our infancie baptized in the name of the father the sonne and of the holy ghost For if we should be baptized againe yet could we haue no more than we had before only this wold remain that heereby we should deface our former baptisme to the great displeasing of God the breache of lawes and the incurring into the daunger and punishment thereof The .xj. Common place Of the sacrament of the body and bloud of our Lorde and of the receyuing vnder bothe kindes The .lx. Question Whether they beleeue that the liuing body and the very bloude of Christe be substantially in the Sacramente so that after the words of coÌ„secration the bread is transubstantiated into the body of Christ so as there then remaineth no more bread but the true naturall body of Christe The Answere CErtayne of the later Doctors of the Romish church do euidently and fréely confesse that before the councel of Lateran whych was celebrated at Rome Innocentius the third theÌ„ Pope in the yéere of our Lord. 121 in the which Synode the doctrine of transubstantiaon was first decréed confirmed there were diuers and sundry opinions in the churche touching the presence and substance of Christe in the Sacramente So that if any man did not beleue that the substance of bread was turned into the substance of Christes body yet was he not reckened for an hereticke But in this councell it is decreed that all those which will auoide the suspition of hereâ—ie muste beléeue that the very body of Christ is naturally in the Sacrament and it is greatly to be wondred at wherfore this councell would coÌ„demne the faithfull as hereticks for that which hither vnto for the space of 1200 yeeres was neuer done nor ment Whereby lette any wise man thinke whether the councell had authoritie now after 1â—00 yéeres to Decrée these things For if those menne which liued from Christe 1200. yéeres were not couÌ„ted heretikes and yet did not beleue that the substaÌ„ce of breade was chaunged into the substaunce of Christes body whye then shoulde they now be called Heretickes which beleeue not those things whiche the Churche neuer beléeued in all that space of yéeres before said But if those things which that councell now holden 1200. yéeres after Christ were true and necessary to be beléeued then all those which liued before this time and beléeued not these things did not beléeue a righte but if their faithe were true as vndoutedly it was then is it not necessary for vs to beléeue that which after were deuised and imagined And truely the auncient fathers did thus beléeue and teache concerning this holy Sacrament to witte that there is two things chéefely to be considered the signes that is the bread and the wine the things signified that is the body bloud of Christe But if it be true which the churche of Rome teacheth that the substaunce of bread is not in the sacrament but only the body of Christ then surely the Sacrament is no more a sacrament but onely the thing signified And is not this their definition of a sacrament A Sacrament is the signe of an holy thing If therefore the breade be no breade neither kéepeth hys substance but in the place therof commeth the substaunce of Christes body I pray yée then what is that they doe breake in the sacrament Is it the body of Christ or what other thing else For it is no breade for they say there is no breade in the Sacrament Therefore if the body of Christe be present onely then is the same broken which thing cannot â—e Neyther is it any more a Sacramente for it is not the signe of an holy thing but the very holy thing it selfe Then was there no nede that the Lord should haue giuen breade and wine in â—ys laste Supper But if it be as they were woonte to say that the fourme and accidentes of the breade as the â—hytenesse coloure roundenesse and â—aste be the signes the things that are â—roken then doe we demaunde of them 〈◊〉 what substaunce the whitenesse â—oundnesse and taste doth abide They â—â—nne not say I trow that they are the accidentes of Christes bodye or that they rest in his substaunce and therefore it necessarily followeth that they remaine in the breade And therefore the substaunce of the breade in this Sacramente is not chaunged but remayneth and so theyr Doctrine hathe no good foundation Yea these woordes also Substance Accident forme and accident vvithout substaunce dothe sufficiently declare that this their doctrine was forged from the deuises of subtilâ— Sophisters and their craft whereof the Apostles were altogither ignorante But nowe when they are at a soppâ— game then say they these things aâ—â— altogyther done miraculously by the omnipotent diuine power of God bâ—â— yet they cannot proue that and there 〈…〉 no cause so false but that it may be defended by this kinde of reason In thâ— gospell and wrytings of the Apostles oftentimes this Sacrament is plaineâ— called breade and wine that without dout is in respecte of the signes that might thereby manifestly appeare that the substaunce of bread and wine dothâ— remaine in the sacrament which thiâ— also we perceiue and fast when we receiue the same although the Papists go about to persuade vs the contrary Neither by this dothe it folowe that be acknowledge and receiue in this sacrament nothing else but bread wine only as in other bankettes where oure body is fed For our Lord wheÌ„ he gaue 〈…〉 his supper the bread and the cup vnâ—â— his disciples commaunding them to â—ate and to drinke he added This is my body this is my bloude And it is to be â—oted that it is an vsuall thing to geue â—â—to the sacrameÌ„tall signes the names 〈…〉 those things which they doe signifie â–ª 〈…〉 s in this sacrament the bread wine 〈…〉 e the signes of the body and bloude of Christ and therfore Christ nameth theÌ„ is body bloud The like is to be said Baptisme Circumcision the Passeoer and other Sacrifices And they are â—us called to the ende we shoulde not â—pende vpon the signes that is on the â—reade or on the Wine but being by â—ese visible things putte in mynde of â—ings inuisible we might lifte vp our â—es vnto heauen to the things signified and that is to the bodye of Christ which was geuen for vs to his bloâ—â— which was shed for vs and so study 〈…〉 receiue these But howe or in what manner dâ—â— we receiue the body and blud of Christ Truely spiritually by Faithe so 〈…〉 outwardly with oure bodely mouthâ—â— we eate and drinke the Lordes breadeâ— and the Lordes wine the holy signeâ—â— and inwardly with the mouthe of ouâ— soule that is to say by faith we receyâ—â— the bodye and bloude of Christe Fâ—â— like as with oure mouthe we receiâ—â— meats to sustaine our body so likewisâ— by Faithe in Christe is his bodye and bloud which he offered on the Crosse made meate vnto
vs to eternall life â–ª For the body of Christe which was 〈…〉 uen for vs and his bloud that was shâ—â— for vs is our lyfe or lyfe is therby purchased to vs and these do we receiue bâ— faithe so as thereby Christe dothe liâ—â— in vs and we in him Wherfore in thâ— holy supper of our Lord Jesus Christe â–ª we do not eate bread and drinke winâ— onely but his body and bloude also buâ— yet in suche sorte as before I haue said spiritually by faithe so as the presence of Christe in this supper is spirituall is the eating therof also is For the body of Christe which is and remaineth 〈…〉 heauen euen vnto the laste day is a â—aturall body subiecte to a place and â—s therefore in heauen ouer vs and can â—n no wise bodely or fleshly be in diâ—ers places at once vppon this earthe â—r be carnally eaten And therefore in the celebrating of this Supper they haue alwayes sayd Lift vp your harts and therefore the aunciente wryters haue alwayes in interpreatyng the â—oordes of Christe touching the eating and drinking of his body and bloud exâ—ounded the same to be done spiritually by faithe bicause the fleshe profiteth not as in the sixth Chapter of John and therefore they haue interpreated these â—oords of Christ This is my body This is my bloud thus It so signifieth or it is the signe or Sacrament or token of my body and bloud For euen immediatly after the forsaid words our Lord himself â—aith Do this in the remembraÌ„ce of me And Paule saith shevv you the Lordes death vntill he come to witte to iudgement Wherefore to this Question we Answere that the naturall body and true bloude of Christe is in heauen as touching the substance and that in the supper or in the bread and wine which two retaine their propre substaunces they are Sacramentally or spiritually present not substancially or bodily For the bread and wine are the true Sacraments or signes of the bodye and bloud of Christe which being once offered on the Crosse â–ª are now abiding in heauen and are spiritullay by faithe receiued of vs vnto eternall life But some not being concente with this plaine exposition obiecte that in oure dayes there is great strife aboute the sacrament some teaching that Christ must be eaten spiritually other some saying that it ought to be carnally c. And these men we hartely beseeche that they woulde diligently marke those which thus so earnestly holde that the breade it selfe or that vnder the breade or formes thereof the very body of Christe is presente and corporally to be eaten for after they haue contentiously tossed themselues and others herein yet at the last they come to this poynt that they confesse this not to be done so grosly or carnally bicause the whole matter is heauenly Sacramentall and Spirituall Wherefore if this be true why then yéeide they not here vnto and ceasse hencefoorth to bée contentiouse and to perswade this thing to bée carnally spirituall and that the substaunce of bread no longer remayneth c. Wherby neither them selues nor yet others can tell what they meane Let the auncient doctrine of Chrystes Churche remayne which alwayes beléeued that Chryste had a true naturall body and that glorified in hys resurrection yet still remayning a true naturall body euen suche as our bodies shall bée at the last day and that with this body he ascended into heauen there remayneth and shall from thence come to iudge bothe the quicke and the dead And that yet neuerthelesse he is present spiritually in the Sacramente of the supper and so receiued of the faythfull spiritually and not carnally vnto eternall life This is the auncient playne Apostolical truth to whiche not onely thou mayest yeelde thy selfe but also know what thou beléeuest Wherfore if thou goo foorth any further to séeke to contende or to quarel then must we let thee alone that euen through thine own default thou maiest al thy life long remayne and continue a most miserable man c. The. xlj Question Whether they do beleeue that Christ being present in the Sacrament is to be worshipped wheÌ„ the same is eleuated or lift vp by the priest giueÌ„ vnto other caried to the sicke or is otherwise shewed or caried about The Answere TOuching the presence of Chryst we haue answered in the former question but if any man bée not sufficiently answered therwith let him heare the answere of S. Augustine vpon the words of Chryst Tracâ— in â—oan 50 The poore shall you haue alwayes with you but me shall ye not haue alwayes Thus he wryteth Accordyng to that substance after which he was borne of the Virgin taken of the Iewes nayled on the Crosse and appeared manyfestly in the resurrection according to that substance you shal not haue me alwaies with you VVherefore he was conuersaunt bodily fortie dayes with hys disciples and after ascended into heauen and is not nowe héere on earth For there he sitteth on the righte hande of his father yet is here also for the presence of his Maiestie did not depart Therfore according to the presence of his maiesty we haue Chryst always present but as touching the preseÌ„ce of his humane body we haue it not For the Church had him present but a few dais yet faith appreheÌ„deth him though our eyes see him not And this is S. Augustines doctrine Touching the worshipping of Chryste we beléeue he oughte to be worshipped in what place so euer he bee in bodie For whylest he was héere on earth the Apostles and others dyd worship him here and after he ascended into heaueÌ„ they worshipped him there Luk. 24. Wherfore sithe we haue already sufficiently declared that Chryst is not bodily presente in the earthe vnder the fourme of bread but is in heauen therfore is he to be worshipped in heauen sitting on the right hande of God and not vnder the fourme of breade Furthermore touching the worshipping of the Sacrament we haue neither commaundement from God nor example of the Apostles For the Lorde sayth Take yée eate yee and not shew it and worship it Neither dyd the Apostles kéepe this Sacrament and shut it in a Boxe carrie it to the sicke or in procession or dedicate any festiuall day vnto it no more than they did to Baptisme which notwithstanding is an holy Sacrament giuen in the name of the blessed Trinitie the father the sonne and the holy ghost And wée truely do worship rightly the holy Trinitie and yet not in Baptisme Laste of all it is euident by Histories that 1200. yeres and somewhat more after Chryste the inuention and buylding of Chappels to the Sacraments and feastes and carying of the same aboute on procession was inuented and ordeyned onely by men cleane contrary to the worde of god Dan. 11. and Math. 24. The. xlij Question Whether those Priests which are not consecrated suche as a greate many bee amongest the gospellers haue power to make of bread and wine the
true body and bloud of Chryst The Answere SAinct John in his Gospell biddeth men to attribute no more vnto them selues than they haue receiued froÌ„ aboue Therfore tell vs where the professors of the Gospell did at any tyme take vppon them authoritie or power to make of bread and wyne the body and bloude of Chryste No they neuer receyued any suche authoritie from god But wee are not ignoraunt what the Churche of Rome teacheth of thys matter and howe those whiche are coÌ„secrated by that church of their Byshops into priests shorne anoynted with oile haue these words by their Bishops pronouÌ„ced ouer them O Lord voutchsafe to consecrate and sanctifye these handes by this Oyntmente and through our blessing that what soeuer they blesse may be blessed and what so euer they consecrate or hallow may be consecrated or halowed c. And again Receiue thou power to offer sacrifice to God and to say Masse aswell for the liuing as for the dead c. But we besech them of their curtesie to tell vs who gaue them this authoritie or power Did they receiue it of Chryst If they did then let them tell vs where and wyth what wordes he commaunded them to doo it But had the Apostles trowe youe thys power and gaue the same in lyke manner to others and so after thys sorte dydde consecrate and ordeyne Ministers in the Churche For the thyng it selfe whereof they speake is very greate and the power and authoritie suche and so wonderfull that it is Diuine Wherefore it is necessarie that they shewe some commaundement or ordynaunce of the worde of GOD to ratifie this their ordynaunce consecration and power But as touchyng any one of these â—hynges it is vndoubted true that they haue no manner of commaundemente nor sufficiente warraunt from the woorde of god And therefore wée may not allowe or ratifye their ordyâ—ance In déede there are certaine thinâ—es written in the old Testament touâ—hing the annoynting of Priestes but â—ll men know that the Leuitical priestâ—ood with all his ceremonies was abroâ—ated and so detested of God and forâ—idden to be renued in the Churche of christ We know that the Apostles did in â—â—e making or ordring of ministers vse â—nely prayers and putting on of their â—â—ds And in the new Testament there is no mention made no not a worde of this Romish custome touching the consecration and offering of sacrifices in the Masse Neither did our Lorde say I giue you this power to pronounce the wordes of consecration ouer the bread and wyne and of the same to make the true body and bloud of Chryste But he sayde Take and eate this is my body Take and drinke yee all of this this is my bloud Besides this there are diuers opinions amongst the Doctors of this Romishe Churche wyth what wordes our Lorde dyd consecrate And the Apostles did not vse this fourme of consecration which the Romish church vseth But in the reformed Churches of the Gospell the Ministers are ordeined by election and by laying on of hands and the prayers of the congregation according to the doctryne of Chryste and his Apostles And therfore we doo not put the efficacie or force of the Sacraments in the power déedes or wordes of the Ministers but in god hys institution power and worde And bycause God hathe commaunded that Baptisme and the Lords supper should be administred by them we stedfastly beléeue that when the minister doth recite the wordes and institution of the Lorde and the Congregation doo reuerently obey the worde and ordynaunce of God that then the Lorde him selfe is present at hys institution and ordynaunce making the same effectuall by his holy spirite which thing the faythfull doo chiefly regarde And hereof we haue else where more largely written The. xliij Question Whether there be not as much comprehended vnder the Elemente of Breade as vnder the two Elementes of Breade and Wyne so that Chryste wholly may bee conteyned vnder the one Elemente of the Sacramente and that therefore the whole body of Chryste may bee giuen to the lay men vnder one kinde onely The Answere THere is no néede of these subtyle questions But gyue you vnto the faythful rather the same whyche Chryste ordeyned and appoynted for them For wée know that the true and lyuely body of Chryste is not without bloud but that they are ioyned togither neither was christ ignoraÌ„t hereof yet neuerthelesse he dyd not institute this Sacrament in the forme of bread only but also of wyne But if this Sacrament béeing receiued vnder one kinde bée sufficient for the lay people vnto saluation for that therein is the whole bodie of Chryste then also why shoulde not whole Chryst be sufficient for your Priestes and then so to receiue but the one halfe of the Sacrament But by this their Question and doing the institution of Chryste is broughte into doubte But the Lorde hymselfe teacheth that this is the manner of them which defende and set vppe the ordynaúnces of men for throughe these their traditions the commaundements and ordynaunces of God are violated and broken Mat. 15. The xliiij Question Whether they beleeue that Chryste dyd celebrate his Supper wyth the Apostles onely and that the Lay men dyd not thus receyue both kindes The Answere IF the Apostles as an example for Priests only dyd alone receyue the Sacramente of the Lordes Supper then by good reason wée demaunde of you by what power or by whose commaundemente the Priestes doo not onely not delyuer the Cuppe but why also they gyue the breade or why they doo admitte women to the Lords supper sith they also being numbred amongst lay men were not present in the first institution of the same If therefore the lay men oughte not to receiue the Cuppe of Chrystes bloud bycause they were not at Chrystes last Supper and that it belongeth to the Priestes bycause they were there it must néedes follow that the whole Sacrament belongeth only to the priests and that neither the one nor the other kinde of the Sacrament oughte to bée giuen to the laitie For the Priests doo very ill and without al authoritie giue those things to the laytie which Christ gaue onely to them selues But this is a detestable saying But the doctrine of the Gospel and of the Apostles is farre better and fuller of comfort which teacheth that Chryst our Lorde in his last supper spake of the redemption of all mankinde which he should obteine by his body giuen on the crosse and by the shedding of his bloud And therfore he most playnly and euidently sayth This is my body which is giuen for you This is my bloud which is shed for you and for many for the remission of sinnes Wherfore sithe the body and bloude of Chryst are the onely saluation foode drinke of all the faythfull whether they bée Priestes Ministers of the Church women men laye people or of what name or condition soeuer they bée it
séeke a newe Sacrifice to be offered And therfore it followeth that the holy church euen to the ende of the worlde doth acknowledge none other sacrifice propitiatorie for sinnes but the deathe and passion of Christe alone And that which of this only sacrifice of Christe I haue hither vnto spoken is most truely and manifestly confirmed by the euideÌ„t testimony of holy scripture as Leui. 16. Zach. 3. Hebr. 5. 7. 8. 9. and 10. chapters But to returne to the Lords supper it is not in that respecte that we do minister it a propitiatorie Sacrifice that by the doing and celebrating of it we should be deliuered from sinne For the deathe and sacrifice of Christe vpon the crosse if we haue faithe hathe deliuered and purged vs from oure sinnes Neyther is Christe in his supper crucified againe or his body offered in the same againe for why no Priest is able to offer it but there is onely celebrated a remembraunce of his Sacrifice once perfected and that not by the Priest alone but by the whole churche For so our sauioure Christ commaunded saying Doc this in the remembraunce of me wherefore S. Augustine very agreeable with the holy scripture wryteth againste the Manachees saying That before the comming of Christe the Sacrifice of his body and bloud vvas promised by the figured sacrifices of the olde Testamente but by his comming and passion it is finished and that after his ascention the remembrance thereof is celebrated Wherefore the opinion of those which say that the body and bloud of Christe is offered in the Masse for the quicke and the deade vnto the ende of the worlde can in no wise be confirmed by any testimonies of holy Scripture And to passe ouer that the deade haue already receiued their iudgement as it is already saide in the thirtie foure and thirtie fiue Questions they besides can not any more be made partakers of the Lords supper for the Lord saith Take and eate which thing the deade can not doe But in that they say the priest eateth for the deade they doe it contrary to the commaundemente of Christe To conclude the supper of the Lorde is onely the remembrance of the sacrifice of Christ once finished and not the sacrifice it selfe and that done only by those which héere doe liue The sacrifice of praise and thanks giuing comprehendeth first the praise and thankes which they offer to God by a pure faith for all his benefites bestowed on them And bicause in the Lordes Supper we chéefely make a remembrance of Christes death and our redemption therfore praise God and geue thankes vnto him the fathers haue called the same supper a sacrifice and we also doe willingly acknowledge that this sacrameÌ„t in this sorte is an acceptable Sacrifice vnto God and yet not bicause the priest offereth the body and bloud or prayers for to merite or gaine thereby but bicause the whole congregation in theyr prayers offer vnto God praise thanks geuing for the benefite of Christes sacrifice which once offered vp him selfe vppon the crosse Many things in déede are spoken of this Sacrifice in the holy scriptures as in the Psalmes the Prophets the Epistles of Paul and chéefely in the thirtienth chapter to the Hebrewes Yea also of the Fathers as Ireneus and Tertullian vppon the woordes of Malachie in his firste Chapter c. Furthermore the studie to obey the commaundemente of God to the encrease of oure faithe and the prouoking of others vnto good the forgeuing of offences and mutuall loue yea the studie of righteousnesse and holinesse the offering of oure bodies and soules is an acceptable sacrifice vnto god Like as the Psalmes Prophetes Euangelists and Apostles doe eche where exhortâ— vs and chéefely in the twelfthe chapter to the Romaines And we thincke it more necessary and profitable that men be wel instructed touching this Sacrifice and that these things shoulde be taughte them than to force them to beléeue the sacrifice of the Masse by the marchaundise whereof those which call them selues spirituall doe rather encrease enlarge their owne riches than the glorye of Christ and the saluation of the faithful Therefore lette euery good man well consider with him self the doctrine concerning the sacrifices of the Christians whereof we haue hither vnto spoken and leaning neither the one way nor the other let them dueâ—y coÌ„sider which is best for their saluation The. xiij Common place Of repentaunce and Confession The. xlix Question Whether they beleue that ther be three partes of repentaunce to witte contrition confession and satisfaction The Answere THere are many things wrytten in the Holye scripture of repentance and the amendemente of life bothe in the New and Old testament For the doctrine of repentaunce is very necessarie and profitable for all Chrystians And this worde Repentaunce séemeth to come of this worde repayring as when torne broken or things rente are renued and repaired The Hebrues call repentaunce returning or conuerting to god But he which is returned to God ought first necessarily to know and vnderstande how he fell from him and to knowe what God is howe wée fall from him and howe wée oughte to turne to him agayne So that he which must repente ought to know his owne naughtinesse and wickednesse and also by what meanes the same may bée amended whiche is broken or spoyled And these things can in no wyse be don of any wretched sinner onlesse they be drawen herevnto and therin instructed by the spirite and worde of God which they must also most stedfastly beléeue For these things are so necessarily required that onlesse GOD by grace through his spirite open and drawe the heart of the sinner and by his worde shewe vs the perfect way gouerne and kéepe vs in the same giue vs true faith wherby to quicken and iustifie vs that onlesse I say he giue vs these al repentaunce howe harde or gréenous soeuer it séeme is no true repentaunce Let Judas bée an example héereof who repenting for hys sinnes confessed the same to the Priestes in the Temple saying I haue betrayed the innocente bloud Yea and he in this part made satisfactioÌ„ that he threw the vnrighteous price of bloud into the teÌ„ple But what did this repeÌ„tance profite him although it had in it contrition confession and satisfaction they holpe him nothing at all and bicause he lacked true fayth he dispaired and hong him selfe On the other side the Lorde looking backe vpon Peter and the Cocke crowing he remembred the words of the Lord and beléeuing them departed from the wicked company wept for his sinnes and amended his faults and this his repentance was a true and perfecte repentaunce And Jeremie the Prophet confirmeth this doctrine who in his 31. chapter prayeth to the Lorde saying Conuert mee O Lorde and I shall bee conuerted for thou arte the Lorde my God and after thou haste conuerted me I shall repent and after thou haste shewed thy selfe vnto me I wyll strike my selfe
then followeth that the whole supper of the Lorde as well the cuppe as the bread is frée for all men But if the Sacramentes appertayne not vnto them then haue they no parte of the body and bloud of Chryst. But the Lorde playnely and distinctly saythe Drinke you all of this and Marke addeth saying and they al drâ—nk Furthermore Paule sayth That which he receiued of the Lorde he gaue to the Church or congregation and this not to the Priestes or Ministers onely but to all the Corinthians And it may bée proued by seuen sufficient testimonies out of the tenth and eleuenth Chapters of his first Epistle to the Corinthians that he gaue bothe kindes that is to say bread and wyne to all the faythefull as well women as men laymen as Priestes And therefore it can not bée denyed but that he receyued thys from the Lorde to delyuer the Sacrament to the faythfull Therefore it followeth that in Chrystes laste supper the Apostles were not onely an example of the Priestes but also of all other faythfull And the Lorde gaue not a peculiar or proper Sacrament to the Priestes and an other to the lay men but he instituted one holy Sacrament to be giuen as wel to the lay men as to the Priests For neither dothe the Priest receiue or doo more than the lay man sauing onely that when he ministreth the Sacrament he executeth the office of a minister and deliuereth the same vnto others And herein dothe the Romish churche greatly offende that the Sacrament which is instituted of our Lorde to bee a Sacramente of vnitie by whiche the faythfull might bée coupled into one body they applye the same to defende their separation power and pryde whereby they séeke to excell others and to bée taken for gods whome aboue all others wée ought to preferre with worship and honor Of these matters hath Gabriell Biell vpon the Canon of the Masse Lect. 4. written very straunge wonderful things extolling the Priestes aboue the virgin Mary the mother of Chryst aboue all the Angels and Sainctes and aboue things both in heauen and in earth The. xlv Question Whether they do beleeue that Chryste wyth the two Disciples in Emaus and the Apostles Act. ij and Paule Act. xx and. j. Cor. xj vsed but one kinde onely and gaue the bread onely to the lay people The Answere THat Chryste sitting at the Table with his two Disciples at Emaus brake breade doth not proue that the lay men oughte onely to be partakers but of the one halfe of the Sacrament Neither yet can they proue that this supper was a commemoration of that mysticall supper which he celebrated with his Disciples a lyttle before hys death But yet if it were neuerthelesse it coulde proue nothing bycause it is an Historie of one singular facte contrary to a manyfest commaundement For in the Gospell it is playnely set foorth howe the Lordes supper oughte to b 〈…〉 administred to wytte with breade a 〈…〉 wyne Wherfore sith this déede wherof Luke speaketh Chap. 24. agréeth noâ— with the institution of our Lords supper it maketh nothing agaynst the first institution thereof Yea it may be also that one kinde is named and the other vnderstanded by the figure Sinecdochâ— Agayne they can not proue that Cleophas and his coÌ„panion were lay men Wherefore if they were Disciples â–ª Priests or Ministers and chosen of our Lorde to preach the word as it séemest moste lyke to bée then this example can proue nothing In the Actes of the Apostles the Lordes Supper is calleâ— the breaking of bread as spoken in the respecte of one parte and yet thereby can they not conclude that they had noâ— the vse of the cuppe sithe our Lorde did institute the same The. xlvj Question Whether the CorinthiaÌ„s which vsed both kindes did not greatly offende when they vsed the Wine and that Paule therfore wryteth vnto them saying that when he commeth he will better instructe them The Answere THe woords of S. Paul manifestly teach that the Corinthians did amisse in other matters not in that they receiued the Sacrament in bothe the kindes For the Apostle plainly sayth that he receiued both kindes of the Lord that he might so deliuer the same vnto them and therfore he willeth them to receiue it and the woords of S. Paule 1. Corin. 11. chapter geue testimonie héereunto to the which place I remit those that wil read them I pray you then howe coulde he wryte that when he came he would better instructe them that is to say teache them otherwise than he had done before out of the woords of Christ And truely it is to be wondred at that they dare bring forthe this Question as in the name of Paule which is in deede so plaine against Paul. Wherfore I might in this place more sharply dispute against theÌ„ but that my purpose is rather to lay the plaine truth euidently to the eyes of the godly and faithfull than rigorously according to their desertes to answere or reproue our aduersaries And therfore I leaue this vnto others as I haue begon so will I procéede answer their questions hoping hereafter to haue occasion to speake more hereof and therefore I wil not nowe saye all reseruing something to a more conuenient tyme. The xlvij Question Whether they beleue that in the Councels holden at ConstaÌ„tinople at Basil for the auoyding of many daÌ„gers striues it was godly and wel decreed that according to the doctrine of the Christian Churche the lay men should haue onely the one kinde of the sacrament The Answere YT plainly appeareth by the thirtéenthe Session of the Councell holden at Constance that the fathers then confessed that Christe did ordayne the Sacramentes vnder bothe kindes and so gaue it vnto his Disciples and so likewise did the primitiue churche also vse the same Wherfore if this be true as it can not otherwise be then I leaue it to the iudgement of any good Christian whether that the councell of Constance which was holden 1400. yéeres after Christe or the councell of Basill which was celebrated since or any other councell what so euer the same be of name or authoritie haue power to abrogate that which Christ did ordaine and the primitiue church did vse or coÌ„demne the same for heresie Surely no man no not the Angels haue this power and therefore if they goe forward to condemne that for heresie which Christ did institute and was receiued of the first Apostolical church it may then easily appeare to all men that Christe him selfe and his churche is had in suspition by those Councels And truely I had rather be counted an hereticke with Christ and his churche than to beare the name of a Christian with these late councels But yet héere haue they an other shift to wit to auoide slander and other daungers least the lay men shuld shed any of the wine and so by this meanes bring the sacrament into contempt As thoughe
onely without the which yet nothing can purge vs but without all authoritie of Gods worde they fayne vnto vs I knowe not what kinde of fire to the which they without all shame attribute our purging This also wée finde false with them for that they say the faythfull who departe out of this life are tormented in the life to come quite contrary to the wordes of Chryst Verily verily I say vnto you he that heareth my worde and beleueth him that sent me hath eternall life and shall not come into iudgement but passeth from death to life Iohn 5. Wherefore if he went into Purgatorie then must he néedes come into iudgement but sith the faythfull passe from death to life we answere that the faithful are clerely purged of the Lord and are not subiect to any fire of Purgatorie The. xxxv Question Whether the prayers almes and sacrifices which are done in the christian Churche for those who are tormented in purgatorie be profitable to theÌ„ or not The Answere FOrasmuche as we haue alredy playnly declared that our aduersaries erre euen in the chefest point of this question and that is in the fire of Purgatorie it selfe bycause it hath no testimonie in the Scripture therefore I conclude the soules of the faythfull can not there bée punished bycause there is no suche thing and therfore we néede not pray for them after they be dead or do any thing for them sauing onely to make a reuerende remembraunce and render thankes vnto God for that it hathe pleased him to call them out of this worlde in the true fayth vnto his kingdome and that it would please him to encrease our fayth and so in tyme to couple vs with our forefathers in eternall felicitie Furthermore we teache that if we could doo anything for their sakes acceptable to God and profitable to them that then we ought to doo for their wyues children and kynsfolk And I am not ignoraunt that many ciuill men are maruelously offended with vs bicause they thinke it very vndeceÌ„t yea horrible a thing in no wise beséeming a christian man that we not onely doo nothing to helpe our forefathers but also speake write agaynst so auncient a custome and as wée ourselues knowe so vniuersally receyued and vsed And therefore I hartily beséeche all those to heare and way those our reasons which moue vs herevnto For we doo not this neither ceasse we to pray for them or neglecte so vsuall things bicause we loue not our forefathers or for that we care not for them but bicause the christian fayth teacheth and confirmeth yea forceth so as by no meanes wée can acknowledge â–ª it good and sounde doctrine to pray for them or that these things oughte to bée done for their saluation yea we know that our fathers haue no néede hereof and that they require no suche thing of vs For wée faythfully and certaynely beléeue and knowe that sinnes are remitted bothe héere in this lyfe and in that to come by none other meanes but by the grace of God in the bloud of Jesus Chryste through fayth and as for the fyre of Purgatorie which standeth on our merites and punishments whiche we suffer is nothing appertayning to the grace of God nor the bloud of christ in fayth Agayne it is certayne that our fathers dyed in the confession of the same fayth with vs wherein wée say I beleeue the remission of sinnes the resurrection of the body the lyfe euerlasting Wherefore sithe the vniuersall fayth the manyfest testimonies of the Scriptures doo euidently proue that al they which by true fayth commit them selues to the grace and mercy of God and dye in Christ are preserued of him so as they come not into iudgement into any fire payne or punishment 〈◊〉 are receiued into euerlasting ioyeâ— how then I beseeche you can wée prâ— for them or do such like things for theâ— saluation wherof in déede they shoâ—â— haue néede if they suffered any payâ— or punyshmente But they suffer noâ— and therfore there néedeth nothing bée done to delyuer them from it Fâ—â— if after the departure out of this life the true Fayth they yet neuerthelesâ— suffered the fire of Purgatorie punishementes and torments then weâ— all that vayne and to no purpose whiche are reade and taughte vs out of 〈…〉 holy Scryptures touching the frâ—â— mercyfull promyse of God the delâ—ueraunce by Chryst and of the certaiâ— tie and veritie of fayth yea our fayâ— it selfe shoulde bée moste vntrue Bâ— our fayth is certayne and sure Therâ— fore as our fathers did vndoubtedly bâ— léeue the forgiuenesse of sinnes eteâ—nall lyfe so haue they vndoubtedly oâ— â–ª teyned the same and féele no payne in â—â—e other lyfe And therefore bothe for the glory of God the prayse and confession of our faith as also for the honor of â—â—r fathers touching whose saluation â—e doubt not we do nothing after their 〈…〉 at h for the saluation of their soules 〈…〉 ea we think that by these kind of doâ—gs prayers of ours both our saluation and faythe is called in doubte as 〈…〉 oughe they beléeued the remission of 〈…〉 nes euerlasting life and yet haue 〈…〉 t obteined it But this is most wicked be thought therfore not to be spokeÌ„ 〈◊〉 it is all one as though God and our â—â—th might deceiue vs which is impos 〈…〉 le Moreouer for breuities sake I wil 〈…〉 t here declare how vile those things 〈…〉 and without all authoritie of Gods â—â—rde whiche they commaunde vs to 〈…〉 for the helpe of our fathers so as they shoulde féele but some of those â—ollerable paynes of Purgatorie as â—y saye they doo yet coulde these 〈…〉 ngs helpe them nothing at all for â—t for the moste parte their delyue 〈…〉 nce and remedie is boughte of those who are moste filthye and wycked Wherfore it is much better not to séekâ— the saluatioÌ„ of our fathers at the handâ— of those wicked and filthy marchaunts â–ª who doo nothing but for money or from the traditions of men but rather stedfastly to knitte our selues to the sure foundation of the grace and mercy oâ— God in the bloud and death of our sauiour Chryst through perfect fayth And so by this meanes shall our mindes bée assured of the saluation of our fathers where as otherwyse by celebratyng yerely Ceremonies for them wee are stil left doubtfull when they are effectuall or they receiue profite by them Agayne we learne not to truste in the merites and workes of other men after our death for Purgatories sake For those fiue foolishe Uirgins perished by suche negligence whylest they sought and would bye Oyle of others For the Scripture byddeth vs to doo good and not to deferre it whylest we haue time And therefore wée earnestly exhort all men whyle they are heere in this lyfe and in perfect remembraunce to serue God and prepare them selues to their iourney and not to trust in the workes of other men to bée done
the eternall wisdome of God sawe not these things before he instituted the cuppe and could not he if it had séemed to him good haue forbidden the lay men the vse of the same But sith the eternall wisedome of God hath giuen the same vnto them let vs content our selues therewith onlesse we would séeme to haue more wisdome than god And may not the priests I pray yée shed the wine as well as the lay men And why then shuld not the same be forbidden vnto them But the Lordes supper is brought into contempt for farre many other causes than when any parte of the Wine falleth by chaunce on the grounde or is shedde vnwillingly For true faithe burning charitie stedfaste hope faithfulnesse mercy iustice and the puritie of those which coÌ„municate are the true ornamentes of the Sacramentes Wherefore what offences or what honor they bring to this Sacrament which daily vse the same to gette their liuing thereby yet in the meane time are drunkardes whoremaisters vncleane persones studying all vngodlynesse liue publikely in their naughtinesse to the great offence of many is nowe by the great mercy of God most manifestly knowne Wherefore I hartely beséeche almighty God to graunte all those the true knowledge of their sinnes wherby they may repent and amend their liues Amen The. xij Common place Of the sacrifice of the Masse The. xlviij Question Whether they doe beleue that the true bodie bloud of Christ in the sacrament of the aultar be a true and an acceptable sacrifice vnto God whiche ought to be offered in the Churche of Christ in the blessed office of the Masse vncessantly for the quick the dead vntyll the comming of Chryst The Answere SIth we haue sufficiently before proued that the true body and bloude of Christ is not in the Sacramente corporally it foloweth of necessitie that the same canne not be offered vp in the Masse by the priestes But yet the Romishe churche teacheth that the bodye and bloude of Christe is corporally and substantially present and in the office of their Masse offered vp to God by the Priestes for the sinnes of the quicke and the dead and therefore oughte to be woorshipped But the form of the Masse dothe not agrée with the institution of the Lordes supper but is encreased by the long continuaunce of time wyth diuers additions rights Ceremonies so as Gregorius the seuenth Pope doth confesse that in his time the Masse was not celebrated in all places of the world after one manner wherefore without all doute the Apostles Peter James and Mathewe did neuer celebrate the Masse vsed in the Churche of Rome but were altogyther ignoraunte thereof Therefore the Churches of the gospell haue by good right putte away and abolished the Romishe Masse and in the stead therof haue rightly and godly ordained the supper of oure Lord Jesus Christe which was godly celebrated in the old Apostolical church without any of the Popes or mannes traditions or additions And therfore to the foresaide question we answer that we do not acknowledge nor receiue the Masse for the institution of God but flée from it as being contrary to oure profession partly for causes already shewed and partly for such causes as héereafter we shall shewe But that we may the better knowe what sacrifices are we will héere vnto adde a few words There are amongst the Christians chéefely two kindes of sacrifices the one propiciatorie for the reconciliation and remission of sinnes and the other of thaÌ„ks geuing in which we exercise our faith serue God geue him thankes bothe wyth wordes and déedes for his benefits bestowed vpon vs In the olde Testament the sacrifice propitiatorie was shadowed and figured by many figures yet was there but one thing which they all did signifie to wit the body and bloud of Christe offered on the crosse Wherefore after that Christ came into the world and remained héere a certaine time that he might offer his body and bloude on the crosse for the remission of sinnes he ordained â—n his supper the Sacrament of the geâ—ing of his body and the shedding of his â—loud calling it the cuppe of the Newe â—estament in his bloud Wherfore this Sacrament ought from hence forth onâ—â— to be in stead of all the Sacraments of the Olde testament which were figures and to witnesse that as Christe by the Sacraments of the Olde testament was promised a sauiour so in the â—ewe testament he is come and hathe â—â—rformed it and so by the sacrifice of his body and bloud hathe taken away for euer all the sinnes of the faythfull Wherefore when our Lord would ofâ—â—r himselfe vppon the crosse and that 〈…〉 houre was come in which he would â—â—liuer vp his spirite so by his deathe â—ll sinne death and hell he cried with â—â—oud voice It is finished As who shuld â—â—y that sacrifice is nowe ended and fulâ—â—lled in which all the figures and proâ—isses of the fathers are accomplished 〈…〉 ne fréely pardoned and eternal righâ—â—ousnesse is obtained vnto euerlasting life And therefore so soone as our Lord was deade and had in this sorte offered vp him selfe a sacrifice to God his heauenly father the vaile of the Temple rente in two péeces greate myracles were séene bothe in the liuing and in the deade yea in heauen and in earthe And thus did the olde Testament the Leuiticall priesthoode and all the other Sacrifices take their ende whereunto they were ordained Therfore nowe resteth but the one only and euerlasting sacrifice of Christ as the chéefest holyest and moste perfecte And suche is the propretie of this Sacrifice that it neither coulde nor yet can be offered of any liuing man bicause not onely for the excellencie and holynesse thereof but also bicause of the imperfection of manne And therefore Christe offered vp him selfe that is to say gaue him self vnto death and so became the one and euerlasting Bishop after the order of Melchisedech as onely Bishop and sacrifice offered to God by him selfe onely Yea this sacrifice which he offered is but one that is to say once offered neither can it any more be offered againe For that hys one sacrifice is hys deathe once made effectuall that it onely and for euer mighte be sufficiente for all ages for the reconciliation and remission of sinnes And bicause Christe hathe suffered for vs dyed was buryed and arose againe from the deade and ascended into Heauen appearing for euer euen vnto the laste daye as one sufficient sacrifice in the sight of God for the full and perfecte redemption of all the Faithfull that is sufficient neither néedeth there any other Sacrifice to be offered in the Churche for the remission of sinnes Wherefore if there be any that wil offer a Sacrifice for his sinnes he dothe manifestly héereby declare that hée dothe not beléeue that his sinnes are forgiuen him by the onely Sacrifice of Christe For if he stedfastly beléeue that they are washed away why then dothe he
sufficientlye proue that this their enoyling was neuer ordained by the Apostles And what shall I say of that which they vse to speake in this their enoyling when they say In the name of the father the sonne and the holy ghoste I annoynt thee vvith this holy oyle that thereby thou maiste receiue remission of al thy sinnes What ground or forme of institution of this haue yée in all the holy scriptures of Christe and his Apostels The Apostles taught that ful remission of sinnes was to be soughte in the bloude of Christe and not in Oyle And therefore euen by this one pointe it may euidently appeare to the faythfull that for good consideration we vse not this Ceremonie Furthermore when wée beléeue that one baptisme which we haue once receiued wherein we were once Baptized with water in the name of the Father the Sonne and of the holye Ghoste is effectuall by the operation of the holy Ghoste euen all oure life long vnto death we thinke it not néedefull to be againe at the pointe of deathe rebaptized of a Baptisme deuised by man for they call this their annointing the laste Baptisme But we according to Christianitie visite the sicke instruct them admonish them exhort them cōfort them strengthen them and pray with them and charitably looks vnto them c. The seuententh Common place Of the Magistrate and lawful obedience The. lx Question Whether the spirituall and ciuill magistrate ought not to be obeyed chiefly when the things that they commaund are not agaynst God The Answere WE wyll héere make a difference betwene the Ciuill and the spirituall Magistrates For the teachers and gouernors of the Church are ministers and not Lords to exercise a gouernement lyke kings prynces or noble men and we ought to obey them as the Ministers of Chryste so long as they bée hys preache hys worde and execute the Christian ministerie And so Paule teacheth with these wordes VVee beseeche you brethren that you will know them which labour amongest you and take the charge ouer you in the Lorde and instruct you that you honor them throgh loue for their works sake and haue peace with them And againe Obey those which haue the ouersight of you and submyt your selues for they watch for your soules as they that must giue accountes that they may do it with ioy Likewyse Chryst sayth to his Apostles He that heareth you heareth me And he manyfestly forbiddeth his Apostles to rule as Ciuill Magistrates John. 13. Reade more of this Math. 18. and. 20. Luke 22. where you shall manyfestly finde that our Lorde saythe The kings of the Nations reigne ouer them and those which exercise authoritie ouer them are called gracious lords but it shal not be so with you And therfore the ciuil power which the Bishops and gouernors of the Churche exercise hath no groūd or authoritie in the word of god neither hath Chryst at any time commaunded them to vse bothe the swordes Saint Peter in the sixt of the Actes speaketh of him self and the other Apostles thus It is not conuenient that we should leaue the worde of God and serue Tables that is to say giue ourselues to the féeding of the poore c. And yet it is more lyke that the Apostles woulde take charge care for the poore than to take vpon them gouernemente and ciuill authoritie onlesse they had knowen the same to bée agaynst the commaundement of god And therfore doubtlesse if suche power had ben offered vnto them they would neuer haue receiued it And besides this experience teacheth vs nowe in our age that these two can not be ioyned togither Yet let the christians submit thēselues to these magistrates so long as they cōmaunde not things contrary to god yet if they do they may not therfore stir cōmotiōs but do that which god hath cōmaunded Touching the Ciuil power as kings Emperours Princes Counsellors Magistrates and all other lyke which exercise any publique office by what name soeuer they bée called wée are bound to obey them by the worde of God in all things that are not contrarie to God yea God threatneth vengeaunce agaynst all those that are disobedient stubborne and rebellious agaynst the Magistrates Moreouer wée are taughte by Gods worde that the Magistrate is ordeyned of God and is for hys sake to be honored and to be acknowledged in hys Ministers ordeined for the wealth of good men but for the punishment of euill men and that wée muste loue them as fathers geuing vnto them their due honor tribute loyaltie faythfulnesse and other bodily seruices which appertayne vnto thē and that with a good hart and wil faithfully And thus are we taughte by the worde of God Math. 17. and 22. and 1. Peter 2. Romanes 13. and Titus 1. And in the Epistle to Timothe Paule commaundeth that wée make faythfull prayers vnto God for those which haue the gouernemente ouer vs And euen as the Apostles for Gods cause were obediente vnto the Magistrates so is it méete that Byshoppes and those which gouerne in the Churche as teachers and preachers bée obedient to the Ciuill Magistrate also like as Jeremie in his firste Chapter teacheth but yet in suche sorte as they teache the worde of God fréely But if any wyll not thus doo then let them reade the seconde Epistle of Sainct Peter the seconde Chapter and the Epistle of S. Jude and sée what the Apostles doo thinke and iudge of suche And agaynst those which resiste their Magistrates and so become worse than théeues or murtherers many sharpe thinges are written in the holy Scripture and in the Prouerbes of Salomon The. Lxj. Question Whether the magistrat ought to bee obeyed if he publishe set foorth or commaund any thing contrary to the vniuersal church of Chryst The Answere WE muste héere agayne make a difference betwéene the true Christian Churche and the false bearing onely the name and tytle therof For that Churche which is called and is in very déede the true vniuersall Church of Chryst is that company of the faythfull whiche rightly beléeue in Chryste putting all their trust in God throughe Chryste geuing eare onely to him in his holy worde séeking all things in hym and seruing him in holynesse and righteousnesse And agaynst this Churche can no Magistrate decrée any thing but if they chaunce to doo then doo the faythfull knowe that it is better to obey God than man In déede at the beginning and in the tyme of the Primatiue Churche Kinges and Emperours concluded set foorth many gréeuous things against the Christians but thē they which otherwise in al bodily seruices were contente to bée obedient vnto their Magistrates dyd in déede disobey them in the things which appertayned to their faythe for they would neither woorshippe their Idols nor doo sacrifice in their Temples or communicate with them in their Religion and for thys cause many of them were put to death Yet GOD in the ende maruellouslye punyshed
vvill of your heauenly father yea all the haires of your heade are numbred Bee not therfore afraide for you are more vvorth than many sparowes Euery one therefore that shall confesse me before men him also vvil I confesse before my father vvhich is in heauen and vvho so denieth mee before men him also vvill I denye before my father vvhich is in heauen And hee that loueth father or mother more than mee is not meete for me And hee that taketh not vppe his crosse and folovveth mee is not vvorthy of me VVho so vvill seeke to saue his life shall lose it and he that vvill lose his life for my sake shal finde it And vnto this doctrine that is so ful of consolation and comfort let vs earnestly sticke my brethren and so couple oure selues to the grace and power of Christe lette vs boldly confesse his name doctrine and refusing what so euer is contrary to the same Let vs call vpon him craue his grace and holy spirite to abide sted-fastly in his holy worde euen to deathe And so let vs ioyntly all pray vnto oure Lorde that he will haue mercy vppon al men and strengthen all those which suffer for his sake and lighten the harts of the persecuters that with S. Paule they may cleerely sée and vnderstande how hard a thing it is to kicke againste the pricke God oure heauenly father haue mercie on his poore afflicted Churche and comforte the same shortly with his comming through Jesus Christe our Lorde Amen FINIS Howe what we ought to beleue of the holye Trinitie There is but one Catholike Church The Church is holy Why the church is called Apostolicall Hovve the Churche is beleeued Wee muste not beleue in the Church What the Church is The Communion of saincts Sainctes 1. Cor. 12. Ephesi 4. Howe the vniuersal Churche is deuided Hipocriâ—s in the Church 1. Iohn 2. God gouerneth hys churche by his holy spirite Math. 28. 18 Iohn 14 The ende of this Question Howe the Church eyther erreth or doth not erre 2. Cori. 1. 6. Galat. 1. 1. Iohn 13. Iohn 15. The cheefe tokens of the Church The SacrameÌ„ts are signes of the Church The succession of Bishoppes Successâ—oÌ„ proueth nothing Succession of Bishops against Christ and hys Apostles Succession degenerated Of the Apostolicke seate What Paul teacheth touching the succession of Byshoppes Whether the Church of Rome be the catholick Churche What vve ought to thinke of the auncient Churche of Rome The new or late Church of Rome is not the Catholicke Churche 1 â–ª Cor. 5. 6. Ephesi 4. 5. To tye the Churche of Christ to onâ— place only The â—â—spell tooke not hyâ— beginning froÌ„ Rome There are many countryes that dothe not acknovvledge the Pope Out of the christian Churche there is no saluation There maye be saluation without the Churche of Rome Of the faythe and saluatioÌ„ of our forefathers 3. Reg 19. What is to breede Scismes or Heresies Deut. 4. 1â— Where in the vnitie of Christes Churche doth consist An example of the breach of vnitie in the Churche and faythe The first Heretickes Scismaticks in the Churche whither they be Heretycks which in our age doe peache the Gospell In what sort we must beleue the decrees of the Church Iere. 22. Esay 29. Math. 15. Tit. 1. Gala. 1. The purpose of this question How far the decrees of the fathers are to be beleued In what sorte general councels are to be beleued Constantinâ— Whether Counsels haue erred Psal. 1â— Rom. 3. â—acob â— Whether the articles vvhiche are decided coÌ„firmed may be disputed on agayne Whether it be lavvfull to dispute againste popish doctrin Augustines iudgement touching the counsels and the fathers The Papistes will be bothe accusers and Iudges Whether the Apostles admitted Hereticks into the Counsel The some of Paules doctrine and of his aduersaries Whither Heretikes ought to be admitted into a counsell Whether the Apostles admitted laye meÌ„ Heretiks into the CouÌ„sell It was not lawful for the Apostles to haue any agreement with their aduersaries Galat. 2. Why Paule vvent to Hierusalem Paul had the chefest place in the counsell The doctrine of free vvill is an arrogante doctrine Ioan. 15. 2. Corin. 3. 1. Corin. 4. Philip. 1. â— Fayth Hope Charitie Eche of these vertues haue their peculiar properties These three vertues are so coupled togither that the one springeth of the other Fayth is one but not all one Faythe iustifieth To be iustified before God. why god chose vs to be his sonnes heirs By what meanes rightuousnesse is impuâ—ed to vs. Why vvoorkeâ— do not iustifie Iob. 9. Psal. 14â— The summe of this doctrine Iohn 5. Iohn 8. Act. 8. How works are called righteousneâ— Fayth bringeth foorthe good works Of the discerâ—ing of workes Whether our mericeâ—â— are made meritorious by the merites of Christ The revvard of woorkes Rom. 6. Rom. 8. Luke 7. Marie therfore loued bicause hir sinnes were remitted Fayth to work miracles Why Christe wil iudge not according to fayth but according to works Math. 25. Christ is the onely intercessor with the father Heb. 9. Rom. 8. Heb. 7. 1. Tim. 2. 1. Iohn 2. The Scriptures maketh no mention of the intercession of Sainctes or Aungels Howe wee praye in Christes name when wee saye the Lordes praier Whether the Saincts in heauen do pray fos vs bicause they haue charitie Whether the sainctes bycause they prayed here on earth doe the same for vs nowe in heauen The glorie of the saincts which are in heauen Whether the rich maÌ„ in the 16. of Luke did praye for his brethren Of the worshipping of sainctes What wee ought to think of the blissed virgin Mary What we ought to think of the Apostles and other Sainctes How the saynctes are to be worshipped Rom. 10. We haue neede of an aduocate for vs to God. The Angels and saynctes send vs from themselues to Christ. Iohn 2. Act. 3. Of the reliques of sainctes 2. Pet. 1. Of Teâ—ples dedicated to sainctes The vse of candels in the churches Lactan. inst li. 6. cap. 1. Math. 5. Rom. 22. Lightes before the sacrament Of Images God nor hys sainctes can by Images be represented The making of holivvateâ— holy fire Eyther men dy in faythe or in infidilitie We are not counted pure for our own works sake Of praiers such lyke things done for the dead Thei are but filthy marchandise vvherevvyth they vvoulde haue vs redeemâ— souls We may not for purgatories sake truste in any thing Iohn 1â— Act. â—0 Hovve and vvherfore the apostles did pray Where Lazarus vvas that time he vvas dead Of the seconde booke of the Machebes Hovve many Sacramentes there be Of the vertue and power of the Sainctes Whether the sacramentes receiued do giue vs grace Of the Anabaptistes Baptisme of infantes Actes 10. Anabaptism Diners opinions touching Christes presence in the Sacramente The true and auncient doctrine of the sacrameÌ„t against transubstantiation The faythefull doe not receiue bread only in the Supper Howe the true bodie of christ must be receiued How ech man oughte to behaue himselfe in the controuersie of the sacrament The presence of Christ. Whether the Priests make bred wine the verie body and bloud of Christ. The true ordering or making of ministers Whether Christ be wholi vnder one kind The papistes wil eate vp al Christ and no more Whether the Lordes supper were giuen to the Apostles only Both the kinds in the sacrameÌ„t are due to al men The supper of Christ vvyth his tvvo disciples at Emaus The Corrinthians dydde not offend bycause they vsed the cup of our Lord. The councel of Constance touchyug bothe the kyndes of the decrees and sclanders that happe in the vse of both kindes Christes body is offered no more Of the sacrifices of Christians Christ is the onely sacrifice that taketh avvay sinne In the Lordes supper ther is onely a remeÌ„brance of his only sacrifice The sacrifice of praise thanks giuing What repentance is True repentance What confeâ—sion is good necessariâ— â–ª We must confesse vs vnto God. The confession to our neyghboure Against confession made to the priest Of popishe satisfaction The exercise of the faythfull Iohn â— Romish indulgences â—â—remi 7. Iohn 2. 〈…〉 21. Power is an office The kayes of the kingdome of heauen Of binding and loosing 1. Corin. 3. The office of priestes and ministers Of excoÌ„munication and the abuse thereof Not to heare the churche Mariage is frâ—â— for al 〈…〉 The vowes which are made in our daies are onely idle woordes without effect or workes Al vowes are not acceptable to god neyther yet to be perfourmed We must kepe promis Whither god giueth chastitie to euery man bicause he caÌ„ giue it An exhortation agaynst persecution The mariage of Priestes is lavvefull Whether 〈…〉 age vvhich is coÌ„tracted afterâ— vovv be lavvâ—â—â— â–ª Cyprians iudgement Against those vvhich sclander and forbid mariage What the holy Scripture teacheth of enoyling Actes 8. 10. 19. The spiritual Magistrates 1. Thessa. 5 Hebr. 13. Luke 10. The ciuill Magistrate The magistrate can coÌ„maunde nothing contrarie to the churche of Chryst. The godlyâ— Magistrate may make lawes and decrees against the false church â–ª Imprinted at London by Henrie Bynneman for George Bishop ANNO. 1572.