, merits, and deservings, can take no place in the justification or salvation of man. Whereby we may gather, that by the free mercy and goodness of God, apprehended and taken hold upon by faith, we are delivered from everlasting damnation, Rom. 8. Gala●. 4. and made fellow heirs, with his son jesus Christ, our Saviour, whose righteousness he doth impute unto us, making v●heires of his eternal & everlasting kingdom of heaven. All these things (I say, and believe) do we obtain only by faith, without any merits going before. Let us see now, what the holy learned Fathers of the Church, so many hundred years ago, have taught us thereof. Saint Ambrose saith: justificati sun● gratis, quia nihil operantes, neque vicem reddentes, Ambro. in Epist. ad Rom. cap. 4. sola fide justificati sunt dono de●: They are justified freely because working nothing, nor making any recompense, they are justified through faith only, by the gift of God. Again in the same place, these be his words: Sic decretum dicit à deo, Eodem loco. ut, cessant lege, solam fidem gratia dei posceret ad ●alutem: This was God's determination, that the law being at an end, the grace of God should require faith only unto salvation. In Epist. ad Rom. cap. 9 Again: Sola fides posita est ad salutem: Only faith is laid, or appointed unto salvation. Theodoretus saith. Non ullis operibus nostris, Theo. de curandis graecorum affectibus. lib. 7. sed per solam fidem mystica bona consecuti sumu●▪ Not by any works of ours, but by only faith we have gotten the mystical good things. S. Basile saith: Haec est nostra integra, & perfecta gloriatio in deo, Basil de humilitate. quando propriae justitiae nos inopes agnoscimus: Sola autem fide in christum justificati: This is our full & perfect rejoicing in God, when we acknowledge that we are void of any our own righteousness, and are justified by only faith in Christ. Nazianzenus. Origen in Epi. ad Rom. cap. 3. lib. 3. Nazianzenus saith: Credere solum est justicia: Only believing, is righteousness. Origene also saith these words▪ where now is thy boasting? it is shut out. Paul saith, that the justification of only faith is sufficient: So that a man only believing may be justified, although he have done no good works at all. Hesychi in Leuiti. lib. 4. Hesichius also saith: The grace of God is given only of mercy, and favour: Et fide comprehenditur sola: And is embraced and received by only faith. Chrisost. in Epist. ad Galat. cap. 3. Saint Chrisostome saith: Illi dicebant, qui sola ●ide nititur, execrabilis est: hic contrà demonstrate, eum, qui sola fide nititur, benedictum esse: They said, who so stayed himself by only faith, is accursed: Contrariwise, Saint Paul proveth, that who so stayeth himself, Hieroni. in Epist. ad Rom. cap. 10. by only faith, he is blessed. Hierome also hath these words, ignorantes, (speaking of the pharisees) quod sola fide justificat deus, & se ex operibus legis, quam nunquam custodierunt justos esse putantes. They not knowing that God justifieth only by faith, and supposing themselves to be just by the works of the law, which they never observed, they would not submit themselves unto the remission of sins, lest they should seem to have been sinners. Saint Hilary hath these words: in Mathewe, and upon this text: Hylari. canon● nono, in Ma●. R●mittuntur tibi peccata tua: thy sins are forgiven thee: and writeth on this manner: Mo●et scribas, remissum ab homine peccatum: hominem enim tantum, in christo jesu contuebantur, & remissum ab eo, quod lex laxare non poterat. Fides enim sola justificat: That is to say: It moveth the Scribes, that sin was forgiven by man. For they did only behold man in Christ jesus, and that to be forgiven of him, which the law could not release. For faith only doth justify. This is the heresy that we teach, according to the holy scriptures, and learned fathers of the catholic Church. But they object again, Obiecttion. that good works deserve: because it shallbe rewarded, for (say they) S. john saith: their works follow after them: Revel. 14. Matth. 10. And Christ saith to his disciples, he that giveth a Cup of cold water to any of these little ones for my ●ake, 1. Cor. 15. shall not lose his reward: And saint Paul saith: your work shall not be in vain in the Lord: Christ saith again: Rejoice and be glad, Matth. 5. for your reward is great in heaven: and ●● the Hebrews it is said: Hebre. 6. God, is not unrighteous that he should forget our labour. Answer. We grant good works have their reward: But the same reward standeth in mercy & favour, and not in duty. Therefore we say: considering the weakness, and sinful corruption of our nature, there can be no works in us so pure, and perfect, that we may thereby of right, and of duty deserve everlasting life. For God hath a kingdom & an inheritance for children: and not a reward for bound servants and slaves. Therefore Gregory Nanzianzene saith: if thou he a bound servant or a slave, Gregor. Nazi. de sancto baptisma●e. then fear the whip. If thou be a hireling then look only for thy reward: but over and beside this, if thou be a child, than reverence (God) as thy father. Do well because it is good to obey thy Father. Yea and although thou shalt have nothing else, yet even this shall be thy reward, that thou hast been obedient to thy father. Therefore we must say, (saith christ) when we have done whatsoever I command you, Luk. 17. say ye, we are unprofitable servants. Hylar. in psal. ●18. Hilary, to this purpose hath these words: If we fast once (saith he) we think we have satisfied. If out of the barns of our household store, we give somewhat to the poor, we believe, we have fulfilled the measure of righteousness. But the Prophet hopeth all of God, and trusteth of his mercy. Saint Basile also saith: Basil in psal. 32. He that trusteth not to his own good deeds, nor hopeth to be justified by his works, hath the only hope of his salvation, the mercies of God. Augustine therefore said very well: August. confession. 10. Qui diligit aliud preter te: Minus diligit te: O God, he the less loveth thee, that loveth any other thing, besides thee. But before we declare, how good deeds are rewarded. Let us see what good works these are, that the Papists do so much talk of, shall be rewarded, or that deserveth everlasting life. Good works of the papists. first, they teach unto the people, that are ignorant, to hear Mass every day devoutly, to lie prostrate before dead Images, to mumble out a number of prayers unto Saints, to go on Pilgrimages, to build up chantries, and Churches, and to cause Trentals of Masses, and Diriges, and other trumpery to be said for the dead. Item to give largely of their substance, and goods, to idle Priests, Monks, Friars and nuns, to give money, gold, silver and silk, to make crosses, chalices, copes, vestments, and other like plaierly garments, to furnish out the stinking Masses, to say our Lady's Psalter, to pray upon Beads, to use, observe, and keep Pharisaical fastings, with the Popish idle holy days, and solemn feasts: and to receive holy bread, holy water, holy palm, holy ashes, and holy fire, holy cream, holy candles, and holy oil. etc. These are the good works, and best works that they have set forth to be done of all people, and who soever speaketh against those works, they are taken for enemies to GOD, and as rank heretics, but all those good works of the papists, are not required, Esai. 1. nor yet commanded of God, to be done: therefore, they do rather deserve the name of sin, and of detestable abomination before God, then of good works. The true good works, are void of all superstition, they are alligated or bound, Good works that god doth require of us. neither to place, nor to the persons, nor to time, for they are as certain fruits of our whole life, testifying of the goodness of our heart, and expressing the nature of our heavenly father: 1. Peter. 2. Matth. 5. which, not only of the faithful, but of the very infidels are reckoned, and taken for good works, and minister occasion unto them, to glorify our father which is in heaven. Galat. 5. The works of faith, working through Charity and love, are good works. For GOD doth work them in us, and by us, them doth our saviour Christ set out, saying: Matth. 25. I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was naked, and ye clothed me: I was harbourless, and ye harboured me: I was sick, and in prison, and ye visited me. The Apostle also, doth sufficiently teach us, what be the good works that God doth require of us, Galat. 5. but what should I allege one or two texts, sith all the whole Scriptures do everywhere, exhort us still unto good works: what those good works are, S. Paul doth declare, when he saith: We are the workmanship of god, Ephe. 2. created in christ jesus, unto those good works, that God hath prepared for us to walk in. If any man should ask me now, what be those good works, that he hath prepared for us to walk in? I would answer, that all those works that God doth bid and command us in his holy and sacred word, are those good works, that he hath prepared for us, for to walk in. And those, I say, and believe, aught only to be called good works, and none other. And therefore, these good works and deeds shall be rewarded or crowned, Why God doth crown his gifts in us. August in Psal. 109. because that GOD of his mere mercy, hath bound himself thereto by his promises, whereunto doth saint Augustine agreed, saying: Fidelis dominus, qui se nobis debitorem fecit, non aliquid a nobis accipiendo, sed omnia nobis promittendo: That is to say: The Lord is faithful, who hath made himself a debtor unto us, not by receiving any thing of us, August. in Psal. 32. but by promising unto us all things. Again he saith: Non dicimus deo: Domine red quod accepisti: sed red quod promisisti: We do not say to God (saith he) O Lord, give thou that thou hast received (of me): but give thou me that thou hast promised. Here we learn, how God is become debtor unto us, and hath bound himself, ●. Cor. 4. to crown or reward our good works, not by receiving any thing of us (for what have we, that we have not received: Rom. 11. and if we have received, why do we boast and glory, as though we had not received? Again: who gave him first, and he shallbe recompensed?) But by his faithful promises, which he hath made unto his elect, and chosen people. And again saint Augustine saith: Da veniam Apostole, propria tua non novi, August. in quinquagintiss Hom. Ho. 14. nisi mala. Da veniam Apostole, dicimus, quia tu docuisti: cum ergo deus coronat merita tua, nihil coronat nisi dona sua: That is, pardon us o Apostle (saith he) I know nothing of thine own, but evil. Pardon us, o Apostle, we say so, because thou haste taught us: Therefore, when he crowneth thy merits, he crowneth nothing but his own gifts. And in another place he hath these words: Coronaturus est in nobis, non merita nostra, August in psal. 98. psal. 70. August. in Psal. 107. sed dona sua: God doth crown in us; not our merits, but his gifts. Again he saith: Ho solùm dico, hoc rog●▪ hoc cupio, opera manuum ●uarum n● daspicias: Opus 〈…〉 vide▪ non meum. Nam si meum videris, damnas, Si t●●m videri●, 〈◊〉. Name & quecunque mihi sunt opera bona, abs te sunt: This only I say, this I pray, this I covet, despise not the works of thine hands: See thine own work in me, and not mine. For, if thou seest mine, thou dost condemn. If thou seest thine own, thou crownest. For, all the good works that I have, they are of thee. And therefore it was not without a cause, that Barnarde said, that his merit, is the mercy of the Lord, which place we have before alleged: Barnard. super cant. Serm. 61. Here we may see that God doth only reward or crown in us, that which is his own: so he doth condemn all that he findeth to be our own. Therefore, I would that men, putting a side all wilfulness, would once consider with themselves, that the majesty of GOD, hath need of none of us, nor of any thing we have: but rather doth give us all things abundantly, 1. Tim. 6. to enjoy them. What good work than can we do, whereby we may profit him in any thing, or do him any good? Bonorum meorum non eges. Thou haste no need of my goods (saith David) what merit I pray you, Psal. 16. can be in that work, whereof no profit cometh to God? Or rather, whereof the whole profit (if there be any) doth redound upon ourselves? He that is righteous, and doth good works, he doth it not for any commodity that God shall have thereby (for what commodity can God have by any thing that we can do?) But for his own commodity, as he which is wicked, and doth wickedly, hurteth himself, and not God. He that hath the health of his body, A similitude. and doth by good diet, keep and preserve it, doth he therefore deserve any reward at the physicians hands? I think not. For, he doth it not for the physicians profit, but for his own. After the same sort, he that by the gift of God, hath obtained the health of his soul, and by his grace doth the things that belong to the preservation of the same, shall we say that he doth deserve any reward at God's hands, because that he is made such by his gift, and doth now through his help, aid, and assistance, keep the same grace, for his only profit and commodity, either by earnest belief, or by unfeigned love, or by assured hope, or by well doing, and patience in adversity and trouble. Who needeth with a reward, to be stirred up to drink, when he is thirsty, A reward never stirreth up the godly to seek for righteousness. or to eat, when he is hungry? Neither need men, if they hungered and thrusted for righteousness (as they aught to do) a reward to stir them up to it. A mother useth not to be enticed with rewards, to give suck, to feed and care for her own child, that it perish not. Wherefore, Gods promises are necessary to men, God's promises very ne●ssary to us all. because by reason of sin, they have waxen cold from a vehement affection and zeal toward godly and holy works. Therefore God doth crown his gifts in us, so all things remain safe and sound to the glory God. Now, where all things aught to be attributed unto the grace of God, what is left for the merits of men? For, where grace is, there is no place left for merit, if we do consider a right the nature, and property of merit (for the name of merit aught to be abolished) the nature of merit is, that thereby a just proportion and equal consideration, What the nature of merit is. aught to be between that which is given, and that which is taken: But between the good things which we look for, and those things, which we either suffer or do, there is no proportion, or equality. For so saith S. Paul, the passions, and afflictions of this life, Rom. 8. are not worthy of the glory to come. etc. Merit hath joined unto it, debt, as Paul saith: Unto him that worketh, reward is rendered, according to debt, and is not imputed according to grace, Rom. 3. which he saith, is eternal life. Unto the nature of merit there is required, that that which is given, pertain unto the giver, and be not due unto him which receiveth it: but works are not of ourselves, for they are the gift of God, Phil. 2. Ephe. 2. August. in psal. 32. which worketh in us. Augustine affirming this, saith: Ab illo habemus quicquid illi offerimus, & ex illo fit quicquid boni sumus. Whatsoever we offer to God, we● have it from him, and whensoever we be good, it is made and done of him. But let our good works be examined after the straightness of God's judgement. The imperfection of our ●w● works. Who is so ignorant of man's imperfection, that will not acknowledge, that we aught rather to fear punishment, for the defaults that be in them, then look for any reward, or boast I can not tell of what merits? Is it for nought think ye, Esai. 64. that the holy prophet doth liken our righteousness to so filthy a thing, that any man will abhor to look on it? August. lib. 9 confession. Therefore saint Augustine saith: We universae justice nostre, si remota misericordia indicetur: That is, woe be to all our righteousness, if it be judged, mercy being taken away, or set a side. Barnarde also saith: what can all our righteousness be before God? Barnard. in Serm. omnium sanctorum. 1. Esai. 64. shall it not according to the prophet, be counted as a filthy bloody clout? And if it be straightly judged, shall not all our righteousness be found unrighteous, and having less than it aught to have? What shall then become of our sins, if our righteousness, can not answer by itself? Therefore crying earnestly with the prophet, Enter not into judgement, Psal. 14.3. O lord, with thy servant, for in thy sight no man living shallbe justified: let us with all humility, have our recourse unto mercy, which alone is able to save our souls. What manner of merit is this, which cannot abide the censure of God's judgement, nor be delivered from condemnation, but through mercy only? Wherefore learn this, what soever is attributed to works, that same is done by reason of faith which is annexed unto them. A similitude. Wherefore, as in a wall, we have a consideration unto the foundation, and in the fruits of trees, to the roots: so whatsoever seemeth at the first sight to be ascribed to works, is to be assigned to faith, as unto the mother of all good works. Mark this well. For whensoever the scripture seemeth to attribute justification either unto hope, or unto charity, or unto works, those places are so to be understanded, that justification is there taught, not by the causes, but by the effects. So saith Augustine upon the Psalms: August▪ in psal. 31. Laudo super edificationem operis: sed video fidei fundamentum. Laudo fructum boni operis: sed in fide agnosco radicem, ubi fides non erat: bonum opus non erat, bonum opus enim intentio facit: intentionem fides dirigit: That is, I praise the building of good works: but I see the foundation is of faith. I praise the fruit of good works: but I acknowledge the root in faith. Where faith is not, good works are not: the intention maketh a good work: but yet faith directeth that intention. Let us therefore, rather to confess our sins with the Publican, Luk. 18. then to glory and boast of our merits with the Pharisee. Such are our merits, that the confession and acknowledging of our sins, aught to be preferred before the numbering of them, to obtain life. For all our works must be utterly excluded, and stand a part, that (Grace) may appear free: the (Promise) simple: and that (Faith) may stand alone. For the law condemneth us: words do not avail us: but faith in Christ only justifieth us. For a man may make this argument, A syllogism. which is invincible: All that we can do with god, is only by Christ: john. 15. our works and merits be not Christ: Ergo, our works and merits can do nothing with GOD. Therefore sith it is so clear, let us acknowledge our sickness, which is sin, let us open it by repentance, and flee by faith to Christ which is our only physician and health of our souls, Matth. 9 let us all by faith only make our profit of him, and not of our works and merits. john. 7. August. in tract. 33. For as Augustine (speaketh of the woman that was taken in adultery, & brought to him, when her accusers were all gone) he saith, Relicti sunt duo: misera, & misericordia: There are two left (saith he) mercy, and misery. And therefore God pardoned her in his Christ. For Christ saith to her: Go, sin no more, as though Christ would say (saith Augustine in the same place) Delevi, quod commisisti: obserua, quod precipi: ut invenias quod promisi: That is, I have taken away thy sins, that thou hast committed: do and observe that I command thee: that thou mayest find that I have promised thee. Therefore I believe that Christ only is the lamb of God that taketh away all our sins. john. 1. Objection. Here may one object and say, If God only forgiveth sins, what meaneth this, that we read: Whose sins soever ye forgive, john. 20. they be forgiven them: and whose sins soever ye do withhold, they shallbe withholden: is it not plain, that not God only, but the Apostles also do forgive sin? I answer. Answer. There be three manner of powers to forgive sins. The first is, the same which belongeth unto God only: for it is proved by the prophets words: Three manner of powers to forgive sin. Esai. 43. I am he, I am he myself which d●e wipe away thy wickedness for mine own sake. The second is the ministers, when they declare gods grace to the penitent, and that all their sins are done away only by Christ: czech. 18. Luk. 5. and contrariwise, to preach and pronounce malediction and wrath upon the vacant, therefore saint Hierome saith: The Bishops or Priests, neither bindeth the innocent, nor looseth the guilty: Hieroni. in Matth. cap. 16. but according to his office, when he hath heard the diversity of sins (as in public offences) he knoweth who aught to be bound, who aught to be loosed. Also Peter Lombard saith: Senten. 4. distinct. 18. nec ideo. God hath given to priests, power to bind & to lose: that is to say, to declare unto men, that the penitents be either bound, or loosed. Saint Augustine hath these words: We speak in your ears, August. in psal. 101. but how know we what is wrought in your hearts? Howbeit, what soever is wrought in you: Hieroni. in Matth. cap. 16. it is wrought, not by us, but by God. Hierome saith: It is not the sentence or absolution of the Priest, but the life of the penitent, that is accepted before God. So you see, how the Church forgiveth sinners: that is, it pronounceth mercy unto the repentant, and wrath unto the reprobate, and ungodly: as we have sufficiently declared before, Acts. 3. when we entreated of the authority of the Church. And as for their auricular confession, it is a mere devise, and a Popish law, Beatus Revanus in argum. libelli Tertul. de poenitentia. Distinct. 1. de poenitentia, in Gloss. Petr. S●ten. 4. dist. 17. quid ergo. good for nothing, but to heap God's wrath and displeasure upon all the doers thereof: for their own laws condemneth their doctrine which they teach, that we can not be forgiven of our sins, unless we number them in a priests ear, for these are the words in their own distinctions: Saene dici potest, quod sine confession oris, & solutione poenae exterioris, peccata delentur per contritionem, & humilitatem cordis: That is, we may safely say, that without confession of the mouth, and absolution of the outward pain, sins be forgiven by the contrition and humility of the heart. Again, De poenit. dist. 1. quidam. Gratian saith: one of their own champions: Antequam sacerdoti ora nostra ostendamus, id est peccat● nostra con●iteamur, a lepta peccati mundamur▪ Before we open our mouth unto the Priest: that is to say, before we make confession of our sins, Chrisost. in psal. 50. Hom. 2. & Hom. de praenit. & confession. the leprosy of our sin is made clean. Saint Chrisostome saith: Non dico, ut confitearis conseruo tuo peccata tua: dicito deo, qui curet ea: I will thee not to confess thy sins unto the Priest, that is thy fellow servant: Confess them unto God, that may heal them. Again, Examine thy sins in thy heart within thee: let this judgement be without witness: let God only see thee making thy confession. The third is, when any man forgiveth his brother, which offendeth him: Matth. 6. as Christ saith: If you do forgive unto men, your father shall forgive you yours. And saint Paul saith: Forgive one and other, Coloss. 3. if any man have a quarrel to an other, even as Christ forgave you, even so do ye. But as concerning that forgiveness of sins, which is necessary to our salvation, doth depend only upon the grace, mercy, and love of God, without any our merits or worthiness. And that our sins are clearly taken away by Christ's death and passion, and that he will cast them into the bottom of the Sea: or else, remove them as far from him, as the east is from the West, and the north part of the world, from the south part of the same. Psal. 103. We must believe this without any doubting, or wavering, trembling, or fearing: most● constantly, and assuredly. ¶ The xlij Chapter. ¶ It is no presumption, to be sure and certain of our Salvation. Objection. HEre the Papists rave, and say: we are presumteous, so to affirm the certainty of grace and salvation: for (say they) Paul biddeth, Phil. 3. and counseleth us, with fear and trembling to work our salvation. I answer. Answer. This fear riseth in consideration of our own weakness and unworthiness: not of any distrust or doubt of God's mercy: Certainty of our salvation. But rather, the less cause we find, to trust in ourselves, the more cause we have to trust in God. Now, concerning the assurance or certainty of our salvation, the scriptures are full. Rom. 8. Saint Paul saith: There is no damnation, to them that be in Christ jesus: the spirit of God beareth witness to our spirit, that we are the children of God I know that neither death, nor life, nor Angels, nor powers, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any creature else, shall be able to remove me from that love, that God beareth towards me, in Christ jesus our Lord. job also saith: Although he kill me, job. 13. yet will I put my trust in him: Notwithstanding, I will reprove my ways before his sight. Again, he shall be my salvation. Again, I am sure that my redeemer liveth, and he shall stand the last on the earth, job. 19 whom I myself shall see, and my eyes shall behold, and see God in my flesh. David also saith: Psal. 70. In thee O Lord have I trusted: I will never be confounded. Tertulian saith: Tertul. cont. Martio. lib. 5. ut c●rtum esset, nos esse: fili●s dei, misit spiritum suum in corda nostra clamantem, Abba pater: That we might be certified, that we be the children of God, he hath sent the holy ghost into our hearts, Cypr. de mortalit. Sermo. 4. crying, Abba, father. Saint Cyprian hath these words: Et tu dubitas, & fluctuas? Hoc est deum omnino non n●sse: Hoc est Christum credentium magistrum peccato incredulitatis offendere▪ Hoc est, in ecclesia constitutum, fidem in domo fidei non habere: And dost thou stagger, and stand in doubt of thy Salvation? that were as much, as not to know God: That were as much, as with the sin of unbelief, to offend Christ the master of believers: That were as much, as being in the Church, Prospero de promise. & praedictio. dei. par. 1. cap. 16. in the house of faith, to have no faith. Prospero saith: Securi diem judicij expectant, quibus in cruce domini gloriantibus mundus crucifixus est, & ipsi mu●do: They, unto whom the world is crucified, and are crucified unto the world, wait for the day of judgement without fear. Saint Augustine also saith, Praesume, August. de verbis Dorm. Serm. 28. non de operatione tua, sed de Christi gratia, gratia enim saluati estis, inquit Apostolus. Non hic arrogantiae est, sed fides. Praedicare quod acceperis, non est superbia, sed devotîo: Presume thou, not of thy own working, but of the grace of Christ: for the Apostle saith, You are saved by grace. Here therefore is not presumption, but faith. To proclaim that thou hast received, it is no pride, August. in Io. tract. 22. it is devotion. Again he saith: Non mea praesumtione, sed ipsius promissione in judicium non venio: It is not of my presumption, but of his promise, that I shall not come into judgement. Saint Basile also saith: Paul boasteth, and presumeth of the contempt of his own righteousness. Basil. de humilitate. Ambro. de jaco. & vita beat●. Saint Ambrose plainly saith: I will not glory, for that I am a just man: but for that I am redeemed, therefore will I glory: Not for that I am void of sin: But for that my sins be forgiven me: I will not glory, for that I have done good to any man, nor for that any man hath done good unto me: but for that Christ is my advocate with the father, and for that Christ's blood was shed for me. To end, saint Barnarde saith: What safe rest or surety, Barn. in canti. cantico. Ser. 61. can the weak soul find, but in the wounds of our saviour? As he is mightier to save, so dwell I there with safety. etc. I have committed a great sin: my conscience is troubled: yet shall it not be shaken down: because I will remember my lords wounds. For he was wounded for our sins. This is our presumptuous doctrine that we teach, agreeing to the scriptures, and with the holy and ancient fathers of the catholic Church. But their whole Papistical doctrine, of trust in men's works and merits, leadeth directly to the gulf of desperation, and damnation: Cypr. de simpli. praelato. and therefore saint Cyprian said of them very well and truly: Asserunt noctem pro die: interitum, pro salute: desperationem, sub obtentu spei: porfidiem, sub praetextu fidei: Antichristum, sub vocabulo Christi: That is, they teach us night in steed of day: destruction, in steed of health: desperation under the colour of hope: Infidelity under the pretence of faith: antichrist, under the name of Christ. The xliij Chapter. ¶ Of free william. AS touching free will, which is so much extolled of the Pelagian Papists, that will make us to believe, that we are able to deserve, and that we are of power and strength as of ourselves, to fulfil & keep the laws of God, to believe and repent, and so consequently, to obtain life and salvation. I say it is a most detestable heresy, Matth. 28. and robbing of Christ's power▪ to whom all power is given: and also abolishing of his precious death, merits, and goodness towards us, and a robbing of God, to give to man's will; that is only the gifts of God. As saint james saith, james. 1. Every good and pefecte gift is from above, and cometh down from the father of light, as it is manifest in all the whole Scriptures to be proved. For if there were such ability, power and strength in us, and such a liberty of will as the papists affirm: Why doth not all men believe the gospel, call upon God, repent, pray, confess their sins, do good works, keep the law, enter into life, receive Christ? keep themselves from evil thoughts, words, works, sins, sickness, troubles, adversities, famine, thirst, poverty, and such like? But the Scripture telleth us another doctrine, as some places thereof I will recite: first the Lord saith in Genesis: Gen. ●. I will henceforth curse the earth no more, for man's sake. For, the imagination of man's heart is evil, even from the very youth of him. Again, in Deuteronomie the. L. saith: You have seen all that the Lord did before your eyes in the land of Egypte, unto Pharaoh and unto all his servants. Deut. 29. Thy eyes have seen these great tokens and wonders. And yet unto this day, hath not the Lord given you a heart, that understandeth: eyes, that see: and ears that hear. What could Moses say more unless he should call us blocks and stones? And in Ezechiell the Lord saith: A new heart, will I give you, and a new spirit will I put in you: Eeze. 36. & 11. Psal. 51. as for that stony heart, I will take it out of your body, and give you a fleshly heart. I will give you my spirit among you, and 'cause you to walk in my commandments, to keep my laws, and to fulfil them. This place doth teach us sufficiently, that except our stony hearts be taken away from us, and fleshly (that is to say) obedient hearts given us, in steed of them, and a new spirit put into us (which should work obedience towards the lords commandments) we are able to do nothing: we can in no wise keep the laws of God, nor yet fulfil them. jeremy, jere. 32. also saith by the spirit of God: I will give them one heart and one way, that they may fear me for ever: for the wealth of them, and of their children. I will put my fear in their hearts, that they shall not departed from me. In another place he saith: jere. 31. Convert thou me, and I shall be converted: for thou art the Lord my God. And again he saith: O Lord, I know that the way of man is not in his own power: jere. 10. neither is it in man to walk and to direct his steps. Solomon also saith: The kings heart is in the hand of the Lord, as the rivers of waters: Prou. 21. he turneth it whither soever it pleaseth him▪ Psal. 119. David saith: Turn away my eyes from regarding vanity, and quicken me in thy way: Incline mine heaate unto thy testimonies, and not to covetousness. Saint john saith: A man can receive nothing, john. 3. except it be given from above: he speaketh not there doubtless of the common gifts of nature but of the special gifts of the holy ghost. Unto this the words of Christ agree when he saith: Not man can come unto me, john. 6. except it be given him of my father. For this cause, Matth. 16. when Peter had said: Thou art Christ the son of the living God: Christ made this answer unto him again: Blessed art thou Simon the son of jonas: for flesh and blood hath not opened that unto thee, but my father that is in heaven. And again: whosoever (saith he) doth hear and learn of the father, john. 6. cometh to me, and they shall all be taught of God: This is the work of God, that ye believe in him whom he hath sent. Saint Paul strongly beateth down the vain pride of our free-will men, 1. Cor. 2. where he writeth on this manner: The natural man, perceiveth nothing of the spirit of God. Whereby he doth understand, that the natural man, which is not renewed in Christ, can not perceive the things that be of the spirit of God. For why? they are but foolishness unto him. And again he saith: Such trust have we through Christ to Godward, 2. Cor. 3. not that we are sufficient of ourselves, to think any thing, as it were of ourselves, but our ableness cometh of God. Now, if we be not able to think a good thought, except God doth put it in us: how much more unable be we, either to will or to do any thing that good is, or acceptable in the sight of God? And in his Epistle to the Philippians he saith: It is god that worketh in you, Phil. 2. both the will and the deed, even of his good pleasure. And to the romans, he hath these words: So then, Rom. 9 it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Therefore we will omit many other texts. And believe verily the words of christ, allowing and ratifying all these places of Scriptures before recited, when he saith: Sine me nihil potestis facere: Without me ye can do nothing. All these Scriptures do show our unableness, weakness and imbecility, and that we be the servants of sin, until and before we be regenerated and renewed by the holy ghost, and made new creatures. What freedom then can we justly boast or brag of? Vbi spiritus domini (saith saint Paul) Ibi libertas. Where the spirit of the Lord is, 2. Cor. 3. there is liberty and freedom. Again, Si vos filius liberaverit, john. 8. vere liberi eritis: That is to say, If the son therefore do make you free, ye shallbe free in deed. These sayings do sufficiently declare, What we are as long as we are without the spirit of god. that as long as we are void of the spirit of God, and are not set at liberty by the son, we are nought else, but the bondslaves of Satan the devil, of sin, and of death. All this doth teach us, that of ourselves▪ we be not able to think a good thought, as of ourselves. Therefore, Saint Augustine doth define freewill after this sort: 2. Cor. 3. The definition of free will after S. August. Liberum arbitrium est facultas rationis & voluntatis, qua bonum eligitur gratia adsistente, malum verò ea desistente: That is to say: free will is a virtue or power of the reason & will, whereby the good is chosen, when the grace of God doth assist, and the evil when it is away or is withdrawn. The meaning is: that by free will, if we have the assistance and help of the grace of God, we are able to choose that which is good: but if the grace of God be away, or be withdrawn, we can do no more but embrace that which is evil, and hurtful to our own souls. Therefore, said Paul very well to the Corinthians: By the grace of God, 1. Cor. 15. I am that I am: & his grace which is in me, was not in vain: but I laboured more abundantly than they all: yet not I, but the grace of God which is with me. And in another place he saith: Galat. 2. thus I live yet, not I now, but Christ liveth in me. Always we see, that all our ableness, power, strength, freedom and will: cometh by the only grace of God, by wis working spirit, through jesus Christ our saviour, and not of our own selves. Objection. Where as they cavaile and say: man hath free will, to do good, and a power to receive the grace of God, alleging the place of Ecclesiasticus for their purpose, Eccle. 15. where he saith: God made man from the beginning, Gen. 1. and left him in the hand of his counsel, and gave him his commauddementes and precepts, if thou wilt, thou shalt observe the commandments, and testify thy good william. Before man, is life and death, good and evil, jere. 1. what him liketh shall be given him. He hath set fire and water before thee, reach out thy hand unto which thou wilt. They do herein show their ignorance, if the matter be weighed: Answer. for all men know this book is not authentical nor numbered among the canonical Scriptures: therefore Saint Hierome saith, What this word Apocrypha is. it is apocrypha: That is to say, a thing that is hidden secret or dark, which hath no certain author, or which is not authentic: that is asmuch to say, as of authority, or books which were not received by a common consent, to be read and expounded publicly in the Church: Canon. is a Greek word, and signifieth a rule to do any thing by, or to try any matter, or prove the spirits by, to lead our lives by. neither yet served to prove any point of christian religion, save in as much as they had the consent of other Scriptures canonical to confirm the same, or rather whereon they were grounded. But let us grant that it is Canonical, what get they by it? For it maketh nothing for their purpose. For, before we declare, how it maketh nothing for their matter, we must consider of man, what he was before he fell? what he was after he fell? john. 3. and what he is, when he is regenerated, and new horn again of the spirit, by the will of God. If you mark this text well, you shall easily perceive, that he speaketh of man, as he was before his fall, in his first estate of his creation, and being in his original innocency, and righteousness. And that doth saint Augustine say, whose words are these: August. de can●ico none▪ cap. 8. free-will before the fall, was an upright free-will, before which, fire and water was laid of God: and the first man did reach his hand to which he would, he did choose fire, and forsook water. See the righteous judge, the same, which man being free did choose, he did receive: he would have evil, and the same did follow him. Cont. fortu. disput. 11. Again, he saith: I say that free-will was in that man, which was created first. For, he was so made, that nothing could with stand his will if he would have kept God's commandments: Lib. de perfect. justiciae. In en●heridiō ad Laur. ca 30: August. de verbis apost. Serm. 2. Look for more▪ authorities in my book called the poor man's Garden for this matter. De eccl. dogm. cap. 32. Enchirid. ad Lauren. ca 30. The fathers speak of man's free-will before the fall, whensoever they speak or writ of free-will in man. August. ad Valen. Epi. 46. but after that he had sinned through free-will, he did cast us all, that come of his stock, into necessity. Again, he hath these words: The fault which followed the sin, and which is the punishment, hath turned liberty into necessity. Again, Man, using free-will not well, did both lose it, and himself. And in an other place, he hath these words: Verum est magnas arbitrij liberi vires homo cunconderetur accepit: sed peccando amisit: It is true saith he) that man when he was made, did receive great strength of free-will, but he lost it in sinning. These authorities of saint Augustine do sufficiently declare, how the place that they alleged out of Ecclesiasticus, aught to be understanded: for there doubtless, the wiseman speaketh of man, as he was first created, in the estate of innocency, & not as he was with his posterity after his fall, whereby as Augustine saith: All men have lost their natural possibility, and ableness, and their natural, or original innocency. And so ought all the doctors to be understanded, when soever they speak of free-will in man, for they speak of that free-will, that was in Adam before his fall. And therefore saint Augustine, when he saith Ad Valentinun. Si non est liberum arbitrium ut mundum judicat deus? If there be no free-will, how shall God judge the world? He meaneth there, that God shall judge us all by his justice, in that free-will that we had in Adam, before his fall (which some men in his time, did utterly deny any free-will to be in Adam at all) upon occasion whereof, he said these words, to stay the contentions that then was. For in an other place, he openeth his full mind and judgement, August. lib. 2. cap. 18. de libero arbitrio, & in lib. 1. Retract. saying: Cum autem de libera voluntate recte faciendi loquimur, de illa scilicet in qua homo factus est loquimur: That is: When we speak of free-will, of doing well, we speak, and mean, of that free-will, in which man was (first) made (before his fall.) And hereto saint Hierome agreeth, writing upon jeremy, when he saith these words: Hieroni. in jere. cap. 23. And therefore, the heretics be wont to promise' felicity, and to open unto sinners the kingdom of heaven, saying: Thou mayest follow the majesty of GOD, and be without sin, sith that thou hast received the power and strength of free-will, and the understanding of the law, whereby thou art able to obtain what soever thou wilt. And so the said heretics do deceive the poor, simple, and ignorant persons, and specially women, which being laden with sins, are led to and fro with every wind of doctrine, deceiving by their flattery, all them that give ears unto them. Here we see that saint Hierome doth call them all heretics, that say, that men be able by their free-will, to do both good and evil. They do further object, and say: that if man hath not that power of his own strength, Objection. to keep the whole law, and perform it, why then are we commanded to keep it upon pain of damnation, and if for not keeping, we shallbe punished, then are we punished wrongfully, and God shall seem to be unrighteous, to give us a law, and to require performance of us of the same, when it is not in our powers and freedom to observe it as ●e commandeth. And again, what need so many exhortations, to turn to him, to believe him, to hear, to repent, to amend our lives. etc. if we have not a will and power of ourselves, to do all this? And again, God saveth no man against his william. As to the first, in that God giveth his law unto us to be observed, Answer. and requireth of us due fulfilling of the same, and for not doing of it, he will punish us: he is in all this, a just and righteous GOD. And in that we can not fulfil the law, as it requireth, the fault, nor hardness of it to be kept, is not of God, nor yet of the law itself: for the law of itself, is easy, and so are all the commandments of GOD, and if any difficulty, or hardness be in them: it cometh not of the nature, and property of the commandments of God given▪ unto us: but of the corruption of our own nature. Therefore saint Paul setteth forth this in plain words, saying: What soever the law could not fulfil, in as much as it was weak because of the flesh, Rom. 8. that same did God perform, sending his son in the similitude of sinful flesh, and by sin dampened sin. Two things are to be learned in Saint Paul's words. first, Two things to be learned in s. P●ules sayings. that it cometh not of the law, that men are not able to fulfil it, but of the imbecility and weakness of the flesh. secondly, we do learn, that God doth by his son jesus Christ, supply the same that by reason of the weakness of our flesh, we be not able to fulfil. God therefore is not unrighteous, to ask the performance of his commandments at our hands (although we can not satisfy it accordingly) Not more, then if I were bound, to pay one a thousand pounds, A similitude. which I own him: though the same man did demand this of me, and I were not able to satisfy him, or pay him, should he do unjustly to ask me his thousand pounds? Matth. 18. I trow no man will so say. When the king did ask of his servant, the ten thousand talentes, that he did own unto him, did he unjustly, or wrongfully? Not certainly. So then, all the whole law of God, is nothing else but a commandment, whereby we are commanded and bidden, to pay that unto GOD, that we own unto him. For man is bound of duty to love God, Deut. 6. with all his heart, with all his soul, and with all his strength: and his neighbour as his own self. Rom. 8. Therefore saint Paul saith: Brethrens, we are debttours, but not unto the flesh. Shall we say then that God is unrighteous, or that he doth unjustly, asking that thing of us, that we do own unto him of bound duty? but rather he doth most justly, godly, and righteously, to demand such things of us. But these free-will papists, are so ignorant, that they understand not to what end the commandments were given. The law hath more ends than one. Galat. .3. For they think, that they were given, to no other use but to be performed. Saint Paul saith: the law was given because of transgression, to the intent that they that would not for fear of God, and love of heavenly things, refrain from doing of evil, should at the least, for fear of the punishment of the law, be driven to keep a good order, and to live quietly among themselves, else they would have killed one an other and no man should have kept his own, but all things should have gone to havoc. secondly, to declare unto men his righteousness, holiness, and bounteousness. For, in this that God doth command us nothing in his Law, but that which is just and good, he declareth thereby, that he himself is righteous, holy, and good. thirdly, lest men should seek, and go about to excuse themselves by ignorance, before the judgement seat of God, saying: that they knew not his will and pleasure, therefore did he set forth his law and commandments, for to declare unto men, what he will have them to do, and what he will have them to leave undone. fourthly, God did set forth his law, that by it man should be brought into the knowledge of his own self: that is to say, that it might be a looking glass, or mirror, wherein man should behold his own weakness, imbecility, and unableness to fulfil and perform the things that GOD doth require of him, that so he may have an occasion to humble and submit himself. For, if it were not for the law, that doth discover, open, and show, yea, and set before our eyes, our own filthiness and abomination, we would never acknowledge ourselves to be sinners, nor yet think, that we have need of the grace, and mercy of God. GOD therefore, lest men should swell against him, doth demand, and ask the same of them, that they own unto him of duty. Fifthly, it was given, that it might serve us for a Schoolmaster, for to bring us unto Christ, who is the end, or performing of the law, Galat. 3 for to justify all men that do believe. For, when we have once learned, by the doctrine of the law, that of ourselves, Rom. 10. we be not able to escape the damnation that we do deserve, by the breaking of the commandments of God, then are we feign to put away all vain confidence and trust that we had in our own strength, and in our own merits, and so to fly unto Christ, who was made accursed for us: Galat. 3 that is, was punished, and slain most opprobriously for our sakes, that we might be delivered from the curse of the law, and so receive the blessing of Abraham, and the promise of the spirit through faith. Therefore saint Augustine saith: Vtilitas legis est, ut hominem de ●ua infirmitate convincat, Epist. 200. a● Asellicum. & gratiae medicinam, quae in Christo est implorare compella●: That is to say: This is the profit of the law, that it may make man to know his infirmity, or convict him of his weakness, and so compel him to seek for the salve, and medicine of grace which is in Christ. And again, in an other place he saith: O homo, in praeceptione cognosce, quid debeas agere: in correptione, August. de correptione & gratia. cap. 3. cognosce, tuo vitio non habere, in oration cognosce unde accipias, quod vis habere: That is to say, O man, know in the commandments, what thou oughtest to do in rebuking, know that through thy own fault, thou haste it not, and in prayer know whence thou must receive that thing, Epist. 157. ad Optatum. that thou wilt have. Again, Danda itaque fuerat lex, quae manifestius sibi ipsum ostenderet hominem: ne superbus animus humanus à seipso se posse esse justum putaret: Therefore was the law given, which should more manifestly, show man in himself, lest he should be puffed up, or high minded, that he should think himself, as of himself, that he can, or may be righteous or just. And again he hath these words: The law was given for this purpose, August. i● psal. 11●. that is should make thee, of a high minded person, lowly and humble: and that it should show unto thee, that thou haste not of thine own strength unto righteousness: that so being poor, bore, and naked, thou shouldest ●●ie unto grace, and then mourning himself unto God, he saith: So do O lord: so do, O merciful lord, command that thing, that thing that can not be fulfilled but through thy grace, that when men shall not be able to fulfil it by their own strength, all mouths may be stopped, and no man should seem unto himself to be high: Let all men be little ones, humble, and lowly: Let all the world be subject unto God. Many other places might I bring out of this Augustine the golden doctor, but these shall now suffice. As for exhortations, to turn unto the Lord, to hear, to repent, Commandments and exhortations prove not the liberty of will. and believe, as it is required in the word of God, argue not a liberty, or prove thereby, that we have strength of ourselves to do all these things, or that when grace is offered, we have power to receive it of our own strength: for, rather we are taught thereby, to acknowledge our infirmities and unableness, and not that we are able, or can do it, as soon as it is commanded and spoken: except God doth work inwardly with his holy spirit in our hearts, which thing saint Paul declareth, Acts. 15. when he exhorteth the faithful to abide and persever in the grace of God. But Paul in an other place, showeth from whence, that virtue of constancy and perseverance doth c●me: Finally my brethren (saith he) be strong in the Lord. Ephe. 6. Again, For this cause do I bow my knees, unto the father of our Lord jesus Christ, that he would grant you, according to the riches of his glory, that ye may be strengthened with might, by the spirit in the inner man, that Christ may devil in your hearts by faith. Again he saith: Ephe. 4. Grieve not the holy spirit of God, by whom ye are sealed unto redemption. But that thing that he requireth there, he desireth God to grant it to the Thessalonians, saying: 1. Thess. 1. Wherefore, we pray always for you, that our GOD make you worthy of your calling, and fulfil all good purposes of his goodness, and the work of faith with power, that the name of our Lord jesus Christ may be glorified in you, and ye in him, through the grace of our lord jesus Christ. Again, 2. Cor. ●. I planted, and Apollo hath watered: but it is the lord that giveth the increase. For in the Lord we live, and move, and have our being. Acts. 17. As we may easily see, in that Christ did say unto the man that was sick of the palsy: Matth. 9 Arise, take up thy bed, and go home. It did not follow, that he had strength to arise, except Christ our Saviour had given it him: but when Christ did say unto him, arise: he did strait with it give him strength to arise. Even so, when God doth by his Preachers, speak unto them whom he hath chosen already, and doth bid and exhort them to arise out of the bed of sin, strait therewith, he giveth them strength to do it. Saint Augustine agreeing herewith, August. in solutionibus quest. Hyla●i●. quest. 1. & in Epist. 89. saith: jubet ergo deus continentiam, & da●continentiam: jubet per legem, dat per gratiam: jubet per literam, dat per spiritum: God doth command continency, and he doth give continency: he commandeth it by the law, he doth give it by grace: he commandeth it by the letter, he doth give it by the spirit. And therefore he saith most excellently in his book of confessions: Libro. 10. confession. ca 39 August. de spiritu & litera ad Marcel. cap. 19 Continentiam jubes, da quod jubes, & iube quod vis: Thou commandest continency, give that thou commandest, and command what thou wilt. Again, Lex data est ut gratia quaereretur: gratia data est ut lex impleretur: The law is given, that grace should be sought: grace is given, that the law should be fulfilled. Again: Quod bene vi●imus, quod raecte intelligimus, deo debemus: August. de verbis apost. Serm. 10. nostrum nihil est nisi p●ccatum quod habemus: That we live well, that we understand a right, we have it of God: of ourselves we have nothing, but only sin, that is within us. Hieron. super verba christ. Quos dedisti● mihi. Again, saint Hierome saith: Non dixit, dedi ●is liberi arbitrij potestatem, ut ipsi se suo labore saluarent: sed ego custodivi eos, ego seruavi: Christ said not, I have given to them the power of free will, that they by their own labour, should be saved: but I have kept them, I have reserved them. These testimonies both of Scriptures and Fathers, do sufficiently declare, that whatsoever God doth requre of us, the same he must work in us, by his holy spirit. For, of ourselves we are able to do no manner of thing that good is. Therefore saith Saint Augustine: August. in psal. 98. Homo sibi sufficit ad peccandum, ut iustificetur non sibi sufficit, nisi ab illo iustificetur qui solus est justus: Man is able or sufficient of himself to sin: that he should be justified, he is not able or sufficient of himself, except he should be justified by him, which only is just. Again in the same place he saith. In codem psal. I doneus est homo ad vulnerandum, sed nunquam idoneus est ad sanandum se, quando vult egrotat, non quando vult surgit: Man is apt and meet to wound himself, but he is not apt and meet to heal himself: when he will he is sick, not when he will, he doth rise. How this is to be understanded, that god saveth no man against his will. john. 6. And where as they say, God will save none against his will, it is true, in deed. For they are made willing by him before, whom he will and doth save, and whom he made willing, them doth he also help, aid, and assist, that they may do the thing that he hath made them willing to do, wherefore Christ said, No man cometh unto me, except my father doth draw him. And again, it is God that worketh in us both the will, Phil. 2. and also the deed, according to his good pleasure. August in enchir. ad Lau. Saint Augustine saith, agreeing herewith. No man (saith he) can believe, hope, or love, unless he will, but even the self same will to believe, hope and love, cometh not but from God. Again, August. de bono perseve cap. 13. Nos volumus: sed deus in nobis operatur velle. Nos operamur: sed deus in nobis operatur & operari pro bona sua voluntate. Hoc nobis expedit & credere, & dicere. Hoc est pium: hoc est verum: ut fit humilis, In cap. 6. & submissa confessio, & detur totum deo. Tutiores vivimus, si totum deo damus: non aunt nos illi ex part, & nobis ex part committimus: We will: but it is God that worketh in us to william. We work▪ but is God that worketh in us to work, according to his good pleasure. This is behoveful for us both to believe, & to speak: This is a godly, this is a true doctrine, that our confession may be humble and lowly, and that God may have the whole. We live in more safety, if we give all unto God, rather than if we commit ourselves partly to ourselves, and partly to him. Grego. in Ezec. Hom. 9 Saint Gregory saith: Ipse aspirando nos prevenit ut velimus: qui adiwando subsequitur ne inaniter velimus. He doth prevent us with his grace, that we may be willing: and with his healping hand he doth follow us, lest we should will in vain. Saint Barnarde saith: Neque enim aut inchoare bonum, donec à misericordia preveniamur: Barnard Parni. Serm. 39 aut agere bonum donec adiunemur à gratia: aut consummare in bono possumus donec gloria repleamur. Neither can we begin (saith he) any good, until we be prevented by mercy, or else to do any good, until we be holpen by grace, or else that we can end in goodness, until we be fulfilled or replenished by glory. Therefore doth Saint Augustine call it: Gratia praeveniens, preventing grace. Thus we may see, that God saveth no man, that is unwilling to be saved, or that doth withstand and resist always his blessed will and pleasure: But before that he saveth any man, he maketh that same man, by his grace, to consent and agreed unto his blessed will and pleasure: yea, he doth reach forth his hand unto him, for to pluck him up. Wherefore, saith Fulgentius, You see of whom we have this good will, Fulgentius. that we must bring unto God, even of himself, and not of us. For, it is he and none other, that doth work it in us, by his holy spirit. Every good work then, which we do work in God, the same doth God work in us. For, all things are of him, through him, and in him: both our good work, and our good will then be both of him. Hec Fulgentius. Note here, that we say not, that man was bereft of his understanding, A caveat. his will was not taken from him, and clean changed into a stone or a block, As concerning earthy and corporal things, man hath free-will. Maxentius in 1. lib. de fide. yet those gifts were so altered and diminished in him after his fall, that they were not so excellent, or able to do so much as they were before his fall, for his knowledge was darkened, and his will was made bound, whereas before it was free: for now it serveth sin, not unwillingly, but willingly: for it is called will, & not will. Therefore as touching wickedness or sin, man is not compelled either of God, or the devil, but of his own motion doth evil, and in this behalf hath free will to do mischief. But as touching heavenly things, goodness and virtue, what power it hath, we have said already. For Saint Augustine saith: Libero arbitrie male utens homo, August. in enchir. cap. 30. Ad Bonit. lib. 3. cap. 8. De verbis ap●. Serm. 11. & se perdidit, & arbitrium: Man misusing his free will, lost himself, and his william. Again he saith: Liberum arbitrium captivatum, non nisi ad peccatum valet. Free will once made thrall, availeth now nothing but to sin. Wherefore he crieth out as it were, saying: O, malum liberum arbitrium, sine deo. O, evil is free will, with out God. Now last of all, The strength of men regenerate, and after what sort they have free will. we must consider, whether they which are regenerated, have free will, and after what sort they have it. In regeneration the mind is inspired with the holy spirit, to understand and know the secrets and will of God: And the will is not only changed by God's spirit, but is made of ability also of her own accord to be willing, and able to do good. Rom. 8. Except we grant this, we shall deny christian liberty, and shall bring in the bondage of the law. jeremy speaketh this in the person of God: jere. 31. Ezech. 36. I will put my law in their minds, and writ it in their hearts. The Lord also saith in the Gospel: If the son of God shall make you free, john. ●. Phil. 1. ye shall be free in deed. And S. Paul saith: Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Phil. 2. Again, I am persuaded, that he which hath begun this good work in you, will perform it until the day of jesus Christ. It is God which worketh in you both the will and the deed. Two things to be noted. Here notwithstanding, two things are to be observed. First, that those that be regenerated in election, do good, not only passively, but also actively: for they be driven of God, to do that which they do. Secondly, we must note that infirmity and feebleness remaineth in them which be regenerated. For seeing that sin dwelleth in them, and the flesh (although they be borne a new) striveth against the spirit, Galath. 5. as long as they live, they do not altogether without cumbrance bring that to pass, which they determined, as is seen by S. Paul when he saith: The law is spiritual, but I am carnal, sold under sin, Rom. 7. for I allow not that which I do: For what I would, that do I not: but what I hate, that do I Now than it is no more I, that do it, but the sin that dwelleth in me: For I know, that in me, that is, in my flesh, dwelleth no good thing, for to will is present with me: but I find no means to perform that which is good: For, I do not the good thing which I would: but the evil which I would not, that do I: Now if I do that I would not, it is no more I that do it, Psal. 51. but the sin that dwelleth in me. Therefore, weak is our free will, by reason of the dregs of our old Adam, and the natural corruption of man, sticking ●ast in us to our lives end. Howbeit, seeing that the strength of the flesh, and relics of the old man, be not so strong and of such puissance, as utterly to suppress & conquer the working of the spirit, Why the faithful are said to be free. therefore the faithful are said to be free: yet so that they acknowledge their infirmity and weakness, without boasting & bragging of their free-will: For the faithful aught always to keep in mind that saying, which so often S. Augustine repeateth out of the apostle: What hast thou that thou didst not receive? 1. Cor. 4. and if thou hast received it, why boastest thou, as though thou receivest it not? So we may say truly that the man regenerated, is able to keep the law of God, in jesus Christ, and by jesus Christ: but not of himself. August. in retract. 19 For as saint Augustine saith: all the commandments of God be fulfilled, when the sins & faults be not imputed but pardoned. But if they will say, that a man being separated from Christ, is able to do any good, and keep the law of God, they are in a great error and heresy. For Christ himself saith: That a tree can bring forth no good fruit, Matth. 7. except it be made good first. But no man is good of his own self (as it hath been declared already) Ergo, he can not bring forth good fruit. Again, Bide in me, and I in you. As the branch can not bear fruit of itself, john. 15. except it bide in the vine: no more can ye except you abide in me. Thus you see by Christ our saviours own words, that it lieth not in man's power, to bring any good fruit of himself, except he be grafted in christ. For saint Augustine doth show what we are without Christ, August. in joh. Hom. 49. when he saith: Let no man flatter himself: for of his own he is a very Satan, he hath that of God only, wherewith he is blessed: For▪ what haste thou of thine but sin? Take away sin from thee, which is thine own: thy righteousness is of God. Again he saith: August. in Psal. 70. A te habeo quicquid bom habeo, quicquid autem mali habeo: à me habeo: Whatsoever good I have, I have it of thee (O Lord) and whatsoever evil I have, I have it of myself. He also saith: August. lib. d● praedest Sanctad Boni. lib. 4●. De nullo nobis gloriandum est, quia nihil nostrum est, nisi ut homo apud se prorsus exinanitus, à deo totus pendere discat: That is to say: we aught to boast of nothing: For, nothing is our own, saving only that man being of no reputation with himself, must learn to hung altogether of God. Therefore we are taught by these testimonies that we aught not to boast, or hung upon ourselves, and our free will works, as the Pelagian papists teach us, jest we be strangers from God. August. in psal. 31. For so saith. S Augustine: Si vis esse alienus à graetia: jacta merita tua. If thou wilt be a stranger from grace, boast of thine own merits, or worthiness. Let us learn hereby to humble ourselves, for that all we are naught, and gone out of the way, we are all corrupt: there is none that doth good, Psal. 14. not not one. Howbeit no man denieth, but that men regenerate, and not regenerate, In outward things all men have free will. Maxentius. 1. lib. de fide. have free will in, outward things: for man hath his constitution, as other living creatures have, that he will do one thing, and will not do another, he may speak or hold his peace, go out of the house or tarry within the doors, to eat this or that meat, to put on this or that garment. etc. Yea to sin or to abstain from the gross acts of sin, as murder, adultery, fornication, false witness bearing, and such like. 1. Cor. 4. james. 1. etc. Which notwithstanding, we must confess and acknowledge, to be the gifts of God. And here also the power of God is alway to be marked, which brought to pass, that Balaam could not go thither, Num. 24. Luk. 1. whither he would, neither Zacharie returning out of the Temple, could speak, as he had a good will to do. The Manycheis heresy. Here are condemned in this behalf the manichees, who denied that free will was to a good man the beginning of evil, and also the Pelagians, who affirm that an evil man hath freewill enough to keep a good commandment, The Pelagians heresy. both these are reproved by the holy scriptures, which say against the Manichees, Gen. 1. Eccle. 15.17. God made man righteous and good: against the Pelagians If the son of God shall make you free, you shall be free in deed, and again, without me ye can do nothing. For▪ man had lost those excellent benefits, john. 8. john. 15. that the Lord had given unto him at the first. So that after his fall: of a wise man, he become a fool: of a just man, Psal. 5.13.52. Eccle. 17. an unjust, of a righteous man, a sinner: of a true man, a liar: of a perfect man in all things, he become unperfect: of a free man, Osec. 13. Psal. 116. Rom. 3.5.7. Phil. 2. 1. Cor. 2. john. 8.15. Rom. 7. Galat. 5. he become a bondslave: of a living man, he become a dead man: of a blessed and good man, he become a cursed and a wicked: having after that, a will altogether wicked, which neither could nor would agreed unto the will of God: But wholly unto the will of the devil, the world, the flesh, and sin: which of himself can do nothing but wickedness, because it is altogether fleshly, bound, and captive, sold under sin. Behold now gentle reader, the free will (or that I may better say) the bound will of man, in the state of this present life. All these doctrines considered well, I will now draw to an end of this my simple judgement, with the saying of sain●● Augustine, the golden candle in gods catholic church, where he saith these words: Yet August. had his darkness. August. de natura & gratia. cap. 53. Quid tantum de naturae possibilitate praesumitur? vulnerata, saucia, vexata perdita est. Vera confession, non falsa defension opus habet: What do men so much presume of the possibility of nature? It is wounded, it is mangled, it is troubled, it is lost. It behoveth us rather truly to confess it, then falsely to defend it. And in another place he saith: Tutiores vivimus, August. de bona perseve cap. 6. & 13. si totum deo damus: non autem nos illi ex part, & nobis ex part committimus: We live in more safety, if we give all unto God rather than if we commit ourselves partly to ourselves, and partly to him. In the Counsel holden at Miluente, it was godly decreed, touching this controversy, Sinodus Milevent. and matter: If any man doth say (say they) that the grace of God, can be given by humane invocation, or man's calling upon God: And not that the grace of God itself doth work, Esai. 65. Rom. 10. or bring to pass, that God is called upon of us, he doth gainsay Esai the Prophet, or the Apostle speaking the same: I am found of them that sought me not, and did appear plainly unto them that did not ask for me, or after me. john. 3. 1. Peter. 1. What can be more plainly spoken of the unableness of man, before he be regenerated, or borne a new, by the spirit of God. And being renewed by the spirit of God, john. 6. james. 1. he will give them faith to believe, hope to trust, repentance of sins, amendment of life, and a hatred to all iniquities and sins, that it shall not reign in them, nor have dominion in them, 1. john. 1. Rom. 3. so that their wickedness, shall never be imputed unto them. And all this will he do for his son jesus Christ's sake, our only mediator and advocate, who came into this world, Matth. 5. to fulfil the whole Law for us, for he did fulfil it in deed: we by imputation. He by merit, we by mercy: he by works, we by grace. Therefore, wicked are they, Rom. 8. and void of the spirit of God, what soever they be, that will seem to extol, integra naturalia, of man, so far, as though it were in man's posse, and esse, to satisfy the whole law: and such are our lubberly Lovanistes, and rebellious Papists, whom God convert, or soon confound, for jesus Christ's sake. A good prayer. ¶ The xliiij Chapter. ¶ Of the general resurrection, both of the godly, and wicked, at the last day. The resurrection of the flesh. 1. Cor. 15. Phil. 3. WHO at his last coming, shall by his almighty power, raise up again our vile and mortal bodies, and make them conform, and like unto his glorious body, that is now in heaven, on the right hand of the father. Which, after the meaning of the scriptures, and of the Articles of our faith, aught to be understanded after this manner: That as the body of Christ, which he took in the virgins womb, was by his almighty power, raised up again, immortal and glorious, all infirmities that it was subject unto, being clean put away, and taken of: So these mortal bodies of ours, even the same, that we took of the substance of our sinful and mortal mothers, 1. Cor. 15. john 5. john. 11. shall at the day of the general resurrection of all flesh, be raised up again, according to the mighty working of the Lord, whereby he is of power to subdue all things unto himself. So that we may boldly say with job. We are sure that our redeemer liveth: job. 1●. And that we shall rise out of the earth in the latter day: that we shallbe clothed again with this skin, and see God in our flesh: Esai. 66. Ezech. 37. Dan. 12. john. 5.11. Acts. 23.24. 2. Cor. 5. 1. Cor. 15. 1. Thess. 4. Phil. 3. yea, that we ourselves shall behold him, not with other, but with the self same eyes: not with an other, but with the same very bodies, which we carried from our mother's womb, with the self same bones, which now we have: yet nevertheless, that, transformed and changed, made of mortal, immortal or incorruptible, of vile and loathsome, glorious, as ye may read, and prove by those Scriptures noted in the margin, and many other places beside, where these things are set forth so plainly, that it were shame for any man to doubt of the matter. And there do we learn also, that as the righteous, and faithful shall rise again, john. 5. Matth. 25. Revel. 21. Sapi. 5. Matth. 18. Matth. 8.13. Esai. 66. Mark. 9 Revel. 21. unto immortality, glory, and honour: So the unrighteous and reprobate, shall rise again with their very bodies, unto everlasting shame: and body and soul, shall go into hell with the devil and his Angels, there to abide everlastingly, and to be tormented with him in hell, with fire which never shall be quenched: where shall be bitter weeping and gnashing of teeth, and shall be lively touched with the worm which never dieth, which is the second death. As the glorious rising again of the righteous and faithful, is called life everlasting, 3. Reg: 17. 4. Reg. 4.13. Matth. 9.27. Luk. 7. john. 11. john. 5.12. Acts. 9.20. thereby to signify unto us, that we shall not be raised up at the day of judgement, for to die again, as they did, whom Christ, the Prophets, and Apostles had raised up again: But in one immortal, eternal, and perdurable life, for evermore to reign everlastingly with God, in body and soul. And therefore, am I well assured▪ and constantly believe, and doubting nothing at all: job. 19 john. 3. Rom. 8. Galat. 4. Ephe. 2. Rom. 4. john. 3.5.6.8. Revel. 21. 1. Cor. 15. 2. Cor. 5. knowing, that who soever doubteth of his salvation, made by jesus Christ, he shall never be saved (as of this matter, we have largely entreated of before, in the article of forgiveness of sins.) Wherefore, as I am sure and certain, that Christ is dead and risen again, and doubt it not in any condition: even so am I sure and certain of my Salvation made by him, and that infallibly I shall be saved, and shall go into everlasting life, with the same body and soul that now I have (being then made immortal and glorious) and reign with Christ jesus my only Saviour, in his eternal and perdurable kingdom, 2. Cor. 5. Matth. 25. 2. Tim. 4. Revel. 1. that he hath prepared for me, and all his elect and predestinated, before the beginning of the world, by his precious death and bloodshedding. To whom therefore, with the father, and the holy ghost, be all praise, glory, and honour, world without end. So be it. Come quickly Lord jesus, come quickly. Revel. 22. Vigilius contra Eutichen. lib. 1. Haec est fides, & professio catholica: quam Apostoli tradiderunts Martyrs roboraverunt: & fideles hucusque custodiunt. This is the faith, and catholic profession: which the Apostles have delivered: the Martyrs have confirmed: and the faithful keep until this day. Cyprianus ad Cornaelium. lib. 1. Sacerdos Dei evangelium tenens: & Christi praecepta custodion●● occidi potest: non potest vinci. The Priests of God holding the Gospel: and keeping the Commandments of Christ: may well be killed, but conquered they can not be. ¶ A brief Index or Table, of the principal matters contained in this book. A A Comfortable mystery. 7. A place of Esai expounded. fol. 10. side. 2. A papistical trick. fol. 13. An error of certain fools. fo. 22 A merry story of the Person of Trumpington. fol. 22. Augustine's modesty in writing of matters of religion. fol. 26.2. A Spiritual conception and birth. fol. 32. A godly similitude. fol. 37.2. A similitude of the eye. fol. 38. A similitude of god's mercy & severity. ibid. A place of Zacharie expounded. fol. 3. A short exhortation to magistrates. fol. 58. Against their papistical reservation. fol. 52. Answer to the objection that is made out of the .1. Corin. 11. fol. 59.2. A similitude of the Kings broad seal. fol. 60. A special caveat or warning. fol. 104. Arguments of papists whereby they go about to prove the Pope's supremacy. fol. 113▪ antichrist. fol. 107. Authority of the church consisteth in four things. fol. 121.2. A note to be marked diligently. fol. 124.2. A reward never stirreth up the Godly to seek for righteousness. fol. 130.2. A caveat. fol. 140. A great absurdity granted. fol. 20.2. another shift of the papists. fol. 65.2. A request of the author to the reader. fol. 9.2. B By the Mass, the wrath of God cometh. fol. 4. By Christ's death gods wrath was pacified. fol. 7. side. 2. Both wicked and Godly had one feeling of Christ's death, but to divers ends. fol. 8.2. By Baptism the Children of the Christians are brought to Christ. fol. 18.2. Body of Christ is a creature. fol. 36.2. Blasphemy of the papists by their own doctrine. fol. 47. Benefits of Christ's death. fol. 4. By the Mass, the wrath of of God is kindled. ibid. C Christ cannot be offered except he be slain and put to death. fol. 3.2. Christ is the true purgation of Christians. fol. 13.2 Comfort that they had in the bosom of Abraham. fol. 19.2. Christ speaketh of the water first. fol. 24.2. Christ's body can be but in one place at once. fol. 37.2. Communion ministered in both kinds in the primitive church fol. 51. Counsel of constance bolden Anno. 1414. fol. 51. Comfort that we have by Christ's ascension. fol. 79. Christ is not the Chiefest mediator, by the Papists doctrine. fol. 86.2. Covetousness of priests is the mother of all Idolatry. fol. 89. Church is bound to no several place. fol. 111.2. Church doth allow the scriptures, as a subject. fol. 117.2. Church known by the word of God. fol. 119. Church hath three offices as touching the word of God. fol. 121. Certainty of our salvation. fol. 132.2. Christ a most wholesome medicine and salve to all poor sinners. fol. 2. Christ as touching his manhood is ignorant of the later day. fol. 107. D Distinctions that the old Idolaters did make. fol. 85. Definition of free-will, after S. Augustine. 135. E Efficient cause of our salvation. fol. 18. Error of the jews. fol. 79.2. Exclamation of the Papists. fol. 64.2. Enoch and Elias are come already. fol. 106. Eutiches heresy. fol. 43.2. F Formal cause of our salvation fol. 18. Final cause of our salvation. ibidem. Faith receiveth or eateth. fol. 54.2. False Christ's. fol. 107. False Prophets. ibidem. Free william. fol. 134. Fire and sword are the best arguments that papists use. fol. 45.2. G God doth govern, rule, and preserve all his creatures. fo. 1. Good works of the Papists. fol. 128.2. Good works that God doth require of us. fol. 129. God's promises very necessary to us all. fol. 130.2. H How many ways this word hell, is taken in the scrip. fol. 6. How christ went into the hell of the damned. fol. 6. How we are already in possession of God's kingdom. fol. 12. How long we must suffer in purgatory for every sin. f. 12.2. How it is to be understanded that the faithful shall not come into judgement. ibidem. How we are passed from death to life. fol 13. Holy ghost for many causes is called by sundry names in the scripture. fol. 24.2. How they that understood not the fathers, did make plain Idols of the sacraments. fo. 29. How S. August. and others expound the place of the .8. of the Acts. fol. 30.2. How christ is the first fruits of them that sleep. fol. 32. How we aught to practise the whole life of Christ in our selves. fol. 32. Heresy of Eutiches is now renewed by the papists. f. 36.2. How the poor ignorant people are abused. fol. 56. How Christ feedeth us with his body and blood. fo. 46. How the mystical bread is abused in the sacrament. fo. 55.2 How the place of saint Paul must be understanded. Heb. 1 fol. 73. Hipostases. fol. 73.2. Hope possesseth. fol. 79. How the saying of S. Paul aught to be understanded. f. 73. How the faithful shall appear in judgement. fol. 101.2. How the words of christ are ●aken of many. fol. 104.2. How this is to be understanded, God saveth no man against his will. fol. 139.2. How the soul of Christ did suffer. fol. 5.2. I jesus Christ hath taken a pledge of us, and hath left us one. fol. 32.2. It is a monstrous body that the Papists will have in the Sacrament. fol 44. It were stark madness to ground any doctrine upon a dream. fol. 79.2. In outward things all men have free william. fol. 104. If the Papists purgatory should stand, God's promises must needs be false. fol. 10. john putteth himself in the number of sinners. fol. 83. L Life confirmeth. fol. 79. last refuge of the Papists. fol. 97.2. Limb of the children that be still borne, or die without baptism. fol. 16. M Mediator between God and man, none but God only. fo. 82. Manicheis heresy. fol. 141.2. Material cause of our salvation. fol. 18. Midwives aught not to baptize. fol. 23▪ O Objections of them that say, that Christ's soul did suffer in hell fire. fol. 5. Opinion of some concerning Christ's going down to hell. fol. 6.2. Others make none accounted of the Sacraments. 27. Oil for a sacrament, more fit for a Salad. fol. 28. Opinion of many touching the quick and the dead. fol. 99.2. Outward tokens of the true Church. fol. 112. Opinion of the anabaptists. fol. 123. P Papists purgatory. fol. 10. Pope of greater authority & force, than Christ the son of God, among the papists. ibid. Papists make Augustine a liar. fol. 11.2. Papists make Barnarde a liar. ibidem. Phrases of scripture. 23.2. Papists own doctors do condemn them. fol. 26. Papists as unwares to themselves overthrow their limb. fol. 26.2. Papists like the anabaptists. fol. 45.2. Papists maintain Donatists heresy. fol. 28. Papies are utter enemies to the almighty power of God. fol. 45.2. Per concomitantiam, a term of the Papists. fol. 49. Papists make christ to have no wit nor undrastanding what he did or said at his last Supper. fol. 49. Popish Priests make not the blood of christ, but only when they be at Mass. fol. 49.2. Papists are blasphemous heretics. fol. 50. Papists do against their own decrees. fol. 50.2. Papists do make Christ to be very ignorant. fol. 51. Papists own reasons do quite overthrow their transubstantiation. fol. 52.2. Papists are like the Arians. fol. 64. Papists themselves say that transubstantiation is not found in the word of God. fol. 66. Papists do burn their christ fol. 68 Papists make Christ more fearful and weak, then vile vermin and other creatures. fol. ibidem. Papists like to Rat catchers fol. 84.2. Peter no higher in authority then the other apostles. fo. 117. Papists call us Solifidians. fol. 127. Papists like the Arian heretics. fol. 64. and. 127. Purpose of God doth exclude all merits from the justification of man. fol. 127.2. Pelagians heresy. fol. 141.2. R Right hand of God is taken two manner ways. fol. 35.2. Right understanding of this word intercession. fol. 83.2. S Sacraments are not bore signs. fol. 70.2. Similitudes that our papists do bring for to maintain their Idolatry. fol. 88.2. Similitude of the papists discussed. fol. 92. Similitude of the papists, is overthrown by an other. f. 93. Shifts of the foolish papists. fol. 94.2. Spirit of God worketh our spiritual regeneration. fol. 24. Signification of baptism. f. 34. Signification of water in Baptism. fol. ibidem. Strength of man regenerate, & after what sort they have free will. fol. 140. T The means whereby the death of Christ can be applied unto us. fol. 3.2. The benefits of Christ's death. fol. 4. The mystery of jonas fulfilled in Christ. fol. 7. The breaking of the Serpent's head, what it is. fol. 6. The meaning of harrowing hell. fol. 6.2. The foolish imagination of them, that thinketh Christ went to fetch Adam out of hell. ibidem. The spiritual going down of Christ into hell. fol 8.2. The true purgatory. fol. 9.2. The place of john expounded. fol. 12. The great cruelty of the papists, against poor children▪ that die without baptis. fol. 16. There can be no trespass but in breaking God's commandment. fol. 59 The women of the Israelites were saved by the inward circumcision. fol. 17.2. Though we have never so strong a faith, yet aught we not to despise the Sacra. ibid. The chosen among the heathen were saved without circumcision. fol. 18. Things diligently to be noted and marked. fol. 20.2. The eucharist ministered to little infants. fol 21.2. The manner of the jacobites & greeks. ibid. The manner of the Bohemyans and Moravians. fol. 22. The cause that the fathers did err. fol. 22. The sign and the figure, are taken many times for the things that they do signify. fol. 30.2. The fruits of Christ's resurrection. fol. 32. The office of Christ our Saviour. ibidem. The heresy of the Antropomorphites. fol. 35. Tricks of the devils Sophistry. fol. 35.2. The shameless heresy of the papists. fol. 36.2. The meaning of this word, the new Testament. fol. 41.2. Their argument brought upon their own heads. fol. 41.2. The childish arguments of the papists. fol. 44.2. The fetch of the Papists. fol. 45.2. The shameful Argument of the papists. ibid. The papists lie. fol. 46.2 The door being shut, that was in the night season. f. 46.2 The blasphemy of the Papists. fol. 47. The ministration or receiving of the Sacraments is not indifferent. fol. 54. The second cause why christ would communicate with us. fol. 63.2. The tragical exclamation of the papists. fol. 64.2. Transubstantiation came from Rome. fol. 65.2. The age of the papists transubstantiation is. 355. fol. 66. Transubstantiation was never heard of in the Church for the space of 1215. years after Christ. fol. 66. To examine ourselves, standeth in two points. fol. 76.2. The Christ that the papists have in their Mass is made of bread and wine. fol. 66.2. The Christ of the papists is eaten with Mice and Rats. fol. 68 The true exposition of these words, this is my body. f. 68.2. The Sacrament is not the news Testament of Christ, but a Seal or Sign thereof. fol. 69.2. The mark whereat the papists shoot. fol. 71. The place of Simeon expounded. fol. 72.2. The Fathers in the old Testament, did eat Christ's ●lesh, as well as we in the new. fol. 78.2. Two manner of sinners. fo. 90. The true meaning of this article. fol. 100 The mystery of jacob's putting on of his brother's apparel. ibidem. To whom these sentences of the Scriptures aught to be dreadful. fol. 102. The true meaning of the darkening of the Sun, Moon and Stars. fol. 105.2. The doctrine contained in the old and new Testament is sufficient unto salvation. f. 109.2. To believe, GOD, as God, in God. fol. 111. Two things are to be marked in Christ's words. f. 114.2. The true Church is contented with the only word of God. fol. 117. This word, iustificare, is taken of S. Paul in one sense, and of S. james in another. fol. 125. The imperfection of our own works. fol. 130.2. Three manner of powers to forgive sins. fol. 132. Two things to be learned in S. Paul's saying. Ro. 8. fol. 137. The Law hath more ends than one. fol. 137.2. Two things to be noted. fol. 140.2. The spirit of god worketh in us our regeneration. fol. 24. V Unto whom hell is overcome. fol. 6.2. Vain opinions of sundry men. fol. 29. Vsia. fol. 73.2. W Wherefore Christ was judged and condemned before Pilate. fol. 1.2. What the Serpent signified. ibidem. Why the Sacrifices of the old Law were offered often. fol. 2.2. Why Christ was laid in a new grave. fol. 4.2. Why Christ was laid in another man's grave. ibidem. What the new grave signified. fol. 7. What was signified by the grave that was he when out of the stone. ibidem. What is to be understanded when we sai●▪ Christ barowed hell. fol. ●●2●. Whereto God had respect in his son our saviour. fol. 5.2. What thing caused Christ to be so heavy before his death. fol. 8. What Abraham's bosom is. fol. 9.2. What we learn by the third of john. fol. 23.2. Wherein the fire of purgatory doth differ from the fire of hell. 12.2. We are all saved by privilege fol. ●3. What is the first foundation of our election. fol. 18. What fruit their doctrine doth bring, that condemn children that die without baptism. fol. 19 Without faith, no man can be delivered from condemnation. fol. 20. What danger it is to refuse to receive the sacraments. f. 20. What we aught to do, if we should follow the Fathers in all things. fol. 22. Why the spirit of God is called fire. fol. 24. Why the holy ghost is called water. fol. 24.2. What certain of the learned called Augustine for his rigour towards infants not baptized. fol. 26.2. What moved Augustine to writ as he did of children not baptized. fol. 27. Wherein the anabaptists exceeded. fol. 27. Whereof Confirmation did come. fol. 27.2. Why the Fathers did magnify the Sacraments so much. fol. 29. What profit cometh to them that are persuaded in this doctrine. fol. 30.2. What many foolish people used to do, in carrying their children to Idols. fol. 31. We do part our salvation between Christ's death and his resurrection. fol. 31.2. What it is to be dead unto sin. fol. 32.2. What a large doctrine our baptism doth preach unto us. fol. 34. What it is to sit on the right hand of the Father. fol. 35.2. What the Papists must do if they will have us to believe them. 47.2. What it is to receive the Sacrament unworthily. fol. 48. Why the papists can not perceive in what apparel they be. fol. 49. Wherein the papists have the Fathers in estimation. fol. 53. Wherein we must bear with our weak brethren. fol. 53. Why the sacraments were ordained. fol. 16.2. We do make more than bore signs of the Sacraments. fol. 58.2. What honour we aught to do to the sacrament. ibid. What we learn of the lords words in Zacharie. fol. 60. Why Christ would be baptised. fol. 63.2. Who can choose but laugh at the papists. fol. 68 Why the sacraments be called by the names of the things whereof they be Sacraments. fol. 69. What this word Signum, doth signify in the .2. of Luk. f. 72.2. What it is to examine ourselves. fol. 57 and 76.2. Who they be that feed effectuously upon the body and blood of Christ. fol. 76.2. Why Christ our saviour was man. fol. 81.2. What is the chief mark that the papists shoot at. fol. 89. Why the Apostles were called light. fol. 87 2 What properties must be in him, that we must pray unto. fol. 89.2. What was the meaning of the Prophet jeremy. fo. 96. What is signified by psalms hymns and songs. fol. 104. What the Sun doth signify. fol. 104.2. What the Moon doth signifi● fol. 105. What the Stars do signify. ibidem. We must believe in God's power, God's providence, God's goodness. fol. 111. What the true Church of Christ is. fol. 111.2. Who can be the head of the Church. fol. 112. Who be the keepers of the keys of Gods kyngd. fo. 114.2. What it is to lose. ibidem. What it is to bind. fol. 115. Whereof the certitude of god's word doth depend. fol. 118.2. When the Church can not err. fol. 122.2. When the Church can and doth err. ibidem. Whole universal Church doth never fall away from God. ibidem. Why it is called the invisible Church. fol. 122. We must not divide our selves from the Church because the wicked are among us. fol. 123. Whence this word, iustificare hath been borrowed, and what it signifieth. fol. 124. Why God doth crown his gifts in us. fol. 129.2. What the nature of merit is. fol. 130.2. What we are, as long as we are without the spirit of god. fol. 135. What this word apocrypha is. fol. 135.2. What this word Canon is. ibi. Why the faithful are said to be free. fol. 141. What thing caused Christ to be so heavy before his death. fol. 8. What Christ's going down to hell is. fol. 9 Without faith no man can be delivered from condemnation fol. 20. Whereto the Papists have brought the order of confirmation. fol. 28.2. What it is to be crucified to the world. fol. 32. Wherefore the Sacrament was instituted. fol. 56.2. What great absurdities do come of the doctrine of transubstantiation. fol. 67.2. What Christ meant by the keys. fol. 114. FINIS.