Spiritus est vicarius Christi in terra. A breefe and pithie summe of the Christian faith made in fourme of a confession, vvith a confutation of the papistes obiections and argumentes in sundry pointes of religion, repugnaunt to the Christian faith: made by Iohn Northbrooke, minister and preacher of the worde of God. Seene and allowed, according to the order appointed in the Queenes iniunctions.

¶ A breefe Summe of the Christian faith.

¶The firste Chapiter. ¶ Of Gods creation and gouernaunce of all thinges: of Christes conception and birth, of his death and passion. &c.

I Dooe not onely confesse that there is a true liuyng God,* 1.1 who by his almightie power, did of nothing make bothe heauen and earth, and all the creatures that bee in theim, bothe visible, and inuisible, but also I dooe vnfeignedly beleue that the same true liuyng God,* 1.2 (who by his almightie power, hath created all thinges, and now by his vnsearchable wisedome, and vnspea∣keable goodnesse) doth gouerne, rule, and preserue all his crea∣tures, will bee a most louyng, & mercifull father vnto me, and vnto all the faithfull beleuers,* 1.3 for as he is almightie, and able to dooe what soeuer he will, bothe in heauen and in earth, so that nothyng is able to resist, or withstande his holy and bles∣sed will (for euen the very deuilles,* 1.4 and wicked spirites, will thei, nill thei, must be obedient vnto him, and can doe no more then he doth appoint, suffer, and permit them) so is he most lo∣uyng and mercifull, vnto all those that putte all their whole trust and confidence in hym.

And therefore we muste take holde vpon his fatherly pro∣mises,* 1.5 through a liuely faithe in our sauiour Iesu Christe, his onely begotten sonne our Lorde. Who beyng true and natu∣rall God, begotten of the father afore all beginnynges, coeter∣nall, and coequall with hym in power and Godhead, did at the fulnesse of tyme, take our fraile nature vpon hym, and was conceiued by the mightie operation of the holy ghoste, in the blessed virgines wombe, of whom he tooke his vndefiled sub∣staunce, to witte, his mortall bodie, that so he might offer hym self, an omnisufficiente Sacrifice vnto God his father, for the

redemption of mankinde,* 1.6 and deliuer vs all that take holde by faithe, vpon the merites of his death and bloodsheddyng, from the curse, and malediction of the Lawe, wherevnto all men of their owne nature are subiecte.

* 1.7He then beyng bothe God and man, and touchyng his mā∣hode, subiecte to all maner of infirmities, that we are subiecte vnto,* 1.8 synne onely beyng excepted. Did suffer a moste cruell, and opprobrious death, vpon the crosse, vnder Poncius Pilat, who was at the same time the Emperours deputie, and liefe∣tenaunt in the land of Iewrie,* 1.9 before whom he was brought, and by his determinate sentence, iudged, and condemned, and so deliuered into the handes of the tormentors, to thende that I and all faithfull beleuers should not bee condemned,* 1.10 before the iudgemente seate of almightie God, nor put into the han∣des of the deuill, nor yet sent into the euerlastyng fire of hell, but that I and all other that beleue truely, should finde fauor and be quieted before the greate and euerlastyng iudge.

* 1.11And saie boldly with the holy Apostle, who shall laye any thing to the charge of Gods chosen, it is GOD that iustifieth, who shall then condemne, it is Christ whiche is deade, yea ra∣ther, whiche is risen againe,* 1.12 whiche is also on the right hande of God, and maketh intercession for vs. Let vs therefore, goe boldely vnto the seate of grace, that wée maie receiue mercie, and finde grace to helpe in the tyme of néede. Thus beyng iud∣ged and condemned, for to deliuer vs that beleue, frō the fear∣full iudgemente of God, and from the condemnation, that is due vnto vs for our synnes.

* 1.13He was with all dispitefulnesse nailed vpon a Crosse, as it was signified and prefigured before, by the listyng vp of the brasen Serpente in the wildernesse.* 1.14 For, as the brasen Ser∣pente was eleuated, and lifted vp in the deserte by Moises, for to heale all those, that did looke vpon it, so it was necessarie, that our sauiour Iesus Christ (as he hym self doeth expounde) should bee hanged vpon the crosse, and lifted vp on high, for to heale all those, that be deadly stonge, and wounded by the olde serpent the deuill.* 1.15

And as the brasen serpent, had the figure, forme, and shape

of a serpent and yet it was no serpent,* 1.16 nor yet had any venime or poyson: So our Sauiour Iesus Christe, did take vpon hym the shape of a synner, and yet he was no synner, but was, and is a moste wholsome medicine, and salue vnto all poore syn∣ners, that doe beholde and looke vpon hym by faithe, and that seeke for saluation no where els, but in the only merites of his death, passion, and bloodsheddyng: although this meane and waie to saue men, doeth séeme very vile, and straunge vnto mans reason,* 1.17 whiche iudgeth this wisedome of God, and the preachyng of the crosse, to be mere foolishnesse.

And yet notwithstāding, as there was no phisick, medicine, nor salue that could heale those, that were stong of the fierie serpents, but only the loking vpō the brasen serpent, that was erected & set vp,* 1.18 by the commaundement of god: so haue we no maner of Phisick, or salue against synne, & euerlastyng death, for to bryng soule health, & saluation vnto vs, but onely Iesus christ, being crucified, who is giuen vnto vs of God, for it doth not belong vnto vs, to choose the medicine, or salue, but it per∣taineth only to god our soueraigne phisicion, who alone is able to heale vs frō this deadly sickenes, who alone knoweth what medicine, or salue is necessarie for vs. And giueth such as plea∣seth him, & suche as he giueth, is sufficient, so that we can finde none other, that is worth any thing, and that doeth not rather bryng death then life, if we do put any confidence in it, or seke to obtain through it, saluation and forgiuenesse of our synnes.

Also bicause that it is written:* 1.19 cursed is euery one that cō∣tinueth not in all thynges, whiche are written in the booke of this lawe, to fulfill theim: wherby all men were brought vn∣der the malediction,* 1.20 and curse of the lawe, and so made the chil∣dren of euerlastyng damnation: The onely begotten sonne of God, did vouchsafe for to deliuer vs from this curse, and ma∣lediction of the lawe, to hang on a tree, and to bee made accur∣sed for vs (for it is written:* 1.21 Cursed is euery one that hangeth on tree) that the blessyng of Abraham, whiche was promised him in his séede, who is our Sauiour Iesus christ, might come vpon vs,* 1.22 for whose sake and loue, he was made lower then all men, yea, he was reputed as a worme, and not as a man, he

was moost despitefully, and opprobriously hanged betwéene twoo theeues,* 1.23 and counted among the wicked, beyng a very scorne of men, and the out cast of the people, that the Prophe∣cies of Dauid, and Esaie might be fulfilled.

¶The seconde Chapiter. ¶ Christes death and passion, is a sufficient Sacrifice for all mankynde.

BUT as I doe beleue that the onely begot∣ten sonne of GOD, did suffer this mooste shamefull, and opprobrious kinde of death vpon the crosse. So this shall be my beleue and my faithe, as longe as I liue, that his bitter passion and bloudshedding, is an om∣nisufficiente Sacrifice, for the redemption of all mankinde, and that who soeuer doeth acknowledge any other Sacrifice for synne,* 1.24 he shall haue no parte in this moste perfect, and consummate Sacrifice, which beyng offered once for euer, can be offered no more. Except we will make the pre∣cious death, and bloudsheddyng of the onely begotten sonne of God, to bee of no more vertue, efficacie, and strength, then the bloud of the brute beastes,* 1.25 that were offered in the olde lawe, whiche as the Apostle doeth testifie, hauyng but the shadowe of good thynges to come, and not the thynges of their owne fashion, can neuer with the Sacrifices, whiche thei offer yere by yere continually, make the commers therevnto perfecte.

For, would not then those Sacrifices haue ceased to haue been offered,* 1.26 bicause that the offerers beyng once pourged, should haue no more conscience of synne? We see here plainly that the causes, why the Sacrifices of the old lawe, were offe∣red more then once, that is to saie, many tymes, & often, were the insufficiencie of theim, and also bicause that thei could not make the commers therevnto perfect,* 1.27 nor purge their consci∣ences from deade woorkes, for to serue the liuyng God.

* 1.28And therefore, euery Prieste was readie, daiely ministe∣ryng, and often tymes offered, one maner of offeryng, whiche

could neuer take awaie synnes, but our sauiour Iesus Christ, being an high Priest of good thynges to come, did by his owne bloud enter once for all, into the holy place, and hath founde eternall redemption: so that hauyng offered one Sacrifice for synnes,* 1.29 he is sette downe for euer, on the right hande of God, and frō henceforthe tarieth, till his foes be made his foote stoole.

For, with one onely offeryng, he hath made them perfecte for euer, that are sanctified: That the saiyng of the Prophete might be fulfilled,* 1.30 where the lorde hymself doeth speake these wordes. Beholde, I will bring forthe the braunche of my ser∣uaunt: For loe,* 1.31 the stone that I haue laied before Iehosua: vp∣pon one stone shall bee seuen eyes, beholde, I will hewe hym out, and take awaie the synne of the lande in one daie. This braunche that the Lorde doeth speake of here, is our Sauiour Iesus Christe,* 1.32 who is the braunche of Dauid, of whom he did come, touchyng the fleshe. He is also the sure rocke, and stone, wherevpon all the faithfull beleuers are builded, hauyng the eyes of their faithe (whiche be signified by the seuen eyes that should be vpon the stone) fastened still vpon hym, as vpō their mightie deliuerer, and omnisufficient sauiour.

And this rocke or stone did the lorde hewe out, when he did deliuer his onely begotten sonne, vnto the bitter death of the Crosse, whereby he did take awaie the synnes of the lande in one daie. Therefore, sithe that full remission, and forgiuenes of synnes,* 1.33 is purchased vnto all true and faithfull beleuers, by this one onely Sacrifice, I dare conclude with saincte Paule, that there is no more offeryng for synne, and that thei that go aboute to perswade the simple, and ignoraunte people, that thei dooe offer euery daie in the Churche, an expiatorie, satis∣factorie, or propitiatorie Sacrifice for the synnes, bothe of the quicke, and of the deade, as thei are moste shamefull, and ab∣hominable lyers (for why the holy ghost doeth testifie plainly, that there is no more offeryng for synne) so are thei most cru∣ell, and detestable murtherers, of the onely begotten sonne of GOD, whom (as thei will make vs to beleue, and that with fire and sworde) thei doe offer daiely, in their blasphemous sa∣crifice of the Masse.

For, these are the very wordes of the holy Apostle, Christ is not entred into the holy places,* 1.34 that are made with handes, whiche are but similitudes of true thynges, but is entered in∣to very heauen, for to appeare now in the sight of God for vs, not to offer hym self often,* 1.35 as the high Priest entered into the holy place, euery yere with straunge bloud, for then muste he haue often suffered since the worlde beganne. These wordes doe plainly declare, that our sauiour Iesus Christe can not bee offered, excepte he doeth suffer also, and be slaine. How many tymes then, and in how many places, doe these folke slea, and murther our sauiour Iesus Christe?

I doe here let passe, that thei will bée counted of the peo∣ple (although thei dare not saie so theim selues) to bee of more dignitie & worthinesse, then the onely begotten sonne of God, for he that offereth, must be of more worthinesse, then the sa∣crifice that he dooeth offer: for the person is not accepted, bi∣cause of the Sacrifice, but the Sacrifice is accepted, bicause of the person, whiche is made acceptable and worthie, onely and solely, through faithe in our Sauiour Iesus Christe, who beyng holy, harmelesse, vndefiled, separated from synners, and made higher then heauen, needeth not daiely (as yonder Priestes) to offer vp Sacrifice,* 1.36 firste for his owne synne, and then for the synnes of the people, for that did he once for all, when he offered vp hym self.

¶The third Chapiter ¶The meanes whereby the death, and Sacrifice of Christ, maie be applied vnto vs.

ANd as he is a Prieste for euer, after the or∣der of Melchisedech,* 1.37 and needeth no succes∣sour (for he indureth euer, and hath an euer lastyng Priesthoode, beyng able therfore to saue theim fully and perfectly, that come vnto God by him) so is his Sacrifice euer of one efficacie, strēgth, and vertue, and wor∣keth still a moste perfecte saluation in theim, that take a sure

holde vpon it by faithe. And none other meanes doe I knowe; whereby the Sacrifice, I meane, the benefites of Christes death, passion, and bloudsheddyng can be applied vnto vs, but the true preachyng of Gods woorde, and the right ministrati∣on of the Sacramentes, accordyng to the Lordes institution, and ordinaunce:* 1.38 The trueth hym self, saiyng: Goe ye into all the worlde, and preache the Gospell to all creatures, he that beleueth, and is baptized, shall be saued.

Againe,* 1.39 thus it behoued Christ to suffer, and to rise again from death the third daie, and that repentaunce, and remission of synnes, should bee preached in his name, amongest all nati∣ons. And in an other place,* 1.40 goe therefore, and teache all nati∣ons, baptisyng them, In the name of the father, of the sonne, and of the holy ghoste, teachyng theim to obserue all thynges, what soeuer I commaunde you. And in the Gospell of Ihon, these bée also the woordes of our Sauiour,* 1.41 he that heareth my woorde, and beleueth in hym that sente me, hath life euerla∣styng, he shall not come into condemnation, or iudgemente, but is passed from death to life.

Whervpon I do conclude,* 1.42 that the true preachyng of gods worde, apprehended, and taken hold of by faithe: and the right ministration of the Sacramentes, beyng duely, and worthely receiued, are the onely meanes▪ whereby this moste worthie Sacrifice,* 1.43 should bee applied vnto vs, and whereby we should bee putte in full possession, of all the benefites of Christes death, passion, and bloudshedding: whiche are, iustification be∣fore God, free remission of our sinnes, peace of conscience, and life euerlasting. Beyng so farre of, that their wicked and blas∣phemous Masse, should applie this moste omnisufficient Sa∣crifice of Christes death vnto vs, or that by it, we should bee made partakers of the benefites thereof,* 1.44 but rather by it, the wrathe of God is still more and more kindeled, and the death of his onely begottē sonne, made altogether vnprofitable, and of no value vnto vs.

Therefore, I doe vtterly ••eteste and abhorre it, and dooe from my very harte, and with all thankfulnesse, that can bee possible, receiue and embrace, those singuler, and soueraigne

meanes, that haue been by Gods prouidence, appoincted vnto vs, that by them we might be made, through faith, partakers of all the benefites of the precious death, and bloudshedding of his entirely beloued, and onely begotten sonne, our onely and sufficient sauiour Iesus Christe our Lorde.

¶The .iiij. Chapiter. ¶Of Christes buriall, and the profite that we haue gotten thereby.

* 1.45WHo for a better, and more sure confirmati∣on of his death, and for to declare, and testi∣fie vnto all the worlde, that touchyng his manhoode, he was deade in deede, without any faynednesse or dissimulation (for, sithe that he muste dye for our synnes, if he had not been deade in verie deede, wee should haue remained still subiecte,* 1.46 vnto euerlastyng death) would be taken downe from the crosse, and by men of good and honest reporte, that is to saie, Nichodemus, and Ioseph of Aramathia be decently and honourably buried, Pontius Pilate, who was certified of his death, consentyng, and agreyng vnto the same, laied in a new graue,* 1.47 that was he wen out of a rocke, or stone, and wherein no man was laied before, lest it shoulde bee blo∣wen abroade by his enemies, and noysed among the people, that it was not he that was risen againe, but some other man, that was there buried before hym: or that he was not risen a∣gaine, by his owne vertue, but by the vertue of some holy pro∣phete that was laied there before, as he that was caste into the graue of Elizeus,* 1.48 was reuiued, & restored vnto life again, as soone as he did touche the deade bones of the Prophete.

* 1.49And as for that, that he was laied in an other mans graue, and not in his owne, the same was dooen, for to signifie vnto vs, that as he was come into our fleshe, for to sanctifie it, in the whiche, he did dye, not for his owne, but for our sinnes, there∣by to take awaie the styng of death, and to sanctifie our death, to the ende, that it should bee no more a dreadfull death vnto

vs, but a ioyfull passage vnto euerlastyng life, so would he bee buried in a graue of ours,* 1.50 for to sanctifie and open our graues, and as it were, for to constraine and compell theim, to giue vp our bodies againe, at the daie of the generall resurrection of al fleshe.

Againe,* 1.51 the graue that he was laied in, was newe, whiche is a lesson vnto vs, that if we will haue Christ to dwell in our hartes, we must be no stinckyng graues, but put awaie all fil∣thinesse, and s••incking abhomination: we must be made newe creatures altogether, and put of the olde Adam, whiche is cor∣rupted through the deceiueable lustes, and put on that newe man,* 1.52 whiche after the Image of God, is shapen in righteous∣nesse and true holinesse.

And as the same graue was hewen out,* 1.53 euen in the rocke, so must we (if at least we will haue Christe to dwell and con∣tinue in vs) bee hewen out, and created in hym, who is that strong and sure rocke, that the true Churche, and faithfull cō∣gregation is builded vpon: we must be no waueryng children, that bee caried with euery winde of doctrine, by the wilinesse of men and craftines, whereby thei laie awaite for vs, to de∣ceiue vs,* 1.54 but abide stedfaste in the truthe, and growe in hym that is the heade, that is to saie, Christe.

Who also would bee buried, although he might haue risen againe,* 1.55 without any suche thing, I meane, without the costes and charges of any buriyng, for to signifie vnto vs, that the mi∣sterie & signe of the Prophete Ionas was fulfilled in him, as he hym self doeth manifestly declare vnto the Iewes, for as Io∣nas, was caste into the Sea, for to asswage, and still the tem∣peste, that was raised and stirred vp, by the mightie winde of Gods wrathe, and was receiued into the Whales bellie, abi∣dyng three daies and nightes, in the deepe of the Sea, beyng still in the Whales bellie: And after three daies, was caste out againe vpon the drie lande aliue, and without any hurte: so it was necessarie, that the onely begotten sonne of God our sauiour Iesus Christe,* 1.56 for to pacifie and still the wrathe of his father, should be cast into the deepe, and bottomelesse geulfes of death, whiche thought to deuour and swallowe hym vp:

and that he shoulde be in the bowels of the earth, as the Pro∣phete Ionas was in the belly of the Whale, and so rise againe the thirde daie.

Which truely is a misterie that passeth all misteries, for, who in all the worlde,* 1.57 would haue thought, that Ionas beyng thus caste into the bottome of the raging Sea, should haue es∣caped death, or who would haue beléeued, that our sauiour Ie∣sus Christ should in death, finde euerlastyng life vnto vs, and that after suche opprobriousnes and confusion of the Crosse, hauyng been driuen downe,* 1.58 euen to very hell gates, he should rise againe, with such an excellent glory, power and maiestie, and that by his death, the wrath of God should be pacified, as the tempeste of the Sea was pacified and ceassed as soone as Ionas was hurled into it:* 1.59 that calmenesse should be giuen vn∣to the troubled consciences of synners, & peace made betwixt God and men. And yet contrarie to the expectation of all the wicked worlde, all these thinges, I meane euerlastyng life, forgiuenes of our synnes,* 1.60 the pacifiyng of Gods wrath, tran∣quilitie and peace of conscience, and a moste sure attonement betwéene God, and vs, are mightely purchased vnto vs, by the death and buriyng of the onely begotten sonne of God, our sa∣uiour Iesus Christe.

¶The .v. Chapter. ¶How many waies this worde (hell) is taken in Scripture, and after what maner Christe descended into hell.

* 1.61WHom I doe stedfastlie beléeue to haue des∣cended into hell, for whether ye doe take this worde hell, for death it selfe, and for [ 1] the extremest, and greatest perils, daun∣gers, griefes, dolours, and anguishes that a man can suffer here in this worlde, and whereby hee maie bee brought vnto his death,* 1.62 and consequentlie for the guiltinesse of synne, for the sting and power of death, for the iudgement and wrath of god, and for the bottomlesse Pit of all miseries, and calamities:

when our sauiour Iesus Christe was so outragiously dealte withall,* 1.63 when he did sweate blood, when his soule was heauie euen vnto the death, and when he was hanged most opprobri∣ously, despitefully, and shamefully, betwixt twoo theeues, as forsaken of God, and al creatures, without aide, helpe or com∣forte, and so hangyng on a tree, did geue vp the ghoste, bearing the curse, anger and furie of God, whiche is a verie hell, and féelyng vpon hym the condempnation, paines and tormentes, that were due vnto vs for our synnes, then went he in deede downe into hell, whiche thought to ouerwhealme hym, but it coulde not, bicause he was without sinne.

Or if ye take this worde hell, for the graue and sepulchre, then did our sauiour Christ go downe into hell, when he was [ 2] laide in the graue,* 1.64 and descended into the lower partes of the earth, as the Apostle doth witnesse, and testifie.

Or if ye doe vnderstande by it, the estate and condition of [ 3] the dead, then did our sauiour Iesus Christe go downe into hell when he died. But moste specially, when he did by his di∣uine power and godly might, make all the elect (whose soules were in Abrahams bosome) to feele the efficacie, strength and vertue,* 1.65 of his death that he suffered for them, and the fruites of his passion, and bloodsheddyng.

Or if ye will take hell in this place (which the Latines do [ 4] expresse by this worde, Inferna,* 1.66 in the plurall nomber) for the place of the damned: I saie that our sauiour Iesus christ went downe vnto them. I meane, vnto the reprobate and damned, when they did feele,* 1.67 perceaue and vnderstande, (through his diuine and godly power,) that they were depriued of the me∣rites of his death and passion, and of the grace, health and sal∣uation, that he had brought and purchased vnto his electe and chosen children: And when he did, by the vertue, efficacie, and strength of his death, and bloodshedding, breake the Serpents head,* 1.68 accordyng to the promise, that was made vnto our firste parentes, Adam and Eue, that is to saie, when he did so ouer∣throwe Sathan the deuill, and all the power of hell, that hee and his, can no more preuaile against the chosen and electe of God, nor yet against his true church, & faithfull congregation.

* 1.69Then went he in déede downe into hell, and did harrowe it, whiche is a phrase and manner of speakyng, that many doe vse, but verie fewe doe vnderstande it, for why? they doe not perceiue, that it is borowed of an olde custome and fashion, that was vsed commonly among auncient kynges, and prin∣ces, when thei did make any notable warre against their eni∣mies, for then if they had taken any citie or towne, they were wont not onely to beate it downe, euen to the grounde, but al∣so to plowe it, sowe it with Salte, and to harrowe it, (as the like ye maie reade in the booke of Iudges, howe Abimeleche sowed Salte,* 1.70 so we reade of Fredericke Oenobarbus the Em∣perour, that ouerthrewe Millane,* 1.71 and sowed Salt there, for that cittie toke parte with Alexander the thirde, being Pope, against Caesar (and harrowed it after the Salte was sowen) thereby to declare, that the same citie or towne, was brought into vtter desolation, and that it should neuer be builded anie more 〈◊〉〈◊〉.

* 1.72Therfore when it is saide, that our sauiour Iesus Christ, did harrow hell, the meanyng of it is, (though it be vnderstan∣ded of fewe) that Christe our sauiour, did giue suche an ouer∣throwe vnto sathan the deuill, that he did so bruse and breake his head, and that he hath gotten such a victorie ouer all the whole power of hell, that it is no more able to hurte or hynder the children of God (for vnto them onelie this vi••••••ie is got∣ten,* 1.73 hell hauyng still, his full power ouer the vnfaithfull & re∣probate) than a citie or towne, that is beaten downe euen to the grounde, and whiche is ploughed, so wen ouer with Salte, and harrowed, is able to recouer it selfe, or to harme the eni∣mies that haue serued it so.

* 1.74We must not yet imagine, that our sauiour Iesus Christ, did in his owne person, go downe into the hell of the damned, and that breakyng the yron gates, he did bryng out, in a rowe, the patriarches and other faithfull fathers of the olde Testa∣ment, for they were not there, but were in the bosome of A∣braham, whiche (as the trueth doeth saie hym selfe) is a place of ioye, rest, and comforte, suche a space beyng betwixt it, and hell, that the one can haue no accesse vnto the other.

And as for those that saie,* 1.75 that the soule of our Sauiour Christe, did suffer in hell fire, (although they dooe bryng and alledge certaine reasons and argumentes for them selues) whiche at the firste, maie séeme to haue some colour, for to ••••∣sell the eyes of the simple, and ignoraunt, yet can I in no wise allowe their opinions and iudgement in this pointe.

¶The .vj. Chapiter. ¶Reasons and argumentes of those that holde, that Christe went downe to hell in his soule: Aunswered.

THeir reasons and argumentes are these, sith that our Sauiour Christe (saie they) did come into this worlde for to deliuer mankinde from euerlastyng damnation, it was necessarie, that for to make satisfa∣ction vnto the iustice and righteousnesse of God, he shoulde beare the whole maledi∣ction, curse; and damnation, that all mankinde did deserue: but the malediction, curse, and damnation, that our sauiour christ did beare in the bodie, when he did suffer his death and pas∣sion, was not sufficient for the synne of man, whiche he hath deserued, and doth deserue euerlasting damnation, is not one∣lie in the fleshe, and in the body of man, but most specially in the soule.

Therefore, it hath not béen ordained of God, that the body and fleshe onely should suffer punishment, but also the soule. Sithe then, that man was iudged and condemned, bicause of his synne, to suffer euerlastyng punishment, both in body and soule. It was also requisite, that Christe, for a full satisfaction for our synnes, shoulde suffer the same, that we shoulde haue suffered. Whiche thyng he had not doen, if he had not suffered punishment, as well in the soule as in the bodie.

Whervpon they do conclude, that as he hath suffred in the body,* 1.76 here vpō the earth: so he did also suffer in soule, beneath in hell: that the satisfaction might be whole, perfect, and full. And of this opinion, many of the auncient and late writers haue been. Bede maketh mention of it, in a certaine place, not

affirmyng that it was so, but alledgyng onelie the opinion of some,* 1.77 and yet without namyng of them, howbeit I thinke that he did vnderstande Origene, Ierome, and Tertullian. But nowe we will sée, howe well this doth agree with the person of Christe our Sauiour.

* 1.78Firste and formoste, if they will haue the punishmentes, paines, and tormentes, that Christe suffered, to be in all poin∣tes corespondent, vnto those synners, for whom Christ died, had deserued, it had not been onely necessarie, that he shoulde haue suffered here, in the body vppon the earth: And that the soule should also haue suffered in hell for a while, but that hee shoulde haue suffered both in body and soule euerlastyng pu∣nishmentes with the damned.

* 1.79But God his father did content hymself, with the paines, and tormentes, that he was in for a while, hauyng a respecte not onely vnto the paines that he did suffer, but vnto his righ∣teousnes, innocencie, and obedience, whiche caused hym to take and allowe the paines, whiche our Sauiour Christe did suffer for a tyme,* 1.80 as sufficient for to obtaine and purchase vnto the faithfull beléeuers, a full deliueraunce from euerlastyng paines and tormentes, which thei had deserued, through their synnes.

* 1.81Moreouer, it was no néede at all, that the soule of our Sa∣uiour Christe shoulde goe downe into hell for to suffer there, for it hath suffered punishment enough here vpon earth, sithe that in it, I meane, in his soule, he did beare the same iudge∣ment and condempnation, that we had deserued: for the bodie did not suffer without the soule, yea, if the sorowes and pay∣nes of the one, could bee separated from the sorowes and pay∣nes of the other, whiles the body and soule be ioyned together by life: we should haue a iuste occation to saie, that the soule did suffer afore the body, and that the sorowes and griefes of the body, did proceede and come firste of the soule.

* 1.82For els, what did these wordes meane: my soule is heauie vnto the verie death, whereof came this wofull sweate, that did runne downe to the grounde, as droppes of bloud, and the complainte that he made to GOD his father, in the Garden?

Wherof did also come,* 1.83 that greate feare, trouble, and horror, that he was possessed withall, as the Euangelistes doe testifie vnto vs? If he had not bene in an extreame agonie, and much greater, then mans wisdome can comprehende: What neede should he haue of the Angels for to comfort hym?

Againe, who would not wonder and marueile to sée christ our sauiour so sore affraide and troubled (as the Euangelistes doe set hym foorth vnto vs) for the death, that he should suffer, if he should haue had respect to none other thing but onely vn∣to the death? Doe we thinke that there was lesse hearte, lesse corage, constancie, and manfulnes, in our sauiour christe, then in many thousande of Martyres, that haue gone so ioyfully and merely vnto their death for his sake?

But what doe I speake of Martyres? howe many wicked doers doe we sée daiely goe to their death) (whiche they haue deserued) with their wicked and abhominable doynges, moste manfully, and with suche a face and countenaunce, that ye would thinke that they did goe to a feaste or banquet? Shall we saie that the sonne of god had lesse corage,* 1.84 then these haue, in so good a cause, as he did die in? It must needes be then, that there was some greater thing then death of the Crosse, which was at hande, somewhat there was, I saie, that was of more weight and importaunce, then that which•• did appeare out∣wardly.

His body was not yet in the handes of the tormentours, he had onely the death before his eyes, and as it were an ima∣gination of it, whiche troubled hym nothyng so muche, as the dreadfull iudgement of God, which he knewe he must needes beare. When he did then enter into this agonie, then did he•• begynne already to descende and go downe into this horrible hell,* 1.85 where he was deteined and kepte a while for our sakes, for, what greater hell can one imagine to be vnto man, than to féele gods wrath throughly kindled against hym, to be faine to beare his terrible iudgement, and furie, and to bee in the same estate that our sauiour Christe was in, when he did crie out,* 1.86 saiyng. My God, my God, why hast thou forsaken mée?

Although he was true and naturall God, and also true and

naturall man, so that his godhead could not be separated from his manhoode: yet the humanitie was then as if it had been vt∣terly forsaken of the diuinitie, and left succourlesse, and as if it had been both in body and soule driuen downe into the bot∣tomlesse pit of hell, and geuen ouer of God.

Therefore it was no neede, that the soule of christ should goe downe after any other sorte, for to suffer the paines and tormentes that we had deserued. For the places doo not agra∣uate the paines,* 1.87 or make them more heauie and greeuous: but the heauie and intollerable burden of Gods wrath and iudge∣ment, wheresoeuer it is felte, or whersoeuer men are faine to beare it.

Therefore, they that doe affirme, that the soule of our sa∣uiour Christ must néedes of necessitie,* 1.88 suffer in hell, do plaine∣lie declare, that they knowe not what hell is, nor what our sauiour christ did suffer for them, nor yet what the vertue and efficacie of his death and passion is. I allowe better the opi∣nion of them,* 1.89 whiche saie, that this is to be vnderstanded of a spirituall descendyng or goyng downe, whereby it was decla∣red, and preached through the efficacie, vertue and power of christes holy spirite, vnto the soules of the reprobate, that were in the vnquenchable fire of hell, that their vnbeléefe and stubburnnesse was the cause of their eternall and euerlasting damnation, and that they should haue no deliueraunce from it, by the death and passion of the onely begotten sonne of god our sauiour Iesu Christe,* 1.90 where vnto the wordes of sainct Pe∣ter seemeth well to agree, (saiyng,) Christ hath once suffered for synnes, the iuste for the vniust, for to bryng vs to God, and was killed, as pertainyng to the fleshe, but was quickened in ••he spirite, in whiche spirite, he also went and preached vnto the spirites that were in prisone, whiche were in tymes past disobedient.

* 1.91So we perceiue by these wordes of the Apostle, that both the damned and saued had alone maner of féeling of the death and passion of Christ, but yet to diuers endes, for the one (that is) to the godly that were in Abrahams bosome, was certified by the diuine power and godhead of Christe, that nowe was

the fulnes of tyme come,* 1.92 to fill vp the measure of their ioye, and euerlastyng saluation, that they long looked, hoped, and thirsted for. And to the damned was preached christ crucified, but to the encreasing and augmentyng of their owne damna∣tion, for that they had no parte or portion by his death, of gods fauour: But rather an heauie iudgement, bicause as S. Paule (saieth) Christe, is, Odor mortis ad mortem his. &c. That is, the sauour of death vnto death to those that beléeue not.* 1.93

But howsoeuer men liste to take it, this shalbe my beléef, that the goyng downe of Christ into hell,* 1.94 is our deliueraunce from thence. For excepte our sauiour Christe had been enui∣roned and compassed aboute, with the sorowes and paines of hell, and in a maner ouerwhelmed with them for a while, hell would haue swallowed vs vp vnto euerlastyng damnation: we should haue perished vtterly both in body and soule: wee should neuer haue escaped the tyranny of Sathan, nor be hea∣led of the deadly wounde, that we haue receiued of that olde venimous serpent, the deuill, and enimie to our saluation. So that,* 1.95 I denie not that article of Christes discention, but of the maner howe, is the question, for when it is saide, he will not leaue his soule in hell: he speaketh not of his discendyng into hell of the damned, but that he shal rise againe from the dead, that is, he shall not leaue hym in death: or liyng continuallie in the graue. For the soule in that place, is taken for the whole naturall man. &c. For, seeke all the scriptures from one ende to a nother, and ye shall neuer finde, that Christ, in body or soule,* 1.96 discended into hell, but that he died, and rose againe the thirde daie, accordyng to the Scriptures. For, you shall note, that the East Churche had it not, the Counsell of Ni∣cen Creede hath it not, nor the Counsell of Ephesus. &c. But to be short, ye shal vnderstande, that christ descended into hell, three maner of waies. Videl. Firste in power, as when the Uaile of the Temple did rent in twaine, from the top to the bottome, and the earth did quake, and the stones were clouen, and the graues did open them selues, and many bodies of the Sainctes whiche slept, arose, and came out of the graues after his resurrection,* 1.97 and went into the holy Citie, and appeared

vnto many.* 1.98 Secondly, in spirite, when as he saide, my soule is heauy euen vnto the death, and when he cried, my God, my my God, why hast thou forsaken mee? The thirde, in person, when as he was laide in the graue, as we reade, that thei tooke the body of Iesus,* 1.99 and wrapped it in linnen clothes, with the odours, as the maner of y^e Iewes is to bury, & Paul saith now in that hee ascended, what is it but that he had also descended first into the lower parte of the earth? This deare brother is my beleefe, grounded vpon the worde of GOD, and not vpon men,* 1.100 or mens dreames, or phantacies. And reporte not that I doe denie any article of the faithe (God forbid I should) wher∣fore, reade with iudgement, and with the spirite of mildenes, come not pre iudicio, but with iudicio.

* 1.101Some there be againe that be of opinion, that the soule of Christe went not downe into the hell of the damned, but that it went onely downe for to deliuer the Patriarkes and other holy fathers, of the olde Testament out of the Lymbe▪ and also for to deliuer the soules of them, that were of lesse perfection, then the Patriarkes, and other holy fathers, out of the paines of purgatory, where they were kepte for to make satisfaction for those synnes that they had done no penaunce for in this worlde:* 1.102 But as for Lymbe, I knowe none but Abrahams bo∣some, whiche to saie truely, is that moste blessed life, (whiche they that dye, in the faithe that Abraham did) shall enioye af∣ter this worlde.

¶The .vij. Chapiter. ¶Christe is our true Purgatorie, and the Papistes Purga∣torie is false.

* 1.103AS for Purgatorie, I knowe none other but the blood of Iesu Christe our onely sauiour, that doth cleanse vs from all our sinnes. Againe, none other fire doe I know in all the Scriptures, that hath any vertue or power to purge synnes,* 1.104 but the fire of his holy spirite, wherewith he promised to Baptize his elect and chosen, and the fire of his sacred and diuine word,

whereof hym selfe speaketh on this maner,* 1.105 ye are cleane bicause of the woorde that I haue spoken vnto you. This is true purgatorie, wherein all muste be purged afore that they can enter into the kingdome of God.

That other Purgatorie that they haue inuented of their owne heades,* 1.106 without, and against Gods worde, is a most de∣uillishe, and abhominable blasphemyng against the merites and bloodshedding of our sauiour Christes death and Passion: For by it the onely begotten sonne of God, is made an vnper∣fect sauiour, and of lesse aucthoritie, power, and strength then they will haue that fleshely ydoll of Rome and most pernici∣ous antichriste to be:* 1.107 vnto whom they dare attribute and giue full aucthoritie and power to absolue men, and to graunte vn∣to them a ful pardon of all their synnes, euen a poena, & a culpa, that is to say, to deliuer them, not onely from the offence it self, but also from the paine or punishment that is due vnto it.

Whereas poore Christe, who hath shed his heart blood for vs, and who hath troden the Wine presse alone, is scarcely able by their doctrine, to forgeue vs our offences, at least, he cānot release vs of the paine.* 1.108 For, if it be of his forgeuing, we must suffer the paines that be due vnto our synnes, in the fire of Purgatorie, till we haue made satisfaction for them, or till we haue bought them out at the antichristes handes, and at the handes of his shauelinges: or els, we muste make a full sa∣tisfaction for them, here in this worlde, whiles we are here yet a liue, if at least we entend for to escape that whot burning fire of theirs: So that euery waie Christe shall be but halfe a a Sauiour, and God his father, a moste abhominable and de∣ceitfull lyer, for (he saieth) at what tyme soeuer a synner doth repent hym of his synne,* 1.109 from the bottome of his harte, I wil put his wickednes out of my remembraunce, so that it shall no more be thought vpon.

How is this promise fulfilled,* 1.110 I praie you, if he doe so cru∣elly punishe our wickednes, and offences in the fire of purga∣torie after that he hath forgeuen and pardoned them? Is this to thinke no more vpon them? what can these deuillishe and abhominable Sophisters alledge nowe for them selues, will

they saie, that GOD is a lier, and that he doeth not performe and fulfil his promises moste truely? either they must saie so (what startyng holes soeuer they can finde out) or els confesse and acknowledge, that their doctrine is most detestable, and also blasphemous against the trueth of Gods promises, and a∣gainst the merites of the moste precious death, passion, and bloodsheddyng, of his onely begotten sonne our Sauiour Iesu Christe.

And in a nother place, this moste mercifull Father, and bounteous Lorde, who is alwaies true and most faithfull in all his promises, doeth crie out, saiyng: I am he, I am he, that taketh awaie thy wickednes,* 1.111 and that for mine owne sake, and thy synnes will I remember no more: Here in these fewe wordes, which are both so swéete and so comfortable, we haue three godly promises:* 1.112 First, howe that he will take awaie our wickednes, our synnes, and offences, whiche thyng he did al∣ready fulfil and performe by the death and passion of his sonne Iesu Christe our Lorde, of whom, Iohn, Zacharias sonne did saie,* 1.113 this is the Lambe of God that taketh awaie the sinnes of the worlde. Doth not this sufficiently teache vs, that it is God onely and none other, that taketh awaie our synnes, and that he doeth it by none other purgatorie, but by the blood of his on∣ly begotten sonne our sauiour and redéemer? The seconde pro∣mise is, that he will put awaie our sinnes and offences, for his owne sake, and not for any respecte that he should haue either to the merites of our owne workes, or to any satisfaction, that we be able to make here in this worlde, whiles we be yet a∣liue, for he saieth that he will doe it for his owne sake, or for his owne selfe (that is to saie) of his owne meere goodnes and mercie, beyng prouoked thereto, by no maner of merites or deseruinges of our behalfe, as Paule plainely setteth it out, when he saieth,* 1.114 Commendat autem suam charitatem erga nos Deus, quod cum adhuc essemus peccatores, christus pro nobis mortuus fuit. That is to saie, God setteth out his loue towardes vs, seeyng that while we were yet synners, Christe died for vs.

They therefore that saie, that they onely doe escape the paines of purgatory, that doe beare here a sufficient penaūce,

and make satisfaction for ther sinnes, doe most shamefully be∣lye the trueth of Gods promises: wherby we are certified and assured, that God doeth take awaie our synnes, for his owne sake only, and not for any merites or satisfaction, that we can make,* 1.115 either in purgatorie or any where els, though we were able to liue, Mathusalahes life: yea, by their owne doctrine, as ye shall finde it written, in the maister of sentences, though all the paines, griefes, sorowes, and torments that euer were suffered by men, sence the beginnyng of the world, and shalbe suffered vnto the laste daie of iudgement, were heaped toge∣ther one vppon a nother, yet they should not be able to put a∣waie the least synne that is committed in this worlde.

Sainct Augustine saieth very wel,* 1.116 acccordyng to the truth in the Psalmes. Non tibi deus reddit debitam paenam, sed donat in∣debitā gratiam. That is to saie, God doth not render to thée due punishment, but doeth giue to thée his vndeserued grace. For as Peter Marter saieth vpon the Romaines. Christus enim no∣bis donatus est gratis,* 1.117 nullis intercedentibus nostris meritis. Christus autem sibi nos non gratis, sed suo sanguine & cruce acquisiuit. That is to saie, Christe is giuen vnto vs freely, without any our me∣rites, but christ hath gotten vs vnto hym selfe, not fréely, but by his blood and Crosse.* 1.118 And Sainte Barnarde saieth plainely these words. Traditus est enim, propter peccata nostra, nec dubium, quin potentior & efficatior sit mors illius in bonum, quàm peccata no∣stra in malum. That is to saie, He was deliuered vp, or died for our synnes, neither is it to bee doubted, but that his death is mightier, and of more force and effect in good towards vs, then our synnes in euill. As though he in fewe wordes had saide, Christes death is more stronger to get saluation to vs, then our synnes was,* 1.119 to get vs dampnation, for wee haue gotten more by our newe Adam, then we lost by our olde Adams fal.

¶The .viij. Chapiter. ¶Popishe purgatorie is flat against the worde of God. For it maketh Christes death and passion of litle or none ef∣fect••.

WHereby we sée plainely that their purgato∣rie pickpurse, is cleane contrarie to the true doctrine of Christes passion, for if I maie, or can make a satisfaction by suffring of paines in purgatory for my sinnes, then Sainct Augustines wordes are false,* 1.120 for he should saie, he doeth render to thee thy de∣serued paine or punishment, and not to saie, he doeth not ren∣der to thée thy deserued punishment, and againe, thy deserued grace,* 1.121 & not vndeserued grace. Saint Barnardes, words are not true if I may make, or get to my selfe satisfaction, by suffering of punishment in purgatory for my synnes, for he should haue saide, we haue gotten more by our sinnes in sufferyng paine, then we haue by Christes death. And so consequently, payne was more effectuall and strong to vs, to obtaine heauen, then was Christes passion which suffered for our synnes, and ther∣fore synne was good to vs by this reason: for through sinne came punishment, in purgatorie, & by punishment commeth life euerlasting,* 1.122 as the Papist affirmeth, so then we maie saie Christ died in vaine, & he shed his pretious hart blood in vaine.

The thirde promise, is muche like vnto that whiche hee made before,* 1.123 by the prophet Ezechiell, he doeth promise here, that he will no more remember our sinnes, but vtterly forget them, and neuer thinke vpon them. Whiche is signified vnto vs, in many other places of the scripture, as when it is saide, that the lorde hymselfe will caste awaie our sinnes, in to the bottome of the Sea. Againe, that as high as the Heauens bee from the earth,* 1.124 and as farre of as the East is from the West, so farre the Lorde will put awaie our synnes from vs. Is it to be thought then, that forgettyng his promises, he will so ty∣rannously punishe our sinnes, after that he hath once forgiuen and pardoned them, and also so substauncially purged them, by the onely and true purgatorie, whiche is the moste precious blood, of his onely begotten sonne our sauiour Christ? who be∣yng the wisdome of the father, appointed and ordeined of hym to be our onely teacher and instructour,* 1.125 in thinges that par∣teine to his glory, and to our saluation, and whose doctrine we

ought to content our selues withall,* 1.126 doeth make mention on∣lie, of twoo waies: of the whiche, the one beyng narowe, and streight,* 1.127 doth leade them that walke in it, vnto life and salua∣tion. And that the other waie, is both wide and broade, vnto vtter perdition, and death euerlastyng.

And as he doeth here speake,* 1.128 onely of two waies, that doth leade e••ther to life or destruction:* 1.129 so doeth he in Sainct Luke, appointe only two sundrie estates, and conditions of the dead, placing all the faithfull departed,* 1.130 in the bo••ome of Abraham, where they were in felicitie and ioye, and all the vnfaithfull, and reprobates, in the vttermost darkenes of hell, where the riche glotton was in intollerable tormentes,* 1.131 and paines. But yet doeth he more liuely stoppe the mouthes, of our purgato∣rie Scullians when he saieth, verely, verely, I saie vnto you, he that heareth my wordes, and beleeueth on hym that s••nt mee, hath euerlasting life, and shall not come into iudgement or condemnation, but is passed from death vnto life.

These words are most diligently to be noted and marked▪ for many comfortable lessons, may be learned of them, to the quietyng of our owne consciences, and to the greate comfort of our soules.

First and formost,* 1.132 we learne, that they shal take holde by faithe, vpon the glad & ioyfull tidynges of our sauation, 〈◊〉〈◊〉 in his worde, how that our sauiour Iesus Christ, did bring into this worlde, & beléeue that God, who did sende him, is be∣come a most mercifull & louing father vnto vs, being alwaies ready, for his sonne Iesu christes sake, who by his death, hath pacified his wrath, and made attonement 〈◊〉〈◊〉 hym and vs,* 1.133 to receiue vs vnto his mercie, and to pardone 〈◊〉〈◊〉 all ou•• synnes: haue already euerlastyng life, beyng as sure of it, as if they were alreadie in full possession of it, triumphyng with their head in the glorious kindome of heauen.

For we do receiue it already in this life by faith,* 1.134 we are al∣ready possessed of it by hope, & we are therin already cōfirmed by holines of life. But how could it be verified, that the faith∣full beleeuers haue euerlastyng life, as beyng already in full possession of it, if after their death and departyng out of this

life,* 1.135 they must be broyled and rosted in their Purgatorie fire, by the space of .vij. yeres, for euerie sinne that they haue com∣mitted in this life, if their doctrine be true, it were in a maner better for them, that they had neuer béen borne. For, thei say, that the fire of purgatorie, doeth differ nothyng from the vn∣quenchable fire of hel, sauing only that the one is euerlasting, and the other lasteth but for a tyme. Is this the blesfull reste, that the holy ghoste dothe promise vnto them that die in the Lorde, that is to saie, in the faith of the onely begotten sonne of God our Sauiour Christe?* 1.136

The spirite saieth, that they shall after their death reste from their labours, verely that were a poore resse, if when a man hath toyled and laboured all the daie long,* 1.137 he should bee faine to lye all night in a whotte burnyng Ouen, I iudge he would not be very hastie to goe vnto his rest.

Secondly, here we shal marke, that the true beléeuers shal not come into iudgement of condemnation,* 1.138 that is to sa••e, no∣thyng shalbe laide to their chardge, no sinnes shalbe imputed vnto them, but through faithe, in the onely begotten sonne of God, they shalbe accounted as righteous, as if they had neuer committed any offence. For why, Christ our Sauiour is made vnto them,* 1.139 righteousnes, sanctification, and redemption, how can it be then, that they must suffer such greeuous paines in a fire, whiche is altogether like vnto hell fire (as they saie) if no iudgement shalbe geuen against them. No offendour is wont to suffer punishment, excepte he be iudged and condemned to it. But the trueth it selfe doeth saie, that thei that beléeue, shal not come into iudgement or condemnation, whervnto the Ap∣postle doth say, Nulla igitur nunc est condemnatio his qui insiti sunt christo Iesu,* 1.140 qui non iuxta carnem versantur, sed iuxta spiritū. That is to say, there is now no condemnation to them y^t are in christ Iesu, whiche walke not after the fleshe, but after the spirite.

They therfore, which doe saie and affirme, that the faith∣full shall in the other worlde, suffer the paines and punishe∣mentes that are due to their offences and synnes, are directly against the Scriptures and worde of God.

Laste of all, this a••e we assured of, that they, whiche take

holde vpon the mercie of God, declared vnto vs in our sauiour Iesu Christe, are alreadie passed from death to life, meanyng thereby, that they bee deliuered from the styng and power of death,* 1.141 whiche is synne, and from all the penalties that are be∣longyng vnto it, and that there remayned no more after this mortall life, but to enioye, and possesse that eternall & euerla∣styng life, that the onely begotten sonne of god, hath so dearely bought and purchased vnto vs: whiche thyng the holy Scrip∣ture doth declare, and set forth vnto vs, by many goodly & com∣fortable examples,* 1.142 for there doe we reade, that as soone as the poore Lazarus was deade, his soule was by the handes of the Angels, caried vp into the bosome of Abraham (that is to saie) into ioye and felicitie.

Againe, as soone as the théefe; that hong on a Crosse by christ,* 1.143 did say, remember mee, O Lorde, when thou commest into thy kyngdome, straight waies our sauiour Christe gaue hym this most comfortable aunswere: verely I saie vnto thée, to daie, thou shalt be with mee in Paradise, that is to saie, in my heauenly kingdome,* 1.144 for so christ praied his father, as Iohn recordeth in his Gospell, saiyng▪ father, I wil that they which thou haste geuen me, be with mee, euen where I am, that thei maie behold my glory. So likewise, the wise man in his boke, (nay rather the spirite of god in the wise man) saith,* 1.145 the soules of the righteous are in the hande of God, and no torment shal touche them. And whereas they doe bryng here a tricke of their wicked and vngodly sophistry,* 1.146 saiyng, that the théefe did obtaine this frée pardon at Christes handes by a singuler pri∣uiledge, which al men must not looke to enioy, for priuiledges, as the Lawiers be wont to saie, be not common to all men.

I doe aunswere,* 1.147 that no man is saued but by priuiledge, whiche doth onely parteine vnto the true and faithfull belee∣uers, and not to the vnfaithfull and reprobate, in comparison of whom, the chosen and elect of god, are very fewe in number, for though many be called,* 1.148 yet fewe are chosen, and elected, to these few doth the priuiledge, of the childrē of god belong, and not vnto all men, so that the Lawiers saiyng, shall also be ve∣rified in this pointe, as then the poore Lazarus, and also the

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in reste and quietnes, and the soules of the vngodly 〈…〉〈…〉 punishmentes, vntill the bodies of those doe ••se againe vnto life euerlastyng, and the bodies of ••hese vnto eternall death, whiche is also called the seconde dea••h, 〈…〉〈…〉 plainely doth he yet in an other place 〈…〉〈…〉 befo••e our eyes, the whole substaunce of the matter,* 1.149 when he saieth, 〈…〉〈…〉 locum fides catholicorum diuina 〈◊〉〈◊〉 regnum 〈◊〉〈◊〉 esse 〈◊〉〈◊〉: Secundum gehennam: Vbi omnis apostat••, vel à christi fide alie∣nus aeterna supplicia experietur. Tertium penitu•• ignora••••••: 〈◊〉〈◊〉 nec esse in scripturis sanct•• 〈◊〉〈◊〉. That is 〈◊〉〈◊〉 the faithe of the catholiques by the diuine 〈…〉〈…〉 that there is the kingdome of heauen: And secondly, 〈…〉〈…〉 is a hell fire, wherin all Apostates, and all they that be 〈◊〉〈◊〉 from the faithe of Christe▪ do s••ffe•• tormentes and paynes.

No thirde plaie at all doe we know, nor finde in the ho∣ly Scriptures.* 1.150 And 〈…〉〈…〉 place▪ he 〈…〉〈…〉. (saieth he) 〈…〉〈…〉 places, the one 〈◊〉〈◊〉 the euerlastyng kyngdom, and the other 〈◊〉〈◊〉 the eternall 〈◊〉〈◊〉. And againe,* 1.151 he saieth, knowe ye that when the soule is depar∣ted from the body; either is it by and by put in Paradise, or els it is thruste into ••ell for h•••• synnes.* 1.152 But to staie lon•• vpon the foolishe and lippe labour praier, for the dead, it shall be neede∣lesse, for although they (I meane the Papistes) haue deuised diuers and sundry lyes, as ye may ••ead•• in their legends▪ how that the soules of the dead appeared to their fréendes, willyng them in any wise to pro••••••e Masses, and 〈◊〉〈◊〉 for them, for that they, were in the paines of 〈◊〉〈◊〉, and so vnder 〈…〉〈…〉 robbed the peoples purses, and did their soules lesse good▪ yet I saie they haue no warrant in gods boke for their 〈◊〉〈◊〉.

¶The .ix. Chapiter. ¶Against praiyng for the deade▪ and apparitions of the dead after their departyng hence.

FOR if praier were so necessarie for the deade, no doubte holy scripture would haue made mention thereof,* 1.153 as it doeth of all other thynges needeful for vs to learne. Sainct Paule saieth, I would not haue you ignoraunt brethren, concernyng theim which are a sleepe, that ye sorowe not as men without hope, for if we beleeue that Iesus is dead, and is risen, euen so theim which sleepe in Iesus will GOD bryng with hym (and in the ende he concludeth with this Counsell) wherefore comforte your selues one another with these wordes. Here Paule had a good occasion to moue the people to praie for the dead, if it had been necessarie, for when he had comforted them with the hope of the resurrection, he woulde haue saide, comfort your freendes soules, or the soules of the dead with your praiers, almes déedes, Masses & Diriges, but he neuer spake worde of all this, but simplie saide, comforte your selues one another in this life, meanyng, with the worde of God, which certifieth vs that we shall all dye, yet rise againe, at the ioyfull and general resurrection, with these our brethren and sisters, and meete the Lorde in the Clowdes, wherefore the Scripture saith, the dead hath no parte in this world,* 1.154 not in any worke vnder the Sunne.* 1.155 Sainct Hierome vpon that place saieth, the dead (saith he) can adde nothyng vnto that which they haue taken with them out of this life, for they can neither doe good, nor synne, neither encrease in vertue, nor vice. &c▪ To what ende then doe our praiers extende, or what good doth it them, when in hell they can not increase in good, nor in heauen to vertue, so either it ••••••teth not, or needeth not.

* 1.156Sainct Ambrose saieth, vpon these wordes. I am a straun∣ger in the earth, as all my Fathers w••re, therefore (saieth he) as a pilgrime he has••ed to the common co••••trie of the saintes. He that hath not here receiued forgeuenesse of his sinnes, shal not be there, for he cannot come into euerlasting life, for euer∣lastyng life is the forgiuenesse of our synnes. But S. Ciprian plainely saieth,* 1.157 Quando ist huc excessum fuerit, nullus iam locus pae∣nitentiae est nullus satisfactionis effectus. Hic vi••a aut amittitur: au•• tenetur: hic saluti aetern•• cultu dei, & fructu fidei prouidetur. That

is as muche to saie, after we be once departed out of this life, there is no more place of repentaunce, there is no more effecte or workyng of satisfaction, life is here either lost or won, euer∣lastyng saluation is here prouided for, by the due worshipping of God, and the fruictes of faith, and a litle before in this same place he saith againe,* 1.158 Transierunt omnia illa tanquam vmbra, erit tunc sine fructu paenitentiae: & dolor paena: & inanis ploratio: & ineffi∣cax depracatio. That is, all those thynges passe awaie as a sha∣dowe (meanyng pride, riches, vaineglory, whiche he speaketh of before) then he shall be without fruict of repentaunce, grief of paine, and in vaine weepyng shall be then, and praier shall be of no force.

Thus good people you see by Scriptures and Fathers, how vaine praier is for the deade, but yet the Pope hath for money all thynges to sell. For as one saieth of Rome. Roma dat omni∣bus omnia dantibus:* 1.159 omnia Romae cū praetio. Rome giueth al things to them, that giue: all thynges at Rome will passe for money, for it is an olde saiyng. Curia Romana non captat ouem sine lana. The Courte of Rome will not take the shéepe without the ••leese. And there full well was Rome painted out of his trade of marchaundise, by one Baptista, and yet he was no Caluenist but a Papist,* 1.160 which saieth, Vonalia nobis templa, Sacerdotes, Al∣taria, Sacra, Coronae, Ignis, Thura, praeces, Caelum, est venale, Deus∣que: That is, amonges vs in Rome Churche, Priestes, Alters, Masses, Crownes, Fire, Incence, praiers and heauen, are set to sale, yea, God hymself among vs maie be had for monie. But I leaue this, for that the breath of Rome declareth his owne stinche, the Lord hath opened all her sleightes, that they which cannot see, maie yet feele and vnderstande it.

Well, by these testimonies then you maie see, that praier for the dead auaileth nothyng,* 1.161 and that the Popishe Priestes, haue no Pater noster without a Penie. And as for the appari∣tions of soules, it is false, for after they be deliuered, of the burden of the fleshe, thei are in ioye and felicitie, and wander not abroade as foolishly is surmised.

Heare therefore what Saincte Chrisostome,* 1.162 an aunciente doctour saieth to this, Quid ergo respondebimus ad illas voces: ani∣ma

calis ego sum (excipit) non anima defunctiest quae ista dicet, sed de∣mon, qui hec vt 〈…〉〈…〉 decipiut effugit, & mo••••: Quare ••••ularum haec verba, imò desipientium ducendit sunt, & patrorum ludibria, & iterum, non potest anima a corpore separata in his regionibus errare, iustorum anima in manu dei sunt infantium similiter non enim pecca∣runt. Peccatorum verò post hunc exitum contin•••• abducuntur, quod à Lazaro, & Diuite planum efficitur. &c. That is, what shall wee saie therefore to those voyces which saie: I am suche a soule▪ he aunswereth, that voice that speaketh these thynges, is not the soule of any person departed, but it is the deuill which doth faine these thynges, to deceiue the hearers, wherefore, suche wordes are to be counted olde wiues tales, and foolishe fables of children:* 1.163 for the soule separate from the body, doth not wan∣der in this worlde, for the soules of the righteous are in the hande of God, likewise soules of infantes, for they haue not synned, the soules of the synners, after their departure, are straight waie caried to their place, whiche plainely appeareth by Lazarus, the righteous, and the wicked riche man.

* 1.164Saint Augustine also saith, that the spirite of Samuel, which the woman sorcerer raysed to Saul, was no•• the so••le of Sa∣muell, but the deuyll, which appeared in Samuel•• likenesse, for to deceyue Saul. And therfore he pronounceth playnly, and saith, either they be sayinges of lying men, or the wonders of deceitfulll ••e••uls. Thus thou mayest plainly sée, howe vainely and deceitfully Rabanus, Archbishop of Magunce, reciteth out of Gregorie the first, and of Be••ta, with the rablement of all the papistes, the apparitions of soules departed, to mainteyne their fained purgatory, and praiyng for the dead, which I con∣fesse to be most flat against the written worde of God.

By all these testimonies, which without all dout, haue a most sure grounde and foundation in the worde of God, and agree in all pointes with his holy Scriptures. All they, and especially Saint Augustine, doth playnely ouerthrowe their newe forged purgatorie; prayer for the dead, and apparitions of soules.

¶ The .x. Chapiter. ¶ Children that are dead borne, or dye bef•••••• that they can 〈◊〉〈◊〉 to baptisme, are 〈…〉〈…〉, nor yet go into the popishe limbe.

ALso the Lymbe of the children,* 1.165 that either be styll borne, or else dye afore that they can receaue baptisme: these after the doctrine of the papistes, shall neuer enter into the kingdome of heauen, but shall be euerla∣stingly deteined & kept in a Lymbe,* 1.166 besides the hell of the damned. Where, though they shall not, nor do not feele the paynes and tormentes of the vn∣quenchable fire of hell, as the other damned do: yet they shalbe depriued for euer of the fruition of Gods glorie, and of all o∣ther 〈◊〉〈◊〉 and ioy of heauen, cursyng continually both fa∣ther and mother, and the houre that euer they were conceiued and begotten, so that it were better that a whole citie, yea, a whole realme should perishe and ••••icke downe, than that one onely childe shoulde deceasse and dye vnbaptized.

Thus they do blasphemous••y preache, and teache, and set foorth by writing, not onely to the great derogation of Gods mercie, but also to the great discomforting of the poore seely parentes, vnto whom such thinges haue by the prouidence of God, happened & chaunced, either through sicknesse, or by some other casualtie and mischaunce,* 1.167 that both men and women are at all times subiect vnto, in this wretched & miserable worlde: yea, for to declare and testifie openly vnto all men, that they do not holde them for true members of the body of Christe▪ but for such as be euerlastingly banished from the socretie and felowship of all faithfull Christians, and of all the blessed spi∣rites and soules, thei will in no wise suffer them to be buried in their hallowed grounde, I meane, among other Christians, but cause the poore afflicted parentes, to burie them in a ditch, or in a doung hill as a dise stinckyng ca••••on: how much better, into more conformable, or agreeyng vnto the Gospell of christ, were it, to teache the poore miserable and afflicted Parentes, that there can bee no faulte,* 1.168 offence, or trespasse, but onelie in breakyng the Lordes commaundementes: and that where no despising of his holy ••••••••tution, & ordinaunce is, there he doth accepte the good will of them, that would gladly haue obeied his lawes and commaundementes; if they had not been ••et∣ted,

by some vrgent, and vnexchuable necessitie.

If then any infantes or children, bee preuented by death, afore that the faithfull Parentes, can bryng and offer theim, vnto God by baptisme, whiche aboue all thynges, they would haue had (if it had béen possible by any meanes) to be ministred vnto their fruict, séede, and issue, whom they knowe to be com∣prehended with them,* 1.169 vnder the couenaunte that God hath made with Abraham, and with all faithful beleuers: we must not by and by, with suche cruell temeritie and rashnes, that hath no grounde, but only vpon the foolish perswasion of men, folowyng their owne fantasies and dreames, holde them for damned and cast awaie. For, besides that which hath béen said already, we must consider and way, not with our Ballaunces, but with the true and infallible Ballaunce of gods holy word, and sacred scriptures, that we bee not saued by the outwarde ceremonies of the Sacramentes, but by the vertue, strength, and efficacie of the Lordes couenaunt that he hath made with vs,* 1.170 saiyng vnto our father Abraham, I will be thy God, and the God of thy seede after thee.

Wherunto he hath added his sacraments, as heauēly seales of his blessed will & fauour towardes vs, and our seede, whose God he affirmeth hymself to be, as well as ours, Sainct Paule saieth,* 1.171 that faithe was imputed vnto Abraham for righteous∣nes. How was it then imputed? when he was circumcised, or vncircumcised? not when he was circumcised, but when hee was vncircumcised,* 1.172 after he receiued the signe of circumcision, as the seale of the righteousnes of the faithe, whiche he had when he was vncircumcised, that he should be the father of all them that beleeue, not beyng circumcised, that righteousnes might be imputed to them also. So we see why the sacramen∣tes were ordeined,* 1.173 to be as seales and witnesses to our weake∣nes of Gods promises made vnto vs, and our seede for euer, so the Lorde saide vnto Abraham. In thy seede all nations shal be blessed.

If then we do take holde by faith vpon his holy couenaunt, we and our children shalbe saued, by the vertue, strength, and efficacie of it, though it were so that by some casualtie, or

chaunce, not commyng through our owne fault, we shoulde be put from the outwarde seales or sacramentes of it.* 1.174 In déede, if it were so that we might conuenientlye receyue the Sacra∣mentes, that the Lorde instituted and ordeyned in his worde, and yet would not receyue them, but contemne them, and des∣pise them, as thinges nothing parteyning vnto vs: I woulde not say for all the goodes in the worlde, that either we, or our seede shoulde enioy the benefites of the couenaunt. For that were a playne contempt, or rather a rebellious stubbournnes, which we can in no wise excuse before god, who doth alwayes punishe most sharply,* 1.175 and with all seueritie, the contemners of his holy institution and ordinaunces.

But if we be preuented by death, or beyng letted by some other vrgent necessitie or cause, can not rightlye come by them, nor receyue them. I do stedfastly beléeue, that the omit∣ting of them,* 1.176 shall not be imputed vnto vs. The Lorde had ordeyned in his lawe, that all men children should be circum∣cised, addyng vnto it a verie terrible threatenyng, when he saieth, Euery man childe, that hath not his foreskin cut of, his soule shall perishe from his people, bicause he hath broken my Testamēt. And yet it is not to be thought, but that many died afore they came to eight daies olde, at which age & not afore, they ought to bee circumcised, that all men children, that died amonges the Isralites, euen after this Lawe was made, not hauyng their foreskinnes cut of,* 1.177 accordyng to this lawe, did pe∣rishe, or were damned, for how many thousand, besides the in∣firmitie of naturall death, were slaine & drowned in the great riuer Nylus in Egipt, by the commaundement of that cruelty of Pharao, afore that their foreskinnes could be cut of? shal we saie that they all be damned, condemned, and cast awaie?

The holy Patriarkes and Prophetes, were in no suche beliefe, as it appeareth by the example of Moyses, who by the space of fourtie yeres,* 1.178 that the children of Israell did wander in the wildernesse, did not circumcise the men children, that were borne there, but deferd the circumcision since their com∣myng out of Egipte, vntill they entered into the lande of Ca∣naan, yet it is to be beleued that many might die in the meane

while, not hauing their foreskinne cut of: and though none had died, yet any man might haue iudged, that both Moyses, and all the other Israelites, did against the ordinaunce of God, bi∣cause that they ministred not the circumcision, vpon that day that God had appointed.

But these auncient Fathers did well declare vnto vs by their example, how we ought to vnderstand the matter of the outwarde Sacramentes, for although it be written of the cir∣cumcision: This is my testament,* 1.179 that ye shall kéepe betwixt mee and you, and thy seede after thee, the daie beyng appoin∣ted, when it shalbe ministred, and giuen, with many other like circumstaunces, yet they vnderstoode right wel, that this was a Publike ceremonie, whiche was as a most sure witnesse of the couenaunte, that GOD had made betwixt hym and his people in the Israelitishe Church, as the Paschall lambe, and other Sacramentes were. Therefore, when they haue had a iust impediment or let, or when they wanted tyme and place, and other thynges that were necessarie for their ceremonies, they made no greate conscience to leaue them vnministred, nor yet thought that their soules health, or saluation, shoulde be in any daunger for it, as long as they knewe that the thyng came not through their negligence, nor through the contempt of Gods holy ordinaunces.

* 1.180As then they did iudge, that the women shoulde bee saued through faith, and by the inwarde and spirituall circumcision, without the other that was ministred in the fleshe outward∣ly, so they did iudge of the men children, in the tyme of necessi∣tie, knowyng that they were comprehended, in the Testa∣ment, and couenaunt of God, whereby he doeth of his meere grace and mercie, graunte saluation vnto his chosen and elect: which he geueth by his holy spirite, as it pleaseth him, as well without Sacramentes as with Sacramentes.* 1.181 As we may euidently see by Cornelius, and those that were in his house, who had receiued the holy ghost,* 1.182 afore that they were baptized by Peter, yet notwithstandyng, thei despised not the outward baptisme, although they were already baptized with the holy ghost, for that man were too presumptious and arrogant, that

would despise baptisme, which was instituted and ordeined by our sauiour Christ,* 1.183 sith that he hymself, who is the fountaine and well of all holines, that doth sanctifie all sinners: And who baptizeth with the holy ghost, and with fire, did not despise the baptisme of Iohn Zacharies sonne.

And Iohn Baptist hymselfe,* 1.184 was he not sanctified, not onely afore his circumcision, but also afore he was borne. The same may wee saie of Iacob,* 1.185 of Ierome, of Sainct Paule, and other like, whom God had sainctified vnto hymselfe, euen from the mothers wombe. And if the chosen, as well the children, as o∣ther that were among the Heathen, and Panymes, were saued without the outward circumcision, as it appeareth in the Ny∣niuites, in Nahaman, in Iob, and other like, whiche haue had a knowledge of god, hauing alwaies their refuge vnto his grace, wherefore shoulde the same priuiledge bee denied vnto those, whom he hath not onely chosen by his eternall election, which doth parteine vnto all his seruauntes, but also vnto whom he hath geuen a sure, and an infallible token and testimonie of it, by his outwarde Sacramentes: if thei haue as reasonable lettes, and excuses, as those gentils and heathen might haue.

For the first foundation of our election,* 1.186 is neither faithe, hope, loue, baptisme, nor feare of god, but only the election and predestination of god, as. S. Paul declareth plainely, & largely. And. S. Peter saith, Elect accordyng to the foreknowledge of God the father, vnto sanctification of the spirite, through obe∣dience and sprinkelyng of the bloud of Iesus Christ, grace and peace be multiplied vnto you. In which we may see plainely, that the frée electiō of god, is the efficient cause of our saluatiō, Chistes obedience the materiall cause, our effectuall calling is the formall cause, and and our sanctification, is the finall cause.

To be shorte, we must beware that we put no such neces∣sitie in the outwarde sacramentes, that wee shoulde iudge or thinke, that all other necessities must geue place vnto it: But contrariwise we must consider, that many tymes the mini∣stration of the outwarde Sacramentes,* 1.187 deferde and left of bi∣cause of the necessities of men, and of the impedimentes and lettes that hath happened vnto them, whiche thyng we maie

perfectly vnderstande by the example of the circumcision, that differed among the Isralites, if wee will consider the circum∣staunces that be in it,* 1.188 for when they were in the deserte, and must alwaies bee readie to remoue their hoste, and all their houshoulde, at the time and houre that the Lorde should com∣maunde them, they did well iudge that God would not haue them to bee murtherers of their owne children, whom they could not haue circumcised, but that they must haue been very sicke, and in ieopardy of death, if they had not had tyme and place to see well vnto them, which thyng we may see plaine∣lye, by them of Sychem,* 1.189 which were so sicke after their cir∣cumcision, that they altogether, were not able to defend them selues against two of Iacobs sonnes.

Therfore Moyses did well consider, that circumcision was made and ordained for man,* 1.190 and not man for circumcision, as it is written of the Sabbath day. Euen the like may we saie of Baptisme, whiche is a Sacrament of the people of the newe Testament, whiche they haue receiued of the Lorde, in stéede of the blooddy circumcision. For as by circumcision, which was a cuttyng of of the foreskinne, the children of the Hebrewes were brought vnto God, were sealed vp with the Seale of his couenaunt, and receiued into his Churche, to the greate com∣forte and ioye of the Parentes, whiche were certified by the same, that God was not onely their God: but also the God of their posteritie and seede, and yet if any thyng had happened vnto them, afore that thei could be circumcised, thei mistrusted not, but that God would by the vertue of his Testament, saue them, as we haue already sufficiently proued.

* 1.191So by baptisme, the children of the christians, are brought vnto Christ, are sealed vp with the Seale of the people of god, and receiued into his Churche, as members of his sonne Iesu christ, and felowe heires with him of his heauenly kingdome: whiche thyng, vnto the faithfull Parentes muste be a hea∣uenly comforte. For by it they are certified and assured, that their synnes be not onely washed awaie with the bloud of our Sauiour Iesus Christe, but also the synnes of their posteritie and children. But if it be not the pleasure of God, that the fa∣thers

and mothers shoulde see their children aliue, for to offer and present them vnto him by baptisme, why should we think that God would vse suche cruell tyranny against the poore in∣fantes, and against the poore séely parentes, that are alreadie afflicted enough? What iniurie is this, that we doe vnto our Sauiour Iesus Christe? the still borne children, shoulde haue but small occasion to blesse his commyng, and to syng with those that receiued hym, when hee entered into Hierusalem: Blessed be the sonne of Dauid,* 1.192 whiche commeth in the name of the Lorde.

They shoulde rather haue a iust occasion to curse and ban his comming: sith that in ••téede of bettering of their estate, he shoulde haue empayred it, and made them more miserable than the children of the Iewes. They can not denye this ab∣surditie and inconuenience, if at least they will mainteyne their doctrine to be true, which declareth it selfe to be most re∣pugnant and contrary vnto the Gospell of our Sauiour Iesus Christ, which is a doctrine altogether full of goodly comfort, in stéede whereof,* 1.193 their doctrine bringeth nothing else, but dis∣comfort and dispaire, as the experience hath shewed it many tymes.

But I do heare what they do begin to say: the children of the Hebrues (for thus peraduenture they wyll replie) that were styll borne,* 1.194 went no more in to Paradise, than the styll borne of the Christians do: Therfore it can not be sayde, that that our Sauiour Iesus Christ shoulde impaire or worse the estate of the still borne of the Christians. If the still borne of the Israelites went into the Lymbe,* 1.195 whiche ye say was afore the comming of Christ our Sauiour, then was there no grea∣ter punishment for them, than for the other that had been cir∣cumcised, sith that they went all thither indifferently.

Moreouer, they that were then in the Lymbe, had some hope to be deliuered, which is altogether denied vnto the poore seely infantes of the christians, that be still borne, or that dye with∣out baptisme. Wherby it shoulde followe that Christe did ra∣ther come to bring the wrath and iudgement of God, than his grace and mercie.* 1.196 Againe, they that were in the bosome of

Abraham (for, none other Lymbe do I acknowledge) were not without taste and féeling of the very ioyes of heauen, as it ap∣peareth by the aunswere that Abraham made vnto the riche glutton,* 1.197 saying: Sonne, remember that thou in thy life time diddest receyue thy pleasure,* 1.198 and contrarywise, Lazarus recey∣ued payne: nowe therefore is he comofrted, and thou art pu∣nished. They can not denie these wordes to be true. Then must they confesse that there is comfort, rest, and ioy in the bo∣some of Abraham: And howe can these thinges be without the kingdome of God,* 1.199 which is, righteousnesse, peace, and ioy in the holy ghost?

Or if they will say that the still borne of the Iewes went not in to the Lymbe of the fathers, but in to a Lymbe by them selues.* 1.200 Then must they forge many Lymbes. But if one should aske them, where the Scriptures are that they haue for to proue such thinges, they can bring nothing else but the vayne fantasies and dreames of their owne heades, whereof they may be ashamed, if any shamefastnesse be in them, at least, or any pointe of honestie.* 1.201 I know that they will alledge the say∣ing of Christe againste mee, in Sainct Iohns Gospell, where he saieth,* 1.202 Excepte that a man bee borne of water and the spi∣rite, he can not enter into the kyngdome of God. Whervpon they will conclude, that the baptisme of water is necessarie to saluation, and that he that is not baptized with water, shall not enter into the kingdome of God. For, he did not only say, he that is borne of the spirite, but he did also adde, water, for to shewe that both of them are so necessary, that the one can not saue without the other.

They doe well confesse, that the water is not sufficient without the spirite, and that the visible and outward baptisme without faith cannot saue, bicause that Christe saieth first: he that shall beleeue, and afterwardes addeth vnto it, and shalbe baptized,* 1.203 shalbe saued. But in nowise they will graunte that the baptisme of the spirite, without the visible and outwarde baptisme, is able to saue, though a body be driuen to suche an extreame necessitie, that he cānot come by it though he would neuer so faine.* 1.204 Afore that we goe any further, we must note

diligently, that although our sauiour Christ hath saide: he that shall beléeue, and shalbe baptized, shalbe saued, yet notwith∣standyng in the contrarie sentence that followeth immediat∣ly, baptisme is not mentioned of, nor repeated, he did not saie: he that shall not beléeue, nor be baptized, shalbe condemned.

But hee speaketh onely of the faithe and belief, shewyng plainely that without it,* 1.205 no mā can be deliuered from cōdem∣nation, whiche he saide not of baptisme, and yet he spake there of the outwarde and visible baptisme. Howbeit, I would not that any man should go about to gather of my words, that I do little estéeme or regarde the visible and outward sacraments, or that I goe aboute to minister occasion vnto men, to haue them in lesse estimation then they ought, and to set little, or nothyng by them: For I haue beene alwaies of a contrary minde, as it dothe sufficiently appeare by my wordes that goe before. Yea, I haue at all tymes in my sermons, exhorted most earnestly all men, that they shoulde be diligent to receiue the holy and blessed sacramentes, that God hath instituted and or∣dained in his worde, whensoeuer they might haue them mini∣stred vnto them,* 1.206 accordyng to the lordes institution and ordi∣naunce, shewyng and prouyng vnto them, that they ought in no wise to looke for to enioye the benefites of Gods couenaunt and promises, if they should malitiously contemne and despise the holy and blessed sacramentes, which be as heauenly seales annexed vnto them. But as I woulde not haue them to be de∣spised in any wise (for cursed be he, that despiseth the Lords in∣stitution and ordinaunce) so would I not haue to muche to be ascribed and attributed vnto them: nor yet our saluation to be alligated and bound vnto the outward ceremonies of them, as though we could not bee saued, if for some necessitie and vr∣gent cause,* 1.207 they should be left vnministred. But Saincte Au∣gustine plainelie saith, Nō aligata est gratia dei sacramentis. The grace of God is not bound to sacramentes. As for an example: if there were some good mā among the Turkes,* 1.208 or els among the Idolaters and Infidels, whiche had the knowledge of the Gospell, and a true faith in our Sauiour Christ, and yet could by no maner of meanes come by the Sacrament of baptisme,

nor be baptized, I cannot beléeue, that he shoulde bee damned for lacke of a little water,* 1.209 sithe that he hath the chief and prin∣cipall, that is to saie, a true iustifiyng faithe: else the water shoulde haue more vertue and efficacie, then the blood of oure Sauiour Iesu Christ,* 1.210 or at least as muche: and the Priest that should minister the outwarde baptisme, should be of as much power, as Iesus Christe hym selfe. For, as the water and the Minister,* 1.211 can doe nothyng without the spirite, and blood of our Sauiour Christe: so it should followe, that Iesus Christe, his spirite and blood, shoulde be able to doe nothyng, without the water and minister. And so by this meane, our sauiour Christ and his spirite, should be as subiect vnto the Minister & water, as the water & the Minister, should be subiect vnto Christ and his holy spirite, and so consequently, his grace & mercie shoulde be alligated and bounde vnto corruptible elimentes, and made subiect vnto men. Wherby it should come to passe, that Iesus Christ shoulde be no more true God, nor yet true Sauiour.

* 1.212Here may be a question demaunded of those elimentaries, and children damners, whether we are saued by water, or by Christe, or els by both, if thei saie by both, as so they holde opi∣nion, then it foloweth,* 1.213 that the water died for our synnes, and so muste wee saie that the water hath life, and yet beyng our seruaunt, and created for vs, is our Sauiour, we woulde then iudge easely, that suche doctrine came not of God, sith that it doeth so euidently repugne vnto his grace, and vnto the iusti∣fication of faith, ouerthrowing altogether the whole misterie of our redemption, purchased vnto vs by our Sauiour Iesu Christe.

And bicause it shall not be thought, that I doe take and ex∣pounde the Scriptures at myne owne pleasure, and as I liste: Ye shall heare the meanyng, not only of the auncient writers, but also of the schole doctours, and namely, of the maister of the Sentences,* 1.214 who doth proue by good reasons, and also by the aucthorities of the fathers of the aunciēt catholike church, that some are iustified and saued without baptisme: among whom Sainct Augustine doeth comprehende al those,* 1.215 that be dead, and haue suffered martyrdome for the confession of Iesu

Christ. Likewise the aucthoritie of sainct Cyprian is set forth by the maister of the Sentences,* 1.216 wherby he doeth testifie and proue, that saith, repentaunce, and the conuersion or tourning of the harte, are in steede of baptisme vnto them, that had nei∣ther tyme nor place for to receiue it, callyng it the baptisme of deuotion, and for a better confirmation of this, he doeth bryng the example of the theefe that hong by christ, who, as he saith, was not nayled on the Crosse for the name of Iesu christ, but for his owne merites and wicked doinges, nor yet suffered bi∣cause that he did beleeue, but as he was suffring he did beléeue, and came vnto the faithe.

It is then declared in the same theefe, how faith is auaile∣able vnto saluation, without the Sacrament of the visible ba∣ptisme: as sainct Paule saith:* 1.217 The belief of the harte iustifieth, and to confesse or acknowledge with the mouth, maketh a mā safe.* 1.218 But this is fulfilled and performed inuisiblye, when the necessitie doth exclude or keepe of the sacrament of baptisme, and not the contempte of religion. There may bee some bap∣tisme, without conuersion, or turnyng of the hearte. And con∣uersion or tournyng of the hearte, can be in some without ha∣uyng receiued baptisme. But it can not be where baptisme is despised: nor we ought in any wise to ca•• it conuersion or tour∣nyng of the hearte vnto God, when the Sacrament of God is despised.

This is the aucthority,* 1.219 that Gratianus doth alledge vppon this matter, in the boke of the decrees, and also the maister of sentences, beyng taken out of Cyprian, wherunto is added the saiyng of. S. Ambrose, who speakyng of the death of Valen••••tianus the Emperour without baptisme, did saie: I haue lo••••e hym, whom I should haue regenerated or begotten a newe? but he hath not loste the grace, which he did require. Likewise Chanesius, who hath written of the Sacramentes in verses, being of the same opinion, doth bryng a Iewe for an example, who beyng conuerted vnto our sauiour Iesu Christ, doth with all haste runne vnto the Church for to be baptized, and yet for lacke of water, and of a Prieste, doth die without Baptisme. He doeth conclude, that neuerthelesse he shalbe saued, if he doe

stedfastly beléeue in our Sauiour Christe.

* 1.220Now, if wee ought to haue such a confidence and truste of the saluation of those, that beyng of age and of yeres could not be baptized: howe muche more ought we to beléeue and trust, that the litle infantes that die afore that they can come vnto baptisme, are saued by the vertue of the Testament, and of the blood of the onely begotten sonne of God, which is shed for vs, and for our seede, to washe awaie all our synnes, both ori∣ginall and other? For, if they be of the elect and chosen of God, it lieth in his power to baptize them in the mothers wombe,* 1.221 by his holy spirite, and to to sanctifie them, as it is written of Iob, of Ieremie, of Iohn Baptiste, and of Paul.

And as for the saiyng of our sauiour Christ, which they say is generall, and doth excepte no man, if they will vnderstande it of the sacramente of baptisme, as many of the olde and late writers haue doen, and goe to the rigour of the letter: we may saie the like, of that which he hath saide of his fleshe and of his blood,* 1.222 in the sixt of Iohn, speakyng on this maner: verely, ve∣rely, I saie vnto you, Except ye eate the fleshe of the sonne of man, and drynke his blood, ye shall not haue life in you, which is as muche as if he shoulde saie: whosoeuer doth not eate my fleshe, nor drinke my blood, he shall not haue life euerlastyng. This no man is able to denie.

It foloweth then, that all litle children, with all those that haue not receiued the sacrament o•• the body and blood of christ, are damned, if it be true that Christe our Sauiour, is really, substauncially, naturally, fleshe, blood and bones in the sacra∣••ent, and we must eate his fleshe, and drinke his bloud, after the same maner and sorte that they doe teache vs. Therefore it shall be as requisite, necessarie, and needefull, that the sacra∣ment of the bo•••• and blood 〈◊〉〈◊〉 Christe, bee ministred vnto the litle infantes and children 〈◊〉〈◊〉 the sacrament of baptisme.* 1.223

And heres, it doth ••ome that euen in Cha••••lemagnes time, they did kepe the Sacrament, for to giue it vnto the litle chil∣dren when they were sicke, thinking it to be a thing very ne∣cessarie. And yet nowe a dayes, euen at this present, the Iaco∣bites and Greekes, as some do write, do minister th•• Sacra∣ment

vnder both kindes, vnto yong babes that are suckyng on the mothers breast. We doe reade in a maner the like of the Bohemians,* 1.224 and of the Morauians. Both Origene, and also Cy∣prian, were wonte to minister the Communion vnto the litle children, that were brought in the armes of th•• Parentes, when thei came to receiue the sacrament,* 1.225 geuyng vnto them, not onely the misticall bread, but also the misticall Cup.

And in Saint Augustines tyme, they did commonly mini∣ster the Sacrament in both kyndes, vnto the young infantes and children, when they were baptized. And all this did come to passe, bicause the auncient fathers, and great learned men, did take the saiynges of our Sauiour Christe, after the rigour of the letter. Whereof it did come also, that some did thinke, that if a man after that he was baptized,* 1.226 had once receiued the sacrament, he could neuer be damned, or at least, he should once be deliuered from damnation, bicause that our Sauiour Iesus Christe did saie: I am the bread of life, whiche is come downe from heauen:* 1.227 he that shall eate of this bread, shall liue for euer.

They did alwaies sticke vnto the bare letter, saiyng that our Sauiour Christ, who had promised the same, could not lie. But Saint Augustine doth both reproue,* 1.228 and also confute that errour. These men are like to the person of Trumpington, who readyng the .27. Chapiter of Mathew, on Passion sonday, as they call it, and when he came to these wordes: Eli, Eli, ••a∣ma-sabacthani, called the Churche wardens to hym, and saide, truely this booke doth appertaine to the Bishop of Ely, for his name is here, I will scrape out his name, and put in our owne parishes name, and so he did, then he began to reade againe, Trumpington, Trumpington, Lama-sabacthani. Thus wee may see, what absurdities men be wonte to fall into, for lacke that they do not examine throughly the meanyng of the scrip∣tures, but will goe still to the rigour of the letter.

Saint Hierome saieth very notablie, Non in verbis scriptu∣rarum est euangelium,* 1.229 sed in sensu. The gospell standeth not in the bare wordes of the Scriptures, but in the meaning. Therfore we maie saie vnto them, as Saint Ciprian once saide to the

Nouatian heretiques:* 1.230 Andite Nouatiani, apud quos scripture c••∣lestes leguntur potiùs, quam intelliguntur. Hearken hereto, ye No∣uatian heretiques, amongest whom the heauenly Scriptures are read, rather thē well perceiued or vnderstanded. For, if fo∣lowyng the doctrine and opinion of the Papistes, touching the Sacrament of the body and blood of Christ, we would take af∣ter the rigour of the letter, the same that our Sauiour Christ doth speake of the eatyng of his fleshe, and of the drinkyng of his bloud: without all doubt wee shalbe faine to confesse, that all thei that haue once receiued the Sacrament, shalbe saued, and that all they that neuer receiued it, and so die, shalbe dam∣ned for euer.

Whereby it must needes folowe, that it is no lesse neces∣sary to minister the Sacrament of the body and blood of christ vnto the children, then to baptize or christen them. Wherfore I should thinke good,* 1.231 that they should aswell geue aucthoritie, vnto the Midwiues, to minister the Lordes supper vnto the infantes in time of necessitie, as thei geue them aucthority to minister baptisme, whiche is a Sacrament of no lesse efficacie and dignitie then the other is, yea rather, by their doctrine, it is of more vertue and strength. For, I haue not yet read, that euer they condemned any, bicause that they had not receiued the Sacrament of the Euchariste, wheras they doe sende all them to the deuil, that die without the receiuing of baptisme, thought they would neuer so faine haue come to it.

But wheras, we spake before of Midwiues, how they ba∣ptized by the aucthoritie of the papistes in tyme of necessitie, I speake it not so as that I doe allowe their doynges,* 1.232 for I am of a cleane contrary mynde, and doe saie with sainct Paule, that none ought to take aucthoritie vppon them in the Churche, to vse any ministration, vnlesse they are called lawfully as Aa∣ron was.* 1.233 Christe gaue aucthoritie to his Apostles onely, to ba∣ptize, and to preach.* 1.234 Sainct Paul, in no wise, would haue a wo∣man to speake in the congregation, muche lesse to minister a Sacrament, whiche must be alwaies doen with doctrine, for they must go both together. Therefore was it rightly condem∣ned, & flatly forbidden in the councell of Carthage,* 1.235 without any

maner of exception, that women should once presume to bap∣tize any at all.

And where they hang so much of necessitie, if the childe be readie to dye, that then she may and ought to do it. Saint Au∣gustine doubteth whether it be lawfull or no, for them to do it at that instant of necessitie,* 1.236 for his wordes are these. Et si laicus necessitate compulsus baptismum dederit: nescis an pie quisquā dixerit esse repetendum. Although a laye man compelled by ne∣cessitie, do geue baptisme, I can not tell whether a man may godly say that it ought to be iterated. Howe the custome was before that Augustine was borne, is gathered of Tertullian, that it is not permitted to a woman to speake in the Church, nor teache, nor to baptize, nor to offer, that she shoulde not clayme to her self the execution of any mans office, much lesse of the priestes. Of the same thing Epiphanius is a substantiall witnesse,* 1.237 where he reproueth Martion that he gaue women libertie to baptize.

Many foolishe women and men do say, if the infantes dye without baptisme, they are depriued of Gods grace, and of their saluation.* 1.238 Not so, God pronounceth that he adopteth our infantes to be his owne before they be borne, when as he promiseth that he wyll be a God to vs, and to our séede after vs. In this worde is conteyned their saluation, for the first foundation of our saluation, is neither faith, hope, loue, nor feare of God, but the election of GOD, by whiche are saued, not only they, which of full yeres of vnderstanding, do beleue, hope, loue, feare, call vpon, heare and obey God. &c: But also infantes, albeit that they be taken out of this life without baptisme, wherfore, let vs not hang so much vpon creatures, that we exclude and doubt of our creatour, and for our foolishe good intentes sake,* 1.239 will suffer sacramentes to be ministred by women,* 1.240 cleane and besides the expresse worde of GOD. Wherefore, I do holde and beleue, that it is no more méete and lawfull for a Midwife to baptize children in tyme of ne∣cessitie, then it is for her to preache publikely, and minister the Euchariste openly, or otherwise.

But let vs come againe to the saying of our sauiour Christ▪

that they haue alwayes in their mouthes, for to condemne and cast away the poore séely infantes and children of the chri∣stians, which dye without baptisme: It is to be vnderstanded (yea, they that will consider diligently, and weigh the absur∣dities that do ensue and followe of the exposition of them that do vnderstande it of baptisme, going thus to the rigour of the letter, shall confesse euen the same) that our Sauiour Iesus Christe, who alone, by his holy spirite doeth sanctifie all men, and euen the very babes in their mothers belly:* 1.241 doeth there speake of the spirituall regeneration of man, and of his newe birth, declaryng what is requisite and necessarie for him, for to be a christian: that is to say, howe that it is necessarie that he forsake his first generation and birth, whiche is altogether corrupted,* 1.242 accursed, and naught, and that he be regenerated and borne agayne by the spirite of God, and by the incorrupti∣ble séede of his worde, so that he must be made a new crea∣ture, bearing the image of Iesu Christe,* 1.243 the true heauenlye Adam, as he did beare the image of the olde Adam.

* 1.244And therefore he saith, Except a man be borne a newe, or from aboue, he cannot see the kyngdome of God. And then af∣terwardes he doeth expounde by an other sentence folowyng, the selfe same thyng that he had saide before. For, to be borne a newe, or from aboue, and to be borne of water, and the spi∣rite, are phrases,* 1.245 and maner of speakinges, whiche doe signifie all one thyng: so that those two sentences of Christe, doe differ in nothyng, sauyng only, that the last doth expounde the first, beyng somewhat more ample and copious. For sithe that our first generation and byrth is carnall, it behoueth that the se∣conde be spirituall:* 1.246 sith that the first man; beyng of the earth, is earthy: it is requisite and necessarie, that the seconde, which is from heauen, be heauenly and spirituall. But this genera∣tion and chaunge can not be doen, but by the spirite of god. For as it is written in the same place. That whiche is borne of the spirite,* 1.247 is spirite.

And therfore, our Sauiour Christ, going about to expound the same vnto Nicodemus, that he had saide before: Excepts a man be borne a newe, or from aboue, he cannot sée the king∣dome

of God, he doeth saie afterwardes: Excepte that a man be borne, of water and of the spirite, he cannot enter into the kyngdome of God,* 1.248 bicause that the spirite, the aucthour of this generation, is geuen from aboue, who worketh this new birth in vs, whiche is altogether heauenly and spirituall. But par∣aduenture they wil saie: what neede he to adde water, was it not enough to name the spirite? Unto whom I aunswere: Wherefore did Iohn Baptiste saie,* 1.249 speakyng of the office and ministerie of our Sauiour Christ, that he should baptize with the holie ghost,* 1.250 and with fire? What neede had he, sith that he had named the spirite, to make any mention of fire?

Shall it therefore be necessarie, to appointe a Baptisme of fire,* 1.251 as they saie that some folke haue doen, and yet doe at this presente daie? Saint Augustine doth testifie, that the hereti∣ques Seleucus and Hermias, who were Galatians, did not ba∣ptize with water, he telleth not wherwith they did baptize, but other writers saie, that they did baptize with fire. Wee reade likewise,* 1.252 that the Iacobites doe vse fire in the circumci∣sion of their children, wherwith they be wont to marke them either in the forehead, or in the cheeke. They saie also that the Indians, Ethiopians, and Persians, whiche counte them selues to be Christians, doe yet at this present tyme, vse fire in stéede of water in their baptisme. Which errour, without all doubt, did come of the false intelligence and vnderstandyng of our sa∣uiour Christes wordes.

For they doe not perceiue nor vnderstande, that fire is ta∣ken of our Sauiour Christe, and also of Iohn Baptiste, by a figuratiue maner of speakyng, for the holy spirite of God, that so they might the more liuely expresse the nature and proper∣tie of the holy ghoste.* 1.253 For, as the fire is pure and cleane, and can suffer no vncleannesse: so the holy ghoste doth pourge, and cleanse, and lighten the consciences, setting them on fire with the loue of God.* 1.254 For the whiche cause, hee was sent vnto the Apostles in the likenesse of fierie tongues. Which thyng was both foreséene, & forespoken of Iohn Baptiste, and also meant by our Sauiour Christe.

If wee doe not sticke to take fire in that place, for the holye

spirite of God, and for a more ample exposition, and settyng foorth of his nature and properties, wherfore should we sticke to take water here in this place, for the same selfe spirite, con∣sidering the conformity, agreement, and affinitie, that the wa∣ter hath with the nature and properties of the holy Ghoste? yea all thynges beyng well considered, it standeth with more reason, then the other doth. For, Saint Iohn speaketh of the holy ghoste firste,* 1.255 and then maketh mention of the fire.

Therefore a man might thinke, that either he did vnder∣stande two seueral thynges, or that he did expounde one thing that is plaine of it selfe, by an other thyng whiche is obscure and darke.* 1.256 But in this place our sauiour Christe, doeth put the water first, and then afterwards, as though he would expound vnto vs his figuratiue maner of speakyng, and geue vnto it a greater light, he doeth declare what he will haue vs to vnder∣stande by the same water, that is to saie, his holy spirite, vnto whom he geueth this name, for many causes.

* 1.257Firste, bicause that as the fire is an Elemente exceadyng pure and cleane, and so necessary for mans life, that it is im∣possible that men might forgoe it: So the water is very neede∣full, beyng of a very cleare, pure, and cleane nature, and verie meete for to represent and signifie the nature, and properties of the holy ghost. For, as the water doeth renewe the earth, maketh it fertile,* 1.258 causyng it to bryng foorth fruite, and doeth wash the filthinesse of the bodies: so the holy ghost doth wash, purifie, refresh, and water the hartes and consciences of men, comfortyng them,* 1.259 and also makyng them to bryng foorth plea∣saunt fruictes and acceptable to God.

And as water doeth put out fire, and quenche the thirste, so the holy Ghoste doeth quenche the fire of the euill concupis∣cences of the fleshe,* 1.260 he doeth also quenche the thirste of the poore troubled soules, satisfiyng them for euermore. Secondly, he would by this maner of speakyng, make vs to vnderstande those ceremonies, washynges, and purifiynges that be contei∣ned in the Lawe of Moyses, and likewise those Prophecies, whereby the holy ghoste was promised, and specially by Esay, and Ezechiell, vnto whiche Prophecies he had nowe a respect.

Therfore he would declare vnto vs, that those waters that were promised of God, did signifie nothyng els, but the aboun∣daunt giftes of the holy spirite of God, which shoulde be pow∣red vpon all flesh, as a streame or flood of water, that doeth run downe and ouerfloweth all the whole earth, whiche thyng. S. Peter doeth testifie, to haue been fulfilled, both in hymself, and in all the other disciples of our Sauiour Christe,* 1.261 in the feast of Whitsontide, accordyng to the Prophecie of Ioell. And for this cause our sauiour Iesus christ,* 1.262 both in this place, and whē he did talke with the woman of Samaria, and also when he did bidde them that were in the Temple,* 1.263 that they should come to drinke those liuely waters, did vse the same maner of spea∣kinges, for to declare vnto vs also, to what ende he did insti∣tute the signe of water in baptisme. And that this is true that I saie, I doe take Iohn for my witnesse: who expoundyng the wordes of his maister, did saie, that by those waters, he did vn∣derstande the holy ghost, which they that beléeued, should re∣ceiue.

Thirdly, by this figuratiue maner of speaking, he doeth in∣struct and teache vs, what a Christian man, that is rege∣nerated by the holy spirite of god, ought to be, comparyng the water and the winde, whiche are creatures moste fine, cleare, and pure, with the earth, whiche is an element more grosse, more heauy, and more materiall. These wordes then doo signi∣fie as muche, as if he should saie: that in steede of that grosse, earthy, and corruptible man, he must be renewed and made altogether a newe creature, heauenly, spirituall, and perfect, differyng asmuche from hym that is earthy, and corruptible, as the water and winde do differ from the earth, and that this muste bee doen by the holy ghost, who is that true water that worketh this purifiyng in vs.

But let vs graunt vnto them, that this texte ought in déede to be vnderstande of the visible baptisme, what shall they get by it? Doeth not the maister of Sentences hym selfe, hauyng all questions,* 1.264 that coulde be moued vpon this texte, affirme that this place ought to be vnderstanded of them that could be baptized, and did not estéeme it? The doctours themselues, per∣ceauing

what absurdities & inconueniences should folowe, if thei would vnderstand this texte,* 1.265 of the outward baptisme on∣ly, & goe to the rigour of the letter, were faine to confesse that there be .iij. maner of baptismes, that is to say, the baptisme of water, the baptisme of the holy Ghost, & the baptisme of blood. Wherby they doe confesse, that there is some other baptisme besides the baptisme of water, whereby a man maie be saued.

There is the baptisme of the holy ghost and of faith, which can be without the baptisme of the water. whervpon the mai∣ster of Sentences doth alledge S. Augustine,* 1.266 saiyng, Thou doest aske, whiche is greater, faithe, or the water? I doe not doubt, but that thou wilte aunswere, faith. If that then which is lesse can sanctifie, how much more shall that which is grea∣ter, be able to doe it? that is to saie, faith of the whiche Christ saieth:* 1.267 he that beléeueth in mee, though he were dead, yet shal he liue.* 1.268 Here againe wil thei alledge Saint Augustine, against me,* 1.269 who writeth on this maner: We doe not beléeue, that a∣ny Cathechumene hath life euerlastyng, though he dye in good workes, except he be baptized, or suffer Martyrdome. Againe: we doe beléeue that there is no way of saluation, but for them that are baptized.

I thinke thei be not so ignoraunt, but that thei know what their owne Doctours are wonte to aunswere to this place, a∣mong whom, one Holcot by name, doeth openly withstande Saint Augustine, sayng that his exception is not sufficient, and that a man that knoweth and beléeueth in our sauiour Ie∣su Christe, can bee saued by some other meanes then by mar∣tyrdome, though he dye without baptisme. Yea, moreouer hee is of opinion, that if a man shoulde beléeue perfectely that he were baptized, although he were not, yet he shoulde be out of the daunger of damnation, and saieth plainely, that this faithe should serue him vnto saluation, though it were founded vpon a falshoode.

Therefore the maister of Sentences, aunswering to such obiections,* 1.270 saieth, that these wordes of Sainct Augustine, must be vnderstanded, accordyng to the declaration, that he geueth in other places, where he doeth intreate more largely of this

matter. And therefore he doeth write, that these thinges must be vnderstanded of those, that had tyme to make them selues to be baptized and did it not. For, if any man hauyng faith and charitie,* 1.271 would be baptized, and can not, beyng preuented by some necessitie, the mercie and goodnes of almightie god, doth recompence that, whiche doth lacke of the Sacrament. For, when he is able to paie, if he paieth not, he remaineth bounde still. But if he cannot, and yet hath a good wil to do it, god, who doth not bynde his power vnto the Sacramentes, shall not impute it vnto hym. I haue alledged euen the very wordes, as thei are written in the booke of the maister of Sentences, who doeth proue also by Saint Augustine,* 1.272 that the inuisible sanctifiyng, hath been in some, and hath profited them, without the visible Sacramentes, saiyng on this wise and maner.

The visible sanctifiyng which is doen and wrought by the visible Sacramente, may be without the inuisible, but it pro∣fiteth nothyng.* 1.273 Yet we must not therefore contemne and de∣spise the visible sacrament, for the despiser, and contemner of it, can not be sanctified inuisibly. And as for maister Holtcot, although he doeth allowe that, which the other haue written of the baptisme of blood, yet doeth he sufficiently declare, that he, that beyng vnbaptized, doeth shed his blood for the name of Iesu christ, is not baptized, by that blood that he hath shed, but that the Churche doth holde hym for baptized, bicause that he hath sufficiently declared that he did not despise baptisme, but that he would gladly haue receiued it, if it had been possible for hym, sith that he hath shewed suche a faith in the gospell of our Sauiour Iesu Christe.

There is yet a place,* 1.274 that they be wont to alledge out of a certaine booke that goeth vnder the title and name of Sainct Augustine.* 1.275 The wordes are these: holde this for a suertie, and doubt in no wise of it, that not onely they that doe alreadie vse reason, or be of yeres of discretion, but also the little infantes, that begin to liue in their mothers wombe, and die there with out the Sacramente of holy baptisme, whiche is geuen in the name of the Father, and of the Sonne, and of the holy Ghost, or they that without it passe foorth of this worlde, after that

they be borne, shall be punished with euerlastyng fire. For, al∣though they haue no actuall synne of their owne, yet haue thei drawen by their conception and byrth, the damnation of Ori∣ginall synne.

* 1.276Let them turne them selues which way soeuer they list, and yet, thinking to maintayne and vpholde the Lymbe of the litle infantes, they do vtterlye ouerthrowe it, and that vnawares to them selues. For, whosoeuer is aucthour of this booke, that they do father vppon Saint Augustine, the same that thei do alleadge and bring out of it, doth vtterly cast them in their owne talke. For, if these wordes be true, after the sence that they geue vnto them, the litle infantes dying with∣out baptisme, shall not onely be depriued of the fruition of Gods glorie, and of all other ioyes of heauen, but also shall be punished with vnquencheable and euerlasting fire.

Therefore, what shall it néede to forge a newe Lymbe for them? Many Doctours consideryng the great rigour that he did vse against the litle infantes,* 1.277 haue been of another opinion much contrary, in so much that some among them, did not sticke to call Saint Augustine, Carnificem infantium, that is to say, an vnmerciful tormentour of infantes, though he be wor∣thy that men should speake of him more reuerently. But first and formost, it is vncertaine whether this booke, out of the which this sentence is taken, be saint Augustines, or not. For the stile and phrase of this booke, doeth nothing resemble the phrase that Saint Augustine doth vse in those bookes that be certainely knowen to be his.* 1.278 For, this holy doctour doeth al∣wayes with great modestie and sobrietie, both write & speake of those thinges that do parteyne vnto the Church, & vnto the saluation of men, being neuer woont to affirme anye thing rashly, without some sure grounde or foundation in Gods worde, which thing he doth not obserue in this booke.

For what Scriptures doth he aleadge for to proue that ri∣gorous sentence, that he doth geue against those poore infantes that dye without baptisme? And yet he saith, holde this for a suretie, and not only in this place, but also in many other, tho∣rowout al the whole booke, hauing alwaies these words in his

mouth: holde for a suretie: beléeue vndoubtedly. I do here let passe many other reasons, that did moue many great learned men to doubt of the aucthour of this booke.

But let vs graunt that it is Saint Augustines. Ye haue hearde already, howe he doeth trimme their newe forged Lymbe, that they do assigne vnto the poore séely infantes, that either be styll borne, or dye without baptisme. Againe, we must not thinke, that he him selfe wyll haue these wordes of his to be taken after the rigour of the letter. And therefore we must consider what occasions he might haue, to write after the same sort. For, if the necessitie and vnablenesse doth ex∣cuse them that be of age, why shoulde young infantes be more vnexcusable, which haue yet a more reasonable excuse, then they that be of yeres can haue? For, when they dye being lit∣tle ones, either in their mothers belly, or out of it, was it long of them that they were not baptized?

Hath God conceaued a greater hatred against those poore séely infantes, which are onely infected with originall sinne, than against them which being of age, haue besides originall sinne, ten hundred thousande talentes weyght of their owne actuall sinnes? Although the baptisme of water were as ne∣cessarie vnto saluation, as ye do make it: yet if there be some exception for the one, by what right or reason shoulde it be de∣nied vnto the other, when the cause and excuses be a like?

But we must weigh and marke,* 1.279 that in Saint Augustines time, there were many that had not the Sacramentes in such estimation and reuerence, as they ought to haue them. As in these our dayes we see, that some folke do attribute so much vnto them, that they make of the visible signes, and cor∣ruptible clementes, a Iesu Christ, and an ydoll: and some a∣gaine, do take them but for bare signes, without any vertue or efficacie, estéeming them no more then they estéeme the common badges or cognisaunces that the seruauntes or soul∣diours doe weare, for to declare what Lordes or maisters thei doe serue.

And in this thing the Anabaptistes excéeded aboue al other: not onely in this, that thei would be baptized againe, but most

chiefly in that, that thei doe vtterly condemne the baptisme of yong children, and will haue it to be deferred, till they come to yeres of discretion, whose doctrine is no more to bee allowed, then the doctrine and opinion of them, that doe affirme that yong infantes that dye without baptisme, are euerlastyngly banished from the kyngdome of God.

For, sith that the infantes are sanctified by the holy spirite of God, beyng washed in the blood of his onely begotten sonne our Sauiour Iesu christ, and comprehended in the couenaunt that he hath made with vs and our séede,* 1.280 by the vertue and ef∣ficacie of which couenaunt, beyng confirmed by the bloodshed∣dyng of the onely begotten sonne of God, we looke onely to bée saued: why should the seale of this euerlastyng Testament be denied vnto them nowe, more then it was to the children of the Hebrewes? Bicause forsooth that they doe not beleeue, nor be able yet to make any profession of their faith.

What if I should reason after this forte: without faith it is impossible to please GOD, but litle infantes and babes doe please God,* 1.281 in so muche, that our sauiour christ, rebuked them that would not suffer them to bee brought vnto hym. I might then conclude that they haue faith, though they cannot yet de∣clare it outwardely. And Saint Augustine doth plainely saie, that they haue faith,* 1.282 whose wordes are these. Infantes habent fidem, prop••er fidei sacramentum. The litle infantes or children, haue faith, bicause they haue the Sacrament of faith.

As then the children of the Hebrewes were circumcised in their infancie and childehoode, & afterwardes were brought vp in the knowledge of the Lawe of God, and in his true reli∣gion and worshippyng: so it is behoueful that the infantes and children of the Christians, be baptized, and receaue the Scale of the euerlasting couenaunt. (For, sith that by the faith of the parentes, though but one of them did beléeue, they are sancti∣fied) & afterwards, that thei be brought vp in the true religion of Christe:* 1.283 As it appeareth that it was doen in the olde aunci∣ent catholike church, wherof confirmation did come, that chil∣dren after certaine yeares, were presented to the Bishop, and renderyng an accompte of that faithe of theirs (whiche their

parentes or fréendes in baptisme professed, to haue them bap∣tized therein) haue handes layde on them: whiche is nothyng els,* 1.284 but prayer made for them, so saieth Saincte Augustine, Quid enim est aliud manum impositio, quàm oratio super hominem? For what is laiyng on of handes els, but praier ouer a man?

Whiche thyng is now tourned among the Papistes, to be one of the Sacramentes to make vp the number of their fiue fained Sacramentes, yea, and such a Sacrament thei affirme it to be, that it is greater then Baptisme, for this they write them selfe in their owne bookes.* 1.285 Sacramentum confirmationis, di∣citur esse maius baptismo, quia à dignioribus datur, & in digniore parte corporis. That is to saie, the Sacrament of confirmation, is said to be greater then the Sacrament of baptisme, (and af∣terwarde the cause is added) bicause it is geuen of worthier persons,* 1.286 and in the worthier parte of the bodie, here we maye easely sée, an heresie of Donatus, mainteined by the Papistes, which will haue Sacramentes to take their force and auctho∣ritie in respecte of the person that ministreth it, not onely the maister of sentences, saith this, but also the decree confirmeth that doctrine.* 1.287 Melchiades, an aucther of the Papistes, and a Pope, saieth. Sacramentum manus impositionis, sicut nisi à maiori∣bus perfici non potest, ita & maiori veneratione venerandum est & te∣nendum. The Sacramente of laiyng on of handes, as it can∣not be made, but onely of the greater, so is it to be worshipped with greater reuerence, and so to be defended.

This is a verie straunge religion, that a drop of grease, en∣chaunted and coniured,* 1.288 with mumblyng of a fewe wordes, to be compared to Christes sacrament? preferred before the wa∣ter sanctified by the worde of God. But this is their maner, to depraue Gods lawes,* 1.289 & dignifie their owne, I marueile what aucthoritie thei haue to make this a sacrament, for I am sure, that none can make a sacrament,* 1.290 but he that can geue power, strength, and vertue to it, but the Pope can geue no power, strength and vertue, to it, therefore he cannot make a Sacra∣ment, for we are not makers, nor cōsecrators of sacraments, but ministrators. Saint Augustine saieth, Accedat verbum ele∣mento, & fit sacramentum.* 1.291 Let the worde come to the element,

and it is made a sacrament. Here I consider two thinges, that a sacrament consisteth of the worde, and the element: now let them shewe mée the worde for their sacrament of confirma∣tion, that it maye bee put to the elemente, but here they are dumbe.

* 1.292To speake further, howe they haue brought this order of confirmation (whiche at the beginnyng was ordained, as you haue heard before, for good purposes) to toyes, trifles, and gewgawes. As Oyle, to grease them: Spittle, to poyson them: Salte, to drie them vp: Bandes aboute their neckes, to choke them: Tapers burning in their hands, to consume them: with a nomber of other toyes, and superstitions, of them deuised, without any foundation or warraunt in Gods worde.

Wherfore I perswade my selfe, that rather fonde Nurses haue inured them, then conscience or reason perswaded them. Scriptures haue thei none, but the same condemne them: nor godly fathers any, but the same be against them.

But now come againe to some other of the Anabaptistes saiynges and obiections,* 1.293 that they bryng against the baptisme of infantes: we doe not reade (saie they) that the Apostles did baptize any children, in those families & housholdes which thei did baptize.* 1.294 Howe coulde it then be, that they had baptized the whole housholdes, as they them selues do write that thei did, if thei had left the children that were in them (if at least there were any) vnbaptized? Are not the children part of the house∣holde? yea, are they not rather the chief parts of the houshold? Isaac was so of the housholde of Abraham,* 1.295 that for his sake, Is∣maell with his mother, was driuen out of the doore, and cleane put awaie.

If then the Apostles did baptize the whole housholdes, as thei themselues doe testifie,* 1.296 without all doubte, they baptized also the litle infantes that were in them. For, as in the olde lawe, when any straunger, forsaking his Idolatrie, would be ioyned vnto the people of God, & professe the same religion that they professed, both he, and all his men children were circumcised, were they neuer so young: so in the Apostles tyme, and many yeres after, when any were conuerted vnto the faith of christ,

not onely they, but all their whole housholdes, both olde and yong, were sealed vp, with the seale of the people of God.

The holy Apostle saieth:* 1.297 that any man, that hath not the spirite of Christe, the same is none of his: Whereby it folow∣eth, that whosoeuer hath the spirite of Christe: the same is one of his:* 1.298 And againe, that any man whiche is Christes, the same hath his spirite: But the litle infantes & children of the christi∣ans, not only as soone as they be borne, but also as soone as thei beginne to liue in the mothers belly, are Christes: that is to saie, they pertaine vnto Christe and vnto his kyngdome, as he hath plainely declared vnto vs, by the example of Iohn Bap∣tiste, Ieremie,* 1.299 and of many other.

Therefore, I doe conclude, that they haue his spirite, and that thei ought to be baptized. For Saint Peter saieth, can any man forbid water,* 1.300 that these should not bee baptized, whiche haue receaued the holy ghoste, as well as we? Sith then that yong children, haue the spirite of Christe, bicause that thei are his, who but Antichriste will forbid them to be baptized?

It is to be noted then, that in Augustines tyme, many were exceedyng negligent about the sacramentes,* 1.301 which thing, hath caused the auncient fathers, to magnifie the same so muche. And therefore, they that did come after them, not consideryng the causes why they had doen so, did take the wordes rawly, taking no héede to their figuratiue and hiperbolicall speaches,* 1.302 wherby it did come to passe at length, that thei did make plain ydols of the sacramentes, as though the vertue of our sauiour Christ, and the whole efficacie of our religion shoulde consist in the visible and corruptible elementes or signes.

There were many among them, that had receaued the Gospell, whiche did deferre to be baptized till the very houre of their death,* 1.303 some of them doyng it by negligence, and some a∣gaine, bicause that thei were perswaded, that in baptisme, all the synnes that could be in man, should be washed awaie, for this cause, thei taried as long as they coulde, that so thei might depart out of this life, cleane and pure from all synnes: yea, many (whiche thyng was worse) did take, vpon that hope, the greater boldenesse to synne. Which thyng did moue S. Chri∣sostome,

& also Basilius Magnus, to write very sharply against their maner of doynges,* 1.304 and to rebuke them that dye so, very sore.

As they then that were of age, did deferre and prolong their baptisme: so it is not to be doubted, but that thei did the like in their owne children, for the causes aboue rehearsed. And ther∣fore it is no marueile, if Saint Augustine, or any other in his name, whosoeuer he be, hath written and spoken this of bap∣tisme, for to redresse suche faultes, negligences, and opinions, and for to stirre and moue the christians to do better their due∣tie in that pointe, aswell for themselues, as for their children. For this cause it was also ordained in the auncient catholike churche (for,* 1.305 as the ecclesiasticall histories doe testifie, they ba∣ptized but once in the yere, in Thessalia, where it came to passe that many dyed without baptisme) that baptisme shoulde be ministred twise in the yere,* 1.306 that is to saie, at Easter, and at Whitsontyde.

There might be yet an other cause, that did moue this au∣thour to speake after this fashion. He did see, that many were infected with the heresie of the Pelagians, which did attribute litle or nothyng vnto the grace of God,* 1.307 and as they regarded nothyng originall synne, so thei did wonderfully magnifie and extol the strength and power of man. Wherfore thei had also baptisme in smal reputation. And therfore that hee might the better shewe, and put before our eyes, the nature of originall synne, and so moue men to haue the Sacramentes in better estimation and reuerence, he doth declare that though the litle children,* 1.308 haue yet no actuall sinne of their owne, notwithstan∣dyng, they be not without synne that deserueth death, & euer∣lastyng damnation, bicause of their corrupted nature, whiche thei haue, as it were, by right of inheritaunce, drawen of their fathers, and mothers, in their conception and birth.

Wherefore it was well sayde of one Gulielmus, that a man is in suche maner conceaued in the wombe,* 1.309 as if a man should fall into a mierie déepe, and stony place, and so shoulde both be drowned, be arayed with myre, and also be hurte: So (saieth he) by originall synne we are drowned, into the darke∣nesse

of ignoraunce: we are defiled with lustes and concupis∣cence: and we are wounded, in our powers and faculties of the mynde, to doe any good. For, they haue both been conceaued, and borne in synne,* 1.310 and can be none other, but such, as the sin∣full ofspryng & originall is. For, that is borne of flesh, is flesh. What can be cleane,* 1.311 that commeth of an vncleane seede. A woolfe can engender none other,* 1.312 then a woolfe, nor yet a Ser∣pent, any other, then a Serpent. And as we doe not let to hate yong whelpes of a Woolfe, though they haue yet killed no shéepe, or the yong ones of a Serpent, though they haue not yet cast out their poyson, bicause of their wooluishe, and poyso∣ned natures: So we must iudge, that God hath no lesse occa∣sion, to hate and condemne vs, euen from our mothers wōbe, bicause of our peruerse and malitious nature, that is engende∣red within vs.

And that we might the better vnderstande, that suche cor∣rupted and peruerse nature, is in the children and yong infan∣tes, euen from their mothers wombe, the holy ghost doeth te∣stifie vnto vs,* 1.313 by the mouth of the blessed Apostle Saint Paul, that they are also subiect vnto death, whiche is the first fruicte and rewarde of synne.

Whosoeuer was then aucthour of this booke, he had a good cause to aggrauate or set foorth to the vttermost, this naturall corruption, and to saie, that not onely they that be of age, but also the very infantes and children, are euen from their mo∣thers wombe, guiltie of euerlasting damnation, when thei die without Baptisme, if he doe vnderstande by it the grace and mercie of God, and the pourgyng that we haue in the blood of our sauiour Iesu Christe, whiche by baptisme is signified and represented vnto vs, and also communicated vnto the chosen and elect of God.

And verely I thinke that he did so vnderstande it. For, if he will, after the rigour of the letter, take there, baptisme for the visible signe and outwarde ceremonie, I would in no wise hold with hym, sith that he alledgeth no sufficient auctorities of the scriptures, for to proue and confirme this saiyng of his, which is both so rigorous and so repugnaunt vnto the goodnesse and

grace of God, as it hath been already sufficiently proued: But I doe rather iudge, that he doeth vnderstande by baptisme, the vertue and efficacie of the blood of Christe, whiche is signified and represented vnto vs, by the visible signe and outwarde ceremony: wherby, neuerthelesse is signified and comprehen∣ded all the whole vertue of the true baptisme of Christe, after the phrase and maner of speaking, that the Scripture is wont to vse.* 1.314 For in it the signe and the figure, are many tymes taken for the thynges, that are signified and represented, bicause that the scripture doeth moste chiefly speake vnto the faithfull, which do not receiue the sacramentes in vaine, with∣out the spirituall thyng, that is represented by them: And therefore the Apostle saieth: all ye that are baptized, are ap∣parelled, or clothed with Christe.

Simon Magus was baptized outwardly by Philip, and yet I doe not beleeue, that euer he had put on our sauiour Christe, and that he was apparelled with him. Neuerthelesse, S. Luke, who hath written the historie, saieth that he did beléeue, vsing the common phrase and maner that men doe vse commonly,* 1.315 speakyng of thinges as they doe appeare outwardely, and lea∣uyng the iudgement of the hearte vnto God. Whiche phrase and maner of speakyng, is also customably vsed in the Scrip∣tures. And therefore Sainct Augustine, and other auncient writers doe expounde this place of Sainct Luke after this sort and maner:* 1.316 he did beléeue, that is to say: he did fayne him selfe to beléeue.

Now, these thinges being diligently considered and weigh∣ed, all men may easily perceyue, what ought to be the right vse of the Sacramentes, what ought to be the true baptisme, and the true regeneration, or newe birth of man. Whiche, if they do once vnderstande perfectly and well, they shall be no more in doubt,* 1.317 nor yet in any perplexitie touching the litle in∣fantes and children that dye without baptisme, but will leaue them in the handes of God, and commit them to his bounte∣ous goodnesse and mercis, and so endeuour them selues, that they them selues may be of the number of the faithfull, & the children of the euerlasting Testament, wherein god hath pro∣mised

that he will be our God, & the God of our séede after vs.

If they do so, they may be sure that God wyll, (according to his promise) saue them and their children, though he taketh them away in the very mothers belly: or before that they can receiue the outward and visible baptisme, which is but a signe of the spirituall and inwarde washing, wherewith God is able him selfe to baptize the young infantes & children of his faith∣full seruauntes, assoone as they begin to liue in the mothers wombe.

Againe, they shall (if they be once brought to this poynt) espie out the deuillishe and abhominable errour of them that did cary their styll borne children vnto idols,* 1.318 for to obteyne life vnto them, as to our Ladye of Ipswiche, and to our Ladye of Walsingham, to Ioseph of Aramathia, to Saint Rocke, and to such other.

It ought to suffice nowe at this tyme, that the soule of our sauiour Iesus Christ, is deliuered from the paynes of the vn∣quencheable fire of hell,* 1.319 and the poore séely soules of the chri∣stians that dye in the Lorde,* 1.320 put out of pickpurse Purgatorie, and brought into the heauenly rest, and that the wofull prison that the papistes did builde for the poore children and infantes of the faithfull, that be styll borne, or dye without baptisme, is quite ouerthrowen, to their owne shame that deuised the place, and to the comfort of the séely infantes in the euerla∣sting habitation: so that in despite of all popishe heartes, there shall remayne no more, but heauen and hell, as it is suffici∣ently declared vnto vs by the wordes and example of our Sa∣uiour Iesu Christ.

All these good benefites haue we gotten by Christes pre∣cious death,* 1.321 bloodshedding, and buryall: such comfort I say, that tongue can not expresse: such good, that heart can not con∣ceyue.

Full well spake Barnarde.* 1.322 Traditus est enim propter peccata nostra, nec dubium, quin potentior & efficatior sit mors illius in bonum, quàm peccata nostra in malum. Christe was deliuered, and suffe∣red for our sinnes, doubtles, his death was stronger, and more effectuall in goodnes (towardes vs,* 1.323) then our synnes was in

euill. For he hath vanquished death, Sathan the deuill, and all the whole power of hell.

¶ The .xj. Chapter. ¶ VVhat comfort we haue gotten by Christes rising from death againe. And that it shoulde be vnto vs as a glasse in this life. &c.

* 1.324ANd did rise againe most gloriously and tri∣umphantly on the thirde day, for our iusti∣fication. For as Saint Paul saith, he was deliuered for our sinnes, and rose againe for our iustification: meaning thereby, that as by the death of Christ, sinne is takē away, so by his resurrection or rising againe, righ∣teousnesse is restored vnto vs. For, if he had not risen againe, it had béen an euident signe or token, that death had gotten the victorie of him, and that hell had swalowed him vp, as the other children of Adam. Nowe if death had vanquished him, and not he death,* 1.325 we should haue remayned still in our sinnes, and also in death.

And againe, howe shoulde he by his death haue deliuered vs from death, if he him selfe had béen vanquished and ouer∣come? How should he haue gottē vnto vs the victorie, if he him self had been ouerthrowen in the battaile? Therefore; we doe so parte the whole matter of our saluatian,* 1.326 betwene his death, and his resurrection, that as we doe beleue, that by his death, synne is taken awaie and abolished, and death vanquished and ouerthrowen: So by his resurrection, or risyng againe, righte∣ousnesse is restored, and life giuen vnto vs againe. And there∣of it commeth, that although we haue our full saluation in the death of Christ: for, by it we are reconciled vnto God: satisfac∣tion is made vnto his righteous iudgement:* 1.327 the curse is taken awaie, and all the whole penaltie paied: yet it is not said, that we are begotten againe by his death,* 1.328 vnto a liuely hope, but by his resurrection from the dead, to enioy an inheritaunce, im∣mortall and vndefiled, and that perisheth not.

As then the resurrection of Christe, whereby he did rise

againe most gloriously from death, in the selfe same body that he toke in the virgins wombe, of whom he toke his vndefiled substaunce,* 1.329 and in the whiche he did suffer a most bitter death for vs, which was taken downe from the crosse, and layde in the graue, is an infallible and most sure token and signe of his diuine vertue and power, and of his triumphant victorie that he hath gotten against death,* 1.330 Sathan the deuyll, and against all the whole power of hell: for it was his office to swalowe vp death: who coulde do that but life it selfe. It was his office to ouercome sinne: who coulde do that but righteousnesse it selfe? It was his office to vanquishe the whole power of the enimie, worlde, and fleshe: who coulde do that but an absolute power, of him selfe?

So this is a full certifiyng, and a most certayne assuraunce vnto vs,* 1.331 that we shall rise againe with him. For as when we see with the eyes of our faithe our sauiour Iesu Christe rise a∣gaine from death,* 1.332 we doe see hym as a noble and valiaunt ca∣pitaine, and as a most victorious kyng,* 1.333 lead synne, death, Sa∣than the deuil, and all the whole power of hell, captiues before hym, as all vanquished, beaten downe and ouerthrowen, so that they can haue no more power vpon the elect and chosen of God, that beleeue in him, then thei haue had vpon Iesus christ hym selfe.

So doe we see our fleshe rise againe, with his fleshe, sithe that our fleshe that he toke vpon hym, in the which he suffred, and did beare the terrible iudgement and curse of God,* 1.334 diyng in it a most opprobrious and shamefull death for our sinnes, is triumphantly and victoriously risen againe from death, in him death and all other enemies beyng vtterly discomfited and put to flight.* 1.335

And for this cause our sauiour Christe,* 1.336 is called the firste fruictes of them that sleepe, and the first borne of the dead: not bicause that he hath been the firste, that hath been raised vp againe among mē. For, many haue been raised vp againe be∣fore hym, as wel by hymself, as by his Prophetes: but bicause that he is the first, and he only that is risen againe, by his owne diuine vertue and power, and whiche is the offpryng, original,

and fountaine of the resurrection and life of all other that dye, and are raised vp againe in hym,* 1.337 and by hym.

And for a better confirmation and sealyng vp of this hope in our heartes, he hath geuen vs a pledge, and taken one of vs. Bicause he woulde not leaue vs in any doubte, he hath taken our fleshe, and hath borne it vp into heauen, whereby we are already put in full possession of it, and are set downe with hym in the heauenly seates.

On the other side, he hath geuen vnto vs his holy spirite for an earnest peny,* 1.338 for to seale vp his promises in our heartes: whiche doeth testifie vnto our spirite, that we are the children of God.* 1.339 Sith then that we are the children of god, and haue his diuine and heauenly seede in vs, we ought not to doubte, but that our sauiour Christe hath made vs partakers of his diuine nature,* 1.340 as he woulde be partaker of ours, and would be made man, to make vs Gods: that is to say, heauenly and spirituall. As then the Corne that is sowed in the grounde,* 1.341 diyng in it, brauncheth and taketh roote, and then commeth foorth, and groweth, and doth at length bryng foorth fruict: so are we most sure, that when we die, and are layde in the grounde, we be as sowen, and that we shall braunche and rise againe immortall and incorruptible, sith that we cary away with vs the grayne or seede of the holy spirite of God, whiche cannot dye. And al∣though our fleshe shall corrupte, yet the spirite of God shal de∣liuer from corruption this bodie, which shalbe raised vp again by the diuine vertue and power of hym that hath raised vp our sauiour Christ, who shall viuiste and quicken againe our mor∣tall members.

And whiles that we are yet in this mortall life, we muste to the vttermoste of our power, expresse this faith and beléefe that we haue in the resurrection of Christe,* 1.342 and of our risyng againe through hym, in our conuersation & liuyng, walkyng still in a newe life, which in this worlde, is to rise againe with Christ,* 1.343 as Saint Paule testifieth, saiyng, We are buried with hym by baptisme, for to dye, that likewise, as Christe was rai∣sed vp from death by the glory of his father,* 1.344 euen so we should also walke in a newe life. For if we be graft in death like vn∣to

hym, euen so must we be in the resurrection.

These wordes shal the easlier be vnderstanded, if we will consider and marke,* 1.345 that the whole life of our sauiour Christe ought to serue vs in stéede of an Allegorie, wherby we should make our selues conformable vnto hym spiritually, in those thynges that haue been truely and really, or in very deede ful∣filled in his body, and can in no wise be fulfilled in ours. As for an example: our sauiour Christ hath been conceaued by the ho∣ly ghoste, borne of the virgine Marie, he hath been crucified, and put to death, he did rise againe the thirde daie, and ascen∣ded into heauen. All those thynges cannot be performed nor fulfilled in our bodies, as they were in his. But let vs ende∣uour our selues, that our spirite or inwarde man, maie be fa∣shioned and made conformable vnto hym in these thinges.

Our bodies are conceaued and borne in synne,* 1.346 not by the holy Ghoste, nor in the wombe of a virgine, as our Sauiour Christe was, but they are conceaued by the carnall copulation of man and woman,* 1.347 and of corruptible seede. That wee maie therefore be conformable vnto hym in this pointe,* 1.348 let vs come vnto his true Churche, and beléeue his gospell. And when we be in the true Churche of Christe, whiche is both our mother, and a chaste virgine,* 1.349 wee shalbe conceaued and begotten in it, by the vncorruptible seede of the worde of God our heauenlie father, and by the vertue of his holy spirite, and shalbe borne againe the children of god, and made newe creatures, we shall put of the olde man, and put one the newe, bearyng the image of the newe Adam,* 1.350 whiche is Iesus Christ, as we haue borne the image of the olde Adam, and of the man of synne.

After that we be thus conceaued by the holy ghoste,* 1.351 and borne of a virgine, which is the true Church and spouse of our sauiour christ, the residue of our life must also be conformable vnto the life of our sauiour christ, as our spirituall conception and birth is. We be not crucified and put to death, as he was: but we learne of him to beare the Crosse with hym, and to be crucified vnto the world,* 1.352 that the world may be crucified vnto vs, as Sainct Paule writeth of hym selfe. But to be crucified and dead vnto the world, is to be crucified and dead vnto sinne.

And to be crucified and dead vnto synne, is to forsake synne, to haue no more acquaintaunce with it,* 1.353 and to be no more a ser∣uaunte vnto it, then the dead bee wonte to serue the liuyng. For, as the dead hath no more to doe with the liuyng, but are separated from them: so thei be dead vnto the world, that haue forsaken it, for to serue the liuyng God, and that will not fas∣shion themselues after it,* 1.354 nor walke after the fleshe, and the concupiscence of it.

Now, it is vnpossible that they that be thus dead vnto the worlde, should not liue vnto God, and that the worlde shoulde not be dead vnto them. As contrariwise, thei that liue vnto the worlde, and the worlde vnto them, they are dead vnto GOD: As Sainte Paul hath written of the widowe that liueth in pleasure,* 1.355 saiyng: that widowe that liueth in pleasure, is dead euen yet aliue. Bicause she liueth vnto the worlde, and is dead vnto God, that was the meanyng of our sauiour Christ (when he saide to the yong man, that would goe and burie his father, let the dead burie their dead,* 1.356 folow thou me) whē we die then vnto the worlde, we rise againe vnto God.

Againe, wee practise spiritually in vs, the example of the death of Christ, when we doe mortifie our earthy members, when we offer our bodies a liuely sacrifice vnto god,* 1.357 when we doe slaie with the sworde of Gods worde, and also burne with the fire of his spirite,* 1.358 our concupiscences and carnal affections, whiche are the brute beastes that we sacrifice vnto God, that the offeryng and sacrifice of our bodies may be reasonable.

* 1.359Therefore we dye with our Sauiour Christ, when we do kill and mortifie our olde Adam: we doe also rise againe with hym, when we doe put on Iesus christ, and be apparelled with hym: when we serue to righteousnes, and despise this worlde, with all the pompe and pride thereof, hauyng our myndes and conuersation in heauen, where we doe seeke for our ••auiour Iesu Christe, fittyng on the right hande of God the father.

The Apostles, and specially Saint Paul, doe teache vs, that we ought after this maner, to apply and set before vs the death and resurrection of our sauiour Christ, of a liuely image and paterne of the Christian and spirituall life:* 1.360 And do declare

vnto vs, that baptisme is a sacrament of all these thynges. For, the water that is powred vpon vs in baptisme, it is firste and formost vnto vs, a certificat, signe, token, and seale of the free remission and forgeuenesse of our sinnes, and of the holy ghost,* 1.361 who is the liuely water, that washeth and cleanseth our consciences from synne, as the visible water doth washe away the filthines of the body.

Moreouer, it is a sacrament of repentaunce, which teacheth vs, that as the water doeth come vpon vs, as it were for to co∣uer and ouerwhelme vs: so it behoueth that our olde man of synne be drowned,* 1.362 as Pharao, and the Egiptians were drow∣ned in the red Sea, and that we must be buried with our saui∣our Christe.

But in this, that the water doth not remaine still vpon our heades, nor yet drowne vs, it is thereby signified vnto vs, that the repentaunce and mortifiyng that god doeth require of vs, is not vnto death,* 1.363 but vnto life: so that by death, he maketh vs to enter into life, as the children of Israell goyng through the red Sea, were brought out of seruitude and boundage in to a goodly libertie:* 1.364 And as our sauiour Christ did by his death and crosse enter into the glory of his father.

And so, the grace and mercie of God, are not only represen∣ted vnto vs in our baptisme: we are not onely by it grafted in his Testament, and receiued into his church: but also we haue there, the sacrament of the death, buriyng, and resurrection of our sauiour Christ, and of our death, buriyng, and resurrection with hym.* 1.365 We haue also there, repentaunce, and of remissi∣on of synnes, and the summe of the whole doctrine of the Gos∣pell, and also a liuely image of al the whole christian life, prea∣ched vnto vs.

But to come againe to our purpose: After that our sauiour Christe had by manye tokens and signes, declared that he was truely risen againe (for he was by the space of .xl. daies after his resurrection,* 1.366 alwaies conuersaunt with his Apostles and disciples,* 1.367 eatyng and drinkyng with them, and biddyng them to handle and feele his body, and for a further proofe or trial, to put their fingers into his woundes, that they might bee in no

doubt,* 1.368 but that it was the same selfe body, that he died and was buried in.

¶The .xij. Chapiter. ¶Of Christes ascention into heauen, and how it is saide that he sitteth at the right hand of god. &c. And after what maner he is here amongest vs.

AND he did most triumphantly in the sight of al his Apostles and Disciples,* 1.369 ascende vp into heauen, where a clowde receaued hym vp out of their sight: the Angels testifiyng that as he was taken vp from vs, into hea∣uen, so he shall be séene come againe at the dreadfull daie of iudgement, when he shall, being accompanied with his holy angels, come downe to iudge both the quicke and the dead.

In the meane season, we must not thinke, though he hath ta∣ken the reall presence of his body away from vs, that therfore he hath forsaken vs, or that he doth not assist, ayde, and helpe his chosen and elect, as long as they be pylgrimes and straun∣gers here in the earth. For, according to his promise▪ he is al∣wayes with vs vnto the worldes ende. Which thing must be vnderstanded of his godly power,* 1.370 and inuisible grace.

So doeth Saint Augustine saie. Secundum presentiam maiesta∣tis semper habomus christum.* 1.371 Accordyng to the presence, or as he is God, we haue alwaies christ with vs, againe he saieth in the same place. Nam secundum maiestatem suam: secundum prouiden∣tiam: secundum ineffabilem et inuisibilem gratiam,* 1.372 impletur quod ab e•• dictum est, ecce ego vobiscū sum omnibus diebus: vsque ad consummatio∣nem seculi. That is to saie in englishe, as concernyng his diuine maiestie: his prouidence: his inestimable and inuisible grace, these words are fulfilled that were spoken by hym, beholde, I am with you all the daies of your life, vnto the worldes ende.

For as touching his humanitie or manhoode, he is absent from vs, and wyll be to the worldes ende, vntyll he shall be séene visibly of all fleshe to come againe, thereto accordeth S. Augustine,* 1.373 saiyng, Secundum presentiam carnis, recte dictum est di∣scipulis sui••, me autem non semper habebitis. Accordyng to the pre∣sence of his fleshe, or body, it was rightly and truely saide vnto

his disciples, mée you shal not haue alwaies: For it is to be no∣ted, that as he is both God and man, so touchyng his manhoode or humanitie, that he tooke in the virgines wombe▪ he is in all thynges like vnto vs (synne onely beyng excepted) as the holie apostle doth write,* 1.374 saiyng: he tooke not on him Angels, but the séede of Abraham, that in all thinges he might be like vnto his brethren.

As then he did hunger and thirst in the same body,* 1.375 & was subiect to all maner of infirmities, that we his brethren are subiect vnto, (sinne alwayes being excepted) therefore Bar∣narde very pretily sayde,* 1.376 Christe loued vs, dulcior, sapientior, fortior. Swéetely, in that he toke our fleshe vpon him: wisely, in that hée had no sinne by takyng our nature vppon him: strongly, in that he vanquished Sathan, death, and sinne.

So hauing fulfylled the thinges that he toke it for, he dyd cary it vp into heauen, and there he sitteth in the same hu∣maine body, being nowe glorified and immortall, on the right hande of God the father Almightie,* 1.377 which is as much to say, as that he is exalted aboue the heauens, hauing receaued a full aucthoritie and power ouer all creatures, both in heauen and in earth, and raigning there in glorie with the father, tyll his enimies be made his footstoole. For, when we heare that Christ is set downe on the right hande of his father: we must put all grosse imaginations out of our mindes: We must be∣ware that we imagine not, that God the father is set downe as an earthly king, in some visible and materiall seate, and that Iesus Christ is set downe by him in another,* 1.378 as his son, or one of his princes and lordes.

Againe, we must not thinke that God the father in his di∣uine essence,* 1.379 hath a right hande, and a left hande, with other humayne lymmes, as we sée mortall men to haue: For, that were to fall into the heresie of the Antropomorphites: but rather we must marke, that it is spoken by a similitude, being borowed of princes and kinges of the worlde. For, as a king doth commonly cause that man to sit by him, and at his right hande, whom he wyll most honour, and vnto whom he wyll geue most aucthoritie and power: so we do vnderstande by

these wordes,* 1.380 that our Sauiour Christe is exalted aboue all creatures, and that he hath power geuen vnto him, both in heauen and in earth, and that he raigneth with the father, ha∣uing equall power with him.

* 1.381Or, by the right hande of God, we may right well vnder∣stande with Saint Augustine, the place of felicitie and ioye, where our Sauiour Christ doth raigne nowe in glorie, with the holy angels, and with all the blessed spirites and soules of the chosen and elect of God:* 1.382 As contrarywise, by his left hand, the state and condition of the reprobate, is vnderstanded and signified vnto vs.

* 1.383Againe, it is not knowen to them that reade the scriptures, that to syt, is many tymes taken for to be in quiet, peace, and rest: as when Moyses saith to the children of Gad, and of Ru∣ben: Shall your brethren go foorth vnto the warre, and ye syt here? Againe, in the prophete, Euery man shall syt vnder his Figge trée.

When we say then that our Sauiour Christ is set downe, we do vnderstande, that he is after the paynefull labours of this life, and the wofull death of the crosse, entred into a ioy∣full and quiet rest, where he shalbe, touching his humanitie and manhoode, as lorde and head ruler of all creatures, both in heauen, and in the earth, vntyl the time that all things, which God hath spoken by the mouth of all his holy prophetes since the worlde began,* 1.384 be restored againe, as the holy Apostle saint Peter doth testifie vnto vs in the Actes.* 1.385

For a better vnderstanding of the whole matter, and also that the ignoraunt and simple persons,* 1.386 may the better auoyde the subtile trickes of the deuyls Sophistrie, which is wont to dasill the eyes of the vnlearned, with this & like argumentes: The right hand of God, is taken for his almightie power: but his almightie power, is, & can be euery where: Ergo, sith that Christ touchyng his manhoode,* 1.387 is on the right hand of God, the humanitie or manhoode of Christe can be euery where. It is to be noted and marked, that the right hand of God is taken two maner of waies.

First, by it the almightie power of God is vnderstanded,

as when Moyses doeth saie in his Canticle:* 1.388 Thine hande, Lorde, is glorious, thine hande hath all too dashed the enimie. And in the Actes of the Apostles,* 1.389 Saint Peter saieth: him hath God lift vp with his right hande. In these places, and such like, the right hande of god, is taken for his almighty power, wher∣with he did ouerthrowe that cruell tyraunt Pharao, and also raised vp his sonne Iesu Christe from death,* 1.390 exaltyng hym a∣boue all creatures.

If we shoulde saie that our Sauiour Christe, touching his manhoode, doeth sit on the right hande of God, beyng taken in that sence and signification, and that therefore his glorified bo∣die can be euery where, and in all places, euen as farre foorthe as the almighty power of God doeth stretche or extende, then shoulde we be faine to confesse with that heretique Eutiches,* 1.391 that the body of Christ is deified or tourned into the godhead. For, it is against the propertie of any creature to bee euery where, or in mo places then in one at once.

As we may gather of the argument that Didimus doeth make, for to proue the holy ghoste to be true and naturall god, equall with the father and the sonne, and also a Creatour, and not a creature. If the holy Ghoste (saieth he) were one of the creatures,* 1.392 he should haue a circumscribed or limitted substance, as all other thynges that be made. For, although the inuisible creatures are not comprehended within bondes and limittes, yet by the propertie of their substaunce they are limitted: but the holy ghoste, though he be in many, yet hath he no compre∣hensible subaunce.

And Saint Basill writeth thus:* 1.393 The Angell that stoode by Cornelius, was not all that present houre with Philip, nor the angel that spake to Zacharie frō the alter, did at the selfe same tyme fill his standyng or seate in heauen: But we beléeue that the holy ghoste was all at one tyme with Baruch in Iurie, and with Daniell in Babilon, and also that he was with Ieremie in the mierie doungeon, and with Ezechiel in Chobar. Wher∣vpon he doth conclude, that the holy ghost is true and naturall God, equal with the father and the sonne, in deitie, power, and godhead.

We may sée then, that it parteineth onely vnto God, and to no creature, whether it be in heauen, or in earth, to be euery where, or in mo places then in one at once. But I beleeue cer∣tainely, that the body of Christe is a creature, not onely before his death and passion:* 1.394 but also after his ascendyng vp into hea∣uen, and that it shall continue so for euer. Therefore it can bee but in one place at once.

* 1.395And verely, I do marueile that the Popecatholikes dot not see, that thei do by their doctrine vpholde & maintaine, that abhominable herisie of Eutiches, who did affirme that the mā∣hoode of Christe was courned into his godhead, so that he was no more both God and man, but onely pure and perfect God: his humanitie beyng cleane swalowed vp, and consumed with his Godhead. Whiche thyng, will they, nyll they, they muste graunt to be true, if they will haue the body of Christe to bee euery where, or in mo places then in one at once, whiche is a∣gainst the propertie of any creature.

* 1.396But an obiection will thei now make here, thinkyng ther∣with to blinde all the simple and ignoraunt in the world. The Godhead and manhoode of Christe (saie they) be so ioyntly ioy∣ned together, that thei cannot be separated one from an other: but that wheresoeuer the one is, there the other must be also: But the godhead of Christ can be euery where, and in mo pla∣ces then one at once, Ergo the manhoode of christ can be euery where, and in mo places then one at once.

* 1.397This cupstantiall argumente haue they alwaies in their mouthes, in so muche that they be not ashamed to saie, that these wordes of our sauiour Christ, beholde I am with you al∣waies vnto the worlds ende, ought not only to be vnderstan∣ded of his godhead, but also of his manhoode, though any childe in the streete may easely see, that they speake directly against the meanyng of Christe, and against all the olde doctours of the auncient catholike churche.

* 1.398Of whom, Saint Augustine saieth: When Christ did saie, ye shall not haue mée alwaies with you, hee did speake of the presence of his bodie, for touchyng his maiestie, touchyng his power, touchyng his prouidence, touchyng his vnspeakeable

and inuisible grace, that is fulfilled which was spoken of him: beholde, I am with you alwaies vnto the worldes ende. But touchyng his fleshe that the worde did take, touchyng that, that he was borne of a virgine, touchyng that, that he was ta∣ken of the Iewes, that he was crucified, that he was taken downe, that he was woūde in a shéete, that he was laide in the graue, that he was manifested in the resurrection (his saiyng is fulfilled where he saith) ye shal not haue mée alwaies with you.* 1.399 Wherfore? for he was .40. daies touching the presence of his fleshe conuersaunt with his disciples, and as thei accompa∣nied him, with séeyng; and not with folowyng, be ascended vp into heauen, and is not here. For, there he sitteth on the right hande of the Father. And yet he is here. For, he is not gone a∣waie touchyng the presence of his maiestie. Otherwise, wee haue alwaies Christe present with vs, touching his maiestie: but touchyng the presence of his fleshe, it is well saide: ye shall not haue mee alwaies with you. For, the Churche had hym fewe daies touchyng the presence of his flesh, now she holdeth hym fast with faith, she séeth him not with her eyes. Thus farre hee.

What could be spoken more plainely then this is? Is there any childe in the worlde, that is not able to perceaue by these plaine wordes of saincte Augustine, that all that they doe is a méere ingling, and a manifest and open castyng of mist before the eyes of the poore ignoraunt and vnlearned people? but we will heare also that good auncient Father,* 1.400 Vigilius Martyr, who writyng againste that abhominable heretike Eutiches, whose disciples the Popecatholikes will bee, in despite of all mens heartes, doeth saie after this maner.

This was to goe vnto the Father, and to departe awaie from vs, to take awaie out of this worlde, the humane na∣ture that he had taken of vs. Beholde the miracle: Beholde the mi••terie of both the properties: the sonne of God touchyng his fleshe doth goe awaie from vs, but touching his diuinitie hee saith vnto vs: behold, I am with you alwaies vnto the worlds ende. Then by and by after it foloweth: he is with vs, and he is not with vs: for, whom he hath left, and from whom he is

gone by his manhoode, them hath he not left nor forsaken, tou∣chyng his diuinitie and godhead. For touchyng the shape of a seruaunt, whiche he tooke awaie from vs into heauen, he is absent from vs, but touchyng the shape of God, wherby he de∣parteth not awaie from vs, he is in the earth present vnto vs: yet notwithstandyng, both present and absent, he is one christ and the same vnto vs.

Here might I alledge Ciryll with many other of the aun∣cient fathers, that doe agree with vs in this point: But these two aucthours shal suffice for to proue, that these words of our Sauiour Christe:* 1.401 beholde I am with you alwaies vnto the worlds ende, can not be vnderstanded of the naturall presence of his fleshe, but of his diuinitie and godhead onely.

¶The .xiij. Chapiter. ¶Christes humane body can be but in one place at once▪ and no•• in many and diuers places.

* 1.402NOW will I come to their gaie painted reason, whereby they goo aboute to proue, that whersoe∣uer the diuinitie and godhead of Christe is▪ there muste his manhoode be also, bicause that they bee so ioyntly ioyned together,* 1.403 that thei cannot be se∣parated one from another.

But I entende (God willyng) t•• proue nowe ••oth by na∣turall reason, by the Scriptures, and also by the auncient Fa∣thers, that it is not the propertie and nature of those thynges,* 1.404 that be so ioyntly ioyned together, that the one can not bee se∣parated from the other: that wheresoeuer the one is, there the other must be also.

For, first and formost the body of the sonne and light of it, are so ioyntly ioyned together, that the one cānot be separate•• from the other, yet it foloweth not, that whersoeuer the light of the sonne is, there the body of the sonne must be also.

* 1.405And herevpon may I gather a go••••y similitude, 〈◊〉〈◊〉 y••méete for our purpose. For, as the Sonne 〈…〉〈…〉 in the ••le∣ment,* 1.406 according to the order that God hath appointed among

his creatures, doth with his light, refreshe, comfort, quicken, and viuifie all thynges here vppon the earth: so our Sauiour Christe Iesus, who is the true sonne of righteousnesse, beyng still (vntill the tyme that GOD hath appointed) on the right hand of his father, touchyng his manhode, that is to say, aboue in heauen, in the place of beatitude, felicitie and ioye, raigning there with the father, in coequall glory and maiesty, doth con∣tinually assiste, ayde and comforte his Church by his holy spi∣rite, beyng alwaies present with his electe and chosen, by his diuine maiestie,* 1.407 prouidence, and inuisible grace, whom he doth not cease through his almightie power, the spirite beyng the worker of it, to féede still with the wholsome foode of his most precious fleshe and blood.

And yet, as it were moste noysome and hurtefull vnto all the whole earth, if we had here belowe the bodie of the sonne: so is it not expedient that the churche and congregation of the faithfull should haue Christe still present here, touchyng his humanitie and manhoode.* 1.408 For, so saieth he hymselfe: It is ex∣pedient for you, that I goe hence, for, vnlesse I goe awaie, the comforter shall not come.

Againe,* 1.409 they can not deny, but that the eye and the sight of it, be so ioyintly and inseparably ioyned together, that as long as the eye is whole and sounde, the one can not be separated from the other: will they saie therefore, that the eye is in all places,* 1.410 that the sight doeth reache too? Seueritie and mercie are in God so ioyntely ioyned together, that the one cannot be separated from the other, and yet they that feele his seueritie, doe not feele his mercie, that is to saie, whom he doeth accor∣dyng to his righteous iudgement punishe euerlastingly in hel fire, them doeth hee vtterly banishe and put awaie from his bounteous goodnes and mercie. But nowe will I come to the Scriptures and worde of God.* 1.411 When our Sauiour Christe did talke with Nicodemus, where was hee touchyng his humanitie and manhood, in heauen or in earth? I am sure that they will not saie that he was in heauen. And yet he saith: No man ascendeth into heauē, but he that came downe from hea∣uen, the sonne of man that is in heauen. Here do we manifest∣lie

see, that the Godhead of Christe was then in heauen, and yet no man will saie, that his humanitie and manhoode was there. For, he did then in it talke with Nicodemus here vppon the earth.

Againe, when Lazarus was dead, Christ beyng then away from Iurie, did saie to his Apostles: Lazarus is dead, and I am glad for your sake that I was not there,* 1.412 that ye maye beléeue. Christ at the same time that he spake these words, was in his humanity or manhoode conuersaunte with his Apostles out of the lande of Iurie, that is to saie, farre frō among the Iewes, that sought his death, and yet without all paraduenture, he was in his Godhead present with Lazarus when he departed.

When that Marie Magdalene came to the graue, to em∣balme the body of Christe, did not the Angell saie vnto them, non est hîc, he is not here, he is risen, as he saide; come and sée the place where the lorde was laide: And beholde, hee goeth into Galilée before you,* 1.413 there ye shall see him, here is plainely ope∣ned, that his humaine nature was not in the Sepulchre, and at Galile, and doubtlesse, his diuinitie and Godhead was both in the graue and at Galilée too.

Therefore that auncient father, Fulgentius saieth: Christ beyng one and the same,* 1.414 is a locall man, of man (that is to saie, touchyng his manhoode that he tooke of man, he is conteined in place) Who is God incomprehensible, of the father, beyng one and the same, touching his humanitie or manhood, was ab∣sent from heauē when he was in earth, and leauing the earth when he ascended vp into heauen: but touching his incompre∣hensible and diuine substaunce, he was not absent from hea∣uen, when he was in the earth▪ nor forsaking the earth, when he went vp into heauen. And that hee might shewe vnto his Apostles, that his humanitie or manhoode was locall: that is to say, conteyned in place, he did say: I go vnto my father, and vnto your father.* 1.415 Againe, when he had sayde: Lazarus is dead,* 1.416 he did adde by and by, And I am glad for your sake, that I was not there. But declaring the incomprehensiblenesse of his diuinitie or Godhead, he did say, Beholde, I am with you alwayes vnto the worldes ende.* 1.417 Howe did he ascende vp into

heauen, but that because being the same, he is locall and true man? And howe is he alwayes with his elect, but that bicause being the same Christ, he is incomprehensible, and true God?

Wherevnto Saint Augustine doth agrée,* 1.418 saying, Doubt not but that Christ being man, is there, from whence he shall come to iudge the quicke and the dead. Holde faithfully, and beare in remembraunce the christian confession, howe that he rose againe the thirde day, he ascended into heauen, and sitteth on the right hande of the father, and that he shall come from none other place, but from thence, to iudge the quicke and the dead,* 1.419 and that he shall so come, (the angelicall voyce testifiyng the same) as he was seene to go vp into heauen: that is to say, in the same shape and substaunce, vnto the which he gaue im∣mortalitie, but he did not take away the nature of it, we must not thinke, that touching his shape and substaunce, he is euery where, for, we must beware that we do not so defende the diuinitie of man, that thereby we shoulde take away the ve∣ritie of his body. It is not conuenient nor méete, that the same that is in God,* 1.420 shoulde be euery where as God. For the in∣fallible Scripture saith of vs, that we be in God, that we liue and moue in him, and yet we are not in all places as he is.

And a litle after he concludeth, saiyng, Ne dubites, christum esse in aliquo loco celi; propter veri corporis modum. Doe not doubte, Christe to be in some certaine place of heauen, bicause of the propertie and fourme of a verie body: for he had said a litle be∣fore: Christ, in that he is God, is euery where, or in all places: and in that he is man, he is in heauen. Againe he saieth in an other place.* 1.421 Corpus enim domini in quo resurrexit in vno loco esse oportet, veritas eius vbique diffusa est: The body of Christe, in the which he rose, can be but in one place, but his trueth is disper∣sed euery where:* 1.422 Againe he saieth, Spatia locorum tolle corpori∣but, et nusquam erunt, & quia nusquam erunt, nec erunt, tolle ipsa cor∣pora qualitatibus corporum non erit, vbi sint, & ideo necesse vt non sint. That is to saie, take awaie from bodies limitation of pla∣ces, and the bodies will be no where, and bicause they bee no where, they will be nothyng, take awaie from bodies the qua∣lities of bodies, there will be no place for them to bee in: and

therefore the same bodies must needes be no bodies at all.* 1.423

Againe he saieth, Christus secundum presentiam corporalem, in Luna, in Sole, & in Cruce, simul esse non potuit: Christ, as touchyng his corporal presence, could not be in the Sunne, in the Moone, and vpon the Crosse, at one tyme.

* 1.424Saint Ciryll also saieth, Secundum carnem abiturus erat, adest autem semper virtute deitatis: Touching Christes body or fleshe, it is gone, notwithstandyng, he is present alwaies by the po∣wer of his godhead, againe: Nam & si corpore abfuero, tamen pre∣sens vt deus ero: Although I shall bee absent in my bodie, not∣withstanding,* 1.425 I shall be present as I am God.

Saint Origene also speaketh most plainely, It is not christ as being man,* 1.426 that is whersoeuer two or thrée be gathered to∣gether in his name: neither christ as being man, is with vs al daies vnto the worldes ende: nor Christ as beyng man, is pre∣sent with the faithful euery where gathered together: but the diuine power or nature that is in Christe.

* 1.427Gregorie a Pope, some tyme of Rome, saieth in the like sorte. Verbum incarnatum manet, & recedit, manet diuinitate, rece∣dit corpore. The worde incarnate doth tary, and doth go awaie: doth tary and remayne by his diuinitie and Godhead: doeth depart or go away, by, or in his body.

* 1.428But yet Vigilius Martyr doeth make the matter more playne, when he saith, If the nature of the fleshe, and of the worde, is all one, howe doeth it chaunce, that whereas the worde is euery where, the fleshe is not also founde to be euery where.* 1.429 For, when it was in earth, truely it was not in hea∣uen: and nowe that it is in heauen, truely it is not in the earth: and in so much it is not in the earth, that we loke that Christ shal come from heauen touching his fleshe, whom tou∣ching the worde, we beléeue to be alwayes with vs.

Therefore, after your opinion, either the worde is contey∣ned in place with his fleshe, or the fleshe is euerywhere with the worde. For, one nature doeth conceaue no contrarie thing in it selfe. But it is most contrarie and vnlike, to be eue∣rye where, and to be conteyned in place.

I trust that we haue already sufficiently proued, that al∣though

the humanitie and Godhead of Christe, be so ioyntly ioyned together in vnitie of person, that the one can not be se∣parated from the other: yet it foloweth not, that whereso∣euer the Godhead is, there the manhoode and humanitie must be also.

Therefore, when the Scriptures saith that our Sauiour Iesus Christ is syt downe on the right hande of the father: they shalbe fayne in despite of their heartes, there to vnder∣stande with Saint Augustine,* 1.430 by the right hande, a place of e∣ternall rest, felicitie, and ioye, where our Sauiour Christ tou∣chyng his manhoode, beyng accompanied with all the holy an∣gels, and with all the blessed spirites and soules departed, doth raigne with the father in coequal glory and maiesty. For, that the same right hande, whereon our sauiour Christe should sit, is a certaine locall place, it euidently appeareth by his owne wordes where he saith,

If any man doeth minister vnto mee, let hym folow mee, and where I am,* 1.431 there shall my minister be also. Againe, I wil that thei which thou hast geuen vnto mée, be with mee where I am, that they maie see my glory which thou hast geuen vn∣to mee. Who doeth not see, that he doeth here speake, of some certaine locall place, where his elect and chosen should be with hym in euerlastyng glorie and ioye? For, touchyng his God∣head, his chosen and elect are with hym, and he with them, ac∣cording to the promise, that he hath made vnto vs, saiyng: Be∣holde, I am with you alwaies vnto the worldes ende:* 1.432 Againe, if any man loue mee, he kepeth my worde, and my father shall loue hym, and we will come vnto hym, and dwell with hym.

Therefore, those places and textes must bee vnderstanded of Christe beyng true and perfect man, with whom beyng in the glorious kingdome of his father, all his faithfull seruaunts and ministers shalbe▪ Else, if they will still mainteine stiflie, that Christe touchyng his manhoode can be euerie where, thei shalbe faine to graunt also, that his faithfull seruauntes and ministers be euery where with him.* 1.433 For he saieth: where I am, there shall my ministers be also.

¶ The .xiiij. Chapter. ¶Againste popishe transubstantiation.

THis aunswere I knowe they will make: Sith that our sauiour Christe did saie,* 1.434 hol∣dyng the bread of the Sacramente in his handes:* 1.435 This is my body, the body of christ muste needes be wheresoeuer the Sacra∣ment is ministred, though it be in ten thou∣sande places at once. For, he saide, and thei were made:* 1.436 he commaunded, and they were created. This is most certaine & sure, his word must be fulfilled, it must needes be as he saide, though we can not comprehende by our natu∣rall reason, howe it can be doen or brought to passe.

* 1.437Moreouer, saie they, where as twoo witnesses by the lawe of God, are sufficient to proue and confirme a trueth, we haue foure of the chéefest, that euer were in all the whole worlde. For,* 1.438 we haue thrée of the Euangelistes, and the blessed apostle Sainct Paul, whiche doe with a whole and full consent re∣hearse these wordes that we haue alledged, whiche the trueth hym selfe did vse in the institution of his Sacrament, all after one fashion. Whiche thyng, they would not haue doen, if our Sauiour Christe had meant some other thyng, then the bare wordes do sounde, but one or other woulde haue expounded them.

* 1.439Againe, how could it be that they that do eate of that bread, and drinke of that Cup vnworthilie, shoulde be guiltie of the body and blood of Christ, and receaue their damnation, bicause they make no difference of the Lordes body, excepte the verie naturall body and blood of the Lorde, were there present in the holy communion.

Firste and formost, I graunt that the worde of the Lorde must be fulfilled,* 1.440 and that it must néedes be, as the truth saith. But then we muste take the wordes of that the Lorde doeth speake in their right sence, and according to the meanyng that he hath spoken them, and not after the vaine imagination of of mens wittes.

For that holy father Tertullian saieth, we must not bryng our owne sences to the readyng of Scriptures,* 1.441 but we muste take the sence that the Scripture doeth geue, by conferryng one Scripture by another, and therefore he saieth, Oportet se∣cundum plura, intelligi pa••ciora. The fewer places must be ex∣pounded by the mo.

Saint Hierome also saieth, Non in verbis scripturarum est euangelium,* 1.442 sed in sensu. The Gospell standeth not in the bare wordes of the Scriptures, but in the meanyng.

Saint Augustine also saith, Solet circumstantia scripturarū, illu∣minare sententiam.* 1.443 The circumstances of the scriptures is wont to geue light,* 1.444 and to open the meanyng. Else it will bee verie straunge, as when he saith, I am the dore: I am the true vine, we might, by as good reason, imagine that hee is a materiall dore, and a material vine, and that his Apostles are vine braū∣ches, because that he saieth: and ye are the braunches.

Againe,* 1.445 ye are (speakyng to his Apostles) the Salte of the earth: Againe, when Paul did saie: and the rocke was christe, men readyng or hearyng the same,* 1.446 might haue surmised, that the Apostles were verie Salt,* 1.447 that the Rocke, whiche the Is∣ralites dranke of in the wildernes, was very Christ in deede, why? bicause that the wordes doe sounde so, and seeme vnto the ignoraunt to signifie so.

Therfore, if we will haue the true and liuely worde of god to take effect, we muste with diligent conferryng of the Scri∣ptures, searche out the meanyng and right sence of it, as wee haue saide a little aboue out of the Fathers, else we may saie long enough, euen vntil our heades do ache: this is gods word, thus and thus did the Lorde say, before that we can proue any thyng. And whereas they doe boast and crake so much of their witnesses, which do al with one consent rehearse these words of the lordes institution. This is my body, after one maner and fashion, they do in that point, but deceaue the poore simple and ignoraunt people: For, although thei doe nothyng varie in the repeatyng of these wordes: This is my body: yet when they rehearse the wordes of our Sauiour Christe, whiche he spake touchyng the Cuppe, they doe sufficiently declare, howe

these wordes of Christe ought to be taken and vnderstanded, and what is the true sence and meanyng of them.

* 1.448For, where Matthewe and Marke, doe saie in the persone of Christ: This is my blood, both Luke and the blessed apostle S. Paul,* 1.449 as faithfull interpreters of our sauiour christes wordes, doe saie: This cup is the newe Testament in my blood. Which wordes, if they be well considered and marked, doe open the vnderstandyng of all the whole matter.

* 1.450For, as the Cup, or that whiche is in the Cup, is the newe Testament (by the newe Testament hee doeth vnderstande the frée remission of our sinnes, that we haue through the me∣rites of his death, passion, and bloodshedding) so the bread is the body of Christe.

But the cup doeth onely signifie and represent vnto vs the newe Testament, that is to say, the forgeuenes of our sinnes, whiche we haue 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 doeth onely represent and signifie vnto vs, the blessed body of christ, which was broken for vs: the vertue of which body is communicated and geuen vnto vs by the due ministration, and worthy recea∣uyng of the holy and blessed Communion.

* 1.451Againe, if the multitude of witnesses, ought to take place, three of the chéefe Euangelistes do testifie vnto vs, that our Sauiour Christe did saie: Ye shall not haue me alwaies with you,* 1.452 vnto whom we may adde Peter for the fourth, whose wordes are these: Repent ye therefore and turne, that your sinnes may be done awaie, when the time of refreshyng com∣meth, whiche we shall haue of the presence of the Lorde, and when God shall sende hym whiche before was preached vnto you, that is to wit, Iesus Christ, who must receaue heauen, vn∣till the tyme that all thynges, whiche God hath spoken by the mouth of his holy prophetes sence the worlde began, be resto∣red againe.

* 1.453Here Doctour Harding, with the residue of the louanistes▪ wil replie and saie, why sir, this place of Peter maketh litle or nothyng for you, for this worde (oportet) in the Actes, whiche

signifieth (must) dooth not importe so much as you woulde inferre of necessitie, as may euidently appeare by Saint Paul, where hee saieth,* 1.454 Oportet Episcopum esse vnius vxoris virum. A Bishop must be the husbande of one wife. Here you maye see (saie they) that (oportet) doeth not importe suche a necessitie as you make, that he that neuer was maried, may be a Bishop. Here gentle reader, vnderstande thou, that this place of Paul, by them alledged,* 1.455 is not alike, whiche these Papisticall Loua∣nistes goe about to compare: For, in comparyng of the Scrip∣tures, we must not consider the naked words, but the meaning thereof: for as saint Hierome saieth: Ne putemus, in verbis scri∣pturarum esse euangelium, sed in sensu: That is, let vs not thinke, the Gospell standeth in the words of the scriptures, but in the meanyng. For, this place of Sainct Paul (by them alledged) doeth declare of what equalitie a Bishop ought to be: But in the other place, S. Peter teacheth vs, the place where Christe must necessarily be vntill the ende of the worlde: whiche wee ought to beléeue to be true, accordyng to our Creede. And this comparison of this worde (oportet) doth no more aunswere this place of Peter in the Actes, then if I woulde saie, of you being here present:* 1.456 Oportet te hîc esse: You must néedes be here: which importeth such necessitie for the time, that you can none other∣wise be, but here: And yet our Popecatholiques goe aboute in wordes, to auoyde this necessitie with an other (oportet) in another sence, as this, Oportet te esse virum bonum. You must be a good man: here (oportet) doeth not in verie deede conclude anye such necessitie, but that you may be as euill a man as a papist. Thus you maie see howe that their obiection is friuolous and vaine, and to no purpose, but onely to deceiue the symple and ignoraunt.

All the foure Euangelistes doe also witnesse vnto vs,* 1.457 that these are christes wordes: from hencefoorth, the sonne of man shalbe sittyng on the right hande of the power of God. And: I went out from the father, and came into the worlde: and I leaue the worlde againe, and go vnto the father. The blessed Euangeliste saint Marke,* 1.458 doeth write on this maner: When the Lorde had spoken vnto them, hee was receaued into hea∣uen,

and sate hym downe on the right hand of GOD. These wordes haue we written in Luke:* 1.459 he led them out into Be∣thanie, and lift vp his handes, and blessed them. And it came to passe, as he blessed them, he departed from them, and was ca∣ried vp into heauen.

* 1.460But he doeth so liuely set out the matter (I meane the as∣cendyng vp of Christ into heauen, in the booke of the Actes of the Apostles) that thei may be ashamed to open their mouthes for to saie, that the body of Christe is still here in earth, wher∣soeuer their holy annointed do blowe vpon a peece of bread, or vpon a wafer cake.

Againe, when the blessed Apostle saint Paul doeth byd vs to seeke Christe, he biddeth vs not to seeke for hym in the Sa∣crament, but, aboue in heauen, where hee sitteth on the right hande of the father.* 1.461 If ye be (saith he) risen againe with christ, seeke those thynges, whiche are aboue where Christe sitteth on the right hand of God.* 1.462 And in a nother place: Our conuer∣sation is in heauen, from whence we looke for the Sauiour, euen the Lorde Iesu Christ, whiche shall chaunge our vile bo∣dies, that they maie be fashioned like vnto his glorious bodie.

By these wordes we do plainely learne, that Christ is not onely in heauen touchyng his manhoode,* 1.463 but that he shall also when he cōmeth againe, make our vile and corruptible bodies like vnto his glorious body. Whereby it shoulde folowe, if the body of our Sauiour Christe, beyng glorified and immortall, can be euery where, or in mo places then in one at once, that our bodies also, sith that they shall be made like vnto his glori∣ous body, could be euery where and in all places, after the ge∣nerall resurrection, whereby the same that the Apostle doeth speake of here, shalbe performed and fulfilled.

But this absurditie is so greate, that no christian euer is a∣ble to heare it. Christe hym selfe, willyng that we should seeke hym none other where but in heauen, and also armyng vs a∣gainst those false Prophetes that should go about to perswade vs, that he is here styll vpon the earth, doth saie these wordes. Take heede, I haue tolde you before, if they shal saie vnto you: beholde,* 1.464 he is in the deserte, go not foorth: beholde he is in the

secrete places, beléeue not. Why should we then at these anti∣christes bidding, runne from aulter to aulter, and from pixe to pixe, for to seeke our Sauiour Christe?

Ought we not rather to doe,* 1.465 as we reade that an olde aun∣cient father did: vnto whom the deuill did appeare in the like∣nes of Christe, saiyng: beholde thy Lorde and thy Kyng? This good olde auncient father, hearing this blasphemous voice, did shut vp his eyes, saiyng: I will not see my Lorde and my Kyng in this worlde. For he hymselfe, euen my Sauiour and redée∣mer, did geue me warning, that if any should say, that he were in the desert,* 1.466 or in some secrete places, I shoulde not beléeue it: And so the foule spirite did by and by vanishe away from him.

If we woulde do the like, when these false annoynted do most lyingly say vnto vs: Beholde, Christ is in this aulter, or in that aulter, he is in this pixe or that pixe, this abominable spirite of idolatrie, wherby the christian people is pluckt away from the true worshipping of God, to the honouring and wor∣shipping of a péece of bread, which being a good creature of God, thei make a stincking idol, should seene vanishe away from vs.

But heare yet what Saint Paul saith, Christe hauyng in his owne person,* 1.467 purged our sinnes, sitteth on the ryght hande of the maiestie, in the highest places. And in another place he saith,* 1.468 This man, after that he had offered one sacri∣fice for sinnes, sitteth for euer at the right hande of God, and from hencefoorth tarieth til his enimies be made his footstoole.

Let vs but marke this last saying of Paul. For here hée doth teache vs, that our Sauiour Iesus Christ, after that he had perfourmed & done the thing, wherefore he had put on our frayle nature, he did take it vp into heauen, where he sitteth down in it, on the right hand of y^e maiestie of god, not for a yere or two, or for to be here at euery papistes becke, almost euery houre of the day, but for euer, euen tyll his enimies be made his footstoole: which thing shall neuer be tyll the worldes ende.

In the meane season, let vs folowe the commaundement of the Apostle:* 1.469 where he saith, Whensoeuer ye eate of this bread, and drinke of this cup, ye shall shewe foorth the Lordes death tyll he come. These wordes, tyll he come: must be vn∣derstanded

either of his manhoode, or of his Godhead: But of his Godhead they can not be vnderstanded:* 1.470 for, touching it, he is wheresoeuer two or three are gathered in his name: much more, where the whole congregation of the faithfull be assembled together, for to heare his worde, and to receaue his holy Sacramentes. They must then of necessitie be vnder∣standed of his manhoode, which if it were there, the Apostle néeded not to say, tyll he come: for he shoulde be there already present.

These places and other like, whiche I néede not nowe to bring in, (for I haue witnesses enowe for their foure, of the which yet, two do make directly against them) do sufficiently declare that these wordes of our Sauiour Christ,* 1.471 This is my body, ought not to be taken in that sence and signification, that they will haue vs to take them for.

First and formost, let vs marke the whole tenour of the wordes, Christe our Sauiour saieth: This is my body, whiche is geuen for you.* 1.472 Here he speaketh of a mortall body, which in all thynges was like vnto our bodyes (synne onely excepted) and whiche hath a due proportion of lymmes, with all other dimensions that pertaine to an humaine bodye, and without the whiche, it could be no humaine body.

* 1.473And I doe beléeue that he did rise againe, and was glorified in the same body, hauyng his due proportion of lymmes, and all other dimensions still, that doe pertaine to mans bodie. I beléeue also, that the same body (though it be now immortall) is still of a iust height, length, breadth, and thickenesse, ha∣uing, a head, armes, handes, and feete, and all other members that are required in a perfect mans body.

Whiche thyng they will confesse (excepte that they will affirme with Martion) that Christe had a phantasticall bodie,* 1.474 whiche appeared outwardely to be a very mans body, and yet was none.* 1.475 Or, except thei wil saie with Eutiches, that the bo∣dy of christ is deified or tourned into the godhead. But I know that they would not for all the goods in the worlde be compa∣nions of heretiques.

* 1.476Therefore, I woulde fayne knowe of them, howe and after

what sort this body of Christe, whiche lacketh nothing to the perfection of an humaine body, shoulde be in such a small péece of bread. I am sure that they wyll say that the body of Christ is in heauen, on the right hande of the father, with his due pro∣portion of lymmes, and other dimensions that apperteyne to a perfect mans body, that is to witte, with his iust height, length, breadth and thicknesse.

But it is in the Sacrament without any of al those things,* 1.477 so that if we aske them, where the head is, where the feete be, and the armes, they wyll immediatly aunswere, that all is head, all is féete, all is armes, breast, and shoulders, and that we must seke there for no distinct proportion of lymmes, nor any due order of the members.

But let them drinke water styll with the Swannes of Thamesis, tyll they haue proued their monstrous doctrine by the word of God, or by any aucthoritie of the auncient fathers of the true Catholike Churche, and then I warrant that they shall neuer go drunken to bed.

Yea, they are not ashamed to say, that in the Sacrament, the body of Christe doth occupie no place, and yet they wyll haue there, the same selfe body that was borne of the virgin, that hong on the crosse, and that ascended vp into heauen. Is not this I pray you, to spoyle our sauiour Christ of the veritie and trueth of a body?

For,* 1.478 as Saint Augustine faith, Take away the limittati∣on of places from the bodyes, and they shalbe no where, and because that they shalbe no where, they shall not be at all. Sithe then, that they wyll not haue the body of Christe to oc∣cupie any place in the sacrament, we can conclude none other by the wordes of saint Augustine, but that it is not there at all. For, the naturall body of Christe doeth occupie a place, where so euer it be, as ours shall, after the generall resurrection of al fleshe.

So the same Saint Augustine saieth, a litle after the place before rehearsed. Ne dubites, Christum esse in aliquo loco celi, pro∣pter veri corporis modum. Doe not doubte, Christ to be in some one place of heauen, bicause of the propertie and measure of a

verie bodie.

* 1.479Againe he saieth, Christum secundum humanitatem, visibilem, corporem, localem, atque omnia membra humana veracitèr habentem credere conuenit, & confiteri. We must beléeue and confesse, that Christe accordyng to his humanitie, is visible, hath the sub∣staunce and properties of a body, is conteined in place, and verely hath al the members, & the whole proportion of a man. These testimonies are so manifest, that vnlesse the papistes haue whorishe foreheades, they will blushe and be ashamed.

* 1.480But here they will alledge against mee, the wonderous workes that our Sauiour Christe did worke in his body, both afore his resurrection and after,* 1.481 saiyng: Maie not the naturall body of Christ, be aswell vnder a small péece of bread, as he did walke vpō the waters,* 1.482 which is cleane contrary to the nature of an humaine bodie, or aswell as he did come in to his apostles, through the doores, beyng shut fast? Is the hande of god now shortened? or is he not still almightie, and able to doe what so euer he will, both in heauen and in earth?

* 1.483No man, I trowe doth denie the almightie power of God. For we doe all confesse, with all submission & due reuerence, that he is able to do whatsoeuer he will, both in heauen and in earth. But it followeth not, bicause he is almightie, and able to doe whatsoeuer he will, that therefore, he will doe whatso∣uer wee shall imagine or inuent out of our owne heades, and braynes, besides or against the manifest and sacred scriptures. We muste not thynke that his omnipotencie or almightie power, will bee bounde to our vaine imaginations and phan∣tasies.

* 1.484Againe, it hath béen alwaies counted a childishe argument, and vnworthy to be vsed among the learned, to reason, a posse ad esse. For, who woulde not deride and laugh hym to scorne, that would reason after this maner: God is able through his omnipotencie, and almightie power, to doe this or that, Ergo, he hath doen it? God was able to make vs, Swine, Sheepe, Oxen, Horses, Trées, Stones, Frogges, Lice, Dogges. &c. Yet he hath not doen soe,* 1.485 but of his meere goodnes and mercie, hee hath made vs after his owne similitude and image, for to in∣herite

with hym his glorious kyngdome of heauen.

Hearken what that auncient father Tertullian saieth,* 1.486 tou∣chyng the omnipotencie or almightie power of GOD: Some man peraduenture (saieth he) will saie, there is nothyng vn∣possible to God: let vs vse this saiyng in our presumptious fan∣cies, and then may we imagine of God, whatsoeuer we list, as though he hath doen it,* 1.487 bicause he is able to do it. For, we must not thinke, bicause that god is almighty, that therfore he hath doen the thyng whiche he neuer did. Sed an fecerit requirendum est. But we must first enquire whether he hath doone it or no. And so there shalbe some thing vnpossible to GOD, that is to wit, whatsoeuer he will not. Dei enim, posse, velle est, & non posse, nolle. For, in God to be willyng, is to be able: and to be vnwil∣lyng, is to be vnable.

And vnto this maie be added the saiyng of Theodoretus,* 1.488 who is also a very auncient writer. GOD (saieth he) is able to doe, whatsoeuer he will, but he will doe none of those thinges, that be not in hym of their owne nature. Sith then, that God is true of his owne nature, he can doe nothyng that is against his worde. Not bicause (saieth the other catholique Fathers) that he is not able to doe it, but bicause that he will do nothyng against his owne nature. And again, bicause that it is vnméete that he should worke against hymselfe. Thus farre he.

We may vnderstande by these auctorities now by mee al∣ledged, how we ought to reason vpon the omnipotencie and al∣mightie power of God. It is not enough for vs to saie: God is almightie and able to doe all thynges: Ergo, the bodie of christ, is really and substantially, flesh, blood, and bones in the sacra∣ment, but first we must enquire whether God will haue it so or not.

If the worde of God should certifie vs, that he would haue the body of his onely begotten sonne our sauiour Iesus christ, after the same monstrous sorte in the Sacrament, as they doo imagine,* 1.489 and will haue other men to beleeue: then ought we to beleeue it vndoubtedly, and without any contradiction or resi∣staunce.

But the scriptures do teache vs cleane contrary. For, they

all testifie vnto vs, that Christe our Sauiour, hauyng offered one oblation or sacrifice for synnes,* 1.490 is set downe on the right hande of God for euer, tariyng there, till his fooes be made his footstoole,* 1.491 as it hath been sufficiently proued before.

Thei doe therefore alledge in vaine the omnipotencie and almightie power of God, for to proue thereby, their deuillishe and mōstrous opiniō,* 1.492 beyng in this point like vnto the anaba∣ptistes, which, whē thei be so sore pressed with the scirptures, that they knowe not whiche waie to escape, doe flye streight waie vnto the spirite, hauyng then none other thyng in their mouthes: but the spirite: the spirite.

So, these ioly felowes, when they be beaten with the scri∣ptures, that they haue not one worde to saie, will by and by with a great circumstaunce of wordes, and fetchyng aboute, al∣ledge the omnipotencie and almightie power of God,* 1.493 settyng foorth his wonderous works, & miracles, that he hath wrought by it, that so they may vnder the shadowe of them deceaue and blinde the poore vnlearned people, whiche haue no vnderstan∣dyng nor perceiueraunce of thynges.

* 1.494These be for the moste parte, the goodly argumentes and reasons that they doe vse: if god hath doen this thyng, or that thyng (then will they bryng in some excellent miracle that god did worke in tymes paste) may not he by his omnipotencie and mightie power, bring to passe that the natural body of his sonne Christe should be in the Sacrament? ye may see, howe these newe fangled felowes do most shamefully deny the om∣nipotencie of God.

* 1.495These and other like thynges, they doe daiely vomite out againste the true ministers of Gods worde, in their railyng bookes, and vpon their Alebenche, where as they themselues are vtter enimies and subuer••ours of the omnipotencie and almightie power of God. For thei do preache, and daily shewe, teache and write,* 1.496 and also with fyre and sworde, compell men to beléeue, that christe can not geue vnto vs his fleshe to eate, excepte his naturall body, that he tooke of the virgine Marie, that died vpon the crosse, and ascended vp into heauen, be there in the Sacrament▪ really and substancially in déede, more like

a monstrous thyng, then an humaine body.

Wheras on the contrarie, we doe both beléeue and teache, that our sauiour christ is able by his euerlasting and almighty spirite,* 1.497 whensoeuer we doe worthely receiue his Sacrament, to feede with his most precious flesh and blood, both our soules and bodies vnto life euerlastyng: and yet that hee needeth not therefore, to come downe from heauen, nor to be after suche a monstrous fashion in the sacramentall bread and wine.

For,* 1.498 as the blood of our sauiour christ doth cleanse vs from all our synnes, and yet we neede not to haue it really present with vs,* 1.499 for to be washed or bathed in it: so Christ our sauiour, accordyng to his promise, doeth daily, or whensoeuer we doe come worthely to his holy Table, feede both our bodies and soules with the wholsome and heauenly foode of his pretious body and blood, and this doeth he by his eternall and almightie spirite, so that he needeth not therefore to come downe at the becke and commaundement of euery iuglyng Papiste, and to be really present in a péece of their sterched breade, after that they haue with gapyng and blowyng spoken, foure or fiue wordes vpon it.

Let any man that hath any sparke of the spirite of GOD, iudge, whether this maner of feedyng vpon the body and blood of Christ in the holy Sacrament (whiche as I saide, is doen by his eternall spirite) doth not in all poinctes agrée with the holy Scriptures, and with the almightie power of God, who is ne∣uer wont, sith that of his owne nature he is most true, to do or worke any thyng againste his owne worde and sacred Scrip∣tures, wherby we are certified, that the heauens muste holde our Sauiour Christe,* 1.500 till all thynges be restored againe, that God hath spoken by the mouth of all his holy prophetes since the worlde began.

The examples that they doe bryng of the walkyng of our Sauiour Christ vpon the waters,* 1.501 or of his commyng in, to his disciples and apostles, when the doores were faste shut, if they be well considered and looked vppon, it shalbe easie for to per∣ceaue and vnderstande, that they make nothyng for them, but rather against them.

For, when our Sauiour Christe did walke vpon the Sea, (although he did it by his diuine and godly power) yet had he at the same present houre,* 1.502 his true and naturall body, with due proportion of lymmes, and all other dimensions that doe per∣taine to a mans body: so that he coulde then be seene with the bodily eyes of his apostles, & taken vp sensibly into the Boate that they were in.* 1.503 But no suche thyng will thei alowe in their monstrous being of christe his true and naturall body in their Sacrament. Therefore, this example maketh not for them, but against them.

Now againe where they saie that our Sauiour Christ, did go in to his apostles through the doores, beyng faste shut, here they make a shamefull lye.* 1.504 For neither in the Gréeke nor in the Latine, we shal finde that it is written, through the doores beyng fast shut: but the doores beyng shut, or when the doores were fast shut. Whereby the Euangelist doth signifie vnto vs the tyme, that our Sauiour Christe came in to his disciples. For, therby may we vnderstande, that it was verie late in the night when he came in to them: as when any of vs doth saye: I came home by candle light,* 1.505 or when all the doores were fast shut: yet no man is so foolishe, as for to construe vppon his wordes, that he had light borne afore hym, or that he went in, through the doores: but by this maner of speaking we be wont to gather, that it was late in the night when he came home.

* 1.506Moreouer, we do reade in the booke of the Actes, that the apostles were put in the common prison at Hierusalem: but the angell of the Lorde, by night opened the doores of the prison and brought them foorth, the doores of the prison beyng shut fast againe, as sure as it was possible, and yet none of the kéepers that were standyng without before the doores, and kéeping them with al diligence, did espie it, when it was doen.

Likewise in the same booke, we finde written, that when Herode would haue brought foorth Peter, for to put hym to death, the angell of the Lorde did come vnto hym, as he slept betweene twoo souldiours, bounde with two chaines, and the keepers that watched and warded the prison,* 1.507 standyng with∣out before the doores. And as soone as the angell smote Peter

on the side and waked him, his chaines fel of from his handes, and also that when he and the angell were paste the firste and seconde watche, and were come to the yron gate, that leadeth into the citie, it did open vnto them of his owne accorde.

Shall wee saie nowe, that an Angell, was able so to open and shut againe the doore of the prison that the apostles were in, that none of the keepers coulde perceaue nor espie it when it was doen: And that our Sauiour Christ, who is the Lorde of al angels, was not able to open and shut againe the doore of the Parlour, where his apostles were, either by the ministerie of his angels, or by his owne diuine and godly power, but that he must be seen and hearde when hee was doyng of it? Shall the yron gate of Herodes pryson open of his owne accorde vn∣to Peter, and vnto the Angell, and shall not the doore of the Parlour, where the apostles were gathered together, open and shut againe of his owne accorde, vnto the onely begotten sonne of god: but that either it must be opened by mans hand, or els the sonne of God must creepe through it?

Here then do we learne,* 1.508 that all power is geuen vnto our sauiour Christ, both in heauen and in earth, and that all crea∣tures be subiect and obedient vnto him. For, he did declare no lesse by this miraculous commyng in to his apostles and disci∣ples. Therefore, when they do say, and all to mainteyne their monstrous doctrine, that Christe went through the doores as they were fast shut, whiche thing they do by false interpre∣ting of the Scriptures, as it doth appeare both by the Gréeke and Latine text, they do not a litle derogate to his diuine and godly power.

For, they make that he coulde not come to his apostles, the doores being shut fast,* 1.509 except he should put away from him all the properties of his true and naturall body, that he tooke of vs, in the virgins wombe, of whom he tooke his vndefiled sub∣stance, & specially, sith that, after their doctrine and saiynges, he went through the same doores beyng shut, as he is in their sacrament, where they will haue his body to bee without his due proportion of lymmes, and all other dimentions that doe pertaine to a perfecte mans bodye, whiche is nothyng els but

to take awaie altogether, the veritie & truth of his manhoode.

But let vs graunt vnto them, that he went, as they will haue it, through the doores, as they were made faste, what shall they get by it? For after our sauiour Christ was gotten in,* 1.510 and the apostles were abashed and affraied, supposing that thei had seen a spirite: he saide streight waies vnto them: why are ye troubled,* 1.511 and why doe thoughtes arise in your hartes? Beholde my handes and my feete, that it is euen I my selfe. Handle mee and see: for▪ spirites haue not fleshe and boones, as ye see mee haue. And when he had thus spoken, he shewed them his handes and his feete.

Now, hauyng the scriptures so plaine vnto vs, as we haue, whiche doe witnesse vnto vs,* 1.512 that our sauiour Christe, hauing in his owne person, pourged our synnes, is set downe on the right hande of the maiestie on high, wee are abashed at their doctrine, and be afraied, lest they will haue vs to receaue and worship a false Christe, we are troubled at the straungenesse of this newe learning of theirs, and thoughtes doe arise in our heartes.* 1.513 Therfore, if they will haue vs to be without trouble in our consciences and myndes, if they will haue vs to beléeue and credite them, let them so worke, that we maie handle, and see hym, let them shewe vs his handes, and his feete, and then the battaile is fought, and the victory theirs.

* 1.514For Saincte Augustine saieth plainely, without any darke speakyng: Christum secundum humanitatem, visibilem, corporeum, lo∣calem, atque omnia membra humana veracitèr habentem credere con∣uenit, & confiteri: That is to saie in englishe, we muste beléeue and confesse, that christ accordyng to his humanitie, is visible, hath the sustaunce and properties of a body, is conteined in place, and verely hath all the members, and the whole propor∣tion of a man. Therfore, let them as we haue said, shewe vnto vs, that we may see Christ in the cake, or otherwise the feelde is ours, the ouerthrowe and shame theirs.

¶The .xv. Chapiter. ¶What it is to be guiltie of the body and blood of Christe.

BUt now I will come to their common obie∣ction,* 1.515 that thei be wonte to make out of the eleuēth chapter of the first to the Corinthi∣ans, where the apostle doth say: whosoeuer shal eate of this bread, or drinke of this cup vnworthely, shalbe guiltie of the body and blood of the lorde: or he shal eate and drinke his owne damnation, bicause that he maketh no difference of the Lordes body. How coulde it be (saie they) that they whiche doe eate of this bread, & drinke of this cup vnworthely, should be guiltie of the body and blood of Christe: or that they should eate or drinke their owne damnation, bicause that they make no difference of the Lordes body, excepte the verie natural bo∣dy and blood of Christe, were there present in the holy Sacra∣ment? I will first declare what it is to receaue this holy Sa∣crament vnworthely,* 1.516 and then will I aunswere at large to al the rest.

They eate and drinke vnworthely this holy and blessed sa∣crament, that come vnto it,* 1.517 not hauyng truely examined their owne selues, that come vnto it, without faith in the merites of the death, passion, and bloodsheddyng of our Sauiour Iesus Christe, or without true repentaunce, vnfained confession of their synnes vnto God, without amendement of their owne liues, and without loue and charitie: Thei do also receaue vn∣worthely, that handle the misteries otherwise then the lorde hath instituted and ordained them. For, they can not haue a deuoute mynde to God, that presume to minister or receaue the Sacramentes and misteries, otherwise then the aucthour of them hath appointed: For, there shalbe a iudgement where euery man shall geue aunswere, howe he hath receaued, euen at the day of the Lorde Iesu Christ.

For, they that come to it, not obseruyng the tradition, or∣dinaunces, and institution of the Lorde, and without a christi∣an like conuersation, are guiltie of the body and blood of the Lorde. Sainct Ambrose saieth, But what is it to be guiltie of the body and blood of the Lorde?* 1.518 euen to bee punished for his death. For, he is dead for them, that set nought by his benefit.

* 1.519Saint Ciprian also saieth▪ Impijs, in morte christi nullus supe∣rest quaestus: iustissimè eos beneficia neglecta condemnant. That is to saie, the wicked haue no gaine by the death of Christe: but the benefites, that they haue despised, doe most iustely condemne them.* 1.520 Saint Augustine plainely saieth, Habent foris sacramen∣tum corporis christi: sed rem ipsam non tenent intus, cuius est illud sa∣cramentum. Et ideò sibi iudicium manducant, & bibunt: Outwarde∣ly they haue the Sacrament of Christes body: but the thyng it selfe inwardely in their hartes they haue not. And therefore they eate,* 1.521 and drinke their owne iudgement. Againe he saith, Re••s erit, non paruipretij, sed sanguini•• christi, qui violat, & comma∣culat animam, christi sanguine, & passione mundatam: He is guilty of no small price, but euen of the blood of Christ, that defileth his owne soule, that was made cleane by the passion, and blood of Christe.* 1.522 Athanasius also saieth, Adorantes dominum, neque ita, vt dignum est eo, viuentes, non sentiunt se reòs fieri dominicae mortis•• Worshippyng our Lorde, and not liuyng so as it is meete for our Lorde, they feele not that thereby they are made guiltie of our Lordes death.

So that we may easely perceiue, by these testimonies, that Saint Paules meanyng is, that the wicked, resortyng vnwor∣thely to the holy misteries, and hauyng no regarde what is meant thereby, and maketh no more accounte of it, then if he did eate and drinke at an Alehouse vppon an Alchentche, is guiltie of the Lordes body and blood:* 1.523 for so Sainte Augustine speaketh of the water of baptisme. Baptismum multi habent, no•• ad vitam aetern••m, sed ad panam aeternam, nō bene vtentes tanto bono. That is to saie, some haue baptisme, not to life euerlastyng, but to paine euerlasting, not well vsing so good a thing. Thus you haue hearde out of these auncient fathers, what it is to be guiltie of the body and blood of the Lorde.

* 1.524Whereby our Pope catholikes may learne, that they all receaue this sacrament vnworthely, & that thei are all guilty of the body and blood of the lorde, and so eate and drinke their owne damnation. For, they doe moste shamefully alter and chaunge the holy institution and ordinaunce of our Sauiour Christe, not onely in this, that they doe without any grounde

of the scriptures, take awaie the cup of the lorde, frō the laitie or laie people, for whom he did shead his precious blood, as wel, as for our gallaunt maisters of the Cleargie, but also in this that thei doe suffer their shauelinges to eate and drinke vp all alone,* 1.525 blessyng the people with an emptie Cup,* 1.526 and sendyng them home againe, as much fooles as they came.

But if they be guiltie of the body and blood of the lorde: if they eate and drynke there (I meane in the Sacrament) their owne damnation,* 1.527 and yet doe not vnderstande nor perceaue in what perill they be, and that very damnation doth hang ouer their heades, it ought to be no marueyle vnto vs. For, GOD hath geuen them ouer into a reprobate sence, hee hath made their wisedome meere foolishenes.* 1.528 And why? bicause that thei haue preferred their owne wisdome, before the wisdome of our sauiour christ, who is the wisdome of the heauenly father.

¶The .xvj. Chapiter. ¶The Sacrament ought to be ministred to all the people in both kyndes.

OUr Sauiour Christe did appointe, institute, and ordeine,* 1.529 that his holy sacrament should be receaued in both kindes, and that the faithfull shoulde take the misticall cup, and deuide it among themselues. For, these are his wordes: Take this, and deuide it among you. Whiche thyng they did immediatly. For, as the blessed Euangeliste Saint Marke doth write, thei al dranke of it. No, no,* 1.530 will these wise folkes saie, it needeth not to be so. For, sith the bread is the naturall body of Christe, it can not be without blood. If the people then doe receaue the bread beyng made the body of Christe, they doe, per concomitantiam (for so thei tearme it, whereby they signifie, that the body cannot be without the blood, nor the blood without the body) receaue both the fleshe, and blood together, and haue no neede to receaue the misticall cup: for that were to receaue the blood of Christe twise.

In deede, Christe our sauiour had not the wit, to perceaue so muche, or else, his mynde was so much vppon his death and passion, that he shoulde suffer the next daie, that he wiste not well what he did. O ye blinde bussardes, and wicked obstinate

enemies of al trueth, wil yet set the wisdome of god to schole? or if it be so as ye saie, that the one is sufficient, so that recea∣uing the one, we receaue both together, what néede haue your shauen Madianites of suche sippyng and lickyng, as thei vse in their abominable and blasphemous Masses? If by our goodlie concomitantiam, the flesh and blood, are so conteined and ioyned together vnder the accidentes of bread (as ye say) that no man can receaue the sacramentall bread, but he must receaue both the bodie, and blood together, why do your Priestes both sippe and licke vp the blood, seuerallie by it self in the Chalice? why is it not as lawfull for the laitie or laye people, to drinke the Cup of the Lorde, as ye make it lawfull for your annoynted gentlemen? was it not as well instituted for vs, as for you, or for either?* 1.531 Doth not the wisdome of God saie, himself: drinke ye all of this? And Marke writeth, that according to the lordes commaundement, they dranke all of it?

* 1.532Yea, saie they: but this was spoken to the apostles onely, who alone were there present, we reade not that their were any besides them, in the company of Christ, or that fate with hym at boorde, when he did institute this sacrament. Sith thā that the priestes, are the apostles successors, it is most requisit that they should communicate in both kyndes, & that the laitie or laie people, of whom, none was with christ at the first insti∣tution of the sacrament, do content themselues with one kinde.

Uerely this is well hit. If thei do put awaie the laie people from the misticall cup,* 1.533 bicause that none of them was present with christ at the firste institution of his sacrament, how dare thei be so bold to minister vnto them, the sacramentall bread, sith that Christ did geue it to none of the laitie then, nor com∣maunded afterwards that the one should be more geuen vnto them then the other?* 1.534 Or how doth it chaunce, that when your sacred apostles doe communicate without Masse, and receaue the Sacrament at their holy brethrens handes, they do vtter∣ly refuse the misticall cup of the precious blood of our Sauiour Iesu Christe? (Are they the apostles successors onlie whyles they say Masse? do thei not run into the curse the of Pope Ge∣lasius: whose wordes are these: we haue vnderstanded, that

some hauyng onely receaued the holye portion of the body, do abstaine from the cup of the holy blood.* 1.535 But sith that they are moued by a fonde superstition, whiche I knowe not, thus to abstaine, either let them receaue the whole Sacrament, or be put from all. For, there can be no deuision of this one Sacra∣ment and high misterie, without greate sacriledge.

The glose that is written vpon this Canon doth also saie:* 1.536 It is not without a iuste and necessarie cause, that the Sacra∣ment is taken vnder both kyndes. For, the kynde or forme of bread, is referred to the fleshe: and the kinde or forme of wine, to the soule. Againe, it is taken or receaued vnder both kindes, for to signifie, that Christ did take vpon hym, both an humaine body, and an humaine soule, and also for to signifie that the re∣ceauyng of this sacrament, is auaileable both to the fleshe, and also to the soule. For, if it were only receiued vnder one kind, it shoulde be signified, that it is auaileable onely for the tuition and safegarde of the one.

Hearken what Gerardus Lorichius, one that is a great de∣fendour of Transubstantiation,* 1.537 & a papist for his life, saieth to this matter: They be false Catholiques (saieth this man) that are not ashamed by all meanes to hinder the reformatiō of the Churche. Thei to the intent the other kynde of the sacrament maie not be restored vnto the laie people, spare no kynde of blasphemies. For they saie, that Christe saide onely vnto his apostles,* 1.538 drinke ye all of this: but the wordes of the Canon be these: take, and eate ye al of this. Here I beseche them, let them tell mee, whether they will haue these wordes also, onely to pertaine vnto the apostles.* 1.539 Thā must the laie people abstaine from the other kinde (the bread also). Whiche thyng to saie, is an herisie, & a pestilent, and a detestable blasphemie. Wher∣fore it foloweth, that eche of these words was spoken vnto the whole church. Thus far Lorichius the papistes owne doctour.

Let them make what shift soeuer they will or can, they shall neuer be able to cleare them selues, but that they be most abominable prophanatours of the Lordes Sacramentes and misteries, and also most detestable and accursed sacriledgers, sith that they do not only robbe the christian people (for whom

our Sauiour Christ did shed his most precious blood) of the cheefe and most principall part of his Sacrament, but also doe abstayne them selues from it, whensoeuer they list, hauyng no commaundement of the Lorde for to doe any suche thyng. Therefore we may turne the saying of S. Basill against them who saieth these wordes:* 1.540 Who so forbiddeth the thing that God commaundeth, and who so commaundeth the thing that God forbiddeth, is taken as accursed of all them that loue the Lorde. Where you haue done the like, against the commaun∣dement of the Lorde, and commaunded what he hath flatly forbidden, your whole religion declareth: for through your owne cōmaundementes, ye make Gods commaundementes of litle force:* 1.541 yea, you haue done contrary to your owne lawes and decrées,* 1.542 which do excommunicate all those that dare pre∣sume to take halfe of this sacrament, and leaue the other halfe vnreceaued.

The blessed martyr Saint Ciprian doeth say, Howe shall we teache,* 1.543 exhort, and prouoke them (saieth he) to shed their blood for the confession of the name of Christ, if we do deny, or wyll not geue vnto them the blood of Christ, when they should fight and stande manfully in the quarell of their maister and Lorde Christe? Or, howe shall we make them apt to drinke the cup of martyrdome, if we do not permit nor suffer them to drinke the cup of the Lorde in the Church, by the right tha•• they haue to communicate with vs? May not all men see and perceiue by these fewe words of this holy and blessed martyr, what wrong and iniurie these antichristes do vnto vs?* 1.544 Haymo saith, Appellatur calix communicatio, propter participationem: quiae omnes communicant ex illo. The cup is called the communication, because of the participation, for that euery man receaueth of it. This saith he, and yet no Protestant nor Caluenist.

If any warre doth chaunce for the name of Christ (as is at this day in Fraunce and Flaunders) or if any persecution for his religon sake doth happen, they wyll geue vs good leaue to stande in the forefront of the battayle: yea, they wyll thrust vs forwardes, and be ready them selues to shed our blood, and yet they will not as much as suffer vs once to receaue the my∣sticall

cup of the Lordes blood, whereby we shoulde be anima∣ted and encouraged to shed our heart blood in the quarell of his trueth.

Besides this, any childe may easely perceaue by these fewe aucthorities by me alledged,* 1.545 that they were woont in the Pri∣matiue Churche to minister indifferently vnto all men (of what condition or estate soeuer they were) the Communion in both kindes, and that it was counted a playne sacriledge, (that is to say) a playne robbing of Gods glorie, to do other∣wise. For, they did alwayes sticke to the institution and ordi∣naunce of the Lorde, tyll at the length, in the abominable and sacrilegious counsell of Constance,* 1.546 a most wicked and vngodly decree was made to the contrary. Many other reasons are they wont to bring for the defence of their accursed and detestable sacriledge.

If the mysticall Cup (say they) were indifferently mini∣stred vnto al men and women that come to the Lordes boorde, it might chaunce that it shoulde be at one tyme or other, spyl∣led, whiche thing coulde not happen without a great slaunder in the Churche: And therefore, for auoyding of this offence, that might happen (by reason many hath the paulsie and fal∣lyng sicknesse) it hath bene appointed by the fathers, that the Sacrament shoulde be only ministred vnder one kinde.

Belike our Sauiour Christe,* 1.547 the wisedome of the father, when he did first institute his Sacrament, coulde not by his eternall spirite, foresée such thinges, nor yet the blessed Apo∣stle Saint Paul, when he did aboue .xxvj. yeres after his mai∣sters ascention,* 1.548 write vnto the Churche of the Corinthians. Might not wée by as good a reason, bicause that many offences do dayly arise, by the preaching of Gods worde, put downe the Scriptures altogether, as antechrist is wont to do, where so∣euer he beareth any rule? Might we not with as iust cause, sith that many do surfet by meate and drinke, and in their drunkennesse do worke mischéefe, take awaye cleane from them, the vse of meate and drinke? Shall we, because that good thinges may, through the naughtinesse and negligence of men, be misused, take away the right vse of them? or abolishe

therefore the institution and ordinaunce of GOD, who hath ordeyned and appointed such thinges for the comfort & health of men?

Let them geue a straite charge to their ministers, that they be sober and discrete, when that thei go about such holy myste∣ries, and that they take good heede to them selues, that no such offences do arise through their negligence, or rashe behauiour. If they would do so, and suffer the holy institution of the Lord to stande whole, then shoulde they do well, and please God highly,* 1.549 who requireth nothing else, but a true obedience to∣wardes his statutes and lawes: whereas, in doing as they do, they declare them selues to be voyde of the spirite of God, and of all due obedience that ought to be in all faithfull christians, and true seruauntes of God.* 1.550 For, we must be subiect to God in obedience, ioyned to him in our willes, and vnited in our af∣fections.

* 1.551If we shoulde (say thei againe) minister the mysticall cup to the laye people, we shoulde be fayne to keepe the sacramen∣tall wine, as well as the sacramentall bread. But the wine can not be kept long, but it waxeth eger, so that it can not be drunken for egernesse. Therefore the Churche of Rome hath thought good, that the cup shoulde be cleane taken away from the laye people.

Who woulde not laugh at this balde reason of theirs, do not your holy cakes in the pixe,* 1.552 if thei be to long kept, moulde also and finnie: yea, and runne full of maggottes and wormes too, so that ye be fayne many tymes, to burne that blessed body of the Lorde, that ye your selues haue made, and to burye the ashes in some blinde and darke corner? Let the cautels of your Masse, beare witnes of the thing. How chaunceth it that your whorishe mother, the Churche of antechriste, did not for the same cause, put the laye people from the sacramentall bread too? Doeth not the one stande with as good a reason as the o∣ther? For if ye can finde a remedie, that the bread shall not waxe out of fashion, by often chaunging of your holye cakes: that is to say, by often taking away of the olde, and putting in of newe, may not the same remedie be vsed in the wine?

Whereas they say, the wine can not be kept or reserued, for causes before expressed. Herein they shewe them selues most miserable blasphemers. From where, and from whence haue they this aucthoritie, to reserue and locke vp their consecrated bread?* 1.553 (as thei call it) scriptures thei can shewe none, and the learned are against them: yea, and some of their owne proc∣tours and doctours.

Gabriell Biell, a greate stickeler in your Transubstan∣tiation, saieth,* 1.554 Non dedit discipulis, vt ipsum honorificè conserua∣rent: sed dedit in sui vsum, dicens, accipito, & manducate. Christ gaue not (the sacrament) to his disciples, that they should reuerent∣ly reserue it:* 1.555 but he gaue it for their vse, sayng: take and eate. Saincte Ciprian, an olde auncient Father, saieth, Panis iste re∣cipitur, non includitur. This bread is receaued, and not shut vp. Clemens likewise saieth,* 1.556 Tanta in altario Holoc••usta offèrantur, quanta populo sufficere debeant: quod ••i remanserint, in crastinum non reseruentur. Let there be so many Hostes, or so muche bread of∣fered at the aulter, as maie bee sufficient for the people, if any thyng remaine, let it not be kepte vntil the mornyng. Origene and Cirill saie also verie plainely.* 1.557 Dominus, pan••m quem discipu∣lis suis dabat, non distulit, nec iussit seruari in crastinum. The bread, that our Lorde gaue to his disciples, he lengred it not, nor ••ad it to be kepte vntill the mornyng.

Sainct Hierome,* 1.558 shewyng the order of the Churche of Co∣rinth, saieth: After the Communion was doen, whatsoeuer portion of the Sacrifices remained, they spent it there toge∣ther in the Churche,* 1.559 eatyng their common supper. Hesichius sheweth the order in his tyme, of that, that was left of the sa∣crament, and saieth: that the remanentes of the Sacramente were burnt immediatly in the fire.* 1.560 Nicephorus also saieth of the order in his tyme, of that was lefte after the people had communicated together: that the remanentes of the same, in some places were geuen to the children that went to schole, to be eaten by them presently in the Churche.

These testimonies are sufficient to disproue all that they haue, or can alledge for their reseruation, and if they woulde vse this order, as thei haue declared, they should neuer doubte

of ••nowing, moulding, and sowring of the sacramentall bread and wine: but yet a little more to reason with these fellowes of Rome,* 1.561 aboute the sowryng of the wine: for the which cause it can not be reserued, saie they. If it be the blood of christ, how can it corrupte or chaunge? or if it doeth corrupt and chaunge: how can it be the blood of Christe? Is not the blood of Christ vncorruptible,* 1.562 and no more subiect to alteration? Your owne reasons (whatsoeuer ye can imagine and prate of your acci∣dentes without substaunce, or of your substaunce without ac∣cidentes) doe quite ouerthrowe your false and erronious doc∣trine of Transubstantiation.* 1.563 But that I should be somewhat shorter, you haue no commaundement in all the scriptures, to doe as you doe.

Is not this that ye doe in keepyng any parte of the Sacra∣ment, one of your beggerly traditions?* 1.564 Doe ye not moste vn∣godly contemne, despise, and breake the holy commaunde∣mentes of the lorde, that so ye maie maintaine & vpholde your lousie inuentions? The wisdome of the father, our sauiour Ie∣su Christ doth saie:* 1.565 drinke ye all of this, diuide this among you: whiche thyng the holy apostles (whom we ought most chiefly to folowe next vnto Christe) did performe immediatly. For, they dranke all of it:* 1.566 But this wholsome commaundement of our Sauiour,* 1.567 is cleane put downe, that your wise traditions maie stande and take place. When we do reproue your false, shamefull, and detestable abuses, wherwith ye haue filled the Churche of Christ, ye crie out still againste vs: The Fathers, The Fathers: and nothyng haue ye in your mouthes, but the Fathers.

Heare then what Sainct Ciprian, who is one of the moste auncient writers of the true Churche,* 1.568 doeth saie: if in the sa∣crifice, whiche is Christe (saieth he) Christe onely ought to be folowed, truely we must heare and doe the same, that Christe our Sauiour did,* 1.569 and commaunded to be doen. For, he saieth in his gospell, if ye doe the thinges that I commaunde you, I wil no more cal you seruauntes, but frendes. And that christ alone ought to be hearde, the father doeth also testifie from heauen, saiyng:* 1.570 This is my welbeloued sonne, in whom I am pleased,

heare hym. If Christe onely must be hearde, we ought not to care, what any man hath thought good to be doen afore vs, but what Christe first, who is before all, hath doen. For we ought not to folowe mans custome, but the trueth of God. Sith that the Lorde doeth crie out by Esay,* 1.571 saiyng: They worship mée in vaine, teachyng the doctrines and commaundementes of men. And he saieth a litle after:* 1.572 whosoeuer breaketh one of the least of these commaundementes, and teacheth men so to doe, he shalbe called the least in the kyngdome of heauen. If it be not lawfull (saieth he) to breake the least of the lordes commaun∣dementes: How much lesse ought wee to breake or transgresse those greate and weightie commaundementes, and that do so muche pertaine to the Sacrament of the Lordes death, and of our redemption: or to chaunge them into any other thyng, than it hath been instituted or ordained of God?

Sainct Ambrose also hath a notable saiyng:* 1.573 Nos noua om∣nia, qu•• christus non docuit, iure damnamus, quia christus fidelibus via est: Si igitur christus non docuit quod docemus, etiam nos id detesta∣bile iudicamus. That is to saie, we do rightly condemne al newe thynges whiche Christ hath not taught, bicause christe is the waie to the faithfull: if therefore we teache that, which Christ hath not taught we iudge it detestable. These substanciall sai∣ynges of these most auncient fathers, which be so surely groū∣ded in the Scriptures and worde of God, shoulde make you to be afraied for to chaunge, alter, and teache, any maner of thing in the Lordes institution and ordinaunce, that he hym selfe hath doen and appointed. If ye had the worde of God, and the saiynges of the fathers in any estimation or reuerence (as ye will make vs to beleeue ye haue) you woulde neuer so muche abuse Gods misteries and commaundementes as ye doe.

But ye neither regarde Gods worde, nor yet the saiynges of the auncient fathers:* 1.574 but as farfoorth, as they write as men, and so doyng seeme somewhat to beare with your beggerly and dirtie traditions, whiche ye will haue to stande, whatsoe∣uer God and his sonne Iesus Christe our Lorde and Sauiour, doe cōmaunde to the contrary,* 1.575 else, all his faithfull seruaunts and true prophetes shal drinke of the whip, and frie a Faggot.

Yet they go foorth still with their owne reasons, that they maie beate downe altogether the ordinaunce & institution of our sauiour Christe▪ and set vp their owne.* 1.576 There be many in the churche (saie they) that of their owne nature do so abhorre wine, that it is death to them, either to smell it, or to drinke a drop of it. How should the sacrament be ministred vnto them in both kyndes? woulde they not alwaies be ready to vomet, when the Cup should be offered vnto them? Againe, if the cup were kepte from them, when they should sée the other to com∣municate in both kindes, would not that same be a wounde to their consciences,* 1.577 and an occasion of dispaire? The Churche therefore, condescendyng to their infirmitie, and as a tender mother bearyng with the weakenesse of her children, did in∣stitute and ordaine, that all the laie people shoulde in generall, absteine from the Cup, lest through our libertie, our weake brethren shoulde perishe, for whom Christe hath suffered his precious death. For, if they shoulde communicate but in one kynde, and see all the other communicate in both, they should alwaies be in a perplexitie, thinkyng still that thei had not re∣ceaued the Sacrament, as they ought to doe, and so should ne∣uer be quiet in their consciences.

* 1.578All men that haue any wit or reason, or any sparke of cha∣ritie in them, wil confesse with you, that our weake brethren are to be borne withall, as muche as maie be: But not in all thinges.* 1.579 For▪ if God doeth either commaunde, or forbidde anie thyng expressely in his holy worde, I am bounde to obeye it, though all the whole worlde were offended at it: and if I do it not for feare of the offences of men, damnation hangeth ouer my head. Barnarde geueth a verie good counsell therefore to vs,* 1.580 saiyng, Melius est vt scandalum oriatur, quàm voritas relinqua∣tur. That is to saie, it is better that offence shoulde spring or rise, then the trueth shoulde bee lefte (doyng his commaunde∣ment.) S. Gregorie saieth, when there commeth more offence then hurte, we maie not sticke to offende. But in thynges in∣different, that is to saie, whiche we maie vse with thankes ge∣uyng, without the displeasure of God, and also forbeare, •••• tyme and necessitie, but specially, the loue of our neighbour

doeth require.* 1.581 As is the choyse of meates, and suche like, wee are bound to beare with the weakenes of our brethren, and to take heede, that we cast not them awaie with our libertie, for whom the only begotten sonne of God did vouchesafe to shead his most precious blood.* 1.582 If they could proue that the ministra∣tion or receauyng of the Sacramentes were indifferent for al men, to vse them at their owne pleasure, and as they list, then had thei saide some what, and the battaile ended. But that shal they neuer be able to proue. For, in the Sacrament, the onely institution and ordinaunce of the lorde must be obserued and kepte.

And whosoeuer doth handle them, or vse hym selfe aboute them, otherwise than the Lorde hath instituted and ordeined, he is an vnworthy receauer of them, as Saint Ambrose doeth sufficiently declare,* 1.583 saiyng, Indignus est domino, qui aliter Myste∣rium celebrat, quam ab eo traditum est. Non enim potest denotus esse qui aliter praesumit, quam datum est ab autore. He is vnworthy of the Lorde, that doeth otherwise celebrate the misterie, then it was deliuered of the Lorde. For he cannot be deuoute, that ta∣keth it otherwise then it was geuen of the aucthor. Thus farre he. Therfore, we ought in no wise to alter the Lordes institu∣tion, for feare of men or fewe mens sakes, whiche bicause of some naturall let, can not receaue the visible and outward sig∣nes, els bicause that there be some, that be deafe, and cannot here the preaching of Gods worde, whiche doubtelesse, vnto them is a greate griefe; or rather a Hell of conscience. For they might surmise that GOD hath vtterly forsaken them, sith that he hath depriued them of that meane wherby he doth commonly call his electe and chosen,* 1.584 and certifieth them of their saluation, wee shoulde haue as iuste cause to take away cleane from the congregation, the preachyng of Gods worde, least we shoulde minister vnto them a farther occasion of dis∣payre. Who, hauyng any wit in his head, woulde alowe our doing, if we shoulde so doe? And yet this standeth with as good reason, as the other.

Why doe ye not rather by Gods worde, shewe and declare vnto these weake brethren that haue suche naturall impedi∣mentes,

and lettes, that they can not receaue the Sacrament whole, as the trueth hymselfe, and the wisdome of the father hath instituted & ordeined, that the forbearing of the visible si∣gnes, sith that thei doe it not of a contempte, can not hurte nor hinder them, if they doe with a liuely faithe, take holde vppon the thynges that bee signified and represented vnto vs by the Sacramentes.

When the Iewes were in captiuitie, and coulde not offer the Sacrifices that God had commaunded them, in the place, and with suche ceremonies as God had ordeined in his lawe, they offered none at all, and yet this was not imputed vnto them, as long as they forsooke not the lawe of god, and his true religion, they were still partakers of the spirituall thynges, that were signified vnto them by these outwarde ceremonies and Sacrifices.* 1.585 When the Israelites were in the wildernes, they ministred not the outwarde circumcision vnto their men children, by the space of fourtie yeres, bicause that they coulde not do it cōueniently. And yet it is not to be thought, that god was displeased therefore, though he hym selfe had commaun∣ded circumcision to be ministred vpon the eight daie after the childrens byrth, and that with a sore threatnyng, as it appea∣reth in Genesis:* 1.586 Euen so may we saie of those folke, that haue suche naturall impedimentes, that they can not receaue the whole Sacramentes, accordyng to the institution and ordi∣naunce of our Sauiour Christ: If thei haue a true liuely faith, and take holde therby vpon the mercie of God, declared vnto vs in our Sauiour Christe.* 1.587

* 1.588For so doeth S. Augustine saie: Credere in christum, hoc est manducare panem viuum: nolite parare fauces, sed cor. To beleeue in Christ, that is the eatyng of the bread of life: prepare not your mouthes,* 1.589 prepare your haertes. Againe: Qui manducat intus, non foris: qui manducat in corde, non qui premit dente. He that ea∣teth Christes body inwardly, not that eateth outwardly: he that eateth the body of Christe it selfe in his harte, not that presseth (the Sacrament) with his téeth. Againe, Quid paras dentem,* 1.590 & ventrem? crede, & manducasti. What preparest thou thy tooth, and thy belly? beléeue, and thou hast eaten. Saincte,

Tertullian saieth:* 1.591 Christus auditu deuorandus est: intellectu rumi∣nādu•• est: & fide digerendus. That is to say, christ must be deuou∣red by hearing: chewed by vnderstandyng: digested by faith. S. Ciprian affirmeth all this:* 1.592 when he saieth, Quod est esca carni, hoc est animae fides. Non dentes ad mordendum acuimus: sed fide sin∣cera panem sanctum frangimus. That meate is vnto our flesh, the same is faithe vnto our soules. We sharpen not our teeth to bite withall: but with pure faith we breake this holy bread. Barnarde saieth also,* 1.593 Qui manducat carnem meam, & bibit san∣guinem meum, habet vitam eternam: hoc est, qui recolit mortem meam, & exemplo meo, mortificat membra sua super terram, habet vitam eternam. That is to saie, he that eateth my fleshe, and drinketh my blood hath eternal life: that is, he that beleueth or remem∣breth my pretious death and by my example doth mortifie his members vpon the earth,* 1.594 hath eternall life.

By these testimonies we may sée, howe the papistes might perswade the weake ones that thei speake of, how that Christ is eaten by faith.* 1.595 &c. For truely they ought rather to forbeare the whole Sacrament, then by mangling of it, breake the in∣stitution of the Lorde. But these ioly felowes, which are so afraide to offende a fewe persons, in whom no offence is to be feared, if thei be well instructed and taught, make no consci∣ence at all to offende all the whole christendome, by mangling of the holy sacramentees, and by taking halfe of it away from the laitie. For, howe can men knowing the institution and ordinaunce of Christe, communicate vnder one kinde, with a good & safe conscience?* 1.596 And specially, when thei sée them that should be the Lanternes and lights of the world, to communi∣cate vnder both kindes? If thei be so charitable, as thei wyll séeme to be, why doe thei not them selues abstaine from the cup, least thei minister occasion vnto the poore laye brethren, to thinke that they do not receaue the Communion a right, or as they ought to do: and so to be disquieted in their consciences as long as they liue?

But what shoulde I tary any longer about this matter? They do not onely take away halfe the Sacrament from the christian people, (which thing as their owne aucthours do te∣stifie,

can not be done without great sacriledge) but also they do so shamefully vse the sacramentall bread,* 1.597 that they do also about it, breake altogether the Lordes institution and ordi∣naunce. For,* 1.598 whereas our Sauiour Christe did breake the bread, and did geue it to his apostles, bidding them, and all his faithfull ministers to do the same: that is to say, to breake the bread, and to distribute it to all faithfull communicantes, they do eate vp all alone, making none partakers with them at all.

In déede thei breake the bread, but it is only for a face, and as it were for an apishe counterfeyting of the Lordes institu∣tion: but no man doth fa••e the better for it. For, thei eate vp all alone neuerthelesse, and not one crumbe do thei geue to the poore people that standeth by them:* 1.599 so that we may better call it an vnion, or rather an excommunication, than a Commu∣nion: And a most deuillishe and detestable sacriledge, rather than a holy and blessed Sacrament.

* 1.600For, through their miserable doyng, in sufferyng the people to be present at praier, and not communicate together, according to the decrées, were all excommunicated, ipso facto. In the Councell of Antioche it was decreed thus: Omnes qui ingrediuntur in ecclesiam dei, & sacras scripturas audiunt, auersantur antem preceptionem dominici sacramenti,* 1.601 & ab ecclesia abijci oportet &c. All that come into the Church of God, and heare the holy Scriptures, and refuse the receauyng of the Lordes Sacra∣ment, lette them be put from the Churche,* 1.602 &c. The very like wordes ye haue in the Canon of the apostles Hugo Cardinali•• saith, In the Primatiue Church (saieth he) as many as were present at the Canon of the Masse,* 1.603 did daiely communicate: and if they would not, they departed as excommunicate. Du∣randus saith, In the Primatiue Churche, al the faithfull dai∣ly receaued the Communion.

By these testimonies we may perceaue two things: First, that none came into the Churche, but they were excommuni∣cated, if they were not communicantes. Secondly, how in the Primatiue Churche, both the priestes, and laie people, recei∣ued the Cōmunion with the Minister. These doctours are no protestantes nor Hugonites, but papistes, as ye are. Thus we

maie sée, that they sticke not, to breake the lordes institution, the Canons of the apostles, nor yet passe vpon their owne do∣ctours saiynges: to these men, no order, rule, nor Lawe will serue.

Againe,* 1.604 whereas our sauiour Christ saith, Take, eate. &c. These our gentlemen are woont to say,* 1.605 Nay, not so: but, gape wide, and we will cast it into your mouthes: or, ye shall fall downe vpon your knées, and with knocking vpō your brestes, and holding vp of your handes, ye shall deuoutly worshippe it. So that here thei make the poore ignoraunt and simple peo∣ple,* 1.606 to beléeue that he, who hath sanctified their mouthes, hath not sanctified their handes also: whereby it commeth to passe, that if thei handle the visible and outwarde Sacramentes, with gloues on their hands,* 1.607 which are made of sheepe skinnes, and olde rotten dogge skinnes, they make no conscience of it: but if thei chaunce to touche either the cōsecrated hoste, or the Chalice▪ with their bare skinne, which Christe hath sanctified with his precious blood: and hath promised to glorifie it at the day of the generall resurrection, thei are so troubled in their consciences, that thei thinke veryly, that they shall sincke downe quicke into hell: or that their fingers and handes shall rotte of. Such godly doctrine do our papistes beate into poore mens heades.

But the angel did teache Moyses another lesson. For, whē he was comming to the fierie bushe, he did bid him to put of his shoes,* 1.608 because that he stoode in a holy place: whereby we are admonished of two thinges. First, howe that God doth pre∣ferre our bare skinne, which he hath sanctified with the blood of his sonne, before the skinne of dead beastes, which shall ne∣uer rise againe, nor be partakers of the glory that the children of God shall haue at the general resurrection of all fleshe, both in their bodies, and in their soules. Secondly, howe that we ought to put away all dead workes from vs, if we will truely, and as we shoulde do, handle holy thinges: or if we loke for to obteyne true holynesse at Gods hande. These godly lessons should thei teache the people when thei come to the Commu∣nion, and as true and faithfull Pastours, thei should endeuour

themselues, to deliuer them from the abominable superstition of these false apostles, whiche according to the doctrines and preceptes of men,* 1.609 be woont to say: Touche not: eate not: han∣dle not.

¶The .xvij. Chapiter. ¶ Againste wo••shippyng of the Sacrament.

NOw to speake of the detestable Idolatrie, that they doe with all tyranny and crueltie compell men to commit, making them to worship a péece of bread, in steede of the liuyng God, creatour of all thynges, it will be necessarie: for whereas the Sacrament of the body and blood of christe, was instituted and ordeined, for to put vs in remembraunce of the death, passion, and bloodsheddyng of our sauiour christ,* 1.610 and that we should in it (being duely ministred, and worthely receiued) be made par∣takers of all the merites thereof: that is to ••aie, be put in full possession of all, that he did purchase by the death of his bodie, and by the sheddyng of his blood: thei make of it a plaine ydoll, causing the simple ignoraunte people, to geue godly honour to the corruptible elements of bread and wine, which thyng they can not deny, but to be directly against all the scriptures, which doe alwaies teache vs to lifte vp our heartes and mindes vnto the Lorde: that is to saie, vnto the thynges that by the Sacra∣ments are signified vnto vs, and not vnto the visible elemen∣tes and signes of them. For as sainct Chrisostome saieth, The Infidell,* 1.611 when he heareth of the water of baptisme, thinketh it to be onely plaine water: but I that beléeue in Christe, doe not onely see water, but also the cleansyng of the soule, by the spirite of God. I consider christes buriall, his resurrection, our sanctification, righteousnes, and the fulnes of the spirite: the thing that I see, I iudge not with my bodily eies, but with the eyes of my minde: Thus farre he. Sainct Augustine therefore plainely saieth to them that hang so vppon the visible signes: Ea demum est miserabilis animae seruitus, signa pro rebus accipere. This is a miserable bondage of the soule,* 1.612 to take the signes, in steede of the thynges that be signified. And for this cause were

they wonte to saie: Lift vp your heartes, all the people or con∣gregation aunswered,* 1.613 We haue lifte them vp vnto the Lorde.

To be shorte, Christe our sauiour, who sayeth that he hath shewed and declared vnto vs,* 1.614 all that he hearde of his father, maketh no mention at all of this worshippyng, but sayeth on∣lye: Take,* 1.615 eate. &c. The blessed Apostle S. Paule, who doeth sette forth at large the whole institution of his master Christ, saieth not: Let a man fall downe on his knees, and worship the bread and wyne: But, let a man examine him selfe: that is to saye,* 1.616 descend into his owne conscience, and trye his owne hart and so let him eate of this breade, and drinke of this cuppe. If any suche worshippyng had ben requisite and necessarie, both Christ our Sauiour himselfe, and also his Apostle, woulde not haue left it out vnspoken of.

Whereby we may conclude, that all that thei do in the ho∣nouring of the misticall bread and wine, is a méere inuention of theirs, and a most detestable idolatrie, which ought in no wise to be suffered in the church of christ. For by it, the honour that is due vnto the liuing God only, the creatour and maker of all thinges, and vnto his sonne Iesus Christ our Lorde and Sauiour, is geuen vnto the dumbe and insensible creatures, and corruptible elementes of bread and wine. That they are corruptible creatures,* 1.617 Saint Augustine saith, If we beholde the visible creatures (as the bread and the wine) wherein the sacramentes are ministred, who seeth not that thei be corrup∣tible? But if we consider the thinges that are wrought there∣by, who séeth not,* 1.618 that thei can not be corrupted. Saint Ori∣gene saith, The meate that is sanctified by the word of God, & by prayer, according to the materiall part that is in it, passeth into the belly, and so foorth into the priuie. &c. Therefore, let vs folowe S. Chrisostomes councell: where he saieth. Nolimus creatorem cum creatura confundere:* 1.619 ne illud audiamus, seruierunt creature potius, quàm creatori. Let vs not confounde the crea∣ture, and the creatour both together: lest it be saide of vs, they haue honoured a creature more then their creatour. For saith he in a nother place,* 1.620 creatures are to worship: & the creatour to be worshipped.

* 1.621But here thei will say, that thei worshippe not the bread and the wine,* 1.622 but the body and blood of Christe, that be there really present, vnder the formes of bread and wine, for to be receaued of the faithfull communicantes. Be not these Saint Augustines wordes (say they?* 1.623) No man doth eate the fleshe of christ, except he worship it first, & not only we do not sinne, if we worship it, but rather we do sinne if we worship it not.

They can neither proue by this place of Saint Augustine, that the body and blood of Christe, be really present vnder the formes of bread and wine:* 1.624 nor yet mainteine their idolatrous worshipping of the Sacrament by it. For, all faithfull christi∣ans being commaunded to lift vp their heartes, do worshippe the fleshe of Christe (in his Godhead) sitting in glorie on the right hande of the father, before that thei feede vpon it by faith, through the mightie operation of the eternall spirite of God. And that this is the meaning of Saint Augustine, it may ea∣syly appeare by that that foloweth. For, by and by after he saith, that wee ought not to sticke long in the fleshe, but to clyme vp higher vnto the godhead of Christ. And verely, their very wordes that they do vse afore that thei go about, or euen when thei go about their holy misteries, saying vnto the peo∣ple, Lift vp your heartes,* 1.625 do vtterly condemne them. For, by them, folowing in this point the custome of the auncient Ca∣tholique Churche, thei doe exhort the people that thei sticke not vnto the visible elementes, and signes of bread and wine, but that thei lift vp their heartes and mindes vnto him that is signified by them.

* 1.626Saint Ciprian therefore saieth full well: Before prayer, the priest with a preface prepareth the hartes of the brethren, saying vnto them, Lift vp your heartes: that when the peo∣ple aunswereth, We lift them vp vnto the Lorde, thei may be put in minde to thinke of nothing else, but of the Lorde.

* 1.627Chrisostome also saith, Clamamus in conspectu sacrificij, Sur∣sum corda. We crie a loude in the sight of the oblation, Lift vp your hearts.* 1.628 S. Augustine vpon the Psalmes, saith: Let vs lift vp our heartes, if ye be risen againe with christ, he saieth vnto the faithfull,* 1.629 he saieth vnto them, that receaue the body and

blood of our Lorde. If ye be risen againe with Christ, sauour those thynges, that are aboue: where Christe is at the right hande of God: seeke for the thinges that bee aboue: not for the things that be in earth.* 1.630 Their owne manipulus curatorum: saith thus, Before the Canon the Priest saith, Lift vp your hartes: As if he woulde saie, who so will receaue this Sacramente, ought to haue his hearte lifted vp vnto God.

But lette vs graunt vnto them, by waie of disputation, that the naturall body and blood of Christe bee really present vnder the formes of bread and wine, yet we shall alwaies bee in feare to commit Idolatrie, if at least their doctrine be true. For they saie, excepte the Priestes doe pronounce the wordes of consecration (which words they be in doubt of them selues, and cannot wel tel which they be) vpon the creatures of bread and wine, Cum intentione consecrandi. That is, with an intent and mynde to consecrate, they be not made the body and blood of Christe, but remaine still nude nude, and bare creatures of bread and wine. Therefore Holtcot saieth vpon the maister of sentences.* 1.631 Laicus adorat hostiam non consecratam. The laie peo∣ple (saith he) worshippeth a wafer that is not cōsecrated.* 1.632 And therfore, that perill and daunger of Idolatrie may be auoyded at all tymes, Thomas de Aquino, in a certaine booke, geueth vs counsell that we worship it with a condition, saiyng: Lorde, if thou be there, I doe worship thee, if thou be not there, I wor∣ship thee not.

Is not this a sure and certaine doctrine, thinke ye, and most worthy to be mainteined with fire and sworde, and with suche sheddyng of innnocent blood?* 1.633 Repe••t then ye Magistrates, and rulers of the people, and be sorie in your heartes, that euer ye consented to the death of so many Martyrs, that in these our daies haue been most cruelly put to death for the truethes sake, and crie God mercie betimes, lest ye with the beaste and hir false Prophetes, whose slaues ye are now become (though some of you perceaue it not) be cast for euer into the lake that burneth with fire and Brimstone,* 1.634 which is the seconde death.

There be some in the world that alledge Saincte Ciprian, to proue that the Sacrament must be worshipped.* 1.635 And these

wordes of his doe they bryng foorthe.* 1.636 The Sacramentes, as muche as in them is, can neuer be without the proper vertue, nor the diuine maiestie can in any wise absent it self from the misteries: It foloweth then saie they, that they must be wor∣shipped, sith that the diuine maiestie is neuer absent from them.

* 1.637I would faine aske these greate doctours of diuinitie, why they doe not then worship the water of baptisme, wherin we are apparelled with Christ,* 1.638 renewed with the holy ghost, and receiue free remission of our synnes? I am sure that the di∣uine maiestie of God, is no more absent from the Sacrament of baptisme, then from the Sacrament of the body and blood of Christe. And yet none of them all, will graunt that the wa∣ter of baptisme should be worshipped. Christ our sauiour, who is the trueth hymselfe and can not lie, doth saie in his Gospell: He that loueth me,* 1.639 keepeth my worde and my father shal loue hym, and we will come to hym, and dwell with hym. Againe, He that eateth my fleshe, and drinketh my blood, dwelleth in mée,* 1.640 and I in hym. These also are sainct Iohns wordes: who∣soeuer confesseth,* 1.641 that Iesus is the sonne of god, God dwelleth in hym, and he in God.

By these textes we doe learne, that God the father, God the sonne, and God the holy Ghoste, dwelleth in all the faith∣full beléeuers: yea, I dare saie, a thousande tymes more effec∣tuously, then in the inuisible elementes of water, or bread, or of wine: And yet no godly honour ought to be doen vnto them, for that were a plaine Idolatrie: Christe our Sauiour saiyng: Thou shalt honour the Lorde thy God,* 1.642 and hym onely shalte thou serue and worship. Now all men maie see that the saiyng of Saincte Ciprian helpeth them nothyng, for to maintaine their Idolatrous worshippyng of the sacrament, excepte they will also graunte that the water of Baptisme, and euery true christian man must be worshipped also.

But peraduenture some man wil aske: will ye haue no ma∣ner of honour to be doen vnto the Sacramentes?* 1.643 I doe aun∣swere, that we doe sufficient honour vnto them, when we doe receaue them with an vnfained faith, and as Christ hath in∣stituted

them, submitting our selues obediently vnto his holy institution and ordinaunce. If we doe otherwise, we receaue them vnworthely▪ to our vtter vndoing and condemnation. If then S. Ambroses saiyng after they receaue the Sacrament vnworthely that handle the misteries otherwise than Christ hath instituted:* 1.644 If they be also guiltie of the body and blood of the Lorde, that come to this holy Supper, not obseruyng the institution of hym, that is the aucthour of it: where shall our Pope catholiques become? How shall they escape damnation? For,* 1.645 none in all the whole worlde, if we consider well, what hath been saide before, doe more abhominably and shamefully breake the ordinaunce of God, then they doe.

Can they therefore haue a deuout mynde towardes hym, that saieth: Ye shal not doe euery thing as ye thynke best, but that whiche I commaunde you, that shall ye doe onely: I am the Lorde your God. Adde nothyng vnto it, nor take ought a∣waie from it: but leauing them: to the righteous iudgement of hym,* 1.646 that with the fire of his wrath did consume Nadab and Abihu in the sight of all the people, bicause that thei had offe∣red straunge fire, which the lorde had not commaunded them. I will goe through, by the helpe of God, with the rest of their obiection.

We saide before,* 1.647 that thei eate the bread of the Lorde, and drinke his Cup vnworthely, that come to the holy misteries, not hauing truly examined themselues, or that come to them, without true faithe in the merites of the deathe, passion, and blood shedding of our Sauiour Iesu Christe, and that presume to take or receaue them, without true repentaunce, vnfey∣ned confession of their synnes, and without amendement of their owne liues. I saide also, that after the saiyng of Saincte Ambrose,* 1.648 thei receiue this Sacrament vnworthely, that han∣dle the misteries otherwise than the lorde hath instituted and ordeined them, and that they be guiltie of the body and blood of the Lorde (which as this father doeth write, is to be punished for the death of Christe, or to suffer the punishment that they shall suffer and haue, that did put him to death, and did shed his most precious blood) that come to this holy Table, not obser∣uyng

the institution and ordinaunce of Christe, and without a christianlike conuersation.

The .xviij. Chapiter. ¶How the vnworthy receiuers, are guiltie of the body and blood of Christe, although he be not corporally in the Sacrament.

NOwe let vs sée, whether the vnworthy recea∣uers of this holy Sacrament, can not eate and drinke their owne damnation, or be guiltie of the body and blood of Christ, except our Sauiour both God and man, fleshe, blood, and bones, as he was borne of the virgin Marie,* 1.649 be there vnder the formes of bread and wine really present. Christe our sauiour did say with his owne mouth: Uerely I say vnto you, whatsoeuer ye doe to one of these litle ones, ye do it vnto me. Shal we say therfore, that Christ is naturally, fleshe, blood, and bones in euery poore body that lieth impotent and sicke, or that goeth from doore to doore? It were too much madnesse so to say.

As then our Sauiour Iesus Christe, is either refreshed or despised in his poore néedie members,* 1.650 so is he honoured or dis∣honoured in his Sacramentes. And as he doth recken and im∣pute that to be done vnto him,* 1.651 that we do vnto his poore néedy members, so doth he recken and impute that to be done vnto his body & blood, that is doen vnto the sacrament of the same. In an other place he saieth vnto Saul, who persecuted his Church: Saul, Saul, why doest thou persecute me? Christ was then risen from death,* 1.652 and coulde die no more, or yet be perse∣cuted of any man: and neuerthelesse he saith, Why doest thou persecute me? Shall we by and by descant vpon these words, that Christ our Sauiour, is really in euery one of his faithfull members that be persecuted? If we should so do, all the world might count & recken vs for mad, and out of our right wittes.

We may say then as we did before: As our sauiour Christ doth impute that persecution to be done vnto his owne body, and vnto his owne person, that is done vnto his faithful mem∣bers: so if we do with an vnworthy and vnreuerent recea∣uing,

& with a presumptious or wilfull disobedience towardes his institution and ordinaunce,* 1.653 pollute and defile his holy Sa∣cramentes, he will impute it to be done vnto the very thinges that thei do signifie, and not to the visible signes & elementes. The Lorde him selfe saith,* 1.654 He that toucheth you, toucheth the apple of mine eye. He were a very idiote that woulde vpon the occasion of this text, affirme and mainteyne, that euery one of the faithfull is really the apple of the Lordes eye.* 1.655 We do ra∣ther learne by this text, that God doth loue his elect and cho∣sen, as dearely as a man doth loue the apple of his owne eye, & that he will as sore punishe the cruel tyrantes of the worlde, that persecute and hurt them, as he woulde punishe them that should hurt the apple of his owne eye. Which, as it is a dread∣full saying for the tyrantes and persecutours of Gods people, so is it very comfortable for all those that suffer persecution here in this worlde for righteousnesse sake.* 1.656

Many like textes haue we in the Scriptures, as when S. Paul saith,* 1.657 A man praying or propheciyng, and hauing any thing on his head▪ doth dishonour his head. And before he sayd, that the head of euery man is Christ. It shoulde folowe then by their owne doctrine, that Christ coulde not be dishonoured, except he were really and substantially in euery mans head that doth pray or prophecie. But thei will neither perceaue nor vnderstande that this maner of speaking, that the holy ghost doeth vse here in this place, is borowed of the common phrase and speache that is vsed among men.* 1.658 If I shoulde send a gift or a present vnto a man, if he woulde not take it, but re∣fuse it despitefully, or cōtemne it, I would veryly thinke that he had contemned and disdayned me, and not my gift or pre∣sent. But what woulde I thinke, if he shoulde cast it into the dirt, and treade it vnder foote?

When an earthly king doeth sende foorth his broade seale among his subiectes,* 1.659 thereby to declare his princely fauour to∣wardes them, and that he will helpe, ayde▪ and succour them in all their necessities and troubles, and deliuer them from all peryls and daungers, as much as in him lyeth: If any man shoulde despitefully take it, breake it in péeces, and cast it into

the myre, or estéeme it no more than other common waxe: Woulde it not be saide, that he should commit treason against the kinges person? And yet no man will say, that the kinges person is there really vnder the waxe, or that the waxe is the kinges person.

* 1.660So the Sacrament of the body and blood of Christe, is the true seale of our heauenly king, wherby he doeth seale vp vn∣to vs, all the benefites of his precious death, passion, and blood∣sheeding, and also certifie vs, that if we will take holde vpon him by faith, he will deliuer vs from all our enimies, both bo∣dyly and ghostly, and as long as we be in this mortall warre, fighting against the whole worlde, Satan the deuill, and the fleshe, féede and comfort vs with the heauenly foode of his most precious body and blood, and at length make vs felowe heires with him of his heauenly kingdome.

* 1.661Therefore, if we do handle it vnreuerently, not conside∣ring who is the aucthour of it, nor who it is that offereth him selfe so mercifully and louingly vnto vs: Is it marueyle that the holy Apostle saith, that we are guiltie of the body & blood of the Lorde, that is to say, that we are before the iudgement seate of almightie God,* 1.662 because of our vnthankfulnesse, and vnreuerent handling of the holy misteries, counted as guiltie as if we had slaine the body of the only begotten sonne of god, and shed his most precious blood vppon the crosse? And yet it foloweth not, that the body and blood of Christe, be really pre∣sent there in the Sacrament. The Apostle Saint Paul doeth write, that thei that fall away from the knowen trueth, do crucifie a new the only begotten sonne of God. Shall we ther∣fore say that thei haue our sauiour Iesus Christ among them?* 1.663 and that thei nayle him vpon the crosse, as the Iewes did vn∣der Pontius Pilate,* 1.664 when thei did by the handes of the Gen∣tiles, put him to a most shamefull death? That were to great a blasphemie against the glorious resurrection of our sauiour Iesu Christ, who rising againe from the dead, dieth no more: death hath no more power ouer him.* 1.665

* 1.666Againe, as if a wilfull and rebellious subiect, should no more esteeme or regarde his princes seale, than other cōmon waxe,

or haue it in no greater reuerence, than the seale of some pri∣uate man, it might rightly be saide, that he maketh no diffe∣rence of his princes person: that is to say, that he doth no more estéeme him, than he doeth other men: yet it néedeth not that the kinges person be there really present: So when we come to the Lordes boorde, if we do take vnreuerently the misticall bread and wine, as other common meates appoincted for the belly,* 1.667 then make we no difference of the Lordes body: we doe not esteeme the worthines, price, and vertue of it, which in the holy misteries, is so freely, and so liberally offered vnto vs.

And therefore it is no marueile, that in steede of grace, in steede of forgeuenesse of our sinnes, and of life euerlastyng, we doe eate and drinke our owne damnation:* 1.668 They (saieth sainct Paul) that sinne after that they haue receaued the knowledge of the trueth, loking for another sacrifice for sinnes, do esteeme the blood of the Testament, as a prophane and vnholy thyng: that is to saie, they make no difference of it, they haue it in no more estimation then the blood of Calues and of Goates. He that would gather vpon this place, that they haue the blood of Christe really among them, were a very Idiot foole, and well worthy to be laughed to scorne of all men.

In like maner, although the vnworthy receauers of the sa∣cramentes, doe eate and drinke there, their owne damnation, bicause that they make no difference of the Lordes body: yet it foloweth not therefore, that the body of Christ must needes be there really present, vnder the formes of bread and wine: Yea, if it were there, or if the bread and wine were really the body and blood of our Sauiour Christe,* 1.669 the vnworthy recea∣uers could not eate and drinke there, their owne damnation, but rather they should eate life, and drinke life, sith that the trueth hymself doth saie: he that eateth my flesh, and drinketh my blood,* 1.670 hath life euerlastyng. Againe: he that eateth mée, li∣ueth through mee.

And therefore sainct Augustine saieth:* 1.671 The Sacrament of the vnitie of the body and blood of Christe, is taken from the Lordes body, to some men vnto life euerlastyng, and to some men vnto destruction. But the thyng it selfe, whereof it is a

Sacrament, is to all men vnto saluation, and vnto no man to destruction, whosoeuer is partaker of it. These wordes are plaine, and doe sufficiently declare vnto vs, that if the bodye and blood of our Sauiour Christ were really present vnder the formes of bread and wine, or that the bread & wine were tran∣substantiated, or really chaunged into the naturall bodye and blood of Christe, the vnworthy receauers coulde not eate and drinke their owne damnation: but rather, as I saide before, they shoulde eate and drinke life euerlastyng, and haue salua∣tion. For, the fleshe and blood of Christ (whereof the bread and wine are Sacramentes) is to all men vnto saluation, and to no man vnto destruction, as we learne here by S. Augustines wordes.

¶The .xix. Chapiter. ¶Whether the Papistes haue still the ••ame body in the Sacrament that was giuen vpon the Crosse.

NOw that I haue sufficiently aunswered to their obiections: I will aske them this question: whe∣ther they haue still the same body,* 1.672 that Christ•• did geue at his last supper, or not? I am sure that they will aunswere that they haue still the same body.* 1.673 Then will I aske them againe: whether the body that Christ did geue at his last supper, was mortall, or immortall? If they saie that it was immortall, they shalbe proued liars by the Scriptures, whiche doe testifie vnto vs, that his body that he tooke of the virgine Marie,* 1.674 was put to death the next daie. If they saie that it was mortall, sith that they haue the same still in their Sacrament, it shoulde folowe, that the body of Christ were not yet glorified, but mortall still, and subiect vnto death.

They are driuen to confesse either the one or the other: that is to say, that either it was mortall, or immortall. For, it could not be both at one time, no not when he did shewe a taste of his glorie vnto his disciples vpon the mount Thabor.* 1.675 For, as Vigilius Martyr saith, One nature or substaunce, can not re∣ceaue diuers and contrary things in it selfe at one time. Ther∣fore,

let them geue what aunswere soeuer thei will, thei can not escape: but that thei shalbe proued most shamefull lyars both wayes, and that the body that thei boast them selues to haue in their Sacrament, can not be the true body of Christe, that he toke in the virgins wombe, of whom he toke his vn∣defiled substaunce, (for as it was then mortal, when he did in∣stitute his holy Supper, so is it nowe glorified and immortall: and in it doth our Sauiour Christ fit nowe on the right hande of the father for euer,* 1.676 tyll his enimies be made his footstoole:) But a newe phantasticall body of their owne imagination and forging, haue thei, and none other. If thei will flee to the omnipotencie, or almightie power of God (as thei be woont to do alwayes, when thei are put to their trompes) thei haue learned before, howe farre foorth it will helpe them. The al∣mightie power of God, and his sacred and holy worde, are so ioyned and knit together, that as he is able to do whatsoeuer he doth promise in his worde: so will he do nothing, nor can do nothing that is contrarie vnto it,* 1.677 as the wordes of Theodore∣tus by me alledged before, do sufficiently declare. Againe, whē our Sauiour Christe did at his last Supper, institute his holy Sacrament, he was there present him selfe, in his true and naturall body, talking with his Apostles, and also eating and drinking with them of the mysticall bread, and of the mysticall cup,* 1.678 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 befo••e called his body Wheate and bread,* 1.679 and him selfe a Uine: so did he then honour the bread and the wine, with the names 〈◊〉〈◊〉 his body and blood.* 1.680 Chrisostome saith also: before the bread be ••••••ctified, we call it bread: but after that by the meane of the 〈◊〉〈◊〉, the heauēly grace hath halowed it, it is discharged from the name of bread, and is vouchsaued to be called by the name of our Lordes body: notwithstanding, the nature of the bread re∣mayneth still.* 1.681 Ireneus saith, Christe confessed bread, which is a creature, to be his body, and the cup to be his blood. Reade Ciprian ad magnum, which speaketh most plainely hereof also.

Shall they not be faine to saie then, if they will haue their

doctrine to stande, that Christ had then twoo bodies, one that did eate and drinke, and the other that was eaten vp, and drun∣ken euen of his owne selfe? The body of Christ (say they) only when it is glorified and immortall, can be euery where, or in mo places then in one at once: but it was not then glorified, nor yet immortall, (for why? he died the next day after) howe coulde it be then all at once, sitting at the boorde, and in the handes and mouthes of all his Apostles rounde about him?

* 1.682As for the first absurditie, thei go about to put away by S. Augustines wordes,* 1.683 which are these: Christ was borne in his owne handes, when, commending or deliuering his body, he did say: This is my body. For, he did beare the same body in his owne handes. As it is then no absurditie to say that Christ did beare him selfe, or the same body that he gaue them, in his owne handes: so it ought to seeme no straungenesse, if we say according to the scriptures and the fathers, that christ did eate his owne body. For, as being borne in his owne handes, he did declare that there was somewhat in him more excellent than in other men, which, though thei can be borne with other mens handes, yet thei can not be borne in their owne: so by eating his owne body, which thing no mortall man is able to do, he did shewe openly, that he coulde worke aboue the possi∣bilitie of man.

* 1.684I am well content to graunt, that Christ our Sauiour did eate his owne body, as he did beare him self in his own hands. But howe was he borne in his owne handes? For when he did cōmende or deliuer the same body of his, and also his blood, he toke that in his handes,* 1.685 which the faithfull do knowe, and bare him selfe after a certayne maner, when he did say: This is my body. These are Saint Augustines very wordes as hée wrote them also, whereby he doth let vs to vnderstande, how we ought to take his wordes before. For, adding this worde, quodammodo,* 1.686 after a maner, he doth signifie therby how Christ did beare his fleshe in his owne handes: that is to say, Sacra∣mentally. For,* 1.687 as he saieth in another place: Except the Sa∣cramentes shoulde haue a similitude of the thinges whereof thei be Sacramentes, thei shoulde be no Sacramentes, and by

reason of this similitude or likenesse, thei receaue many times the names of the things, whereof thei be Sacramentes. For, as the Sacrament of the body of Christ, is, Secundum quendam modum, after a certaine maner▪ the body of Christ, and the Sa∣crament of his blood, his blood: so is the Sacrament of faith, faith. By the Sacrament of faith, he vnderstandeth baptisme, which, because of the similitude, or affinitie that it hath with the thing whereof it is a Sacrament, is called by the name of it. When he saith then, that Christe did beare him selfe in his owne handes after a certaine maner,* 1.688 his meaning is, that he did beare the Sacrament of his body.

But then peraduenture thei will say againe,* 1.689 that if it were so, Christ did no more then another man is able to do. For any man is able to beare the signes of his owne body.

It is true,* 1.690 that any man is able to beare his owne signe, but we speake here of a sacrament which bringeth with it self, the efficacie, nature, vertue, & strength of the thing that it is a Sacrament of. For which properties, it taketh the name of the thing it selfe, which can not be sayde of the bare signe of a mans body. Therefore, all that the papistes are able to bring here for to ••asill the eyes of the simple and ignoraunt people, is méere sophistication and iuggling.

Yet I am in doubt that thei will replie and say: If a Sa∣crament doth bring with it selfe,* 1.691 the nature, efficacie, vertue, and strength of the thing that it is a Sacrament of, being, be∣cause of those properties, called by the name of the thing it selfe: what needeth Christ to eate the Sacrament of his owne body, whose nature, propertie, and vertue is, to worke & bring life?* 1.692 Was not Christ the life it selfe? Chrisostome writing vpon the blessed Euangelist Saint Matthewe,* 1.693 doth say: That Christ him selfe did communicate: that is to say, eate & drinke of the mysticall bread and wine, for to make his Apostles to receaue the misteries without any maner feare or dread of conscience. For before, when he spake of the eatyng of his fleshe, and of the drinkyng of his blood, many being offended with that, forsooke him and went away. Left then the same shoulde happen nowe, he did eate & drinke with them of those

visible creatures, of the whiche he did say through grace, (as Epiphanius writeth) This is my body,* 1.694 and this is my blood.

Besides this, thei will not denie that baptisme is a Sacra∣ment wherin the worthy receauers, are renewed by the holy ghost, doe receaue free remission of their synnes, and are made the children of God.* 1.695 Was not christ, that newe Adam, whom all we that séeke to be renewed,* 1.696 must put on. And vnto whom the holy Ghost was not geuen by measure? Was not he, that vnspotted Lambe,* 1.697 in whose mouth no guile was founde? was not he the true and naturall sonne of God?* 1.698 What needed hee then to be baptized? Had not he aboundantly, and of his owne nature,* 1.699 all those thynges that are geuen vnto vs in baptisme? And yet did he with the Publicanes and Synners,* 1.700 come to Iohn Baptiste, for to be baptized of hym, in the water of Ior∣dane.

* 1.701Therfore, as he was baptized for to sanctifie our baptisme; and for to certifie vs, that we should al be baptized most truely and moste effectuously, in his baptisme that he was baptized withall in his passion,* 1.702 which was his death and bloodshedding, whereby we are purged from all our synnes: So, besides the cause alledged before of Sainct Chrisostome, he woulde com∣municate with vs: that is to saie, eate and drinke of the misti∣call bread,* 1.703 and of the misticall wine, for to signifie vnto vs, sith that he was not onely partaker with vs of the cōmon meates and drinkes, but also of the holy misteries, whiche he himselfe had instituted and ordeined: that we are in deede, fleshe of his fleshe,* 1.704 and bone of his bones, and that therefore we neede not to feare or to doubt, if we continue stil his true members vn∣to the ende, feedyng in those misteries, whiche he hym selfe woulde be partaker of, vppon his fleshe and blood, through a liuely faithe: but that we shalbe partakers with hym both in bodies and soules, of the glorie and ioyes of his heauenly king∣dome.

Now as touching the seconde absurditie, I knowe that for the auoydyng of it, they will flée to the common refuge: that is to saie, vnto the omnipotencie of God, whiche (as I saide) wil helpe them no further than their doctrine doth agrée with

the holy Scriptures, whiche testifie vnto vs, that the body of Christ is in all thinges like vnto ours,* 1.705 (synne onely beyng ex∣cepted.)

The .xx. Chapiter. ¶Against the carnall presence of Christe in the Sacrament.

THE Papistes will harpe still vppon these fewe wordes, that our sauiour Christ spake in his last supper,* 1.706 when he saide: This is my body, resem∣blyng in this pointe the Arians, whiche when it was proued vnto them by many strong Scrip∣tures, that Christe our Sauiour is coequall with the father in substaunce, in Godhead, and power, would alwaies haue their refuge to the fewe wordes, that Christ our Sauiour spake of his humanitie, saiyng, Pater maior me est. The Father is grea∣ter then I,* 1.707 hauyng alwaies in their mouthes, that sith Christ had spoken it, it must néedes be so, vnlesse we would make him a lyer.

Shall wee not finde the like in our transubstantiatours, which wil haue the body of Christ at the becke and commaun∣dement of euery iugglyng popishe Priest, whensoeuer he pro∣nounceth these fewe wordes: Hoc est corpus meum: This is my body: And, this is my blood, with a full intent to consecrate, to be really and substantially in the Sacrament, vnder the four∣mes of bread and wine, the substaunce of them, beyng really chaunged and turned into the very substaunce of the body and blood of the Lorde? For, if ye bryng neuer so many places of the scriptures,* 1.708 whiche doe witnesse vnto vs, that our Sauiour christ touching his manhoode, is set downe on the right hande of his Father for euer, vntill his enimies bee made his foot∣stoole. And that the heauens must holde him, vntill all thinges be restored againe, that God hath spoken by the mouth of all his prophetes since the worlde began, and that till then, wee ought not to looke for any corporall presence of his: wherby it foloweth, that the doctrine of them, that will haue his true and naturall body and blood, to be really present vnder the ac∣cidentes of bread and wine, cannot be true, straight waies

they crye out in a rage, saiyng: Be not these Christes wordes? This is my body:* 1.709 This is my blood: hath he not spoken them? will ye make hym a lyer, and a desembler, or one that spea∣keth one thyng, and meaneth another? With many such like tragicall exclamations and outcries, doe they fill the eares of the symple and ignoraunt hearers:* 1.710 as though the whole diffe∣rence doth consist in this: whether Christe hath spoken these wordes or not, or whether he must be a lier, and dissembler: If they haue any other meanyng, then they seeme to haue out∣wardlye at the firste blushe, not beyng conferred with other textes of the holy scriptures.

We doe confesse, that these are Christes wordes, and that he hath spoken them with his owne holy mouth. But what then? haue I not already proued by innumerable textes of the Scriptures, that they must bee taken otherwise then thei sounde outwardly? and that beyng taken without trope and figure, thei can not stand with the rest of the scriptures, which teache and testifie in so many places that Christe our sauiour, can no more be here vppon the earth, touchyng his manhoode, vntill the last daie, when he shall visibly as he was séen to go vp,* 1.711 come againe to iudge the quicke and the dead?

But go too: put the case that litle or nothyng hath been saide yet, touchyng this matter. They saie, yea, they vpholde and mainteine euen with fire and sworde, that the bread and wine are transubstantiated, and really chaunged into the very substaunce of the bodye and blood of Christe, so that there re∣maines no more bread and wine, after that the Prieste hath once gaped and blowen vpon them, and spoken the words, but onely the outwarde appearaunce and accidentes of them.

* 1.712Is not this to saie, yea, and also most blasphemously to af∣firme, mainteine, and vpholde that the precious body and blood of Christ, haue their beyng, substaunce, and beginnyng of the corruptible substaunce of bread and wine?* 1.713 For, whensoeuer one substaunce is turned into another, the seconde substaunce that the first is turned into, hath his beginnyng, substaunce, and beyng of the firste: yea, it hath of it his originall and of∣spryng: as for example:* 1.714 When Moyses rodde was turned into

a Serpent, whereof had that Serpent his beginnyng, sub∣staunce, and beyng? whereof had he his originall and ofspring? or was he before that the same miraculous transubstantia∣tion and chaunge was made? All men can not denie, but that the same Serpent had his beginnyng, substaunce, and beyng, and also his originall and ofspring of Moyses rodde, and that it was not before that the same miraculous transubstantiation or chaunge was made.

The like maie we saie of the waters of Egypt,* 1.715 that were turned into blood, & of the dust that was turned into lice. For, neither the blood nor the lyce, were before that the same mira∣culous tournyng was wrought and doen, and as thei beganne then, so had they their beyng and substaunce, of those thynges or substaunces that were turned into them.

Againe, when our Sauiour Christe did in Cana of Galilee turne water into wine,* 1.716 the same wine had his beginnyng of the substaunce of the water, and was not before that the wa∣ter was miraculously turned into it. If then they will stifly mainteine, that the substaunce of bread and wine are really turned into the substaunce of the body and blood of christ, thei shall be faine to confesse that the same body and blood that thei haue in their Sacrament, haue their beginnyng, substaunce, and being, and also their originall and ofspryng, of the corrup∣tible and insensible creatures of bread and wine: and that thā the same body & blood, doe beginne to be, or to haue their being, when by the almightie operation or working of the wordes, those corruptible and insensible creatures, be really and sub∣stauncially chaunged into them.

But the true and naturall bodie of Christe had his begin∣nyng, originall, and ofspryng in the blessed virgines wombe, of whom he tooke his vndefiled substaunce,* 1.717 is nowe glorified, and is set on the right hande of the father, but a body of their owne inuention and makyng, whiche is as often made and shaped a newe, as thei do pronounce the wordes of consecration (as thei call them) vpon the creatures of bread and wine, cum intentio∣ne consecrandi: That is, with a full purpose and intent to con∣secrate.

* 1.718Some of them, to auoyde this inconuenience, are wont to saie, that the substaunce of bread and wine, is not turned in to the substaunce of the body and blood of christ, but that the sub∣staunce of the visible creatures of bread and wine, do vanishe awaie, geuyng place vnto the substaunce of the body and blood of Christe. If it were so, then woulde not our Sauiour Iesus Christ, haue saide: This is my body, but rather: in this is my body, or, vnder the accidentes of bread and wine, is my body and blood.

Againe, that whiche they doe, coulde not be called transub∣stantiation, which is a reall chaungyng of one substaunce that is extant, into another substaunce that is not extant: but some other name should they be compelled to geue vnto their mon∣strous iugglyng, and excantation, contrary to the myndes and writinges of their owne scholedoctours. For, Iohannes Scotus, otherwise called Duns, shewyng from whence this doctrine of Transubstantiation did come, writeth after this maner.

It seemeth that men are chiefly moued to embrace or re∣ceaue this sentence,* 1.719 bicause that we must holde of the Sacra∣mentes, as the holy Churche of Rome doth holde: but the holy Churche of Rome doth holde, that the bread is transubstan∣tiated or really chaunged into the body of Christ, and the wins into his blood. Likewise, Gabriell Biell writyng vpon the Ca∣non; after that he had shewed that it was vncertaine how the body of Christ was in the sacrament, whether it was by the conuersion or turnyng of the visible creatures of bread and wine into it, or by some other meane, doeth saie plainely these wordes.

But bicause that we muste holde of the Sacramentes, as the holy Church of Rome doeth holde:* 1.720 sith that it hath decréed and determined that the bread is transubstantiated or really chaunged into the body of Christ: therefore this opinion is re∣ceaued of all the Catholiques, that there remaineth no sub∣staunce, but that it is truely and really chaunged, transubstan∣tiated, and turned into the body of the Lorde.

* 1.721Two thynges doe we here learne by the waie. First, that this monstrous doctrine of transubstantiation did come from

Rome, the greate Grandame of all abhominable errours, he∣resies and abuses: for this doctrine of theirs came neuer out of the worde of God,* 1.722 for so saieth he hymselfe: (I meane Gabriel biell) that all this their transubstantiation, of substaunces of bread and wine, Non inuenitur expressum in canone bibliae: That is to saie, it is not founde expressed (saieth he) in the Canon of the Bible.

And as for the antiquitie of this doctrine,* 1.723 it is playnly set foorth by their owne doctour how olde it is. For Tonstall saith, of the maner & meane howe this might be (whether by tran∣substantiation, or otherwise) perhaps it had been better to leaue euery man that woulde be curious, to his owne coniec∣ture, sicut liberum fuit ante concilium Lateranum: as before the counsell of Laterane it was left at libertie. Thus we sée howe auncient it is, neuer hearde of in all the worlde, vntyll their late counsell of Laterane, holden in Rome, vnder Pope Inno∣centius the thirde,* 1.724 in the yere of our Lorde. 1215. in the time of king Iohn, king of Englande, and neuer before. So for the space of .xij. hundred and .xv. yeres, the Churche of God was able to stand well without it. So the great antiquitie of their transubstantiation is but thrée hundred fiftie and seuen.

Therefore, all men may see howe much credite we ought to geue vnto it, and againe, howe worthie a thing it is, that for it, so many notable learned, and other godly men and women, shoulde thus cruelly be put to death, & murthered, to the great decay of true religion throughout al realmes, whose innocent blood crieth vengeaunce in the eares of god, against those wic∣ked papistes, and also against the maiestrates that were the Popes butchers and hangmen. Wherefore I say, turne and repent with all spéede, and aske mercie in Iesus Christe our sauiour, that your blooddy handes may be made cleane by his blood, and so washed from your sinnes.

Secondly, we learne by the sayinges of these holy doctours of theirs, that they that holde opinion, that the substaunce of bread & wine is not really chaūged, but vanisheth away, for to geue place vnto the substaunce of the body and blood of Christ, do holde against the decrées and canons of the holy mother, the

Churche of Rome, which doth holde that the bread and wine are transubstantiated, really chaunged and turned into the substaunce of the body and blood of Christe, the outwarde ap∣pearaunce and accidentes of them only remayning. And ther∣fore, wyll they, nyll they, euen in spite of their smoothe shauen faces, thei shal be fayne to confesse, if not with their mouthes, at least in their consciences, that their Christe that they haue in their Masses,* 1.725 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 substaunce of bread and wine, wherewith they haue made all nations to commit most detestable idola∣trie, and to fal away from the true Messias and Christ, whose true and naturall body hath his substaunce, not of the corrup∣tible substaunce of bread and wine, but of the substance of the blessed virgine Marie his mother, and now being glorified and immortal,* 1.726 is on the right hand of the maiestie on high: where, by the mighty operation of his eternal spirite, we do feede vpō his flesh & blood through faith as long as we continue true liue∣ly members of his body: but most specially, when we do wor∣thely receaue his holy mysteries, which he him self hath insti∣tuted for a perpetuall remembraunce of his death and passion.

¶ The .xxj. Chapiter. ¶The wicked doth neither eate nor drinke the body and blood of Christe.

IF these wordes: This is my body, shoulde be taken as they sounde, whereby suche transubstantiation must néedes ensue and folowe, that no bread and wine shoulde re∣mayne but onely the body & blood of Christ, couered with the accidentes of bread and wine: all the vngodlye and vnfaithfull hy∣pocrites that receaue the Sacrament, shoulde eate the fleshe of Christ, and drinke his blood, and so shoulde haue euerlasting life, as it hath béen said before: yea; they should dwell in Chrst, and Christ in them.* 1.727 For, he saieth: He that eateth my fleshe,

and drinketh my blood, dwelleth in me, and I in him.

But it is most sure that the vnfaithfull hypocrites do not dwell in Christe,* 1.728 nor Christe in them, except he woulde haue Christe and the deuyll to dwell both together in one place: whiche thing can not be saith Saint Paul to the Corinthians:* 1.729 Therefore I may conclude, that they do neither eate his flesh, nor drinke his blood. For as Saint Augustine saith: Hoc est, ••rgo manducare illam escam, & illum potum bibere, in christo manere, & illum manentem in se habere:* 1.730 That is to saie: This is to eate that meate, and to drinke that drinke, to dwell in Christe, and to haue Christ dwel in hym: Againe, in the same place he saith: Ac per hoc qui non manet in christo et in quo non manet christus:* 1.731 pro∣culdubio nec manducat spiritualitèr carnem eius: nec bibit sanguinem eius, licèt carnalitèr & visibilitèr premat dentibus Sacramentum cor∣poris & sanguinis christi: And therefore, he that dwelleth not in Christ, and in whom christ dwelleth not, without doubt, doth not eate spiritually his flesh, nor drink his blood, though he doth carnally and visibly presse with his téeth the sacrament of the body and blood of Christ:* 1.732 And in another place: he doth shewe (saith he) what it is to eate his fleshe, and drinke his blood: not sacramentally, but in very deede, that is: so to dwell in Christ, that Christe maie also dwell in hym. For, he saieth this, as if he should saie: he that dwelleth not in mee, and in whō I dwel not, let hym not saie or thinke, that he eateth my flesh or drin∣keth my blood. And out of the Sentences of Prosper, he doeth alledge these wordes:* 1.733 he that doeth disagree from Christ, doth neither eate his fleshe, nor drinke his blood, although he doth euery daie receaue indifferently the Sacrament of so high a thyng, to the condempnation of his owne presumptuousnes. Againe he saieth: Discipuli manducabant panem domini: Iudas panem domini contra dominum,* 1.734 illi vitam, ille paenam: The disciples did eate the bread which is the Lorde: but Iudas did eate bread of the Lorde, against the Lorde: they vnto life, he vnto death. Againe, if any doe disagree from Christe, the vngodly and vn∣faithfull hipocrites doe disagree from hym.* 1.735 Therefore, if these wordes of Sainct Augustine be true, they doe neither eate his fleshe, nor yet drinke his blood, though they doe euery daie re∣ceaue

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indifferently the Sacrament of so high a thyng, to their owne condemnation and vtter castyng awaie of their owne soules.

Whereby I may also conclude, that there is no such tran∣substantiation, as they do falsely imagine: but that there re∣mayneth both bread and wine, wherevpon the vngodly hypo∣crites do féede: only the godly & faithfull being most effectuously made partakers of the precious body and blood of Christ, which (as Saint Ambrose saieth) is the foode of the saintes onely: so that who soeuer eateth of it,* 1.736 he shall not dye the death of a sinner. For it shalbe made vnto him, remission of sinnes. So likewise, Saint Origene saith most plainely against these fe∣lowes, these wordes:* 1.737 Est verus cibus, quem nemo malus potest ede∣re: Etenim s•• malus posse•• edere corpus Domini, non scriberetur: Qui edit hunc panem, viue•• in aeternum: The body of Christ is the true foode, which no euyll man can eate: for if the euyll man coulde eate the body of our Lorde, it shoulde not be written: He that eateth this bread,* 1.738 shal liue for euer. Saint Hierome also saith, Haeretici non manducant corpus domini, nec bibunt sanguinem suum. The wicked heretiques do not eate the body of the Lorde, nor drinke his blood: And againe he saieth, All that loue pleasure more then God,* 1.739 eate not the fleshe of Iesu Christe, nor drinke his blood. Thus you sée plainly proued, that the wicked do not receaue nor eate the body and blood of Christe, although they eate the Sacramentall Sacrament neuer so often.

Againe, if their doctrine were true: that is to say, if the bread and wine were really and substantially the bodye and blood of Christ, then shoulde the Mice, Rattes, and other ver∣mine that eate their sacramentall bread, eate also the body of Christ, which thing some of them are not ashamed to confesse and say: Si dicatur, quòd Mus sumat corpus christi, non est magnum inconueniens. If it be saide, that a Mouse receaueth the body of Christe, it is no great inconuenience. And Alexander of Hales saieth also, beyng a greate doctour of the Papistes transub∣stantiation: Si Canis,* 1.740 vel Porcus deglutiret hostiam consecratam in∣tegram: non video, quare corpus Christi non simul traijceretur in ven∣trem Canis, vel Porci: If a Dogge or a Pigge shoulde happen to

swallow downe the whole hoste being consecrate:* 1.741 I sée no rea∣son, but the body of Christe may passe withall into the belly of the Dogge or of the Pigge.

But others of them cōsidering the great absurdities of it, do say, that whē Mice, or other like vermine do approche or come nie vnto it, the body of Christ doth flée vp strayght into heauē, the olde substaunce cōming againe miraculously vnto the acci∣dētes. Belike their fained Christ hath not so much power as a poore Cat or Mouse hath, which being but a poore creature of our sauiour Christ (whō we do worship and feede vpon, aboue in heauen on the right hande of the father) doeth with his sent only, fraie awaie Mice and Rattes, so that they dare not come where he is, muche lesse, that they shoulde venture vpon hym and eate hym vp, as they doe their false Christe, or else make him to finde his legges, or winges, for to be out of their reache, and clawes. Likewise, when they burne their moulded God, if their doctrine were true,* 1.742 they coulde not choose, but that they must burne also the body of Christ, excepte they will saie that the substaunce of the ashes is made of meere accidentes.

But I knowe that they will saie, that as soone as the bodie of Christ doth see the fyre come, it flieth straight waies vp in∣to heauen, makyng the olde substaunce by his almightie po∣wer to come to his accidentes againe.* 1.743 Who would not deride and laugh to scorne this vaine doctrine of theirs? Is Christe now of lesse abilitie and power, then he was before his resur∣rection or risyng againe? What Mice, what Dogs, what Pig∣ges, what Rattes, what Cattes, what heate, what fyre, what water, what bityng, what chewyng with teeth, what deuils, what tyrauntes were not obedient vnto his diuine power,* 1.744 when he was conuersant among men, being subiect to all ma∣ner of infirmities that wee are subiect vnto (synne onely ex∣cepted?) And shall he now that he hath all power geuen vnto hym,* 1.745 both in heauen and in earth, be faine to geue place, not only to fyre and water, but also to litle poore séely Mice, which feare the Cat, and dare not presume to approche neigh her, no, not as nigh as he may haue the sent of the cat? And is christ of lesse power, that they dare come nigh to eate hym vp, or

make him flée into heauen as soone as he séeth them comming? or, is Christe of lesse power then water whiche can quenche fyre? or of lesse power then the Sunne that drieth vp wa∣ter? O blasphemous Papistes, enemies to Christes body and Passion, robbers cleane of his diuine might and power, if thus we shoulde folowe your doctrine,* 1.746 we shall at last cleane denie God, and saie with you in our hartes, Non est Deus; There is no God at all.

¶The .xxij. Chapiter. ¶The true exposition of these worde•• (hoc est corpus meum) and that Sacramentes are called by those names wherof thei are Sacramentes.

I Wyll nowe come to the true exposition of these woordes:* 1.747 This is my body. Firste and formost, it is to be noted and marked, that the sacramentes are most commonly called by the names of those things that they be sacraments of. Which thing may easyly be proued, both by the scriptures, and also by the aucthorities of the auncient fathers of the olde catholique Churche.

* 1.748When the Lorde our God did institute and ordeyne cir∣cumcision, he dyd say: And my couenaunt shalbe in your flesh. Here hee calleth the signe of the couenaunt, by the name of the couenaunt it selfe. The Testament or couenaunt was: I wyll be thy God, and the God of thy seede after thee. And vnto this was circumcision added, as a signe or seale of the co∣uenaunt, beyng called by the name of the very thing it selfe that it did signifie and represent.

Againe, the Paschall Lambe was called Transitus domini: that is to say:* 1.749 the Passouer of the Lorde. Yet the lambe, which was but a bruite beast, appointed for the belly, was not the Passouer of the Lorde, but only a signe or seale of it. For, the Passouer, or passe by of the Lorde was, when he went by the houses of the Israelites, and slue all the first borne of Egypt, not one of all the Israelites that beleued his seruaunt Moyses, & did as he cōmaunded them, being either harmed or hurt. Of this exceeding great benefite, & of their deliueraunce out of Egypt,

was the Paschall Lambe a memoriall or signe, and that it might the better print in their mindes, what God hath done for them, it was called by the name of the thyng that it dyd signifie or represent. For God him selfe doth attribute vnto it his owne name,* 1.750 saying by his prophete Nathan vnto Dauid: Shalt thou builde me a house for to dwell in? who, since I brought the Israelites out of Egypt, neuer dwelled in house, but in tentes & Tabernacles? It is most euidently plaine, that he speaketh there of the arke of the Testament: for, as he doth not dwell in Temples or houses that be made with handes: so dyd he not dwell in Tentes or Pauilions.* 1.751 For why? the heauens are his seate, and the earth his foot stoole. Who shall builde him a house?

Againe,* 1.752 it is called the power and glorie of God, as when the Psalmiste saieth: Suam{que} potentian captiuitati, suum decus ho∣stili exposuit manui. That is to saie: And he hath deliuered vp his power, into captiuitie, and his worship or glory into the hands of his enimies.* 1.753 The sacrifices also, that were offered for sinnes were called synnes. And therefore it is written: And the prie∣stes shal eate the synnes of my people. For this cause was our Sauiour Christe hymselfe,* 1.754 who is the true and onely sacrifice for synne, prefigurated before, and signified by all the sacrifices of the olde lawe,* 1.755 called sinne, as when sainct Paule saieth: him, that knewe no sinne, God did make synne for vs, that through hym, we should be made the righteousnes of God in hym.

By these and many other lyke textes, whiche I néede not nowe to rehearse, any man may easely perceaue, that it is the common phrase of the holy scriptures, to call the sacramentes by the names of the thinges whereof they be Sacramentes, that so thei may the more liuely, & with greater efficacie, print in the mindes of men,* 1.756 the thinges that they doe signifie: And also for to certifie vs, that if we receaue them worthely, we shall most effectuously be made partakers of the thinges that they be Sacramentes of.

This maner of speakyng then, as being well knowen of the Apostles: (for why? they were woont and accustomed to it from their youth) our sauiour Christe dyd vse at his last Sup∣per,

when he did institute and ordeyne the Sacrament of his body and blood. Therefore, thei that say that our sauiour christ shoulde be an vnwise Testament maker, if he shoulde haue vsed then tropes and figures, or such obscure and darke maner of speaking: will not perceaue that his Testament was made long before that, with plaine and manifest wordes, and that here he did but institute and ordayne the sacrament of it, as a most infallible & sure seale of all his heauenly promises, and of the vncorruptible inheritaunce that he hath purchased and bequeathed vnto vs:* 1.757 wherein he did vse the same phrase and maner of speaking that the holy ghost had vsed before, in the institution of all sacramentes, which was then so cōmon, that it was impossible that the apostles shoulde be ignoraunt in it: And though they had been ignoraunt, yet Christ our Sauiour shoulde haue deliuered them from all doubt, when speakyng of the Cup,* 1.758 he did adde immediatly these wordes: I saie vnto you, I wil not drinke hencefoorth, of this fruict of the vine trée, vntill that daie, when I shall drinke it newe with you in my fathers kingdome, declaring therby that the same that was in the Cup, which before, (for the causes aboue rehearsed) he had called his blood, was wine, euen the fruicte of the vine tree. I reporte mee vnto you, whether the blood of Christe, I meane his true and naturall blood, be the fruict of the vine tree, or not.

* 1.759Therefore Sainct Ciprian saieth: Quomodo autem de crea∣tura vitis nouum vinum cum Christo, in regno patris bibemus, si in sa∣crificio dei patris, & Christi, vinum non offerimus? That is to saie, how shall wee drinke newe wine of the creature of the Uine, with Christ, in the kingdome of the father, if in the sacrifice of the father, and of Christe, we doe offer no wine? As then the same that was in the cup, through our sauiour Christe had said of it: This is my blood, was still by his owne confession the frute of the vine tree: euen so, the same, whereof he had saide: This is my body,* 1.760 was bread still. For, as Theodoretus saieth: He that had called his bodie wheate and bread, and him selfe a Uine, did afterwardes honour the bread and wine, with the names of his body and blood, not chaungyng the nature, but addyng grace vnto the nature. For these causes, the blessed a∣postle

Paul,* 1.761 did not sticke to call it bread, not once, nor twise, but fiue times, in his Epistle to the Corinthians. As for the ex∣ample of Moyses rodde beyng turned into a serpent, or of the water, beyng chaunged into wine, and suche other like, which they be wont to alledge for to blinde the simple and ignoraunt people withall, howe muche it serueth or maketh for them, it hath been already sufficiently declared a litle before.

Now then, sith that it hath been already proued, that the apostles coulde not doubt of our Sauiour Christes wordes, whiche he spake at his last Supper, when he did institute his Sacrament, bicause that they were accustomed euen frō their tender youth to suche phrases, and maner of speakynges: I will also shewe, that the auncient fathers did vnderstande and expounde these wordes, as we doe both vnderstande, and ex∣pounde them.* 1.762 Firste, these are Tertullians wordes: The lorde did not reproue bread, wherewith he doth represent his body. Ye shall vnderstande that the Heretique Martion, againste whom this father wrote, did reproue all the creatures of God as naught:* 1.763 Whiche heresie, Tertullian did confute stoutly, by many strong argumentes and reasons: and among all other, he doeth gather an argument of the institution of the Lordes supper, as if he should haue said: If the creatures were naught, Christe woulde not represent his body with bread, whiche no man can denie to be a creature: but Christe doth represent his body with bread:* 1.764 Ergo, the bread is not naught, but a good crea∣ture of God, to be vsed with thankes geuyng. But how soeuer the matter goeth, Tertullian doth plainely affirme here, that Christe doth represent his body with bread.

And vnto him doeth S. Hierome agree,* 1.765 saiyng: He taketh bread, whiche comforteth the hearte of man, that as Melchise∣dech had doen in the figure of hym, when he did bryng foorth bread and wine, so he shoulde represent the veritie of his body and blood. No man will saie: that the thyng that doeth repre∣sent, and the thing that is represented, be all one, except, it be the papistes, as Doctour Harding, Cope Marshall, and Shake∣stockes, I woulde saie Shackelocke,* 1.766 who goeth about by Colu∣mellas wordes to proue, as VVinchester did, such a thyng, but

if the saiyng of that prophane writer shoulde take place in this matter it should folowe that the bread should but represent it selfe, and none other thing, as Columella will haue, Vt Villicus semper se representet, That the Bailife of husbandry shoulde al∣waies represent hymselfe, whiche is no more in our englishe, but that he shoulde be alwaies present. We are not woont to saie that a kyng doeth represent hymselfe or his owne person: But of a Lorde or of a iudge that sitteth in iudgement, we say commonly that the same Lorde or iudge doeth represent the kynges person, not as a plaier that doeth represent an Empe∣rour or a kyng in a stage or footplaie, but bicause of the kynges aucthoritie and power that is geuen vnto hym.

Euen so in the Sacrament, we saie with the auncient Fa∣thers, that the bread doth represent the body of Christ,* 1.767 not as a bare naked figure or signe (whiche thyng all the rablement of popishe papistes doe most slanderously laie to our charge) but bicause, that beyng duely ministred and worthely recea∣ued, it bringeth with it selfe the nature, propertie, vertue and grace of the body of christ,* 1.768 as Ambrose doth testifie with these wordes. Thou doest receaue the Sacrament for a similitude, but thou doest obteine the vertue and grace of the true na∣ture: And bicause that thou doest receaue bread, thou arte in the same foode made partaker of the diuine substaunce. These be the causes, wherefore we saie with the olde Fathers of the auncient catholique Churche, that the bread doeth repre∣sent the body of Christe.* 1.769 But as it needeth not that a kyng be really or personally present, for to haue his aucthoritie or power to take place among his faithfull and obedient subiects: so is it nothyng necessarie that wee shoulde haue the naturall body of Christe really present vnder the formes of bread and wine. For, without it: that is to saie, though it be sittyng still accordyng to the Scriptures,* 1.770 on the right hande of the father, we haue by the vertue of his institution, and the mighty wor∣kyng of his spirite, there in the Sacrament, the verie proper∣tie, vertue, and grace of the naturall fleshe and blood of christ, most effectuously ministred vnto vs, to the euerlastyng com∣fort and nourishment both of our soules and bodies.

The same auncient writer and father,* 1.771 I meane Tertullian, in his fourth boke against Martion, writeth after this maner: Christe takyng bread and distributyng it, did make it his bo∣dy, saiyng, Hoc est corpus meum, hoc est figura corporis mei. This is my body: that is to saie, the figure of my body. And vnto hym will I ioyne Sainct Augustine, that all men maye see, what shameful lyars Doctour harding & other the papistes are, who are not ashamed to saie, that none of all the auncient fathers, neither before, nor sence, did expounde these wordes of christ, as Tertullian did expounde them in that place.* 1.772 The wordes of Sainct Augustine are these: Adhibuit ad conuiuium: in quo corpo∣ris & sanguinis sui figuram discipulis commendauit & tradidit. And he did admit or receaue hym vnto the banquet: wherein he did commēde and deliuer vnto his disciples, the figure of his bodie. And in another place he saith againe:* 1.773 So the blood is the soule, as the Rocke was Christe, and yet the apostle saieth not, the rocke did signifie Christe, but the Rocke was Christ: So may I expounde that this precepte or commaundement,* 1.774 was geuē in a signe. Non dubitauit Dominus dicere: hoc est corpus meum cum daret signum corporis sui. For, the Lorde did not doubte or sticke to saie: This is my body, when he did geue the signe of his bo∣dy. In their owne distinctions thei haue these wordes:* 1.775 Dicitur corpus christi, sed improprie, vt sit sunsus, vocatur corpus christi, id est, significat corpus christi. That is to saie in englishe: it is called the body of Christe, (meanyng the Sacrament) but improperly, as the meaning of it may be thus, it is called the body of christ: that is to saie, it doeth signifie the bodie of Christ.

These sayinges neede no exposition at all: For they are so plaine, that the very children in the streete be able to vnder∣stande them, and also to perceaue and espie out the shamefull leasinges of our disguised papistes, who care not what they say, so that they may séeme to say some what for to deceaue the simple and ignoraunt people withall: and for to mainteyne their great graundfather Antechristes kingdome of proude Rome.* 1.776 For, ye must vnderstande, that this is the only marke that they shoote at all the packe of them, that they may set vp them selues as gods, and bryng all mens heades vnder their

girdles.

And no doctrine (they thinke) wyll serue better for that pur∣pose, than this grosse and Capharnaiticall doctrine of transub∣stantiation,* 1.777 and of the corporall presence of Christes body in the sacrament. For, who woulde not stande in feare of them, and reuerence them as gods, that can with fiue wordes make Christ both God and man, of a péece of bread whensoeuer they list? And therefore it is written in a booke of theirs, these wordes:* 1.778 O howe honourable, howe worshipfull and excellent is the dignitie of priestes (if they will liue priestlike) in whose handes (as it were in the virgines wombe) the sonne of God is incarnated or taketh fleshe. And then by and by after, it folo∣weth: Iste qui creauit me, dedit mihi creare se, qui creauit me sine me, creatur mediaente me, cum ergo tante dignitatis fit sacerdos: quod crea∣tor fit sui creatoris & totius creature▪ ipsum perdere, vel damnare, in∣conueniens est. That is to saie in Englishe: He that made mee, gaue mee power to make hym: and he that made mée with∣out mée, is made by the meanes of mée: Seeyng then that a Priest is of so greate dignitie, that he is the maker of his ma∣ker, and of euerie creature: to destroye or to condemne hym, it is not conuenient: euen the like you may reade in another booke of theirs,* 1.779 these wordes of proude Herode: Sacerdos est altior Regibus, foelicior angelis, & creator sui creatoris. A Priest is higher in aucthoritie then Kynges:* 1.780 happier or more blessed then angels: and a creatour of his creator. To bee shorte, all men may see now at this present, that all their studie and sée∣kyng is, to aduaunce their owne pride and glory: and to exalte them selues aboue all princes and kinges of the earth: Which is a propertie of antichriste, and of all the impes of his kyng∣dome. But leauyng the triall of this thyng vnto other men, that haue any eyes to see: I will returne againe to my matter.

Our Popecatholiques perceauyng these aucthorities that I haue nowe aleaged out of Tertullian, out of Augustine, and out of their owne distinctions, to be so plaine, that any child is able to picke out the englishe of them: do be stirre them selues, that at the least, they may cast some miste before the eyes of the vnlearned and simple people.* 1.781 The signe (saye they) and

the figure, be takē for the thing that is represented and signi∣fied by them: yea, they are the very thinges it selfe, as it ap∣peareth by the wordes of the angell, who after that he had she∣wed vnto the Shéepheardes that Christe our Sauiour was borne,* 1.782 did say immediatly: and take this for a signe, ye shall finde the chylde swadled, and layde in a Manger. Was not Christ there, both the signe, & the very thing it selfe that was signified by the signe? Againe, Simeon speaking of him, saieth plainely these wordes:* 1.783 This childe shalbe a signe, which shal∣be spoken against. Here againe do we sée, that the signe & the thing signified by it, are both one. Moreouer, the blessed Apo∣stle doth call Christ the very image of his fathers substaunce,* 1.784 and yet all men wyll confesse that Christe our sauiour is one with the father in substaūce. Wherby it foloweth, that Christ is the image or figure of the thing that he is himself. After the same maner ought the fathers to be vnderstāded, whē thei call the sacrament, a signe, or a figure of the body & blood of Christ.

This is the miste, that our papisticall doctours, do dayly en∣deuour them selues,* 1.785 to cast before the eyes of the ignoraunt and vnlearned: whiche, through the helpe of him that is the true sonne of righteousnesse, shall soone be driuen away: that all men that will, may sée the chearefull and comfortable light of the trueth. As for the first place that they haue aleaged, and do aleadge dayly: it maketh nothing at all for them. For, the angell doeth not say:* 1.786 And ye shall finde the signe of a chylde swadled and layde vp in a Manger: but the very wordes are these:* 1.787 And for a signe, ye shall finde the childe swadled & layde vp in a Manger. Wherby any man may perceaue, that Christ being newly borne, was not appointed of the angell, for to be a signe of him selfe. For, that needed not, but for to be a signe & token y^t the wordes, which he had spokē vnto the shéepheardes were true. No man wil say, I trowe, that christ, & the wordes that the angell spake then vnto the shéepheardes, were alone thing. Let any man reade the place well, and marke diligently the circumstaunces of it, and he shall finde it to be, as I say.

We haue almost the like maner of speaking in Esaie,* 1.788 where the prophete speakyng vnto Achas, doeth saie: And therefore,

the Lorde shall geue you a token hymselfe: Beholde a virgine shall conceaue and beare a sonne. &c. Shall we saie nowe, that the virgine Marie, with hir sonne, was a token or signe of hir selfe, and not rather a token and signe, that the wordes of the Prophet, whiche he spake then vnto Achas in the name of the Lorde, were most true, and that they should in their tyme bee fulfilled and performed?

Now, whereas they doe bryng foorth the saiyng of Simeon, truely thei declare therin, their deuilishe and malicious heart, and also their most wicked intent, whereby they goe aboute to peruerte all the Scriptures that come into their handes.

For in that place, this worde, signe, is not taken for a thing, that doth signifie or represent another thing,* 1.789 but for a marke that men are woont customably to shoote at. For the meanyng of Simeon was, that Christe with his doctrine, shoulde be as a marke that all the worlde shoulde shoote at: that is to say, that both he and his Gospell shoulde be withstanded and re∣sisted of all the vnfaithfull worldlinges vpon the earth, which woulde bende them selues against the Lorde, and against his annoynted,* 1.790 our Sauiour Iesus Christe, and the glad or ioyfull tidinges of his heauenlye kingdome, as Bowes he customably bent against a marke. Therefore the Iewes that were at Rome,* 1.791 did say vnto Paul: we haue hearde of this sect, that euery where it is spoken against. These fewe wordes that the Iewes did speake vnto Paul, ought to serue vs for a sufficient exposition of Simeons saying, for thereby we doe learne, that the meanyng of the olde father, was none other, but that the religion of Christ and his Gospell shoulde be spo∣ken against. Do not nowe all men sée, howe well to the pur∣pose they do aleadge the scriptures, and that all that they seke, is howe they may deceaue and blinde men, and kepe them in errour styll,* 1.792 that their pride, pompe, and glorie may continue vnto the worldes ende?

But let vs see what helpe they haue by the place that they recite out of the Hebrues. Therefore (say they) it is written that christ is the figure of the fathers substaunce. What could be spoken more plainely? All christians in the world will con∣fesse,

that Christ is one in substaunce with the father.* 1.793 Doth it not folowe then, that Christe our sauiour is the figure of that thing, that he is him selfe? I beséeche thée good reader, take the paynes to reade the whole place, as it lieth with the circum∣staunces and all, and then shall ye soone perceaue howe much it helpeth them, in the mainteyning of their shameful errour. For, there they shall learne, that whereas God in times past diuersly and many wayes spake vnto the fathers by the pro∣phetes:* 1.794 he did in these last dayes speake vnto vs by his sonne. It is not vnknowen to them that reade the Scriptures, that the spirite of Christe was in the prophetes,* 1.795 and that by him God spake vnto the fathers.

Howe shall we then vnderstande this place to the Hebrues, where he saith, that God did in these last daies, spake vnto vs by his sonne, sith that he did before speake vnto the fathers by him? It is to be vnderstanded and marked, that it is sayd, that God did speake vnto the fathers by his sonne,* 1.796 because that the spirite of Christe was in all the prophetes, by whom he spake vnto the fathers: but in these latter dayes, God did speake vnto vs by his sonne, being incarnated: that is to say, beyng made man, and hauyng taken vpon him a mortall body in the virgins wombe. As then he did speake vnto vs by his sonne, beyng made man, and hauyng taken our frayle nature vppon him: so his sonne, I meane our sauiour Christe, beyng man: that is to say, touchyng his manhoode, and not touchyng his Godheade, is the image or figure of his substaunce. For the image or figure of a thing, must be visible and apparaunt to the eye, else it can not be called an image or a figure. But the god∣head or diuine substaunce of Christ, coulde not be séen no more than the diuine substaunce of the father: therefore, he coulde not touching his Godhead or diuine substaunce, be the image or figure of his fathers substaunce, but onely touching his hu∣manitie and manhoode. As he him selfe doth testifie, saying: He that séeth me,* 1.797 séeth the father.

And it ought to séeme no straungenesse that we say, that Christe touching his humanitie or manhoode, is the image or figure of the father. For, if the first Adam, whiche notwith∣standing

that he was created in the estate of innocencie, could fall,* 1.798 and breake the commaundement that was geuen vnto him, was called the image of God: how much more ought the second Adam, in whose mouth no guile was founde, and which coulde not sinne, to be called the image of the fathers sub∣staunce? yea,* 1.799 the holy scriptures doe testifie of vs, that when we be regenerated or borne a newe, we are the image of God: And shal not he, by whose spirite and worde, we are begotten a newe and regenerated, be most liuely and most effectuously the image of the fathers substaunce? Thus then may we con∣clude, that as God did in these last daies, speake vnto vs by his sonne, beyng made man, or hauyng taken vpon hym a mortall body: so his sonne beyng man, or touching his manhoode, is the image of his diuine substaunce. But no man will saie, that Christe touchyng his humanitie or manhoode is one with the father in substaunce (for that were to affirme that the father is a creature) Therefore, the argument that they make vppon this te••te of Paule, affirmyng that Christe is the figure of a thing, that he is hym selfe, is not worth a blewe button.

And though thei would maintaine still, that this place must be vnderstanded of his diuitie and Godhead, yet shoulde they winne nothyng by it. For, the Greeke hath not, the figure or image of his substaunce (if they would goe to the rigour of the letter) but the image or figure of his persone▪ And takyng it so▪ I should agree with the Councell of Nice, wherein it was de∣creed that in the blessed Trinitie, there is but one substaunce, whiche the Greekes call Vsia,* 1.800 and three persons, whiche thei call Hypostases.* 1.801 We doe graunt then after this interpretation, that Christ, touchyng his diuinitie or Godhead, is the image of the persone of the father: But we will in no wise graunt, that the person of the father, and the person of the sonne be all one. For, that were a plaine heresie, whiche ought in no wise to bee suffered in the churche of Christ. Let them turne themselues whiche way soeuer they will, yet this place will helpe them nothyng, no more then the places aboue rehearsed: But that they shalbe faine to confesse Mawgrie their shauen crownes, that the auncient fathers haue expounded these wordes: This

is my body, and this is my blood, as we do now expounde them.

But how many places out of the Doctours were I able to bryng, for to proue that the Sacramentes are called by the names of the thynges whereof they be Sacramentes? Thus doeth the blessed Martir S. Ciprian wryte:* 1.802 Dedit itaque Do∣minus noster in mensa in qua vltimum cum Apostolis participauit con∣niuium proprijs manibus panem & vinum: in cruce verò manibus mili∣tum corpus tradidit vulnerandum: vt in Apostolis saecretius impressa sincera veritas & vera sincaeritas exponeret gentibus quomodo vinum & panis caro esset & sanguis. Et quibus rationibus causae effectibus conuenirent: & diuersa nomina vel species ad vnam reducerentur essen∣tiā: & significantia & significata eisdem vocabulis censerentur. That is to saie in englishe: The Lorde at his last supper whiche hee kept with his Apostles, did with his owne handes geue bread and wine: and vpon the Crosse, he did with the handes of the souldiours, deliuer his body to be woūded: that the sincere ve∣ritie, and the true sinceritie beyng secretely printed in the A∣postles, should declare or expounde vnto the gentiles, how the bread and wine, is blood and fleshe, and by what meanes the causes doe agrée with the effectes: And how diuers kindes and names shoulde bee reduced or brought to one essence: And the thynges that signifie, and the thynges that be signified, called by one name.

Sainct Augustine,* 1.803 besides that place that I haue already alledged out of his Epistle that he did write to Bonifacius, doth in his booke of Questions vppon Leuiticus, saie these wordes: Solet autem res quae significat, eiu•• rei nomine quam significat nuncu∣pari, sicut scriptum est, septem spicae septem anni sunt. Non enim dixit, septem annos significāt. Et septem boues septem anni sunt: & multa hu∣iusmodi. Huic est quod dictum est, Petra erat Christus, non enim dixit petra significat Christum: sed tanquaem hoc esset, quod vtique per sub∣stantiam non hoc erat, sed per significationem. Sic & sanguis, quoniam propter vitalem quandam corpulentiam animam significat, in sacra∣mentis anima dictus est. In englishe it is to saie: The thyng that doth signifie, is wont to be called by the name of the thing that it doeth signifie. Therefore, it is written, And the seuen eares of corne, are seuen yeres, and not the seuen eares of corne doe

signifie or betoken seuen yeres. And the seuen kyne are seuen yeres: And many suche like places. And thereof it commeth that it was saide, And the Rocke was Christ, he saide not, the Rocke did betoken or signifie Christe: as though it had been that thyng in substaunce, whiche was onely in signification. And bicause that the blood by reason of a certaine liuely sub∣staunce, doeth signifie and betoken the soule, therefore in the Sacramentes the blood is called the soule.

But the wordes that haue been alledged before, out of his epistle to Bonifacius,* 1.804 make the matter most plaine. Therfore, I will thinke it no labour lost to repeate them againe as they lye in Latine first: Si enim Sacramenta quandam similitudinem▪ earum rerum, quarum Sacramenta sunt non haberent, omnino sacra∣menta non essent. Ex hac autem similitudine plaerunque etiam ipsarum rerum nomina accipiunt, Sicut ergo, secundum quendam modum, Sa∣cramentum corporis Christi, corpus Christi est: Sacramentum sangui∣nis Christi, sanguis Christi est, ita Sacramentum fidei, fides est. If the Sacramentes (saieth he) had not some certaine similitude or likenesse of the thynges whereof they be Sacramentes, they should be no Sacramentes: and of this similitude, many times they haue the names of those thynges them selues. As then, the Sacrament of the body of Christe, is after a certaine ma∣ner, the body of Christe, and the Sacrament of his blood, after a certaine maner his blood: So, the Sacrament of faith, is faith. All these aucthorities; are of them selues plaine enough, and néede no further exposition.

Therefore, sith that I haue sufficiently proued, both by the holy Scriptures, and also by the aucthorities of the auncient fathers, that the Sacramentes are called by the names of the thinges whereof they be Sacramentes, I wyll be so bolde to conclude, that Christe our sauiour dyd at his last Supper, call bread his body, and the wine his blood, because that they were by his holy institution, made the sacramentes of his body and blood.* 1.805 And vnto this doeth Theodoretus agrée, as it hath béen declared before, whē he saith: He that did call his body, wheate and bread, and himself a vine, doth honour the bread and wine with the name of his body and blood, not chaūging the nature,

but addyng grace vnto the nature.* 1.806 S. Chrisostome hath euen the like wordes: whereby we may also gather, that the bread and wine being cōsecrated, that is to say, being applied to that holy vse that God hath instituted and ordeined,* 1.807 (for that is the true consecration, as one very well sayde, consecratio tota actio Christi est, whatsoeuer the papistes can prate and scoulds to the contrary) be called the body and blood of Christe, because, that being duely ministred and worthily receaued, thei bring with them selues the grace, vertue, and propertie of his most preci∣ous fleshe and blood, whose nature and propertie is, to bryng immortalitie and life euerlasting: that is to say, to viui••••e and quicken all faithfull beleuers, both in soules and bodies.

And this doth S. Ambrose meane,* 1.808 when he saieth: Thou doest receaue the Sacrament in a similitude, but thou obtey∣nest the grace and vertue of the true & natural body of Christ, and also of his blood, and that eating the bread as we ought to do: we are fed vnto immortalitie, whiche is a propertie of the diuine substaunce.* 1.809 This also doth saint Cyprian meane, when he writeth on this maner: The same bread that the Lord did reache foorth vnto his disciples, beyng chaunged, not in out∣warde appearaunce, but in nature, was by the almightie po∣wer of God made fleshe.

Which wordes, notwithstanding that they be aleaged of the papistes, for to mainteyne their butcherly and grosse doc∣tri••e of transubstantiation withall, haue none other mea∣nyng, but that the bread, remayning bread styll as it was be∣fore, & as it doth appeare outwardly vnto the eye, the nature of it is cleane altered & chaunged.* 1.810 For, whereas the propertie & nature of the bread is, to féede the body only, and to mainteyne or continue the life of it, beyng applied to that holy vse, that Christ hath instituted & ordeyned in his holy misteries, it doth feede both the soules & bodies vnto immortalitie & life euerla∣sting, so y^t by it, not only our soules do receaue a life that neuer shall haue ende:* 1.811 but also our bodies are made partakers of vn∣corruption, as Ireneus doth testifie, saying: As y^e bread which is of the earth, after that the name of god is called vpō ouer it, or receauing the name or calling of god, is no more cōmon bread,

but the bread of thankes geuyng, consistyng of two thinges, that is to say, of the heauenly, and earthly: so our bodyes re∣ceauyng the bread of thankes geuing, are no more corrupti∣ble, hauyng a hope of resurrection. Who woulde not saie, that the nature and propertie of the bread, is wonderfully alte∣red and chaunged?* 1.812 The like doeth Sainct Augustine wryte of the water of baptisme, saiyng: Vnde ista tanta virtus aquae, vt corpus tangat & cor abluat, nisi faciente verbo? Whence commeth this so greate vertue of the water to touche the body, and wash the soule, but by workyng of the worde? here is a wonderfull alteration and chaunge.

* 1.813The propertie and nature of the water is, to washe awaie the filthines of our bodies, to quenche our thirste, and to serue vs in other thinges, that parteine to this mortall life, to moyst the grounde, and to make it fruictfull: but beyng rightly mini∣stred, and worthely receaued in the Sacrament of baptisme, it washeth awaie the filthinesse of the soule, and maketh the in∣warde man cleane from all sinnes, through the working spirit of God, and yet it remaineth water still, no parte of the sub∣staunce thereof beyng chaunged: so ought we to vnderstande of the sacramentall bread and wine. For, though beyng duely ministred & worthely receaued, they haue the nature, proper∣tie, and grace, of the precious fleshe and blood of Christ, yet (as Theodoretus saieth) they remaine still in their former sub∣staunce,* 1.814 shape and figure. Whereunto the olde writer Emise∣nus doeth agree,* 1.815 affirmyng plainely, that the corruptible crea∣tures of bread and wine, are by the consecration or worde, and secret power of the inuisible priest, so chaunged and turned, as we be chaunged in baptisme: where, though we be renued by the holy ghost, and made newe creatures, yet we remaine stil the same in substaunce that we were before: And so with the blessed Martir Ciprian, he calleth the visible creatures of bread and wine, the body and blood of Christ, bicause of the ex∣cellent nature, vertue, propertie, and grace of his most preci∣ous fleshe and blood, that thei do receaue, by the mightie word and secret power of the inuisible Priest, who is our Sauiour Iesus Christe hym selfe.* 1.816 For this excellent propertie, I saie,

vertue, and grace, that the creature of bread beyng rightly mi∣nistred and worthely receaued, doth obtaine by the almightie power of God.

The blessed Martir sainct Ciprian, with the other auncient fathers,* 1.817 doe saie, that the bread is made fleshe, Else, if we shoulde take his wordes so grossely, as our papistes doe, we should be faine to confesse that the blessed body of Christe, be∣yng made of bread, should haue his beginnyng, originall, and ofspryng of the corruptible creature of bread, as I haue suffici∣ently proued already before. Wherefore Saincte Ambrose saieth:* 1.818 Sunt quae erant, & in alium mutantur: in substaunce they are (meaning the Sacrament) the same they were before, but in accident or qualitie, they are turned into another thyng, for before it was common meates. For mans table, nowe is turned to be meate for the Lordes table, and in another place he saieth:* 1.819 Ante consecrationem alia species nominatur, post consecra∣tionem corpus christi significatur: before the consecration, it is na∣med by another kynde, but after consecration it doeth signifie the body of Christe.* 1.820 Sainct Chrisostome agreeyng herewith, saieth: Si incorporei essemus. &c. If we were bodilesse, god would geue vs these thynges bare and bodylesse, but for asmuche as we haue soules fastened vnto our bodies, therfore God geueth vs thynges spirituall, vnder thinges visible. Sainct Augustine to put all out of doubte, that we eate not grosly nor drynke ve∣rily or carnally, the body and blood of Christe, as the Papiste affirmeth,* 1.821 saith these wordes: Non hoc corpus quod videt••s man∣ducaturi estis, & bibiturs illud sanguinem quem fusuri sunt qui me cru∣ci••igent, Sacramentum aliquod vobis commendaui. That is to saie: Ye shal not eate this body that ye s••e mee to haue, nor yet shal ye drinke that blod whiche they shall shed that crucifie mee, it is a sacrament that I geue or deliuer vnto you, therefore hee ••aide in his trac••es vppon Iohn.* 1.822 Aliud est sacramentum, aliud res sacramenti. The sacrament is one thyng, and the thyng of the sacrament is another. Wherefore he geueth this lesson to all, saiyng,* 1.823 In sacramentis videndum est, no quid sint, sed quid significent. In the sacramentes, wee maie not looke what they are, but what they doe signifie.

* 1.824Nowe all men may see, howe shamefully the papistes doe belye vs, saying, and writyng, that we do make of the Sacra∣ment but a bare figure and signe. For this is our faith and be∣léefe, that if a man doth truely examine himself, that is to say, ponder, weigh, and consider with his owne mynde, whether he acknowledgeth him selfe to be a sinner or not:* 1.825 and whether he hath an inwarde gréefe, and an vnfayned repentaunce or sorow for his sinnes: whether he hath forgiuen from the bot∣tome of his heart all his enimies, and reconciled him selfe vn∣to them that he hath offended: whether he be determined to restore againe vnto his neighbour, al that he hath taken away from him wrongfully, by any maner of meanes: whether he be mynded for the loue that he beareth vnto God, to liue af∣terwardes vertuously according to his holy cōmaundements, forsaking sinne and the worlde: but aboue all thinges, whe∣ther he hath a true faith in the mercie of God, and in the name of his sonne Iesu Christ: and whether he beleueth stedfastly that Iesus Christe is his only sauiour,* 1.826 redéemer, intercessour, aduocate, and mediatour betwixt God and him: finally, whe∣ther he hath a desire to liue and dye in the onely doctrine of Christ, forsaking all other false and erronious doctrines, with all kinde of deuillishe superstition and idolatrie, and so eate of this bread, and drinke of this cup: our faith I say and beléefe is, that such a man doeth féede most effectuously vppon the body and blood of Christe our onely sauiour:* 1.827 and yet it néedeth not therefore, that his naturall body and blood, be really present vnder the formes of bread and wine.

For, as in the holy Sacrament of baptisme, if it be duely ministred, and worthely taken, we receaue the holy ghost, by whom we are renued or made newe creatures, we obtayne frée remission & forgeuenesse of our sinnes, and are apparelled with Christ, whom we do put on there, and yet no man wyll say that the water is any of these thinges, or that it is turned into them: So in the holy misteries, when we come worthely vnto them, we are most wholsomly fed with the precious bo∣dye and blood of our sauiour Christ: yet if we shoulde say that it coulde not be doen, vnlesse the bread and wine were tran∣substantiated

into the very body and blood of Christ, or except his body and blood be there really present, vnder the formes of bread and wine, we might moste iustely be likened vnto the Iewishe ruler and gouernour, whiche thought, that excepte Christ should come in his owne person,* 1.828 his sonne could not be healed. For, christe our sauiour, is able by the vertue of his ho∣ly institution, and by the mightie workyng of his eternall spi∣rite, to doe all these thinges, as he sitteth on the right hande of his father.* 1.829

And for the obiections that some make out of Chrisostome, where he saieth:* 1.830 doest thou see bread? doest thou see wine? doe they auoyde beneath, as other meates doe? God forbid, think not so, for as waxe (if it be put into the fire) it is made like the fire, no substaunce remainyng, nothyng is lefte: so here also thinke thou that the misteries be consumed by the substaunce of the body:* 1.831 they are easyly aunswered, and yet our papistes thinke by these wordes of Chrisostome, that they haue the conquest, because he saith, that we sée no bread nor wine, but (as waxe in the fire) they be consumed to nothing: so that no substaunce remayneth. If thei had rehearsed no more, but the very next sentence that foloweth in Chrisostome (which craf∣tyly and deuillishly they leaue out) the meanyng of the Doc∣tour would easyly haue appeared, which wordes that folowe are these: Wherfore (saith he) when you come to these miste∣ries, do not thinke that you receaue by a man, the bodye of Christe, but that with tonges ye receaue fire by the Angels Seraphin. Thinke that the blood of saluation floweth out of the pure and godly side of Christ, and so comming to it, receaue it with pure lippes, casting downe your eyes, liftyng vp your mindes, mournyng priuily without speache, and reioysing in our heartes.

Nowe, if the papistes wyll gather of the wordes by them recited, that there is neither bread nor wine in the Sacra∣ment, then we may aswel gather of the wordes that folowe, that there is neither Priest, nor Christes body: For, as in the former sentence, Chrisostome saieth, that we maye not thinke that we see bread and wine: so in the seconde sentence

he saith, that we may not thinke that we receaue the body of Christ of the priestes handes.

Nowe if vpon the seconde sentence (the papistes will say) it can not be truely gathered, that in the holy cōmunion there is not the body of Christe ministred by the Priest: then must they confesse also, that it can not be well and truely gathered vpon the first sentence, that there is no bread nor wine. But all these thynges be together in the holy Communion, Christ hym selfe spiritually eaten and drunken, and norishyng the right beléeuers, the bread and wine as a sacrament declaryng the same, and the priest as a minister thereof: wherfore, Chri∣sostome meant not absolutely, to deny that there is bread and wine, or to deny vtterly the Priest and the body of Christe to be there: But his intent was, to drawe our myndes vp to∣wards heauen, that we should not consider so much the bread, wine, Priest, and body of Christe, as we should consider his diuinitie & holy spirite geuen vnto vs to our eternall saluati∣on. And therefore in the same place, he vseth so many tymes these wordes:* 1.832 Thinke, and Thinke not, willyng vs by these wordes, that we should not fixe or set, our thoughtes and min∣des vpon, bread, wine, Priest, nor Christes body: but to lift vp our heartes higher vnto his spirite and diuinitie, without the whiche his body auaileth nothyng, as he saieth hym selfe: It is the spirite that geueth life,* 1.833 the fleshe auaileth nothyng. The like phrase of speache he vseth of the water of baptisme, and although Christe was but once crucified, yet would Chri∣sostome haue vs to thynke, that we see hym daiely whipped and scourged before our eyes, and his body hangyng vppon the Crosse, and the Speare thruste into his side, and his blood to flowe out of his glorious side into our mouthes, after which maner S. Paul saieth, that Christe was painted and crucified before our eyes. These phrases of speache Chrisostome vsed most of any aucthour.

* 1.834And now to their seconde obiection, out of Crisostome that the papistes make:* 1.835 whiche is this, Elias (saieth he) when he was taken vp into heauen, dyd leaue his cloke behinde him, but our sauiour Christ, when he ascended vp into heauen, dyd

both cary vp his fleshe with him, and did also leaue it here be∣hinde him:* 1.836 It is easy to be aunswered. For, as he did cary vp our fleshe, so he did leaue his fleshe here behinde him, whiche we are our selues.* 1.837 For, as S. Paul saieth: We are members of his body, of his fleshe, & of his bones: And truely as it ought to be vnto vs a singuler comfort▪ that the most infallible scrip∣ture doth certifie vs, that we are mēbers of his body, fleshe of his flesh, and bones of his bones: so it ought to be vnto vs, the greatest reioysing in the worlde, that he is in our fleshe ascen∣ded vp into heauen.

And as for that they aleadge out of S. Iohn, where he saith: Except ye eate the fleshe of the son of man,* 1.838 & drinke his blood, ye haue no life in you: Againe, my flesh is meate in deede, & my blood is drinke in déede:* 1.839 Lyra their owne doctour shal aunswere this place, & them to: where he saith: Haec verba nihil directè per∣tinēt ad sacramentalē, vel corporalē manducationem. Nam hoc verbū dictum fuit, antequàm Sacramētum Eucharistiae esset institutum. Ex illa igitur litera de sacramētali cōmunione non potest fieri argumentum efficax. These wordes of Christ in the .vj. chapter of S. Iohn, di∣rectly pertaine nothing to the sacramētall, or corporall eating. For these wordes were spoken long before the sacramēt was ordeyned. Therefore of this place there can be made no good sufficient argument, touchyng the sacramētall Communion.

Sainct Augustine saith vpon these words of of Iohn: There must be declared (saith he) the maner how to discerne a proper speache from a figuratiue:* 1.840 wherin must be obserued this rule, that if the thyng whiche is spoken, bee to the furtheraunce of charitie, then it is a proper speache and no figure. So that if it be a commaundement, that forbiddeth any euill or wicked act, or commaundeth any good or beneficiall thyng, then it is no fi∣gure. But if it commaunde any ill or wicked thyng, or forbyd any thyng that is good or beneficiall, then it is a figuratiue speache. Now this saiyng of Christe (Except ye eate the fleshe of the sonne of man and drinke his blood, you shall haue no life in you) seemeth to commaunde an hainous & a wicked thyng, therefore it is a figure, commaundyng vs to bee partakers of Christes Passion, keepyng in our mindes, to our greate com∣forte

and profite,* 1.841 that his fleshe was crucified and wounded for vs. The like he hath in other places.

Thus one that hath but halfe an eye, may easily vnderstande and sée the gr••sse opinion of our papistes.

¶The .xxiij. Chapter. ¶ The godly in the olde lawe, did eate and drinke the same fleshe and blood of Christ, that we do nowe in the newe Testament.

* 1.842OUR forefathers in the olde Testament did eate him as veryly and truely in their sacramentes, as we do in ours, to the eter∣nall saluation of all their soules that dyd faythfully beléeue in the promised seede, Iesus Christ. Therfore S. Paul sayd, they dyd all eate of the same spirituall meate,* 1.843 & did all drinke the same spirituall drinke (for they dranke of the spiritual rocke that folowed them: and the rocke was Christ:) So we may easily perceaue that they did eate the same meate that we do, because the substaunce of theirs and our Sacra∣mentes are all one.

* 1.844So Sainct Augustine plainely affirmeth in these wordes: Sacramenta illa fuerunt in signis diuersa, in rebus quae significaban∣tur paria. Their Sacramentes were in outwarde tokens di∣uers, but in the thynges tokened, all one with ours. Likewise Leo saieth:* 1.845 Mysteria pro temporum ratione variata sunt: quum fi∣des, qua viuimus, nulla fuerit aetate diuersa: The sacramentes are altered accordyng to the diuersitie of the times: But the faith, whereby we liue,* 1.846 in all ages: was euer one. To conclude, saint Augustine sheweth: that their Sacramentes of the olde lawe were promises of suche thynges, as should afterwardes be ac∣complished: Our sacramentes of the newe Lawe, are tokens, that the same promises bee already accomplished. The same Sainct Augustine in another place aunswereth to a certaine question,* 1.847 as this. Quomodo in coelum manum mittam, vt ibi sedentem teneam? (He saieth) Fidem mitte & tenuisti, How shall I reache my hande into heauen, that I shall holde hym sittyng there?

Reache out thy faith,* 1.848 and thou holdest hym. Saincte Ambrose, agreeyng hereto, saieth: Fide tangitur, fide videtur, non tangitur corpore, non oculis comprehenditur. He is touched by faith, he is seen by faith,* 1.849 he is not touched with body, nor comprehen∣ded or seen with eyes. Sainct Augustine saieth. Habet fides ocu∣los suos.* 1.850 Faith hath her eyes, and Barnarde saith: Visio anime in∣tellectus est. The séeyng of the soule is vnderstandyng.

Therfore, I am sure none wyll say that the fathers in the olde law did eate christ in their sacramēt butcherly, as the pa∣pistes affirme,* 1.851 & yet you sée by these aucthorities, that the sub∣staūce of their sacraments & ours are al one: wherfore, learne this lesson, that Christ is in the bread, figuratiuely, he is in the faithfull & worthy receauer spiritually, and that he is in hea∣uen corporally,* 1.852 sittyng on the right hande of God his father, to make dayly intercession for vs: Let vs now lift vp the eyes of our faith into heauen, and reioyce that our fleshe is ascen∣ded vp thither.

¶ The .xxiiij. Chapter. ¶VVhat comfort we haue by Christes ascention into heauen.

WE are surely taught that by his ascendyng vp,* 1.853 he hath opened heauen vnto vs, which by Adams fall was shut vp vnto all fleshe, and that sith▪ hee is entered into Heauen with our fleshe,* 1.854 as it were in our name or behalfe, we do in a maner (as S. Paul doeth testifie) sit with him in the heauēly seates,* 1.855 being alreadie in full possession of heauen, in him that is our head: For we haue receaued it by faith, possessed it by hope, and are therein confirmed by holynesse of life.

Secondly, we do beholde his diuine & godly power, where∣in doth consist all our might, vertue, and strength, and all our reioycyng against hell.* 1.856 For, ascending vp into heauen, he hath ledde captiuitie captiue:* 1.857 and hauyng spoyled his enimies, he hath enriched,* 1.858 and doth dayly enriche his people with heauen∣lye richesse, preseruyng and defending his Churche, with the mightie strength of his arme, against the malicious and cruell

tyrantes of Sathan the deuyll,* 1.859 and of all the mightie rulers of darknesse, whom he doth in despite of their heartes, brydle and kepe in, that they can do no more than he suffereth them, and appointeth them to doe, for the setting foorth of his owne glorie, for the triall of his elect, and edifiyng of his congregati∣on and Churche.

Thirdly, we learne by his ascending vp into heauen, that we ought not to seke for him here in the earth, nor vpon the earth, nor about the earth,* 1.860 as S. Ambrose writeth, but in heauen aboue, where he sitteth on the right hande of the father, & that therefore we can do him no greater honour and seruice, than to worshippe him in spirite and trueth, bestowing for his sake and loue, vppon his poore néedie members, all that we coulde finde in our heartes to bestowe vpon him, if he were still here vpon the earth conuersaunt among vs: And therefore, to put vs in remembraunce of the true seruice that he doeth require at our handes,* 1.861 he saieth: Ye shall haue the poore with you al∣wayes, and whensoeuer ye wyll, ye may do them good, but me ye shall not haue alwayes.

* 1.862We learne also by it, that we shoulde in no wyse set our mindes vppon this transitorie worlde, sith that our head hath forsaken it, and hath taken away his corporall presence from it, but that we shoulde go and walke through it as pilgrimes and straungers,* 1.863 hauyng alwayes our conuersation aboue in heauen, where he sitteth on the right hande of his father, and where we shall haue with him,* 1.864 a permanent or euerlastyng Citie, of a moste strong and sure buildyng, and of such a foun∣dation that it can neuer be shaken nor remoued.* 1.865

* 1.866Whereby the shamefull errour both of the Iewes, and al∣so of those that folowed them, is quite ouerthrowen: which did thinke that the Messias should tarie and reigne here beneath in the earth with his elect and chosen, for by his ascension vp in to heauen,* 1.867 he did sufficiently declare vnto vs, that his kyng∣dome is not of this world, but that it is heauenly and eternall.

But this ought to be moste comfortable of all, that by his ascendyng vp,* 1.868 we are assured to haue a most mightie interces∣sour, and aduocat with the father. For, sith that he doeth con∣tinually

appeare before the face of God for vs, we ought not to doubt,* 1.869 but that he is our intercessour aduocate & mediatour. Therefore,* 1.870 we neede to feare no maner of thyng, whether it be in heauen or in earth, if wee haue a stedfast confidence and trust in hym.* 1.871 For, sith that he is true God, without doubt he is almightie. Sith that he is of one substaunce and power with the father, al that his father hath, is his Sith that he hath béen to the father obedient, vnto the very death of the Crosse, and that he is his welbeloued sonne, we haue no occasion to feare that his father, will say hym naie of any thing, that we aske of hym in his name.

On the other side, sith that Christ is our brother, fleshe of our fleshe, and bone of our bones, and also our head: without al doubt, he doth loue vs, he hath pittie and compassion vpon vs: we ought not therfore to thinke that he will forsake his owne fleshe, or that he wil suffer his deare and welbeloued spouse to perishe. For, he hath therefore put on our fleshe, and hath ta∣ken vpon hym all our infirmities, beyng temped in all thyn∣ges like vnto vs, but yet without synne, thereby to assure vs, that we haue a Bishop, that knoweth our infirmities and mi∣series, and that can haue compassion vpon vs, and that what∣soeuer doeth happen or chaunce to be doen vnto vs, beyng his liuely members, he will impute it to be done vnto himselfe, as it doth most plainely appeare by the words that he spake vnto Saul,* 1.872 who persecuted his Churche: and that also, as head of the whole body, he is readie to deliuer his members from all mi∣series and calamities, as he hymselfe was deliuered.

But here wyll I bring in the comfortable scriptures, that do certifie vs, that we haue in the court of heauen, such a migh∣tie freende,* 1.873 whiche hauyng all power geuen vnto him, both in heauen and in earth, doeth alwayes appeare before the face of the great and eternall God,* 1.874 which ought to be vnto vs a mar∣ueylous assuraunce and comfort against all temptations and peryls. These be the wordes of the blessed Apostle S. Paule: It is Christe which is dead,* 1.875 yea rather which is risen againe: which is also on the right hande of God, & maketh intercession for vs.* 1.876 Againe: This man, because he endureth for euer, hath

an euerlasting priesthoode, wherefore, he is able also to saue them fully or perfectly, that come vnto god by him, euerliuing, for to make intercessiō for them. And in the same epistle: christ (saieth he) is not entred in to the holye places that are made with handes,* 1.877 which are but similitudes of true thinges: but is entred into verie heauen, for to appeare nowe in the sight of God for vs. Doth not the blessed Euangelist S. Iohn saie also: My little children,* 1.878 these thynges write I vnto you, that ye sinne not. Yet if any man sinne, we haue an aduocate with the father, Iesus Christ, whiche is righteous.

These Scriptures doe sufficiently teache vs, that we haue such a frende, intercessour, & aduocate in the heauenly courte, that nothyng can bee denied vnto hym of the father. Yea, hée hymselfe whiche can not lie, speaketh these most swéete and comfortable wordes vnto vs all: Uerely, verely I saie vnto you,* 1.879 whatsoeuer you shall aske the father in my name, he will geue it vnto you. Hauing then so many notable sentences and testimonies of the infallible worde of God, whereby we are as∣sured, that the onely begotten sonne of God is our aduocate and mediatour, and that he doth nowe appeare before the face of the father, for to make intercession for vs.

The .xxv. Chapiter. ¶Aganst praiyng, and intercession to Sainctes.

WHat néede haue we, to flye vnto dead crea∣tures, I meane vnto dead Sainctes, for to make them our aduocates and interces∣ours: Sith that wee haue not one onely syllable in all the whole Scriptures, that biddeth vs so to doe▪ Againe: Where haue wee any promise in the booke of God, that we shall haue accesse vnto God by them: or that we shall the rather obtaine our petition, praiers, and requestes, by their intercessions and mediations?* 1.880 whatsoeuer saith the apostle is not of faith, is synne: But this praiyng vnto dead sainctes, that they should make intercession vnto God for vs, is not of faith,

(for why? it hath no grounde at all in Gods worde.) Therfore we may well conclude, that it is an abhominable synne. And therefore Sainct Augustine saieth full well:* 1.881 Non est iusta ora∣tio: nisi per Christum: Oratio autem que non fit per Christum: non so∣lùm non potest delere peccatum: sed etiàm ipsa fit in peccatum: there is no iust or right praier: but that that is made by Christ: that praier that is not made vnto God by Christe, not onely, doeth not put awaie sinne, but also is turned into sinne. And no mar∣ueile: for what greater blasphemie can there be in the world, then to robbe the only begotten sonne of God of his glory, and to geue it vnto dead creatures? but as the glorie of Christe doth consist in this,* 1.882 that he is our omnisufficient Sauiour (for none other name vnder heauen is there geuen vnto men wherby thei must be saued): so it doth consist in this, that he is an omnisufficient and most perfect mediatour, able to obteine at his fathers hande, all maner of thynges, that are necessarie for the saluation both of our bodies and soules. They therfore, that seeke any other mediatours besides hym, doe robbe hym of his glory, and so commit a most detestable sacriledge. Is it then marueile, that the more that they praie after this ma∣ner, the more the wrath of God is kindeled against them?

Againe, in what case must they néedes stande, that seeke other wayes for to come vnto God, & vnto the seat of his mer∣cie, than he himselfe hath appoynted in his sacred worde? But his heauenly and eternall wisedome saith vnto vs, that he is the way,* 1.883 the trueth, and the life, and that none commeth vnto the father but by him. It can not be then, but that they must be farre out of the way, that seke to come vnto God by any other meane or way, then by Christe, and that in stéede of commyng vnto God, they go the plaine dunstable high way vnto the deuyll: and that most deseruingly, sith that they will not go that plaine and sure way that God him selfe appointed vnto them,* 1.884 saying: This is the way, walke in the same.

Why do they not, sith that they wyll alwayes séeme to be such folowers of the auncient fathers of the primitiue church, print in their mindes,* 1.885 that golden saying of Saint Ambrose, where he saith on this maner: Christe is our mouth whereby

we speake vnto the father: our eye, wherewith we sée the fa∣ther: our right hande, whereby we offer our selues vnto the father, without whose intercession, neither we nor all the saintes, haue ought to do with God. Do they not learne by the wordes of this auncient writer and father of the Church, that if we wyll speake vnto the father, Christe must be our mouth? If we wyll see the father, he must be our eye? Or if we wil offer our selues vnto the father, he must be our right hande? It is so farre of, that he shoulde appoynt any of the saintes, to be either our mouth, our eye, or our right hande, that rather he doeth boldly affirme, that except Christe doeth make intercession, all the saintes haue nothing to do with god. For why? Saint Paul saieth: That as there is but one God of all, so there is but one mediatour betwixt God and man. These be his wordes:* 1.886 For there is one God, and one media∣tour betwixt God and man, which is that man Christ Iesus, who gaue himselfe a raunsome for all men.

Here we doe both sée and learne, that as there is but one God, so there is but one mediatour betwixt God and men, which is our sauiour Iesus Christ the only begotten sonne of God,* 1.887 who was made man, for to set God and man at one, and for to make attonement betwixt them. For, when we wyll ioyne two thinges together, which do differ, or be of contrary natures, there must be some third thing, that doth approche & holde of the nature of them both: or else there can be none at∣tonement, no agréement, nor true coniunction betwixt them, specially, if the natures be repugnaunt and contrary one vnto another. But what agréement can there be betwixt God and man? looke what agréement there can be, betwene consuming fire, and thornes, betweene light and darkenesse, betweene righteousnesse and vnrighteousnesse, betwéene blessyng and cursyng,* 1.888 betweene death and life, Paradise, and Hell: euen the same can be betwixt God and man, if we doe consider man in his corrupted nature.

Therefore it was most necessarie, that we should haue a mediatour for to make this agreement and coniunction, which mediatour shoulde bee partaker of both the natures, but yet

without sinne,* 1.889 and whiche should be both perfect God and per∣fect man, for to make this coniunction, and alliaunce betwixt God and man. But there is no such, sauyng onely our sauiour Iesus Christ. Therefore it doeth necessarily folow, that none other can be our mediatour, aduocate, and intercessour, but he alone. Whiche thyng hath been sufficiently proued already, by the wordes that haue been aleaged nowe, out of Sainct Paule. For they signifie asmuche as if he should haue saide after this maner: As there is but one God, whiche neuerthelesse is suffi∣cient for all creatures, as one only Sunne serueth for all the whole worlde: so there is but one mediatour, whiche is Iesus Christe, who alone hath paide our raunsome, and is meete for this office.

The same thyng doeth that blessed Euangelist sainct Iohn meane,* 1.890 when he saieth that we haue an aduocate with the fa∣ther, Iesus Christ, which is righteous. Upon whiche place, S. Augustine writeth on this wise:* 1.891 He beyng such a man did not saie: ye haue an aduocate with the father: but if any man doth synne, we haue (saieth he) an aduocate with the father. He said not, ye haue mée for your aduocate. But, brethren, we haue an aduocate with the father, Iesus Christe the righteous, and he is the satisfaction for our synnes. Hoc qui tenuit, haeresim non fe∣cit, hoc qui tenuit, schisma non fecit: He that holdeth this, commit∣ted no heresie: he that hath holden this, hath committed no schisme.

These are Sainct Augustines wordes: wherby we maie gather, that it is neither heresie, nor schisme, to cleaue vnto Christe alone, as vnto an omnisufficient mediatour, aduocate and intercessour, as our Popecatholikes doe make it nowe, persecutyng them with fire and sworde that will haue none other mediatour nor intercessour, but hym onely whom the Scriptures and worde of God doeth appointe.

The .xxvj. Chapiter. ¶Christe is both our mediatour of saluation, and also of intercession.

* 1.892NOW ye shall haue the trickes of the deuilles so∣phistrie. We doe not denie, saie they, but that Christe is the onely mediatour betwixt God and man. But howe ought this to be vnderstanded? Christe is onely the mediatour of redemption (saie they) for it is he onely, that hath redéemed vs, and by his death and bloodshedding hath made attonement betwéene god and vs: but the blessed virgin Marie, and other sainctes in hea∣uen are our mediatours of intercession.

* 1.893I woulde faine knowe of them, where they learne this in the holy Scriptures and worde of God. I am moste sure, that as they cannot finde in all the Scriptures, that we ought to praie vnto the dead sainctes: So shall they finde, that Christ is there appointed to be our aduocate and intercessour, euen af∣ter his glorious resurrection and ascension, when he had alrea∣die performed all maner of thynges that parteine to our sal∣uation, and to the redemption of all mankynde. For, S. Paule saieth:* 1.894 It is Christe whiche is dead, yea rather whiche is risen againe, whiche is also on the right hande of God, and maketh intercession for vs. And to the Hebrues he saith plainely: that Christ our soueraigne Bishop and high priest,* 1.895 liueth for euer, for to make intercession for vs. Else what should his continu∣all appearyng before the face of God for vs (whereof he spea∣keth in the ninth Chapiter of this same epistle) profit or auaile vnto vs?* 1.896 Againe, Sainct Iohn the Euangeliste, who did write his Epistles a greate while after Christes ascension: when our attonement was already made, and our peace fully purchased, doth sende vs to none other aduocate, but only to Iesus christ the righteous.

* 1.897He saith not there in that place: If any of you do sinne, ye shal haue me, who am the deare beloued disciple of Christ, and did sleepe vpon his brest, to be your aduocate vnto the virgin Ma∣rie his mother, whom he did commit vnto me, and whiche dyd loue me so well,* 1.898 that she toke me for her sonne. Againe, he doth not say: Get you to the virgin Marie, or to my felowes the Apostles:* 1.899 or to the Patriarkes and Prophetes▪ that be al∣readie dead, and in glorie with God, but putting him selfe in

the number of sinners,* 1.900 he saieth: If we haue sinned, we haue an aduocate with the father, Iesus Christe the righteous.

He had not forgotten the wordes of his maister, whiche he him selfe had set foorth by writyng. For, Iesus Christ did not say: All that ye shall aske my father, in the name of my mo∣ther, or of the Patriarches and Prophetes, or of myne Apo∣stles and Disciples, it shalbe geuen vnto you: but he saieth, Whatsoeuer ye shall aske the father in my name,* 1.901 it shalbe ge∣uen vnto you. And S. Paul doth not only testifie vnto vs, that he did in the time of his flesh, offer vp prayers & supplications, with strong crying and teares, and that he was hearde: but al∣so he doth write (as it hath been alredie aleaged) that he is on the right hand•• of God,* 1.902 where he doeth incessantly make in∣tercession for vs.* 1.903 Moreouer, where S. Paul doth say▪ that there is one mediatour of God and men, whiche is that man Iesus Christ, hath he not a respect vnto the prayers that he had spo∣ken of before: For, after that he had sayde that we must pray for all men, for a confirmation of that saying, he addeth by and by; that there is one God, and one mediatour.

And none otherwise doth S. Augustine expounde it,* 1.904 when he saith: Christian men do pray one for another in their pray∣ers: But he for whom no man doth pray, but he for all men, is the onely and true mediatour. Paul the Apostle, although he were a chiefe member vnder the head, yet because that he was a member of the body of Christe, and did knowe that the high and true priest of the Church was entred, not into the holy places that be made with handes, which were but similitudes of true thinges: but into very heauen, he doeth also commende hymselfe, vnto the praiers of the faithfull. Paulus non facit se mediator••m inter populum, & deum: sed rogat, vt prose or••nt inuicem omnia membra corporis Christi: Paul maketh not hymselfe a me∣diatour betwéene God and the people: but requireth, that thei praie all, one for a nother, beyng all the members of the body of Christ: bicause that the members are carefull one for ano∣ther, and if one suffereth,* 1.905 thei doe all suffer with it. And set the mutuall praiers of al the members, that be yet here labouring vppon the earth, ascende vp vnto the head, which is gone be∣fore

into heauen: In whom is the satisfaction for our synnes. For, if Paule were mediatour, the other Apostles also shoulde be mediatours, and so there shoulde be many mediatours. Neither coulde the reason of Paule stande, where he saieth: For, there is one God, one mediatour of God and men, that man Iesus Christe: in whom we are also one, if wee keepe the vnitie of faith in the bonde of peace. Haec Augustinus. &c. And in another place,* 1.906 hee saieth these wordes: At, verò sacer∣dotem si requiras, super caelos est: interpellat pro te qui in terra mor∣tuus est prote. But if thou seeke for the Priest, he is aboue in heauen, where he maketh intercession for thee, which vpon the earth died for thee.

Here any man may sée, if he wyll sée at least, howe substan∣tiall their distinction is, and what grounde it hath in the scrip∣tures & worde of God. Besides all this, I might reason against them,* 1.907 vpon the right vnderstanding of this word, Intercession, whiche among the Latines signifieth nothing els, but the let∣ting of a matter y^t it goeth not forwardes. When we say then, that Christe maketh intercession for vs, our meaning is, that that he doth by the merites of his death, passion, and bloodshed∣ding, let or stop the wrath and vengeaunce of God, that it bē not powred vpon vs for our filthy sinnes and offences. Againe we say, that he maketh intercession for vs, when he suffereth not the ears of the father to be stopped vnto our prayers, but causeth them to be hearde and accepted. And it is a maner of speaking,* 1.908 borowed of the auncient Romanes. For, when the Consules and Senatours of Rome, went about to make any decrée or lawe, that did séeme to be preiudicial and hurtfull vn∣to the common weale, then the officers of the people, called Tribunes, were woont to let that decrée or lawe that it should not go forwardes, and thereof did come, intercessio Tribunorum, that is to say: a let or prohibition of the Tribunes, that some matter might not go forwardes.

Euen so: that almightie and most righteous God, the fa∣ther of sauiour Iesu Christ, hath euery day, and euery houre▪ a most iust occasion by reason of our detestable enormities, to destroy vs both bodyes and soules, and by his determinate de∣crée

and sentence, to condemne vs, to the euerlastyng punish∣mentes of hell fire.* 1.909 But we haue in the Senate house of hea∣uen, a most mightie aduocate, which doth continually appeare before the face of God for vs, that so he may by his omnisuffi∣cient intercession, stop this determinate decrée and sentence of that righteous iudge, that it do not proceede and go forward against vs.

But what if any man besides the Tribunes, had taken vp∣on him, or presumed in the olde Senate house of Rome, to prohibite, let, or stop any decree or law that the Consules and Senatours went aboute to make, shoulde not he haue been taken as a traitour, bicause that he had contrarie to the order of the cōmon weale, presumptuously taken that thyng vppon hym, that did onely apperteine to the office of the Tribunes? And shall we saie, that thei, that doe attribute the office of me∣diation or intercession vnto dead Sainctes (who if they were aliue,* 1.910 would rent their clothes, and shapely reproue them, if they should see suche thynges to be doen vnto them) which of∣fice doeth onely pertaine to our Sauiour Christ Iesus, are not guiltie of high treason against God, who hath appointed in his holy and sacred worde, his onely begotten sonne, to be the om∣nisufficient mediatour betwixt hym and vs?

But gentle reader, marke well their wordes and doctrine, we confesse and acknowledge (say they) we haue but one me∣diatour of saluation,* 1.911 but we haue many mediatours of inter∣cession, if Christe be onely (as you confesse he is) mediatour of saluation, wherefore then doe you thus call vpon the blessed virgin, Christes mother: Salua omnes, qui te glorificant? Saue thou al them that glorifie thée. Here you intrude vpon christes office, and against your owne doctrine; make her a mediatour, not of intercession, but also of saluation. Why say you this in your Portes booke,* 1.912 & in your massing bookes of T. Becket: Tu per Thomae sanguinem, quem pro te impendit. Fac nos Christe scan∣dere, quo Thomas ascendit: For the blood of Thomas, whiche hee for thee dyd spende: graunt vs (Christe) to clymbe, where Thomas dyd ascend••. Here you sée, not onely intercession, but also saluation in the blood of Thomas. Therefore, to shewe that the saintes

are saluatours,* 1.913 and our wayes to heauen, Antoninus saith, in his tyme, where S. Paul and Fréer Dominicke were painted together, the maner was, vnder the image of S. Paul to write these wordes: Per hunc itur ad Christum: we may come to christ, by and through this Saint: but vnder the image of Freer Do∣minicke, they wrote this: Sed magis per istum: yet much rather by this Saint: whereby was meant that Dominickes auctho∣ritie and office, was better able to saue men before God, then Saint Paules.

Thus you may sée by a taste as it were, all the rest of their doinges, for that, that they do, is nothyng but to blinde the poore ignoraunt people, whereby they may leade them wher∣soeuer they list: thus they haue God and Christ Iesus in their mouthes and prayers,* 1.914 only to be a cloke for them, as it was to the Pharisées, which Christ reproued sharply: and as S. Paul saith: They professe God in worde, but denie him in their do∣inges: these papistes are like to the Rat catchers,* 1.915 for they wil take good bread, cheese, & butter, and within wil put arsnecke & poysō: the good bread & butter, is nothing els▪ but to alure them to eate the secrete & hiddē poyson,* 1.916 to their destructiō: so the pa∣pistes in the beginning of all their prayers, they say: Omnipotēs & sempeterne deus: and at the latter ende of their prayers, they say: Per Dominum nostrum Iesum Christum: but betweene the be∣ginning & endyng, there is set in, the merites, passions, suffe∣ringes, intercessions, & mediations of saints, that through thē, their sufferinges, bloodsheddynges, merites and holines, wee should obtaine heauen and life euerlastyng, to our saluation: if these be not murtherers and poysoners of christen soules, that vnder the pre••ence (as you haue before hearde, of Gods name and Christes) iudge you.* 1.917 Therfore the prouerbe in them may be verified, Sub melle, iacet venenum: vnder hony, is hid poyson. But now to other obiectiōs of theirs, I must prepare my selfe.

* 1.918They wyll nowe replie and say, that in the common weale of Rome, there were many Tribunes, whiche were all inter∣cessours, that is to say, which had all power and aucthoritie to let such decrees and lawes ••hat they thought to be hurtfull vn∣to the commons: why shoulde it not be so in heauen? myght

we not haue there many intercessours also?* 1.919 In déede, in the common weale of Rome, such an order was taken, that as many Tribunes might be had, as it was thought good and con∣uenient for the tyme. But it is otherwise in the heauenlye court.* 1.920 For, there it hath been appoynted by him that is the highest ruler of all, that wée should haue but one intercessour, aduocate, & mediatour of God and men, whiche is our sauiour Iesus Christe, who alone, is able bothe to stoppe the wrathe and vengeaunce of God, that it should not procéede against vs, and also to obtaine at his handes, all maner of thynges that be necessary for our saluation: so that he needeth no companions, nor felowes for to assiste hym, as the Tribunes did in the citie of Rome. Whereby we maie well conclude, that this distinc∣tion, which our papistes doe make, commeth of none other, but of Sathan the deuell, who doeth all that he can, for to minishe the glorie of Christe.

And that all men maie the better perceiue that it is so, ye shall vnderstande,* 1.921 that the olde auncient idolaters, did vse the like distinction, for to mainteine their false goddes. For, when thei were compelled both by the scriptures, and also by strong argumentes and reasons, to confesse, that there was but one God: Then would thei saie, it is true in deede that there is but one God of creation: that is to saie, whiche hath created hea∣uen and earth: but not of gouernaunce. For, (saie thei) there be many Goddes of gouernaunce. For some gouerne the aire, some the earth, some the sea. &c. Wee maie see then, that this is an olde tricke of the deuills Sophistrie, whiche dooeth still maintaine mightely with fire and sworde, by his accustomed ministers, and valiaunt champions, our maisters of the clear∣gie. Whiche though it be sufficiently detected alreadie, and so aunswered, that any childe in the streete, maie easily spie out their craftie, and subtile iuggelyng, and their deuillishe con∣ueighaunce, in the peruertyng of the holie scriptures, & sacred worde of God: yet for the further enarmyng of the simple and ignoraunte people, whom thei doe moste easily deceiue, with their gaie painted words, & holielike vtteraunce (as you haue heard a little before) I will by the helpe of God, and assistaūce

of his holie spirite, aunswere shortly the chiefeste and moste principall argumentes, that thei make cōmonly for to main∣taine (yea, against the manifeste scriptures of God) the inter∣cession, or meditaion of Sainctes.

¶The .xxvij. Chapiter. ¶The principall argumentes that the Papistes alledge for praiyng to sainctes: Aunswered.

FIrste, when we doe alledge this text of S. Paul:* 1.922 For, there is one God, and one me∣diatour of God and men, that man Iesus Christe, to proue thereby, that as there is but one God of all, so there is but one me∣diatour betwene God and vs. Besides the afore alledged, and confuted distinctiō, thei bée wont to saie,* 1.923 that in this place, one, is not taken, for onely. And therfore, that their doctrine maie haue a better shewe of a trueth, they alledge Moyses, who speaking of the creatiō of the world,* 1.924 writeth on this maner: And so of the euenyng and mornyng, was made one daie. Here, saie thei, vnus, one, doeth not signifie one, onely, but firste: For, afterwardes, sire other daies are named. So likewise, when sainct Paul doeth write that there is one Mediatour of God and men,* 1.925 whiche is Iesus Christ, his meanyng is not, that he onely is a Mediatour, and that there is none other but he: But his meanyng is, that our sauiour Christe, is the firste, or chief Mediatour.

* 1.926If thei coulde aswell proue by the scriptures, that GOD hath ordeined other mediatours besides Christ, as Moyses did proue, that God did create, and make many daies: then would I confesse, that in this place of the Apostle, one, must be taken for firste. But vntill thei haue proued vnto me, that God hath appoincted, and ordeined some seconde, thirde, or fourth Me∣diatours, and aduocates betwéene hym and vs, I will in no∣wise receiue their expositiō but will saie and beleue still, that by this worde (one) sainct Paul doeth vnderstande, one one∣ly. For,* 1.927 with as good a reason, when sainct Paul saieth in the

same self sentence: There is one God, the Idolaters might ••••∣uille and saie (if we should alledge that place against them, for to proue that there is but one God) that this worde:* 1.928 vnus, one, is not there taken for one onely, but for firste, or chiefest. The like also might thei dooe, if wee should bryng in, the saiyng of Moyses,* 1.929 where he saieth: Audi Israel, Dominus deus tuus, Domi∣nus vnus est: that is to saie. Heare, O Israel, the lorde thy God, is one Lorde. And truely the aunciente Idolaters of Rome, when the Christians did bryng in both Moyses and Paule a∣gainst them, thei woulde aunswere, as our Papisticall Har∣donians, and Louanistes doe now, that is to saie: that both Moyses and sainct Paul, did not by this woorde (one) vnder∣stande alone, or onely, but firste, or chief.

Might not, when S. Paul saieth in an other place: there is one faith,* 1.930 one baptisme, &c. Might not I say, the Hemerobap∣tistes, who Epiphanius doeth speake of, vse the like cauillation for to defende their Sacrilegious Baptisme, wherewith thei Baptized them selues euery daie, to the vtter prophanyng of the holie Baptisme, whiche Christe our sauiour hath appoin∣cted, to bee receiued of euery man, once for euer? Thei might haue saied (if any man had gone about, to reproue their here∣ticall doynges) by these woordes of the Apostle, Sainct Paul did meane there, by this woorde (one) not one onely, but the firste, or chief Baptisme, and so should haue eluded or mocked awaie all that coulde be alledged against them.

Againe,* 1.931 thei dooe alledge that whiche is written, bothe in Luke and Iohn, that is to saie: howe Marie Magdalene did come vnto the Sepulchre, vpon one of the Sabboth daies. There, saie thei, one, is takē, not for one onely, but for the first: so that vpō one of the Sabbothes, is as muche, as if one should saie, on the firste daie after the Sabboth. Why maie it not be so taken in Paul?* 1.932 Forsoothe I doe confesse and graunt, that bothe in Luke and Iohn, this woorde, vnus, one, is taken for firste,* 1.933 but it is by reason of a Genitiue case, that bothe the E∣uangelistes doe adde vnto it, that is to saie: Sabbati, or Sabbato∣rum, but saincte Paul vseth no suche maner of speakyng, but saith plainly:* 1.934 vnus deus, vnus mediator dei & hominum, Iesus Chri∣stus,

that is to saie: There is one God, and one Mediatour of God and men, that man Iesus Christe. He saieth not that our Sauiour Iesus Christe, is one of the Mediatours: but that, as there is one God, so there is one Mediatour of God and men, whiche is the onely begotten sonne of God, our Sauiour Ie∣sus Christe.

And verely, if we looke narowly vpon their saiynges, and doctrines, wée shall finde that thei will not onely haue more Mediatours,* 1.935 & Aduocates, then christ: but also, that christ our sauiour is not the first, or chief Mediatour, but that he is one∣ly nexte after the firste. For as, vno Sabbatorum, in one of the Sabbothes, doeth signifie the first, or next daie after the Sab∣both: so after their opinion, vnus mediator, shalbee as muche as nexte after an other: And so Christe shall not be the first Me∣diatour betweene God and men, but next after the first: what a detestable blasphemie is this, againste the onely begotten sonne of God?

As for the wordes of the Euangeliste saincte Iohn, where he saieth,* 1.936 that we haue an Aduocate with the father, thei saie plainly, that wee can not proue by theim, that Christe is our Mediatour, and Aduocate only. For, saie thei, as it were a foo∣lishe argument, to reason on this maner: Saincte Peter is an Apostle, Ergo saincte Iames is none; so, were it a fonde reason, if we should saie: Christe is our Mediatour: Ergo, the virgine Marie, and the sainctes, be not our Aduocates and Mediators.

* 1.937Now let vs see, how abhominablie thei dooe peruerte the scriptures, and worde of God. Sainct Iohn saieth not, Christe is our Aduocate:* 1.938 but wee haue an Aduocate with the father. Thei saie, that our reasons and argumentes are foolishe: but I will shewe, that theirs are moste childishe. Were it a good argument to saie: We haue a Quéene of Englande, that is to saie, Elizabeth the firste: Ergo, suche a one is Quéene? All the worlde doeth see, that suche consequences, and conclu∣sions were naught▪ euen so, to saie: we haue an aduocate with the father; Iesus Christ the righteous: Ergo, the virgine Ma∣rie, and the Sainctes, bee our aduocates, is a verie naughtie and foolishe argumente. For, the conclusion, or consequence of

it, can in nowise be good.

Now, to saie: Sainct Peter is an Apostle, Ergo, sainct Ia∣mes is none, that were againste all reason, sithe that wee are certified by the scriptures, and worde of God, that saincte Ia∣mes is aswell an Apostle, as sainct Peter is. But where haue thei in all the whole bodie of the Bible, that the virgine Ma∣rie, and other Sainctes, are appoincted to be our Mediatours, and Aduocates?

Yea, saie thei againe, it ought to bee no marueile, if we doe attribute that vnto the virgine Marie,* 1.939 and other Sainctes, whiche doeth parteine onely vnto Christe. For, wee finde in the scriptures, that one thyng is attributed bothe to God, and vnto the creatures, though it be not after one maner and sort, as when our sauiour Christ doeth saie,* 1.940 in the Gospell of Iohn: I am the light of the worlde, yet notwithstandyng, in the Go∣spell of Matthewe, he saieth also to his Apostles: Ye are the light of the worlde: Againe, sainct Paule writeth these wor∣des: Other foundation can no man laye, then that whiche is laied,* 1.941 whiche is Iesus Christe, here he doeth appoinct Christ, to bee the onely foundation of the Christian faithe, and of all godly doctrine,* 1.942 and yet in an other place he saieth: Ye are citi∣zens with the Sainctes, and of the housholde of God, and are builte vpon the foundation of the Prophetes, and Apostles. And in the Apocalipse of Iohn,* 1.943 we reade that the wall of the newe citie, hath twelue foundations, and in them, the names of the twelue Apostles. Here doe we see (saie thei) that Christ is called the light of the worlde, and yet notwithstandyng, the Apostles are called the light of the worlde also. Likewise, we see, that christ is called the foundation, & yet notwithstanding, the Apostles are called foundations also: why should not then the virgine Marie, and the sainctes be called Aduocates, Me∣diatours, and intercessours, as well as our Sauiour Christe, though, it be not after one sorte and maner? Why ought men to bee offended, if folowyng the phrase of the scriptures, wee doe attribute vnto the blessed virgine Marie, and vnto the o∣ther Sainctes, the office of mediation, and intercession?

As for the first,* 1.944 it is to bee vnderstanded, that our heauen∣ly

father, and his sonne Christe Iesus our Lorde, haue many tymes of their speciall grace, communicated, or giuen that name vnto men, that did not properly pertaine vnto them, not for to saie, that thei were so in very deede, and of their owne nature, but by reason of some office and dignitie, that God did putte theim in: also to the ende that thei should haue their office in greater estimation, as it dooeth manifestely ap∣peare, by the example of Christe, and of his Apostles, whiche thei do commonly alledge. For, our sauiour Christ is the true and natural light of the worlde: but the Apostles are the light of the worlde,* 1.945 onely by the denomination, or communication, that is to saie: the Apostles were not called the light, but one∣ly because that thei were lightened, and deliuered from dark∣nesse, by the light of our sauiour Christ. And for this cause the holy Apostle doeth call the Christians, light, when he saieth: Ye were in tymes paste darkenes,* 1.946 but now ye are light in the Lorde. Now, our sauiour Christ lighteneth no man, but one∣ly to this ende, that he should shine vnto other with good wor∣kes, as he him self sufficiently declareth,* 1.947 saiyng: Let your light so shine before men, that thei maie see your good workes, and glorifie your father whiche is in heauen.

Also, Christe doeth geue this name to his Apostles, be∣cause of the office that he called them vnto, whiche was the preachyng of his holy Gospell, and of the worde of God, which in the scriptures is called light. After the same maner, Magi∣strates, Kynges and rulers,* 1.948 are in the Scriptures called gods, not bicause they are so in deede, or that suche a name doeth properlye pertaine vnto them: but bicause of the dignitie, that GOD hath placed them in, and also to the ende, that the subictes shoulde haue their princes, in greater reue∣rence, beyng obedient vnto them, as vnto God. But when god doth take awaie this office from them, he doth also take awaie the name. In like maner now, the apostles are no more light: For, they be no more in place, where thei can shine vnto men by good workes, they be no more in the office of preachyng. I would faine that these greate learned doctours shoulde shewe mee a place in all the scriptures, wherein the wisdome of the

Father, our sauiour Christe, or the angelles and apostles dyd euer geue, either vnto the virgine Marye, or vnto anye of the sainctes, the name or office of mediatour, intercessour▪ and ad∣uocate: then would I saie, that their distinction might take place, but no suche place can they shewe, though they shoulde breake their heartes.

As for the place that they doe aleadge out of the Epistle to the Ephesians, it is plaine enough and néedeth no exposition at all. For if we looke narowly vpon the wordes of Sainct Paul, we shall finde, that he doth not saie, Ye are built vppon the Prophetes and Apostles:* 1.949 but are builte vpon the foundation of the Prophetes and Apostles. The Apostles then and Pro∣phetes, were not the foundation, but they had all one founda∣tion, whiche is our Sauiour Iesus Christ, vpon whom, as vp∣pon a sure and strong rocke, they both builded the Churche of God.* 1.950 And in the Reuelation of Iohn, by the twelue founda∣tions, wherein the names of the Apostles are written, are all the Sermons that the twelue Apostles did make vnto the twelue tribes of Israell to be vnderstanded. And they be called foundations, bicause that by them Christ our sauiour, who is the onely foundation of the Churche of GOD,* 1.951 was preached vnto them: bicause, I saie that by them, the true and only foun∣dation, whiche is our sauiour Christe, was layde. Saint Iohn doth not saie, that the Apostles are foundations: but that their names be written in the foundations: Whereby it appeareth plainely enough, that al that our Louanian papistes go aboute, is to paruerte the true saiynges and meanyng of the sacred scriptures and worde of God. Yea though it were so, that they could prone by the places, by them alledged, that the Apostles were called foundations, yet it woulde helpe them nothyng: For, as it hath been saide alreadie before, we doe not finde in all the whole body of the Scriptures, that either God, our sa∣uiour Christe, or his Apostles, did euer call the Sainctes, in∣tercessours, aduocates, or mediatours betwene God and men.

Therefore I saie againe, that we neede no suche distincti∣ons as they doe make, to the vtter blasphemyng of the onely begotten Sonne of God, our sauiour Iesus Christ, whom I do

stedfastly beléeue, to bee the onely mediatour betweene God and vs, as the Scriptures doe plainely testifie vnto vs in eue∣rie place.

Some there be among them, whiche beyng compelled by the Scriptures,* 1.952 to confesse that our Sauiour Christ is the on∣ly mediatour betweene God and men, are woont to replye on this maner, and to saie: that although christ our sauiour, is an omnisufficient mediatour betwéene God and man, yet wee must haue some intercessours, aduocates, and mediatours be∣tweene hym and vs. For, howe durste we els, beyng synners, come before his presence, or direct our praiers vnto hym? Is it not written that God heareth not synners?* 1.953 Moreouer, when we haue a matter before any earthly Prince, muste wee not haue mediatours for to bryng vs vnto his person:* 1.954 And also to speake and intreate for vs? Who of vs all durst be so bolde to come vnto an earthly kyng, without suche meanes? that is to saie: not beyng brought to him, either by some of his Counsell, or by some of his Chaumber, or else by some of his Lordes or Gentlemen? How dare we then to bee so bolde, to come with∣out intercessours, aduocates, and mediatours, vnto him that is Kyng of all Kynges, Prince of all Princes, and Lorde of all Lordes? In comparison of whom, all the Princes of the world are nothyng. But who can be more meete, for to bryng vs vn∣to him, and also for to speake and intreate for vs, then the bles∣sed virgin Marie his mother, then his holy Apostles and Mar∣tyrs, whiche haue all shed their blood for the maintenaunce of his trueth.* 1.955 Doe we not reade that Adoniah did sende Bethsa∣be vnto Salomon her sonne, for to intreate for hym? Againe, when Absalon was fled,* 1.956 by reason of the shamefull murther that he had committed, was not he reconciled againe vnto Kyng Dauid his father, by the meanes of Ioab, the chief Ca∣pitaine of the Kinges armie, and by the wise talke of a woman of Thecua? Be not these sufficient examples, for to proue that wee ought not to come vnto Christe, who is suche a mightie kyng, and whom we offende so many waies, without inter∣cessours, aduocates, and mediatours?

* 1.957These be the gaie painted reasons, wherewith they dasell

the eyes of the ignoraunt people. Whiche séeme at the firste to be of some importaunce and waight, but if they be duely ex∣amined and tried with the touchestone of Gods worde, they shalbe founde to be méere deceytes. But, or I proceede any further,* 1.958 I will shewe what their intent is▪ and that the chief and principal marke that they shoote at, is, to make themselues intercessours, aduocates, and mediatours betwixt the sainctes and vs. For, if we be once brought into that beléefe, that we may not come vnto Christe, nor direct our praiers vnto hym, excepte we haue the Sainctes for our mediatours, aduocates, and intercessours: wee shall also at length suffer our selues to be perswaded, that we are not worthy to praie our selues vnto the saintes, but that we must haue Monkes, Fréers, Nonnes, and Priestes for to be mediatours betwixt them and vs. And for this cause (as we see daiely by experience) doeth the poore simple, and ignoraunt people, bryng Golde and Siluer vnto them, euen as thei that haue any thyng to doe in the Lawe, be wont to offer giftes and presentes vnto Lawyers, for to haue their matter to be discussed and heard.

Whereby we may knowe and see,* 1.959 what the offpryng and originall of the inuocation of Sainctes is. And that the coue∣tousnes of Priestes, is the mother and Nurce of all Idolatrie and superstition. I do not denie but that we haue a commaun∣dement to praie one for a nother, whiles wee are yet in this life,* 1.960 but yet we ought not to make marchaundise of our pray∣ers, or to thynke that they can haue any effect,* 1.961 but only by the intercession of our Sauiour Iesu Christe, or that we muste di∣rect them to any other, but to hym onely, for to haue them of∣fered vnto the father. For, we haue neither commaundement nor example in all the Scriptures, that we shoulde direct our praiers vnto dead Sainctes. For, it might be, that we shoulde call vpon many, whom, we knowe not whether thei be Sain∣ctes or not, or whether they be in Heauen, or in Hell. But we are sure that our Sauiour Christe is in heauen.

Againe, although we were neuer so sure that they bee in Heauen,* 1.962 yet can no man tell, whether they knowe what we doe here in this world or not: whether they heare vs, and be a∣ble

to helpe vs or not.* 1.963 For, we learne rather the contrary in the Scriptures then otherwise. But he whom we ought to direct our praiers vnto, muste haue all these properties, yea, we must be assured and certified in our consciences, that hee hath them:* 1.964 els we shall neuer be quiet in our myndes. Firste, he muste bee of power and ablenesse to helpe and ayde vs: I meane, to graunt vs our petitiō and request. For what should it auaile vnto vs to praie vnto one, that were not able to helpe and aide vs. Secondly, he must be willyng to helpe, aide, and [ 2] succour vs. For what profite were it vnto vs, if he were able [ 3] to helpe vs a thousande tymes: if he woulde not doe it. Third∣ly, he must be such a one, as can heare our praiers, when so∣euer they be made. For, what shoulde benifite vs, though he were neuer so able to ayde and helpe vs: if he could not heare [ 4] our praiers? what could also, his good will helpe vs? Fourthly, hee muste be of abilitie to heare the praiers of all men in the worlde, though thei should all praie together in one instaunce, and minute of an houre. For, else he might bee letted from hearyng of our praiers by the praiers of other men: and so ma∣ny tymes we should praie in vaine, bicause that geuyng eares [ 5] to the petitions of other men, he could not heare vs. Last of al, he must be such a one as knoweth better our neede & necessitie, then we our selues are able to declare. But where shall we finde any, either in heauen or in earth, that hath all these pro∣perties, but God alone, and his sonne Iesus Christ our Lorde? Therefore, I maye boldly conclude, that we ought to directe our petitions and praiers onely to God, and to his only begot∣ten sonne our Lorde and sauiour, who is the onely meane and waie for to come vnto God the father.* 1.965

Truely, I would faine knowe of them, why we should be more afraied to come vnto Christe, then vnto any other. Is there any that is mightier, and wiser, or more bounteous, and mercifull then he is? He biddeth all come to hym, that be hea∣uie laden,* 1.966 and he will refreshe them, and ease them: Shall one synnes let vs to come vnto him? Yes forsoothe, say thei. For, it is written,* 1.967 that God heareth not sinners: But Christ is true and naturall God,* 1.968 Ergo, sithe that we are synners, he will not

heare vs, except we haue some intercessours and mediatours, to speake, and intreate for vs.

Because that thei haue alwaies in their mouthes,* 1.969 this sai∣yng of the blinde man, whom beyng thus borne, Christe had made to see, I would wishe all men, to marke diligently, all the circumstaunces of the place,* 1.970 out of the which thei alledge this saiyng: for, there thei shall see, that the Scribes and Pha∣risées, went aboute to perswade the poore blinde man, whom our sauiour Christe had made to see, that Christe was a despi∣ser of God, and of his holie Lawes and ordinaunces, and that therefore he was not of God. This poore séelie soule then, in the defence of our Sauiour Christe, did bryng in this saiyng: God heareth not synners. As if he should haue saied: if he that hath healed me, were suche an vngodly persone, as ye would make him: that is to saie, a despiser of God, and of his holy sta∣tutes and ordinaunces, then would not God haue heard hym: but GOD did heare hym, and did make me, who was borne blinde from my mothers wombe, to sée by the meanes of him: therefore, he is no suche abhominable synner as ye woulde make hym.

Whereby we maie gather, that there bee twoo maner of synners:* 1.971 some there be, that be obstinate synners, whiche doe moste vngodlie despise, bothe God and his woorkes, and also contemne his lawes, and statutes: of such doth the blinde man speake in that place. For, in deede, God will not heare them that haue his sacred woorde, his holie institutions and ordi∣naunces in a contempt: and dayly deliteth more and more in filthie wickednesse and synne. Some againe there bee, that synne of frailenesse, but yet thei dooe not abide obstinately in their synnes: thei feare and dread God, thei haue his lawes, ordinaunces, and institutions in reuerence: Therefore▪ when so euer thei flée vnto the Lorde with true repentaunce, vnfe••∣ned confession of their synnes, and amendement of life, taking holde by faithe vpon his mercie, declared vnto vs in his sonne Iesus Christe: thei are heard by and by, and receiued into the fauour of God, and into the number of his children. We haue the Publicane for an example,* 1.972 which without all doubt, when

he did praie, was an abhominable sinner. But bicause that his praier did proceede from a true repentaunt hearte, though he had then no mediatour at all, he was hearde, and went home againe beyng iustified, as the trueth hymselfe doeth testifie.

* 1.973Againe, the prodigall sonne, when he should come home a∣gaine to his father, whom he had offended so many waies, whose substaunce he had wasted amongst whores and harlots: he did not come to any of his fathers frendes, desiryng them to make intercession for hym, neither went he to his eldest bro∣ther, whom he knewe to be in greate fauour with his father, but did straightway come to his father, saiyng: Father I haue synned against heauen, and in thy sight, and am no more wor∣thy to be called thy sonne. Was he put backe, bicause of his abhominable offences that hee had committed against his fa∣ther? No suche thyng doe we finde in the Scriptures, but ra∣ther, as soone as his father sawe hym, he had cōpassion on him, he ranne and fell on his necke,* 1.974 and kissed him: what shall wee saie of the thief that hong on a Crosse by Christe, was he not all laden with synnes, when he saide vnto Christe, Lorde re∣member mee,* 1.975 when thou commest into thy kyngdome? yet his detestable murthers and robberies notwithstandyng, hee was heard: Christ our Sauiour, makyng hym a faithfull pro∣mise that he should be with hym that daie in Paradise.

These examples doe sufficiently teache vs, that we ought not to be afrayde by reason of our synnes, to come vnto our Sauiour Christ, but rather, that we ought by reason of them, to seeke most earnestly vnto hym, who doeth call synners vnto hym saiyng:* 1.976 Come vnto mée, all ye that labour and are laden, and I will refreshe you. Doeth not he saie hymselfe, that hee came not for the righteous, but for the synners sake: that hee ••ame not for them that were whole, but for them that were sicke? They that go aboute to plucke vs awaie from hym, are like vnto the Scribes and Pharisées,* 1.977 whiche were offended, and did grudge and murmure bicause that Christ kepte com∣panie with sinners and Publicanes. And they that be afraide or ashamed to come vnto hym, are like vnto those sicke per∣sons that be afraide to come vnto the Phisician, or ashamed to

shewe vnto him their disease and sickenesse.* 1.978 Thei are also like vnto Peter, who was ashamed that Christe should washe his feete, though it was so, that without it, he could haue no parte in his kyngdome: or which did bidde hym to departe from him, saiyng: Lorde go from mee, for, I am a synfull man, whereas he shoulde rather haue desired him,* 1.979 and besought hym, to tarie still in his companie, that so he might haue been deliuered from his synnes, which did then presse his cōscience, and made hym to be in suche a feare.

Lette vs haue still before our eyes, the poore seely woman that had the blooddie flixe,* 1.980 whiche did spende all her substaunce vpon Phisitions, and yet she could not be holpen, but rather her disease did waxe worse and worse, till she came to our Sa∣uiour Christe, the true Phisition both of soules and bodies. Chrisostome,* 1.981 speakyng of the woman of Cananee, writeth on this maner: Tell mee, O woman, sith that thou arte a wicked and a sinfull woman howe durst thou go vnto him? I know, saieth she, what I doe. Beholde the wisedome of the woman, she praieth not vnto Iames, she doth not intreate Iohn, she go∣eth not vnto Peter, she did not get hir selfe to the companie of the Apostles, she sought for no mediatour, but for all these thynges, she tooke penaunce for hir companion, whiche did ful∣fill the roome and place of an aduocate, and she did goe to the high fountaine.

Againe, if thou wilt pray or intreate man, thou doest aske what he doth,* 1.982 and it is tolde thée that he is a sléepe, or that hée hath no leasure, or peraduenture the seruaunt shall disdayne to make thée an aunswere: But to God, we haue no néede of these thinges: but wheresoeuer thou art, and doest call vpon him, he heareth thée. There is no neede of a porter, of a media∣tour, or minister: say only: Lorde haue mercie vpon me. And in another place:* 1.983 We haue no néede of Aduocates with God (saith he) nor of any runnyng or gadding about, for to speake faire vnto other. For, although thou be alone, and without an aduocate, and pray vnto God by thy selfe, thou shalt obteyne thy peticions.

There doeth this holy doctour and father bryng in, the ex∣ample

of the woman of Cananee, for to proue that we shall sooner be hearde, when we praie our selues, then when other doe praie for vs. Hereunto may I adde the saiyng of saint Au∣gustine, which is this: Non enim ad creaturam iubemur tendere, vt efficiamur beati,* 1.984 sed ad ipsum creatorem, de quo si aliud, quam opor∣tet ac sese res habet, nobis persuadetur perniciosissimo errore decipimur. That is to say: We are not commaunded to go vnto the crea∣tures, that we maie be blessed, or obtaine blesfulnes: but vnto the creatour, of whom, if we be otherwise perswaded then the matter is, or then it behoueth, we are deceaued with a moste pernicious errour. These wordes do plainely declare vnto vs, that if we will be blessed▪ that is to saie: if we will be iustified before God, and obtaine free remission of our synnes, we must not go to any creatures, but vnto the Creatour hymselfe: and that if we be made otherwise to beleeue of hym, then it is, we are in a pernicious errour. But are wee not made to beleeue otherwise of him then it is, when we are taught that he is vn∣mercifull, and that he will not heare vs, though his sonne ma∣keth intercession for vs, excepte we haue other aduocates and intercessours besides hym? Uerely, if we doe beleue it, or seeke to come vnto hym by any other meanes, then by his onely be∣gotten sonne Iesu Christe our Sauiour, we are wrapped in a most pernicious errour. For, leauyng the sure waie that God hymselfe hath appointed vnto vs,* 1.985 for to come vnto hym, and vnto the seate of his mercie, wee folowe the perilous waie of our owne inuentions and dreames.* 1.986 If this be not to goe out of the waie, I can not tell, what it is to go out of the waie.

But nowe let vs come to the examples that they do bring, for to proue their goodly similitude withall. Adoniah, say they, did sende Bethsabe vnto her sonne Salomon for to intreate for him:* 1.987 may we not likewise desire the blessed virgin Marie, to pray vnto her sonne Iesus Christe for vs? Forsoothe if Ado∣niah had a brotherly heart towardes his brother Salomon, he shoulde not haue néeded to sende Bethsabe vnto him: but he might haue gone himselfe, and béen welcome. All that he went about, was by some trayterous meane, to put downe his bro∣ther from the crowne, that he might make him selfe king. It

is no marueyle then, that he durst not come him selfe to his brother Salomon: sith that he had conceaued suche treason a∣gainste hym. But what was the ende of this mediation? Beth∣sabe did not so soone speake for hym, but Salomon did straight waies commaunde to strike of his head. Use that example who will for mee, it is not verie holsome for the necke.

As for Absalon, it is no marueile that he did seeke to bee reconciled by the meanes of Ioab.* 1.988 For; he knewe that his fa∣thers wrathe, and indignation againste hym, was not yet pa∣cified: but we beyng iustified by faithe, are at peace with God through our Lorde Iesus Christ,* 1.989 whiche died for vs, when we were yet synners: muche more then, seyng we are reconciled, and haue by the meanes of hym receiued the attonement,* 1.990 we shall bee preserued by his life. Wee neede not then in all our trouble and affliction, to flée vnto any other, then vnto hym that hath made this attonement. Moreouer, though Ioab did obtaine, that the kynges sonne should be brought home again: Yet was there still suche rancour in Dauids harte, that he would not see hym in twoo or three yeres after.* 1.991 But we haue a promise, that when soeuer we repente our selues of our syn∣nes, from the bottome of our hartes, our sinnes shalbe put out of remembraunce, thei shalbe no more thought vpon.

Sithe then, that the graunde capitaine of the Lordes ar∣mies, who is our sauiour Iesus Christ, whiche hath foughten that good fight, hath made so sure an attonemente betwixte his father and vs: we will holde our selues vnto hym onely, as vnto an omnisufficient mediatour betwene God and vs: who, leaste wee should for conscience of synne, bee afraied to come boldely vnto hym, dooeth moste louyngly and mercifully, call vs all vnto him,* 1.992 saiyng: Come vnto me all ye that labour and are laden, and I will refreshe you.

Now, will I come to the similitude it self. If we haue (saie thei) any matter to an earthly kyng or prince of the world,* 1.993 we maie not come to his person without meanes: some of his lor∣des or gentlemen muste bryng vs vnto hym, and also speake and intreate for vs: in like maner, wee may not come to God, or to his onely begotten sonne Iesus Christe our Lorde, with∣out

mediatours, intercessors, and aduocates: And what should these bee but the blessed virgine Marie, and the holie Sainctes of heauen? First, they do great wrong and iniurie vnto God, when they do liken him vnto an earthly prince or tyraunt of the worlde: For, the causes why wee maie not come vnto the princes, and rulers of earth, when soeuer we would, without mediatours or meanes, can not bee founde in hym, nor yet in him sonne Iesus Christe our Lorde: And therefore this simi∣litude, can helpe their matter nothyng at all.

The princes, and rulers of the earth, if thei bee good, and louers of equitie and iustice, thei haue many enemies that do daiely conspire their death. And therefore, is not lawfull for euery man that would, for to come bluntly vnto theim, least vnder a pretensed matter, thei should be traiterously murthe∣red and slaine. Againe, if thei be cruell and blooddie tyrauntes, thei bee alwaies in feare of them selues, and will scarcely suf∣fer their lordes and peeres, to come vnto theim without sear∣chyng whether thei haue any weapons aboute theim, or not: muche lesse that any poore man, should haue any accesse vnto them, for to declare his suite. But no suche thyng can there be founde in our heauenly kyng and lorde, For, dwellyng in hea∣uen aboue, he laugheth all his enemies to scorne, and hath them all that rise against hym,* 1.994 and against his annointed our sauiour Iesus Christe, in plaine derision. Againe, he is so farre from all crudelitie and tyrannie, that he doeth moste louyng∣ly call all poore wretched sinners vnto him,* 1.995 being readie at all tymes, to ease them of the heauie burthen of their synnes.

But let vs graunte that there is some earthly kyng, that is without all feare of treason, and whiche is so benigne and gentle, that he will suffer al men that will, to come vnto him, and to declare boldely their suites vnto hym: yet can not he heare all matters and suites at once. And therefore all men maie not come to hym when thei would, but must be brought or let in, by theim that knowe when the prince is at leasure to heare their causes: Els he should bee ouercharged with the multitude of suiters: But the Lorde our God is able to heare all mens matters at once, though thei call vpon him all in one

instant,* 1.996 or minute of an houre. Yea, he knoweth what they neede, afore thei aske, or make any petitiō or praier vnto him. Also the prince is a mortall man, and occupieth a locall place, and can not be in all places at once, to heare the peoples suites and matters, and therefore it is needefull for them to haue so∣liciters, and meane makers to the king, by his officers, to haue their matters heard and discussed. But GOD our heauenly kyng,* 1.997 is in all places at one tyme, and heareth all their mat∣ters, and as wee haue saied, knoweth all their needes, before thei make their peticion.

All these thynges beyng well considered, it is easy to per∣ceiue, that their similitude is not worthe a rushe, to pike ones teethe, for to establishe their Idolatrous inuocation of dead Sainctes. I doe now remember a goodly saiyng of sainct Am∣brose, whiche serueth very well for this purpose.* 1.998 Thei (saieth he) beyng ashamed that thei haue neglected God, are wonte to vse a very poore excuse, saiyng: that thei maie by them come vnto God, as we come vnto a king by his capitaines and lor∣des. But goe to: is there any man so mad, or whiche forget∣teth his welfare so muche, that he will giue the honour of the kyng, vnto any capitaine or lorde? Sithe that if any be founde to goe about any suche matter, thei are by the lawe condem∣ned as traitours? And these folkes doe not thinke them selues guiltie, if thei giue the honor of the name of God vnto a crea∣ture, and if leauyng the Lorde, thei worship their felowe ser∣uauntes, as though there were some greater thyng, that could be reserued to God. For, we doe therefore come vnto the king by his Lordes, because forsoothe that the kyng is a man, and knoweth not, vnto whom he maie commit the cōmon weale: But,* 1.999 for to get the fauour of God, from whom nothing is hid∣den (for, he knoweth all mens merites) we haue no neede of a mediatour, or intreatour, but of a deuoute mynde.

But nowe will I bryng in a similitude, whiche hath a sure foundation,* 1.1000 and grounde in the holie Scriptures, and sacred woorde of God, whiche shall quite ouerthrowe theirs. For, why? It is onely grounded vpon the imaginations, and drea∣mes of their owne heades. What, if there were a kyng be∣nigne,

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gentle, mercifull, and bounteous, that he would make an acte, or proclamation, whereby he should exhort his subiec∣tes, that if any among thē had any matter or suite, thei should all boldely without mediatours, or meanes come vnto hym, promising that he would heare them, & deliuer them frō their troubles and aduersities, and from the handes of them that do oppresse them: would not al men by that acte or proclamation, take a wonderfull boldenesse to come vnto the king him selfe? Who, excepte he were starke madde, or did mistrust the kyn∣ges proclamation, would seke for any mediatours or meanes, for to haue accesse vnto so bounteous a prince?

But we haue a moste sure acte, and proclamation, which is enacted, and made in that most holie, glorious, and sacred counsaile of the blessed trinitie,* 1.1001 whereby we are exhorted, bid∣den, and commaunded to come boldely vnto hym, who alone is able to heale all our infirmities, and to deliuer vs from all troubles, and aduersities, be thei neuer so greate, and our ene∣mies neuer so mightie. Firste, the father doeth set forthe this comfortable Proclamation vnto vs, saiyng: Call vpon me in the daie of trouble,* 1.1002 so will I heare thee, and thou shalt glorifie me. Here wee are not onely exhorted, bidden, and commaun∣ded to call vpon God in the daie of trouble, but also we haue a promise, that if we doe it, we shalbe heard and deliuered: who then beyng in trouble, would not come boldely vnto God, and call vpon hym with a good, and sure confidence, sithe that it is his blessed will, pleasure, biddyng, and commaūdement (wher∣vnto he hath added so comfortable a promise) that wee should doe so?

In the Prophete Ieremie he, crieth out, saying: Ye shall call vpon me,* 1.1003 and I shall heare you, beyng then so louynglie called, let vs come vnto the seate of his mercie, with a stedfast truste and hope,* 1.1004 that we shalbe heard. But whom I praie you would not that sweete Proclamation, which his onely begot∣ten sonne, our sauiour Iesus Christe, doeth make vnto all re∣pentaunte synners, encourage excéedyngly? Come vnto me (saieth he) all ye that labour,* 1.1005 and are laden, and I shall refresh you.* 1.1006 And in an other place: Uerely, verely, I saie vnto you,

what soeuer ye shall aske my father in my name, he will giue it you. Doeth not the eternall, and heauenly wisedome of the father speake these woordes? Euen he whiche can not lye, whiche can not denie him self? why should we then be afraied to come vnto hym? Or what neede haue wee to seeke for any Mediatours,* 1.1007 aduocates, or intercessours, for to make any in∣tercession for vs, sithe that he doth call vs so gently vnto him, bindyng hym selfe, and his promises with an othe, which can neuer be broken?

Also the holie ghoste,* 1.1008 who procéedyng from them bothe, is the thirde persone in the blessed Trinitie, doeth set forthe vn∣to vs a very comfortable edicte, or proclamation, whē he saith by the mouth of the holie Prophet Dauid: The Lorde is nigh vnto all theim,* 1.1009 that call vpon hym in truthe. And in an other place: who soeuer calleth vpon the name of the Lorde, he shal∣bee saued:* 1.1010 Here haue we the moste sure, and infallible procla∣mations of the father, of the sonne, and of the holie ghoste, whereby wee are moste louyngly and mercifully called, vnto the mercie seate of almightie God, and also assured that wee shalbe hearde, when soeuer wee doe call vpon hym in faithe, through our onely mediatour and aduocate, Iesus Christ our Lorde. Is it not then a manifeste signe and token, that we do not stedfastly beléeue the promises of GOD, nor trust in his mercie,* 1.1011 whereof wee are assured in his truthe, when wee doe direct our praiers to any other then vnto hym,* 1.1012 or when wee seeke for other meanes to come vnto hym, then he hym selfe hath appoincted in his holie Scriptures? Reade all the whole bodie of the scriptures throughout, from the one ende to the o∣ther, and ye shall not finde, that euer the Patriarches, Pro∣phetes, or Apostles, did praie to any other Mediatour, Inter∣cessour, or Aduocate, but onely vnto God a lone. For, there is no other Mediatour that can bee founde, and appoincted vnto vs, besides that blessed seede of Abraham, our sauiour Christe Iesus.* 1.1013

For,* 1.1014 whereas thei doe alledge, that it is read in the scrip∣tures, that the Aungelles doe some tyme praie for the electe people of God, and also that thei dooe offer our praiers before

the Lorde:* 1.1015 That same maketh nothyng for their purpose, ex∣cept thei coulde proue, that the Sainctes bee ministryng spi∣rites, sent to minister for their sakes, whiche shalbe heires of Saluation,* 1.1016 or that thei be appoincted to waite vpon vs, as the Angels are,* 1.1017 which haue a charge giuen them ouer vs, to keepe vs in all our waies: yea, and also to encampe rounde aboute theim that feare the Lorde.* 1.1018 And this ministerie and office of theirs, because that thei be immortall, shall continue as long as there bee any men abidyng here vpon the earth: that is to saie, vntill the number of the children of God be fulfilled: But as for the sainctes, it goeth otherwise with them. For, as thei are bounde, whiles thei be yet in this life, to doe those thynges that pertaine to their vocation, accordyng to the office that God hath called theim vnto: So when thei haue once perfor∣med their course, and are at rest with God, thei haue no more to do with the liuyng: their ministerie and office is at an ende, and if thei make any praier vnto GOD,* 1.1019 it is, that their bloud maie bee auenged on theim that dwell on the earth, desiryng that the number of their felowes and brethren maie be fulfil∣led and that the glorious kyngdome of God beyng come, thei maie receiue their glorified bodies,* 1.1020 whiche nowe lye in the earth, till the generall resurrection of all fleshe. I do not doubt but that thei doe wishe vs good,* 1.1021 and are very desirous to haue vs in their blessed felowship, for as muche as thei are mem∣bers of the same bodie that we are of.* 1.1022

But to saie, that thei knowe our necessities, or that thei heare our particuler vowes and praiers, and offer theim vnto god: It is a méere inuention of men. For we haue not one one∣ly iote in holie Scriptures, that doeth certifie vs of it. And as touchyng their goodly shift, whiche beyng wholie destitute of the scriptures and woorde of God, thei vse commonly, saiyng: That the dead sainctes,* 1.1023 do see and beholde in the brightnesse of the diuine countenaunce of God, that shineth vpon theim as it were in a bright glasse, all the necessities, conflictes, and troubles of men: because that it is onely grounded vpon the vaine phantasie of worldly wisedome, it oughte not to take place, in such a waightie matter as this is.

But thei are also wont to alledge a place out of the Reuela∣tion, for to proue that the sainctes doe knowe, all that is doen here in this worlde,* 1.1024 because that the Apostle saieth there: And thei folowed the Lambe, wheresouer he goeth. These words saie thei, doe sufficiently declare, that the Sainctes are euery where with the Lambe: If thei bee euery where with hym, then doe thei knowe all thynges. And herevnto be thei wont to adde the saiyng of saincte Hierome, who expoundyng these wordes,* 1.1025 saieth on this maner: If the Sainctes doe folowe our Lorde euery where, and he is euery where, and in all places: then we muste beleue, that thei that are with our Lorde, bee euery where also: not locally, but by a celeritie or quickenesse that thei haue, to perceiue that whiche God will haue theim to knowe.

As touchyng the place that they doe aleadge out of the re∣uelation of Iohn:* 1.1026 it serueth nothing for their purpose. For, the hundreth foure and fortie thousandes, that folowe the Lambe wheresouer he goeth, do signifie all true faithfull christians whiche folowe Christe: that is to saie, which doe frame their liuyng and conuersation after his example: and doe endeuour themselues in all their doynges to folowe his holy and blessed cōmaundementes,* 1.1027 mortifiyng their bodies, and offeryng them a liuely sacrifice vnto almightie God, the father of our sauiour Iesu Christ.* 1.1028 But we muste marke that saiyng of Sainct Hie∣rome at the ende of his exposition, he doth adde, that the sain∣ctes are in all places, not locally, but by a celeritie or swiftnes that they haue,* 1.1029 to vnderstande and perceiue that, which God will haue them to knowe: Now doe I denie that it is the wil and pleasure of God, to shewe vnto the dead Sainctes, what is doen here in this worlde. And ••yll they haue proued by the Scriptures, that God will haue the dead sainctes to knowe all that is doen here amongst vs, I will by the grace of god abide still in the same opinion: But I knowe that they shall neuer be able to doe it.

Saint Augustine shall aunswere Hierome and them both: when he saieth these wordes:* 1.1030 Vbi siquidem sunt spiritus defu••••••••∣rum, vbi non vident neque audiunt, quae aguntur an revenium iuist••

vita hominibus, ita tamen est eis cura de viuis, quanquàm quid agant omnino nesciant, quemadmodum nobis cura est de mortuis, quamui•• quid agant vti{que} nesciamu: That is to saie in englishe: the soules of the dead are there, where they do neither sée, neither heare, what is dooen or happeneth to men in this life, suche care is with them for the liuyng, that they are vtterly ignoraunt what they doe (here in the earth) as our care is for the deade, whiche knowe not what they doe: whose wordes are verye plaine, and neede no exposition at all.

But put the case thei coulde proue that the sainctes know∣yng our necessities, doe praie for vs, yet it should not folowe, that we ought to praie to them, or to make them our interces∣sours and aduocates, sith that we haue no suche commaunde∣ment in the scriptures, nor yet is there any example, either of the Patriarches, Prophetes, or the Apostles of our Sauiour Iesus Christe.* 1.1031 The Scriptures doe certifie vs, in certaine pla∣ces, that the Aungels doe praie for the elect people of GOD, and that they doe also offer our praiers vnto hym: yet ought we in no wise to praie vnto them. For why? they can doe no∣thyng but that, that God commaundeth them to doe: yea no∣thyng will they doe, without his commaundement.

Therefore, if we will haue them to ayde and assiste vs, we must direct our praiers, vnto god alone, desiring and beseching his diuine maiestie that he vouchesafe to commaunde his ho∣ly Angels to ayde and succour vs in all our necessities & trou∣bles. And then the blessed Angels, hauing a commaundement or commission of God, for to doe it, wyll most gladly and most diligently assiste and helpe vs, but we may not desire God, to comaunde the dead Sainctes to doe the same: bicause that thei be not appointed and ordeined thereto, as the angels are. The dead sainctes haue performed their course. For, vnto men it is not geuen of God, to helpe one another, but onely in this life present, whiles they be yet in this transitorie worlde, whiche thyng sainct Paule doeth well declare, saiyng:

* 1.1032Whiles we haue tyme, let vs doe good to all men. Ye see, that Sainct Paul saieth, dum tempus habemus, whiles we haue tyme: as if he shoulde saie, GOD hath appointed none other

tyme vnto vs, for to helpe one another, but onely this present life.* 1.1033 Sainct Iames saieth also: praie one for another: that ye maie be saued. Whereby God doth commaunde vs twoo thin∣ges. The one is, that we shoulde praie one for another, that is to saie,* 1.1034 that we should praie for them that praie for vs: Ther∣fore if the sainctes should praie for vs, we should also be bound to praie for them, but to saie that we must praie for the deade Sainctes, it is to doe the Sainctes greate iniurie and wrong. For, it is written in their owne Canon lawes, Iniuriam facit Martyri, qui orat pro Martyre: That is to saie, he doth wrong vnto a Martyr that praieth for a Martyr. Secondly, we are cōmaūded to pray one for another, that we may be saued: that is to saie, whiles we are yet in the waie of saluation, that we maie come to our waies ende. It appeareth by this, that it is not the will of God that we shoulde praie one for another, but onely whiles we are in this worlde, that so we maie exercise the workes of charitie, whiles we haue tyme as it is saide be∣fore. An other place doe they alledge out of Ieremie,* 1.1035 which is this.

Though Moyses and Samuell stoode before mée,* 1.1036 yet haue I no heart to this people. Why, say thei, should Ieremiah speake so of the dead, excepte be knewe that they did make intercessi∣on for the liuyng? I maie a greate deale better reason after this maner:* 1.1037 Sith that neither Moyses nor Samuell did praie for the people of Israell, it appeareth that there was then no intercessour of the dead. For, who of all the Sainctes shoulde haue taken thought for the people, if Moyses did not, who in this thing did exceede and passe all men, whiles he did liue? Therefore, thus I saie, I might make my argument againste them: In the extreame necessitie of the people, Moyses did make no intercession for them. It is most likely thē, that none at al did make intercession for them, sith that Moyses did passe all men in humanitie, gentlenesse, and mercie.

The meanyng of the Prophete then is this:* 1.1038 that God was so offended with the people, that he woulde not spare them, though Moyses and Samuell, whose praiers he was want to heare aboue all other, should make intercession for them. The

like in a maner haue we in the Prophete Ezechiell,* 1.1039 where the Lorde speaketh on this maner: If Noah, Daniell, and Iob were in the Citie, as truely as I liue, they shall deliuer ney∣ther sonnes nor daughters, but saue their owne soules in their righteousnesse. As if he should saie: though Noah, Daniell, and Iob were then aliue againe, thei should not deliuer their owne sonnes and daughters, but should saue onely their owne liues in their righteousnes: my wrath and indignation is so kinde∣led against that stiffenecked people.

And so the afore alledged place of Ieremiah ought to be vn∣derstanded. For, the wordes are as muche, as if he should saie: Though Moyses and Samuell were nowe aliue, and shoulde stande before me, makyng intercession for this people, as thei were wont to doe, yet would I not for their sakes withdrawe my plagues from this wicked and frowarde generation: I woulde not heare them, nor geue eare vnto their praiers, but woulde in my furie vtterly destroie this rebellious and stiffe∣necked people. Reade and marke diligently the circumstaun∣ces of both places, and ye shall finde that it is the true sence and meanyng of them.

As for the place that thei doe bryng out of Genesis, saiyng: that Iacob doth pray,* 1.1040 that his name, and the name of his fore∣fathers, Abraham and Isaac may he called vpon his posteritie: It helpeth their matter nothyng at all.* 1.1041 For, the meanyng of the holy Patriarche is not, that his posteritie should call vpon him, or vpon his forefathers, Abraham and Isaac, for helpe and succour, but that his posteritie might be named after hym, and also after Abraham and Isaac: thereby to declare that the coue∣uaunt that God had made with Abraham, Isaac, and Iacob, dyd parteine vnto them. And therefore, whensoeuer the faithfull Israelites did make their praiers vnto God, they did alwaies beseche hym, to remember his seruauntes, Abraham, Isaac, and Iacob, puttyng hym in remembraunce of the couenaunte wherein he had promised, that he woulde for Abraham, Isaac, and Iacbos sake, shewe mercie & fauour vnto them. But howe litle they dystruste in the merites and intercessions of their forefathers, it is easy to see, in the prophete Esay, for there the

whole Churche crieth out,* 1.1042 saiyng: Abraham knoweth vs not, neither is Israell acquainted with vs: But thou lorde arte our father and redéemer. Therefore be at one with vs againe for thy Seruauntes sake, that are of the generation of thine heri∣tage.

To be shorte, whensoeuer they did name in their praiers, their forefathers, Abraham, Isaac, and Iacob, it was not for a∣ny helpe that they looked to haue at their handes, but for to put God in remembraunce of the couenaunt that he had made with them, and with their posteritie for euer. But nowe that we haue our Sauiour Iesus Christe, in whose blood the coue∣naunt is both established and sealed vp: In whose name should we set foorth or offer vp our praiers vnto God, but in his only? Moreouer, that same maner of phrase that Iacob did vse, is of∣ten times founde in the scriptures,* 1.1043 as when Esay saieth: Then shall seuen women take holde of one man, and saie, wee wyll laie all our meate and clothyng together in commune. Tantum nomen tuum innocetur super nos: Only that thy name maie be cal∣led vpon vs that is to saie, onely let vs be called thy wiues, or after thy name, that yet it maye be saide, that we are suche a mans wiues.

They be also wont to bryng in,* 1.1044 the dreame of Iudas Ma∣chabeus, whiche is made mention of in the Machabees, where it is written that Iudas Machabeus did shewe vnto his Soul∣diers,* 1.1045 that he had séene in a dreame Onias & Ieremiah, holdyng vp their handes towardes heauen, and praiyng for the people. Doth not this saie they, proue sufficiently, that the dead sain∣ctes doe praie for vs?* 1.1046 First, I doe aunswere that the booke, out of the which this place is alledged, is not authentike nor yet Canonicall, as Sainct Hierome proueth. All men maie see, what aucthoritie that booke ought to haue in thinges that per∣teine to our saluation.* 1.1047 For, firste of all, they cannot denie but that it is an abridgement of fiue bookes that one Iason Cire∣neus had written, which whether he was a Iewe or a gentile, no man is able to tell. For, the booke was set out and written in the Gréeke tongue and not in the Hebrewe. Moreouer, whā the holy ghoste doth set foorth any thing vnto vs, for an infalli∣ble

doctrine,* 1.1048 or an vndoubted trueth, he is not wont to vse any excuse,* 1.1049 as the authour of this booke doth. Last of al, what wise∣dome were it, to grounde any doctrine parteinyng vnto the faith, vpon a dreame? did hee not thinke also in his sleepe, that Ieremie did deliuer him a golden swoorde? yet when he awoke, he had no suche thyng. I might therefore conclude, that as Ie∣remiah did deliuer hym a golden swoorde: so he with Onias dyd praie for the people. But Ieremiah did deliuer hym no swoorde in deede, but only in a dreame. Whereby it foloweth, that the prayng of Onias and of Ieremiah was dreamishe also.

But let vs graunte that it was so, as Iudas Machabeus did dreame: yet we doe not reade, that Iudas Machabeus and his hoast, did by and by direct their praiers vnto them, or that thei dyd desire them to praie and make intercession for the hoastes of the Israelites, whiche shoulde within a whyle ioyne in bat∣taile with the hoastes of the enimies: But we reade that thei al praied with their Captaine vnto God,* 1.1050 saiyng: O lorde, thou that diddest sende thyne Angell in the tyme of Ezechiah, kyng of Iuda, & in the host of Sennacherib didst slea, an hundred four∣score and fiue thousandes, sende nowe also thy good Angell be∣fore vs (O Lorde of Heauens) in the fearefulnes and dread of thy mightie arme, that they which come against thy holy peo∣ple to blaspheme them, may be afraide. Here maie we sée, that Iudas Machabeus, notwithstanding his gaie dreame, did trust onely in the Lorde, vnto whom onely, his praiers he direc∣ted, and not vnto Oniah, nor yet vnto Ieremiah, folowing in this, the example of all the holy Patriarches and Prophetes that were before hym.

They do so abhominably wreast all the other places of the Scriptures, whiche they be wont to alledge for the maintei∣nyng of their Idolatrous inuocation of Sainctes, that a man will be ashamed to stande in the confutyng of them.* 1.1051 All their refuge at length, is, that the sainctes were hearde whiles they were aliue. For it is written: Our Fathers called vpon thée, & were helped:* 1.1052 they trusted in thée, & were not confounded. If say they, they were hearde, when they were yet compassed a∣bout with infirmities, how muche more are th•••• now hearde,

beyng in glorie with God?

How muche better did the blessed Apostle Saincte Iames reason,* 1.1053 when he did saie, Helias was a man mortall, euen as we are, and he praied in his praier, that it might not raine, and it rained not on the earth by the space of three yeres and sixe monethes? And he praied againe, and the heauens gaue raine. Doe we not rather learne by their example, to praie boldely vnto God, though we be compassed about with infirmitie as they were, then otherwise? The holy prophete Dauid, doeth not saie that the fathers were hearde, bicause that they praied to any of the Patriarches that were before them, but bicause that they praied vnto God, and trusted in him. The same selfe lesson doth Iames geue vnto vs.* 1.1054 Let vs therefore▪ folowe their examples,* 1.1055 and we shal be hearde as they were. As the arme of God is not shortened since: so his mercie is not waxen lesse. He is as readie nowe, to heare them that call vppon hym in truth and veritie,* 1.1056 as he was then. Haue we not besides al this, a mediatour & an aduocate, that appeareth continually in the sight of God for vs? It is vnpossible then, but that we shalbe hearde whensoeuer we call faithfully vpon our heauenly Fa∣ther, through our onely Mediatour and Aduocate, Iesu Christ our Lorde.

¶The .xxviij. Chapiter. ¶How and wherein wee ought to honour the Sainctes.

NOwe, when thei haue nothyng to saie for their inuocations to deade sainctes, beyng conuinced by the holie scriptures, thei crie out and saie: beholde these newe preachers dishonoureth, defaceth, spoileth, & maketh none accompt of the holie, and blessed sain∣ctes in heauen: and especially thei dishonor the blessed virgine Marie, the sweete mother of Christe Ie∣sus, to whom was more grace giuen, then to any other crea∣ture; and maketh no more of her, then of another woman. &c. Belie vs not, ye papistes, for we giue to them that honour as

we are commaunded in the holie scriptures to giue them. And therefore sainct Cyrill saieth very truely:* 1.1057 At sanctos Martyres ne{que} deos èsse dicimus, neque adorare consueuimus: laudamus autem e∣os potius summis honoribus, quod pro veritate straenue certarunt, & fidei synceritatem seruarunt: that is to saie in Englishe: But nei∣ther we saie that the holie Martyres are Gods, neither haue we vsed to worshippe or honour them: but wee rather praise them with greate reuerence, for that thei haue striued earne∣stly for the truthe, and haue kepte the sinceritie of the faithe of Christe.* 1.1058 And Saincte Augustine sheweth also, howe we must honour them, saiyng: Honorandi ergosunt propter imi∣tationem, non adorandi propter religionem: The sainctes are to bee reuerenced and worshipped for imitation, (that is, to followe their godly doinges and conuersation) and not to honour them for any religion (to make them our Gods or aduocates, and to haue our confidence in them) this kinde of honour wée giue to the sainctes, and none other.

And wheras you saie, there was more grace giuen to Ma∣rie, then to any other creature, because she was the mother of Christe:* 1.1059 You maie also learne in the booke of God, to bee the childe of God, is a greate deale greater grace, then to bee the mother of Christe. Therefore sainct Augustine saieth: Beatior ergo Maria fuit,* 1.1060 Percipiendo fidem Christi, quam concipiendo carne Christi. Materna propinquitas nihil Mari•• profuisse••, nisi faelicius Christum corde, quàm carne gestasset: Marie was more blessed, in that she receiued the faithe of Christ, then in that she concei∣ued the fleshe of Christe. Motherly kindrede could haue doest Marie no good, vnlesse she had borne Christ, more blessedly in her hart, then she bare him in her fleshe. And in an other place he saieth:* 1.1061 Mater mea, quam appellastis faelicem, inde felix est, qui•• verbum dei custodiuit: non quia in illa verbum caro factum est: My mother, whom ye haue called blessed, therefore is blessed, be∣cause she hath kepte the worde of God: not because the worde in her was made fleshe.* 1.1062 Therefore Epiphanius saieth: Christe saied vnto his mother, woman, what haue I to doe with thee? My houre is not yet come. Lest any man shoulde thinke our Ladie was of greater excellencie, he called her woman: as it

were, prophesiyng of the kindes and sectes of heresies that were to come in the worlde: lest any man hauyng to greate opinion of that holie Saincte, should fall into this heresie, and into the dotage of the same. For in deede the whole matter is but a mockerie, and an olde wiues tale, and sothely to saie, no∣thyng els,* 1.1063 but the handelyng of an heresie. Therefore Origene saieth: Si mensuram transcenderit charitatis, & qui diligit, & qui di∣ligitur, in peccato est: If loue passe the measure of charitie, aswell he that loueth, as also he that is loued, is in synne. The saied Epyphanius saieth further:* 1.1064 Let no man eate (saieth he) of this errour touching saint Marie, for though the tree bee faire, yet is not this fruite to be eaten. Although Marie bee beautifull, and holie, and honourable, yet is not she to bee adoured. But these women, worshippyng Saincte Marie, renue againe the Sacrifice of wine, mingled in the honour of the Goddes For∣tuna, and prepare a table for the deuill, and not for God, as it is written in the Scriptures: thei are fedde with the meate of wickednesse.* 1.1065 And againe, their women boult flower: and their childrē gather stickes to make fine cakes, in the honour of the Queene of heauen. Therefore, let suche women bee rebuked by the Prophete Hieremie, and let them no more trouble the worlde. And let them not saie, we worship the Queene of hea∣uen. Thus he applied the wordes of the Prophete, vnto the virgine Marie, beyng Idolatrously abused by the here∣tiques called Collyridiani, as she and other Sainctes are by the Papistes abused now in these daies.* 1.1066

This shall now suffice for to proue, that Christ our Saui∣our touchyng his manhoode whiche he did take of vs, is, and shalbe vnto the worldes ende in heauen,* 1.1067 on the right hande of the father, that is to saie, in felicitie, ioye, and glorie, beyng ex∣alted aboue the heauens,* 1.1068 made lorde ouer all creatures, bothe in heauen and in earth, and hauyng receiued a name, that pas∣seth all the glorie, that man can reporte? And that as heauen muste holde hym, vnto the tyme of the restitution of all thyn∣ges, that God hath spoken, by the mouthe of his holie Prophe∣tes since the worlde began (beyng neuerthelesse here among vs,* 1.1069 touchyng his diuinitie and godheade, and feedyng vs by his

eternall spirite, and by the veritie of his holie institution and ordinaunce,* 1.1070 with the heauenly foode of his precious bodie and blood): so he doth appeare alwaies in the sight of God for vs, beyng an omnisufficiente intercessour,* 1.1071 aduocate, and media∣tour betwixte God and man, so that we neede not, to goe vnto any other, for to make intercession for vs, sithe that God in his holie scripture and worde, doeth appoincte hym to bée our one∣ly intercessour, aduocate, and mediatour, and none other.

¶The .xxix. Chapiter. ¶Of Christes commyng to iudgemente, in the laste daie.

* 1.1072WHO, in the tyme appoincted of his father, shall come to iudge bothe the quicke and the dead, euen as he was seen to goe vp, (the Angels testifiyng the same): that is to saie, in the same shape, forme, figure, and substaunce, that he tooke of vs in the virgins wombe, of whom he tooke his vn∣defiled substaunce, and that, beyng glorified, and indued with immortalitie, he did carrie vp into heauen: He shall come, I saie, in his maiestie, accompanied with all the holie Angelles, descendyng from heauen with a shoute, and voice of the Ar∣chaungell, and trompe of God. And the deade in Christ, shall arise firste, then we whiche shall liue (euen wee whiche shall remaine) shalbe caught vp with them in the cloudes, to méete the Lorde in the ayre. There bee many, euen among the olde aunciente writers, that by the quicke, doe vnderstande those, that doe liue in glorie with Christe:* 1.1073 and by the deade, do vn∣derstande those, that beyng deade in synne, bee also deade vn∣to God. For, saie thei, it is not to bée thought, that any shall bée founde aliue: sithe that the Apostle doth say, that it is appoin∣ted vnto all men,* 1.1074 that thei should once die. But it appeareth moste manifestly, bothe by the woordes of our sauiour, and al∣so by the wordes of the Apostle saincte Paule, that at the same presente tyme and houre, that the sonne of God shall come,

for to iudge all fleshe, some shall be founde aliue. For, Christ•• our sauiour saieth:* 1.1075 that as the tyme of Noe & of Sodome was, so shall the commyng of the sonne of man be. But who would saie that none were alive, when the floode did sodainly ouer∣whelme all the whole face of the earth? Or when GOD did raine fire and Brimstone, vppon the inhabiters of Sodome and Gomorra? If any man would saie so, the plaine and mani∣feste scriptures, should reproue hym a lyer.

Sithe then, the commyng of our eternall and euerlastyng iudge,* 1.1076 shalbe as the tyme of Noe and of Sodome was, it is to be beleued, that we shall not all sleepe. How then shall the sai∣yng of the Apostle bee fulfilled, where he doeth bothe saie, and write, that it is appoincted vnto all men, that thei shall once dye? Uerely, the holie Apostle doeth sufficiently declare hym self,* 1.1077 when he saieth: Beholde, I shewe you a misterie, we shal not all sleepe, but we shall all bee chaunged, and that in a mo∣mente, and in the twinckelyng of an eye, at the sounde of the laste Trompe. For, the Trompe shall blowe, and the dead shall arise vncorruptible, and wée shall bee chaunged: for, this corruptible, must put on vncorruptible, and this mortall must putte on immortalitie.* 1.1078 This sodaine chaunge and alteration shalbee vnto vs whiche shall liue (euen whiche shall remaine) in steede of death. For, that whiche in vs is corruptible, shall put on vncorruption, and that whiche is mortall, shall put on immortalitie.

To bee shorte, this transitorie life, shall in a moment, and in the twincklyng of an eye, bee chaunged into a moste bles∣sedfull life, whiche neuer shall haue ende. And of this, haue we a moste euidente and plaine example,* 1.1079 bothe in Enoch, and E∣lias, whiche were taken vp quicke. The true meanyng then of this article (whiche seemeth to bee taken out of the sermon that Peter made vnto Cornelius:* 1.1080 And out of the solemne pro∣testation, that saincte Paule vseth to his disciple Timothie) is, that Christs our Sauiour shall come againe at the laste daie,* 1.1081 in his glorified manhoode that he tooke of vs, and that he shall iudge bothe them that he shall finde aliue here in the earthe, and also the deade, I meane, all those that sleepe in their gra∣ues,

vntill the generall resurrection of all flesh.* 1.1082 For, the father hath cōmitted all iudgement vnto the son,* 1.1083 that all men should honour the sonne, euen as the father. Which truely ought to bee verie comfortable vnto vs all,* 1.1084 & to put awaie all vaine feare frō the vnquiet & troubled consciences of the Christians.

For, sithe that he shall come to iudge vs, who of the father is appoincted to be the Sauiour and redéemer of all them that put their whole truste and confidence in hym,* 1.1085 seekyng onely to be saued by the merites of his death, passion, and bloudshed∣dyng: how can it be that he should condemne vs?* 1.1086 Shall he that is our aduocate, intercessour, and mediatour, giue sentence a∣gainste vs? Iesus Christ yester daie, and to daie, and the same continueth for euer.* 1.1087 If he continueth still Iesus Christe, what other thyng can be dooe,* 1.1088 but saue his people? As the Aungell moste truely testified of hym. Therefore, when soeuer in the extreme agonie and conflicte of our consciences;* 1.1089 our mortall enemie Sathan, doeth laye before our eyes, that dreadful daie of iudgement,* 1.1090 for to driue vs to desperation: let vs boldely ap∣peale from Christe beyng iudge, to Christe beyng Iesus: that is to saie, a Sauiour of his people.

Let vs alwaies haue in our mindes and hartes, these god∣lie saiynges of saincte Paule: who shall laye any thyng to the charge of Gods chosen?* 1.1091 It is GOD that iustifieth, who then shall condempne? It is Christe whiche is deade, yea rather, whiche is risen againe: whiche is also on the righte hande of God,* 1.1092 and maketh intercession for vs. Wée are in his hande, no man, none can take vs out, because he is stronger then all. Are we not,* 1.1093 as many, as be grafted in him by a liuely faithe, fleshe of his fleshe, bones of his bones? Are we not his members, and he our heade? How could it bee then, that beyng our heade, he should caste vs awaie?* 1.1094 Are not these saincte Paules woordes: The husbande is the heade of the wife, euen as Christe is the heade of the congregation, and the same is the Sauiour of the bodie?* 1.1095 Let vs then indeuour our selues by a liuely faithe, wor∣kyng through charitie, to bee the bodie of Christe, and so maie wee bee sure, that he will come to saue, and not to condemne vs,* 1.1096 for there is no condemnation, to theim that are in Christe

Iesus, whiche walke not after the fleshe, but after the spirite. For why? He is a sauiour of his bodie.

But how can the comming of Christ vnto iudgement (will some bodie saie) bee comfortable vnto vs:* 1.1097 sithe that wée must giue accompte of euery idle worde,* 1.1098 that euer we speake in all our life tyme? Or sithe he will reward euery man accordyng to his deedes? Doeth not saincte Paule saie, that we muste all appeare before the iudgemente seate of Christe,* 1.1099 that euery man maie receiue the workes of his bodie, accordyng to that whiche he hath dooen,* 1.1100 whether it bee to good, or euill? Yea, at that daie the very thoughtes & secretes of mens hartes shall be iudged: who then can reioyce, at the commyng of so dread∣full a daie?

Uerely, these saiynges are most true, and also most dread∣full, and ought to moue vs to liue in the feare of God,* 1.1101 and to abstaine, not only from euil deedes, but also from euil wordes, and thoughtes. They ought also to put vs in remembraunce, how muche bounde we are, vnto the mercie and goodnesse of almightie God,* 1.1102 whiche, when we were his enemies, fightyng vnder the banner of Sathan the deuill, against hym and al his holy lawes and ordinaunces, did so loue vs, that he did giue his only begottē sonne for vs,* 1.1103 making him our righteousnes, wisedome,* 1.1104 sainctification, and redemption. Why should then these greeuous saiynges be dreadfull vnto vs? Is it not writ∣ten: At what tyme soeuer a synner doeth repente hym of his synne,* 1.1105 from the bottome of his harte, I will putte his wicked∣nesse out of my remembraunce, so that it shall no more bee thought vpon? If our wickednesse shalbee put out of remem∣braunce, so that thei shall no more be thought vpon: how shall thei bee laied to our charge at the daie of iudgemente? Is not, besides all this;* 1.1106 Christes righteousnesse, our righteousnesse? His wisedome, our wisdome? His holinesse, our holinesse? His innocencie and redemption, our innocencie and redemption. Doeth not Paule write▪ That there is no condempnation to them that are in Christ Iesus?* 1.1107 These are more ouer the wor∣des of our Sauiour Christe: He that heareth my wordes, and beleeueth in hym that hath sent me,* 1.1108 hath life euerlastyng he

shall not come into iudgemēt, but is passed from death to life.

What shall we saie then? Sall not the faithfull beléeuers come into iudgement?* 1.1109 Is it not written: that we must all ap∣peare before the iudgement seate of Christe?* 1.1110 It is most sure that we shall all appeare, before the iudgement seate of our sa∣uiour Christe.* 1.1111 But, as some doe come to the Sessions, or As∣sises there, for to receaue their iudgement and cōdemnation, some, for to geue euidence against them, and to asist the iudge in his office: so shall it be in the laste iudgement. For, the re∣probate, vnfaithfull and mercilesse shall come thether for to receiue their deserued condemnation:* 1.1112 And the faithfull with the blessed Angels, for to adsiste their iudge Christ, as he him∣selfe doth witnesse, saiyng vnto his Apostles: When the sonne of man that sit in the seate of his maiestie,* 1.1113 ye which folow me, shall sit also vpon twelue seates, and iudge the twelue Tribes of Israell.* 1.1114 And sainct Paule saieth these wordes: Doe ye not knowe that the Sainctes shall iudge the worlde? Knowe ye not how we shall iudge the Angels? This is conclusion ought we to marke, and also to beléeue, that through a liuely faith in our Sauiour Christe,* 1.1115 we are iustified: that is to saie, we are counted iuste and righteous before God, so that our synnes, shall no more be imputed vnto vs, nor laide to our chardge.

* 1.1116For, as Iacob hauyng not of hym selfe deserued the right of the firste borne,* 1.1117 did put on the apparell of his brother, and also his Goune, whiche had a swéete odour and smell, and so vnder the title and name or person of an other, did come to his father, that he might to his owne commoditie and profite re∣ceaue the blessyng: euen so, we are hidden vnder the precious purenesse of our eldest brother, Iesus Christ our sauiour, that we may in the sight of god receaue the testimonie and reward of righteousnesse, I meane that sweete and comfortable bles∣syng, that Dauid ••oth speake of saiyng:* 1.1118 Blessed are thei, whose vnrighteousnesse are forgeuen, and whose sinnes are couered: blessed is the man to whom the Lord i••puteth no synne. And as for our good deedes,* 1.1119 that doe procéede and come of that iu∣stifiyng faith, whiche can no more be without good woorkes, then the Sunne can be without light, or fire without heate▪

although in them selues they be moste vnperfect: yet in our sa∣uiour Christe they are moste perfecte.* 1.1120 For Christe is the per∣fection, performyng, or fulfilling of the lawe for a iustification vnto all them that beleue.

Sithe then that we shall through faith in our sauiour Iesu Christ be iustified, that is to saie, counted iuste and righteous before GOD, so that our synnes shall no more be laide to our chardgē, nor imputed vnto vs: Sith againe, that the vnperfe∣ction or vnsufficiencie of our good workes,* 1.1121 shal be cleane taken awaie by the perfect and omnisufficient obedience of our Sa∣uiour Iesu Christe,* 1.1122 who hath fulfilled the lawe for vs all, and deliuered vs from the curse and malediction of it: why shoulde those greeuous sentences be dreadfull vnto vs.

The .xxx. Chapiter. ¶To whom the sharpe Sentences of the Scriptures are terrible.

THere be thrée maner of people, vnto whom these saiynges ought to be verie dreadfull. For, thei shal most extremely and with all rigour be executed vpon them.* 1.1123 These are the infidels or vnfaithful. For, it is writen: he that doth not beléeue, is iudged and con∣demned alreadie: bicause that he did not be∣léeue in the name of the onely begotten sonne of God. And vn∣der them I doe comprehende all the Godlesse Epicures of this wicked worlde,* 1.1124 which doe thinke that there is no God liuyng, as though there were neither heauen, neither hell. For as S. Paule saieth vnto them that are rebellious and disobeye the trueth, and folowe iniquitie, shall come indignatiō and wrath, tribulation and anguishe, vppon the soule of euerie man that doeth euill.

The second sorte that ought to feare these sharpe and grée∣uous sentences of the Scriptures are the mercilesse generati∣on. [ 2] For,* 1.1125 as S. Iames writeth, there shalbe iudgement without mercie vnto hym, that sheweth no mercie. And for this cause our Sauiour Christe, shall saie vnto them that shalbe on his

left hande: Departe from mée ye cursed, into euerlastyng fire, whiche is prepared for the deuill and his Angels.* 1.1126 For, I was an hungred, and ye gaue mée no meate: I thirsted, and ye gaue mée no drinke: I was harbourlesse, and ye lodged mée not: I was naked, and ye clothed mée not: I was sicke and in prisone, and ye visited mée not. Then shall they saie vnto hym: when sawe we thée an hungred, or thurste, or a straunger, or naked, or sicke, or in prisone, and did not minister vnto thée? And hee shall aunswere and saie: verely I saie vnto you, in as muche as ye did it not to one of the leaste of these, ye did it not to mée. All these shall go into euerlastyng fire and paines of Hell.

* 1.1127This nowe is to be vnderstanded of them, that will haue no pitie & compassion vpon their poore néedie brethren, but suf∣fer them most vnmercifully to perishe for lacke of succour at their handes.* 1.1128 They that are suche, I meane they that stoppe their eares at the clamours and cries of their poore needy bre∣thren:* 1.1129 they themselues shall crie, and shall not be hearde: they shall crie and craue for mercie, but no mercie shalbe graunted them. No lesse rigour doubtelesse shalbe vsed against them, if for a smale offence; they wil be reuēged to the vttermost. For as the scripture testifieth, he that seketh vengeaūce, shal finde vengeaunce of the Lorde, who shall surely kepe vnto him his synnes.* 1.1130 Which thyng Christe our Sauiour teacheth vs by a a liuely parable or similitude, when he bringeth in the kyng that doth call his 〈…〉〈…〉 and accounte,* 1.1131 and vnto whom one was brought that did owe hym tenne thou∣sande talente••, whiche he forgaue hym ••••ite, bicause that he•• had besought him. But this man was full of mischief, & would not shewe the like mercie vnto his felowe seruaunts, that did owe hym but an hundred pence: and therefore his lorde was angrie, and deliuered hym vnto the Iailers tyll he had payde the vttermoste farthing. Euen so shall my heauenly father do vnto you (doeth our Sauiour Christe conclude) excepte ye doe from the bottome of your heartes forgiue your brethren their trespasses.

[ 3] The thirde sorte of people, which shall receaue iudgement without mercie, are the iusticiaries & worke mongers, which

seeke to be saued and iustified by their owne workes and me∣rites, and which being ignoraunt of the righteousnesse of god,* 1.1132 doe go aboute to set vp their owne righteousnesse: and so wyll in no wise be subiect to the righteousnesse, that is auaileable before God. They doubtelesse, shalbe called to a strayte rekc∣nyng and accounte. For why? all they that are suche, doe re∣maine styll vnder the curse of the Lawe, as sainct Paule wry∣teth, saiyng:* 1.1133 As many as be of workes, that is to say: as manie as go aboute to be iustified by the workes of the lawe, are vn∣der the curse. For, it is written: Cursed be euery man that continueth not in all thynges that are written in the booke of the lawe, to do them. Beyng then vnder the curse and male∣diction of God, bicause that thei did most vnthankefully refuse the mercifull meane, that he had of his mere goodnesse appoin∣ted vnto them for to be iustified by: they muste needes runne into euerlastyng condemnation. Doth not the trueth hymself saie:* 1.1134 that though we did all that he commaundeth vs, yet we are vnprofitable seruauntes? But who in all the worlde, is a∣ble to doe the tenth parte of that whiche God doeth require of vs, and with that perfection as he will haue it to be doen? not one man liuyng in the world. What are we then, but a thou∣sande tymes worse then vnprofitable seruauntes?

They therfore, that go aboute to be iustified by their owne beggerly workes, and stincking righteousnes, whiche before God is as the filthie cloutes of a menstru••us woman,* 1.1135 are most worthy to finde Christe (whom they will make but a patched and an vnperfeate Sauiour) a moste rigorous and extreme iudge: whereas, if mistrustyng our owne righteousnes, me∣rites, and doynges, we do flee and appeale to the onely mercie of God,* 1.1136 takyng a sure holde thereupon through faith in our sa∣uiour Christe, and sa••yng vnfeinedly with Dauid and Iob: O Lorde enter not into iudgement with thy seruauntes,* 1.1137 for in thy sight shall no man liuyng bee iustified: If I would iustifie my selfe,* 1.1138 my owne mouth shall condemne mee: if I would bee perfect,* 1.1139 he should iudge me wicked: Lo, though he slea me, y••t wil I trust in him, & I wil reproue my waies in his sight: it is so farre of, that we ought to feare the daie of iudgement, and

commyng of our heauenly and eternall iudge, or that those greuous sentences and saynges ought to be dreadfull vnto vs, that rather our sauiour and iudge biddeth vs to looke vp,* 1.1140 and lifte vp our heades, assuryng vs, that then our saluation is at hande.

Yea, that we might bee the more certaine of it, he promi∣seth that al his commyng, he will sende his Aungelles, with a greate voice of a Trumpe,* 1.1141 and that thei shall gather toge∣ther his chosen, and predestinated children, frō the foure win∣des, and from the one ende of the worlde, to the other. Where soeuer wee shall be then, I meane, when our Sauiour and iudge shall come, whether it bee in the bowelles of the earth, or any where else, here in this vale of miserie, wee maie bee sure, that wée shalbee gathered together vnto hym, there for to receiue our full and perfecte saluation, bothe in bodie and soule.* 1.1142 Let vs not therefore suffer our enemie Sathan, to driue vs to any desperation, by puttyng vs in remembraunce of the dreadfull daie of iudgemente: But rather in the con∣flict, and agonie of our consciences, let vs haue alwaies before the eyes of our faithe (besides the goodly, and comfortable sai∣ynges,* 1.1143 that haue been brought in alreadie) that Christe shall not onely come as a iudge, but as a moste benigne, and merci∣full sauiour of his people. And therefore saincte Paule dooeth write, that from heauen, wee looke for a Sauiour, euen the Lorde Iesus Christe, who shall chaunge our vile bodies, that thei maie bee fashioned like vnto his glorious bodie.

* 1.1144In the meane while, lette vs take heede to our selues, that our hartes bee not ouercome with surfettyng, and drun∣kennesse, leaste that daie dooe come vpon vs vnwares. For it shall come as a snare, on al them that sitte vpon the face of the earth. Therefore, wee haue neede to watche, and praie, that wee maie bee readie when he commeth, and that wee maie stande before him, hauyng and vsyng the weapons that fainct Paule ministereth vnto vs, whiles wee are here, warryng a∣gainste the fierie dartes of the deuill, our enemie, where he saieth:* 1.1145 Take vnto you the whole armour of God, that ye may be able to resist in the euill daie,* 1.1146 and hauyng finished all thin∣ges,

stande faste, and your loynes girde aboute with veritie, and hauyng on the breaste plate of righteousnesse, and your feete shodde with the preparation of the Gospell of peace.* 1.1147 A∣boue all, take the shield of faithe, wherewith ye maie quench all the fierie dartes of the wicked. And take the helmet of sal∣uation,* 1.1148 and the sworde of the spirite, whiche is the woorde of God, and praie all waies, with all maner of praier, and suppli∣cation in the spirite, and watche therevnto with all perseue∣raunce, and supplication for all sainctes.* 1.1149 And in an other place he saieth:* 1.1150 Take heede therefore, that ye walke circumspectly, not as fooles, but as wise, redeemyng the tyme: For the daies are euill.* 1.1151 Be ye not drunke with wine, wherein is excesse: but bee ye fulfilled with the spirite,* 1.1152 speakyng vnto your selues in Psalmes, Hymnes, and Spirituall songes, syngyng, and ma∣kyng melodie to the lorde in your hartes.* 1.1153 By Psalmes he vn∣destandeth complaintes to God, narrations, and expostulati∣ons: by Hymnes, he properly conteineth, thankes giuyng: by songes, he also conteineth, praises and thākes giuyng▪ but not so largely and amply, as Hymnes doe.

So now we are aliue,* 1.1154 if we stande faste in the lorde, saieth saincte Paule, and no damnation, nor troubles, nor yet the ga∣tes of hell shall not preuaile against vs, because we are builded vpon the sure rocke and stone.

¶The. xxxi. Chapiter. ¶The subtile meanes that Sathan vseth, to bryng vs into securitie.

IN any wise lette vs giue no eares, to the li∣yng doctrines of Sathan the Deuill,* 1.1155 who doth all y^• euer he can, for to bryng vs into a carnall securitie, and to make vs beleue, that the same daie is not yet at hande. And that he might the better bring this his pur¦pose to passe, he did cause his idle brained Monkes and Friers to write (and that without any grounde, or foundation of Gods woorde) of the signes, and tokens that shall come before that daie,* 1.1156 wherein thei followe onely, the

vaine imaginations, & dreames of their owne heades. There∣fore, we ought in this poinct, to giue no credite vnto them, but to contente our selues with the infallible woorde of GOD, wherein Christe our Sauiour dooeth sufficiently teache vs, what signes and tokens shall come before that dreadfull daie, whiche wee see all to bee come to passe alreadie: so that wee ought to looke for none other, euery daie, and euery houre, but that the same daie shall come sodainly vpon vs all.

* 1.1157For firste, where as our Sauiour saieth: That there shal∣be signes in the Sunne,* 1.1158 in the Moone, and in the Starres, and that in the earth, the people shalbee in suche perplexitie, that thei shall not tell whiche waie to tourne theim selues: Dooe we not see all these thynges to be f••lfilled alreadie. What si∣gnes there haue been in the Sunne, in the Moone, and in the Starres, since the ascendyng vp of our Sauiour Christe, and euen in these our daies, it is not vnknowen vnto theim that reade the histories. Againe, in what perplexitie, all the worlde is now at this present daie and tyme, so that no man almoste can tell, whiche waie to tourne hym self, wee dooe see it, euen with our owne eyes.

Yea, wil some man replie, we haue not yet séen the sunne to be darckened,* 1.1159 nor the Moone to lose her light, nor the starres to fall downe from heauen, which thynges must all come to passe before that day,* 1.1160 as our sauiour Christ him selfe doth te∣stifie. Elyas & Enoche be not yet come, which are prophecied to come againe before that latter daie of iudgemente: therefore we neede not yet to looke for it.

* 1.1161It is not vnknowen, that many, bothe of the auncient and also of the latter writers, which in these our daies, haue writ∣ten vpon the scriptures and woorde of God, doe expounde this place. The Sunne shalbe darckened, and the Moone shall lose her lighte.* 1.1162 &c. Of our Sauiour Iesus Christe hym self, of his Churche, and of the ministers thereof. For, as the naturall Sunne is darckened with the cloudes that doe arise from the waters, and from the earth: so our Sauiour Christe, whiche is the true sonne of righteousnesse, is wonderfully darckened with the mistes and cloudes of mens traditions and dreames▪

so that many tymes, his comfortable light is cleane taken a∣waie, from the eyes of our soules,* 1.1163 and consciences. By the Moone thei doe vnderstande the Churche. For, as the Moone doeth naturally receiue her light of the Sunne: so al the light, all the true wisedome and vnderstanding,* 1.1164 or heauenly know∣ledge that the Churche hath, it hath it of our Sauiour Christ: and as if the Sunne be dackened, the Moone of necessitie must lose her light: So when the chearfull light of the true sonne of righteousnesse is taken awaie by mens inuentions, and su∣perstitious doctrine, and Popishe traditiōs, without all doubt, the Churche muste vtterly lose her light, it muste needes bee without all heauenly vnderstandyng, and knowledge, it must nedes be in horrible darckenesse, and in the shadowe of death.

After their exposition, it is saied that the Starres doe fall from heauen,* 1.1165 when the ministers of Goddes woorde, whiche ought to shine in the Churche, bothe with life and doctrine, as the Starres doe shine in the Elemente, doe fall from the Go∣••pell, and true worde of God, vnto mens inuentions, and drea∣mes, and vnto earthly doctrines of the deuilishe Papistes, ei∣ther for hope of worldely honour, promotion, dignitie, or els for shame, as Doctour Hardyng now dooeth, and others of his side: Or els for feare of any trouble, persecution, or losse of li∣uynges. For, if accordyng to the letter, the naturall Starres should fall from heauen, no man should be lefte aliue, againste the commyng of our Sauiour Christe, sithe, that accordyng to the excellent doctrine of Astronomie, euery Starre is bigger then the whole earth, and so the Scriptures that saie, that as the daie of Noe,* 1.1166 and of Sodome was, so shall the commyng of the sonne of man be, could not be verified.

If we should followe this exposition, whiche is bothe lear∣ned, and also moste godlie, are not all these thynges fulfilled alreadie? Is not our sauiour Christ, whiche is the true sonne of righteousnes, vtterly taken awaie by the hypocriticall, and superstitious doctrine of that Antichriste of Rome? Is not the Churche altogether depriued of the light of Gods woorde, be∣yng ouerwhelmed with the thicke darckenesse of beggerlie Traditions, and Popishe dreames? What should wee saie of

them, that ought as Starres to shine in the churche of Christ? Are thei not in a maner fallen all from the heauēly doctrine of Gods woorde, and his Gospell, into the vaine phancies of cor∣rupted and earthly men? We maie be sure then, that the daie is at hande.

* 1.1167But goe to: Let vs take it as Chrisostome doth expounde it, whiche writeth that it is saide, that the Sunne shalbe dar∣kened, the Moone shall lose her lighte, and the Starres shall fall downe from heauen: because that the commyng of Christ shalbee so glorious and so bright, that in comparison of it, the light of the Sunne, of the Moone, and of the Starres shall bee but darkenesse, that is to saie, the Sunne then, the Moone, and the Starres, shalbee as though thei were not at all. As when the Sunne is vp, whiche is the moste excellent light, although the Moone, and the Starres doe remaine still in the element, yet are thei not seen, but are euen as though thei were all fal∣led downe from heauen.

* 1.1168It is also moste plaine and euident, that by the darknyng of the Sunne, of the Moone, and of the Starres, the greate, and horrible vengeaunce of GOD is signified, as we reade in Esay, Ieremie, Ezechiell, Amos, Ioel and Micheas, the Pro∣phetes. For, when god poureth his vengeaunce vpō the earth, it seemeth vnto them that are touched with it, and that are in perplexitie and trouble, that all the whole worlde is in the like case, and that the Sunne is darkened, the Moone hath lost her light, the Starres be fallen downe from heauen, that the earth doeth quake and tremble vnder theim: To bee shorte, thei thinke that all thynges goe to ruine with theim, not be∣cause that it is so in deede, but because that thei bee pressed with no lesse agonie and anguishe, then if those thinges should chaunce and come to passe. By suche maner of speaking then, our Sauiour did signifie the greate perplexitie and anguishe of them, whom God shall poure his vengeaunce vpon at that daie of iudgemente, for their rebellious disobedience againste his holy and sacred worde.

How so euer we take these wordes, we can not excuse our selues, but that these thynges are fulfilled daiely. For we see,

euen before our eyes, in what perplexitie the enemies of God are, for the moste parte of them: How thei fall into plaine de∣speration and madnesse, beyng in that case, that thei thynke hourely, that hell shall swalowe theim vp quicke. Therefore, let vs not flatter our selues,* 1.1169 or deferre from tyme to tyme to repente and amende our liues: For the Lorde shall come as a theif, euen when we looke lesse for hym.

As for the comming of Elias and Enoch, we maie content our selues, with the saiyng of our Sauiour Christe, touchyng the matter. For when he had spoken many thynges, in the commendation of Ihon the Baptist, he did adde for a conclusi∣on: And if ye will receiue, the same is Elias which shoulde come: Meanyng thereby, that Ihon the Baptist was the same Elias, that Malachy the Prophet did speake of, whiche should come before the daie of the Lorde,* 1.1170 as the Angell doeth declare vnto Zaharie,* 1.1171 saiyng: And he shall goe before the lorde, in the spirite and power of Elias, to make the people readie for him.

But Sathan the deuill, that he might perswade the Iewes that our sauiour Christ was not the Messias, did by the Pha∣riseis and Scribes, blowe abrode among the people, that Elias muste come in persone, and that therefore, sithe he was not come, Christe our Sauiour was not true Messias. For this cause did the Apostles aske Christe, why the Scribes saide that Elias must come firste?* 1.1172 Unto whom he aunswered, that Elias was come alreadie, whereby thei vnderstoode, that he spake vnto them of Ihon the Baptiste.

Euen so now at this presente, to make the worlde to liue in a securitie,* 1.1173 the deuill goeth aboute by his false Prophetes, to make men beleue, that Elias and Enoch must come in per∣sone before the seconde comming of Christ our Sauiour. And all this doeth he to the intent, that as long as we see that they be not come personally, we should thinke still, that the Lorde doeth deferre his commyng, and so begin to smite our felowes and to eate and drinke with the dronken,* 1.1174 that we maie be re∣warded with the Hypocrites, where shalbe wéeping, and gna∣shyng of teethe.

It is without all doubt, that Enoch and Elias be come al∣readie,

not in persone, but in spirite. For, how many hath the Lorde our God,* 1.1175 stirred vp, and sente in these our daies, in the spirit, and power of Elias, and of Enoch, for to reproue the I∣dolatrie, and Superstition, hypocrisie, and wickednesse of the worlde?* 1.1176 These are the twoo faithfull witnesses, whom men∣tion is made of, in the Reuelatiō of sainct Ihon, by the whiche small number, the faithfull, and earnest preachers of Goddes worde, are vnderstanded. First, because that thei be inspired, and moued with the same zelous spirit, that Elias and Enoch were inspired withall. Secondly, because that thei are but a small number, in comparison of the aduersaries, and yet suffi∣ciente for to reproue, and condemne the worlde of iniquitie, and vnfaithfulnesse.* 1.1177 For, in the mouthe of twoo or three wit∣nesses, all thynges shalbe established.

Let not then this erronious & pernicious doctrine of Sa∣than, touching the personall & corporall commyng of Elias and Enoch, seduce & deceaue vs. For there be many Eliasses & Eno∣ches in the world already, which ought to be vnto vs a plaine certificat that the daie of the Lorde is at hande. And if we had none other tokens and signes, yet the wordes of our Sauiour Christ ought to suffice vs, where he saith: As the tyme of Noe and of Sodome was,* 1.1178 so shal the cōming of the sonne of man be.

This one saiyng ought to put vs out of al doubte, for what tyranny,* 1.1179 oppression, and crueltie, what pryde, what excesse in all thynges, what fraude deceipt, sweryng forsweryng, vsu∣rie, extortion, brybery, hordome vnlawfull mariages, putting awaie of lawfull wiues, buggerie, daunsynges, breakyng of the Sabathe daies, disobedience to fathers and mothers, spea∣king euill of them that are in aucthoritie,* 1.1180 dronkerds, glottons, and epicures, Idolaters, vngodlines, securitie and carelesnes, railers vpon the preachers, not regardyng their doctrine, was vsed then, that is not nowe vsed in all partes of the worlde? reade ye the Scriptures, and ye shall finde, that all the abho∣minable vices,* 1.1181 wherefore God did in tymes past, drowne the worlde, and also rayne fire and Brimstone vpon the cities of Sodome and Gomorra, doe reigne now in all places, and yet not punished.

As for Antichriste who they saie muste come before that daie, it is without all doubte that he is alreadie in the worlde. For,* 1.1182 what worse Antichriste can we haue, then either Maho∣met is, or the Pope of Rome, whiche is yet a thousande tymes worse then Mahomet is? As for false Christes, all Churches and Aulters are full of them.* 1.1183 Againe there were neuer so ma∣ny false Prophetes in the worlde,* 1.1184 as are nowe at this pre∣sent tyme, whiche seeke al maner meanes that can be sought, now by erroneous papistical doctrines, now by false and coun∣terfeited miracles to deceiue euen the verie electe,* 1.1185 if it were possible by any meane.

These thinges beyng well considered, let vs beware that we be none of those mockers which do walk after their owne lustes,* 1.1186 and saie, where is the promise of his commyng? For since the fathers died, all thynges continue in the same estate, wherein they were at the beginnyng. For as sainct Peter sai∣eth, the Lorde is not slacke to fulfill his promise, as some men counte it slackenesse,* 1.1187 but is pacient to vs warde and woulde haue no man loste but would receiue all men to repentaunce. Neuerthelesse the daie of the Lorde will come as a thief in the night. Wherfore seeyng that we loke for suche thynges, let vs be diligent that we maie be founde of hym in peace, without spot and vndefiled, and suppose that the long sufferyng of the Lorde, is saluation. But of that daie neither the Aungels, nor yet the sonne of man doeth knowe, but only our father which is in heauen.* 1.1188

And therefore I doe greatly merueile at that madde toye of the Anabaptistes, whiche dare so presumptiously affirme that the Lorde shall come this daie or that daie,* 1.1189 sithe that our Sauiour Christe, in that he is man or touchyng his manhoode knoweth not of it: but touchyng his Godhead, he knoweth all thynges that the father doth. Also, we ought to be ware of all dreames & fantasies of men which weerie themselues & others in searching out curiously the time, that the lorde shall apeare, alledgyng for themselues a vaine prophesie, and most falsely ascribed to Elias, that twoo thousande yere before the Lawe, twoo thousande yere vnder the lawe, and twoo thousande yere

after the Lawe, the worlde shall endure, and no longer: let vs not thinke that any mortall and synfull man, is able to tell precisely the daie or tyme that he shall come, or at howe many yeres ende he shall come to iudgement.

* 1.1190The Apostles themselues beyng tickeled with vaine cu∣riositie, would faine haue knowen it. But saieth our Sauiour Christ vnto them, it is not for you to knowe the times, or the seasons, which the father hath put in his own power. If it had béen necessarie that we should haue knowen it, our heauenly teacher & maister, would not haue hidden it from vs. But sith that he hath hidden it, nor woulde in any wise reueale it vnto vs, it is a plaine token, that it is not necessarie for vs to know it.* 1.1191 Leauyng then suche vaine and curious enquiryng of things that pertaine nothyng vnto vs, let vs endeuour our selues to knowe those thynges, that God will haue vs to knowe, that we maie in all thynges frame our liuyng and conuersation ac∣cordyng to the blessed will of our heauenly father,* 1.1192 and so bee founde acceptable, nor be ashamed when he shall render vnto euerie man accordyng to his workes. Uerely there is no time of sluggardenesse left vnto vs.

We see that the same departyng, that the blessed Apostle Sainct Paule doeth speake of,* 1.1193 is come to passe alreadie. For, howe many nations and people be fallen away from the Em∣pire of Rome? or rather, is there any Empire of Rome at all? Againe, howe many kingdomes, Landes, and Countries haue vtterly forsaken the highest Emperour of all, I meane Iesus Christe our onely sauiour, with his Gospell.

The .xxxij. Chapiter. ¶The Pope is Antichriste, and that man of synne, whiche shalbe 〈…〉〈…〉 before Christes commyng to iudgement.

MOreouer, is not the man of sinne, the sonne of perdition opened alreadie,* 1.1194 and exalted a∣boue all that is called God, or that is wor∣shipped, sittyng as GOD, in the temple of God, and shewyng hymselfe as God? For 〈◊〉〈◊〉 the doynges of the fleshely Idoll of Rome, and ye shall finde that he is the same

man of synne, the same sonne of perdition, and aduersarie. For why? In his decrees and lawes, in his beggerly statutes and traditions, he doeth exalte hymselfe aboue all the holy Lawes and ordinaunces of almightie god, and aboue the Testament of the holy one of Israell, whiche is confirmed and sealed vp, with the moste precious blood of the onely begotten Sonne of God our Sauiour Iesu Christe: but hym shall the Lorde con∣sume with the breath of his Nosethrilles, that is the spirite of his mouth,* 1.1195 and also destroye with the appearyng of his com∣myng.

For a taste, you shall sée out of their owne bookes, whether the Pope of Rome be that sonne of perdition, that doeth ex∣alte hymselfe aboue God or no. Franciscus Zarabella saieth: the Pope doeth what hym listeth,* 1.1196 yea, though it be vnlawfull: and is more then a God. Pope Nicolas saieth: It is well kno∣wen that the Pope,* 1.1197 of the godly prince Constantine, was cal∣led God, to beléeue, that our Lorde God the Pope might not decrée as he decreed: it were a mattter of heresie. Againe, their late Chapiter at Trident, one Cornelius Bishop of Bitonto in an oration openly pronounced these wordes: Papa lux venit in mundum: The Pope is the light, that is come into the worlde: but men haue loued darkenesse more then light. Againe, Pa∣normitane saieth these wordes: Christe, and the Pope make one Consistorie, and kéepe one Courte: and, synne onely exce∣pted, the Pope can doe, whatsoeuer God hymselfe can doe. A∣gaine, in their Councell holden at Laterane in Rome, one Sy∣mon Begnius, the Bishop of Modrusia, saieth thus vnto Pope Leo:* 1.1198 Ecce venit Leo de Tribu Iuda, radix Dauid. &c. Te Leobea∣tissime Saluatorem expectauimus. &c. Beholde, the Lion is come of the Tribe of Iuda, the roote of Dauid. &c. O most blessed Leo, we haue looked for thee to be our Sauiour. Againe, the Pope suffered the Embassadours of Sicilia to lye prostrate on the grounde, & thus to crie vnto him, as if it had been vnto Christ. Qui tollis peccata mundi,* 1.1199 misereri nostri: Qui t••llis peecata mundi, dona nobis pacem: O thou (holy Pope) that takest awaie the sin∣nes of the worlde, haue mercie vpon vs: Thou that takest a∣waie the sinnes of the worlde, geue vs peace.

Wherefore we maie saie of hym as Sainct Gregorie wri∣teth of antichriste:* 1.1200 Cum sit damnatus homo, & nequaquam spiritus, Deum se esse mentitur: Where as he is a damned man, and not a spirite, by liyng, he faineth himselfe to be God: Anselmus al∣so saieth:* 1.1201 Simulabit se religiosum, vt sub specie decipiat pietatis: I mò se deum esse dicet: & se adorari faciet: atque regna caelorum promitet: That is, Antichriste shall faine hymselfe to be holy, that he maie deceiue men vnder the colour of holinesse, Yea, and hee shall call hym selfe God: and shall cause hymselfe to be wor∣shipped: & shall promise the kingdome of heauen. Therfore, to ende,* 1.1202 Eusebius saieth: Hoc est argumentum, eos. odisse Deum, quod velint seipsos appellari deos: This is a token that they hate God, For that thei will haue themselues called by the name of god.

In the meane season lest we doe perishe among them, that receiue not the loue of the trueth, vnto whom, God of his righ∣teous iudgement sendeth strong delusion,* 1.1203 that they shoulde beléeue lyes, and so be damned, bicause they beléeue not the trueth, but haue pleasure in vnrighteousnes. Let vs sticke fast vnto the Gospel of our sauiour Christ, and vnto the wholsome doctrine of the holy Ghost, whiche is the power of God to sal∣uation to all them that beléeue.* 1.1204

The .xxxiij. Chapiter. ¶The strength and operation of the holy Ghoste workyng in vs.

* 1.1205WHom, I do also beléeue to be the Lorde and geuer of life, to procéede from the Father and the Sonne, and to be of one substaunce with them both, beyng true and naturall God, without beginnyng, and without en∣dyng: by whom the Father woorketh all thynges in the Sonne, by whom he doeth create, moue, mainteine, viuifie, and quicken all creatures, by whom he doeth call and drawe vnto hym his elect and chosen, renueth them into a newe life,* 1.1206 iustifieth, and sanctifieth them enricheth them with many and sundrie giftes, & also strength∣neth

them til thei come to their perfect saluatiō, who dwelling in vs,* 1.1207 doth with his light illuminate our mindes, that we may learne and knowe perfectly what treasour of gods bounteous mercifulnesse we doe possesse and enioye in Christe.* 1.1208 So that we maie by good right, call hym the keye, wherewith all the riches of the heauenly kyngdome is opened vnto vs, and the eye wherwith we doe see and beholde them.

And for this cause he is called now,* 1.1209 the earnest penye and Scale, bicause that he doeth seale vp in our mindes and consci∣ences, the certitude or certaintie of Gods promises. Now the maister and teacher of trueth, the aucthour of light, the well and fountaine of wisedome, knowledge and vnderstandyng. This is he that doeth pourge and cleanse vs from all filthines,* 1.1210 and ouersprinckleth vs with his sanctitude and holines, that we may be made the worthy temples of almightie God. This is he, that with his effectuall wateryng, doeth make vs fruict∣full vnto righteousnes,* 1.1211 for to bryng foorth aboundauntly the fruictes of our faith, that our heauenly father may be glorified through our good workes, conuersation, and outwarde liuyng. For, the whiche cause, he is many tymes called water, as in these places of the prophete: All ye that are a thirst, come vn∣to the waters. Againe, I will powre water vpon hym that is a thirste,* 1.1212 and Riuers vpon the drie lande. Wherunto the sai∣yng of Christe doeth agree, where he biddeth them that bee a thirste to come vnto hym, and to drinke of the waters of life. Although he be other whiles so called, for the efficacie, strēgth, power, and vertue that he hath to pourge and make cleane, where the Lorde promiseth in Ezechiell,* 1.1213 to washe his people with cleane waters. The same is he, that consumeth and bur∣neth awaie the inordinate lustes & concupiscenses of our flesh, kyndelyng our heartes with the diuine loue of GOD, and of heauenly thynges, wherefore he is called by God right fyre. Finally, this is he that by his inspiration doeth make vs who∣lie to liue vnto God,* 1.1214 so that we be no more ledde by our owne sensualitie, but folowe onely his motion, and guidyng. There∣fore is it saide of Barnarde verie well:* 1.1215 Quid bonus in nobis spiri∣tus operatur? monet, mouet, & docet: monet memoriam: mouet volun∣tatem,

docet: rationem: That is to saie, what good doth the spirite or holy Ghost in vs? he doth, warne, moue, and teache: he doth warne our remembraunce, he doeth moue our willes, and teache our reason.

Therefore, if there be any goodnesse in vs, it is the fruicte of his grace and vertue. But all our giftes without hym, are méere darkenesse of the mynde, and wicked peruersenesse of the hearte. And as I doe beléeue, that all the giftes and benefi∣tes that we doe receaue of God, through his onely begotten sonne our sauiour Iesu Christ, are by this holy spirite printed, grauen, and sealed vp in our heartes and myndes: so do I be∣léeue that all the Canonicall bookes of the olde and newe Te∣stament, were written and sette forthe vnto vs, onely by his diuine inspiration,* 1.1216 and that the doctrine that is conteined in them, without all other, is sufficiente vnto Saluation, as the blessed Apostle doeth testifie, saiyng: Continue in the thinges that thou hast learned, whiche also were committed vnto thée, seyng thou knowest of whom thou hast learned them, and for as muche also, as thou haste knowen the holy Scriptures of a childe, whiche bee able to make thee wise vnto Saluation, through the faithe whiche is in Christ Iesu. For, all scripture giuen by inspiration of God, is profitable to teach, to improue to amende, and to instructe in righteousnesse, that the man of God maie be perfecte, and readie vnto all good workes.

Wherevnto Chrisostome doth agree, saiyng: what soeuer is required vnto saluation,* 1.1217 all the same shall ye finde in the holy scriptures. And in an other place: He hath at his tyme (saieth he) reueiled, and opened his woorde, by the preachyng that is committed vnto me. And this is the preachyng: the Gospell doeth conteine all thynges, bothe present, and to come: honor, godlinesse,* 1.1218 faithe: to be shorte, he hath comprehended all thyn∣ges, in the woorde of his preachyng. Againe he saieth: what so euer is required for our saluation, is alreadie conteined in the holy scriptures, he that is ignoraunte, shall finde there what he maie learne: he that is stubborne and a synner, maie finde there scourges of the iudgemente to come, he that is troubled, maie finde there ioyes, and promises of euerlastyng life, tho∣rowe

the beholdyng of whiche, he maie be stirred to good wor∣kes. Sainct Augustine saieth:* 1.1219 reade the holy scriptures, wher∣in ye shall finde fullie, what is to bée folowed, and what to bee auoided. Athanasius also saieth: the holy scriptures (saieth he) beyng inspired from God,* 1.1220 are sufficiente to all instruction of the truthe. Lyra, one of the Popes owne doctours, hath these wordes:* 1.1221 Like as in a merchauntes shippe, are carried diuerse thinges, necessarie for mans life: So in the holy scriptures, are conteined all thynges, needefull to our saluation.

Who so euer then doeth affirme and saie, that the doctrine of the holie ghoste, whiche is conteined in the canonicall boo∣kes of the olde and newe Testamente, is not sufficiente vnto saluation, and that besides it, wee haue neede of mens traditi∣ons, and doctrines, as though without them, we could not haue in the sacred booke of God, a sufficient instruction in thynges that pertaine to life euerlastyng:* 1.1222 Or who soeuer saieth & affir∣meth, that this holy spirite doeth teache, and set for the any o∣ther worde or doctrine, then is conteined in the sacred bookes of God: I dare boldely affirme, that the same man is not lead with the same holie spirite, who is the lorde and giuer of life, and who procéeding from the father & the sonne,* 1.1223 should leade vs into all truthe, and bryng into our remembraunces, what∣soeuer Christ our Sauiour, the heauenly wisedome of the fa∣ther hath taught and set forthe, for the saluation of mankind: but with the spirite of errour, I meane, with the spirite of sa∣than the deuill, who, to the vttermoste of his power, causeth men to contemne, despise, and sette at naught, the holie com∣maundementes of almightie God,* 1.1224 that thei maie set vp their owne traditions, and dreames, and all vnder the title, name, and colour of the holie ghoste.

Wherefore, it is moste needefull and necessarie, that wee haue alwaies before our eyes, the saiyng of the blessed Euan∣geliste saincte Ihon,* 1.1225 where he saieth: Dearely beloued, beleue not euery spirite, but proue the spirites, whether thei bee of God or not. Also S. Chrisost. saith, agréeyng with the same: Many (saith he) do boast of the holy ghost, but they that do vt∣ter and set out their owne phancies and dreames, do pretende

him in vaine: for as Christ doth witnesse, that he speaketh not of him selfe, but out of the lawe & the Prophetes: Si quid prae∣••er Euangelium sub titulo spiritus obtrudatur, ne credamus. Quia sicut Christus legis & Prophetarum impletio est, ita est spiritus Euan∣gelij: If any thyng be brought vnto vs, vnder the name of the holie ghost (saieth he) besides the Gospell, let vs not beleue it: For as Christ is the fulfillyng of the lawe and the prophetes: so is the holie ghost, the fulfillyng of the Gospell.

For without that spirite,* 1.1226 we haue neither eares to heare, nor eyes to see, it is that spirite that openeth, and no man shutteth: The same shutteth, and no man openeth: The same spirite opened the sicke womans hearte, that she should giue eare to Paule, and in respecte of this spirite, the Prophet saith: Erunt omnes docti a Deo: Thei shalbee all taught of God. Who so euer besides dooeth not beleue, that the doctrine of the holie ghoste, conteined in the olde, and newe Testament, is suffici∣ente vnto saluation:* 1.1227 But regardeth it as vile, and of no force, nor yet aucthoritie, but calleth, nameth, and reporteth it, with these woordes, and suche like blasphemie: deade ynke: a liue∣lesse matter: a dumbe iudge, that can not speake: a blacke Go∣spell: Inken diuinitie: a nose of ware: Doeth deny this article of our beléefe: I beleue in the holie ghost, that is to saie: he doth denye the holie ghoste, to be true and naturall God, sithe that any insufficiencie, or vnperfection is founde in his doctrine.

For, why? It is the propertie of God to dooe all thynges, with most consummate perfection. Whereby it doth folowe, that he whiche doeth any thyng with vnperfection, is no true and naturall GOD. Thei therefore, that deny the doctrine of the holie ghoste, and also doe despise, mocke, scorne, and speake vnreuerently of it: conteined in the old, and newe Testamēt, not to be perfect or sufficient to saluation, are plaine Macedo∣nians. For they deny the holie ghost, to bee true and naturall God. And all thei that followe this opinion and doctrine, not contentyng theim selues with the moste true and infallible worde of God,* 1.1228 whiche is set foorth vnto vs by the holie ghost, are not the true Churche, and spouse of Christ. For, the true Churche and spouse of Christe, as it is borne of newe, not of

mortall seede,* 1.1229 but of immortall, by the worde of God, whiche liueth and lasteth for euer: so is it builded vpon the sure foun∣dation of the Prophetes and Apostles, Christe Iesus hymself beyng the chief corner stone.

Wherefore,* 1.1230 we must learne firste of all to beleue God, secondly, to beleue hym as God: thirdly, to beleue in God: wee must beleue GOD, that is to saie, that he is creatour of all thynges, and that he is omnipotente. We muste beleue God, as God: that is, wée must beleue hym, as he hath declared and opened hym self in his holy and sacred scriptures vnto vs: To beleue in God, that is, to put our whole truste, confidence, and affiaunce onely in hym,* 1.1231 and to call vnto, and vpon hym, in all our troubles, miseries, and aduersities, and vpon none other: And also, constauntly and assuredly to beleue in hym, that by his power, he susteineth vs: by his prouidence, he gouerneth vs: by his goodnesse, nourisheth vs: and by his mercie, saueth vs, and indueth vs with all kinde of blessynges. So that wee must beléeue in none, but in God the father, that loueth vs: in God the sonne, that redemeth vs: and in God the holie ghoste, that sanctifieth vs, although three in persones, yet one in es∣sence, and Godhead.* 1.1232 Sainct Agustine therefore saieth: Credi∣mus Paulo, non credimus in Paulum: credimus Petro, non credimus in Petrum: Wee beleue (saieth he) Paule, but we beleue not in Paule: we beleue Peter, but we beleue not in Peter.

The .xxxiiij. Chapiter. ¶What is the true Churche of God, and where it is.

THis then shalbe my beliefe, touchyng the true Catholique and vniuersall Churche.* 1.1233 All they that are begotten of newe, with the immortall séede of Gods worde, and are builded vpon the foundation of the pro∣phetes and Apostles, hauyng Christe for their chief corner stone, by whose only spi∣rite and worde they are guided and ruled, in what countrie or nation vnder the heauens so euer then be, are the true church

of Christe, we may also define and set forth the Churche after this maner:* 1.1234 The Churche of Christ is the holy congregation of the faithfull, whiche by a true and liuelie faith, are vnited & incorporated in our sauiour Christe, whose members they are.* 1.1235 And bicause that sauiour Christ is the true sonne of God, all his members by hym,* 1.1236 are the sonnes of God. Iesus Christe is the head, and the true Christians are his body. He is the Bridegrome,* 1.1237 and the faithfull are his spouses, whiche he doth cleanse with his blood, geuyng health and saluation vnto his bodie, and sauyng his people from their synnes.

This Church is affixed or bounde to no seuerall place, but wheresoeuer twoo or three,* 1.1238 are gathered in the name of the Lorde, I meane of our sauiour Christ, there the true Church is. They therefore that doe aligate and bynde, the true Catho∣lique Church, to this place or that place, as though it coulde be no where els, as our Papistes doe, are in this thyng greately deceiued. For, though the whole worlde were so ouer whel∣med with Idolatrie and superstition, that there shoulde séeme to be no Church at all, yet God hath alwaies his elect and cho∣sen in one corner or other, although they be vnknowen vnto the worlde.

Yea many tymes the faithfull congregation is vnknowen vnto the true and faithfull seruauntes of God, as we maie see by the example of Elias the Prophete,* 1.1239 who complained that he was lefte alone: But the Lorde made hym an aunswere, that he had seuen thousandes left in Israell, whiche had not bowed their knées vnto Baall. Who woulde not then haue thought, that the Churche had been at that tyme in Israell or in Samaria, where foure hundreth and fiftie false Prophetes were continually, which did feede at Iesabelles boorde, or that there had been no Church at all? yet we sée that God had euen at that tyme his flocke, which he did preserue and keepe vnto hymselfe, although they were scattered abroad, and not scarce∣ly knowen of the true and faithfull Prophetes of God.

* 1.1240Therefore, it were good to haue alwaies before our eyes, the goodly saiyng of Hilary, which writeth on this maner: One thyng (saieth he) I warne you of, beware of Antichriste. It is

not well, that ye haue suche a pleasure in the walles: It is not well, that ye honour and reuerence the Church of God in hou∣ses and buildings: It is not wel, that vnder the colour of them, ye doe bryng in the name of peace. Is it to be doubted that an∣tichriste shall sit in them? The Mountaines, the Woodes, the Lakes, the Prisons, and mierie Doungeons are more sure for mee. For, the Prophetes remainyng in them, or beyng let downe into them, did there prophecie.

This then is my beliefe, that although the true preachyng of Gods word,* 1.1241 and the right ministration of the sacramentes, accordyng to the Lordes institution and ordinaunce, are the moste infallible tokens and signes whereby the true Churche of God is knowen here vpon the earth: yet many and sundrie tymes, by the righteous iudgement of almightie God, our sin∣nes and wickednesse deseruyng the same, these signes and to∣kens are so taken awaie, that it is impossible for the worlde to knowe, where this true Churche of God is. And yet notwith∣standing, God hath stil his flocke in one place or other, he hath still his elect and chosen, whom he doeth preserue and keepe in the middest of this peruerse and crooked generation, whiche contenting themselues with the heauenly doctrine of the holy ghoste, which is conteined in the canonicall bookes of the olde and newe Testament,

The .xxxv. Chapiter. ¶Christe is the heade of his Churche, and not the Pope.

I DOE acknowledge none other head then our Sauiour Christ,* 1.1242 as it is written, that God hath made him, aboue al thinges the head of the con∣gregation, whiche is his body, and the fulnesse of hym, that filleth all in all thynges. Wherby all the faithfull doe gather,* 1.1243 that he onely can be the head of the Churche, whose body the Churche is: But the Churche is the body of Christe onely: therefore Christe onely can be the head of the Churche.* 1.1244 Againe, in a nother place it is written: And he is the head of the body of the congregation, which is the begin∣nyng

and firste begotten of the dead: but who is the begin∣ning and first begotten of the dead, sauyng onely our sauiour Christe? We may well say then, that he onely is the head of the Church.* 1.1245 Moreouer, sainct Paul saieth: that as the husband is the head of the wife: so Christe is the heade of the Churche, beyng the sauiour of the body.

These wordes are plaine, and do manifestly declare, that he onely whiche is the sauiour of the bodie,* 1.1246 can be the head of the congregation and Church: but it perteineth only to christ, to be the sauiour of his body: Therefore, Christ onely can bee the head of the faithfull congregation and Church. Moreouer, who woulde not iudge that woman to be an aduoutresse, that had twoo heades, that is to saie: twoo husbandes? All men woulde counte that woman to be a moste filthy and stinkyng harlot.* 1.1247 Sainct Hierome therfore saieth these wordes: Ego nul∣lum primum, nisi Christum, sequens, beatitudini tuae, idest, Cathedrae Petri communione conso••ior: I followyng no firste, nor chief man, but onely Christe, am ioyned as a fellowe in communion vn∣to the blessed: that is to saie, to Peters chaire? Marke here, S. Hierome saieth: he knoweth, no firste, no chief heade, no not the Pope hym self, but onely Christ. Againe, he saieth not, I am bounde to thy commaundementes, but I am ioyned as a fellowe,* 1.1248 in communion vnto the blessednesse. Sainct Gregorie also saieth: Quid tu Christo vniuersalis ecclesiae capiti in extremi iu∣dicij responsurus es examine, qui cuncta eius membra tibimet conaris vniuersalis appellationae supponere? What aunswere wilte thou make vnto Christe, the head of the vniuersall Churche, when thou shalt be examined at the last iudgement, that thus goest about, by the name of vniuersall bishop, to make all his mem∣bers subiect vnto thee? Sainct Chrisostome, to pull downe the pride of suche as will exalte theim selues, aboue their heade Christ, saith: whosoeuer desireth primacie in earth, in heauen he shall finde confusion: Neither shall he be accounted among the seruauntes of Christ, that will once intreate of primacie.

What shall we saie then, of that whorishe Churche, that besides Christe the onely heade,* 1.1249 and husbande of the faithfull congregation, dooeth acknowledge that Antichriste of Rome

to bee her heade, preferryng his lawes, decrees, statutes and durtie traditions, before the wholesome doctrine of our Saui∣our Christe? As for the argumentes that the Popes dearlyn∣ges are wont to bryng in, for to proue their fleshly Idoll to be the supreme heade of the Churche: thei are so childishe, that I marueile that thei be not ashamed to alledge them.

First,* 1.1250 for a foundation of their doctrine, they bryng these wordes of Christe: Thou arte Peter, and vpon this rocke will I builde my churche: And I wil giue to thee the keyes of the king∣dome of heauen. Doeth not Christe promise here plainly (saie thei) that he will bothe builde his Churche vpon Peter, and al∣so giue hym the keyes of the kyngdome of heauen? Againe, be not these the woordes of Christe: Thou art Symon, the sonne of Ionas,* 1.1251 thou shalte be called Cephas? Here maie we see, that Christe did appoinct Peter, whose successours, all the holy Po∣pes and Bishoppes of Rome are, to bee the supreme heade of his congregation and Churche.* 1.1252 For, what should be his mea∣nyng els, when he saith: And thou shalt be called Cephas? Did not he also say, that he would builde his Church vpon him? In déede I maie saie of you,* 1.1253 as Barnarde saieth: Successores omnes cupiunt esse, imitatores pauci: Euery one couetteth to bee succes∣sours (of the Apostles) but fewe are followers (of them.)

¶The .xxxvj. Chapiter. ¶All the Apostles had equall power, to bynde and to loose, with Peter, and the keyes were equally deliuered to them all.

BEcause no man shall thinke, that this our doctrine, is a newe founde doctrine (as the enemies of all truthe, are wont liyngly to call it, I will bring certaine aucthorities of the faithfull Fathers of the auncient Ca∣tholike Churche, whiche shall make this matter so plaine, that any man, excepte he will obstinately be blinde still, shalbe able to espie out all their knauerie.

First, I will bryng Sainct Cyprian, vpon these woordes:

And I will giue thee the keyes of the kyngdome of heauen, who writeth after this maner:* 1.1254 In the persone of one man, the Lorde did giue the keyes vnto all the Apostles, for to signifie the vnitie of theim all. For, truely the other Apostles were euen the same that Peter was, they were indued with like fe∣lowship of honour and power, but he did beginne with vnitie: that is to saie, with one, that thereby it might bee signified, that there is but one Churche of Christe: wee learne by this, that the keyes were giuen to all the Apostles, as well as vn∣to Peter.

* 1.1255Sainct Origene saieth: Hoc dictum, tibi dabo claues regni coelo∣rum, caeteris quoque commune est. Et quae sequuntur, velut ad Petrū dicta, sunt omniae communia: This saiyng, to thee will I giue the keyes of the kyngdome of heauen, is common to the reste of the Apostles: and the woordes that followe, as spoken vnto Peter, are common vnto all.

Saincte Hierome also saieth: Dices, super Petrum fundatur ecclesia:* 1.1256 licet ad ipsum in alio loco super omnes Apostolos fiat, & cuncti clauis regni caelorum accipiant, & ex aequo super eos ecclesiae fortitud•• solidetur: Ye wil saie, the Churche is founded vpon Peter. Not∣withstandyng, in an other place, the same thyng is doen vpon all the Apostles: and all receiue the keyes of the kyngdome of heauen: and the strength of the Churche is founded equally vpon them all.

* 1.1257Saincte Ambrose to the same purpose saieth: Our Lorde saied vnto Peter, Féede my sheepe. Whiche shéepe and flocke, not onely blessed Peter then receiued, but he receiueth the same together with vs: And all we haue receiued the same to∣gether with hym.

Saincte Augustine hath these woordes: Cum Petro dicitur, omnibus dicitur,* 1.1258 amas me? Pasce oues meas: These words of christ, louest thou me? Feede my sheepe: when thei are spoken vnto Peter, thei are spoken vnto all Priestes, or Ministers.

Beda, plainly saieth these wordes: Potestas ligandi, & soluendi quamuis soli Petro a domino data videatur,* 1.1259 tamen absque vlla dubie∣tate noscendum est, quod & caeteris Apostolis datae est: The power of bindyng and loosyng, notwithstandyng, it séeme to bee giuen

onely vnto Peter, yet without all doubte, wee muste vnder∣stande, that it was giuen also to the reste of the Apostles.

Sainct Augustine saith,* 1.1260 Petrus quando accepit claues, ecclesi∣am sanctam significauit: Peter when he receiued the keyes, signi∣fied the holy Churche. Therefore (saieth he) when thei were all asked,* 1.1261 Peter alone doeth make an aunswere, and it is saied vnto him: And I will giue thée the keyes of heauen, as though he alone had receiued aucthoritie to binde, and to loose: where∣as he had spoken that for theim all, and receiued this (as bea∣ryng in hym self, the persone of vnitie) with them all.

The meanyng is this: when our Sauiour Christe did aske his Apostles,* 1.1262 whom thei thought hym to bee? Peter alone did make aunswere, whiche did serue for theim all. For, though one alone had aunswered, yet Christ tooke it, as if thei had all aunswered, like to a Iurie of twelue men, one maketh aun∣swere for all, and the Iudge accepteth it, as though euery one had spoken.* 1.1263 And as the aunswere of one, did serue for them al: so the promise that was made vnto one, was made vnto them all. Whiche thyng is moste true. For, looke what he did pro∣mise to one, the same doeth he performe vnto them all, saiyng these wordes:* 1.1264 As my father hath sent me, so doe I sende you. And when he had spoken these words, he did blowe vpon thē, saiyng: Receiue the holy ghoste, whose synnes soeuer, ye dooe forgiue, shalbee forgiuen vnto hym: and whose synnes soeuer ye doe retaine, thei shalbe retained vnto hym. Whiche doeth plainly agree with the woordes, that he speaketh vnto them in the .xviij. Chapiter of Sainct Matthewe. But I thinke it expediente,* 1.1265 and necessary for the instruction of the vnlear∣ned and ignoraunte people, to shewe what our sauiour doeth vnderstande by the keyes.

And here will I bryng nothing of mine owne,* 1.1266 but Chriso∣stome, an auncient writer of the Greke churche: shall discusse all the whole matter. The keye (saieth he) is the knowledge of the worde of the scriptures, whereby the gate of the truthe is opened vnto men. And the kepers of the keyes, are the mi∣nisters, vnto whom, charge is giuen to expounde and declare the scriptures. Saincte Tertulian also saieth: Quam clauem ha∣bebant

doctores, nisi interpretationem legis? What key had the doc∣tours of the lawe, sauyng the exposition of the lawe? Sainct Hierome also hath these wordes:* 1.1267 Duces ecclesiae habent claues sci∣entiae, vt aperiant scripturas creditis sibi populis. Vnde praecipitur, vt magistri aperiant, & discipuli ingrediantur: The capitaines of the Churche, haue the keyes of knowledge, to open the scriptures vnto the people to them committed. Therefore, commaunde∣mente is giuen, that the Maisters should open, and the Scho∣lers should enter. Sainct Ambrose saieth: Remittuntur peccata per dei verbum,* 1.1268 cuius leuites est interpres: Synnes bee forgiuen by the worde of God, the expounder whereof is the priest. Saint Augustine agreyng with them all, saieth: Claues est dicenda, qua ad fidem pectorum dura reserantur:* 1.1269 That ought to bee called the keye, wherewith the hardnesse of mens heartes is opened vn∣to faithe,

Here maie wee see, that all the true preachers of Goddes worde,* 1.1270 are the kepers of those keyes, and not the Bishoppe of Rome onely: for of hym Christes woordes maie bee verified, when he saieth: Ye haue taken awaie the keyes of the kyng∣dome of heauen:* 1.1271 and neither dooe you enter your selues, nor will you suffer others that would enter. Of the Popes keyes, it is well saied of Veselus:* 1.1272 Claues Pape, & praelatorum non aperi∣unt regnum dei, sed claudunt potius: The Popes, and the prelates keyes, dooe not open the kyngdome of God, but rather shutte it. It was saied generally vnto theim all, Go ye into the vni∣uersall worlde;* 1.1273 and preache the Gospell vnto euery creature: he that beleueth, and is Baptized, shall bee saued: and he that beleueth not, shalbe condemned.

In these fewe wordes of our Sauiour Christe, twoo thin∣ges are to be considered, and marked. Firste, we doe learne by them,* 1.1274 that the keyes of the kyngdome of heauen: that is to saie, the preachyng of the Gospell, is committed vnto them all: I meane, vnto all the Apostles, and not to one more then an other.* 1.1275 Secondly, wee learne by theim, that to loose, is none other thyng, but to certifie by Gods woorde, the consciences of the true beleuers, that their synnes are freely forgiuen, tho∣rowe faithe in our Sauiour Christe Iesu. Whiche thyng be∣yng

doen by the true and faithfull ministers of the Churche here vpon the earth, taketh no lesse effecte in all true repen∣taunte synners, then if it were dooen in heauen, in the sacred counsaile of the holy and blessed Trinitie. And for this cause doeth Christ our sauiour saie: What soeuer ye loose here vp∣pon the earth,* 1.1276 is loosed in heauen.

Therefore, saincte Hierome accordeth herewith, saiyng: Quaecunque solueritis super terram,* 1.1277 erunt soluta & in caelo. Soluant autem eos Apostoli sermone dei, & testimonijs scripturarum, & exhor∣tatione virtutum: What soeuer thynges ye loose vppon earth, thei shall bee loosed in heauen: but the Apostles loose them by the woorde of God, and by the testimonies of the scriptures, and by exhortation vnto vertue. Sainct Augustine also saieth: Now are you cleane,* 1.1278 bicause of the worde that I haue spoken vnto you. Quare non ait, mundi estis propter Baptismum, quo loti e∣stis? Nisi quia & in aqua verbum mundat: non quia dicitur, sed quia creditur: Wherefore saieth he not, you are cleane because of the baptisme wherewith ye are washed? Sauing that euen in the water, it is the worde that maketh cleane: Not because it is spoken, but because it is beleued. Againe he saieth: Fides no∣stra est clauis regni coelorum:* 1.1279 Our faithe is the key of the kyng∣dome of heauen. Ambrose saieth these woordes: Remittuntur peccaeta per verbum dei,* 1.1280 cuius leuites est interpres: Sinnes be forgi∣uen, by the worde of God, the expounder whereof, is the Le∣uite, or Prieste.

Therefore, S. Paule calleth it, Verbum reconciliationis, the worde whereby we be reconciled to God.* 1.1281 Againe, he called it, Potentia dei ad salutem, omni credenti: The power of God vnto saluation,* 1.1282 to euery one that doeth beleue.

And on the contrary parte, to binde here vpon the earth, it is none other thyng,* 1.1283 but to certifie by the same worde, the vn∣faithfull synners, whiche will giue no eares vnto the glad ti∣dynges of the kyngdome of heauen: their synnes are stil in re∣membraunce before God, vnto euerlastyng condemnation, because thei will not beleue on the name of the onely begot∣ten sonne of God. And this beyng duely and rightly dooen, ac∣cordyng to the institution and ordinaunce of Christe our sa∣uiour,

is of no lesse efficacie and strength, then if the father, the sonne, and the holy ghoste had dooen it, as the heauenlie wisedome of the father dooeth testifie in the self same place, saiyng:* 1.1284 What so euer ye shall binde here vpon earth, shall be bounde in heauen.

If it parteineth onely to the Bishop of Rome, who moste liyngly doeth boaste hymselfe to bee the successour of Peter, to preache the frée remission of synnes, vnto the true repentaunt synners, and eternall condemnation vnto the vnrepentaunt and vnfaithfull: then hath he alone the keyes of the kingdome of heauen: but any childe may learne, by the wordes of our sa∣uiour Christe, that this office doeth parteine generally vnto all the faithfull preachers and ministers of Gods worde.

Sainct Augustines wordes therefore are plaine: Si autem in Petro non esset ecclesiae misterium,* 1.1285 non ei diceret Dominus, tibi dab•• claues, si autem hoc Petro dictum est, non habet ecclesia, si autem eccle∣sia habet, quando claues accepit, ecclesiam to••am designauit: If in Pe∣ter, were not a misterie of the Churche, the Lorde would not haue saide to hym, I will geue to thee, the keyes of the kyng∣dome of Heauen: If this were spoken onely vnto Peter, the Churche then hath them not, if the Churche hath them, then when Peter receiued the keyes, he signified the whole church. Sainct Ciprian also saieth:* 1.1286 Christus eandem dedit Apostolis omni∣bus potestatem: Christe gaue to all his Apostles like power.

Wee maie then right well conclude, that this saiyng of Christe: And I will geue thee the keyes of the kyngdome of heauen.* 1.1287 &c. Doth make nothyng for the mainteinaunce of the Popes supremacie: no more then the saiyng that goeth before, where it is saide: Thou arte Peter, and vpon this Rocke I will builde my Chuche.* 1.1288 For as Saincte Augustine writeth: I deò quippe ait dominus: super hanc petram edificabo ecclesiam meam: quià dixerat Petrus, tu es Christus filius Dei viui. Super hanc ergò inquit Petram quam confessus es: edificabo ecclesiam meam. Petra enim erat Christus: super quod fundamentum etiàm ipse edificatus est Petrus. Fundamentum quippe aliud nemo potest ponere: paerter id quod posi∣tum est: quod est christus Iesus: Therfore the lorde did saie: (Thou art Peter) and vpon this Rocke will I builde my Churche, bi∣cause

that Peter had saide; thou art Christe the sonne of the li∣uyng GOD. Therefore (saieth he) vpon this Rocke that thou hast confessed,* 1.1289 I will builde my Churche. And the Rocke was Christe: vpon whiche foundation, Peter also is builded. For, none other foundation can any man laye, besides that whiche is laide alreadie, whiche is our Sauiour Iesus Christe.

Againe,* 1.1290 in a nother place he saieth these wordes: Tues er∣gò (inquit) Petrus: & super hanc petram quam confessuses: super hanc petram quam cognouisti dicens: Tu es Christus filius dei viui: edificabo ecclesiam meam. Super meipsum, filium dei viui: edificabo ecclesiam me∣am. Super me edificabo te: non me super te. Nàm volentes homines edificari super homines, dicebant: Ego quidèm sum Pauli: Ego autem Appollo: Ego verò Caephe, ipse est Petrus. Et alij qui nolebant edificari super Petrum, sed super petram: Ego autem sum Christi: Thou art Peter (saieth he) and vpon this Rocke which thou hast confes∣sed: and vpon this Rocke, whom thou hast acknowledged, sai∣yng: thou art Christ the sonne of the liuyng God, I will build my Church. Upon my selfe▪ being the sonne of the liuing God, I will builde my Churche: I will builde thee vppon mee, not mee vpon thee. When men would builde vpon men, thei did saie: I holde of Paul: I holde of Apollo: I hold of Cephas, which is Peter.* 1.1291 And other whiche would not be builded vpon Peter, but vpon the Rocke:* 1.1292 saide, I am Christes. Which verie wor∣des also Bede hath, as it were verbatim, worde for worde, wri∣tyng vpon the Corinthians.* 1.1293 Sainct Ambrose saieth likewise: Dicit Dominus ad Petrum:* 1.1294 Super istam petram edificabo ecclesiam•• meam: hoc est, in hac catholicae fidei confessione, statuo fideles ad vitam.

The Lorde saide to Peter: Upon this Rocke will I builde my Churche: that is, in this confession of the catholique faith, I appointe all the faithfull to liue.* 1.1295 Sainct Hierome hath these wordes: Secundum autem metaphoram petrae, rectè dicitur ei edifi∣cabo ecclesiam meam super te: That is, by a metaphoricall speach of the Rocke, it is well saide to Peter: I wil builde my Church vpon thee.

These holy Fathers of the auncient catholique Churche, doe manifestly proue by the scriptures, that the Rocke which the true Churche is builded vpon, is our Sauiour Christ hym

selfe, the sonne of the liuyng God. Here might I bring Chriso∣stome, Cirill,* 1.1296 Hilarie, which all by the rocke that the Church is builded vppon, do vnderstande, a strong & stedfast faith in our Sauiour Christ, and a true confessyng of his name: but I haue alreadie alledged them.

Nowe will I come to the other saiyng of Christe, where he saieth vnto Peter: Thou art Symon the Sonne of Ionas, and thou shalte be called Cephas, whiche (saieth the Euange∣liste) is by interpretation, a Stone. If all the Popes of Rome then, with all their smoth shauen faced greacelinges, shoulde affirme vnto mee, that this worde, Cephas, doeth betoken a heade, I would accompte them as accursed. Ye may see howe they are not ashamed, to wreast the Scriptures, and to geue them a cleane contrarie interpretation, that so they maie mainteine and vpholde stil their vsurped supremacie & power. The holy ghoste saieth: that, Cephas, by interpretation, is a ••tone: The Bishop of Rome saieth, that Cephas, doeth beto∣••••n and signifie a heade: and therefore, sithe that he is the suc∣cessour of Peter, he ought to be the supreme head of the church.

Whether of these twoo ought we to beleeue? If an angell from heauen,* 1.1297 should preache any other Gospell vnto vs, then we haue receaued alreadie, S. Paul biddeth vs to count it ac∣cursed. Cursed be they then,* 1.1298 that dare expounde the scriptures otherwise then the holy Ghoste hath expounded them: yea, euerlastyng damnation hangeth ouer their heades, in what estimation soeuer they bee in this wicked worlde: though the worlde I saie, do estéeme them as Gods, yet before the liuing God and his sonne Christe our Lorde, are they accursed.

* 1.1299Why? will these good felowes saie, is not Peter alwaies named first, whensoeuer the apostles are rehearsed by name? doth not this sufficiently declare, that he is appointed of God to be the supreme head of his Churche.

* 1.1300I aunswere againe, that if to be named first, doeth purchase or get any preheminence, then Caesar must be preferred before God, sithe that Christ the wisedome of the father doeth name hym first,* 1.1301 when he saieth: Render vnto Caesar that parteineth vnto Caesar: and vnto God, that parteineth vnto God. Might I

not by the same reason, proue that the virgine Marie is infe∣riour vnto all the Apostles,* 1.1302 sithe that in the Actes, Luke doeth rehearse and name her last? but that will they neuer graunt, sith that they will haue her to bee the Queene of heauen, the mother of mercie. &c.

Howbeit, where thei saie that he is alwaies named firste, it soundeth like a lye,* 1.1303 for in the Epistle to the Corinthians, hee is named laste, and also in the Epistle to the Galathians, he is named after, I meane, where Saint Paul doeth proue, by ma∣ny argumentes,* 1.1304 that he is nothyng inferiour vnto hym. But it appeareth most manifestly, that Peter was in no higher au∣cthoritie then the other Apostles, sith that beyng sent of them, vnto Samaria with Iohn,* 1.1305 he doeth obeye. Yea, when Paule dyd rebuke hym to his face, bicause that he walked not vprightly, he did geue place vnto hym. It is moste plaine and manifeste then, that the blessed Apostle Sainct Peter, neuer acknowled∣ged suche supremacie, as the Antichriste of Rome doeth moste tyrannously vsurpe nowe a daies: much lesse, that he woulde haue set foorth hym selfe for the supreme head of the vniuersall Churche of Christe.

The .xxxvij. Chapiter. ¶The true Church of Christe is but as a witnesse to the worde of God, addyng nothyng to it: nor takyng ought from it.

THerefore we conclude, that the true catholique Churche,* 1.1306 doeth acknowledge none other head, but onely our Sauiour Christe, contentyng it selfe, with his holy worde, addyng nothyng vnto it, nor taking ought awaie from it. For, sith that the faithfull congregation, béeyng inspired with the same spi∣rite that they were inspired withall,* 1.1307 which did leaue the scri∣ptures vnto vs by writyng, doeth but as a witnesse, receaue, aucthorize, and alowe the bookes of the olde and newe Testa∣ment, accordyng to the saiyng of our sauiour, where he saieth: And ye shalbe witnesses vnto mee of these thynges: it is not to be thought, that the faithfull will euer passe the boundes and

limittes of true witnesse bearyng, or that they will adde any thyng vnto the knowen trueth, whiche they beare witnesse vnto, or take any thyng awaie from it. Else might they moste deseruyngly,* 1.1308 bee numbred among those that dyd beare false witnesse againste Christe.

Againe, sithe that the faithfull congregation is subiect to Christe, and that the Scriptures that be conteined in the Ca∣nonicall bookes of the olde and newe Testament, are his let∣ters pattents, and the Sacramentes his seales: verylie the true Church of Christe, will in no wise alter the Scriptures, nor chaunge anye thyng in the ordinaunces and lawes that parteine to the sacramentes.* 1.1309 For, as if a subiect knowyng the letters of his Prince, and also his Seale, shoulde bicause that he knoweth them well, and aloweth them to be his, presume and take vpon him to counterfeict his princes letters or seale, he should be no true subiect, but a felone and traitour: euen so if the Churche, bicause that she knoweth the Scriptures of the olde and newe Testament, to be the true and infallible worde of her Lorde and Sauiour, and the Sacramentes to bee his seales, should presume or take vpon her, to alter Gods worde, I meane the Scriptures that bee conteined in the Canonicall bookes of the olde and newe Testament, or to counterfeict the Scaramentes: that is to say, to minister them otherwise then her Lorde and maister, hath instituted and appointed in his word, she ought not to be called the true Church, but the most traiterous harlot of Antichriste.

What ought we then to iudge of the whorishe Churche of the malignant, whiche doeth not onely acknowledge an other heade besides Christ, but also doth most vngodly, presume and take vpon her to alter and chaunge the holy and sacred Scrip∣tures, and to peruerte the right vse of the Sacramentes? Shal the Sheepe,* 1.1310 bicause they knowe the voice of their shephearde, presume to alter and chaunge it, or take vpon them to alowe the voice of a straunger, and to set it foorth for the voyce of the true shephearde? Moreouer, it is not vnknowen, that the true Churche,* 1.1311 is the spouse and wife of the Lambe: but it is not the propertie of any true and faithfull wife, when her husbandes

Testament is made, and confirmed or alowed, to adde anye thyng to it, or to alter and chaunge any thyng in it, though she knoweth neuer so muche, and aloweth it to be her husbandes Testament.

Sithe then, that the scriptures and worde of God contei∣ned in the canonicall bookes of the olde and newe Testament, are euen the Testament of the onely begotten Sonne of God our Sauiour Iesu Christ, who is the onely head and husband of the true catholique Churche: without all doubte, the faith∣full congregation will neuer presume to adde any thyng to it, or to alter and chaunge any thyng, that is conteined or com∣prehended in it.* 1.1312 For, sith that, though it be but a mans Testa∣ment, yet if it be once alowed, no man ought to despise it, or to adde any thyng to it: How much more ought we to take heede that we adde nothyng to the euerlastyng testament of the on∣ly begotten sonne of God, or that we chaunge nothing that is conteined and comprehended in it?

Besides all this,* 1.1313 it were a foolishe thyng, to saie, that the sonne is able to beget his father or his mother: it is euen as fo∣lishe a thyng to saie, that the Churche, whiche is begotten a newe by the worde,* 1.1314 and hath all the aucthoritie that she hath, from the worde of the liuing God, is able to aucthorize or alow any maner of doctrine whiche is not Gods worde, for Goddes word: or that she is able to make, lawes, decrees and statutes, at her owne pleasure, and after her owne phantasie, and after∣warde to set them foorth for the infallible worde of God. For, if the Churche can make or fourge a newe worde, then can she beget her selfe of newe. Who s••eth not that it were one of the greatest follies in the worlde, to say or affirme any such thing?

Therfore, to put al men out of doubte, ye shall vnderstand, that as the Sunne is cleare and bright,* 1.1315 not bicause that men doe iudge it to be so, but rather men do iudge it to be so bicause it is so in deede, and can iudge of it none otherwise: euen so the holy Scriptures, conteined in the canonicall bookes of the olde and newe Testament, are the infallible worde of the liuyng God, not bicause that the Church doeth iudge and alowe it to be so, but rather the true catholique Churche, doeth iudge and

alowe it to be so, bicause that it is so in deede, and can iudge of it none otherwise, no more then the cleare and bright eyes can iudge of the light and brightnesse of the Sunne: of the whiche the blynde can geue no iudgement, euen as the vnfaithfull and reprobate can geue no iudgement of the worde of God, nor yet alowe it.

Whereby we maie then conclude, that the certitude, ve∣ritie, and infalliblenesse of Gods worde,* 1.1316 doeth not depende or hang vpon the opinion and iudgement of men, but that it doth altogether depende of the holy spirite of God, whiche by his owne force, vertue, and strength doth verifie it, and constrai∣neth the faithfull to alowe and receaue it: as the bright and cleare beames of the Sunne,* 1.1317 doe compell the eyes to confesse that the Sunne is cleare and bright. For the shéepe of our Sa∣uiour christ doe both heare and vnderstande the voice of their shephearde, and not the voice of a straunger. And all the Pro∣phetes haue prophecied and taught, and the apostles also haue been verified and aucthorized by the vertue of hym that spake in the••: so that all the whole worlde could not withstande it.

It is nowe easie to see, that the true catholique Churche of God, though she knoweth which is the true worde of god, and which is not, and that by the inspiration of the same holy spi∣rite, that they were inspired withall, whiche did leaue vnto vs by writyng, the holy and sacred Scriptures that be conteined in the olde and newe testament, I meane, the canonical bokes of them both:* 1.1318 for as Sainct Chrisostome saieth: Ergò, suam erga homines amicitiam innouare volens, quas•• longè absentibus literas mit∣tit, conciliaturus sibi vniuersam hominum naturam: Therefore, god mindyng to renewe his fauour towardes man, sent (his holie Scriptures as it were) his letters, thereby to reconcile to him selfe all mankynde▪ Ireneus saieth: Apostoli tunc euangelium prae∣coniauerunt. Postea verò per dei voluntatem,* 1.1319 illud in scripturis nobis tradiderunt, fundamentum, & columnam fidei nostrae futurum: Then the Apostles preached the Gospell, and afterwardes by Gods will, thei deliuered the same to vs in writyng, to be a founda∣tion, and a piller vnto our faith.

But here to speake of the Papistes obiections howe that

the Churche was before the worde, it shalbe superfluous, to waste paper and Inke,* 1.1320 in so fruictlesse a question. For we say generally, the worde was before the church, for Moyses wrote the worde of God that he spake to Adam of the séede to come: So saieth Sainct Paul:* 1.1321 God spake, in olde tymes many waies, and in sundrie sortes vnto the fathers.* 1.1322 And saint Chrisostome saieth: God the creatour of mankynde, from the beginnyng spake vnto men by hym selfe, in his owne person. We speake not so precisely, and nicely of Gods worde written in Paper: For so it is a creature corruptible, and shall consume and pe∣rishe, as other corruptible creatures doe.

But the worde of God, whiche we speake of, endureth for euer.* 1.1323 Saincte Hierome thereto agreyng, saieth these wordes: Quomodo aeternae erunt scripturae diuinae, si mundus certo fine est ter∣minandus? Verum est quidem, quod librorum pelliculae cum ipsis lite∣ris abolandae sunt. Sod, quià subiungit dominus, verba mea verò nō prae∣teribunt, proculdubio, quod illi•• apicibus pollicetur, erit aeternū. That is to saie in englishe thus: How shall the holy scriptures be e∣uerlastyng, seeyng the worlde shall haue an ende? True it is, that the Parchement or leaues of the bookes, with the letters and all, shalbe abolished. But forasmuche as our Lorde addeth, my wordes shall neuer passe: doubtlesse, the thynges that are promised by the same letters, shall laste for euer.

¶The .xxxviij. Chapiter. ¶The true Churche is knowen by the worde of God.

SO that the woorde of GOD enduring for euer, is it that the holy catholike and true Church is knowen by, and euer hath been. Therefore sainct Augustine saith:* 1.1324 Exore veritatis ecclesiam agnos••o participem verita∣tis: By the mouthe of the truthe, I knowe the churche, that is partaker of the truth. And againe he saieth:* 1.1325 I would the Churche should be shewed, not by the decrees of men, but by the heauēly oracles or wor∣des of God: Wée muste seeke the Churche, in the woordes of

Christ,* 1.1326 whiche is the truthe, and beste knoweth his owne bo∣die: The holie Scripture sheweth vs the Churche, without doubtyng: In the holie scriptures, the Churche is plainly kno∣wen: We muste knowe the Churche by the holie Canonicall scriptures, as we knowe the heade.

* 1.1327Sainct Chrisostome also saieth: Nullo modo cognoscitūr, quae sit vera ecclesia, nisi tantūmodo per scripturas: It is not any wayes knowen, which is the true Churche of Christ, but only by the scriptures.* 1.1328 S. Augustine saith: Non audiamus, haec dico, haec di∣cis: sed audiamus, haec dicit dominus. Ibi quaeramus ecclesiam: ibi discu∣tiamus causam nostram: Let vs not heare these wordes, this saie I, this saiest thou: But let vs heare these woordes, thus saieth the Lorde:* 1.1329 There lette vs seeke the Churche: there let vs dis∣cusse our cause. I will not haue the holy Churche, to bee shewed by mans iudgement, but by Goddes woorde. Saincte Ambrose also doeth saie these wordes:* 1.1330 Ecclesia fulget, non suo, sed Christi lumine: The Churche shineth (or is knowen) not by her owne light, but by the light of Christ, which is, by the worde of God.

These testimonies, of the godlie fathers of the Catholike Churche, dooe flatly declare, that the Churche is knowen onely by the worde of God, and not by mans decrees nor sta∣tutes, therefore, the true Churche doeth not take vpon her, to adde any thing vnto it, or to take ought away from it, she doth not presume to forge newe articles of our faithe, and to sette forthe news lawes and decrees for Goddes holie woorde, but she contenteth her self, with the worde, lawes, and ordinaun∣ces of her true husbande, and heade, Iesus Christe.

* 1.1331Therefore, that whorishe churche of Rome, whiche moste presumpteously, forgeth daiely newe lawes and Articles of our faithe: settyng forthe euen with fire and sworde, the fonde doctrines and inuentions of men, for the true and infallible woorde of the liuyng GOD,* 1.1332 mainteinyng openly, that their Churche is aboue the woorde of GOD, and that it is of more force and greater aucthoritie, for these are their owne woor∣des, set out in their owne bookes. A doctrina Romanae ecclesia, & Romani pontificis, sacra scriptura robur trahit, & authoritatem:

The holie scripture taketh strength, and aucthoritie of the do∣ctrine of the Romain Churche, and of the Bishoppe of Rome. Againe,* 1.1333 in the same booke, he saieth (I meane Siluester Prie∣rias, maister of the Popes palaice:) Indulgentiae authoritatae scrip∣turae non innotuere nobis: sed authoritate Romanae ecclesiae, Romano∣••um{que} pontificum, quae maior est: Pardones are not knowen to vs by the aucthoritie of the Scriptures, but by the aucthoritie of the Romaine Churche, and of the Bishoppes of Rome, whiche is greater, then the aucthoritie of the scriptures. These I saie boldely, can in nowise bee the true spouse of our sauiour Iesu Christe, but the abhominable, and stinckyng harlotte of An∣tichriste. Thei haue alwaies in their mouthes, this saiyng of saincte Augustine,* 1.1334 non crederem Euangeli••, nisi me ecclesiae catholicae authoritas commoueret. I would not beleue the Gospell, excepte the aucthoritie of the Catholike Churche moued me. These fewe words haue thei tossed to and fro, to presse out of them, that is not in theim, and would seme to goe aboute, to proue the creature, aboue the creatour that made all thynges. But as S. Augustine saieth, he beleued the Gospell, because of the Church,* 1.1335 so likewise he hath said: Exore veritatis ecclesiam agnos∣co participem veritatis: By the mouthe of the truthe, I knowe the churche, that is partaker of the truthe. But whereas thei would seme to goe aboute, to proue by Augustines woordes, that the Churche is aboue the worde of God,* 1.1336 their folie here∣in is easily espied, if wée consider the cause, that moued Augu∣stine so to speake. The Manichees, would needes goe about, to proue, and make men to beleue, that the Epistle of Fundamē∣tus, was of as good aucthoritie, as the Epistles of Paule, Pe∣ter, Iames, or Ihon. And that their Manicheus was the Apo∣stle of Christe.

Augustine aunswereth theim and saieth, he can not bee so easily perswaded by the same reason, to receiue the Epistle of Manicheus, as the Epistles of Peter, and Paule. &c. He giueth a reason why, for because (saieth he) in receiuyng of them, thei had the aucthoritie, testimonie, and commendation of the Ca∣tholike Churche: but Fundamentus Epistle hath no aucthori∣tie, nor testimonie, but onely of the Manichees theim selues,

whiche were openly shutte out from the Churche, whiche by no meanes can be in equall aucthoritie with the aucthoritie of the Churche: So if wée marke Augustines woordes well, wée shall easily perceiue, that he maketh not the Churche iudge of the scriptures, nor yet graunteth any aucthoritie to the church ouer the scriptures, but onely as witnesses, and testimonies, whiche bee the true canonicall scriptures, from the Apochri∣phes, and counterfecte Scriptures, as this Epistle of the Ma∣nichees.

And that this is the true meaning of sainct Augustine, one of their owne doctours, and a Papiste for his life, saieth vpon these woordes of sainct Augustine before recited,* 1.1337 Errare cos qui ijs dem Augustini verbis abutuntur ad probandum, quod Papae, vel cō∣cilium, vel ecclesia, possit immutare quae ab Euangelistis, & Apostolis sunt tradita: That is to saie, they do erre, whiche vse the same wordes of sainct Augustine, to proue, that the Pope, or Coun∣saile, or the churche, maie alter or chaunge, what so euer haue been deliuered by the Euangelistes, and Apostles. No•• wee maie not gather herevpon, that the aucthoritie of the churche, is greater then the aucthoritie of the scriptures, because that there bee many founde, whiche dooe take the holy scriptures for authenticall, as moued by the aucthoritie of the Churche. In deede to them, the Churche séemeth better, then the holie scriptures: but thei bee farre otherwise of them selues.

Els Moyses should by the same reason, bee of greater au∣cthoritie then Christe, because that many beleued in Christe, moued by the aucthoritie of the scripture of Moyses, as Christ saith: If you would beleue Moyses, ye would beleue me also. We reade in Iohn thus: And of that citie, many of the Sama∣ritans beleued in Christe,* 1.1338 vppon the woorde of the woman, whiche bare witnesse and saied: For he tolde me all thynges that I haue doen. Accordyng vnto this argument, the auctho∣ritie of the synfull woman, was more then of Christe, and so it was in deede at the firste, of more reputation with the peo∣ple of the citie, to whom Christe was yet vnknowen. But of it self it was not so, nor afterwardes, whē thei hearyng the doctrine of saluation of Christe hym self, thei saied vnto the

woman: Now we doe not beleue, because of thy woordes, for we haue heard & knowen, that this is verely the sauiour of the worlde.* 1.1339 Sainct Ihon shewed Christe vnto the people, yet he was not greater then Christe. In sainct Peter, we doe reade in this wise:* 1.1340 Likewise, ye women also, bee subiecte vnto your husbandes, that thei also whiche dooe not beléeue the woorde, maie be wonne without the worde, through the conuersation of the woman. &c. Ergo, whereas the vnfaithfull husbande is stirred vnto the faithe of Christe, by the regarde of the con∣uersation of his wife, whiche he seeth is honeste, chaste, faith∣full, and obediente, whereas he coulde not bee moued by the preachyng of the Gospell, maie we gather that the conuersa∣tion of the woman is better, or greater then the Gospell? In deede so it appeareth, but it is to hym whiche is still vnfaith∣full, not vnto hym which doeth acknowedge the trueth of the Gospell, and the aucthoritie of God.

The Churche had in tymes paste, greate estimation of ho∣ly conuersation, whereby many were brought vnto the faithe of Christ, and the aucthoritie of the church did them good. But yet it was not of it selfe, better then the truth of the Gospell.

¶The .xxxlx. Chapiter. ¶Of the office and aucthoritie of the Churche, and how i•• maie erre, and how it cannot erre.

THE Churche we graunt (as part we tou∣ched before) hath three offices,* 1.1341 touchyng the worde of God. The first and formoste of them is: that as a witnesse, she keepeth the holie bookes of the Canonicall scriptu∣res: But thereby it can not be proued, that it is lefull for her to peruerte or alter any thyng in the saied holie bookes.* 1.1342 As publique and priuate wri∣tynges, are committed to Scriueners, or Notaries, to be laied vp, and kepte of them: And yet none will saie, he maie alter a∣ny thyng of those writynges.

The seconde office is,* 1.1343 to preache and publishe the wordes

committed vnto it by God:* 1.1344 but it maie publishe nothyng, but what is taught by the worde to them deliuered: as a common crier, who although he publishe the decrees of Princes, and Magistrates, yet he is not aboue the decrees of Princes, and Magistrates: but his whole office is, faithfully to pronounce all thynges, as he hath receiued them of the Prince, addyng nothyng to it, nor takyng ought awaie.

* 1.1345The thirde office is, sithe that she is indued with the spirite of God, it must therefore discerne and trie the sincere and vn¦corrupte bookes of holie scriptures, from the counterfecte, and Apochriphas. So, many can descerne the true and proper wri∣tynges of Plato, and Aristotle: So we can descerne, God, from the deuill, and yet are we not to be compted equall with God: much lesse can we thinke that we doe excell hym. Now, we haue saied somewhat of the office of the Churche, I will also declare the whole aucthoritie that she hath, by the woorde of GOD.

* 1.1346The aucthoritie then of the true Churche of our Sauiour Christe, doeth moste chiefly consiste in fower thynges. First, this true and faithfull Churche, hath aucthoritie to choose, and ordeīne ministers, as wee learne by the example of the Apo∣stles, and of the Churches that bee spoken of in the booke of the Actes:* 1.1347 but this must bee doen, accordyng to the rules, and canons of the Apostles: If they be blamelesse, the husbande of one wife,* 1.1348 vigilante, sober, and apte to teache. &c.

Secondlie, it hath aucthoritie to teache, by the lawfull mi∣nisters, [ 2] I meane, by these ministers that are lawfully chosen, with the laiyng on of handes,* 1.1349 accordyng to the rule and Can∣nons of the Apostles. And these ministers ought to teache, and set foorthe none other thyng,* 1.1350 then thei haue receiued of the Lorde, hauyng alwaies before their eyes, the saiyng of Christ our Sauiour: Docete eos obseruare quaecun{que} precepi vobis: Teache them to keepe and obserue all thynges,* 1.1351 what soeuer I com∣maunde you: And the same it is that we call, Potestatem claui∣um: The power of the keyes, which (as it hath been sufficient∣lye declared before) consisteth, in preachyng free remission of synnes vnto the faithfull and true repentaunte synners,* 1.1352 and

eternall condemnation vnto the vnfaithfull and vnrepen∣taunte. Whiche thyng, if it bee duely dooen, accordyng to the institution and ordinaunce of our Sauiour Christe, taketh no lesse effecte, then if it were doen in heauen. And vnder this doe we comprehende, the aucthoritie that the churche hath to ex∣communicate open synners,* 1.1353 and to receiue them again, if thei shewe true tokens of repentaunce, and of amendemēt of life.

Thirdely, the true and faithfull Churche hath aucthoritie to minister the sacramentes, by the ministers thervnto law∣fully [ 3] appoincted: so that it bee doen, accordyng to the institu∣tion and ordinaunce of our sauiour Iesu Christe, vsyng suche tymes and seasons, as thei shall thinke moste expediente for the same.

Fourthly, and laste of all, it hath full aucthoritie and po∣wer to examine the doctrines, and to trie the spirites, whe∣ther [ 4] thei bee of God, or not: as it is manifeste and plaine by these saiynges: Lette twoo or three Prophetes speake in the Churche,* 1.1354 and let other iudge. Againe, Proue all thynges, and holde that whiche is good. Saincte Ihon saieth: Dearely belo∣ued, try the spirites, whether thei bee of God, or not. But this triall muste bee doen, with the touchestone of Gods woorde, whiche with the holie ghoste ought to be the chiefe president in all Sinodes, and Counsailes.

So saincte Augustine saieth againste Maximinus,* 1.1355 these woordes: Nowe, neither ought I to alledge the Counsaile of Nice, nor thou the counsaile of Ariminum, to take aduau••tage thereby, for I am not bounde to the aucthoritie of the one, nor thou restrained to the determination of the other. Sed scriptu∣rarum authoritatibus, non quorum{que} proprijs, sed vtris{que} communibus, testibus res cumre, causa cum causa, ratio cum ratione concertet: But by the aucthorities of the Scriptures (not peculiar witnesses vnto either of vs, but common, and indifferent vnto vs bothe) let one matter with an other, cause with cause, and reason cō∣tende with reason.* 1.1356 Saincte Hierome therefore saieth: Omni studio legende nobis sunt scripturae, & in lege domini meditandum die ac nocte. vt probati trapezite sciamus: the scriptures are to be read of vs with all diligence, and to meditate daie and night in the

lawe of the lorde, that we maie become perfecte exchaungers: to knowe the false counterfecte doctrine, frō the true doctrine of Christe.* 1.1357 Sainct Origene also hath these woordes: Sensus no∣firi & enarrationes, sine scripturis testibus non fidem habet: Our iud∣gemente and expositions, without witnesse of the holie scrip∣res, haue no credite. Thus wee maie plainly see, that all our matters muste bee tried by the Canonicall bookes of the ho∣ly Scriptures.

* 1.1358So farre foorth doth the aucthoritie of the true Churche ex¦tend, which as it can not erre, as long as she taketh gods word & the holy ghost for her guide: so assoone as she forsaketh Gods worde,* 1.1359 and the guidyng of the holie ghoste, she falleth into all kinde of errours, & at length doeth become the Synagogue of Satan, the Church of the malignaunt, & the stinckyng ha••lot of antichriste.* 1.1360 Howbeit, the whole vniuersal Church, doth ne∣uer so fall awaie from the truthe of Goddes woorde, but that God dooeth alwaies preserue vnto hym selfe a certaine num∣ber, whiche will neuer agree nor consente vnto vngodlinesse, and from whom the spirite of trueth is not taken awaie. And because that these bee vnknowen of the worlde, as thei that lacke the outwarde tokens and signes of the true Churche of Christe,* 1.1361 whiche are the preachyng of Gods worde, and the mi∣nistration of the sacramentes and the vse of true discipline, ac∣cordyng to the institution and ordinaunces of the Lorde, are commonly called the inuisible Churche,* 1.1362 not bicause that men are inuisible, whiche thyng can not be as long as they bee here conuersaunt vpon the earth, but bicause that thei be only kno∣wen and seen of God, who knoweth onely who be his, & who be not.* 1.1363

And this faithfull congregation, whether it hath the out∣warde signes of the true Churche of Christ, or not, as long as it beareth aboute this body of synne,* 1.1364 is subiect to many infir∣mities, but for Christes sake thei are not imputed, for when it is saide, that it is without spot or wrinkle, that is to be vnder∣standed, by imputation through Iesus Christ our sauiour: And therefore it is called the glorious congregation.* 1.1365 And I doe also beleue with sainct Augustine,* 1.1366 that this catholique Churche, is

the Barne floore of the Lorde, and that in it, vntill the daie of iudgement,* 1.1367 Chaffe shalbe mixed still with the Wheate: My meanyng is this, that in the Church, both good and badde; true beleuers and hypocrites, are conteined together in the felow∣ship of the sacramentes, and that it shall be so vnto the worlds ende. Whiche thyng we doe learne by the parable of the good seede,* 1.1368 and of the Darnell, and of the Nette that is cast into the Sea, and whiche doeth drawe of all kynde of fishes vnto the shore.

But we must in the meane while, beware that we do not, because of the Chaffe,* 1.1369 Darnell, and rotten fishes, seuere and diuide our selues from the Churche, as the wicked Ana∣baptistes doe, which for euery triflyng matter do diuide them selues from the Churche, though the worde of God bee neuer so finely nor sincerely preached, and the Sacramentes moste rightly ministred, according to the institution and ordinaunce of the Lorde.

Why do we not rather folowe the godly counsell of the bles∣sed Martyr of God,* 1.1370 S. Cyprian, that he geueth vnto vs? Al∣though (saith he) Darnel & Tares, are seen to be in the church, yet our faith and charitie ought not to be letted, that bicause we do sée Tares and Darnell to be in the Church, we shoulde therfore forsake the Church: but rather we ought to endeuour our selues that we may be good corne, that when the good corne is gathered into the Garners of the Lorde,* 1.1371 we maie receaue a rewarde of our labour and worke.* 1.1372 Also, in a great house there be many vessels, not only of Golde and Siluer, but also tréene vessels, and earthen vessels, and some to honour, and some to dishonour. Let vs geue diligence, and labour as muche as it li∣eth in vs, that we maie be a vessell of Golde or of syluer.

And truely, this doctrine is moste necessarie to be marked, and also to be folowed. For, as all the benefites that God doth of his méere mercie and goodnesse, graunt vnto his Churche, doe parteine vnto all, bicause the Communion and felowship that is betwixt the members of Christes bodye: So without this Communion and felowship of the sainctes,* 1.1373 there is no re∣mission or forgeuenesse of sinnes, but eternall and euerlasting

condemnation. For, how coulde it be, that they shoulde enioy the priuiledge of the true members of Christ, that doe by a self willl, deuide themselues from his body, as the Papistes dooe now in these dayes? Shoulde not that braunche deserue to be dried vp,* 1.1374 and to be caste into the fire, that woulde wilfully de∣uide it selfe from the true vine?

The .xl. Chapiter. ¶Our offences and synnes are forgeuen vs, by faith, through Christe, and not by our workes and merites.

ALso my beléefe is, that in this church, sinnes are freely forgeuen through faithe in the mercie of God,* 1.1375 obteined and purchased vn∣to vs, by the merites of the death, passion, & bloodsheddyng of our sauiour Iesu Christ, wihout any of our owne deseruynges or merites, or without any matter of satisfac∣tion that we be able to make, though wee were able to liue as long as euer any man did liue vpō the earth. For if any amen∣des coulde haue beene made for synnes, or if any iustification could haue been gotten by the workes of the lawe,* 1.1376 Christ nee∣ded not to haue dyed. And therefore the lorde saide right well: I am he,* 1.1377 I am he that taketh awaie thy wickednesse, and that for mine owne sake, and thy sinnes wil I remember no more.

Here haue we a promise that God will put awaie our wic∣kednesse and synnes, not for our deseruinges or merites, but for his owne sake: that is to say, of his frée mercie and goodnes, as saieth sainct Paule: Iustificamur gratis ex gratia ipsius: Wee be iustified fréely of his grace.* 1.1378 Againe, we iudge that a man is iustified by faith, without the workes of the lawe. And for this cause, his only begotten sonne our sauiour, was by the angell, called Iesus,* 1.1379 bicause that he should saue his people from their synnes.

If our good workes, merites and deseruinges, could saue vs from our synnes, why should they not be called by that name? For,* 1.1380 there is none other name vnder heauen geuen vnto vs,

whereby we must or can be saued. Therefore, I doe thinke it moste conuenient and méete that we saie with Barnarde:* 1.1381 Mè∣ritum meum, miserationes domini. Non sum ego inops meriti, quam diu∣ille non est inops miserationum. Si miserationes eius multe, multis ego sum in meritis. Hoc totum est hominis meritum, si totam spem suam po∣nat in domino: That is to saie: My merite is the mercie of God. So long as god is not poore of mercy, so long cannot I be poore of merites. If his mercies be great, then am I greate in meri∣tes. This is the whole merite of man, if he put his whole affi∣aunce and trust in the Lorde. I marueile much of the papistes and meritmongers, that are so bold to set vp their owne righ∣teousnes and merites.

But before we seeme to speake any thyng to their obiecti∣ons,* 1.1382 I thinke it best to declare in what signification this word to iustifie, ought to be taken. This worde, iustificare, to iustifie, hath been of S. Paul, borowed of the common vse of the lawe: for in iudgement, to iustifie a man, it is to assoyle or quite him of the crime that is laide to his charge, or that he is accused of, and to pronounce him righteous, iust, innocent, and guiltlesse.

After the same maner, when we saie that God doeth iusti∣fie vs, our meanyng is, that God doeth assoyle and quite vs of all crimes, offences and trespasses, that can bee layde to our charge, or that we can be accused of, & that he doth pronounce vs iuste and righteous in his sight: that is to saie, that firste he doeth pardone and forgeue vs our synnes, he couereth them, and doeth in no wise impute them vnto vs, but imputeth vnto vs righteousnes, not our owne, whiche is none at all, but the righteousnes of his Sonne our Sauiour, and so through his righteousnes, doeth both saue vs, and make vs blessed, so doth the Apostle expounde this our iustification,* 1.1383 saiyng: As Dauid doth set foorth the blessedfulnes of the man, vnto whom God imputeth righteousnesse without woorkes, where he saieth: Blessed are those, whose iniquities are forgeuen, and whose sinnes are cou••red.* 1.1384 Blessed is the man vnto whom the Lorde imputeth no synne.

As for the places of sainct Iames;* 1.1385 where he saith: Was not our father Abraham iustified through workes, when he offe∣red

Isaac his sonne vpon the aulter? And a little after: ye see then, how that of workes a man is iustified, and not of faithe onely. It maketh little for their purpose, if it be well conside∣red. We reade that Abraham beleeued the Lorde,* 1.1386 & it was ac∣compted vnto hym for righteousnesse, whiche text is of Paule alledged after this sorte:* 1.1387 If Abraham were iustified by woor∣kes, he hath wherein to reioyce or glorie, but not with God, for what saieth the Scripture: Abraham beleued God, and it was imputed vnto hym for righteousnesse. Whereby the A∣postle proueth strongly, that Abraham was iustified by faith. But this that saincte Iames doeth speake of, whiche is the of∣feryng of Isaac, was doen thirtie yeres after that the scriptu∣res did pronounce. Abraham iustified, or that his faithe was compted vnto hym for rigteousnesse. Uerely, sithe that fif∣teene yeres afore that Isaac was borne, Abrahams faith was imputed vnto hym for righteousnesse, it was impossible that he should be iustified by the offryng of his sonne Isaac, whiche was, as I sayd before, thirtie yeres after. That that the Apo∣stle goeth aboute here, is onely to shewe, that the faith which Abraham was iustified by, was no idle or deade faithe, but suche a faithe as made hym obedient vnto God, as it is plaine∣ly set foorth to the Hebrewes.* 1.1388

Therefore, if the circumstaunces bee considered, there is no repugnaunce or cōtrarietie in the doctrine of the Apostles at all. For, what contrarietie or repugnaunce could there bee in their doctrine, sithe that they were bothe led by one spi∣rite? Therefore, we shall marke that the holie Apostle saincte Paule, in his Epistle to the Romaines, and to the Galathi∣ans, did dispute and reason against them which did attribute iustification to workes.* 1.1389 But saincte Iames did write againste them which did vtterly contempne, and despise good workes.

And therefore, Paule sheweth the causes of our iustifica∣tion: Iames sheweth theffectes and fruites of the same. Paul declareth how we are iustified: Iames declareth how wee are knowen to bee iustified. Paule excludeth woorkes, as not the cause of our iustification: Iames approueth woorkes, as effec∣tes proceedyng of the same. Paul denieth that any good wor∣kes,

can be in them that be not iustified: Iames affirmeth that they which be iustified, cā in no wise be without good workes.

But ye shall heare what S. Augustine saith, touching this matter:* 1.1390 Non sunt cōtrariae duorū apostolorū sententiae, Pauli, & Ia∣cobi: cum dicit Paulus, iustificari hominē sine operibus: & Iacobus dicit, inanē esse fidē sine operibus. Quia Paulus loquitur de operibus, quae fidē praecedunt: Iacobus de ijs, quae fidem sequntur. That is to say in eng∣lishe: The saiyng of the two Apostles, Paul, & Iames, are not contrary, whereas Paul saith, a man is iustified without wor∣kes: and Iames saith, faith without workes, is in vaine. For, Paul speaketh of the woorkes that goe before faith: Iames speaketh of the workes that followe after faithe.

Thomas of Aquine also saieth: I acobus hic loquitur de operi∣bus sequentibus fidem:* 1.1391 quae dicuntur iustificare, non secundum quod iu∣stificare dicitur iustitiae infusio: sed secundum quod dicitur iustitie ex∣ercitatio, vel ostentio, vel consummatio. Res enim dicitur fieri, quando perficitur, vel innotescit: Iames in this place, speaketh of suche woorkes, as followe faithe: whiche workes are saied to iusti∣fie, not as iustification is the procuryng of righteousnesse: but in that it is an exercise, or a shewyng, or a perfectyng of righ∣teousnes. For we say a thyng is doen, when it is perfected, or knowen to bee doen.

So that wee maie easily see, that the offeryng vp of Isaac, is a testimonie of the faithe and righteousnesse of Abraham, he could not be iustified by it, but rather it was thereby decla∣red, that he was iustified alreadie. So that this obedience of his to the worde of God,* 1.1392 did onely manifest and shewe, that he was, when he beleued Goddes promises, made righteous before God, through the same faith and beliefe. That was the meanyng of Dauid,* 1.1393 when he saith: That thou maiest be iusti∣fied in thy wordes, and ouercome, when thou arte iudged: that is to saie, that thou maiest bee declared iuste, and thy goodnes and truthe appeare,* 1.1394 in performyng thy promises, when man either curiously, or arrogauntly would iudge thy workes.

Therefore this worde, iustificare, to iustifie, is not taken of saincte Paule in that signfication that sainct Iames taketh it in: for, of Paule it is taken for to deliuer from synne, and for to

impute rightousnesse: But Iames doeth take it, for to declare and shewe one iust, and righteous. Sainct Paule doeth speake of a liuely faithe, whiche can no more bee without good wor∣kes, then the Sunne can bee without lighte, or fire without heate: But sainct Iames doeth speake of an idell faithe, which maie bee in the reprobate,* 1.1395 yea, in the deuill hymself, as the A∣postle writeth in the same place. I might bryng many plac••s of Scripture, wherein the excellencie of faithe is highly sette forthe, but one or twoo shall suffice, at this tyme.

* 1.1396In the actes, we haue these wordes out of S. Paules sermon that he made to the Iewes at Antiochia, a citie of Pisidia: Be it knowen vnto you therefore, brethren, that through this man is preached vnto you, the forgiuenesse of sinnes. And that from all thynges, from whiche ye could not bee iustified, by the lawe of Moises, by hym euery one that beleueth, is iusti∣fied. These wordes are plaine, and neede no exposition at all, for all wee see, that he taketh awaie altogether iustification, from the lawe of Moises, and doeth attribute it vnto faithe in our Sauiour Iesu Christe.

But to the Romaines, he maketh the matter more plaine, when he saieth:* 1.1397 Thei haue all synned, and are destitute, or voide of the glorie of God. But thei are iustified freely, by his grace, through the redemption, that is in Christ Iesus, whom God hath set forthe, to be a purchaser of mercie, through faith in his bloud. Marke here. First he saieth, thei haue all synned▪ and that thei are depriued of the glorie of GOD, by whiche woordes he sheweth openly before our eyes, the miserable e∣state, that mankinde was in. Secondlie he sheweth, how, and by what meanes,* 1.1398 we are deliuered from it: I meane from that damnable estate, that we are in, by our own nature, and first birthe, when he saieth, thei are iustified freely by his grace. Now if we bee iustified freely, by the grace of God, where are our workes, merites, or deseruinges become? For if any wor∣kes, deseruynges, or merites, doe goe before our iustification, how can it bee saied, that wee are iustified freely, by the grace of God our heauenly father.* 1.1399 Therefore, he saieth in an other place: By grace are ye saued throughe faithe, and that not of

your selues: it is the gifte of God, not of woorkes, leaste any man shoulde boast hym selfe.* 1.1400 S. Ihon saith: Blessed are they that haue washed their roabes (not in their own merites but) in the blood of the Lambe. Againe, I will giue the thristie to drinke of the well of life (not for his deserts but) for nothing.

Sainct Ambrose an holy father saieth. As there be no syn∣nes so detestable that can kéepe of the gifte of grace,* 1.1401 so there can be no workes so excellent, that vnto them, by the iudge∣ment of retribution or recompence, the same shoulde be due, whiche is fréely geuen and graunted. For, the redemption of the blood of Christe should waxe vile, and the mercie of God, be faine to geue place to the prerogatiue of mens woorkes, if iustification, which is doen or wrought by grace, were due vn∣to the merites that go before, so that it shoulde not be the free gifte of the giuer, but the rewarde or hire of the worker.

What plainer wordes can there be spoken: therefore Iob saieth:* 1.1402 if a man will dispute with God, he is not able to aun∣swere hym one, for a thousande, and therefore he saide: Vere∣bar omnia opera mea. I stoode in doubt and was afraide of all my workes. Although I were perfect, yet my soule shall not know it: if I woulde iustifie my selfe, myne owne mouth shall con∣demne me, and Esai saieth: all our righteousnes is like a men∣strous cloth of a woman.* 1.1403 Therfore, al our doctrine is groūded vpon the wordes of Christ: when ye haue doen all, say that ye be vnprofitable seruaunts,* 1.1404 & therfore haue deserued nothing.

Sainct Origene therefore saieth: Say ye that ye be vnpro∣fitable seruauntes.* 1.1405 For, notwithstandyng we haue done all things that are commaunded, yet haue we done no good thing. For if our doynges were good in deede, then were we not vn∣profitable: But any good déede of ours is called good, not right∣ly, or duely, but by abuse of speache.

So Sainct Augustine saieth:* 1.1406 if God woulde deale with vs accordyng to that we haue deserued, he should finde nothyng, but that he might condemne. Againe he saieth, what bee the merites of any men? For Christe that came, not with his due rewarde, but with his grace, that was not due, founde all men synners, beyng hymself onely frée from synne, and a deliuerer

of synners. And againe in a nother place he hath these words: Opera manuum mearum non commendo.* 1.1407 Timeo enim, ne cum inspexe∣ris, plura inuenias peccata, quàm merita: Lorde I commende not the workes of my handes: For, I am afraide, least, when thou shalt beholde them, thou shalt finde mo synnes, then good de∣seruynges. So saith sainct Hierome. Si consideremus nostra meri∣ta desperandum est:* 1.1408 If we beholde our owne merites, we must be driuen to desperation. Origene also affirmeth the same sai∣yng:* 1.1409 Ego vix mihi persuadeo, vllum opus esse posse, quod ex debito re∣munerationem deposcat: I doe scarcely beleue, that there can be any woorke, that maie of duetie require rewarde. Againe hee saieth:* 1.1410 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 vp, and cloased vnder sinne, now the saluation of man standeth,* 1.1411 not in mans merites, but in Gods mercie. Barnarde saieth: Non est quo gratia intret: vbi iam meritum occupauit: That is: There is no meanes for grace to enter, where merite doth keepe place.

* 1.1412VValdensis one of the Popes owne Doctours, saieth these wordes: Quid dignum facimus, vt participes caelestibus fieri inuenca∣mur? Apost••lo dicen••e, existimo, quod non sunt condignae passiones hu∣ius temporis ad futuram gloriam,* 1.1413 quae reuelabitur in nobis: Reputo igi∣tur saniorem Theologum, fideliorem catholicam, & scripturis sanctis magis concordem, qui ••al•• meritum simpliciter abnegat. That is to saie: what worthy thing doe we, that we may be faunde in the felowship of the heauenly spirites? the Apostle saieth, I iudge that the afflictions of this tyme are not worthy of that glorie, that shalbe reueiled in vs: Therfore I take hym to be the soū∣der deuine, the faithfuller catholike, and more agreable to the holy scriptures, that vtterlie denieth all such kynde of merite.

These testimonies are plaine against all the meritmon∣gers of Rome, & Louane. Let vs take heede therefore, of their daungerous and heriticall doctrine, leaste, while we go aboute, to stablishe our owne righteousnesse,* 1.1414 beyng ignoraunt of the righteousnesse of God, and haue not submitted our selues to the righteousnesse of God. And thereby shall heape to our sel∣ues wrath in the daie of trouble. For Christe, saieth Saincte

Paule: is the ende of the Lawe, for righteousnesse vnto euerie one that beléeueth.

The .xlj. Chapiter. ¶Faith onelie iustifieth vs before God.

YET these Papistes and Iusti••iaries, will saie stil,* 1.1415 that although we finde in holy scri∣pture, that faith iustifieth,* 1.1416 yet we fynde not: quod so••••fides iustificat, that faith onely iustifieth, so that this worde onely, or alone hath been newly added by heretiques, whō they doe commonly call Solifidians.

These iooly felowes doe nothyng but seeke a knotte in a Rushe,* 1.1417 as the prouerbe is, for although we haue not, expressie this worde,* 1.1418 (sola) only or alone, yet haue we many other wor∣des that are equiuolent or equiualent, that is, of the same im∣portaunce and force. For, when the holy ghost saieth: that we are iustified fréely by the grace of God through the redempti∣on, whiche is in Christe Iesu, whom God hath set foorth to be a purchaser of mercie, through faith in his blood: doeth he not exclude al maner of workes, deseruinges, or merites from our iustification, attributyng it onely vnto faith▪ whereby we doe apprehende and take holde on the grace and mercie of God,* 1.1419 so surely fealed vp vnto vs with the blood of that immaculat lambe, our Sauiour Iesu Christe? in the selfe same Chapiter he saieth againe: we conclude that a man is iustified, by faithe, without the workes of the lawe. Who doeth not see, that he doeth here also put awaie all maner of thinges from our iusti∣fication, faith onely excepted?

But the Papistes in this pointe, are like vnto the Arians, which bicause those wordes▪ (••omo••fias & consubstantialis,* 1.1420 be not founde in the Scriptures, will in no wise admitte nor alowe them, although the thinges signified by them, are moste infal∣liblie and certainely conteyned and set out in the booke of God. And therfore the Apostle writyng to Titus saieth:* 1.1421 Not by the workes of righteousnes whiche we had doen, but accordyng to

his mercie he saued vs,* 1.1422 that wee beyng iustified by his grace should be made heires, accordyng to the hope of eternall life. Againe he saieth: God hath saued vs, and called vs with an ho∣ly callyng, not accordyng to our workes, but accordyng to his owne purpose & grace, which was geuē vnto vs through Iesus Christe,* 1.1423 afore the worlde was. Truely, whersoeuer this pur∣pose of God is, their woorkes, merites, and deseruinges, can take no place in the iustification or saluatiō of man. Whereby we may gather, that by the frée mercie and goodnes of God, ap∣prehended and taken holde vpon by faith, we are deliuered frō euerlastyng damnation,* 1.1424 and made felowe heyres, with his sonne Iesus Christ, our Sauiour, whose righteousnes he doth impute vnto vs, making v••heires of his eternal & euerlasting kingdome of heauen. All these things (I say, and beleue) do we obtaine only by faith, without any merites goyng before.

Let vs see nowe, what the holy learned Fathers of the Churche, so many hundred yeres ago, haue taught vs thereof. Saint Ambrose saieth: Iustificati sun•• gratis, quia nihil operantes, neque vicem reddentes,* 1.1425 sola fide iustificati sunt dono de••: They are iustified freely bicause workyng nothyng, nor making any re∣compence, they are iustified through faith onely, by the gifte of God. Againe in the same place, these be his wordes: Sic de∣cretum dicit à deo,* 1.1426 vt, cessante lege, solam fidem gratia dei posceret ad ••alutem: This was Gods determination, that the lawe beyng at an ende, the grace of God shoulde require faith onely vnto saluation.* 1.1427 Againe: Sola fides posita est ad salutem: Onely faith is laide, or appointed vnto saluation. Theodoretus saieth. Non vl∣lis operibus nostris,* 1.1428 sed per solam fidem mystica bona consequuti sumu••▪ Not by any workes of ours, but by only faith we haue gotten the mistical good things. S. Basile saith: Haec est nostra integra, & perfecta gloriatio in deo,* 1.1429 quando propriae iustitiae nos inopes agnoscimus: Sola autem fide in christum iustificati: This is our ful & perfect re∣ioysing in God, when we acknowledge that we are voyde of any our owne righteousnesse, and are iustified by only faith in Christe.* 1.1430 Nazianzenus saieth: Credere solum est iusticia: Only be∣léeuyng, is righteousnes.

Origene also saieth these wordes▪ where nowe is thy boa∣styng?

it is shut out. Paule saieth, that the iustification of on∣ly faith is sufficient: So that a man onely beleuyng may be iu∣stified, although he haue doen no good workes at all.* 1.1431 Hesichius also saieth: The grace of God is giuen onely of mercie, and fa∣uour: Et fide comprehenditur sola: And is embraced and receiued by onely faith.* 1.1432 Saint Chrisostome saieth: Illi dicebant, qui sola ••ide nititur, execrabilis est: hic contrà demonstrat, eum, qui sola fide ni∣titur, benedictum esse: They saide, who so staied himselfe by only faith, is accursed: Contrariwise, Saint Paul proueth, that who so staieth hymselfe,* 1.1433 by onely faithe, he is blessed. Hierome also hath these wordes, ignorantes, (speakyng of the Pharisies) quod sola fide iustificat deus, & se ex operibus legis, quam nunquam custo∣dierunt iustos esse putantes. They not knowing that God iustifi∣eth onely by faith, and supposyng themselues to be iuste by the workes of the lawe, whiche they neuer obserued, they would not submit themselues vnto the remission of synnes, least thei should seeme to haue been synners.

Saint Hilarie hath these wordes: in Mathewe, and vppon this text:* 1.1434 R••mittuntur tibi peccata tua: thy synnes are forgeuen thee: and writeth on this maner: Mo••et scribas, remissum ab ho∣mine peccatum: hominem enim tantum, in christo Iesu cōtuebantur, & remissum ab eo, quod lex laxare non poterat. Fides enim sola iustificat: That is to saie: It moueth the Scribes, that synne was forgi∣uen by man. For they did onely beholde man in Christe Iesu, and that to be forgeuen of hym, whiche the lawe could not re∣lease. For faith onely doth iustifie. This is the herisie that we teache, according to the holy scriptures, and learned fathers of the catholique Churche.

But they obiect againe,* 1.1435 that good workes deserue: bicause it shalbe rewarded, for (saie they) S. Iohn saith: their workes folowe after them:* 1.1436 And Christe saieth to his disciples, he that geueth a Cup of colde water to any of these little ones for my ••ake,* 1.1437 shall not loose his rewarde: And sainct Paule saieth: your worke shall not be in vaine in the Lorde: Christ saieth againe: Reioyce and be glad,* 1.1438 for your rewarde is greate in heauen: and •••• the Hebrewes it is saide:* 1.1439 God, is not vnrighteous that hee shoulde forget our labour.

* 1.1440Wee graunt good woorkes haue their rewarde: But the same rewarde standeth in mercie & fauour, and not in duetie. Therefore we saie: consideryng the weakenesse, and synfull corruption of our nature, there can be no works in vs so pure, and perfect, that we may therby of right, and of duetie deserue euerlastyng life. For God hath a kyngdome & an inheritaunce for children: and not a rewarde for bounde seruauntes and sla∣ues. Therfore Gregorie Nanzianzene saith: if thou he a bound seruaunt or a ••laue,* 1.1441 then feare the whip. If thou be a hirelyng then looke onely for thy rewarde: but ouer and besides this, if thou be a childe, then reuerence (God) as thy father. Doe well bicause it is good to obeie thy Father. Yea and although thou shalt haue nothing els, yet euen this shall be thy rewarde, that thou hast been obedient to thy father. Therfore we must saie, (saieth christ) when we haue doen whatsoeuer I commaunde you,* 1.1442 saie ye, we are vnprofitable seruauntes.

* 1.1443Hilarie, to this purpose hath these wordes: If we fast once (saieth he) we thinke we haue satisfied. If out of the barnes of our householde store, wée giue somewhat to the poore, wee be∣leue, we haue fulfilled the measure of righteousnesse. But the Prophete hopeth all of God, and trusteth of his mercie. Sainct Basile also saieth:* 1.1444 He that trusteth not to his owne good dee∣des, nor hopeth to bee iustified by his woorkes, hath the onely hope of his saluation, the mercies of God. Augustine therefore saied verie well:* 1.1445 Qui diligit aliud preter te: Minus diligit te: O God, he the lesse loueth thee, that loueth any other thyng, be∣sides thee.

But before we declare, how good déedes are rewarded. Let vs see what good woorkes these are, that the Papistes doe so muche talke of, shall bee rewarded, or that deserueth euerla∣styng life.* 1.1446 Firste, thei teache vnto the pleople, that are igno∣raunte, to heare Masse euery daie deuoutely, to lye prostrat•• before deade Images, to mumble out a nomber of prayers vnto Sainctes, to goe on Pilgrimages, to builde vp Chaunte∣ries, and Churches, and to cause Trentalles of Masses, and Diriges, and other trumperie to bee saied for the deade. Item to giue largely of their substaunce, and gooddes, to idell Prie∣stes,

Monkes, Friers and Nonnes, to giue money, gold, sil∣uer and silke, to make crosses, chalices, coapes, vestementes, and other like plaierly garmentes, to furnishe out the stinc∣kyng Masses, to saie our Ladies Psalter, to praie vpon Bea∣des, to vse, obserue, and kepe Pharisaicall fastynges, with the Popishe idle holie daies, and solempne feastes: and to receiue holie breade, holie water, holie palme, holie asshes, and holie fire, holie creame, holie candelles, and holie oile. &c. These are the good woorkes, and beste woorkes that they haue set forth to bee doen of all people, and who soeuer speaketh againste those woorkes, they are taken for enemies to GOD, and as rancke heretiques, but all those good woorkes of the papistes, are not required,* 1.1447 nor yet commaunded of God, to bee dooen: therefore, thei dooe rather deserue the name of synne, and of detestable abhomination before God, then of good workes.

The true good woorkes, are voide of all superstition, thei are alligated or bounde,* 1.1448 neither to place, nor to the persones, nor to tyme, for thei are as certaine fruites of our whole life, testifiyng of the goodnesse of our harte, and expressyng the na∣ture of our heauenly father:* 1.1449 which, not onely of the faithfull, but of the very infidelles are rekened, and taken for good wor∣kes, and minister occasion vnto them, to glorifie our father whiche is in heauen.* 1.1450 The workes of faithe, workyng through Charitie and loue, are good woorkes. For GOD doeth worke them in vs, and by vs, them doeth our sauiour Christe set out, saiyng:* 1.1451 I was an hungred, and ye gaue me meate: I was thir∣stie, and ye gaue me drincke: I was naked, and ye clothed me: I was harbourlesse, and ye harboured me: I was sicke, and in prison, and ye visited me.

The Apostle also, doeth sufficiently teache vs, what be the good woorkes that God doeth require of vs,* 1.1452 but what should I alledge one or twoo textes, sithe all the whole Scriptures do euerywhere, exhort vs still vnto good workes: what those good workes are, S. Paul doeth declare, when he saith: We are the workmanship of god,* 1.1453 created in christ Iesu, vnto those good workes, that God hath prepared for vs to walke in. If a∣ny man should aske me nowe, what bee those good woorkes,

that he hath prepared for vs to walke in? I would aunswere, that all those woorkes that God doeth bidde and commaunde vs in his holie and sacred worde, are those good workes, that he hath prepared for vs, for to walke in. And those, I saie, and beleue, ought onely to be called good workes, and none other.

And therefore, these good workes and deedes shall bee re∣warded or crowned,* 1.1454 because that GOD of his méere mercie, hath bounde hym selfe thereto by his promises, where∣vnto doeth sainct Augustine agree, saiyng: Fidelis dominus, qui se nobis debitorem fecit, non aliquid a nobis accipiendo, sed omnia nobis promittendo: That is to saie: The Lorde is faithfull, who hath made hym self a debter vnto vs, not by receauyng any thyng of vs,* 1.1455 but by promisyng vnto vs all thynges. Againe he saith: Non dicimus deo: Domine redde quod accepisti: sed redde quod pro∣misisti: We doe not saie to God (saieth he) O Lorde, giue thou that thou hast receaued (of me): but geue thou me that thou hast promised.

Here wee learne, how God is become debter vnto vs, and hath bounde hymself,* 1.1456 to crowne or rewarde our good workes, not by receiuyng any thyng of vs (for what haue we, that we haue not receiued:* 1.1457 and if we haue receiued, why doe we boast and glorie, as though wee had not receiued? Againe: who gaue hym firste, and he shalbee recompensed?) But by his faithfull promises, whiche he hath made vnto his electe, and chosen people.

And againe saincte Augustine saieth: Da veniam Apostole, propria tua non noui,* 1.1458 nisi mala. Da veniam Apostole, dicimus, quia tu docuisti: cum ergo deus coronat merita tua, nihil coronat nisi dona sua: That is, pardon vs oh Apostle (saith he) I knowe nothing of thyne owne, but euill. Pardone vs, oh Apostle, wee saie so, because thou haste taught vs: Therefore, when he crowneth thy merites, he crowneth nothing but his owne giftes. And in another place he hath these wordes: Coronaturus est in nobis, non merita nostra,* 1.1459 sed dona sua: God doeth crowne in vs; not our me∣rites, but his giftes. Againe he saieth: Hoo solùm dico, hoc rog••▪ hoc cupio, opera manuum ••uarum n•• daspicias: Opus 〈…〉〈…〉 vide▪ non meum. Nam si meum videris, damnas, Si t••••m videri••, 〈◊〉〈◊〉.

Nam & quecunque mihi sunt opera bona, abs te sunt: This onely I saie, this I praie, this I couet, despise not the workes of thine handes: Sée thyne owne woorke in me, and not myne. For, if thou seeste myne, thou doest condempne. If thou seeste thyne owne, thou crowneste. For, all the good workes that I haue, thei are of thee. And therefore it was not without a cause, that Barnarde saied, that his merite, is the mercie of the Lorde, which place we haue before alledged:* 1.1460 Here wee maie see that God doeth onely rewarde or crowne in vs, that which is his owne: so he doth condemne all that he findeth to be our owne.

Therefore, I would that men, puttyng a side all wilful∣nes, would once consider with them selues, that the maiestie of GOD, hath neede of none of vs, nor of any thyng we haue: but rather doeth giue vs all thynges aboundauntly,* 1.1461 to enioye them. What good worke then can we doe, whereby wee maie profite hym in any thyng, or doe hym any good? Bonorum meo∣rum non eges. Thou haste no neede of my gooddes (saieth Da∣uid) what merite I praie you,* 1.1462 can bee in that woorke, where∣of no profite commeth to God? Or rather, whereof the whole profite (if there bee any) doeth redounde vpon our selues? He that is righteous, and doeth good woorkes, he doeth it not for any commoditie that God shall haue thereby (for what com∣moditie can God haue by any thing that we can doe?) But for his owne commoditie, as he whiche is wicked, and doeth wic∣kedly, hurteth hymself, and not God. He that hath the health of his body,* 1.1463 and doeth by good diet, kepe and preserue it, doeth he therefore deserue any rewarde at the Phisitions handes? I thinke not. For, he dooeth it not for the Phisitions profite, but for his owne.

After the same sorte, he that by the gifte of God, hath ob∣teined the health of his soule, and by his grace doeth the thyn∣ges that belong to the preseruation of the same, shall we saie that he doeth deserue any rewarde at Goddes handes, because that he is made suche by his gifte, and doeth now through his helpe, aide, and assistaunce, keepe the same grace, for his one∣ly profite and commoditie, either by earnest beliefe, or by vn∣feined loue, or by assured hope, or by well doyng, and patience

in aduersitie and trouble.

Who needeth with a rewarde, to bee stirred vp to drinke, when he is thirstie,* 1.1464 or to eate, when he is hungerie? Neither neede men, if they hungred and thristed for righteousnesse (as thei ought to doe) a rewarde to stirre them vp to it. A mother vseth not to bee entised with rewardes, to giue sucke, to feede and care for her owne childe, that it perishe not. Wherefore, Goddes promises are necessarie to men,* 1.1465 because by reason of synne, they haue waxen colde from a vehement affection and zeale towarde godly and holie woorkes. Therefore God doeth crowne his giftes in vs, so all thinges remaine safe and sounde to the glorie God.

Now, where all thynges ought to bee attributed vnto the grace of God, what is left for the merites of men? For, where grace is, there is no place lefte for merite, if we doe consider a right the nature, and propertie of merite (for the name of me∣rite ought to be abolished) the nature of merite is, that there∣by a iuste proportion and equall consideration,* 1.1466 ought to be be∣tweene that which is giuen, and that which is taken: But be∣tweene the good thynges which wée looke for, and those thyn∣ges, whiche we either suffer or dooe, there is no proportion, or equalitie. For so saith S. Paul, the passions, and afflictions of this life,* 1.1467 are not worthie of the glorie to come. &c. Merite hath ioyned vnto it, debt, as Paul saith: Unto him that worketh, rewarde is rendered, accordyng to debte, and is not imputed accordyng to grace,* 1.1468 whiche he saieth, is eternall life.

Unto the nature of merite there is required, that that which is geuen, perteine vnto the giuer, and be not due vnto hym whiche receiueth it: but workes are not of our selues, for they are the gifte of God,* 1.1469 whiche worketh in vs. Augustine affirmyng this, saieth: Ab illo habemus quicquid illi offerimus, & ex illo fit quicquid boni sumus. Whatsoeuer we offer to God, we•• haue it from hym, and whensoeuer we be good, it is made and doen of hym.

But let our good workes be examined after the straightnes of Gods iudgement.* 1.1470 Who is so ignoraunt of mans imper∣fection, that wyll not acknowledge, that we ought rather

to feare punishement, for the defaultes that be in them, then looke for any rewarde, or boast I can not tell of what merites? Is it for naught thinke ye,* 1.1471 that the holy prophete doeth liken our righteousnes to so filthy a thing, that any man wil abhorre to looke on it?* 1.1472 Therefore sainct Augustine saieth: Ve vniuersae iustitie nostre, si remota misericordia indicetur: That is, wo bee to all our righteousnes, if it be iudged, mercie being taken away, or set a side. Barnarde also saieth: what can al our righteousnes be before God?* 1.1473 shall it not accordyng to the prophete, be coun∣ted as a filthy blooddy cloute? And if it bee straightly iudged, shall not all our righteousnes be founde vnrighteous, and ha∣uyng lesse then it ought to haue? What shall then become of our synnes, if our righteousnes, can not aunswere by it selfe? Therfore criyng earnestly with the prophete, Enter not into iudgment,* 1.1474 O lorde, with thy seruaunt, for in thy sight no man liuyng shalbe iustified: let vs with all humilitie, haue our re∣course vnto mercie, whiche alone is able to saue our soules.

What maner of merite is this, whiche cannot abyde the censure of Gods iudgement, nor be deliuered from condemna∣tion, but through mercie onlie? Wherefore learne this, what soeuer is attributed to workes, that same is dooen by rea∣son of faithe which is annexed vnto them.* 1.1475 Wherefore, as in a wall, we haue a consideration vnto the foundation, and in the fruites of trees, to the rootes: so whatsoeuer séemeth at the first sight to be adscribed to woorkes, is to be assigned to faithe, as vnto the mother of al good workes.* 1.1476 For whensoeuer the scrip∣ture séemeth to attribute iustification either vnto hope, or vn∣to charitie, or vnto woorkes, those places are so to bee vnder∣standed, that iustification is there taught, not by the causes, but by the effectes.

So saieth Augustine vpon the Psalmes:* 1.1477 Laudo super edifica∣tionem operis: sed video fidei fundamentum. Laudo fructum boni ope∣ris: sed in fide agnosco radicem, vbi fides non erat: bonum opus non erat, bonum opus enim intentio facit: intentionem fides dirigit: That is, I praise the buildyng of good workes: but I sée the foundation is of faith. I praise the fruict of good workes: but I acknowledge the roote in faithe. Where faith is not, good workes are not:

the intention maketh a good worke: but yet faithe directeth that intention.

Let vs therfore, rather to confesse our sinnes with the Pu∣blicane,* 1.1478 then to glory and boaste of our merites with the Pha∣risee. Suche are our merites, that the confession and acknow∣ledgyng of our synnes, ought to bee preferred before the num∣bryng of them, to obtaine life. For all our workes must be vt∣terly excluded, and stande a parte, that (Grace) maie appeare frée: the (Promise) simple: and that (Faith) maie stande alone. For the lawe condemneth vs: wordes doe not auaile vs: but faith in Christe onely iustifieth vs. For a man may make this argument,* 1.1479 which is inuincible: All that we can doe with god, is onely by Christe:* 1.1480 our workes and merites be not Christe: Ergo, our workes and merites can doe nothyng with GOD. Therfore sith it is so cleare, let vs acknowledge our sickenes, which is synne, let vs open it by repentaunce, and flée by faith to Christe whiche is our onely phisicion and health of our sou∣les,* 1.1481 let vs all by faith only make our profite of hym, and not of our workes and merites.* 1.1482 For as Augustine (speaketh of the woman that was taken in aduoutrie, & brought to him, when her accusers were all gone) he saieth, Relicti sunt duo: misera, & misericordia: There are two left (saith he) mercie, and mise∣rie. And therefore God pardoned her in his Christ. For Christ saieth to her: Go, synne no more, as though Christ woulde saie (saieth Augustine in the same place) Deleui, quod commisisti: ob∣serua, quod precipi: vt inuenias quod promisi: That is, I haue taken awaie thy synnes, that thou hast committed: doe and obserue that I commaunde thee: that thou maiest finde that I haue promised thee. Therefore I beléeue that Christe onely is the lambe of God that taketh awaie all our synnes.* 1.1483

* 1.1484Here maie one obiect and saie, If God only forgeueth syn∣nes, what meaneth this, that we reade: Whose synnes soeuer ye forgeue,* 1.1485 they bee forgeuen them: and whose synnes soeuer ye doe withholde, they shalbe withholden: is it not plaine, that not God onely, but the Apostles also doe forgeue sinne? I aun∣swere.* 1.1486 There bee thrée maner of powers to forgeue synnes. The first is, the same which belongeth vnto God onely: for it

is proued by the prophetes wordes:* 1.1487 I am he, I am he my selfe whiche d••e wipe awaie thy wickednes for myne owne sake. The seconde is the ministers, when they declare gods grace to the penitent, and that all their synnes are doen awaie only by [ 2] Christe:* 1.1488 and contrariwise, to preache and pronounce maledic∣tion and wrath vpon the vnrepentaunt, therefore sainct Hie∣rome saieth:

The Bishops or Priestes, neither bindeth the innocente, nor looseth the guiltie:* 1.1489 but accordyng to his office, whē he hath heard the diuersitie of synnes (as in publique offences) he kno∣weth who ought to bee bounde, who ought to bee loosed. Also Peter Lumbard saith:* 1.1490 God hath giuē to priestes, power to bind & to loose: that is to say, to declare vnto men, that the penitents bee either bounde, or loosed. Sainct Augustine hath these wor∣des: Wee speake in your eares,* 1.1491 but how knowe wee what is wrought in your hartes? Howbeit, what soeuer is wrought in you:* 1.1492 it is wrought, not by vs, but by God. Hierome saieth: It is not the sentence or absolution of the Prieste, but the life of the penitente, that is accepted before God. So you see, how the Churche forgiueth synners: that is, it pronounceth mercie vnto the repentaunt, and wrath vnto the reprobate, and vn∣godly: as wee haue sufficiently declared before,* 1.1493 when wee in∣treated of the aucthoritie of the Churche.

And as for their auriculer confession, it is a méere deuise, and a Popishe lawe,* 1.1494 good for nothyng, but to heape Goddes wrathe and displeasure vppon all the dooers thereof: for their owne lawes condempneth their doctrine whiche they teache, that we can not be forgiuen of our synnes, vnlesse wee num∣ber them in a priestes eare, for these are the woordes in their owne distinctions: Saene dici potest, quod sine confessione oris, & so∣lutione poenae exterioris, peccata delentur per contritionem, & humili∣tatem cordis: That is, we may safely say, that without confessi∣on of the mouthe, and absolution of the outwarde paine, syn∣nes bee forgiuen by the contrition and humilitie of the harte. Againe,* 1.1495 Gratian saieth: one of their owne champions: Ante∣quam sacerdoti ora nostra ostendamus, id est peccat•• nostra con••itea∣mur, a lepta peccati mundamur▪ Before we open our mouthe vn∣to

the Priest: that is to saie, before we make confession of our synnes,* 1.1496 the leprosie of our synne is made cleane. Sainct Chri∣sostome saieth: Non dico, vt confitearis conseruo tuo peccata tua: di∣cito deo, qui curet ea: I will thee not to confesse thy synnes vnto the Prieste, that is thy fellowe seruaunt: Confesse them vnto God, that maie heale them. Againe, Examine thy synnes in thy heart within thee: lette this iudgement bee without wit∣nesse: let God onely see thee makyng thy confession.

[ 3] The third is, when any man forgiueth his brother, which offendeth hym:* 1.1497 as Christ saieth: If you doe forgiue vnto men, your father shall forgiue you yours. And saincte Paule saieth: Forgiue one and other,* 1.1498 if any man haue a quarel to an other, euen as Christe forgaue you, euen so dooe ye. But as concer∣nyng that forgiuenesse of synnes, whiche is necessarie to our saluation, doeth depende onely vppon the grace, mercie, and loue of God, without any our merites or worthinesse. And that our synnes are clearely taken awaie by Christes death and passion, and that he will cast them into the bottome of the Sea: or els, remoue them as farre from hym, as the Easte is from the Weste, and the Northe parte of the worlde, from the Southe part of the same.* 1.1499 We must beleeue this without any doubtyng, or waueryng, tremblyng, or fearyng: most•• constantly, and assuredly.

¶The .xlij. Chapiter. ¶It is no presumption, to bee sure and certaine of our Saluation.

* 1.1500HEre the Papistes raue, and saie: wee are presumteous, so to affirme the certain∣tie of grace and saluation: for (saie they) Paule biddeth,* 1.1501 and counsaileth vs, with feare and tremblyng to worke our salua∣tion. I aunswere.* 1.1502 This feare riseth in con∣sideration of our owne weakenesse and vn∣worthinesse: not of any distruste or doubte of Goddes mercie:* 1.1503 But rather, the lesse cause we finde, to trust in our selues, the

more cause we haue to truste in God.

Now, concernyng the assuraunce or certaintie of our sal∣uation, the scriptures are full.* 1.1504 Sainct Paule saieth: There is no dampnation, to them that be in Christe Iesu: the spirite of God beareth witnesse to our spirite, that we are the children of God I knowe that neither death, nor life, nor Angelles, nor powers, nor principalities, nor thynges present, nor thynges to come, nor height, nor deapth, nor any creature els, shall be able to remoue me from that loue, that God beareth towar∣des me, in Christ Iesu our Lorde. Iob also saieth: Although he kill me,* 1.1505 yet will I put my truste in him: Notwithstandyng, I will reproue my waies before his sight. Againe, he shall bee my saluation. Againe, I am sure that my redeemer liueth, and he shall stande the last on the earth,* 1.1506 whom I my selfe shal sée, and my eyes shall beholde, and see God in my fleshe. Dauid al∣so saith:* 1.1507 In thée O Lorde haue I trusted: I will neuer be con∣founded.

Tertulian saith:* 1.1508 Vt c••rtum esset, nos esse: fili••s dei, misit spiritum suum in corda nostra clamantem, Abba pater: That we might bee certified, that we be the children of God, he hath sent the holy ghoste into our hartes,* 1.1509 criyng, Abba, father. Saincte Cyprian hath these wordes: Et tu dubitas, & fluctuas? Hoc est deum omni∣no non n••sse: Hoc est Christum credentium magistrum peccato incre∣dulitatis offendere▪ Hoc est, in ecclesia constitutum, fidem in domo fidei non habere: And doest thou stagger, and stande in doubte of thy Saluation? that were as muche, as not to knowe God: That were as much, as with the sinne of vnbeliefe, to offend Christ the maister of beleuers: That were as muche, as beyng in the Churche,* 1.1510 in the house of faithe, to haue no faith. Prosper saith: Securi diem iudicij expectant, quibus in cruce domini gloriantibus mū∣dus crucifixus est, & ipsi mu••do: Thei, vnto whom the worlde is crucified, and are crucified vnto the worlde, waite for the daie of iudgemente without feare. Saincte Augustine also saieth, Praesume,* 1.1511 non de operatione tua, sed de Christi gratia, gratia enim sal∣uati estis, inquit Apostolus. Non hic arrogantiae est, sed fides. Praedica∣re quod acceperis, non est superbia, sed deuotîo: Presume thou, not of thy owne workyng, but of the grace of Christ: for the Apo∣stle

saieth, Ye are saued by grace. Here therefore is not pre∣sumption, but faithe. To proclaime that thou hast receiued, it is no pride,* 1.1512 it is deuotion. Againe he saieth: Non mea praesum∣tione, sed ipsius promissione in iudicium non venio: It is not of my presumption, but of his promise, that I shal not come into iud∣gemente. Sainct Basile also saieth: Paule boasteth, and presu∣meth of the contempte of his owne righteousnesse.* 1.1513 Saincte Ambrose plainly saieth: I will not glorie, for that I am a iust man: but for that I am redeemed, therfore will I glorie: Not for that I am voide of synne: But for that my synnes bee for∣giuen me: I will not glorie, for that I haue dooen good to any man, nor for that any man hath dooen good vnto me: but for that Christ is my aduocate with the father, and for that Chri∣stes blood was shedde for me. To ende, sainct Barnarde saieth: What safe reste or suretie,* 1.1514 can the weake soule finde, but in the woundes of our sauiour? As he is mightier to saue, so dwel I there with safetie. &c. I haue committed a greate synne: my conscience is troubled: yet shall it not bee shaken downe: be∣cause I will remember my Lordes woundes. For he was wounded for our synnes. This is our presumpteous doctrine that we teache, agreyng to the scriptures, and with the holie and auncient fathers of the catholike Churche.

But their whole Papisticall doctrine, of truste in mens workes and merites, leadeth directly to the goulfe of despera∣tion, and dampnation:* 1.1515 and therefore saincte Cyprian saied of them verie well and truely: Asserunt noctem pro die: interitum, pro salute: desperationem, sub obtentu spei: porfidiem, sub praetextu fidei: Antichristum, sub vocabulo Christi: That is, thei teache vs night in steede of daie: destruction, in stéede of health: desperation vn∣der the colour of hope: Infidelitie vnder the pretence of faith: Antichriste, vnder the name of Christe.

The .xliij. Chapiter. ¶Of free will.

AS touchyng frée will, whiche is so much ex∣tolled of the Pelagian Papistes, that wyll make vs to beleue, that we are able to de∣serue, and that we are of power and strēgth as of our selues, to fulfill & kéepe the lawes of God, to beleue and repent, and so conse∣quently, to obtaine life and saluation. I saie it is a most detestable heresie,* 1.1516 and robbyng of Christes power▪ to whom all power is geuen: and also abolishyng of his preci∣ous death, merites, and goodnes towardes vs, and a robbing of God, to geue to mans will; that is onely the giftes of God. As sainct Iames saith,* 1.1517 Euery good and pefecte gifte is from aboue, and cōmeth downe from the father of light, as it is manifest in all the whole Scriptures to be proued.

For if there were suche abilitie, power and strength in vs, and suche a libertie of wil as the papistes affirme: Why doeth not all men beleue the ghospell, call vpon God, repent, praie, confesse their synnes, doe good workes, kéepe the lawe, enter into life, receiue Christ? keepe them selues from euill though∣tes, wordes, workes, synnes, sickenesse, troubles, aduersities, famine, thirste, pouertie, and such like? But the Scripture telleth vs another doctrine, as some places thereof I will re∣cite: first the Lorde saieth in Genesis:* 1.1518 I will henceforth curse the earth no more, for mans sake. For, the imagination of mans heart is euill, euen from the verie youth of hym.

Againe, in Deuteronomie the .L. saieth: Ye haue séen all that the Lorde did before your eyes in the lande of Egypte, vn∣to Pharao and vnto all his seruauntes.* 1.1519 Thine eyes haue seen these greate tokens and wonders. And yet vnto this daie, hath not the Lorde geuen you a hearte, that vnderstandeth: eyes, that see: and eares that heare. What coulde Moyses saie more vnlesse he shoulde call vs blockes and stones? And in Ezechiell the Lorde saieth: A newe hearte, will I geue you, and a newe spirite will I put in you:* 1.1520 as for that stonie hearte, I will take it out of your bodie, and geue you a fleshely hearte. I will geue you my spirite among you, and cause you to walke in my com∣maundementes, to kéepe my lawes, and to fulfill them.

This place doeth teache vs sufficiently, that excepte our stonie heartes be taken awaie from vs, and fleshely (that is to saie) obedient heartes geuen vs, in stéede of them, and a newe spirite put into vs (whiche should worke obedience towardes the Lordes commaundementes) we are able to do nothyng: we can in no wise kéepe the lawes of God, nor yet fulfil them. Ieremie,* 1.1521 also saieth by the spirite of God: I wil geue them one heart and one waie, that they maie feare mée for euer: for the wealth of them, and of their children. I will put my feare in their heartes, that they shall not depart from mée. In another place he saieth:* 1.1522 Conuert thou mée, and I shall be conuerted: for thou art the Lorde my God. And againe he saith: O Lorde, I knowe that the waie of man is not in his owne power:* 1.1523 nei∣ther is it in man to walke and to direct his steppes. Salomon also saieth: The kynges hearte is in the hande of the Lorde, as the riuers of waters:* 1.1524 he turneth it whither soeuer it plea∣seth him▪* 1.1525 Dauid saith: Turne awaie my eyes from regarding vanitie, and quicken mée in thy waie: Incline mine heaate vn∣to thy testimonies, and not to couetousnes. Sainct Iohn saith: A man can receaue nothing,* 1.1526 excepte it be geuen from aboue: he speaketh not there doubtlesse of the common giftes of na∣ture but of the speciall giftes of the holy ghoste.

Unto this the wordes of Christe agrée when he saieth: No man can come vnto mée,* 1.1527 excepte it be geuen him of my fa∣ther. For this cause,* 1.1528 when Peter had saide: Thou art Christe the sonne of the liuyng God: Christe made this aunswere vn∣to hym againe: Blessed art thou Symon the sonne of Ionas: for fleshe and blood hath not opened that vnto thee, but my fa∣ther that is in heauen. And againe: whosoeuer (saieth he) doth heare and learne of the father,* 1.1529 commeth to mée, and they shall all be taught of God: This is the worke of God, that ye beleue in hym whom he hath sent.

Sainct Paule strongly beateth downe the vaine pryde of our fréewill men,* 1.1530 where he writeth on this maner: The na∣turall man, perceiueth nothyng of the spirite of God. Where∣by he doeth vnderstande, that the naturall man, whiche is not renewed in Christe, can not perceiue the thynges that be of

the spirite of God. For why? thei are but foolishnes vnto him. And againe he saieth: Suche truste haue we through Christe to Godwarde,* 1.1531 not that we are sufficient of our selues, to thinke any thing, as it were of our selues, but our ablenesse commeth of God.

Now, if we be not able to thinke a good thought, except•• God doeth put it in vs: how much more vnable be we, either to will or to doe anye thyng that good is, or acceptable in the sight of God? And in his Epistle to the Philippians he saieth: It is god that worketh in you,* 1.1532 both the will and the déede, euen of his good pleasure. And to the Romaines, he hath these wor∣des: So then,* 1.1533 it is not in him that willeth, nor in him that run∣neth, but in God that sheweth mercie. Therefore we wyll o∣mit many other textes. And beléeue verily the words of christ, alowyng and ratifiyng all these places of Scriptures before recited, when he saith: Sine me nihil potestis facere: Without me ye can doe nothyng. All these Scriptures doe shewe our vna∣blenesse, weakenes and imbecilitie, and that we bee the ser∣uauntes of synne, vntill and before we be regenerated and re∣newed by the holy ghoste, and made newe creatures.

What fréedome then can we iustly boast or bragge of? Vbi spiritus domini (saieth sainct Paule) Ibi libertas. Where the spi∣rite of the Lorde is,* 1.1534 there is libertie and fréedome. Againe, Si vos filius liberauerit,* 1.1535 vere liberi eritis: That is to say, If the sonne therefore doe make you frée, ye shalbe frée in déede. These say∣inges doe sufficiently declare,* 1.1536 that as long as we are voyde of the spirite of God, and are not set at libertie by the sonne, wee are naught else, but the bondslaues of Sathan the deuyll, of synne, and of death. All this doeth teache vs, that of our selues▪ we be not able to thynke a good thought, as of our selues.

Therefore, Sainct Augustine doeth define fréewyll after this sort:* 1.1537 Liberum arbitrium est facultas rationis & voluntatis, qua bonum eligitur gratia adsistente, malum verò ea desistente: That is to saie: frée will is a vertue or power of the reason & will, where∣by the good is chosen, when the grace of God doeth assiste, and the euill when it is awaie or is withdrawen. The meaning is: that by frée will, if wee haue the assistaunce and helpe of the

grace of God, wee are able to choose that whiche is good: but if the grace of God be awaie, or be withdrawen, wee can doe no more but embrace that whiche is euill, and hurtefull to our owne soules. Therefore, saide Paule verie well to the Corin∣thians: By the grace of God,* 1.1538 I am that I am: & his grace which is in mée, was not in vaine: but I laboured more aboundantly then thei al: yet not I, but the grace of God which is with me. And in another place he saieth:* 1.1539 thus I liue yet, not I now, but Christe liueth in mee. Alwaies we sée, that all our ablenes, power, strength, fréedome and wyll: commeth by the onely grace of God, by wis workyng spirite, through Iesus Christe our sauiour, and not of our owne selues.

* 1.1540Where as they cauaile and saie: man hath free will, to doe good, and a power to receiue the grace of God, alledgyng the place of Ecclesiasticus for their purpose,* 1.1541 where he saieth: God made man from the beginnyng,* 1.1542 and lefte hym in the hande of his counsell, and gaue hym his commauddementes and pre∣ceptes, if thou wilt, thou shalt obserue the commaundements, and testifie thy good will. Before man, is life and death, good and euill,* 1.1543 what him liketh shall be geuen him. He hath set fire and water before thee, reache out thy hande vnto which thou wilt.

They doe herein shewe their ignoraunce, if the matter bee waighed:* 1.1544 for all men knowe this booke is not autenticall nor numbred among the canonicall Scriptures: therefore Sainct Hierome saith,* 1.1545 it is Apochrypha: That is to say, a thing that is hidden secrete or darke, whiche hath no certaine authour, or whiche is not autentike: that is asmuche to saie, as of aucthori∣tie, or bookes which were not receiued by a common consent, to be read and expounded publikely in the Church:* 1.1546 neither yet serued to proue any pointe of christian religiō, saue in asmuch as they had the consent of other Scriptures canonicall to con∣firme the same, or rather whereon thei were grounded.

But lette vs graunte that it is Canonicall, what get thei by it? For it maketh nothyng for their purpose. For, before we declare, how it maketh nothyng for their matter, we must consider of man, what he was before he fell? what he was af∣ter

he fell?* 1.1547 and what he is, when he is regenerated, and newe horne againe of the spirite, by the will of God. If you marke this texte well, you shall easily perceiue, that he speaketh of man, as he was before his fall, in his firste estate of his crea∣tion, and being in his originall innocencie, and righteousnes.

And that doeth sain••te Augustine saie, whose woordes are these:* 1.1548 Freewill before the fall, was an vpright freewill, be∣fore which, fire and water was laied of God: and the first man did reache his hande to whiche he would, he did choose fire, and forsooke water. Sée the righteous iudge, the same, which man beyng free did choose, he did receiue: he would haue euill, and the same did followe hym.* 1.1549 Againe, he saieth: I saie that free∣will was in that man, whiche was created firste. For, he was so made, that nothyng could with stande his will if he woulde haue kepte Goddes commaundementes:* 1.1550 but after that he had synned through freewill, he did caste vs all, that come of his stocke, into necessitie. Againe, he hath these wordes: The fault whiche followed the synne, and whiche is the punishemente, hath tourned libertie into necessitie. Againe, Man, vsyng free∣will not well, did bothe loose it, and hym selfe. And in an other place, he hath these woordes: Verum est magnas arbitrij liberi vi∣res homo cūconderetur accepit: sed peccando amisit: It is true saith he) that man when he was made, did receiue greate strength of freewill, but he loste it in synnyng. These aucthorities of saincte Augustine doe sufficiently declare, how the place that thei alledged out of Ecclesiasticus, ought to bee vnderstanded: for there doubtlesse, the wiseman speaketh of man, as he was firste created, in the estate of innocencie, & not as he was with his posteritie after his fall, whereby as Augustine saieth: All men haue loste their naturall possibilitie, and ablenesse, and their naturall, or originall innocencie. And so oughte all the doctours to be vnderstanded, when soeuer thei speake of free∣will in man, for thei speake of that freewill, that was in Adā before his fall. And therefore sainct Augustine, when he saith Ad Valentinū. Si nō est liberum arbitrium vt mundum iudicat de∣us? If there bee no freewill, how shall God iudge the worlde? He meaneth there, that God shall iudge vs all by his iustice,

in that freewill that we had in Adam, before his fall (whiche some men in his tyme, did vtterly deny any freewill to bee in Adam at all) vpon occasion whereof, he saied these wordes, to staie the contentions that then was. For in an other place, he openeth his full mynde and iudgemente,* 1.1551 saiyng: Cum autem de libera voluntate recte faciendi loquimur, de illa scilicet in qua homo factus est loquimur: That is: When wee speake of freewill, of doyng well, we speake, and meane, of that freewill, in whiche man was (first) made (before his fall.) And hereto sainct Hie∣rome agreeth, writyng vppon Ieremie, when he saieth these woordes:* 1.1552

And therefore, the heretiques bee wonte to promise felici∣tie, and to open vnto synners the kingdome of heauen, saiyng: Thou maiest followe the maiestie of GOD, and bee without synne, sithe that thou hast receaued the power and strengthe of freewill, and the vnderstandyng of the lawe, whereby thou art able to obtaine what soeuer thou wilte. And so the saied heretiques doe deceiue the poore, simple, and ignoraunte per∣sons, and specially women, whiche beyng loden with sinnes, are ledde to and fro with euery winde of doctrine, deceiuyng by their flatterie, all them that giue eares vnto them. Here we see that sainct Hierome doth call them all heretiques, that saie, that men be able by their freewill, to dooe bothe good and euill.

They do further obiect, and saie: that if man hath not that power of his owne strength,* 1.1553 to kepe the whole lawe, and per∣forme it, why then are we commaunded to kepe it vpon paine of dampnation, and if for not keepyng, wee shalbee punished, then are wée punished wrongfully, and God shall seeme to bée vnrighteous, to giue vs a lawe, and to require performaunce of vs of the same, when it is not in our powers and freedome to obserue it as ••e commaundeth. And againe, what neede so many exhortations, to turne to hym, to beleue hym, to heare, to repente, to amende our liues. &c. if we haue not a wyll and power of our selues, to doe al this? And againe, God saueth no man againste his will. As to the firste, in that God giueth his lawe vnto vs to bee obserued,* 1.1554 and requireth of vs due fulfil∣lyng

of the same, and for not doyng of it, he will punishe vs: he is in all this, a iuste and righteous GOD. And in that wée can not fulfill the lawe, as it requireth, the fault, nor hardnesse of it to be kepte, is not of God, nor yet of the law it selfe: for the lawe of it self, is easie, and so are all the commaundementes of GOD, and if any difficultie, or hardnesse bee in them: it com∣meth not of the nature, and propertie of the commaundemen∣tes of God giuen▪ vnto vs: but of the corruption of our owne nature. Therefore s••inct Paule setteth foorthe this in plaine wordes, saiyng: What soeuer the law coulde not fulfill, in as muche as it was weake because of the fleshe,* 1.1555 that same did God performe, sendyng his sonne in the similitude of synfull fleshe, and by synne dampned synne.

Two thynges are to be learned in Saincte Paules woor∣des. Firste,* 1.1556 that it commeth not of the lawe, that men are not able to fulfill it, but of the imbecilitie and weakenesse of the fleshe. Secondlie, we doe learne, that God doeth by his sonne Iesu Christe, supplie the same that by reason of the weake∣nesse of our fleshe, wee bee not able to fulfill. God therefore is not vnrighteous, to aske the performaunce of his commaun∣dementes at our handes (although we can not satisfie it accor∣dyngly) No more, then if I were bounde, to paie one a thou∣sande poundes,* 1.1557 whiche I owe hym: though the same man did demaunde this of me, and I were not able to satisfie hym, or paie hym, should he dooe vniustely to aske me his thousande poundes?* 1.1558 I trowe no man will so saie. When the kyng did aske of his seruaunt, the tenne thousande talentes, that he did owe vnto hym, did he vniustly, or wrongfully? No certainly.

So then, all the whole lawe of God, is nothyng els but a commaundement, whereby we are commaunded and bidden, to paie that vnto GOD, that we owe vnto hym. For man is bounde of duetie to loue God,* 1.1559 with all his hearte, with all his soule, and with all his strength: and his neighbour as his owne selfe.* 1.1560 Therefore sainct Paule saieth: Brethren, wee are debt∣tours, but not vnto the fleshe. Shall we saie then that God is vnrighteous, or that he doeth vniustly, askyng that thyng of vs, that we doe owe vnto hym of bounde duetie? but rather

he doeth most iustly, godly, and righteously, to demaunde such thynges of vs.

But these freewill papistes, are so ignoraunt, that they vnderstande not to what ende the commaundementes were geuen.* 1.1561 For they thinke, that they were geuen, to no other vse but to be performed. Sainct Paule saith: the lawe was geuen bicause of transgression, to the intente that thei that would not for feare of God, and loue of heauenly thinges, refraine frō doing of euil, should at the leaste, for feare of the punishement of the lawe, be driuen to keepe a good order, and to liue quiet∣ly among them selues, els thei would haue killed one an other and no man should haue kept his owne, but all thinges should haue gone to hauocke.

[ 2] Secondlie, to declare vnto men his righteousnesse, holi∣nesse, and bounteousnesse. For, in this that God dooeth com∣maunde vs nothyng in his Lawe, but that whiche is iuste and good, he declareth thereby, that he hym self is righteous, ho∣lie, and good.

[ 3] Thirdlie, leste men should seeke, and goe aboute to excuse theim selues by ignoraunce, before the Iudgemente seate of God, saiyng: that thei knewe not his will and pleasure, there∣fore did he set forthe his lawe and commaundementes, for to declare vnto men, what he will haue them to doe, and what he will haue them to leaue vndoen.

[ 4] Fourthlie, God did sette foorthe his lawe, that by it man should bée brought into the knowledge of his owne self: that is to saie, that it might be a lookyng glasse, or mirrour, where∣in man should beholde his owne weakenesse, imbecilitie, and vnablenesse to fulfill and performe the thynges that GOD doeth require of him, that so he maie haue an occasion to hum∣ble and submit hym self. For, if it were not for the lawe, that doeth discouer, open, and shewe, yea, and set before our eyes, our owne filthinesse and abhomination, wee would neuer ac∣knowledge our selues to be synners, nor yet thinke, that wee haue neede of the grace, and mercie of God. GOD therefore, leste men should swell againste hym, dooeth demaunde, and aske the same of theim, that thei owe vnto hym of duetie.

Fifthly, it was giuen, that it might serue vs for a Schole∣maister, for to bryng vs vnto Christe, who is the ende, or per∣formyng [ 5] of the lawe,* 1.1562 for to iustifie all men that dooe beleeue. For, when we haue once learned, by the doctrine of the lawe, that of our selues,* 1.1563 wee bee not able to escape the dampnation that we doe deserue, by the breaking of the commaundemen∣tes of God, then are we faine to put awaie all vaine confidēce and trust that we had in our owne strength, and in our owne merites, and so to flie vnto Christe, who was made accursed for vs:* 1.1564 that is, was punished, and slaine moste opprobriouslie for our sakes, that we might be deliuered from the curse of the lawe, and so receiue the blessing of Abraham, and the promise of the spirite through faithe.

Therefore sainct Augustine saieth: Vtilitas legis est, vt homi∣nem de ••ua infirmitate conuincat,* 1.1565 & gratiae medicinam, quae in Christo est implorare compella••: That is to say: This is the profite of the lawe, that it maie make man to knowe his infirmitie, or con∣uicte hym of his weakenesse, and so compell hym to seeke for the salue, and medicine of grace whiche is in Christe. And a∣gaine, in an other place he saieth: O homo, in praeceptione cognosce, quid debeas agere: in correptione,* 1.1566 cognosce, tuo vitio non habere, in ora∣tione cognosce vnde accipias, quod vis habere: That is to say, O mā, knowe in the commaundementes, what thou oughtest to doe in rebukyng, knowe that through thy owne fault, thou haste it not, and in praier knowe whence thou muste receiue that thyng,* 1.1567 that thou wilte haue. Againe, Danda itaque fuerat lex, quae manifestius sibi ipsum ostenderet hominem: ne superbus animus humanus à seipso se posse esse iustum putaret: Therefore was the lawe giuen, whiche should more manifestlie, shewe man in hym self, leste he should bee pufte vp, or high mynded, that he should thinke hym self, as of hym self, that he can, or maie bee righteous or iust. And again he hath these wordes: The lawe was giuen for this purpose,* 1.1568 that is should make thee, of a high mynded persone, lowlie and humble: and that it should shewe vnto thee, that thou haste not of thyne owne strengthe vnto righteosnesse: that so beyng poore, bare, and naked, thou shoul∣dest ••••ie vnto grace, and then ••ournyng hym self vnto God, he

saieth: So doe O lorde: so doe, O mercifull lorde, commaunde that thyng, that thyng that can not bee fulfilled but through thy grace, that when men shall not bee able to fulfill it by their owne strengthe, all mouthes maie bee stopped, and no man should séeme vnto hymselfe to be high: Let all men be lit∣tle ones, humble, and lowlie: Lette all the worlde bee subiecte vnto God. Many other places might I bryng out of this Au∣gustine the golden doctour, but these shall now suffice.

As for exhortations, to tourne vnto the Lorde, to heare, to repent,* 1.1569 and beleue, as it is required in the woorde of God, argue not a libertie, or proue thereby, that we haue strength of our selues to dooe all these thynges, or that when grace is offered, we haue power to receiue it of our owne strengthe: for, rather wee are taught thereby, to acknowledge our infir∣mities and vnablenesse, and not that wée are able, or can do it, as soone as it is commaunded and spoken: except God dooeth woorke inwardly with his holie spirite in our hartes, whiche thyng sainct Paule declareth,* 1.1570 when he exhorteth the faithfull to abide and perseuer in the grace of God. But Paule in an o∣ther place, sheweth from whence, that vertue of constancie and perseueraunce doeth c••me: Finallie my brethren (saieth he) bée strong in the Lorde.* 1.1571 Againe, For this cause doe I bowe my knees, vnto the father of our Lorde Iesu Christe, that he would graunte you, accordyng to the riches of his glorie, that ye maie bée strengthened with might, by the spirite in the in∣ner man, that Christ maie dwell in your hartes by faithe. A∣gaine he saieth:* 1.1572 Greeue not the holie spirite of God, by whom ye are sealed vnto redemption. But that thyng that he requi∣reth there, he desireth God to graunte it to the Thessalonians, saiyng:* 1.1573 Wherefore, we praie alwaies for you, that our GOD make you worthie of your callyng, and fulfill all good purpo∣ses of his goodnesse, and the worke of faithe with power, that the name of our Lorde Iesus Christe maie bee glorified in you, and ye in him, through the grace of our lorde Iesu Christ. Again,* 1.1574 I planted, and Apollo hath watered: but it is the lorde that giueth the increase. For in the Lorde we liue, and moue, and haue our beyng.* 1.1575 As we maie easily see, in that Christe did

saie vnto the man that was sicke of the palsie:* 1.1576 Arise, take vp thy bedde, and go home. It did not folowe, that he had strength to arise, excepte Christe our Sauiour had giuen it hym: but when Christe did saie vnto hym, arise: he did straight with it giue hym strength to arise.

Euen so, when God dooeth by his Preachers, speake vnto them whom he hath chosen alreadie, and doeth bidde and ex∣horte theim to arise out of the bedde of synne, straight there∣with, he giueth them strength to doe it. Saincte Augustine a∣greyng herewith,* 1.1577 saieth: Iubet ergo deus continentiam, & da••con∣tinentiam: Iubet per legem, dat per gratiam: Iubet per literam, dat per spiritum: God doeth commaunde continencie, and he doeth giue continencie: he commaundeth it by the law, he doth giue it by grace: he commaundeth it by the letter, he doeth giue it by the spirite. And therefore he saieth moste excellently in his booke of confessiōs:* 1.1578 Continentiam iubes, da quod iubes, & iube quod vis: Thou commaundest continencie, giue that thou commaū∣dest, and commaunde what thou wilte. Againe, Lex data est vt gratia quaereretur: gratia data est vt lex impleretur: The lawe is giuen, that grace should be sought: grace is giuen, that the law should bee fulfilled. Againe: Quod bene vi••imus, quod raecte intel∣ligimus, deo debemus:* 1.1579 nostrum nihil est nisi p••ccatum quod habemus: That we liue well, that we vnderstande a right, wee haue it of God: of our selues wee haue nothyng, but onely synne, that is within vs.* 1.1580 Againe, sainct Hierome saith: Non dixit, dedi ••is li∣beri arbitrij potestatem, vt ipsi se suo labore saluarent: sed ego custodiui eos, ego seruaui: Christe saied not, I haue giuen to them the po∣wer of free will, that thei by their owne labour, should bee sa∣ued: but I haue kepte them, I haue reserued them.

These testimonies both of Scriptures and Fathers, doe sufficiently declare, that whatsoeuer God doeth requre of vs, the same he must worke in vs, by his holy spirite. For, of our selues we are able to doe no maner of thyng that good is. Therfore saieth Sainct Augustine:* 1.1581 Homo sibi sufficit ad peccan∣dum, vt iustificetur non sibi sufficit, nisi ab illo iustificetur qui solus est iustus: Man is able or sufficient of hym selfe to synne: that hee shoulde be iustified, he is not able or sufficient of hymselfe, ex∣cepte

he shoulde be iustified by hym, whiche onely is iuste. A∣gaine in the same place hee saieth.* 1.1582 I doneus est homo ad vulneran∣dum, sed nunquam idoneus est ad sanandum se, quando vult egrotat, nō quando vult surgit: Man is apte and meete to wounde hymselfe, but he is not apte and meete to heale hym self: when he will he is sicke, not when he will, he doeth rise.

* 1.1583And where as they saie, God will saue none againste his will, it is true, in déede. For thei are made willyng by hym be∣fore, whom he will and dooeth saue, and whom he made wil∣lyng, them doth he also helpe, aide, and assist, that they may do the thyng that he hath made them willyng to doe, wherefore Christe said, No man commeth vnto mee, excepte my father doeth drawe hym. And againe, it is God that worketh in vs both the will,* 1.1584 and also the deede, according to his good pleasure.

* 1.1585Sainct Augustine saieth, agréeyng herewith. No man (saith he) can beléeue, hope, or loue, vnlesse he will, but euen the selfe same will to beléeue, hope and loue, cōmeth not but from God. Againe,* 1.1586 Nos volumus: sed deus in nobis operatur velle. Nos opera∣mur: sed deus in nobis operatur & operari pro bona sua voluntate. Hoc nobis expedit & credere, & dicere. Hoc est pium: hoc est verum: vt fit humilis,* 1.1587 & submissa confessio, & detur totum deo. Tutiores viuimus, si totū deo damus: nō aūt nos illi ex parte, & nobis ex parte cōmittimus: We will: but it is God y^t worketh in vs to will. We woorke▪ but is God that worketh in vs to worke, accordyng to his good pleasure. This is behouefull for vs both to beleue, & to speake: This is a godly, this is a true doctrine, that our cōfession maie be humble and lowly, and that God may haue the whole. We liue in more safetie, if we giue all vnto God, rather then if we commit ourselues partely to our selues, and partely to hym.

* 1.1588Sainct Gregorie saieth: Ipse aspirando nos preuenit vt velimus: qui adiuuando subsequitur ne inaniter velimus. He doeth preuente vs with his grace, that we may be willing: and with his heal∣pyng hande he doeth followe vs, leste we should will in vaine. Sainct Barnarde saieth: Neque enim aut inchoare bonum, donec à misericordia preueniamur:* 1.1589 aut agere bonum donec adiunemur à gra∣tia: aut cōsummare in bono possumus donec gloria repleamur. Neither can we beginne (saieth he) any good, vntill we be preuented by

mercie, or els to doe any good, vntill we be holpen by grace, or els that we can ende in goodnesse, vntill we bee fulfilled or re∣plenished by glorie. Therefore doeth Sainct Augustine call it: Gratia praeueniens, preuentyng grace.

Thus we maie sée, that God saueth no man, that is vnwil∣lyng to be saued, or that doeth withstande and resiste alwaies his blessed wyll and pleasure: But before thae he saueth anye man, he maketh that same man, by his grace, to consent and agree vnto his blessed will and pleasure: yea, he doeth reache forthe his hande vnto hym, for to plucke hym vp.

Wherefore, saieth Fulgentius, Ye see of whom wee haue this good will,* 1.1590 that we must bryng vnto God, euen of hymself, and not of vs. For, it is he and none other, that doeth woorke it in vs, by his holy spirite. Euerie good worke then, which we doe worke in God, the same doeth God woorke in vs. For, all thinges are of hym, through hym, and in hym: bothe our good worke, and our good will then be both of hym. Hec Fulgentius.

Note here, that wee saie not, that man was bereft of his vnderstandyng,* 1.1591 his will was not taken from hym, and cleane chaunged into a stone or a blocke,* 1.1592 yet those giftes were so al∣tered and diminished in hym after his fall, that they were not so excellent, or able to doe so muche as they were before his fall, for his knowledge was darkened, and his will was made bounde, whereas before it was free: for now it serueth synne, not vnwillingly, but willingly: for it is called will, & not wyll. Therfore as touchyng wickednesse or synne, man is not com∣pelled either of God, or the deuill, but of his owne motion doth euill, and in this behalfe hath free will to doe mischef. But as touchyng heauenly thinges, goodnes and vertue, what power it hath, we haue saide alreadie. For Sainct Augustine saieth: Libero arbitrie male vtens homo,* 1.1593 & se perdidit, & arbitrium: Man misusyng his free will, loste hym selfe, and his will. Againe he saieth: Liberum arbitrium captiuatum, non nisi ad peccatum valet. Frée wil once made thrall, auaileth now nothing but to sinne. Wherefore he crieth out as it were, saiyng: O, malum liberum arbitrium, sine deo. O, euill is free will, with out God.

Now laste of all,* 1.1594 wee muste consider, whether thei whiche

are regenerated, haue frée will, and after what sorte thei haue it. In regeneratiō the mynde is inspired with the holy spirite, to vnderstande and knowe the secretes and will of God: And the will is not onely chaunged by Gods spirite, but is made of abilitie also of her owne accorde to be willyng, and able to doe good.* 1.1595 Excepte we graunt this, we shall deny christian libertie, and shall bryng in the bondage of the lawe. Ieremie speaketh this in the person of God:* 1.1596 I will put my law in their mindes, and write it in their heartes. The Lorde also saith in the Gos∣spell: If the sonne of God shall make you free,* 1.1597 ye shall bee free in deede. And S. Paule saith: Unto you it is geuen for Christ, that not onely ye should beleue in hym, but also suffer for his sake.* 1.1598 Againe, I am perswaded, that he whiche hath begonne this good worke in you, will performe it vntill the daie of Ie∣sus Christe. It is God which worketh in you both the will and the deede.

* 1.1599Here notwithstandyng, twoo thynges are to be obserued. First, that those that be regenerated in election, doe good, not onely passiuely, but also actiuely: for they be driuen of God, to doe that whiche they doe. Secondly, we muste note that infir∣mitie and feblenesse remaineth in them whiche be regenera∣ted. For seeing that sinne dwelleth in them, and the fleshe (al∣though they be borne a newe) striueth against the spirite,* 1.1600 as long as thei liue, thei doe not altogether without combraunce bryng that to passe, whiche they determined, as is seen by S. Paule when he saieth: The lawe is spiritual, but I am carnall, solde vnder synne,* 1.1601 for I alowe not that which I doe: For what I would, that do I not: but what I hate, that do I. Now then it is no more I, that doe it, but the synne that dwelleth in mée: For I knowe, that in mee, that is, in my fleshe, dwelleth no good thing, for to will is present with mee: but I finde no mea∣nes to performe that whiche is good: For, I doe not the good thyng whiche I would: but the euill whiche I would not, that doe I: Nowe if I doe that I would not, it is no more I that do it,* 1.1602 but the synne that dwelleth in mee.

Therfore, weake is our frée will, by reason of the dregges of our olde Adam, and the naturall corruption of man, stickyng

••ast in vs to our liues ende. Howbeit, seeyng that the strength of the fleshe, and reliques of the olde man, be not so strong and of suche puissaunce, as vtterly to suppresse & conquer the wor∣kyng of the spirite,* 1.1603 therefore the faithfull are saide to be free: yet so that thei acknowledge their infirmitie and weakenesse, without boastyng & braggyng of their freewill: For the faith∣full ought alwaies to keepe in mynde that saiyng, whiche so often S. Augustine repeateth out of the apostle: What hast thou that thou diddest not receiue?* 1.1604 and if thou hast receiued it, why boastest thou, as though thou receauest it not?

So we maie saie truely that the man regenerated, is able to keepe the lawe of God, in Iesu Christ, and by Iesu Christ: but not of himselfe.* 1.1605 For as saint Augustine saieth: all the com∣maundementes of God be fulfilled, when the synnes & faultes be not imputed but pardoned. But if they will say, that a man beyng separated from Christ, is able to do any good, and kéepe the lawe of God, they are in a greate errour and heresie. For Christ hym selfe saieth: That a tree can bryng foorth no good fruite,* 1.1606 excepte it be made good firste. But no man is good of his owne selfe (as it hath been declared already) Ergo, he can not bring foorth good fruite. Againe, Bide in mée, and I in you. As the braunche can not beare fruite of it selfe,* 1.1607 excepte it byde in the vine: no more can ye excepte you abyde in mee.

Thus you see by Christ our Sauiours owne wordes, that it lieth not in mans power, to bryng any good fruite of hym∣selfe, excepte he be graft in christe. For sainct Augustine doeth shewe what we are without Christ,* 1.1608 when he saieth: Let no man flatter hymselfe: for of his owne he is a very Sathan, hee hath that of God onely, wherewith he is blessed: For▪ what hast thou of thyne but synne? Take awaie synne from thee, whiche is thyne owne: thy righteousnes is of God. Againe he saith:* 1.1609 A te habeo quicquid bom habeo, quicquid autem mali habeo: à me habeo: Whatsoeuer good I haue, I haue it of thee (O Lord) and whatsoeuer euyll I haue, I haue it of my selfe. Hée also saieth:* 1.1610 De nullo nobis gloriandum est, quia nihil nostrum est, nisi vt homo apud se prorsus exinanitus, à deo totus pendere discat: That is to saie: we ought to boaste of nothyng: For, nothyng

is our owne, sauyng onely that man beyng of no reputation with hymselfe, must learne to hang altogether of God.

Therefore we are taught by these testimonies that wee ought not to boaste, or hang vpon our selues, and our free wyll workes, as the Pelagian papistes teache vs, lest we be straun∣gers from God.* 1.1611 For so saieth. S Augustine: Si vis esse alienus à graetia: iacta merita tua. If thou wilt be a straunger from grace, boast of thyne owne merites, or worthynesse. Let vs learne hereby to humble our selues, for that all we are nought, and gone out of the waie, we are all corrupte: there is none that doeth good,* 1.1612 no not one.

Howbeit no man denieth, but that men regenerate, and not regenerate,* 1.1613 haue free wyll in, outwarde thynges: for man hath his constitution, as other liuyng creatures haue, that he will doe one thyng, and will not do another, he maie speake or holde his peace, go out of the house or tarie within the doores, to eate this or that meate, to put on this or that garment. &c. Yea to synne or to abstaine from the grosse actes of synne, as murther, adulterie, fornication, false witnes bearing, and such like.* 1.1614 &c. Whiche notwithstandyng, we muste confesse and ac∣knowledge, to be the giftes of God. And here also the power of God is alwaie to bee marked, whiche brought to passe, that Balaam could not go thither,* 1.1615 whither he would, neither Zacha∣rie returnyng out of the Temple, coulde speake, as hee had a good will to doe.

* 1.1616Here are condemned in this behalfe the Manichies, who de∣nied that free will was to a good man the beginnyng of euill, and also the Pelagians, who affirme that an euill man hath fréewyll enough to keepe a good commaundement,* 1.1617 both these are reproued by the holy scriptures, whiche saie against the Maniches,* 1.1618 God made man righteous and good: againste the Pelagians If the sonne of God shall make you free, you shall be frée in deede, and againe, without mee ye can do nothyng. For▪ man had lost those excellent benefites,* 1.1619 that the Lorde had ge∣uen vnto hym at the first.

So that after his fall: of a wise man, he became a foole: of a iuste man,* 1.1620 an vniuste, of a righteous man, a sinner: of a true

man, a lyer: of a perfect man in all thynges, he became vnper∣fect: of a free man,* 1.1621 he became a bondslaue: of a liuyng man, he became a dead man: of a blessed and good man, he became a cur∣sed and a wicked: hauing after that, a will altogether wicked, which neither coulde nor would agree vnto the will of God: But wholy vnto the wyll of the deuill, the world, the fleshe, and synne: whiche of hymselfe can doe nothyng but wicked∣nesse, bicause it is altogether fleshly, bounde, and captiue, solde vnder synne.

Beholde nowe gentle reader, the free will (or that I maie better saie) the bounde will of man, in the state of this present life. All these doctrines considered well, I will nowe drawe to an ende of this my simple iudgement, with the saiyng of sain•••• Augustine, the golden candle in gods catholique church, where he saieth these wordes:* 1.1622 Quid tantum de naturae possibilitate prae∣sumitur? vulnerata, saucia, vexata perdita est. Vera confessione, non falsa defensione opus habet: What doe men so muche presume of the possibilitie of nature? It is wounded, it is mangled, it is troubled, it is loste. It behoueth vs rather truely to confesse it, then falsely to defende it. And in a nother place he saieth: Tu∣tiores viuimus,* 1.1623 si totum deo damus: non autem nos illi ex parte, & no∣bis ex parte committimus: We liue in more safetie, if we geue all vnto God rather then if we commit our selues partely to our selues, and partely to hym.

In the Counsaile holden at Miluente, it was godly decreed, touchyng this controuersie,* 1.1624 and matter: If any man doth say (saie they) that the grace of God, can bee geuen by humaine inuocation, or mans calling vpon God: And not that the grace of God it self doeth woorke,* 1.1625 or bryng to passe, that God is cal∣led vpon of vs, he doeth gainesaie Esai the Prophete, or the Apostle speakyng the same: I am founde of them that sough•• me not, and did appeare plainly vnto them that did not aske for me, or after me.* 1.1626 What can bee more plainly spoken of the vnablenesse of man, before he be regenerated, or borne a new, by the spirite of God. And beyng renewed by the spirite of God,* 1.1627 he wyll giue them faith to beleeue, hope to trust, repen∣taunce of synnes, amendement of life, and a hatred to all

iniquities and synnes, that it shall not raigne in them, nor haue dominion in theim,* 1.1628 so that their wickednesse, shall neuer be imputed vnto them. And all this will he dooe for his sonne Iesu Christes sake, our onely mediatour and aduocate, who came into this worlde,* 1.1629 to fulfill the whole Lawe for vs, for he did fulfill it in deede: we by imputation. He by merite, we by mercie: he by workes, we by grace. Therefore, wicked are they,* 1.1630 and voide of the spirite of God, what soeuer they be, that will seeme to extoll, integra naturalia, of man, so farre, as though it were in mans posse, and esse, to satisfie the whole law: and suche are our lubberly Louanistes, and rebellious Papi∣stes, whom God conuert, or soone confounde, for Iesus Chri∣stes sake.* 1.1631

¶The .xliiij. Chapiter. ¶Of the generall resurrection, bothe of the godlie, and wicked, at the laste daie.

* 1.1632WHO at his laste commyng, shall by his al∣mightie power, raise vp againe our vile and mortall bodies, and make them con∣forme, and like vnto his glorious bodie, that is now in heauen, on the right hande of the father. Which, after the meanyng of the scriptures, and of the Articles of our faithe, ought to bee vnderstanded after this maner: That as the bodie of Christe, whiche he tooke in the virgines wombe, was by his almightie power, raised vp againe, immortall and glorious, all infirmities that it was subiect vnto, being cleane putte awaie, and taken of: So these mortall bodies of ours, euen the same, that wee tooke of the substaunce of our syn∣full and mortall mothers,* 1.1633 shall at the daie of the generall re∣surrection of all fleshe, bee raised vp againe, accordyng to the mightie working of the Lorde, whereby he is of power to sub∣due all thynges vnto him selfe.

So that we maie boldely saie with Iob. We are sure that our redéemer liueth:* 1.1634 And that we shall rise out of the earth in the latter daie: that we shalbe clothed again with this skinne,

and see God in our fleshe:* 1.1635 yea, that we our selues shal beholde hym, not with other, but with the self same eyes: not with an other, but with the same verie bodies, whiche we caried from our mothers wombe, with the self same bones, whiche nowe wee haue: yet neuerthelesse, that, transformed and ••haunged, made of mortall, immortall or incorruptible, of vile and loth∣some, glorious, as ye maie reade, and proue by those Scriptu∣res noted in the margine, and many other places besides, where these thynges are sette foorth so plainely, that it were shame for any man to doubte of the matter.

And there doe wee learne also, that as the righteous, and faithfull shall rise againe,* 1.1636 vnto immortalitie, glorie, and ho∣nour: So the vnrighteous and reprobate, shall rise againe with their verie bodies, vnto euerlastyng shame: and bodie and soule, shall goe into hell with the deuill and his Aungel∣les, there to abide euerlastyngly, and to bee tormented with hym in hell, with fire whiche neuer shall be quenched: where shall bee bitter weepyng and gnasshyng of teethe, and shall be liuely touched with the worme whiche neuer dieth, which is the seconde death.

As the glorious risyng againe of the righteous and faith∣full, is called life euerlastyng,* 1.1637 thereby to signifie vnto vs, that we shall not bee raised vp at the daie of iudgement, for to dye againe, as thei did, whom Christe, the Prophetes, and Apo∣stles had raised vp againe: But in one immortall, eternall, and perdurable life, for euermore to raigne euerlastynglie with God, in bodie and soule.

And therefore, am I well assured▪ and constantly beleeue, and doubtyng nothing at all:* 1.1638 knowing, that who soeuer doub∣teth of his saluation, made by Iesus Christe, he shall neuer be saued (as of this matter, wee haue largely intreated of before, in the article of forgiuenesse of synnes.) Wherefore, as I am sure and certaine, that Christe is deade and risen againe, and doubte it not in any condition: euen so am I sure and certaine of my Saluation made by hym, and that infalliblie I shall bee saued, and shall goe into euerlastyng life, with the same bodie and soule that nowe I haue (beyng then made immortall and

glorious) and raigne with Christe Iesus my onely Sauiour, in his eternall and perdurable kyngdome,* 1.1639 that he hath prepa∣red for me, and all his electe and predestinated, before the beginnyng of the worlde, by his precious death and bloodshedding. To whom ther∣fore, with the father, and the holy ghost, bée all praise, glorie, and honour, worlde without ende. So bee it.

Come quickely Lorde Iesus, come quickely.

Reuel. 22.

Vigilius contra Eutichen. lib. 1.

Haec est fides, & professio catholica: quam Apostoli tradiderunts Martyres roborauerunt: & fideles hucusque custodiunt.

This is the faithe, and catholique profession: whiche the Apostles haue deliuered: the Martyrs haue confirmed: and the faithfull keepe vntill this daie.

Cyprianus ad Cornaelium. lib. 1.

Sacerdos Dei Euangelium tenens: & Christi praecepta custodion•••• occidi potest: non potest vinci.

The Priestes of God holding the Gospell: and kéepyng the Commaundementes of Christ: maie well be killed, but conquered they can not be.

Notes

• * 1.1

  I beleeue in God the fa∣ther Al∣mighty, &c.
• * 1.2

  God doth gouerne, rule and preserue all his crea∣tures.
• * 1.3

  Nothing a∣ble to resist Gods holy wyll.
• * 1.4

  1 Reg. 22.22. Iob. 1.12. Mat. 8.31. 2. Cor. 12.7.
• * 1.5

  And in Ie∣sus Christe his onely sonne our Lorde. Galat. 4.4. Heb. 3.16. VVhiche was concei∣ued by the holy ghost.
• * 1.6

  Deut. 27.15. Galath. 3.13. Rom. 8.3.
• * 1.7

  Heb. 4.15.
• * 1.8

  Suffred vn∣der pontius pilate.
• * 1.9

  Math▪ 27.2.
• * 1.10

  Wherefore Christe was iudged and condemned before pilate.
• * 1.11

  Rom. 8.33.
• * 1.12

  Hebre. 10.12. Hebre. 1.3. Heb. 4.16.
• * 1.13

  VVas cru∣cified.
• * 1.14

  Nomb, 21.8. Iohn. 3.14.
• * 1.15

  What the Serpent si∣gnified.
• * 1.16

  Heb. 4.15. Rom. 8.3. Christ a most holsom medi∣cine and salue to all poore sinners.
• * 1.17

  1. Cor. 1.18.
• * 1.18

  Marke this ye Masse mongers, which seeke such meanes as god neuer appointed.
• * 1.19

  Deut. 27.15.
• * 1.20

  Ephe. 2.3. Galath. 3.10. Deut. 27.15.
• * 1.21

  Gene. 12.3. Gala. 3.13.
• * 1.22

  Esaie. 53.3. Psalme. 22.6.
• * 1.23

  Luk 23.33. Psal. 22.6. Esai. 53.3.
• * 1.24

  Hebr. 9.11. Hebr. 10.18.
• * 1.25

  Hebr. 10.4.
• * 1.26

  Why the sa∣crifices of the olde lawe were offered often.
• * 1.27

  Heb. 10.1. Hebr. 9.14.
• * 1.28

  Heb. 9.25. Heb. 9.11.
• * 1.29

  Hebr. 1.3. Ephe. 1.20.
• * 1.30

  Zacha. 3.9.
• * 1.31

  A place of Esai expoū∣ded.
• * 1.32

  Rom. 9.5. 1. Cor. 10.4. Mat. 16.18.
• * 1.33

  wherefore than doeth their popishe Masse serue.
• * 1.34

  Hebre. 9.11.
• * 1.35

  Christe can not be offred, excepte he be slaine and put to death. Euery person that doth of∣fer, is of more worthines thē the thyng whiche he of∣fereth.

  But y^e priest doth offer the body of christ. Ergo, the priest is of more worthines, then the body of Christ (O blaspemie most intolle∣rable.)
• * 1.36

  Haggai, 2.14. Heb. 7.26. Ephe. 1.21.
• * 1.37

  Psal. 110.4. Hebre. 7.17.
• * 1.38

  Marke. 16.15.
• * 1.39

  Luke. 24.7.
• * 1.40

  Math. 28.19••
• * 1.41

  Iohn. 5.24.
• * 1.42

  A conclusion.
• * 1.43

  The benefi∣tes of christes death.
• * 1.44

  By the masse the wrath of God is kind∣led,
• * 1.45

  And was buryed.
• * 1.46

  Mat. 27.57: Luk. 23.50. Iohn. 19.39.
• * 1.47

  Why Christe woulde be laid in a new graue.
• * 1.48

  2. Reg. 13.21. Eccle. 48.14.
• * 1.49

  Why Christe was layde in another mās graue, & not in his owne.
• * 1.50

  Note.
• * 1.51

  What the newe graue doth signifie. Iohn. 14.23. Matth. 23.27.
• * 1.52

  Ephe. 4.24.
• * 1.53

  What is sig∣nified by the graue that was hewen out of y^e rock. Mat. 16.18. Ephe. 4.14.
• * 1.54

  Ephe. 1.12. Ephe. 2.20.
• * 1.55

  The misterie of Ionas ful∣fylled in Christe. Mat. 12.40. Ionas. 2.3.
• * 1.56

  A comforta∣ble misterie.
• * 1.57

  Ionas. 2.3.
• * 1.58

  Aug. lib. 22. de ciuitate dei Cap. 5.
• * 1.59

  By the death of christ gods wrath was pacified.
• * 1.60

  Rom. 5.2.
• * 1.61

  He descen∣did into hell.
• * 1.62

  Iob. 14.17. Nomb. 16.21.32. Ezech. 32.21.22.
• * 1.63

  Math. 16. 1. Sam. 2.31. Iob. 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.
• * 1.64

  Ge. 37.44. Esaie. 14. Ephe. 4.9.
• * 1.65

  Abrahams bosome.
• * 1.66

  Inferna.
• * 1.67

  How Christ went in to the hell of the damned.
• * 1.68

  Gene. 3. The brea∣kyng of the Serpentes head. Math. 16. Iohn. 10.
• * 1.69

  What is to be vnderstāded when we say that Christ harowed hel.
• * 1.70

  Iudic. 9.
• * 1.71

  An. do. 1165.
• * 1.72

  The mea∣ning of ha∣rowing of hell. 1. Cor. 1. 1. Cor. 4.
• * 1.73

  Vnto whom hell is ouer∣come.
• * 1.74

  The foolishe imagination of them that think Christ went to fetch Adam out of hell. Luk. 16.
• * 1.75

  The obiecti∣ons of those that say that christes soule did suffer in hell fire.
• * 1.76

  A false con∣clusion.
• * 1.77

  Tertullian. Origen. Ierom. 9 of the Preacher.
• * 1.78

  Aunswere to the foresaide obiections.
• * 1.79

  Wherto God had a respecte in his sonne our sauiour. Rom. 5.19.
• * 1.80

  Note.
• * 1.81

  Nowe the soule of christ did suffer.
• * 1.82

  Math. 24. Mark. 14. Luke. 22. Iohn. 18.
• * 1.83

  Luke. 22.
• * 1.84

  What thyng caused Christ to be so heauy before his death.
• * 1.85

  Horrible hel.
• * 1.86

  Math. 27.
• * 1.87

  Note.
• * 1.88

  They know not what hell is.
• * 1.89

  The spiritu∣all goyng downe of Christ into hell.
• * 1.90

  1. Peter. 3. By the spi∣rite he mea∣neth the pow¦er of the god∣head, and not of the soule of Christe.
• * 1.91

  Both wic∣ked and god∣lye had one feeling of Christes death, but to diuers ends.
• * 1.92

  1. Cor. 1.
• * 1.93

  2. Cor. 2.
• * 1.94

  What Chri∣stes goyng downe to hell is.
• * 1.95

  Act. 2.23.24.27.31.32. By the soule is meant the body or per∣son of Christ. By hell is meant the graue. Rom. 13. Hebr. 12.
• * 1.96

  Mat. 12. Actes. 2. Luk. 21. Loke more hereof in E∣rasmus vpon the Creede. Christe des∣cended three maner of wayes into hell.
• * 1.97

  Mat. 27.51. In power.
• * 1.98

  In spirite. Mat. 2••.38. Mat. 27.46. Iohn. 19.40.
• * 1.99

  Ephe. 4.9.
• * 1.100

  A request of the aucthour to the gentle reader.
• * 1.101

  The opinion of some, con∣cerning chri∣stes goyng downe to hell.
• * 1.102

  What Abra∣hams bo∣some is.
• * 1.103

  The true purgatorie. 1. Iohn. 1.
• * 1.104

  Actes. 1. Matth. 3. Iohn. 1. Luk. 3.
• * 1.105

  Iohn. 15.
• * 1.106

  The papistes purgatorie.
• * 1.107

  The Pope of greater auc∣thoritie and force, then Christ the sonne of god, among the papistes. O most abo∣minable blas∣phemie.
• * 1.108

  Esai. 63.5.
• * 1.109

  Ezech. 18.
• * 1.110

  If the papistes purga∣torie shoulde stande, Gods promises must needes be false.
• * 1.111

  Esai. 43.
• * 1.112

  The place of Esai expoun∣ded.
• * 1.113

  Iohn. 1.
• * 1.114

  Rom. ••.
• * 1.115

  That is, nine hundred threescore & nine yeres. Gen. 5.
• * 1.116

  Aug. in Psal. 31.
• * 1.117

  Petrus Martyr in Rom.
• * 1.118

  Bernarde in annunciatione Marie. Ser. 1.
• * 1.119

  Rom. ••. More gaines by Christe, then losse in Adam.
• * 1.120

  The papistes doe make Augustine a lyer.
• * 1.121

  The papistes doe make Barnarde alyer.
• * 1.122

  Galath. ••.
• * 1.123

  Ezech. 18.
• * 1.124

  Psal. 103.
• * 1.125

  Mat. 17.
• * 1.126

  Brode way, and narowe.
• * 1.127

  Matth. 7.
• * 1.128

  Two wayes onely.
• * 1.129

  Luk. 16.
• * 1.130

  Two estates of dead.
• * 1.131

  The riche glutton. Purgatorie scullians. Iohn. 5.
• * 1.132

  What we learne by this place of saint Iohn. The place of Iohn ex∣pounded truely.
• * 1.133

  Note.
• * 1.134

  Nowe we are alreadie in possession of gods king∣dome.
• * 1.135

  Howe long we must suf∣fer in Pur∣gatorie for euery sinne. Wherein the fire of Pur∣gatorie doth differ from the fire of hell.
• * 1.136

  Apoc. 14.
• * 1.137

  Note.
• * 1.138

  Howe it is to be vnder∣standed that the faithfull shal not come into iudge¦ment.
• * 1.139

  1. Cor. 1.
• * 1.140

  Rom. 8.
• * 1.141

  How we are passed from death to life.
• * 1.142

  Poore La∣zarus. Luk. 16.
• * 1.143

  Mat. 27. Luk. 23.
• * 1.144

  Iohn. 24.
• * 1.145

  VVisd. 3. Deut. 33.
• * 1.146

  A papisticall tricke.
• * 1.147

  We are al sa∣ued by pri∣uiledge.
• * 1.148

  Mat. 20.
• * 1.149

  August. cont. Pelagianos, Hypponosticō, lib. 5.
• * 1.150

  Marke this ye purgatorie builders, that do holde and mainteyne a thirde place.
• * 1.151

  De verbis apo∣stoli. Serm. 18.
• * 1.152

  De vanitate huius seculi.
• * 1.153

  1. Thess. 4.
• * 1.154

  Eccle. 9.
• * 1.155

  Hierome in Eccle. 9.
• * 1.156

  Ambr. de bono mort. cap. 2.
• * 1.157

  Cip••. contra Demetrianū.
• * 1.158

  Ibidem.
• * 1.159

  Barnardus Cluniacen. in Satyra. Rome.
• * 1.160

  Baptista ma••∣tuanus. The mar∣chaundise of Rome.
• * 1.161

  No peny, no Paternosti••.
• * 1.162

  Chriso••t. in Mat. cap. 8. Hom. 2••.
• * 1.163

  VVisd. 3.
• * 1.164

  August. lib. 2. quest. 3. ad Simplicianū. Reade. Deut. 18. Esai. 8. Luk. 16. De ciuitat. dei. lib. 20. cap. 16. Rabanus. Reade the .2. chap. of the boke of wis••.
• * 1.165

  The Lymbe of the childrē that be styll borne, or dye without baptisme.
• * 1.166

  Lib. senten. 4. distinct. 1. Si vero dist. 4. cap. necessariū & cum filius cum de Sacra. This doc∣trine hath no grounde in Gods word.
• * 1.167

  The greate crueltie of the papistes against poore infantes that be still borne or which dye without bap∣tisme.
• * 1.168

  Beanard••, non priuato, sed contemptus baptismi damnat.
• * 1.169

  Gen. 17.
• * 1.170

  Gen. 17.
• * 1.171

  Rom. 4.
• * 1.172

  Gen. 17.
• * 1.173

  Why the sa∣mentes were ordeyned. Gen. 22.
• * 1.174

  Marke this ye Anabap∣tistes.
• * 1.175

  Leuit. 10.
• * 1.176

  Gen. 17.
• * 1.177

  Exod. 1.
• * 1.178

  Iosua. 5.
• * 1.179

  Gen. 17.
• * 1.180

  The women of the Israe∣lites were saued by the inwarde cir∣cumcision.
• * 1.181

  Actes. 10. Cornelius.
• * 1.182

  Though we haue neuer so strōg a faith, yet ought we not to despise the Sacra∣mentes.
• * 1.183

  Matth. 3. Luk. 3.
• * 1.184

  Luk. 1.
• * 1.185

  Rom. 9. Iere. 1. Galat, 1. The chosen among the heathē were saued with∣out circum∣cision. Iona. 3. 4. Reg. 5. Iob. 24.
• * 1.186

  What is the firste founda∣tion of our election. Ephe. 1.2. Rom. 8.9.10. 1. Pet. 1. The efficiēt. The materi∣all. The formall. The finall cause of our saluation.
• * 1.187

  Iosua. 5.
• * 1.188

  Marke this ye cruell pa∣pistes.
• * 1.189

  The Siche∣mites. Gen. 34.
• * 1.190

  Mat. 12. Mark. ••. Luk. 6. Iohn. ••.
• * 1.191

  By baptisme the children of the christi∣ans are brought vnto Christe.
• * 1.192

  Mat. 21. Mark. 11. Luk. 19.
• * 1.193

  What fruite their doctrine bringeth, y^e condemne▪ still borne children.
• * 1.194

  Obiection.
• * 1.195

  Aunswere.
• * 1.196

  Luk. 1••.
• * 1.197

  Luk. 16.
• * 1.198

  The comfort that they had in the bosome of Abraham.
• * 1.199

  Rom. 14.
• * 1.200

  A question.
• * 1.201

  Obiection.
• * 1.202

  Iohn. 3.
• * 1.203

  Mark. 16.
• * 1.204

  Aunswere.
• * 1.205

  Without faith no man can be deli∣uered from comdemna∣tion.
• * 1.206

  What daun∣ger it is, to refuse to re∣ceaue the ho∣ly Sacra∣mentes,
• * 1.207

  Augustine.
• * 1.208

  Example.
• * 1.209

  August. in Io. tracta. 80.
• * 1.210

  These thin∣ges are dili∣gently to be noted and marked.
• * 1.211

  Chris. Ho. 27.
• * 1.212

  A question.
• * 1.213

  A great ab∣surditie graunted.
• * 1.214

  Sent. 4. dist. 4. ca. Sunt.
• * 1.215

  August. de ci∣uitate dei. lib. 13. cap. 7.
• * 1.216

  De consecrat. Distinct. 4. cap. Baptismi. De vnita bapt. lib. 4. Lib. 4. de bapt. Glossa. de con∣secra. distinct. 4. S. Bapti. & Cyprian. Luk. 23. August. in Psalm. 34.
• * 1.217

  Rom. 10.
• * 1.218

  Note this.
• * 1.219

  D•• consecrat. distinct. 4. ca. baptismi. Senten. 4. di∣••••••nct. 4. Ambr. de obi∣tu valenti. Chanes. de Sa∣cramentis.
• * 1.220

  August. in Ioh. tracta. 80.
• * 1.221

  Gen. 25. Mala. 1. Rom. 10. Iere. 1. Luk. 1. Galat. 1. The place is the thirde of Iohn.
• * 1.222

  Iohn. 6.
• * 1.223

  The Eucha∣riste mini∣stred vnto litle infants. The maner of the Iaco∣bites and Grekes.
• * 1.224

  The maner of the Bohe∣mians and Morauians.
• * 1.225

  Marke what we ought to do, if we should follow the fathers in al thinges. The cause that the fa∣thers did thus erre.
• * 1.226

  An errour of certaine fooles.
• * 1.227

  Iohn. 6.
• * 1.228

  August. de ci∣uitat. dei. lib. 27. cap. 25. A mery story of the Per∣son of Trum∣pington.
• * 1.229

  Hiero. in. 1. cap. and Galat.
• * 1.230

  Cypri. ad No∣uatianum. ••omo. 2.
• * 1.231

  Thei may as lawfully do one as the other.
• * 1.232

  Hebr. ••.
• * 1.233

  Mat. 28.
• * 1.234

  1. Cor. 14. Argumentum minore ad marus.
• * 1.235

  Ca••. 100.
• * 1.236

  August. contra Epist. Parme∣niani. 2. ca. 13.
• * 1.237

  Libr. contra herese. 1.
• * 1.238

  Gen. 22. Mala. 1. Ierem. 1. Luk. 1. Rom. 8. &. 9. Nora.
• * 1.239

  1. Sam. 1••.
• * 1.240

  Not lawfull for Mid∣wiues to baptize in any case.
• * 1.241

  Howe the place of the .3. of Ioh. ought to be vnder∣standed.
• * 1.242

  1. Pet. 1. 2. Cor. 3.5.
• * 1.243

  1. Cor. 15.
• * 1.244

  Iohn. 3.
• * 1.245

  Phrases of Scriptures.
• * 1.246

  2. Cor. 15.
• * 1.247

  Iohn. 3.
• * 1.248

  The spirite of God wor∣keth in vs our regene∣ration. Obiection.
• * 1.249

  Aunswere.
• * 1.250

  Matth. 3.
• * 1.251

  August. lib. de Haere. cap. 59. Alphons. de Haere. lib. 2.
• * 1.252

  Bern. Luk. Cato. Haere. lib. 2.
• * 1.253

  Why the spi∣rite of God is called fire.
• * 1.254

  Actes. 2.
• * 1.255

  Iohn spea∣keth of the holy ghost first.
• * 1.256

  Christ spea∣keth of the water first.
• * 1.257

  The holy ghost for ma∣ny causes is called by sun∣dry names in the Scrip∣tures.
• * 1.258

  Why the ho∣lye ghost is called water.
• * 1.259

  Psal. 50. Hebr. 6. Psal. 1.
• * 1.260

  Iohn. 4. What Christ woulde haue vs further to vnderstande by this ma∣ner of spea∣king. Esai. 44. Ezech. 36.
• * 1.261

  Actes. 2. Ioel. 2.
• * 1.262

  Iohn. 4.
• * 1.263

  Iohn. 7.
• * 1.264

  Sent. lib. 4. distinct. 4. cap. his autem.
• * 1.265

  The doctors forced to con∣fesse three maners of Baptisme. De consecra. distinct. 4. Ca. Bapti.
• * 1.266

  Senten. 4. di∣stin 4. Ca. his autem. August. de vni. Bapti.
• * 1.267

  Iohn. 11.
• * 1.268

  Obiection.
• * 1.269

  In the aun∣cient Church they that had receaued the Gospell and were not ba∣ptized, were called Cate∣chuminie, bi∣cause that thei were in∣structed in the faith. Aunswere. Holcot. Sent. 4. distin. 4. que. 1.
• * 1.270

  Sent. 4. distin. 4. Cap. his au∣••••in.
• * 1.271

  The papistes owne doctors condemne them. An example. 2. Cor. 8.
• * 1.272

  August. in Le∣uiti. que. 88.
• * 1.273

  Sent. 4. dist. 4.
• * 1.274

  Obiections.
• * 1.275

  August. lib. de fide. ad pet.
• * 1.276

  Aunswere. The papistes vnwares to them selues ouerthrowe their owne Lymbe.
• * 1.277

  What certen of the le••rned called Saint Augusti. for his rigour towardes in∣fantes not baptized.
• * 1.278

  Augustines modestie in writing of matters of religion.
• * 1.279

  What moued Saint Au∣gustine to write as he did of childrē not baptized. Some make any ydol of the sacramentes.

  Others make none account of the sacra∣mentes. Wherein the Anabaptistes exceeded.
• * 1.280

  Genes. 22.
• * 1.281

  Hebr. 11. Math. 19.14. Marke. 13. Luke. 18.15.
• * 1.282

  August. Epist. 23.
• * 1.283

  Whereof con∣firmation did come.
• * 1.284

  Aug. de bap. cont. Don. li. 3. Cap. 16.
• * 1.285

  Lib. 4. distin. 7. cap. 2.
• * 1.286

  The Papist doth openly mainteine an herisie of Donatus.
• * 1.287

  Melchiades.
• * 1.288

  Oyle for a Sacrament▪ more fit for a Sallet.
• * 1.289

  Math. 15.
• * 1.290

  An argument.
• * 1.291

  Aug. in Ioh. tract. 80.
• * 1.292

  Whereto the papistes haue brought the order of con∣firmation.
• * 1.293

  Obiection.
• * 1.294

  Aunswere. Actes. 16. ••. Cor. 1.
• * 1.295

  Gen. 21.
• * 1.296

  This the wicked Ana∣baptistes can not abyde.
• * 1.297

  Rom. 8.
• * 1.298

  ••n argumēt.
• * 1.299

  Luke. 1. Ierer 1.
• * 1.300

  Actes. 10.
• * 1.301

  What caused the fathers to magnifie the Sacraments so muche.
• * 1.302

  How at lēgth they that vn∣derstoode not the Fathers, did make plaine Idols of the Sa∣cramentes.
• * 1.303

  Uaine opi∣nions of sun∣drie men.
• * 1.304

  Chrisost. in Epist. ad Heb.
• * 1.305

  Historia Tripartita.
• * 1.306

  De conse. distinct. 4.
• * 1.307

  Pelagians.
• * 1.308

  Originall sinne.
• * 1.309

  Gulielmus pa∣risiensis in lib. Summa de vi∣tus & virtut.
• * 1.310

  Psal. 51.
• * 1.311

  Iohn. 3.
• * 1.312

  Iob. 14.
• * 1.313

  Rom. 5.
• * 1.314

  The signe & the figure manye tymes are taken for the thinges that they doe signifie. Gen. 17. Exod. 12. Gala. 3. Rom. 6. Actes. 8.
• * 1.315

  Why Luke saide Simon did beleeue.
• * 1.316

  How Sainct Aug. & other aūcient wri∣ters expoun∣ded this place of the .viij. of the Actes.
• * 1.317

  What profite and commo∣ditie doth come to them that are per∣swaded in this doctrine. Gen••. 17.
• * 1.318

  What many foolishe peo∣ple vsed to do, in carying their childrē to ydols.
• * 1.319

  Reuel. 14.
• * 1.320

  Iohn. 5.11. Eccle. 3.
• * 1.321

  Luke. 16. Luke. 27. 1. Cor. 2.
• * 1.322

  Barnardu•• in annunciation•• Marie. Ser. 1.
• * 1.323

  Rom. 5.
• * 1.324

  The thirde day he rose again from death. Rom. 4.
• * 1.325

  1. Cor. 15.
• * 1.326

  We do part our saluation betweene Christes death & his resurrection.
• * 1.327

  Gala. 3.
• * 1.328

  1. Pet. 1.
• * 1.329

  The fruites of Christes glorious re∣surrection.
• * 1.330

  The office of Christ our Sauiour.
• * 1.331

  Rom. 6.
• * 1.332

  Coloss. 2.
• * 1.333

  1. Cor. 15. Hosea. 1••.
• * 1.334

  Deut. 21. Galat. 3.
• * 1.335

  1. Cor. 15.
• * 1.336

  Coloss. 1. 1. Cor. 15. How Christ is the first fruites of them that sleepe. Iohn. 12. 1. Reg. 17.
• * 1.337

  Iesus christe hath taken a pledge of vs, and hath left vs one. Actes. 2.
• * 1.338

  Ephe. 1. Rom. 8.
• * 1.339

  Gala. 4. 1. Peter. 1.
• * 1.340

  2. Peter. 1.
• * 1.341

  Iohn. 12. 1. Cor. 15.
• * 1.342

  Thessal. 3.
• * 1.343

  Coll. 3.
• * 1.344

  Rom. 6.
• * 1.345

  Howe we ought to practise the whole life of Christ in our selues.
• * 1.346

  Psal. 51.
• * 1.347

  Iob. 14.
• * 1.348

  A spirituall conception and birth.
• * 1.349

  1. Pet. 1. Galat. 4. Ephe. 5. Iohn. 3. Ephe. 4.
• * 1.350

  1. Cor. 15.
• * 1.351

  2. Cor. 11. Ephe. 5.
• * 1.352

  Gala. 6. Galat. 5. What it is to be crucified to the world.
• * 1.353

  Rom. 6. What it is to be dead vnto sinne.
• * 1.354

  Rom. 6. Ephe. 4.
• * 1.355

  1. Tim. 5. Reuel. 3.
• * 1.356

  Matth. 8.
• * 1.357

  Coloss. 3. Rom. 12.
• * 1.358

  Ephe. 6. Matth. 3.
• * 1.359

  Howe we do dye with our Sauiour Christ. How we do rise with Christ. Phil. 3. Coloss. 3.
• * 1.360

  The signifi∣cation of baptisme.
• * 1.361

  What the signification of water is in our bap∣tisme.
• * 1.362

  Exod. 14. Rom. 6.
• * 1.363

  Exod. 14.
• * 1.364

  Luk. 24.
• * 1.365

  What a large doctrine our baptisme doth preache vnto vs.
• * 1.366

  Actes. 1.
• * 1.367

  Luk. 24. Iohn. 21. 1. Cor. 15. Iohn. 20.
• * 1.368

  Actes. 1.
• * 1.369

  He ascen∣ded into heauen. Actes. 1.
• * 1.370

  Ioh. 14. &. 16.
• * 1.371

  August. in Ioh. tract. 50.
• * 1.372

  Ibidem.
• * 1.373

  In Ioh. 112.50.
• * 1.374

  Hebr. 2.
• * 1.375

  Heb. 4.
• * 1.376

  Barnard•• in cantic. Ser. ••0.
• * 1.377

  Phil. 2. Matth. 28. 1. Cor. 15. Hebr. 10.1.
• * 1.378

  August. de fide et simbo.
• * 1.379

  This was the heresie of the Antro∣pomorphites, Similitude.
• * 1.380

  Phil. 3.
• * 1.381

  August. de agone christia. cap. 26.
• * 1.382

  Matth. 25.
• * 1.383

  What it is to sit on y^e right hande of the father. Numb. 32. Mich. 4.
• * 1.384

  Luk. 1.
• * 1.385

  Actes. 3.
• * 1.386

  The trickes of the deuil∣lishe sophi∣strie.
• * 1.387

  The right hand of God taken two maner of wayes.
• * 1.388

  Exod. 15.
• * 1.389

  Actes. 5. 1. Peter. 5.
• * 1.390

  Phil. 2.
• * 1.391

  Eutiches.
• * 1.392

  Didimus de spiritu sancto.
• * 1.393

  Basilius de spi∣ritu sancto. cap. 22.
• * 1.394

  The body of Christ is a creature.
• * 1.395

  The heresie of Eutiches is nowe re∣newed by the papistes.
• * 1.396

  Obiection.
• * 1.397

  The shame∣lesse heresie of the pa∣pistes. Matth. 28.
• * 1.398

  August. in Io. tract. 50.
• * 1.399

  Actes. 1.
• * 1.400

  Vigilius Ma••∣ter. cont. here. lib. 1.
• * 1.401

  Matt. 28.
• * 1.402

  An answere to the obiecti∣on that was made before.
• * 1.403

  Christes bo∣dy can be but in one place at once.
• * 1.404

  Fallacia aesi∣dentis.
• * 1.405

  A goodly si∣••••••••tude.
• * 1.406

  Gen. 3.
• * 1.407

  Aug. tract. 50.
• * 1.408

  Iohn. 16.
• * 1.409

  A similitude of the eye.
• * 1.410

  A similitude of Gods se∣ueritie and mercie.
• * 1.411

  Iohn. 3.
• * 1.412

  Iohn. 11.
• * 1.413

  Matth. 28.
• * 1.414

  Fulgentius ad thrasmundum regem. lib. 2.
• * 1.415

  Iohn. 20.
• * 1.416

  Iohn. 11.
• * 1.417

  Matth. 28.
• * 1.418

  August. ad Daidanum Epist. 57.
• * 1.419

  Actes. 1.
• * 1.420

  Actes. 17. 1. Iohn. 4.
• * 1.421

  August. in Ioh. tract. 30.
• * 1.422

  August. ad Daidanum. Epist. 57.
• * 1.423

  Contr. Faustū. lib. 20. ca. 11.
• * 1.424

  Ciryll in Ioh. lib. 9. cap. 21.
• * 1.425

  Ibidem.
• * 1.426

  Origine in Mat. tract. 32.
• * 1.427

  Gregorius de Pascha. Ho. 30.
• * 1.428

  Vigilius cont. Eutichen. lib. 4. &. lib. 1.
• * 1.429

  Caro Christi quando in ter∣ra fuit, nō erat in celo, & nune quia est in caelo non vtique in terris est.
• * 1.430

  Aug. de agone christiano.
• * 1.431

  Iohn. 12. Iohn. 17.
• * 1.432

  Matth. 2••. Iohn. 14.
• * 1.433

  Iohn. 12.
• * 1.434

  Obiection.
• * 1.435

  Matth. 26. Luke. 22. Mark. 14. 1. Cor. 11.
• * 1.436

  Psal. 33. Psal. 148.
• * 1.437

  Math. 18. Deut. 17.
• * 1.438

  Matth. 26. Mark. 14. Luk. 22. 1. Cor. 11.
• * 1.439

  1. Cor. 11.
• * 1.440

  Aunswere.
• * 1.441

  Tertul. cont. Praxeam.
• * 1.442

  Iere. in 1. cap. ad Gal.
• * 1.443

  August. lib. 83 quest. 61.
• * 1.444

  Ioh. 10. Ioh. 15.
• * 1.445

  Mat. 5.
• * 1.446

  1. Cor. 10.
• * 1.447

  Exod. 17.
• * 1.448

  Mat. 26. Mar. 14.
• * 1.449

  Luc. 22. 1. Cor. 11.
• * 1.450

  what the meanyng of this woorde: the new testa¦ment: is,
• * 1.451

  Their argu∣mēt brought vpon their owne heads.
• * 1.452

  Mat. 26. Mar. 14. Ioh. 12 Actes. ••.
• * 1.453

  An obiection
• * 1.454

  1. Tim. 3
• * 1.455

  Answere.
• * 1.456

  How the pa∣pists shi••teth this woorde: Oportet.
• * 1.457

  Mat. 26 Mar. 14 Luk. 22 Ioh. 16
• * 1.458

  Mar. 16▪
• * 1.459

  Luk. 24.
• * 1.460

  Act. 1.
• * 1.461

  Colo••••. 3.
• * 1.462

  Phil. 3.
• * 1.463

  Marke this argument.
• * 1.464

  Mat. 24.
• * 1.465

  In vitis Patiō.
• * 1.466

  Mat. 24
• * 1.467

  Hebr. 1.
• * 1.468

  Hebr. 10.
• * 1.469

  1. Cor. 11.
• * 1.470

  Matth. 18. Isido. de eccle. offici. cap. 10. Ambr. Hexa. lib. 3. cap. 5.
• * 1.471

  Matth. 26. Mark. 14. Luke. 22. 1. Cor. 11.
• * 1.472

  Hebr. 2. Hebr. 4.
• * 1.473

  Ioh. 20.
• * 1.474

  Martions heresie.
• * 1.475

  Eutiches heresie.
• * 1.476

  A question.
• * 1.477

  It is a mon∣struous body that the pa∣pistes wyll haue in the Sacrament.
• * 1.478

  August. ad Darda. Epi. 57.
• * 1.479

  August. de essentia diui∣nitatis.
• * 1.480

  Obiection.
• * 1.481

  Iohn. 6. Matth. 14.
• * 1.482

  Iohn. 20.
• * 1.483

  Aunswere.
• * 1.484

  The childish argument of the papistes. A possibili ad esse non valet consequentia. Gene. 1.
• * 1.485

  Gene. 7. Coloss. 3. Galat. 4.
• * 1.486

  Tertul. contr. Praxeam.
• * 1.487

  Non autem quia omnia potest facere, idioque cre∣dendū est ill•• fecisse, sed an fecerit requi∣rendum est. Posse. Nolle.
• * 1.488

  Theodor. in suo. 30. dialo. qui dicitur impatibili••.
• * 1.489

  Hebre. 10.
• * 1.490

  Hebr. 1.
• * 1.491

  Hebre. 10.
• * 1.492

  The papistes like the A∣nabaptistes.
• * 1.493

  The fetche of the papistes.
• * 1.494

  The shame∣full argu∣ments of the papistes.
• * 1.495

  The papistes be vtter ene∣mies to the almightie power of God.
• * 1.496

  Fire and sword are the best argu∣mentes that the papistes vse.
• * 1.497

  How Christ feedeth vs with his bo∣dy and blood.
• * 1.498

  1. Iohn. 1.
• * 1.499

  Marke this.
• * 1.500

  Actes. 3.
• * 1.501

  Iohn. 6. Matth. 14. Iohn. 20.
• * 1.502

  Christe had a true and na∣turall body. Due propor∣tion of lymmes.
• * 1.503

  No suche thing in the Sacrament.
• * 1.504

  Iohn. 20. The papistes lye.
• * 1.505

  The doore being shut, y^t was, in the night season.
• * 1.506

  Actes. 5. The apostles put in y^e com∣mon prison. The angel of the Lorde. Doores of the prison fast shut. Actes. 12. Herode. Peter.
• * 1.507

  The angell smote Peter on the side.
• * 1.508

  Matth. 28. Iohn. 17. Hebre. 2. Phil. 4.
• * 1.509

  The blas∣phemie of the papistes.
• * 1.510

  Luk. 24.
• * 1.511

  Iohn. 20.
• * 1.512

  Hebre. 1.
• * 1.513

  This must the papistes do if that will haue vs to beleue them.
• * 1.514

  August. de essentia diui∣nitatis.
• * 1.515

  Obiection. 1. Cor. 11.
• * 1.516

  Aunswere.
• * 1.517

  What it is to receaue the Sacrament vnworthily.
• * 1.518

  Ambr. in. ••. Cor. cap. 11.
• * 1.519

  Ciprian. De ablutione pe∣dum.
• * 1.520

  August. ad Bo∣nifacium. Epi∣stol. 50.
• * 1.521

  August. de tempore, & sermo. 20.
• * 1.522

  Athana. de passione, & cruce domin.
• * 1.523

  August. contra Cresconium. lib. 2. cap. 13.
• * 1.524

  Papistes are guiltie of the body & bloode of Christe. Papists al∣ter Christ his holy in∣stitution.
• * 1.525

  Ca cob.
• * 1.526

  A Papistical blessyng.
• * 1.527

  Why the Pa∣pistes can not perceiue, in what perill they be,
• * 1.528

  1. Cor. 1
• * 1.529

  Both kindes to be recey∣ued. Mat. 26 Mar. 14 Luk. 22
• * 1.530

  Per concomi∣tantiam. A terme of the Papistes that in recei∣uyng parte▪ we receyue the whole. The papistes make Christ our sauiour to haue no wit nor vn∣derstanding what he did, or sayd at his last supper.
• * 1.531

  Matth. 26. Mark. 14.
• * 1.532

  Obiection.
• * 1.533

  Aunswere.
• * 1.534

  The popishe priestes may not drinke the blood of Christ, but onely when they be at Masse. Gelasius papa de consecra.
• * 1.535

  distinct. 2. cap. comperimus.
• * 1.536

  The glose vpō the same Canon.
• * 1.537

  Gerardus Lori∣chius in 7. part. canonis.
• * 1.538

  Blushe at this ye pa∣pistes.
• * 1.539

  Then we see that the pa∣pistes are pestilent, de∣testable, and blasphemous heretiques.
• * 1.540

  Basilius morall Summa. cap. 14.
• * 1.541

  Matth. 15.
• * 1.542

  The papistes doe against the•• owne decrees.
• * 1.543

  Cipria. ad Cor∣nelium papam Epist. 2.
• * 1.544

  Haymo in. 1. Cor. 11.
• * 1.545

  The Cōmu∣nion mini∣stred in both kindes in the Primatiue Churche.
• * 1.546

  The counsell of Constance was holden in the yere of our. 1414. Obiection.
• * 1.547

  Answere.
• * 1.548

  The papistes make Christ to be very ig∣noraunt. 1. Cor. 11.
• * 1.549

  ••. Sam. 15.
• * 1.550

  Ciprian de cae∣na domini.
• * 1.551

  Obiection.
• * 1.552

  Aunswere. Cakes moulde in the Pixe.
• * 1.553

  Against the papistical re∣seruation.
• * 1.554

  Gabriel. lecti∣one. 26.
• * 1.555

  Ciprian de coe∣na domini.
• * 1.556

  Clemens Epi∣stola secunda.
• * 1.557

  Origen Cirill in Leuit. Ho ••.
• * 1.558

  Hier. in. 1. Cor. 11.
• * 1.559

  Hesichius in Leuit. lib. 2. Cap 8.
• * 1.560

  Nicephorus. lib. 17. cap. 25.
• * 1.561

  Note.
• * 1.562

  Marke this ye papistes & aunswere it.
• * 1.563

  The papistes owne reasōs do quite ouer¦throwe their transubstan∣tiation.
• * 1.564

  Math. 15.
• * 1.565

  Math. 26.
• * 1.566

  Marke. 14.
• * 1.567

  Math. 15.
• * 1.568

  Ciprian▪ Epist. 3. lib. 2.
• * 1.569

  Iohn. 15.
• * 1.570

  Math. 17.
• * 1.571

  Matth. 1••.
• * 1.572

  Matth. 5.
• * 1.573

  Ambro. in quest. veteri & noui testam. quest. 114. lib. 4. de virginib.
• * 1.574

  Wherein the papistes haue the auncient fathers in estimation.
• * 1.575

  Iere. 44. Papistes almes.
• * 1.576

  Obiection.
• * 1.577

  Nay rather, a stepmother.
• * 1.578

  Aunswere.
• * 1.579

  How far our weake bre∣thren ought to be borne withall.
• * 1.580

  Barnardus in epist. 78. ad Suggerium. Abbat. Sanct. Dionisij.

  Wherein we must beare with our weake bre∣thren.
• * 1.581

  Rom. 14.
• * 1.582

  The mini∣stration or∣receauing of the Sacra∣ments is not indifferent.
• * 1.583

  Amb. 1.••0.11.
• * 1.584

  Rom. 10. Rom. 8.
• * 1.585

  Iosu. 5.
• * 1.586

  Gen. 17.
• * 1.587

  Faith eateth.
• * 1.588

  August. in Ioh. tract. 26.
• * 1.589

  August. in Ioh. tract. 26.
• * 1.590

  August in Ioh. tract. 25.
• * 1.591

  Tert. de resur∣rectio. carnis.
• * 1.592

  Cyprian de coena dom.
• * 1.593

  Barnardus de diligendo deo.
• * 1.594

  Coloss. 5.
• * 1.595

  It is better to re••rayne from the whole sacra∣ment, then to mangle it, or leaue part vndone.
• * 1.596

  Matth. 5.
• * 1.597

  Gelasius papa. cont. ••utich.
• * 1.598

  How the mi∣sticall bread is abused in the sacramēt.
• * 1.599

  Papistes are cormorantes.
• * 1.600

  By the pa∣pistes doings all the people were excom∣municated.
• * 1.601

  Concil. Antio∣chen. Can. 2.
• * 1.602

  Canon. Apost. canon. 10.
• * 1.603

  Hugo Cardi. in Luk ca. 24. Durandus in Rational. lib. 4 cap. 55.
• * 1.604

  Mark. 14.
• * 1.605

  Gape wide▪
• * 1.606

  Howe the poore & igno∣raunt people are abused.
• * 1.607

  Sheepe skinnes and olde rotten dog skinnes.
• * 1.608

  Exod. 3. Iosua. 5. Actes. 7. We are ad∣monished of two thinges, by that Mo∣ses was bid∣den to put of his shoes.
• * 1.609

  Coloss. 2.
• * 1.610

  Wherefore the sacramēt was institu∣ted. Beholde ye papistes, we do make more then ••are signes of the sacrament.
• * 1.611

  Chris. in Epist. ad Cor. Ho. 7.
• * 1.612

  August. de doct. Christia. lib. 3. cap. 5.
• * 1.613

  Colos. 3.
• * 1.614

  Iohn. 15.
• * 1.615

  Math. 26. 1. Cor. 11.
• * 1.616

  What it is to examine our selues.
• * 1.617

  Augustine de baptisme con∣trà Dona••ist. lib. 3. Cap. 10.
• * 1.618

  Origen. in matth. cap. 15.
• * 1.619

  Chrisost. in Iohanem, Ho∣mil. 3.
• * 1.620

  Homil. 33.
• * 1.621

  Obiection.
• * 1.622

  Than it is no sacramēt.
• * 1.623

  August. in Psal. 98.
• * 1.624

  Answere.
• * 1.625

  ••ursum corda.
• * 1.626

  Ciprian in oratione Do∣mini.
• * 1.627

  Chrisost. in mat. homil. 9.
• * 1.628

  August. in Psal. 39.
• * 1.629

  Coloss. 3.
• * 1.630

  Ca. 10. fol. 45.
• * 1.631

  Holtcot.
• * 1.632

  Thomas de A∣quino in Ra∣tionale diui∣norum offi∣ciorum.
• * 1.633

  A short ex∣hortation to magistrates.
• * 1.634

  Reuelation Cap. 21.
• * 1.635

  Obiection.
• * 1.636

  Ciprianus.
• * 1.637

  Aunswere.
• * 1.638

  Rom. 6.
• * 1.639

  Iohn. 14.
• * 1.640

  Iohn. 6.
• * 1.641

  1. Ihon. 4.
• * 1.642

  Math. 4. Luke. 4.
• * 1.643

  What honour we ought to doe vnto the Sacraments
• * 1.644

  Ambros. in. 1. Cor. 11.
• * 1.645

  None doe breake the Lordes insti∣tution more, then the Pa∣pistes. Deut. 4. Reuel. 22.
• * 1.646

  Leuit. 10.
• * 1.647

  A recapitula∣tion.
• * 1.648

  Ambrosius i•• 1. Cor. 11.
• * 1.649

  1. Cor. 11. An aūswere to the obiecti∣on that is made out of the .11. to the Corinthians. Math. 25.
• * 1.650

  Marke this well.
• * 1.651

  Math. 25.
• * 1.652

  Actes. 9.
• * 1.653

  Nota.
• * 1.654

  Zacharie. 2.
• * 1.655

  What we learne of the Lordes. wordes in Zacherie.
• * 1.656

  Math. 57.
• * 1.657

  1. Cor. 11.
• * 1.658

  A similitude.
• * 1.659

  The Kinges broad seale.
• * 1.660

  The Sacra∣mentes are the true Seales, of our heauenly kyng.
• * 1.661

  Galat. 3.4.
• * 1.662

  Note.
• * 1.663

  Hebre. 6.
• * 1.664

  Math. 27.
• * 1.665

  Roma. 6.
• * 1.666

  Marke this similitude.
• * 1.667

  Nota.
• * 1.668

  Hebre. 6.
• * 1.669

  Marke this diligently.
• * 1.670

  Iohn. 6.
• * 1.671

  August. in Io. tract. 26.
• * 1.672

  Marke this question.
• * 1.673

  Nota.
• * 1.674

  Math. 27.
• * 1.675

  Math. 17. Vigilius Mar∣tyr. lib. 4. con∣••ra Eutichen.
• * 1.676

  Hebre. 10. Hebre. 11.
• * 1.677

  Theodoretus 3. Dialogo.
• * 1.678

  Epiphanius contra haereses lib. 3. tomo. 2.
• * 1.679

  Theodoretus Dialogo. 1.
• * 1.680

  Chrisostom•••• ad Caesarium.
• * 1.681

  Ireneus cont•••• Valent. lib. Cap. 3. Ciprian. lib. 1. Epist. ad Ma∣gnū.
• * 1.682

  Obiection.
• * 1.683

  August. in▪ Psal. 33.
• * 1.684

  Aunswere.
• * 1.685

  August. in. Psal. 33.
• * 1.686

  Quodam∣modo.
• * 1.687

  Augustine ad Bonifacium Epist. 23.
• * 1.688

  Quodam∣modo.
• * 1.689

  Obiection.
• * 1.690

  Aunswere.
• * 1.691

  Obiection▪
• * 1.692

  Aunswere.
• * 1.693

  Chrisost. in. Mattheum.
• * 1.694

  Epiphanius contra Haereses lib. 3. Tom. 2.
• * 1.695

  Note.
• * 1.696

  Rom. 6.
• * 1.697

  1. Peter. 2.
• * 1.698

  Iohn. 20.
• * 1.699

  Note.
• * 1.700

  Math. 3.
• * 1.701

  Why Christe would be ba∣ptized.
• * 1.702

  Roma. 6. Hebre. 10.
• * 1.703

  The seconde cause why christe would Communi∣cate with vs.
• * 1.704

  Ephe. 5.
• * 1.705

  Hebre. 2.
• * 1.706

  Marke. 14. Math. 26. The Papi∣stes are like the Arians.
• * 1.707

  Iohn. 14.
• * 1.708

  Heb. 10. Hebre. 1. Math. 26.24.16. Marke 16. Actes. 2. Actes. 3. Collos. 3. Hebre. 8.
• * 1.709

  The tragical exclamation of y^e papistes.
• * 1.710

  Note.
• * 1.711

  Actes. 1.
• * 1.712

  Note.
• * 1.713

  Marke this ye Papistes.
• * 1.714

  Exod. 7.
• * 1.715

  Exod. 7.
• * 1.716

  Iohn. 2.
• * 1.717

  Hebr. 1.
• * 1.718

  An other shift of the papistes.
• * 1.719

  Iohan. Scotus sup. sen. dist. 2.
• * 1.720

  Gabriel Biel sup. canone Missae. lect. 40
• * 1.721

  Transub∣stantiation came from Rome.
• * 1.722

  Sup. canon•• lect. 40.
• * 1.723

  The papistes themselues say that their transubstan∣tion is not founde in the word of god. Cut••er. Tons. de Eucharistia. lib. 1. pag. 46.
• * 1.724

  Anno. 1215. Transubstā∣tiation was neuer harde of in y^e church for the space of .1215. ye∣res after Christe. The age of the papistes new transub∣stantiation is .357. yeres. Gen. 4. Iocl. ••.
• * 1.725

  The Christe that the pa∣pistes haue in their Masse, is made of bread and wine. Reuel. 17.
• * 1.726

  Coloss. 3. Hebr. 10.
• * 1.727

  Iohn. ••.
• * 1.728

  The wicked eate not the body of Christ.
• * 1.729

  1. Cor. 10.
• * 1.730

  August. in Ioh. tract. 26.
• * 1.731

  In tract. 26.
• * 1.732

  Augu. de ciui••. dei. lib. 21. cap. 25.
• * 1.733

  Ex lib. senten. Prosperi.
• * 1.734

  In Ioh. trac••t. 59.
• * 1.735

  Ex lib. sene••. Prosperi.
• * 1.736

  Ambro. de Be∣nedict. Patri. cap. 6.
• * 1.737

  Origene. in Matth. cap. 15.
• * 1.738

  Hieronimi in Ieremiam. Hieronimi in Esaiam. ca. 66.
• * 1.739

  De consecra. distinct. 2. cap. qui discordat, et ibidem in cap. quid est. What great absurdities doe come of the doctrine of transub∣stantiation. De consecra. distinct. 2. qui bene.
• * 1.740

  Alexan. Halen par. 4. quae. 45. memb. 1.
• * 1.741

  The like ye may reade in William Pe∣rin, in his booke of his 3. sermons preached in the hospitall of S. Antho. in London. The Christ of the papists is eaten vp with Mice and Rattes. Hebr. 10.1. Coloss. 3. Phil. 3.
• * 1.742

  The papistes do burne their Christ.
• * 1.743

  Who can choose but laugh at these papists. Math 4. Ephe. 4.
• * 1.744

  Hebr. 2.
• * 1.745

  Math. 2••. The papistes make Christ more weake and fearefull then the vlle vermine and other creatu∣res 〈◊〉〈◊〉.
• * 1.746

  Psal. 53.
• * 1.747

  The true ex∣position of these words: This is my body.
• * 1.748

  Gen. 17.
• * 1.749

  Exod. 12.
• * 1.750

  2. Sam. 7.
• * 1.751

  Esai. 66. Actes. 7.
• * 1.752

  1. Sam. 4. Psal. 78.
• * 1.753

  Leuit. 16.
• * 1.754

  Hebr. 7.9.10.
• * 1.755

  2. Cor. 5.
• * 1.756

  Why the sa∣cramentes be called by the names of the thinges wherof they be sacramen∣tes.
• * 1.757

  The sacra∣ment is not the testament of Christ, but a seale or sign of it.
• * 1.758

  Matth. 26.
• * 1.759

  Cyprian ad Caecilium. lib. ••. Epist. 3.
• * 1.760

  Theo. dialo. 1.
• * 1.761

  1. Cor. 10. 1. Cor. 11. Exod. 7. Iohn. 2.
• * 1.762

  Tertul. contr. Martio. lib. 1.
• * 1.763

  Note.
• * 1.764

  1. Tim. 4.
• * 1.765

  Hieroni. in Matth. cap. 26.
• * 1.766

  Columela.
• * 1.767

  The sacra∣mentes are not bare signes.
• * 1.768

  Ambro. de sa∣cramen. lib. 6. cap. 1.
• * 1.769

  A similitude.
• * 1.770

  Coloss. 3. Hebr. 10.
• * 1.771

  Tertul. contr. Martio. lib. 4.
• * 1.772

  August. in prol. in 3. psal.
• * 1.773

  August. contr. Adimantum. cap. 22.
• * 1.774

  1. Cor. 10.
• * 1.775

  De consecra∣tione distin∣ction. 2. Hoc est quod.
• * 1.776

  The Marke whereat the Papistes shoote. Actes. 12.
• * 1.777

  Iohn. 4.
• * 1.778

  Stella Clerico∣rum.
• * 1.779

  Actes. 12.
• * 1.780

  Sermo. discipu. Sermo. 112. Papistes se∣keth by tran∣substantiati∣on to set vp their pride and glorie.
• * 1.781

  Obiection.
• * 1.782

  Luke. 2.
• * 1.783

  Luke. 2.
• * 1.784

  Hebr. ••.
• * 1.785

  Aunswere.
• * 1.786

  Nota.
• * 1.787

  Luke. 2.
• * 1.788

  Esai. 7.
• * 1.789

  what this worde Si∣gne doth si∣gnifie in this place of Luk. 2. The place of Simeone ex∣pounded.
• * 1.790

  Psal. 2.
• * 1.791

  Actes. 28.
• * 1.792

  Wisd. 2.
• * 1.793

  Hebr. 1.
• * 1.794

  Hebr. 1.
• * 1.795

  1. Pet. 1.
• * 1.796

  Howe the place of Paul must be vn∣derstanded.
• * 1.797

  Iohn. 12.
• * 1.798

  Gen. 1. 1. Pet. 2. Hebr. 4.
• * 1.799

  Iohn. 3. Coloss. 3. 1. Pet. 1.
• * 1.800

  Vsia.
• * 1.801

  Hipostases.
• * 1.802

  Cyprianus de vnctio. Chris∣matis.
• * 1.803

  August. super Leuit. cap. 17. quest. 57.
• * 1.804

  August. ad Bonifacium. Epist. 23.
• * 1.805

  Theo. dialo. 1.
• * 1.806

  Christo. ad Caesarium.
• * 1.807

  Bishoppe Iuell.
• * 1.808

  Ambr. lib. 6. cap. 1.
• * 1.809

  Cypria. de coena Dom▪
• * 1.810

  Marke this well.
• * 1.811

  Irene. aduer∣sus Here. lib. 4. cap. 24.
• * 1.812

  August. in Ioh. tract. 80.
• * 1.813

  How the na∣ture of water is chaunged in baptisme.
• * 1.814

  Theo. dialo. 2.
• * 1.815

  Emisenus de consecr. dist. 2.
• * 1.816

  Hebr. 7.
• * 1.817

  Note this.
• * 1.818

  Ambr. de. Sa∣cramen. lib. 4. cap. 4.
• * 1.819

  Ambr. de his qui initiantur misterijs. ca. 9.
• * 1.820

  Chrisost. ad. populū Antio∣chaenū. Ho. 60
• * 1.821

  August. in Psal. 98.
• * 1.822

  Ioh. tract. 26.
• * 1.823

  Contra. Maxi∣minum. lib. 22.
• * 1.824

  De consecra. distinct. 2. qui manducat.
• * 1.825

  what it is to examine him selfe.
• * 1.826

  To examine our selues, standeth in two pointes, ••idz. faith, and repen∣taunce.
• * 1.827

  who they be that feede ef∣fectuously vp∣on the body and blood of Christe.
• * 1.828

  Iohn. 4.
• * 1.829

  1. Peter. 3.
• * 1.830

  Chrisost. de Eucharistia. Obiection.
• * 1.831

  ••unswere.
• * 1.832

  Note.
• * 1.833

  Iohn. 6.
• * 1.834

  Obiection.
• * 1.835

  Chrisost. ad populū Antio. Hom. 2.
• * 1.836

  Aunswere.
• * 1.837

  Ephe. 5.
• * 1.838

  Iohn. 6.
• * 1.839

  Nicolaus Lyra in Psal. 110.
• * 1.840

  August. de doctri. Christi. lib. 3.
• * 1.841

  De catech. ru∣dib. cap. 26. cont. ad∣uersar. legis & prophet. lib. 2. cap. 9.
• * 1.842

  The fathers in the olde Testament did eate chri∣stes fleshe, as∣wel as we in the newe.
• * 1.843

  1. Cor. 10.
• * 1.844

  August. in Ioh. tract. 26.
• * 1.845

  Leo de Natiui. Dom. Serm. 3.
• * 1.846

  Contr. Faustū. lib. 19. cap. 14.
• * 1.847

  In Ioh. tract. 50.
• * 1.848

  Ambr. in Lue. lib. 6. cap. 8.
• * 1.849

  Augustin. Epist. 84.
• * 1.850

  Barnarde medita. cap. 6.
• * 1.851

  How Christ is in y^e bread•• in the recea∣uer, and in heauen.
• * 1.852

  Coloss. 3. 1 Pet. 3. Hebre. 7. Phil. 3.
• * 1.853

  The comfor•• that we haue by the ascen∣sion of Christ into heauen.
• * 1.854

  Galat. 4. Rom. 8.
• * 1.855

  Faith recea∣ueth, hope possesseth, life confir∣meth. 2. Peter. 1.
• * 1.856

  Rom. 3.
• * 1.857

  Ephe. 4.
• * 1.858

  Ephe. 1.
• * 1.859

  Exod. 7. 1. Reg. 22. Iob. 1. Matth. 8. 2. Cor. 12. Deut. 13. Rom. 5. 2. Cor. 12. Iames. 2.
• * 1.860

  Ambro. in Luc. 24. Coloss. 3. Ephe. 1. 1. Peter. 3. H••br. 1. Ioh. 4. Matth. 25.
• * 1.861

  Mark. 14.
• * 1.862

  Coloss. 3. 1. Cor. 7. Rom. 12.13. Actes. 1.
• * 1.863

  1. Peter. 2. Phil. 3.
• * 1.864

  Hebr. 1••. 2. Cor. 5.
• * 1.865

  Matth. 7.
• * 1.866

  The errour of y^e Iewes.
• * 1.867

  Ioh. 18.
• * 1.868

  1. Ioh. 2. Hebre. 7.
• * 1.869

  Galat. 3.
• * 1.870

  Rom. ••. Hebr. 4.
• * 1.871

  Ioh. 10. Phil. 2. Ioh. 1. Ioh. 10. Ioh. 16. Phil. 2. Matth. 3. Ioh. 12. Rom. 8. Ioh. 16. Ioh. 14. Ephe 5. Ephe. 1••. Ioh. 10. Rom. 5. Ephe. 5. Ioh 1. Hebr. 2. Hebre. 4.
• * 1.872

  Actes. 9. Ephe. 5.
• * 1.873

  Matth. 2••.
• * 1.874

  Hebre. 7.
• * 1.875

  Rom: 8.
• * 1.876

  Hebre. 7.
• * 1.877

  Hebre. 9.
• * 1.878

  1. Ioh. 2.
• * 1.879

  Ioh. 16.
• * 1.880

  Rom. 14.
• * 1.881

  August. in Psal. 108.
• * 1.882

  Actes. 4••
• * 1.883

  Ioh. 14.
• * 1.884

  Esai. 30••
• * 1.885

  Ambr. de Isa∣ac et anima.
• * 1.886

  2. Tim. 2.
• * 1.887

  Why Christe our sauiour was man.
• * 1.888

  Ephe. 2. Psal. 51. Iob. 14.
• * 1.889

  Hebr. 4. August. in Hom. de oui∣bus, non me∣diat. homo preter deita∣tem, non me∣diator deus preter huma∣nitatem. None can be mediatour betwixt god and man, but God only.
• * 1.890

  1. Iohn. 2.
• * 1.891

  August. in epi. Ioh. tract. ••.
• * 1.892

  Obiection.
• * 1.893

  Aunswere.
• * 1.894

  Rom. 8.
• * 1.895

  Heb. 7.
• * 1.896

  Hebre. 9. ••. Iohn. 2.
• * 1.897

  Augusti. cont. Parmeniani lib. 2. cap. 8.
• * 1.898

  Iohn. 19.
• * 1.899

  Hebr. 11. Iohn. 17.
• * 1.900

  Ihō putteth hym selfe in the number of ••ynners.
• * 1.901

  Iohn. 16.
• * 1.902

  Hebre. 5.
• * 1.903

  1. Tim. 2.
• * 1.904

  Augusti. cont. Parmeniani lib. 2. Cap. 8.
• * 1.905

  1. Cor. 12.
• * 1.906

  August, in Psal. ••4.
• * 1.907

  The right vnderstan∣ding of this word inter∣cession.
• * 1.908

  Reade the hystories of Titus Liui∣as for it.
• * 1.909

  1. Iohn. 2. Hebr. 7.
• * 1.910

  Actes. ••. Actes. 14. 1. Cor. 1. Reuel▪ 22.
• * 1.911

  Beholde the blasphemie of the papistes by their own doctrine.
• * 1.912

  A mediator. A traytor.
• * 1.913

  Antoninus.
• * 1.914

  Math. 7. Math. 15. Titus. 1.
• * 1.915

  The Papiste like to Rat catchers.
• * 1.916

  In nomine Domine inci∣pit omne ma∣lum.
• * 1.917

  A prouerbe.
• * 1.918

  Obiection.
• * 1.919

  Aunswere.
• * 1.920

  1. Tim. 2.
• * 1.921

  The distinc∣tion that the olde idolater•• did make.
• * 1.922

  1. Tim. 2.
• * 1.923

  Obiection.
• * 1.924

  Gen. 1.
• * 1.925

  ••. Tim. 2.
• * 1.926

  Aunswere.
• * 1.927

  ••. Tim. 2.
• * 1.928

  Note.
• * 1.929

  Deut. ••.
• * 1.930

  Ephe. 4. Hemerobap∣tistes.
• * 1.931

  Obiection. Luk. 24. Ioh. 20.
• * 1.932

  Aunswere.
• * 1.933

  Marke this well.
• * 1.934

  1. Tim. ••.
• * 1.935

  Christ is not the cheife mediatour by the pa∣pistes doc∣trine.
• * 1.936

  ••. Iohn. 2. Obiection.
• * 1.937

  Aunswere.
• * 1.938

  ••. Iohn. 2.
• * 1.939

  Obiection.
• * 1.940

  Iohn. 8. Matth. 5.
• * 1.941

  1. Cor. 3.
• * 1.942

  Ephe. 2••.
• * 1.943

  Reuel. 21.
• * 1.944

  Aunswere.
• * 1.945

  why the apo∣stles were called light.
• * 1.946

  Ephe. 5.
• * 1.947

  Matth. 5.
• * 1.948

  Psal. 119. Iere. 20. Iere. 23. Exod. 7. Ioh. 19.
• * 1.949

  Ephe. 2▪
• * 1.950

  Reuel. 22.
• * 1.951

  1. Cor. 3. Ephe. 2.
• * 1.952

  Obiecttion.
• * 1.953

  Iohn. 9.
• * 1.954

  The simili∣tude that our papistes doe bring for to mainteine their idola∣trie.
• * 1.955

  1. Reg. 2.
• * 1.956

  2. Sam. 14.
• * 1.957

  Aunswere.
• * 1.958

  What is the cheefe marke that the pa∣pistes doe shoote at.
• * 1.959

  The coue∣tousnesse of priestes, is the mother of all idola∣trie.
• * 1.960

  1. Tim. 2.
• * 1.961

  Matth. 23. 1. Tim. 6.
• * 1.962

  August. de spiri. & anima. cap. 29.
• * 1.963

  Esai. 63.
• * 1.964

  What pro∣perties must be in him that we must pray vnto.
• * 1.965

  Ioh. 14. Hebre. 7.
• * 1.966

  Matth. 11.
• * 1.967

  Obiection.
• * 1.968

  Iohn. 9.
• * 1.969

  Aunswere.
• * 1.970

  The place of the ninth of Iohn ex∣pounded.
• * 1.971

  Two maner of sinners.
• * 1.972

  Luk. 18.
• * 1.973

  Luk 15.
• * 1.974

  Luk. 23.
• * 1.975

  Matth. 27.
• * 1.976

  Matth. 11. Matth. 9.
• * 1.977

  Luk. 1••.
• * 1.978

  Iohn. 13.
• * 1.979

  Luk. ••.
• * 1.980

  Matth. ••. Mark. 5.
• * 1.981

  Chrisost. de muliere Cana∣nee. Hom. 12.
• * 1.982

  In eadem Ho∣milia.
• * 1.983

  Chrisost. Ho. de perfectu Euangeli••.
• * 1.984

  August. de libero arbitrio lib. 3. cap. 21.
• * 1.985

  Ioh. 14. Actes. 5.
• * 1.986

  ••••re. 4.
• * 1.987

  1. Reg. 2.
• * 1.988

  2. Sam. 14.
• * 1.989

  Rom. 5.
• * 1.990

  Rom. 8.
• * 1.991

  Ezech. 18.
• * 1.992

  Matth. 11.
• * 1.993

  The simili∣tude of the papistes is discussed.
• * 1.994

  Psal. 2.
• * 1.995

  Matth. 11. Luk. 14.
• * 1.996

  Matt. 6. Psal. 13••.
• * 1.997

  2. Chro. 2. Esai. 66. Iere. 23. Psal. 139. Actes. 7.
• * 1.998

  Amb. in epist. ad. Rom. ca. 1.
• * 1.999

  Hebre. 4. Psal. 14. Psal. 139.
• * 1.1000

  The simili∣tude of the papistes, is ouerthrowen by another.
• * 1.1001

  Matth. 11.
• * 1.1002

  Psal. 50.
• * 1.1003

  Iere. 2••.
• * 1.1004

  Hebr. 4. Iames. ••.
• * 1.1005

  Matth. 11.
• * 1.1006

  Iohn. 16.
• * 1.1007

  Hebre. 7.
• * 1.1008

  Iohn. 15.
• * 1.1009

  Psal. 34. Psal. 144.
• * 1.1010

  Ioel. 2. Rom. 10.
• * 1.1011

  Iames. 4.
• * 1.1012

  Rom. 10.
• * 1.1013

  Gen. 22.
• * 1.1014

  Obiection.
• * 1.1015

  Aunswere.
• * 1.1016

  Hebr. 1.
• * 1.1017

  Psal. 91.
• * 1.1018

  Psal. 34.
• * 1.1019

  Reuel. 6.
• * 1.1020

  Matth. 6.
• * 1.1021

  Luk. 16.
• * 1.1022

  Hebre. 11.
• * 1.1023

  The shi••tes of the foolishe papistes.
• * 1.1024

  Reuel. 14.
• * 1.1025

  Hieroni. cont. Vigilantiū.
• * 1.1026

  Aunswere.
• * 1.1027

  1. Pet. ••. 1. Pet. 1. Coloss. 3.
• * 1.1028

  Rom. 12.
• * 1.1029

  Note.
• * 1.1030

  August. de spiritu & ani∣ma. cap. 26.
• * 1.1031

  Zach. 1. Reuel. 8.
• * 1.1032

  Galat. 6.
• * 1.1033

  Iames. 5.
• * 1.1034

  Marke this well.
• * 1.1035

  Obiection.
• * 1.1036

  Iere. 15.
• * 1.1037

  Aunswere.
• * 1.1038

  What was the meaning of the pro∣phete.
• * 1.1039

  Ezech. 14.
• * 1.1040

  Gen. 48.
• * 1.1041

  What was the meanyng of the Pa∣triarche.
• * 1.1042

  Esai. 63.
• * 1.1043

  Esai. 4.
• * 1.1044

  Obiection.
• * 1.1045

  2. Mach. 1••.
• * 1.1046

  Aunswere.
• * 1.1047

  2. Mach. 2.
• * 1.1048

  ••. Mach. 15.
• * 1.1049

  It were starke mad∣nes to groūd my doctrine vppon a dreame.
• * 1.1050

  The prayer of Iudas Machabeus.
• * 1.1051

  The 〈◊〉〈◊〉 re∣fuge of the papistes.
• * 1.1052

  Psal. 22.
• * 1.1053

  Aunswere. Iames. 5.
• * 1.1054

  Iames. 5.
• * 1.1055

  Num. 11. Esai. 50. Esai. 59.
• * 1.1056

  Hebre. 9.
• * 1.1057

  Cyrill cont. Iulianū. lib. 6.
• * 1.1058

  August. de vera religio. cap. 55.
• * 1.1059

  Matth. 12. Rom. 8. Galat. 4.
• * 1.1060

  August. de sancta virgini. cap. 3.
• * 1.1061

  August. in Ioh. ••••ct. 10.
• * 1.1062

  Luk. 11. Epipha. lib. 3. Haetes. 59. cont. Colly∣zidian.
• * 1.1063

  Origen i•• Luc. Hom. 25.
• * 1.1064

  Epipha. lib. 3. Haeres. 59.
• * 1.1065

  Iere. 44.
• * 1.1066

  Collyridiani, were here∣tiques.
• * 1.1067

  Hebre. 10. Colloss. 3.
• * 1.1068

  August. de agone christ▪ & de fide & symbolo. Matth. 28. Phil. 2.
• * 1.1069

  Actes. 3.
• * 1.1070

  Matth. 2••.
• * 1.1071

  Hebr. 9. 1. Tim. 2. Rom. 8. 1. Ioh. 2. Hebr. 7.
• * 1.1072

  And he shal come down to iudge both the quicke and the dead. Actes. 1. August ad Darda. Epi. 57. Matth. 25. 1. Thess. 4. Iohn. 5. 1. Thess. 4.
• * 1.1073

  The opinion of many tou∣ching y^e quick and the dead.
• * 1.1074

  Hebre. 9.
• * 1.1075

  Matth. 24. Luk. 17. Gen. 6.7. Gen. 19.
• * 1.1076

  Howe the saying of S. Paul ought to be vnder∣standed.
• * 1.1077

  Hebre. 9. 1. Cor. 15.
• * 1.1078

  1. Thess. 4.
• * 1.1079

  Gen. 5. 2. Reg. 2.
• * 1.1080

  Actes. 10. 2. Tim. 4.
• * 1.1081

  The true meaning of this article▪
• * 1.1082

  Iohn. 5.
• * 1.1083

  Iohn. 5.
• * 1.1084

  1. Ioh••. 4. Iohn. 20. Luk. 21.
• * 1.1085

  Rom. 2. Hebre. 10. Iohn 3.
• * 1.1086

  1. Iohn. 2. Rom. 8. 1. Tim. 2.
• * 1.1087

  Hebre. 13.
• * 1.1088

  Matth. 1.
• * 1.1089

  1. Peter. 5.
• * 1.1090

  Esai. 7. Matth. 1. Actes. 4. Phil. 2.
• * 1.1091

  Rom. 8. 2. Tim. 2.
• * 1.1092

  Iohn. 10.
• * 1.1093

  Ephe. 5.
• * 1.1094

  Ephe 5. Coloss. 1.
• * 1.1095

  Galat. 5.
• * 1.1096

  Rom. 8. Galat. 2.
• * 1.1097

  Obiection.
• * 1.1098

  Matth. 12.
• * 1.1099

  Rom. 14. 2. Cor. 5.
• * 1.1100

  Rom. 2. 1. Cor. 4.
• * 1.1101

  Aunswere.
• * 1.1102

  Rom. 5••
• * 1.1103

  Iohn. 3.
• * 1.1104

  1. Cor. 1.
• * 1.1105

  Ezech. 1••.
• * 1.1106

  1. Cor. 1.
• * 1.1107

  Rom. ••. Rom. 5.
• * 1.1108

  Ioh. 5.
• * 1.1109

  Obiection.
• * 1.1110

  Aunswere.
• * 1.1111

  Howe the faithfull shall appeare in iudgement.
• * 1.1112

  Iames. 2. Matth. 25.
• * 1.1113

  Matth. 19. Luk 22.
• * 1.1114

  1. Cor. 6. VVild. 3.
• * 1.1115

  Rom. 4. Galat. 3. Ephe. 2.
• * 1.1116

  Gen. 25.
• * 1.1117

  The misterie of Iacobs putting on of his brothers apparell. Ambro. de Ia∣cob & vita be∣ata. lib. 2.
• * 1.1118

  Psal. 32. Rom. 4.
• * 1.1119

  Matth. 5. Iames. 2. Galat. 5. Esai. 64.
• * 1.1120

  Rom. 10.
• * 1.1121

  Rom. 5.
• * 1.1122

  Matt. 5. Galat. 3. Rom. ••.
• * 1.1123

  Iohn. ••.
• * 1.1124

  Matth. 6. Psal 14. Psal. 53. VVild. 2. Eccle. 5. 1. Cor. 15. Luk. 12. Rom. 2.
• * 1.1125

  Iames. ••.
• * 1.1126

  Matth. 25. Luk. 13. Matth. 7. Psal. 6.
• * 1.1127

  1. Iohn. 3. Iames. 2.
• * 1.1128

  Luk. 16.
• * 1.1129

  Prou. 21. Tobi. 4. Eccle. 4. Eccle. 13. Eccle. 14. Luk. 14. Luk. 16.
• * 1.1130

  Eccle. 28.
• * 1.1131

  Matth. 12.
• * 1.1132

  Rom. 10.
• * 1.1133

  Galat. 3.
• * 1.1134

  Luk. 17.
• * 1.1135

  Esai. 64.
• * 1.1136

  Rom. 4.
• * 1.1137

  Psal.143.
• * 1.1138

  Iob. 9.
• * 1.1139

  Iob. 14.
• * 1.1140

  Luk. 21. Iob. 13. 1. Iohn. 4. Iohn. 20. Rom. 8.
• * 1.1141

  Matth. 24. Reuel. 1. 1. Cor. 15. 1. Thess. 4.
• * 1.1142

  1. Peter. 5. Iames. 4.
• * 1.1143

  2. Tim. 1. Matth. 1. Luk. 2. Phil. 3. 1. Tim. 1. 1. Tim. 2.
• * 1.1144

  Luk. 21. 1 Peter. 4. Ephe. 4. 2. Peter. 3. Matth. 24. 2 Peter. 3. Reuel. 3. Reuel. 14: Matth. 25.
• * 1.1145

  Ephe. 6.
• * 1.1146

  1 Thess. 5.
• * 1.1147

  1. Iohn. 5. 1. Peter. 5.
• * 1.1148

  Hebre. 4.
• * 1.1149

  Coloss. 4.
• * 1.1150

  Ephe. 5.
• * 1.1151

  1. Cor. 6.
• * 1.1152

  Coloss. 3.
• * 1.1153

  What is sig∣nified by Psalmes by Hym-es, & by songes.
• * 1.1154

  1. Thess 3. Rom. 8. Matth. 16. Matth. 7. 1. Cor. 10.
• * 1.1155

  A speciall ca∣ueat or war∣nyng. 1 Thess. 5. 2. Peter. ••.
• * 1.1156

  1. Tim. ••.
• * 1.1157

  Matth. 24.
• * 1.1158

  Luk. 21.
• * 1.1159

  Obiection.
• * 1.1160

  Luk. 21.
• * 1.1161

  Aunswere.
• * 1.1162

  Matth. 24.

  Howe the wordes of Christ are taken of many.

  What the same doth signifie.
• * 1.1163

  What the Moone doth signifie.
• * 1.1164

  Reuel. 6.
• * 1.1165

  What the starres doe signifie. Reuel. 6. Daniel. 12.
• * 1.1166

  Matth. 24.
• * 1.1167

  Chrisost. in Matthaeū.
• * 1.1168

  The true meaning of the darkning of the sunne, moone, and starres. Esai. 13.24.34 Iere. 15. Ezech. 32. Amos. 8. Ioel. 2.3. Mich. 3. Luk. 23. Reuel. 6.
• * 1.1169

  Eccle. 5. Matth 24. 1. Thess. 5. 2. Peter. 3. Reuel. 3.16. Hebre. 10. Matth. 11.
• * 1.1170

  Malach. 3.
• * 1.1171

  Luk. 1.
• * 1.1172

  Matth. 17.
• * 1.1173

  2. Cor. 11.
• * 1.1174

  Matth. 24.
• * 1.1175

  Enoch and Elias be come alredy.
• * 1.1176

  Reuel. 11:
• * 1.1177

  Matth. 18. Hebre. 6.
• * 1.1178

  Matth. 24. Luk. 17.
• * 1.1179

  Gen. 6. Gen. 18.
• * 1.1180

  2. Tim. 2.
• * 1.1181

  Gen. 6.••. Gen. 18.19.
• * 1.1182

  Antechrist.
• * 1.1183

  False chri∣stes.
• * 1.1184

  False pro∣phetes.
• * 1.1185

  Matth. 24. Mark. 13.
• * 1.1186

  2. Peter. 3. 2. Tim. 3. Iude. 1. 1. Tim. 4.
• * 1.1187

  2. Peter. 3. Hebre. 10. Rom. 2. 2. Peter. 3. 1. Tim. 2. Ezech. 18. 1. Thess. 5. Matth. 24. Reuel. 3.
• * 1.1188

  Matth. 24. Mark. 13. Luk. 17.
• * 1.1189

  Christe as touchyng his manhoode, is ignoraunt of the latter day.
• * 1.1190

  Actes. 1.
• * 1.1191

  Rom. 12. Prou. 25. Eccle. 3.
• * 1.1192

  Rom. 12. Ephe. 5. 1. Thess. 4. Rom. 2. Matth. 25.
• * 1.1193

  2. Thess. 2.
• * 1.1194

  2. Thess. 2.
• * 1.1195

  Psal. 28.
• * 1.1196

  Franciscus Zarabella.
• * 1.1197

  Distict. 96. Satis euidēter. Extraua. Iohā. 22. cum inter in Glossa. Im∣press. Lugduni. Anno: 1555. Concil. Trid. sub Paulo. 3. De electi. cap. licet.
• * 1.1198

  Conci. Leteran Session. 6. pag. 601.
• * 1.1199

  Paulus Ae∣milius. lib. 7.
• * 1.1200

  Grego. in Iob. cap 34 lib. 25. cap. 14.
• * 1.1201

  Anselmus in. 2. Thess. 2.
• * 1.1202

  Eusebius de praeparat. lib. 7.
• * 1.1203

  2. Thess. 2.
• * 1.1204

  Rom. 1.
• * 1.1205

  I beleue in the holy ghost.
• * 1.1206

  1. Cor. 12.
• * 1.1207

  Rom. 8. Acts. 2.
• * 1.1208

  2. Cor. 3.
• * 1.1209

  Ephe. 1. Rom. 5. Iohn. 16.
• * 1.1210

  1. Iohn. 1. 1. Peter. 3. 1. Cor. 6. Rom. 8. Psal. 51.
• * 1.1211

  Psal. 1. Matth. 5. 1. Peter. 2. Iohn. 7.
• * 1.1212

  Esai. 55. Esai. 44. Iohn. 7.
• * 1.1213

  Ezech. 36. Matth. 3. Actes. 1.
• * 1.1214

  Ephe. 4.
• * 1.1215

  Barnard. in die Petecost. Sermo. 2.
• * 1.1216

  2. Peter. 1. The doctrine conteyned in the olde and newe Testa∣ment, is suf∣ficient vnto saluation. 2. Tim. 3.
• * 1.1217

  Chrisost. in 22. cap. Matth. Hom. 41. Hom. 1. in Epist. ad Titū.
• * 1.1218

  In Matth. 22. cap. Hom. 4.
• * 1.1219

  August. ad Fratres in Here.
• * 1.1220

  Athana. cont. Gentiles.
• * 1.1221

  Lyra in vlti. cap. prouerb.
• * 1.1222

  Galat. 1.
• * 1.1223

  Iohn. 1••.
• * 1.1224

  Ezech. 13. Matth. 15.
• * 1.1225

  1. Iohn. 4. Chrisost. de sancto & ado∣rando spiritu.
• * 1.1226

  2 Peter. 1. Matth. 11. Reuel. 3. Actes. 16. Iohn. 6. Esai. 54.
• * 1.1227

  Lodo••••tus ci∣tatur ab illy∣rico, in Norma Concilij. Albertus Pig∣ghius contro∣uer. 3. de ec∣clesia. Martin. Kem∣nitius, in exa∣mine Concil. Trident. pag. 32. Pigghius H••••∣rar. lib 3. ca. 3. ••ol. 〈◊〉〈◊〉 3. All these are the papistes saiynges.
• * 1.1228

  Iohn. 10. Ephe. 5. 2. Peter. 1.
• * 1.1229

  Ephe. ••.
• * 1.1230

  To beleeu•• God, as God, •••• God. Hebre. 11.
• * 1.1231

  Psal. 50. We must be∣leeue in, Gods po∣wer, Gods prouidence, Gods good∣nesse, Gods mercie.
• * 1.1232

  August. in Ioh. tract. 29.
• * 1.1233

  I beleue the Catholike Churche. 1. Peter. 1. Ephe. 2.
• * 1.1234

  What the true Church of Christ is.
• * 1.1235

  Ephe. 5.
• * 1.1236

  Ephe. 5.
• * 1.1237

  Iohn. 15. Matth. 1.
• * 1.1238

  Matth. 18. The Church is bounde to no seuerall place.
• * 1.1239

  ••. Reg. 19. Rom. 11.
• * 1.1240

  Hylarius cont. Auxentium.
• * 1.1241

  The out∣ward tokens of the true Catholike Churche.
• * 1.1242

  Ephe. 1.
• * 1.1243

  Who can be the head of the Church.
• * 1.1244

  Coloss. 1.
• * 1.1245

  Ephe. 1.
• * 1.1246

  An Argu∣ment.
• * 1.1247

  Hieroni. ad Damasū.
• * 1.1248

  Grego. lib. 4. Epist. 30.
• * 1.1249

  Churche of Rome is an whore.
• * 1.1250

  Matth. 16. Argumentes of papistes, whereby thei go about to proue the su∣premacie of the Pope.
• * 1.1251

  Iohn. 1.
• * 1.1252

  Not that ye shoulde bee heades of his Churche.
• * 1.1253

  Aunswere. Barnarde. Serm. 78.
• * 1.1254

  Cyprian de simplicitate Praelator̄.
• * 1.1255

  Origen in Matth. tract. 1.
• * 1.1256

  Hieroni. cont. Iouinia. lib. 1.
• * 1.1257

  Ambro. de dignitate Sa∣cerdotali. ca. 2.
• * 1.1258

  August. de ago. Christia. cap. 30.
• * 1.1259

  Beda in Homi. in Euang. quē ane dicunt.
• * 1.1260

  August. in Iohn. tract. 50.
• * 1.1261

  In tract. 124.
• * 1.1262

  Matth. 16.
• * 1.1263

  An example.
• * 1.1264

  Iohn. 20.
• * 1.1265

  Matth. 18.
• * 1.1266

  What Christ meaneth by the keyes. Chrisost. in Matth. 23. cap. Hom. 44. Tertul. cont. Marcionem. lib. 4.
• * 1.1267

  Hieroni. in Esaiam. lib. 6. cap. 24.
• * 1.1268

  Ambro. de Cayn & Abel. lib. 2.
• * 1.1269

  August. de Sanct. Ho. 27.
• * 1.1270

  Who be the kepers of the keyes of gods kingdome.
• * 1.1271

  Luk. 11.
• * 1.1272

  Veselus subdi∣tis & superio.
• * 1.1273

  Mark. 16.
• * 1.1274

  Two things are to be mar∣ked in Chri∣stes wordes.
• * 1.1275

  What it is to loose. Actes. 3. Rom. 1. Rom. 4.
• * 1.1276

  Matth. 18.
• * 1.1277

  Hieroni. in Esaiam. lib. 6. cap. 14.
• * 1.1278

  August. in Ioh▪ tract. 80.
• * 1.1279

  August. in Iohn. tract. 39••.
• * 1.1280

  Ambros.
• * 1.1281

  2. Cor. 5.
• * 1.1282

  Rom. 1▪
• * 1.1283

  What it is to binde.
• * 1.1284

  Matth. 18.
• * 1.1285

  August. in Ioh. tract. 50.
• * 1.1286

  Cyprian de simplicitate Praelatorum.
• * 1.1287

  Matth. 16.
• * 1.1288

  August. in Io. tract. 124.
• * 1.1289

  1. Cor. 10. Ephe. ••. 1. Cor. 3.
• * 1.1290

  August. de verbis domi. Serm. 13.
• * 1.1291

  1. Cor. 1.
• * 1.1292

  1. Cor. 10.
• * 1.1293

  Beda in Cor. 1.
• * 1.1294

  Ambr. ad E∣phe. cap. 2.
• * 1.1295

  Hieroni. super Matth. cap. 16.
• * 1.1296

  Chrisost. Serm. 21. de Pente. Cyrill dialog. de Trinitate. lib 4. Hylary de Trinit. lib. 6. Iohn. 1.
• * 1.1297

  〈◊〉〈◊〉. 1.
• * 1.1298

  ••••••istes are ••••rsed by gods worde.
• * 1.1299

  Obiection.
• * 1.1300

  Aunswere.
• * 1.1301

  Matth. 22.
• * 1.1302

  Actes. 1.
• * 1.1303

  1. Corin. 9.
• * 1.1304

  Gala. 2.
• * 1.1305

  Peter no higher in au∣cthoritie then the other A∣postles. Actes. 8. Gala. 2.
• * 1.1306

  The true Churche is contented with the only worde of god.
• * 1.1307

  The Church doeth alowe the Scriptu∣res as a wit∣nesse. Luke. 14. Iohn. 15.
• * 1.1308

  Matth. 27. Ephe. 5. The Church aloweth the scriptures, as a subiect.
• * 1.1309

  A similitude.
• * 1.1310

  Iohn. 10.
• * 1.1311

  Reuel. 21. The proper∣tie of a true wife.
• * 1.1312

  Galat. 3.
• * 1.1313

  Foolishe say∣inges.
• * 1.1314

  1. Peter. 1.
• * 1.1315

  An excellent similitude.
• * 1.1316

  Whereof the certitude of Gods word doth depend.
• * 1.1317

  A similitude. Iohn. 10.
• * 1.1318

  Chrisost. in Genesis. Ho. 2.
• * 1.1319

  Ireneus. lib. 3. cap. 1.
• * 1.1320

  The worde was before the Church was.
• * 1.1321

  Hebre. 1.
• * 1.1322

  Chrisost. in Gene. Hom▪ 2.
• * 1.1323

  Esai. 40. Hieroni. in•• Iob. cap. 27.
• * 1.1324

  August. in Psal. 57.
• * 1.1325

  August. de vnitate. eccle. cap. 1.
• * 1.1326

  August cont. Cr••••co. G••am. lib. 1 cap 33. Be vnitate ec∣clesiae. cap. 16.
• * 1.1327

  Chrisost. in Mat. Ho. 49.
• * 1.1328

  August. de Vnitate eccle. cap. 3.
• * 1.1329

  In eodem capi.
• * 1.1330

  Ambro. Hexa∣meron. lib. 4. cap. 8.
• * 1.1331

  Ephe. 5.
• * 1.1332

  Beholde proude Lu∣cifer of Rome.
• * 1.1333

  Syluester pri••∣rias, cont. Lu∣therum.
• * 1.1334

  August. cont. Epistolā fun∣dament. cap. 5.
• * 1.1335

  August. in psal. 57.
• * 1.1336

  The cause that moued S. August. to say hee would not beleue the gospell with∣out y^e church.
• * 1.1337

  ••erson. lib. de spirituali vita anima lectione. 2.
• * 1.1338

  Iohn. 4.
• * 1.1339

  Iohn. 1.
• * 1.1340

  1. Peter. 3.
• * 1.1341

  The true Church hath three offices as touching the worde of God.
• * 1.1342

  First 〈◊〉〈◊〉.
• * 1.1343

  Seconde office.
• * 1.1344

  Matth. 28.
• * 1.1345

  Third office.
• * 1.1346

  The auctho∣tie of the true church, doth consist in four•• thinges.
• * 1.1347

  Actes. 6.
• * 1.1348

  Tim. 3. Titus 1.
• * 1.1349

  Hebre. 5. Actes. 6.
• * 1.1350

  2. Cor. 11.
• * 1.1351

  Matth. 28.
• * 1.1352

  2. Cor. 2. Matth. 18.
• * 1.1353

  1. Cor. 5. 2. Cor. 2.
• * 1.1354

  1. Cor. 14. 1. Thess. 5. 1. Iohn. 4. Actes. 15.
• * 1.1355

  August. cont▪ Maxim. lib. 3. cap. 14.
• * 1.1356

  Hieroni. in Epist. ad Ephe. lib. 3. cap. 5.
• * 1.1357

  Origen in E∣pisto. ad Rom. lib. 10. cap. 16.
• * 1.1358

  When the Church can not erre.
• * 1.1359

  When the Churche can and doth erre.
• * 1.1360

  The whole vniuersall Church doth neuer fall a∣way from God.
• * 1.1361

  Markes of the true Church.
• * 1.1362

  Why it is called the inuisible Church. Iohn. 10.
• * 1.1363

  ••. Tim. 2.
• * 1.1364

  2. Cor. 5. Ephe. 2.
• * 1.1365

  Eph••. 5.
• * 1.1366

  August. de
• * 1.1367

  fi••e ad Petrū. cap. 43.
• * 1.1368

  Matth. 1••.
• * 1.1369

  We must not diuide our selues from the Church, because the wicked are among vs. The opinion of the Ana∣baptistes.
• * 1.1370

  Cyprian de simplicitat•• praelatorū.
• * 1.1371

  Matth. 3.
• * 1.1372

  2. Tim. 2.
• * 1.1373

  Commu∣nion of saintes.
• * 1.1374

  Iohn. 15.
• * 1.1375

  The for∣geuenes of sinnes.
• * 1.1376

  Galat. 2.
• * 1.1377

  Esai. 43.
• * 1.1378

  Rom. 3.
• * 1.1379

  Matth. 1.
• * 1.1380

  Actes. 4.
• * 1.1381

  Barnarde sup•••• canti. Ser. 61.
• * 1.1382

  Whence this woord iusti∣ficare hath ben borowed, and what it signifieth.
• * 1.1383

  Rom. 4••▪
• * 1.1384

  Psal. 32.
• * 1.1385

  Iames. 2. Obiection.
• * 1.1386

  Aunswere. Gen. 15.
• * 1.1387

  Rom. 4.
• * 1.1388

  Hebre. 11.
• * 1.1389

  Note this diligently.
• * 1.1390

  August. in lib. 83. questi∣onū. questio. 76.
• * 1.1391

  Thomas de Aquino, in E∣pist. Iacobi. cap. 5.
• * 1.1392

  Rom. 4.
• * 1.1393

  Psal. 51▪
• * 1.1394

  This worde, iustificare, is taken of S. Paul in one sence, and of S. Iames in another.
• * 1.1395

  Iames. 2.
• * 1.1396

  Actes. 13.
• * 1.1397

  Rom. 3.
• * 1.1398

  Ephe. 2.
• * 1.1399

  Ephe. 2.
• * 1.1400

  Reuel. 22.
• * 1.1401

  Ambro. de vocatio. Gent. lib. 1. cap. 5.
• * 1.1402

  Iob. 9.
• * 1.1403

  Esai. 64.
• * 1.1404

  Luk. 17.
• * 1.1405

  Origen in Matth. tract. ••.
• * 1.1406

  August. in Psal. 94. August. Epist. 52. ad Mace∣don. Rom. 5.
• * 1.1407

  August. in Psal. 137.
• * 1.1408

  Hieroni: in Esai. cap. 64.
• * 1.1409

  Origen ad Rom. lib. 4. cap. 4.
• * 1.1410

  Origen ad Rom. lib. 9. cap. 10.
• * 1.1411

  Barnard. super cant. Serm. 67.
• * 1.1412

  Walden. cont. Wiclesium.
• * 1.1413

  Rom. 8.
• * 1.1414

  Rom. 10.
• * 1.1415

  Obiection.
• * 1.1416

  Rom. 8. Papistes do call vs Solifidians.
• * 1.1417

  Aunswere.
• * 1.1418

  This worde, (gratis) is of as great force as this word (••ola.) Rom. 3.
• * 1.1419

  1. Peter. 1. Rom. 3.
• * 1.1420

  Papistes like to Arian he∣retikes.
• * 1.1421

  Titus. 3.
• * 1.1422

  Ephe. 2.
• * 1.1423

  The purpose of god, doth exclude all ••••erites from the iustifica∣tion of man.
• * 1.1424

  Rom. 8. Gala••. 4.
• * 1.1425

  Ambro. in E∣pist. ad Rom. cap. 4.
• * 1.1426

  Eodem loco.
• * 1.1427

  In Epist. ad Rom. cap. 9.
• * 1.1428

  Theo. de curā∣dis graecorū af∣fectibus. lib. 7.
• * 1.1429

  Basil de humi∣litate.
• * 1.1430

  Nazianzenus. Origen in Epi. ad Rom. cap. 3. lib. 3.
• * 1.1431

  Hesychi in Le∣uiti. lib. 4.
• * 1.1432

  Chrisost. in Epist. ad Galat. cap. 3.
• * 1.1433

  Hieroni. in Epist. ad Rom. cap. 10.
• * 1.1434

  Hylari. canon•• nono, in Ma••.
• * 1.1435

  Obiecttion▪
• * 1.1436

  Reuel. 14. Matth. 10.
• * 1.1437

  1. Cor. 15.
• * 1.1438

  Matth. 5.
• * 1.1439

  Hebre. 6.
• * 1.1440

  Aunswere.
• * 1.1441

  Gregor. Nazi. de sancto bap∣tisma••e.
• * 1.1442

  Luk. 17.
• * 1.1443

  Hylar. in psal. ••18.
• * 1.1444

  Basil in psal. 32.
• * 1.1445

  August. con∣fession. 10.
• * 1.1446

  Good works of the papists.
• * 1.1447

  Esai. 1.
• * 1.1448

  Good works that god doth require of vs.
• * 1.1449

  1. Peter. 2. Matth. 5.
• * 1.1450

  Galat. 5.
• * 1.1451

  Matth. 25▪
• * 1.1452

  Galat. 5.
• * 1.1453

  Ephe. 2.
• * 1.1454

  Why God doth crowne his giftes in vs. August in Psal. 109.
• * 1.1455

  August. in Psal. 32.
• * 1.1456

  ••. Cor. 4.
• * 1.1457

  Rom. 11.
• * 1.1458

  August. in quinquagintis Hom. Ho. 14.
• * 1.1459

  August in psal. 98. psal. 70. August. in Psal. 107.
• * 1.1460

  Barnard. super cant. Serm. 61.
• * 1.1461

  1. Tim. 6.
• * 1.1462

  Psal. 16.
• * 1.1463

  A similitude.
• * 1.1464

  A rewarde neuer stirreth vp the godly to seeke for righteous∣nesse.
• * 1.1465

  Gods pro∣mises very ne••ssary to vs all.
• * 1.1466

  What the na∣ture of merite is.
• * 1.1467

  Rom. 8.
• * 1.1468

  Rom. 3.
• * 1.1469

  Phil. 2. Ephe. 2. August. in psal. 32.
• * 1.1470

  The imper∣fection of our ••w•• workes.
• * 1.1471

  Esai. 64.
• * 1.1472

  August. lib. 9. confessione.
• * 1.1473

  Barnard. in Serm. omniū sanctorū. 1. Esai. 64.
• * 1.1474

  Psal. 14.3.
• * 1.1475

  A similitude.
• * 1.1476

  Marke this well.
• * 1.1477

  August▪ in psal. 31▪
• * 1.1478

  Luk. 18.
• * 1.1479

  A sylogisme.
• * 1.1480

  Iohn. 15.
• * 1.1481

  Matth. 9.
• * 1.1482

  Iohn. 7. August. in tract. 33.
• * 1.1483

  Iohn. 1.
• * 1.1484

  Obiection.
• * 1.1485

  Iohn. 20.
• * 1.1486

  Aunswere.
• * 1.1487

  Three maner of powers to forgiue sinne. Esai. 43.
• * 1.1488

  ••zech. 18. Luk. 5.
• * 1.1489

  Hieroni. in Matth. cap. 16.
• * 1.1490

  Senten. 4. distinct. 18. nec ideo.
• * 1.1491

  August. in psal. 101.
• * 1.1492

  Hieroni. in Matth. cap. 16.
• * 1.1493

  Actes. 3.
• * 1.1494

  Beatus Reua∣nus in argum. libelli Tertul. de poenitentia. Distinct. 1. de poenitentia, in Gloss. Petr. S••ten. 4. dist. 17. quid ergo▪
• * 1.1495

  De poenit. dist. 1. quidam.
• * 1.1496

  Chrisost. in psal. 50. Hom. 2. & Hom. de praenit. & con∣fessione.
• * 1.1497

  Matth. 6.
• * 1.1498

  Colo••s. 3.
• * 1.1499

  Psal. 103.
• * 1.1500

  Obiection.
• * 1.1501

  Phil. 3.
• * 1.1502

  Aunswere.
• * 1.1503

  Certaintie of our salua∣tion.
• * 1.1504

  Rom. 8.
• * 1.1505

  Iob. 13.
• * 1.1506

  Iob. 19.
• * 1.1507

  Psal. 70.
• * 1.1508

  Tertul. cont. Martio. lib. 5.
• * 1.1509

  Cypr. de mor∣talit. Sermo. 4.
• * 1.1510

  Prosper de pro∣miss. & prae∣dictio. dei. par. 1. cap. 16.
• * 1.1511

  August. de verbis Dorm. Serm. 28.
• * 1.1512

  August. in Io. tract. 22.
• * 1.1513

  Basil. de humi∣litate. Ambro. de Iaco. & vita beat••.
• * 1.1514

  Barn. in canti. cantico. Ser. 61.
• * 1.1515

  Cypr. de sim∣pli. praelato.
• * 1.1516

  Matth. 28.
• * 1.1517

  Iames. 1.
• * 1.1518

  Gen. ••.
• * 1.1519

  Deut. 29.
• * 1.1520

  Eeze. 36. & 11. Psal. 51.
• * 1.1521

  Iere. 32.
• * 1.1522

  Iere. 31.
• * 1.1523

  Iere. 10.
• * 1.1524

  Prou. 21.
• * 1.1525

  Psal. 119.
• * 1.1526

  Iohn. 3.
• * 1.1527

  Iohn. 6.
• * 1.1528

  Matth. 16.
• * 1.1529

  Iohn. 6.
• * 1.1530

  1. Cor. 2.
• * 1.1531

  2. Cor. 3.
• * 1.1532

  Phil. 2.
• * 1.1533

  Rom. 9.
• * 1.1534

  2. Cor. 3.
• * 1.1535

  Iohn. 8.
• * 1.1536

  What we are as long as we are with∣out the spi∣rite of god.
• * 1.1537

  2. Cor. 3. The defini∣tion of free wyl after S. August.
• * 1.1538

  1. Cor. 15.
• * 1.1539

  Galat. 2.
• * 1.1540

  Obiection.
• * 1.1541

  Eccle. 15.
• * 1.1542

  Gen. 1.
• * 1.1543

  Iere. 1.
• * 1.1544

  Aunswere.
• * 1.1545

  What this worde Apo∣crypha is.
• * 1.1546

  Canon. is a Greke word, and signifieth a rule to do any thing by, or to trye any matter, or proue the spirites by, to leade our lyues by.
• * 1.1547

  Iohn. 3.
• * 1.1548

  August. de can••ico none▪ cap. 8.
• * 1.1549

  Cont. fortu. disput. 11.
• * 1.1550

  Lib. de perfect. iusticiae.

  In en••heridiō ad Laur. ca. 30: August. de verbis apost. Serm. 2.

  Loke for mo▪ aucthorities in my booke called the poore mans Garden for this matter.

  De eccl. dogm. cap. 32.

  Enchirid. ad Lauren. ca. 30.

  The fathers speake of mans free¦will before the fall, when∣soeuer they speake or write of free¦wyll in man.

  August. ad Valen. Epi. 46.
• * 1.1551

  August. lib. 2. cap. 18. de li∣bero arbitrio, & in lib. 1. Retract.
• * 1.1552

  Hieroni. in Iere. cap. 23.
• * 1.1553

  Obiection.
• * 1.1554

  Aunswere.
• * 1.1555

  Rom. 8.
• * 1.1556

  Two things to be learned in s. P••ules sayinges.
• * 1.1557

  A similitude.
• * 1.1558

  Matth. 18.
• * 1.1559

  Deut. 6.
• * 1.1560

  Rom. 8.
• * 1.1561

  The lawe hath mo ends then one. Galat. .3.
• * 1.1562

  Galat. 3.
• * 1.1563

  Rom. 10.
• * 1.1564

  Galat. 3.
• * 1.1565

  Epist. 200. a•• Asellicū.
• * 1.1566

  August. de correptione & gratia. cap. 3.
• * 1.1567

  Epist. 157. ad Optatū.
• * 1.1568

  August. i•• psal. 11••.
• * 1.1569

  Commaun∣dements and exhortations proue not the libertie of wyll.
• * 1.1570

  Actes. 15.
• * 1.1571

  Ephe. 6.
• * 1.1572

  Ephe. 4.
• * 1.1573

  1. Thess. 1.
• * 1.1574

  2. Cor. ••.
• * 1.1575

  Actes. 17.
• * 1.1576

  Matth. 9.
• * 1.1577

  August. in solutionibus quest. Hyla••i••. quest. 1. & in Epist. 89.
• * 1.1578

  Libro. 10. con∣fe••sion. ca. 39. August. de spiritu & litera ad Marcel. cap. 19.
• * 1.1579

  August. de verbis apost. Serm. 10.
• * 1.1580

  Hieron. super verba christ. Quos dedisti•• mihi.
• * 1.1581

  August. in psal. 98.
• * 1.1582

  In codem psal.
• * 1.1583

  How this is to be vnder∣standed, that god saueth no man against his wyll. Iohn. 6.
• * 1.1584

  Phil. 2.
• * 1.1585

  August in enchir. ad Lau.
• * 1.1586

  August. de bono perseue. cap. 13.
• * 1.1587

  In cap. 6.
• * 1.1588

  Grego. in Ezec. Hom. 9.
• * 1.1589

  Barnard Parni. Serm. 39.
• * 1.1590

  Fulgentius.
• * 1.1591

  A caueat.
• * 1.1592

  As concer∣nyng earthy and corporall thinges, man hath freewil. Maxentius in 1. lib. de fide.
• * 1.1593

  August. in enchir. cap. 30. Ad Bonit. lib. 3. cap. 8. De verbis ap••. Serm. 11.
• * 1.1594

  The strength of men rege∣nerate, and after what sort they haue free wyll.
• * 1.1595

  Rom. 8.
• * 1.1596

  Iere. 31. Ezech. 36.
• * 1.1597

  Iohn. ••. Phil. 1.
• * 1.1598

  Phil. 2.
• * 1.1599

  Two things to be noted.
• * 1.1600

  Galath. 5.
• * 1.1601

  Rom. 7.
• * 1.1602

  Psal. 51.
• * 1.1603

  Why the faithfull are sayde to be free.
• * 1.1604

  1. Cor. 4.
• * 1.1605

  August. in retract. 19.
• * 1.1606

  Matth. 7.
• * 1.1607

  Iohn. 15.
• * 1.1608

  August. in Ioh. Hom. 49.
• * 1.1609

  August. in Psal. 70.
• * 1.1610

  August. lib. d•• praedest Sanct∣ad Boni. lib. 4••.
• * 1.1611

  August. in psal. 31.
• * 1.1612

  Psal. 14.
• * 1.1613

  In outward thinges all men haue free wyll. Maxentius. 1. lib. de fide.
• * 1.1614

  1. Cor. 4. Iames. 1.
• * 1.1615

  Num. 24. Luk. 1.
• * 1.1616

  The Many∣cheis heresie.
• * 1.1617

  The Pela∣gians heresie.
• * 1.1618

  Gen. 1. Eccle. 15.17.
• * 1.1619

  Iohn. 8. Iohn. 15.
• * 1.1620

  Psal. 5.13.52. Eccle. 17.
• * 1.1621

  Osec. 13. Psal. 116. Rom. 3.5.7. Phil. 2. 1. Cor. 2. Iohn. 8.15. Rom. 7. Galat. 5.
• * 1.1622

  Yet August. had his dark∣nesse. August. de na∣tura & gratia. cap. 53.
• * 1.1623

  August. de bona perseue. cap. 6. & 13.
• * 1.1624

  Sinodus Mile∣uent.
• * 1.1625

  Esai. 65. Rom. 10.
• * 1.1626

  Iohn. 3. 1. Peter. 1.
• * 1.1627

  Iohn. 6. Iames. 1.
• * 1.1628

  1. Iohn. 1. Rom. 3.
• * 1.1629

  Matth. 5.
• * 1.1630

  Rom. 8.
• * 1.1631

  A good prayer.
• * 1.1632

  The resur∣rection of the fleshe. 1. Cor. 15. Phil. 3.
• * 1.1633

  1. Cor. 15. Iohn 5. Iohn. 11.
• * 1.1634

  Iob. 1••.
• * 1.1635

  Esai. 66. Ezech. 37. Dan. 12. Iohn. 5.11. Actes. 23.24. 2. Cor. 5. 1. Cor. 15. 1. Thess. 4. Phil. 3.
• * 1.1636

  Iohn. 5. Matth. 25. Reuel. 21. Sapi. 5. Matth. 18. Matth. 8.13. Esai. 66. Mark. 9. Reuel. 21.
• * 1.1637

  3. Reg: 17. 4. Reg. 4.13. Matth. 9.27. Luk. 7. Iohn. 11. Iohn. 5.12. Actes. 9.20.
• * 1.1638

  Iob. 19. Iohn. 3. Rom. 8. Galat. 4. Ephe. 2. Rom. 4. Iohn. 3.5.6.8. Reuel. 21. 1. Cor. 15. 2. Cor. 5.
• * 1.1639

  2. Cor. 5. Matth. 25. 2. Tim. 4. Reuel. 1.