Sum of the Christian Faith, Treatise 1 · Point 7
¶ A briefe compariſon betwene the doctrine of the Papiſtes, and this of the holy catholike Church. The. vii. poynt.
1 The Papiſtes worshippeth a falſe God, which is neyther righteous nor mercifull.
WHo ſo euer knoweth what the Popyſhe Relygion is, and conſydereth well this here aboue wrytten, ſhall eaſelye knowe whether it be with good right and iuſt occaſion that we be ſeparated from them, and ioyned vsus to this Churche of God according to his woorde.
And moreouer they ſhall fynde thoſe men to abuſe them ſelues verye muche, which thinke that our dyfference onelye lyeth in certayne lyght abuſes concerning the maners of lyfe. But ſo it is that the principall dyfference is concernynge the ſubſtaunce of the doctryne wherein conſyſteth our ſaluation, the which I wyl ſh…we plainly by the way. Although the matter requyreth well a Treatyſe wholy by it ſelfe▪ for to be dylated as it requireth▪ I ſaye then that the blacke is not more contrarye to the whyte▪ then the Relygion of the Papiſtes is to this Religion of the Churche of God. And to declare the ſame, I wyll not ſtaye nor grounde mee vppon the fylthie ſtynking lyfe of thoſe of their owne Church, from the leaſt to the greateſt: But I wyll come directlie to their doctrine. And when there ſhall bee none other thinge to declare and ſhewe that theyr Relygion is proceeded from the Prince of darkneſſe, but this one that they wyll not ha…e the woorde of God to bee vſed and vnderſtande of all people, and alſo that they Iuggell foorthe all their myſteries in an vnknowen tongue, to the moſte parte of the people, yea to themſelues, namelye, that vttereth them. This ſhoulde bee a ſuffycyente teſtymonye of my ſayinge to all menne of an vpryght iudgement: but we wyll go further with them.
Fyrſte concerning GOD, I ſaye▪ that where as they doo ſet foorth the meryts of any creature to pacifie his wrath, they ſpoyle and robbe him of his perfyte righteouſneſſe, the which by this meanes can not bée perfyte, if hee take for payment eyther all or part of that which maye procéede from a ſinner. Although I denye not but the good lyfe of a faythfull perſon is acceptable to God, but not to obtaine ſaluation and eternall lyfe by this tytle.
Item, they robbe and ſpoyle hym in ſo dooynge of hys perfyte merciemercy. For conſider: if we can ſatiſfie to GOD in any part or péece, it followeth that he doeth not quitte, or forgeue vsus all, but the reſt which remayned. Wherefore I conclude, that in ſteade of the true God, who is perfitely ryghteous and perfitely mercifull in Ieſus Chriſte, onelyonly as wée hauehave declared, they worſhippe a dreame and fantaſie of their own bead, to whom they hauehave geuen the name and tytle of God.
2 If the doctrine of the Papiſtes bee true, it foloweth that Ieſus Chriſte is not verie man.
ITem, concernyng Ieſus Chriſte, by whome only we hauehave ſaluation whether wee conſider his perſon, or that we regard his office of mediator: I ſaye that in ſteade of the true Ieſus Chriſte, they worſhippe a Ieſus Chriſte which they hauehave made and forged. For concerning his perſonne, although they ſaye well that be is verie God and verie man, yet neuertheleſſe when they geue him an inuyſible bodye, a body which can not bee touched, which holdeth or occupyeth no place, doo they not ſpoyle him of his humanitie? And when they ſaye hee maye be in many places at once, is it not to bring his body to be infinite, and conſequently to turne his humanitie into diuinite?
3 The papiſtes doctrine maketh the oblation of Ieſus Chriſte of none effecte.
ANd concerning his offyce, it conſyſteth in this, that he is onelye King and gouernour vniuerſally. The onelyonly Prophet and declarer of the wyl of his father, and the only eternal ſacrificator or hie prieſt, ye which prieſthood lyeth in two poyntes, that is to ſaye, in the oblation whiche hée hath made once in his owne perſon for to ſanctifye the Church for euer aHebre. 10., & in the interceſſion towarde God his Father, the which continueth to this daye, and ſhall do bHebre. 7. 1. Timo. 2.. I conclude then that the doctryne of the Pope wypeth away all this.
Nowe for the begynning of the fyrſte point of prieſthood, if it be ſo that Chriſte muſt bee offered vp by the Prieſt euerie daye for the quicke and for the deade, is not that as muche to ſaye, as that the oblation whiche hée hath made him ſelfe once for all in his owne perſonne, is not ſufficient?
Moreouer, if the death and paſſion of Ieſus Chriſte bee ſufficient to ſaluation and if he be the true Ieſus, that is to ſaye, true and onelye ſauiour, howe then ſhall that be true which they ſaye, that there is but the faulte or offence pardoned? and concerninge the payne, that it is onelye chaunged from eternall into temporall, in ſuche ſorte that we muſt paye it in this worlde, or in another. But if this bée falſe, as it is moſt falſe, what grounde hauehave they then to buylde theyr meryte and ſatiſfaction towardes God, their Purgatorie and indulgences and ſuch lyke?
Item, if man ought to ſatiſfye and paye of his owne, for the payne due for his offences, the which can not bée done without the merytes and ſuffrages of other by reaſon whereof hée muſt bée in the fyre of Purgatorye, vntyll ſome other hauehave payed for him and in his name: From whence then commeth the merites of Saintes which the Pope ſelleth to vsus? and howe can they dyſcharge other, whiche ceaſe not to augment theyr owne debte daylye? And what notarie hath made or written any ſuch couenaunt or contractes? Beholde many of the auncient doctours condemned this opinion, as S. Cyprian againſt Dimetrian in the fyrſt Traycte, Saynt Therome vppon the ſyxthe Chapter of the Epiſtle of Saynte Paule to the Galathes. Saynt Chryſoſtome in the Sermon of Lazarus, yea namely Saynt Gregorye in the fowrthe Booke of hys Dialoges nine and thyrtie Chapter leaueth not to be purged in Purgatory the leaſt offence.
Item, if they muſt yet go to purgatorie, wherefore ſerueth their confeffion and abſolution?
Item if Ieſus Chriſte be the Lambe, which only taketh away all the ſinnes of the world, when did be reſigne this office to holy water, and an infinite number of ſuch other toyes?
4 The Papiſtes aboly…heth the true interceſsion of Ieſus Chriſt.
ANd concerning the other poynt of this prieſthood of Ieſus Chriſte, y• is to ſay the interceſſion towards God his Father, although y• papiſtes put Ieſus Chriſt alwayes before as y• principall, and without whome they can no thing do (as they ſaye▪) neuertheles is he not ſpoyled by them of his honour when they be not contented with him onelye? And in ſtead to go directly to him, which …yddeth vsus come to him ſo louynglye, they runne to others (yea whiche often tymes bee rather in hell then in Heauen) as if there were ſome creature in Heauen or in earth, whiche might beare vsus more affection, or that were more redyer to heare vsus, or who might be more acceptable to the Father, then the onelye ſonne of God aIohn. 14.. It is he only which gaue him ſelfe to death for vsus: whiche is with vsus, & continuallye dooth as it were deſire vsus by his holy word, to aſſure our ſelues of his louelove, and to prepare vsus to him, as to the onelye waye to go ryght to the father. But there is yet a worſe, which is yt they wyll make Ieſus Chriſte ſubiect to his mother. In crying out with a lowde and hie voyce, Roga patrem, iube natum: that is to ſay, pray the Father, commaūd thy ſonne, and iure matris impera, that is to ſaye, commaunde as a mother. And in briefe, there is ſcant one tytle geuen to Ieſus Chriſt nor propheſy of him which they doo not attrybute to her, calling her Quéene of Heauen, porter of Paradiſe, theyr lyfe, theyr ſwéetneſſe, treaſourer of grace, ye refuge and aduocate of ſinners, in diſhonouring him all that they maye, and alſo making the poore people to vnderſtand that they honour her, contrary to all the worde of God, and to the wrytynges of the moſt auncient Doctours: wytneſſe that which Epiphanius wrote againſt the heretikes, which they call Colliridians, Saint Chriſoſtome in the Homelie of the Samaritane, S Auguſtine in the laſt Chapter of the true Relygion. Saynt Ambroſe vppon the fyrſt Chapter of the Epiſtle to the Romaines.
5 The Papiſts doth not acknowledge Ieſus Chriſt to be the perfect declarer of the wyll of God, neyther the holy Scriptures to bee a ſuffycient doctrine of ſaluation.
COncerning his office of a prophet, that is to ſay, declarer of ye wyll of God, what man is there, of an vpright iudgement, whiche they can make beléeue ye Ieſus Chriſt, neyther by his owne mouth nor by his apoſtles, dyd not ſuffycientlye declare all that whiche is requiſyte to the Saluation of man? For them ſelues hath wrytten the contrarie aIohn. 15. Actes. 15. 1. Cori. 7 Galath. 1. Colloſ. 2.. And if the Scriptures be ſuffycient, from whence commeth this infynite number of humayne tradycions and commaundementes, impoſed to the poore conſciences, as neceſſarye to ſaluation, not onelye aboue, but contrarye to the Scriptures? For concernynge the au…thorytie of Counſelles, it hath beene ſuffycyentlye declared howe farre it extendeth. And put the caſe it were that thynge whiche they doo ſaye: how proue they that the Counſels were led and conducted by the ſpyrite of God▪ the whiche be dyrectlye contrarye to the Prophets and Apoſtles, and other counſels before?
For example the mariage is approued in all degrées of miniſters in the church, aſwell by the expreſſe Scriptures, as we hauehave ſhewed, as by the fyrſt Counſell of Nicene, from whence commeth then the forbyddinge of maryage, but of the Diuell, as wytneſſeth Saynte Paule b1. Ti…. 4.? Item, the falſehood of the Pope of Rome whiche deſyring to hauehave, and vſurpe the iuriſdiction ouer Affrica, is reuealed and condempned in a Counſell of Carthage, Sainte Auguſtine being preſent▪ and was concluded that none ſhould appeale from Affrica to Rome, frō whence then commeth the authority of the Pope as head of the vniuerſall Church?
Finally, if the counſels be ſet and ſtablyſhed by the holy Ghoſte, from whence commeth it then, that there be none y• doo leſſe eſtéeme them when they lyſt, then the Pope and all his ſequiel? I wyll ſaye yet more that there is at this daye neyther Pope, Cardinal, Biſhop, nor Prieſt which maye not be reproued, excommunicated and accurſed, if they ſhall be iudged by the counſels. And if they dare denye I ſhall proue it.
6 The papiſtes ſpoyleth Ieſus Chriſt of his office of head of the church.
COncerning the office of Kinge and gouernor of the Churche, of which Ieſus Chriſt is head both in heauē & in earth, ſytting on the ryght hande of God his father, and yet neuertheles preſent in his Church, by his ſpirituall vertue, from whence commeth it then, that they wyll appoynte him a Uycar in his preſence? conſidering principallye that it is directly againſt the word of God, agaynſte the Metropolytans iuriſdiction, ordayned by the firſt counſell of Nicene,Looke the Epi. of S. Gregorie 32. 34. 36. 38. 39. The 4. booke and the. 24. 28. 29. 30. The 6▪ booke. againſt all the hyſtorie of the primatiue Church, yea againſt ſainct Gregory himſelfe, whiche wytneſſeth in many places that the name of vniuerſall Byſhoppe, ought not to be vponupon earth, but to Antechriſt. Moreouer put the caſe yet that he were Uicare of Chriſte, in the vniuerſall gouernement of the Churche, from whence commeth▪ thys power to dyſpenſe with the worde of Ieſus Chriſte, and to abrogate the doctrine of the Apoſtles, and namely of Sainct Peter? And yet neuertheles are not aſhamed to ſaye that they are his ſucceſſors? ſaint Peter was he not ſent to H…eruſalem aActs. 8. &. 1… ▪by the Churche? refuſeth he to render accompt of his office? and what dyd he teache to others? I (ſayth he? beſéech the Prieſts b1. Peter. 5.(that is to ſaye, thoſe which hauehave office in the Church) I which alſo am a Prieſt with them, & a witnes of the afflyctions of Chriſt, and partaker alſo of the glorye which ſhall be reuealed: Féede the flocke of Chriſte as much as ye may, watching ouer it, not by conſtraint, but willingly, not for diſhoneſt gayne, but with a ready wyll, and not as hauing lordſhip ouer the cleargy, (that is to ſay, ouer the heritage of the lord) but ſo y• ye be examples of the flocke: & when the principal paſtor ſhall appeare, you ſhall receyue a crown of incorruptible glory. Behold y• proper words of ſ. Peter which are far of from appropriating to himſelfe y• ſegniory or lordſhip of Italy, & ſuperintendēt aſwell of Kings & Princes, as of all other churches. And briefly, if they looke well, they ſhal finde, that there is nothing agréeing or any compariſon betwéene S. Peter & theſe which falſly cal themſelues his ſucceſſors, but in one thing, y• is to wete, the denying of Ieſus Chriſte, for the which S. Peter repented, but theſe do not.
7 By the doctrine of the papiſts, we can in no wiſe vnderſtand how mortal the naturall ſicknes of mankinde is.
IT is no maruell though ſuche people vnderſtande not the offyce of Chriſte our onelyonly ſauiour: for they know not howe deadely theyr ſickneſſe is, nor by what meane Ieſus Chryſt our only medycine, is applyed and vnyted to vsus. For firſte in ſteade to declare, that man is altogether dead by originall ſinne, otherwyſe called naturall corruption, they teach that the vnderſtanding and wyl of man, is ſo ſore hurte, that the fyrſt grace doeth but onelyonly eaſe and comforte vsus in our infyrmitie. So that if this doctrine …e true, our regeneration procéedeth not onelyonly of grace, but there is a participation or concurrence betwéene grace, & that which they call fréewyll, of whiche is ſpoken amplye in the 13. 14▪ and 15. Articles of the thyrde poynte. Moreouer, to ioygne and heape together errour vponupon errour, they wyll hauehave a certayne diſpoſition procéeding from the nature of mā, to receyue the fyrſt grace, and that God maye be prouoked by our merites, for to geue vsus the ſeconde grace.
Item, that the concupiſcence whiche continueth after Baptiſme, is not ſinne of it ſelf before God. Item that al ſmnes deſerue not eternall death, for there bee ſome whiche they call venyall ſynnes. Item, if our ſaluation be grounded vponupon our good workes, in all or in parte, to what ende doth grace ſerue vsus then, but as an inſtrument to helpe our frée wyll …o ſaue our ſelues? Which be all execrable errours, wholy abolliſhing the benefites of Ieſus Chriſte, and the vertue of the holy ghoſt in vsus.
8 Another execrable error of the papiſtes in the vſing of the onelyonly medicine of health, which is the benefit of Ieſus Chriſt.
AS there is but one onelyonly Iuſtyce by imputation for the whiche we be eſtéemed, and holden for ryghteous before God, & be conſequent ſaued that is to ſay, by the righteouſnes of Ieſus Chriſte, whiche is declared to vsus in the goſpell. So is there but one meane to be ioyned & vnited with Ieſus Chriſte for to hauehave ſaluation in hym, that is to we…e fayth, which is an aſſuraunce that all Chriſtiās ought to hauehave of their election & ſaluation by the onelyonly grace and goodnes of God, in Ieſus Chriſt. Fayth and aſſuraunce is created, and dayly encreaſed by the vertue of the holy ghoſte, within the hartes of the electe, by the meane of preachinge the worde of God, and the miniſtration of the ſacraments, as wée hauehave amply and largely declared in the thyrde and fowrth poyncte of this confeſſion. So then this fayth is as the hande, which onelyonly doth receyue and apprehende Ieſus Chriſte to the ſaluation of him that beleeueth. It followeth that thoſe doo take awaye all meanes of ſaluation from men, which dyrectly ſtryue and fyght againſte this doctrine, not knowinge them ſelues what fayth is, muche leſſe can they declare it to others. For according to theyr doctrine, fayth is no other thinge than to beléeue in generall, that which is contayned in the holie ſcriptures to be true, & that the Romiſh duplicate page duplicate page Church as they call it, cannot erre, what ſoeuer they ſaye or doo. Notwithſtanding, concerning the fyrſt of theſe two poyntes, it is forbydden to tranſlate the Scriptures into the mother tongue, and to reade it, to knowe what is contayned therein, to the ende it maye bée knowen what it is that they do beléeue, except he be a Doctour or a man of the Church, as they cal them. And ſo by this means it is folly to permyt the greateſt part of their prieſts to reade it. For cōſider the greateſt parte of them cannot ſcarcely reade it truly. And of thoſe which cā reade, yea euen the greateſt Prelates, (ſetting aſyde thoſe whiche hauehave not muche more knowledge of Chriſtes doctrine, than beaſts which féede in the fielde, and thoſe which paſſe not greatly for it, in exercyſing them ſelues rather in other things than in their vocation, & namely mocke it with open mouthe) I beléeue the reſt ſhalbe found maruelous few. Notwithſtāding according to their own doctrine al this is not without faith, although he knowe not what he beleeueth, and what may happē of this. Certainly y• which Ieſus Chriſt ſaid, if the blind lead the blind both falleth into ye pyt. Here ye may ſée ye heauē, whether this which they cal faith may bring vsus vntounto. But ther is yet more for namely they ſay & maintain (ſo ſhamles are they) y• to be aſſured of electiō & ſaluatiō in Ieſus chriſt, & to pray wt al truſt & aſſurance, as ſaith ſ. Iames is a preſūption: but to truſt in good workes as they cal thē, & to ſtay & wait vponupon whatſoeuer they teach of their own brain, this is no preſūption after their doctrin, but a true & catholike deuotion. Behold the 2. point of theyr fayth, y• is to wete, to beleue al y• which ſéemeth good to them, & not ſo hardy to enquire whether y• be according to ye ſcripture or no. Now y• reaſon why, for ſooth, becauſe whoſoeuer hath a Myter & a croſſe, can neuer erre in the fayth. And aboue all the Pope, yea although he led into hel ſoules by cartloads (as themſelues are not aſhamed to declare by wryting to theyr Cannons) reuerſyng and ouerthrowing the worde of God and all the auncient counſelles? But who ſhall beleeue them, but he that wyll be deceyued willingly? Looke what was propheſied by the Apoſtles of them, and ye ſhall ſee it as cleare as the Sunne in a fayre day come to paſſe.
9 They know not in the papiſtry the exerciſe of the lawe of God, or the goſpell.
WE hauehave declared that the lawe of God is the onelye perfyte rule of iuſtyce before hym, and that it pertayneth to one onelyonly God, to bynde the conſciences. But theſe here on the contrarie ceaſſe not to heape lawes vppon lawes, not onelye aboue, but alſo againſte the lawe of God, whiche they make voyde by their owne ordinaunces. We hauehave alſo declared by the manifeſt Scripture, that the yoake of the ceremoniall lawe, is put awaye by the comming of Ieſus Chriſte, in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe. But theſe felowes hauehave on the contrary, ſo abolyſhed the Ceremonies of the lawe, that they hauehave made a C. for one, yea of their owne fantaſye, notwithſtanding that the Apoſtles, yea, namely thoſe of whome they vaunt and boaſt to hauehave their auctority, hauehave clearlye determined the contrarye. aActs. 15. 1. Cor. 7. Colloſ. 2. Timo. 4. Timo. 3.Item, where as the lawe is not geuen vsus for to ſéeke our ſaluation therein, but for to declare to vsus our condempnation, and that wée ſhoulde ſéeke health and lyfe in Ieſus Chriſte onelye (beſyde other exerciſes of the whiche wée hauehave ſpoken in other places) theſe cleane contrarye doo not onelyonly ſeeke their ſaluation (whiche is as muche as if they ſoughte theyr lyfe in the death) but muche worſe, as if the commaundementes of God dyd not condempne vsus inough, they hauehave ioyned & put to them, and doo ioyne dayly newe lynkes and ſnares, to ſtrayne the poore conſcience. Yet notwithſtanding hauehave no ſhame to ſaye, that thoſe which holde them to the pure woorde of God and hys doctrine, ſéeke a carnal libertie, but God duplicate page duplicate page and his angels be wytnes whether they ſéeke it or we. If y• abuſe be great in the vſe of the lawe in vsus, yet is it worſe on ye other part in ye ignorance & malice of the word of God, which we call goſpell, that is to ſay good newes, for aſmuch as it ſet teth forth & declareth to all beléeuers, a righteouſnes fréely in the blood of Ieſus Chriſt, which only delyuereth vsus from ye curſe & malediction, which the lawe pronounceth vsus culpable. But theſe people be very diligent to ſyng it by peeces, and chop it in a language which they vnderſtande not, & to ſenſe him y• pronounceth it, and to hang it about their necks after the manner of Sorcerers: but to preach it, or make it to be vnderſtande diligentlye and purelye., this ſhoulde be founde verye ſtraunge. Excepte ſome one certayne daye in the yeare, that one doo preache that ſéemeth good to him ſelfe, to kéepe an order in theyr couent. Moreouer they thynke, that the Goſpell is no other thing, but an other lawe more perfecte than the olde lawe, and ſo they abolyſhe entierly the vſe of the Goſpell, ſending vsus to our owne workes.
10 They know not what good workes are in the papiſtrie.
THe errour is not leſſe in this which concerneth the fruites of faith, than in that whiche toucheth the faythe it ſelf. For it apeareth by that which we hauehave declared héere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing leſſe than to reproue good workes, when on the contrarie, we maintaine that regeneration from whence good works doth procéede, is inſeparable conioygned with fayth in ſuch ſort, that he is a lyar which ſaith he beléeueth in God, and notwithſtanding, ſtudyeth not to lyue after ye rule of God. But theſe perſons contrariwiſe, neither know from whence ſpringeth good workes whiche he acceptable to God, nor what they be, nor to what purpoſe they do ſerue. And notwithſtāding, they wyll ſay (to them that lyſt to heare them) that they be the aduocates of good workes.
But we beleeue that whoſoeuer wyll looke narrowlye to their doctrine, or to their lyfe, or to bothe, wyll confeſſe that it beſeemeth them as well to ſpeake of good workes, as for common harlottes, to diſpute of the nature and excellencie of chaſtitie.
But principallye howe hauehave they turned into an execrable blaſphemye, the moſt excellent worke, y• is to ſay praier? For ouer and beſide the aboliſhing of the paſſion of Ieſus Chriſt they vſe to ioyne and accompanye it with the merytes of whome they lyſt, and ſowe together the textes of the Scripture at their pleaſure without any reaſon: hyerynge other toBy …ades they count their praiers to God, and at length bring God theyr det. pray for them, babling in an vnknowen language (to the moſt part of them whiche do pray) as the popingaies ſpeake in a cage: and would paye God by co…nt or by tale. Yea they wyll aduaunce and ſet foorth all this for ſatiſfaction and paimēt for ſinnes, as well of the lyuing as of the dead.
What is all this any other thing than to mocke God openly, what ſo euer good intent or cuſtome they can alleage?
11 In the papiſtry they know not what is a Sacrament, nor what is the vſe therof.
A Monge al the horrible corruptions which are ſeene in the papiſtry, this of the Sacraments is maruellous, as I hope that thoſe wyll confeſſe which hauehave wel conſidered that which we hauehave ſummarily ſayd here before. Now for to declare here all the abuſes, it ſhoulde be a matter to long, for the which me thinketh it ſufficient to touche the principall poyntes.
Fyrſt theſe great Theologians know not well what a Sacrament is, nor to what ende God hath ordained the ſacramentes, for all his Churche. Neyther be contented to hauehave polluted the holy baptiſme, and aboliſhed the holy Communion of our Lord, as we ſhall ſay hereafter, but alſo of a ſymple Ceremonye of the laying on▪ of handes, they hauehave made fowre Sacraments: that is to ſaye, confirmation, penance, the orders, & annealing. And moreouer becauſe the number of 7. pleaſeth them very wel, they would alſo hauehave mariage a ſacrament, wherof we wyll ſpeake ſomething briefly.
Firſt of confyrmation.
Concerning confirmation it is certain that the true auncient Byſhops examined thoſe whiche were baptiſed in theyr infancie, and cauſed them to render confeſſion of theyr fayth, when they were come of age, for to confirme them. And after in laying handes vponupon theyr heade (which is a moſt ancient ceremonie, the which Ieſus Chriſte & his Apoſtles hauehave vſed) commended thē to God. The ſame alſo was done to thoſe which were ſeduced by Heretykes, and after were teturned to the Church. Nowe for vsus, God be thanked, this examynation and inſtruction is reeſtablyſhed, and dilygently exercyſed in our Churches. But theſe contrarywiſe, hauing vtterly abolyſhed the cauſe of any ſuch manner of doings, notwithſtanding, hauehave made a fayre ſacrament without worde, promiſe, or ordynaunce of God, after they hauehave put to theyr creame, oyle, & what they lyſt elſe, becauſe ye laying on of hands with prayer, ſéemeth to them, to be a verye lyght thing. Finally, for to ioyne an execrable blaſphemy to theyr ignorance, hauehave not ben aſhamed to prefer theyr ſacramēt of confirmation before the holye baptiſme, as theyr Canons declareth playnly.
Of penance.
It hath bene declared here aboue in ye articles. 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the cauſes & the effects of true penance: then much leſſe would we aboliſh penance. Moreouer in the article 46. of the ſayde fowrthe poynt, we hauehave ſhewed howe Baptyſme is the true Sacrament ordayned of God, by expreſſe teſtimony on the ſcripture. aMath. 5. Mark. 1 Luke. 3 Acts. 13.But theſe not content with the ordinances of God, vnderunder this ſhadow that opē and publyke ſinners, according to the diſcipline of the Churche (of the which I hauehave ſpoken in his place) were reconcyled to the congregation, with prayer and impoſition of handes, after they had fulfylled that which was enioyned them, by ye eccleſyaſtical ſenate (not to ſaitſfice to God, but for to amende the ſlaunder, and to geue ſufficient teſtimonye of theyr amendement) theſe I ſaye vnderunder this ſhadowe, hauehave confounded and ouerthrowen all together, in making a newe Sacrament of penaunce, of which they make three partes, to wéete, contrition of the harte, confeſſion of the mouth in the Prieſtes eare, & ſatiſfaction by works. Whereof we doo principally reproue theſs which followe.
Fyrſt, of their owne braine and fantaſie onelyonly, they hauehave brought in this Sacrament, which can not be but falſe becauſe there is no worde of God for it.
Secondlye, for that they requyre as neceſſarye to ſaluation, all the partes aboue ſayde, wherein they ſhew themſelues not as Phiſitions, but very murderers or killers of the conſciences, as it ſhall be ſayde hereafter.
Thyrdlye, they requyre an entyre and full perfection in all the aforeſayde three partes▪ the which is impoſſible for man to doo. So all men maye, ſée to what ende theyr doctrine tendeth.
Item for to make vp the whole heape of wickedneſſe, they adde to it this blaſphemy, that by the merytes of thoſe things, theyr ſinnes be pardoned. And ſo by thys meanes aboliſh and make of none effect, the benefite of him, by whoſe bloud our ſoules be purified and made cleane.
In the fyfte place▪ becauſe they ſhall not ſlaunder vsus, ye ſhall perceyue howe we doo vnderunder ſtande of theſe three partes of theyr penance.
Of contrition.
Concerninge the contrition of the harte, wee know that the verye true amendment of a Chriſtian, muſt beginne by the feelyng of his ſynnes as wée hauehave ſayd in the article 23. of the fowrth poynt but in ſuch wyſe that it may be a way to lead vsus to the frée mercy of God, and not to thinke to wype out our ſinnes, by the merite of our contrition, which is not a meryte of ryghteouſneſſe, but a ſorrowe due to our ſinne.
Of confeſſion.
As of confeſſion we finde fyue kynds, the which we teach and practiſe warely and dilygently according to the worde of God, not for to ſéeke therein remiſſion of the ſinnes, but as fruites and effectes of the true féeling of our ſinnes.
The fyrſte, is publyke confeſſyon of the whole Churche towardes God, when they do aſſemble themſelues ordinarylye to heare the worde of God, or extraordynarily, in ſome afflictions or trouble aLeuit. 15 Exod. 10 Nehe. 10.
The ſeconde, is of eueryevery one partycularly, opening his harte ordinarilye before God, to aſke pardon of him, after the example of the Publican bIohn. 13 Daniel. 9 1. Iohn. 1 Math. 18 Luke. 17.
The thirde is, when a ſynner extraordinarilye, touched with the true zeale of God, commeth ſo farre as to confeſſe openly his myſerie, and the mercy of God towardes him after the example of Dauid, and many other cPſalm. 51 Math. 3 Luke. 23 1. Corin. 15 1. Timo. 1.
The fowrth is particularlye dIames. 5., that is to wéete, when a ſynner deſyringe conſolation and aſſuraunce of his ſaluation, commeth to hys neyghbour, and principallye to his Paſtor, whoſe offyce is to ſhewe the vſe of the worde of God, as well to the whole flocke which is committed to him, as to eueryevery perſon particularlye. But hée muſte take héede howe hée layeth this yoake vppon theyr conſciences, for God hath not made it as a lawe.
And alſo there▪ muſt bee héede taken more nearer, that they ioygne not nor attribute abſolution eyther to the perſon of the Paſtour, or to the vertue of certaine wordes pronounced.
Nor to any other thing, thē to the pure grace of God in Ieſus Chriſt, apprehended by faith. As is declared to vsus by his worde, as hath bene ſpoken before in the Articles. 25. 26. 27. &. 28 of the fift poynt.
The firſt is when a ſinner reconcyleth himſelfe to him whom he hath offended, be it to one particular perſon, or to many cMath. 4. and. 6., or to the whole Church: which is a… 2. Cori. 2 confeſſion & reknowledging of ſyns ordained of God, which foloweth alwayes a true repentaunce.
Beholde then the maner of knowledging our ſynnes, grounded vponupon the holy ſcriptures: and teacheth vsus moreouer that none can be ſufficiently ſory and penitent for his ſinne. But concerning the neceſſity to confeſſe our ſinnes to prieſts as they call them, leauing out nothyng at all, as if remiſſion of ſinnes depended vppon ſuch a recytall: we dare by Gods word boldly affirme, that it is a very deuelliſhe and wycked ordinaunce, wherof no fruit can enſue in the Church of God. As alſo it appeareth y• it was neuer inſtituted of God, by the opinion of the canoniſtes, but by Innocent the thyrde gC. omnis vtriuſque ſexus de ſūma trinitate in antiq.. It is apparant that of a long tyme there was in ſome Churches, a certain perſon ordained among the elders or auncients for the vſe of the fowrth and fift kinde of confeſſion, wherof we hauehave ſpoken: But there is no cauſe why to impoſe this law to any people, or to binde the conſciences to a thynge impoſſyble, that is to ſaye, to perfyte recytall of all his ſynnes, much leſſe to eſtabliſhe the remiſſion of ſinnes, in the ſame. But afterwarde this cuſtom was abolyſhed in Conſtantinople, by Nectarius, predeceſſour to S. Iohn Chriſoſtome, who afterwarde ſpeciallye condempned thys auricular Confeſtion. And yet there was in that tyme no ſuch ſeruitude or bondage ioyned to it, nor was neuer vſed or done by Nectarius, nor yet Chriſoſtom had not approued it, as to hauehave bene ordained of God, eyther neceſſary, or profitable to the Church hNicephore in the hiſtory eccleſiaſtycall. 112. booke. 28. c. Chriſoſt. on the Pſalme 50. homil. 2 I tē ſermon of penance & confeſſion. Item. 5. homily of the incomprehenſible nature of god. Item. 4. homily of Lazarus..
Concerning ſatiſfaction, we knowe thanked be God, that true repentaunce requyreth that he whiche hath offended, ſhall ſatiſfye to hym that is offended, as much as maye be poſſible. Moreouer, we receyue and embrace, (with good moderation) the auncient cuſtome of the eccleſiaſtycall diſciplyne, toward thoſe which hauehave offended the Church, and which deſire to be vnited againe into the flock: but as to God to appoſe and ſet againſte his wrath, any other thing then ye only ſatiſfaction of Ieſus Chriſt, we ſay & affirme boldly, that it is the moſt wicked & excreable blaſphemy that can be. For conſider their penaunce, as they call them, for the moſt part be vile Idolatries & ſuperſtitious infamies, partly of their owne nature, as Pylgrimages, Maſſes, prayers, nūbred & compted, and none vnderſtande them, worſhipping of Idols, & ſuch other abhominations, couered vnderunder ye ſhadow of good ententes, & partly becauſe of the abuſe, of faſting, almoſes, afflictions of body: all the which things and ſuch other lyke tende to Idolatry, when they ioyne to them the opinion of deſeruing or merite, in mingling them with the bloud of Chriſt.
¶ Of the extreme vnction called anealing.
Amōg other things, wherunto a paſt or is boūd, we do count ye viſitatiō of ye ſick, whom he ought to comfort & to aſſure thē of theyr ſaluation as is required, & according to the contents of the word of God. Now the apoſtles & other of the ancient Church, ſo long as ye gyft of miracles endured, hauehave vſed in theyr viſitations, not only this ceremony of laying on of hāds but alſo oyle, wherewith they annointed the ſycke iMark. 6. Iames. 5, not after forme of medicine, nor yet to make an ordinary ſacrament in the Church. For they themſelues neuer vſed it, and yet muche les dyd they bleſſe or worſhyp the oyle, or to croſſe it, or to ioyne it to certaine vertues: and in briefe, nothing les then to coniure or charme it. But to aſſure the ſicke perſon, certainly by this viſyble ſigne and ceremony. But theſe men on the contrarie they come neuer to the ſick, but as do the Rauens to the carrayne, and alſo knowe well that the gyft of healing by miracles was not geuen to the Church… for a certain tyme. Neuertheles they hauehave retayned and kepte the ſygn… and marke, yea, as neceſſarye to ſaluation for ſoules aboliſhing the benefyte of Ieſus Chriſte, after they hauehave vtterly diſguiſed it, with a thouſande manner of apyſhe playes at the leaſt. For the Apoſtles vſed not the oyle, but in thoſe whiche they healed myraculouſly. Therefore theſe ought to be aſhamed, not onelyonly to vſe as they falſely alleadge as the Apoſtles dyd, but vſe it in thoſe which be out of all bope of lyfe: by reaſon wherof they call extreame vnction, or the laſt annoynting.
Of orders.
Concerning theyr orders as they call thē. Nay what diſordex was there euer ſo great in the whole world. For they be not yet accorded how many ther be. For one nameth ſeuen, the other nyne, and ſome thyrtéene. But to ſpeake as it is we may anſwere truely, that there is no one order in altogether▪ And as concerning offyces, we ſhall ſhewe hereafter that they hauehave not retained one of thoſe whiche God dyd appoint in his Church.
And for their ſacramentes as they call them, where is any one word or promiſe of God in their trompery? Secondly concerning the Ceremonies whiche they doo vſe in their orders. cā they ſhew any one of them ordained of God? By what title then ſhoulde they be ſacramentes? But conſider we the ſame more nearely. It appeareth that in the Church of God the perſons lawfully called and elected, for to ſerue aſwell to to the word, as the gouernement of the eccleſiaſticall affayres, were as conſecrated & dedicated to God, by the ceremony of laying on of handes, with the prayers of the whole Churche. But theſe people not content with this ſimplycitie, what they hauehave done? They hauehave quite put awaye the cuſtome of the aunciēt Church▪ & brought in this which foloweth, yea with a ſtrange language.
Of the clericall tonſure.
Firſt, their muſt be a clericall tonſure where as they clyp thrée or fowre lyttle …eaires in his crowne, and he muſt hauehave a lytle blow on the eare, and then put his head in a ſurplyſe, as they call it, and behold a Prieſt ready made, able to hauehave a benefice, paying honeſtly for it, and to be exempte from the ſecular magiſtrate in time of néede, except being of age he wer maried to a widow, or were twiſe maried. Behold the foundation of the Popiſh clergie, as comfortable & agréeing to the worde of God & the auncient Cannons, as the diuels be to the Angels.
Item, if one looke on the ceremonies of the iiij. orders which they call Minores, they geue the keyes of the Temple into the hand… of thoſe which they call Oſtiarie. A booke to handle to thoſe they call Lectors: to their Exorciſts certain forms and maners of coniurations, and to their Acolytes, they gaue tapers and crewets to touche. Notwythſtandinge, thoſe which receyue theſe fayre ſacramentes, hauehave neyther Temples to ſhutte, nor Bybles to reade, nor Diuels to coniure, nor Biſhops to folowe: and what more, they receyue all thoſe offices at one tyme together. Who is it now that ſéeth not that all this is a verye apyſhe playe and mockery to God and his Church.
Alſo for the thrée orders which they cal Maiores, beholde howe it goeth. Thoſe which they call Deacons, receyue a ſtole vppon their lefte arme, with a text of the Goſpell chopped in péeces. Then my Lord the Byſhoppe (without callyng or Byſhopryke) putteth hys handes vponupon him, to make vp the meaſure of the auncient ceremony. And yet notwithſtanding, theſe godly miſteries they playe all in a ſtraunge and vnknowen language. And howe ſhall hée bee a Deacon whiche hath no goods for the poore to diſtribute? No, for it is not geuen him in charge by my Lord Byſhop.
But to put wine in the chalice and bread on the paten▪ To make cleane the alter and dreſſe it fayre, to beare the croſſe, to ſynge the Goſpell and the Pyſtle to the people in a ſtraunge tongue, and to doo other apyſhe playe in theyr highe maſſe. Beholde howe correſpondent the Deacons in the Churche of God, were wyth theſe of the papiſtry.
The ſubdeacons receyue of the Biſhop the Chalyce and the paten. And of the archdeacons, the crewettes with water, for (as they ſaye) theyr office is to beare the crewette and the to well, to geue the Prieſt to waſhe, to ſet the implementes for the maſſe vponupon the aulter, to receyue the offeringes, whereof the poore get nothing. Behold an other mommery.
Finally, their prieſts be ordained manifeſtly for to aboliſhe and bring to none effecte, the onelyonly oblation which Ieſus Chriſte hath made in his owne perſon. They be greaſed with Oyle, to bring againe the leuiticall high Prieſthood, abolyſhed by Ieſus Chriſte. Moreouer they may receyue a breathing of my Lord Byſhop as though he had the holy ghoſt cloſed in his ſtomacke. Beſide this they do geue him a chalice with a paten and the bread not to eate, nor to féede other, but to ſing aTheyr lowe Maſſes be all ſayde, which is againſt this order to ſing maſſe.(as they call it) which is a worde as me thinketh that ſhould be ſuffycient to condempne the vſe of theyr lowe maſſes, as they call them. Here ye may behold for theyr myſordered orders.
Of mariage.
For mariage it hath bene ſayde before in what reuerence we hauehave it according as it is Printed in our ſeruice Bookes, plainly to be ſéene. But theſe men be for the moſt parte, as great contempners of maryage, as they are great louers of all kinde of lechery and whoredome (as heauen and earth can wytnes) puttyng maryage when they lyſfe, in the place and number of the Sacramentes, by a verie apiſhe and ignoraunt manner. As it hath bene declared to them, I thynke a thouſande tymes. Yet notwithſtanding wyll they permit the ſpyritualtye as they call them, to vſe this ſacrament? No truely, leaſt that Chriſtendome ſhoulde bee loſt. So much ſeemeth this ſacramēt to them to bee polluted and fylthye. And in déede I confeſſe that whoredome of all kyndes appertayneth and agreeth better wyth them: I leaue out the meanes by the whiche they pollute the holy ſtate of matrimonie, as muche as in them is, theyr foolyſhe benedictions, theyr falſe opinion touchinge the ſeconde marriages, the bondage and ſeruitude layed vppon the conſcience touching affynitie, both ſpirituall and temporall. I pray them of one thing, if they woulde not be angry with that I ſhall ſay, that they would accord & ſhew me their opinion that mariage is a ſacrament, with one ſentence regyſtred in theyr decrées, (whome it maketh aucthor one of their Popes named Sircius) to wéete, whether that whiche Saynte Paule ſayde, thoſe which be in the fleſhe can not pleaſe God, bée vnderſtande of mariage or not.
Of Baptiſme.
Concerning Baptiſme, certaine it is that the Lord hauing reſpect to his elected, hath not permytted that this Sacrament ſhould be aboliſhed in the papiſtry. For they baptiſe in the name of the Father, the Sonne, and the holy Ghoſt. The effect of Baptiſme, dependeth not in any wyſe of him which miniſtreth it: but yet notwithſtanding, in howe many ſortes hauehave they polluted it, for to bryng it to nothing, and vtterlye to abolyſhe it, if it had bene poſſible.
Fyrſt, all is ſayde and done in an vnknowen language, and although they had ſpoke in the vulgare tongue, what declaration is there of the ryghte vſe of holy Baptiſme, in this forme and maner which they vſe in the papaltie.
Secondlye, howe many ſygnes and Ceremonyes, hauehave they ioygned to it, wythout the woorde of GOD, wherein they ſtaye and truſte more then on the ſimple and holy ordinaunce of Ieſus Chriſte and the Apoſtles? And it ſerueth them to no purpoſe to alledge antiquitie. For tyme can not, nor may not ſpoyle God of the honour which pertayneth to him onelye, as wée hauehave ſayde in the 22. Article of the fowrth point. Moreouer they knowe well, that the ceremonies of Baptiſme, were neuer holden by the Fathers for to be of the ſubſtance of the ſacrament. Therfore, when as ſuper ſtition ſpringeth, it is neceſſary to aboliſh and ſuppreſſe it. For certainely it is not poſſyble that the foolyſh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordinance of God.
Thirdly, the grace of God it is not tyed or bound to the ſacrament, as if the promyſe were not ſuffycient and ſtronge ynough of it ſelfe, but the Sacrament is onelyonly added and put to the promiſe, for a greater confyrmation, namelye, when there is neyther contempte nor neglygence, and we be out of all doubte that the children of the faithful are ſanctified from their mothers wombe. But theſe hauehave ſo tyed oure ſaluation to the exterior baptiſme, that they hauehave willed women to baptiſe children in caſe of neceſſitie as th…y cal it, againſt the expreſſe decree of the third counſell of Carthage.Canon. 100. Item in baptiſme we be ſo regenerated by the vertue of that whiche is there figured to vsus, that oryginall ſinne, that is to ſay oure corrupt nature, is not imputed to vsus to damnation, and yet notwithſtanding, ceaſeth not to be in vsus. Althoughe dayly it be quenched, and ſuppreſſed by the vertue of Ieſus Chryſte dwelling in vsus. Neuertheleſſe theſe doe not vnderſtand of what importance originall ſinne is. But doe teache that it is vtterly quenched, by the doppyng or ſprinckling outwardely of water, & that it putteth awaye that ſinne wherein we be all ſo culpable that it draweth our lyues to ruine and confuſion. And ſo attributing that to the water which appertaineth to the only bloud of Ieſus Chriſt, repreſented by the ſame.
Of the Supper.
Concerning the holy Supper of the Lord, what deſolation is there in all the Papiſtrie? It is requiſite that there be ſignes for to repreſent the thing ſignified, otherwiſe it can be no Sacramente, as we hauehave amply and largely declared. But theſe aboliſh the ſignes, ſaying that there is neyther breade nor wine, but onelyonly the whiteneſſe and ſauoure of breade and wyne, wherein they vtterly abolyſhe the proportion, whiche is betwéene the ſignes, and the thing repreſented by them.
The coniunction of the thyng ſignyfied wyth the ſignes, dependeth on the onelyonly ordynaunce and promiſſe of God, wtout being either locall, or in any wiſe natural. But ſo only as God offreth to vsus verytably, that whiche he promyſeth to vsus by his worde, and repreſenteth to oure ſenſe by vyſible ſignes, that is to ſay, the verie bodie and bloude of Ieſus Chryſte, to euerlaſtyng lyfe. But theſe on the contrarie, wil hauehave by the vertue of foure or fyue wordes, the breade to be chaunged into the bodye, and the Wyne into the bloude of Ieſus Chryſte, which is a verie Iuglyng or Sorcerie. For in ſo ſaying, they deſtroy by conſequent, the humanytie of Ieſus Chryſte. If they alleadge furthermore, that God is Almyghtie, the annſwere is ſoone made. For there is no queſtion to know whether God can, (for we doubt not but hée can do all) but whether he wyll or not. Nowe that he wyll not, it appeareth by thys, that he hath not declared it by hys worde. But on the contrarie, it is ſaide,Act. 1. &. …. that Ieſus Chryſte hath taken hys body from vsus into heauen, & ſhall not remoue from thence, vntil he come to Iudge the quick & the deade. Although concerning his diuine nature and vertue he is ouer all. Moreouer when Ieſus Chryſte dyd take a verie body, he dyd ſufficiently declare that he woulde not be inuiſible, nor infinite concerning hys diuine nature, as he ſayd to his Apoſtles. Finally if they alledge that the bodie of Ieſus Chryſt is now gloryfied, the anſwere is peremptorie, that whē the Lord inſtituted thys ſacrament, his body was not as then gloryfied. And neuertheleſſe hys wordes were then as true and veritable, as they be now at this day: wherfore their ſaying is to no purpoſe, for the glorification, maketh but one bodye, to become one infinite thing, for it appertayneth but to one God to be infinite.
The ordinaunce of God ought to be playnely declared, and expounded in the miniſtration of the ſacramentes, according to his word, otherwiſe no faith can be there. But theſe hauehave wrapped the ordinance & word of the ſupper, among a number of things, vtterly contrarie to it, for to turn away the people from that whiche they oughte chiefly to conſider. Alſo they ſay nothing, but in an vnknowen language to the moſte parte: and finally muche leſſe expounde they any thing, but on the contrarie, they enforce themſelues to ſpeake at that tyme baſeſt and ſofteſte, ſo that then it ſéemeth they blow rather than ſpeake. And then they hauehave done their greate conſecration, by reaſon wherof they eſtéeme themſelues more worthy than the Virgin Mary, for (ſay they) the virgin Mary did but beare Ieſus Chryſt, but we make him.
The ſupper is the Sacrament of the communion of the faythful, as wel with Ieſus Chryſt, as one with another: but theſe againſt the expreſſe word of god, againſte the nature, and the ende for whiche this Sacramente was inſtituted, againſte all the cuſtome of the auncient1▪ Cor. 11. Church, hauehave changed it into their baſe Maſſes, and particular Maſſes, from whence ſhortely after, were hatched and ſprong vp this gret and horrible multitude of Maſſing Prieſtes.
We oughte to come to the Supper, there to receyue in our owne perſons by fayth, the body and bloude of our onelyonly Sauiour. But theſe gyue in their Maſſes neyther breade nor Wyne, but eate vp all themſelues (for all the Paryſhe as they ſay.) But put the caſe that theyr Sacrament were a true Sacramente, where fynd they that the ſacraments do profite them whych receyueth them not, or whether one maye receyue it by aCap. reiecta conſecratione. diſ. 2. d. conſecrat in decret. Note this wel. Proctoure? But what ſay they to Calixte one of their Popes, whych woulde that al they ſhoulde be excommunicated, whiche be founde at Maſſe, not communicating the Sacramente wyth the Prieſt.
Alſo we ought to come to the Supper of the Lorde, to the ende to receyue Ieſus Chryſte to euerlaſting lyfe, by the vertue of the oblation, whiche he once made of hymſelfe. Theſe on the contrarie, what ſay they that they doe at their Maſſe? They offer Ieſus Chryſt to God his father, for the quick & for the deade. Now if this be true, where is this only oblation of Ieſus Chryſt, where is alſo his hie prieſthood, & by conſequent, wher is the onelyonly hope of our Saluation? God hath inſtituted two Sacramentes, that is to ſay, breade and wyne. Theſe of their own authoritie (beſyde that in their hye and lowe Maſſes there is no communion, no when they kéepe their Eaſter, as they call it) hauehave taken away the vſage of Wyne, from all thoſe whiche they call lay people. And they cannot deny, but it is againſt the expreſſe ordinaunce of God, and againſt the cuſtome of all the auncient Chryſtian Churche. But what ſay they of their Pope Gelaſius, which excommunicateth expreſly alNote. De conſecradiſt. 2. cap. comperi…. thoſe which be contēt to take the bread, and abſtaineth from taking the Sacrament of the bloude?
The Sacrament of the bodye, and the Sacrament of the bloude, were ordayned ſeuerally, and namely the bread oughte to be broken to be dyſtributed. But theſe in the Sacryfice of their Maſſe, (where as I hauehave ſayde before there is no Communion, and conſequently no Sacrament of the Supper, but an horrible prophanation of the ſacrament, make 3. morſels of that which they ſéeke no more in Heauen by faith. But they ſay they holde in their handes▪ and ſo eate their ſoppes & wine: what ſay they then to Iulie, one of their Popes which did expreſly forbid them toDe conſecra. diſt. 2 chap. crimen. wet the breade in the wine?
The ſacrament of the ſupper oughte to ſerue vsus as a ladder, for to aſcende vp to heauen by faith, and there to embrace him, which is repreſented in the ſupper, by ſignes and viſible ceremonies. By reaſon wherof they alſo yet ſing Surſum corda, that is to ſay, not to ſtaye themſelues vponupon viſible ſignes on the earth, but to lyfte vp their heartes and mynds on hye, for to eſchewe all Idolatrie, but theſe after they hauehave ſong it, doe proue themſelues lyers, going clean contrary, willing the people to ſtay and gaſe vponupon that which they holde in their hands: and do worſhyp it as very God, furely a thyng ſo deteſtable, that it is maruell that the earthe dothe not open and ſwalowe them vp.
The ſacramentes be ordained, to be miniſtred and vſed as hath ben ſaide, according to the word of god. And therfore without this vſe and miniſtration, they be no ſacramentes, as S. Auguſtine decla…ethThird boke of the Trinitie. 10. c. playnly ſpeaking of the bread of the ſupper ſaying: ſuche things be honorable, and religious things, but not maruelious, or miraculous things, but theſe contrariwiſe, cloſe it in their boxes, worſhip it as very God, and yet the wormes wyll eate it: they make it reſt ſome certayne dayes of the yeare, and make him to walke ſome other dayes. Whi…h was inſtituted by Pope Vrbane the fourth, a boute the yeare. 1264. for the Chriſtian church did neuer know what that ment which they cal in ſom places the feaſt of god, or corpus chriſti, but ſince. …97. yeres which declareth ſufficiently which …orm and order of the Church is nowe, eyther theirs, or this which we now hold. Certainely it is maruell that they doe not reſerue and cauſe to walke, or to leade about the wine, as well as the bread, for the one is as precious as the other. It were out of order to ſaye, they feare the wine wil eger or waxe palled. For they holde that it is no more wine, but the pure bloud of the Lord, the which being glorified, is no more ſubiecte to corruption. But howe muche wanteth it after theyr doctrine, that Saincte Hierome is not an heretik, the which ſpake honorably of Exuperius Byſhop of Tholouſe, for that he kepte the bloude in a cuppe of glaſſe, and the body in a baſket of oſiers, without any pompe? What ſhal becom of al the auncient Churche, whiche gaue the breade, not into the mouthe, but into the handes of the faythfull? What ſhall become of the tyme of Saynte Ciprian,S. Ciprian Sermon. 5. de lapſi…. where there were women which wythout reprehention, dyd kéepe the reſidue in their coffers? Althoughe there were in it wée confeſſe, Superſtition procéeding of ignorance: but yet this was far from Idolatrie, the whiche wée ſée at thys day maynteyned, with all kynde of crueltie, as though we dyd not beléeue in God to ſay this (whiche is true) that we muſt ſéeke Ieſus Chryſte in Heauen by fayth, and not with corporall eyes in this world.
The effect of the Sacrament, concerning the coniunction of the ſigne wyth the thing ſignified, dependeth vppon the onelyonly ordinaunce of God, lawfully obſerued and miniſtred. And theſe contrarywiſe tyeth and byndeth their conſecration, to the intention of him whiche dothe conſecrate, ſo that no man can be aſſured, whether he be an Idolater, or no, in worſhypping of that whiche they would hauehave to be worſhypped. For if the intent for to conſecrate be not in the Prieſt, they ſay themſelues there is but bread. Nowe to woorſhip breade is very Idolatrie. But who canne be aſſured of the intent of the Prieſt, conſidering that men know for the moſt part, what people they be?
The vertue and effecte of the Sacrament, concerning the receyuing of the thing ſignified, that is to ſay, of the body and bloud of the Lorde, conſiſteth in the fayth of him which receiueth the Sacrament, bycauſe it is the onelyonly meanes to receyue Ieſus Chryſt: but theſe contrariwiſe, will hauehave Ieſus Chryſt to be alwayes receiued, aſ wel of the faithful, as of the vnfaithfull, which is as muche as to lodge God and the Deuill, life and death togither.
Finally howe agréeth the garmentes and the apparell of theſe game players, with the ſupper of the Lorde, which is ſo much more excellent and celeſtial, as the ſigne is homely and ſimple? For we be no more comaunded to worſhippe God by figures and ſhadowes, but in ſpirite and veritie: and if it were néedeful as yet to hauehave ſuch apparel or figures, can they finde any better, than thoſe whiche God himſelfe appointed to his people by Moſes? But if God hath abolyſhed thoſe things, yea namely forbidden them, as thyngs ſhadowing and darkenyng the bright Sunne, now that the cleare daye appeareth, what other ſpirite, but the ſpirit of the Prince of darkneſſe hath moued thoſe whiche hauehave forged to vsus, and doe dayly inuent and forge, new figures of their owne pleaſure, and after their owne deſire and appetite? As aulters, Napkins, Idolles, Towels, Corporas, Chalices, & Couers, Crewe…s, Amiſes, Albes, Gyrdels, Cappes, Stoles, Manipuls, Croſſes, Miſſals, Tape…s, Torches, Copes, Tunicles, Paxes, Senſors, Shippes, Banners, Apyſhe thyngs on féete and handes, demaundes and anſweres, neyther knowing what they demaund, nor what they aunſwere. And in breefe, ſuche a working and iugling, that themſelues be conſtrayned to laugh at them, and turne to ieſting and paſtime, euen at their owne folke. Notwythſtandyng they ſay, we be Sacramentaries, whiche holde vsus to the verie ſimple ordinances of Ieſus Chriſt, in al feare and reuerence. And theſe here which mocke god, and the world which lyue to diminiſhe and bring to nothyng the ſacrifice of Ieſus Chriſt, and which ſell Ieſus Chriſte dayly, as muche as in them lyeth, for as much or more money than Iudas dyd: theſe I ſaye be the prelates of Chriſtendome.
12 In the papiſtry there is no eccleſiaſtical gouernement.
IT appeareth by this aboue ſayde, that there is neyther worde of God purely declared, nor prayers duely made, neyther Sacramentes ryghtly admyniſtred in the papiſtrie. But all is notoriouſly reuerſed and chaunged, which be neuertheleſſe the verie ſubſtantiall and true markes of the Chriſtian church, as hath ben ſaid. It foloweth that the Papiſtes, or otherwiſe the Romiſhe Churche, be in no wiſe the holy Catholike Churche, that is to ſaye vniuerſall: the whyche wée doe beléeue: for as muche as God hath euer preſerued and kept his church, as was aunſwered to Elias, in the time of the reuolting of the ten Trybes of Iſraell.
But bycauſe they alleadge to vsus the ſucceſſion of the Apoſtles, as if that were a ſure argument, it muſte be ſéene of what force thys reaſon is, at the leaſt in the gouernemente whyche they call the eccleſiaſticall Hierarchie. Fyrſte I ſaye, they preſuppoſe a foundation vtterly falſe, that is to wit, the Churche to be ioyned or tyed to a certaine nation ſée, or place, conſydering that all the Scripture, and the experience of that we ſée wyth oure eyes, be all together contrary.
Secondlye, theſe whyche enter not by the doore of the houſe, be not called paſtoures, neyther ſucceſſours of true paſtours, although they occupy the ſame places, but rather robbers & theues: And it is not ordayned that falſe paſtoures or Prophets ſhould be obayed as ſucceſſoures of Prophets. But we muſte take heede, and ſeparate oure ſelues from euerie one, that teacheth any other doctrine than this of God. Alſo S. Paule ſayd, that he is accurſed, and to be cut off from the Churche, whych ſhoulde bring any other Goſpell (that is to ſay any other doctrine of Saluation) than his. He excepteth not the Angels: but he paſſeth further, and propheūeth that thoſe which ſhoulde do thus, ſhoulde ſit in the Temple of God, that is to ſay, ſhould hold the place of Paſtours and Elders. And S. Iohn declareth ſufficiently in hys Apocalips, that it ſhoulde be namely within Rome, as the auncient writers hauehave vnderſtand it.
And for to ſhewe in fewe wordes, there is not one among them from the greteſt to the leſt, which after this reckning is not a robber and a theefe, if the word of Ieſus Chriſte maye take place, I ſay not one excepted, as their Prouiſions, Preſentations, Collations, Signatures, Bulles, Mandates, Preuentions, Dates, Conſentes, Permutations, Concordates, Reſignations, Pencions, Annates, Vacantes, Proces, Fulmines, takynges of poſſeſſions, Diſpenſations, (which be the windowes where thorow they enter in) bee dyrectlye againſt nature, againſt al right and reaſon, againſt the holy ſcripture, againſt all the auncient counſels and decrées, agaynſt all the wrytinges of the auncient Gréekes and Latines: briefly, they be things of them ſelues moſt vyle, infamous, & execrable in the Churche of God: That neuer ſince the worlde was a worlde▪ was there any ſuch abomination, nor ſo open marchandiſe, of that which of it ſelfe is more precious then Heauen and earth, that is to wéete, the poore ſoules of the Chriſtians bought with the precious bloud of Ieſus Chriſte the Sonne of God. And let all kings and Princes of Chriſtendome vnderſtand, that they ſhal render a …o…ts to the great Kyng of Heauen and earth, for that they ſuffer thée…ery and robbery to hauehave place in their lands & countries, which hath no title or cullor of ryght eyther diuine or humaine.
Thyrdly, if they be the ſucceſſours of the Apoſtles, then muſt the Apoſtles be theyr Predeceſſours. But that caſe is cleane contrary, for in their eccieſiaſtical regiment there be two ſortes of eſtates, of the which one of them was vtterlye vnknowen, not only to the Apoſtles, but alſo to al the Chriſtian church, the which maye not, neyther ought to be maintayned or ſupported in any caſe. The other, concerning their names, be not nowe in the Church, but notwithſtanding, they be ſo diſguiſed in effect, as the light is no more contrary to the darknes, then theſe be contrary to thoſe▪ whoſe names they beare. Then I conclude, that there is nought in all their caſe, but an horryble confuſion, declaring ſufficiently of what father they be chyldren.
In the fyrſt place, I wyl ſpeake of the Pope, for as much as he calleth himſelfe head of the Church with the Cardinals, the Suffraganes, Officials, Proctours, Vicars, Chaplains, Prouoſtes, Priors, with all their ſequels.
I put in the ſeconde place the Archbyſhoppes, Biſhoppes, Curates, Cannons, Prieſts, Deacons, ſubdeacons, Clarkes, and ſuch other officers.
As concerning the order of S. PeterS. Ierome vppon the Epiſtle of S. Paule to Titus. and S. Paule▪ S. Iherome wytneſſeth ſufficiently (as appeareth alſo by theyr epiſtles.) For in y• beginning there was no dyfference betweene Prieſt and Byſhop. But if they wyll regard that which hath happened ſince, the biſhop of Rome hath be not his limites and bondes aſſigned as the other▪ Metropolitanes▪ had in the fyrſt counſell of Nicene, confyrmed by the ſubſequence▪ When S. Irene and S. Ciprian wrote to the Biſhoppe of Rome, yea in reprouing him ſharplye, did they call him by any other name then brother and fellowe? Gregory the fyrſt▪ dyd he not deteſt the name and offyce of head Byſhop, or Patriarke, declaring in more then twelue ſundrye textes, that it is the verie tytle of Antechriſte? Who hath conuocated the auncient vniuerſall Sinodes? Who hath aſſygned the place and the time? Who hath enioyed namely the Biſhoppes of Rome as well as all other to be there, but the Emperour?
If they beléeue not vsus, nor the actes of the Counſelles, let them beléeue the requeſtes, interceſſions, and excuſes contayned in the Epyſtles of Leo the firſt, a man amonge the reſt full of ambition, whiche neuertheleſſe did not once thinke of that which his Succeſſours hath vſurped. Gregorie the firſt, which they holde as a Saint, did he cal the Emperour any otherwyſe then his ſoueraigne Lorde?
aEpiſtle. 5. of the fyrſt booke.Namely, did not he witnes that it is by the commaundement of the Emperour, that he was Biſhoppe? Much leſſe then dyd the Pope make the Emperours. In the tyme of Conſtantine, in the cauſe ofAuguſtine expoundeth at large againſt the Donatiſts. a Byſhop of Carthage named Cecilian, was not the Biſhoppe of Rome with other Biſhops Delegates, as Iudges appoynted by the Emperour? And afterwarde, becauſe there was an appeale from his iudgement, the Byſhop of Arle was hée not ſent as Delegate by the Emperour, for to knowe the cauſe of the appeale? When aLooke the. 6 leſſon of the counſell of Calcedon.Leo the firſt would extoll his preheminence, by his Embaſſadours in the counſell of Calcedon, although that whiche he pretended was a ſmall thing, in reſpecte of that which is done ſince: was it not put backe and denyed quycklie by the Counſell? Was it not expreſſely forbydden in the counſel Mileuitane (where as Saynte Auguſtineb Canon. 22. of the counſell Mileuitane, more there. 1100. was) that from Affrica they ſhould not appeale ouer the Sea? And when thrée Popes one after another, to wéete, Zozinius, Boniface, and Celeſtine, alleadged in the ſixt counſell of Carthage, a falſe Canon of the counſell of Nicene, for to vſurpe iuriſdyction ouer Affrica cThe epiſt. is in the end of the counſell of Affrica., this falſehood was it not dyſcouered and condempned by expreſſe letters? In the whiche it is alſo declared to Celeſtine, that hée hath not to doo to ſende, neyther Legates, nor other of his parte into Affrica, for as muche as it was not ſo ordayned in the Churche, nor in no wyſe to be receyued. Now theſe teſtimonies being moſt true and certain, by what tytle doth he call himſelfe, ſucceſſour of Saint Peter, and heade of the Churche, vnderunder the ſhadowe of ordynaunces, which they alleadged notoriouſly falſe, and attributed vniuſtly to thriſe whom they lyſt. As hath heretofore bene ſayde, and partlie alſo made by them ſelues, after theyr owne appetyte, agaynſt God and all the auncient decrées, of whome they woulde ſeeme to be the defenders. Or ſhall it be for that about the yeare. 607. Boniface the fowrth, dyd bye fyrſt of this horrible monſter Phocas, (murderer of Maurice the Emperour his Maiſter) the tytle of vniuerſal head or Biſhop, which Gregorie his predeceſſour ſo earneſtlye dyd refuſe, ſaying that it was the verye manifeſt tytle of Antichriſte? Or ſhall it bee becauſe that Zacharie and Steuen the ſeconde (for the rewarde of theyr cruelties,This was done about the yeare. 752. and infamous treaſons) receyued the ſeigniorie of Italye, whiche they afterward dyd call the patrimony of ſaint Peter? This ſhall ſuffice them for this tyme: for if it be néedefull to enter into further matter, there is well wherewith to banket them of another ſort.
Concerning Cardinals, it were néedefull that they ſhoulde fyrſt of all declare from whence they bee come, the whiche were verye diffycill for them. Certaynly (if we wyll beléeue the godly iuglyng of that Synode, which they hauehave attrybuted to Sylueſter Pope) theyr natiuitie dyd begin at Conſtanſtine. But there is yet worſſe, then in ſo long a tyme, and in ſo many Counſels, & ſo many bookes of the auncient Doctours, there is made no more mencion of my Lord Cardinals tytles, then if they had neuer béene hatched. Wherefore if there were any then, it muſt appeare that their office & charge was very ſmall. And in déede it is euydently ſene by that which they alledge of Sylueſter, that they were none other but Deacons, that is to ſay, dyſtrybuters of the goodes of the poore, eueryevery one in hys quarter of the Towne of Rome, at that time being deuided in 7. quarters which they called Cardines. It is then no maruayle7. quarters of Rome called Cardines. though they be not named by ſuch thynges as concerne the affayres of the true doctrine, or the gouernement thereof, wherein they are not ſéene, neyther doo they vnderſtande what it meaneth. But afterwarde when theyr Byſhoppe was exalted. the Prieſts of Rome would alſo bée a lofte: and by this meanes the name of Cardinall was geuen to them, and their authority encreaſed and grew vp: For it was more then reaſon, but that they ſhoulde hauehave part of the bootye. And for to hyde or diſſimule theyr originall, they hauehave agreed to be called. Cardinals, as if they were thoſe vponupon whom the catholyke Churche were ſtayed, as a gate hangeth vponupon his poſt: For Cardo ſignifieth a gate or doore poſte.
But they are not determyned to leaue their tytle, ſo long as they adde to them, as Saynt Croſſe, Saynt Sabine, and other. The which declare yet playne their oryginall and firſte offyce. Yet that not withſtandyng, by a long ſpace, it was thought a ſtraunge thing, that a Cardynall of Rome ſhould hold a Biſhoprike, for he could not hauehave it at Rome, where hée muſt doo hys offyce of Elder, or of Deacon, and ſo féede his flocke. And for to bee a Byſhoppe, and not to preache, was a thyng no leſſe ſtraunge, then to ſée a Shephearde dwell in a Citie, and be called Shephearde, and to receyue the wages, without kéeping or féeding any Sheepe.
Farre was it from theyr cuſtome, to bée abſent from theyr charge and offyce, or to hauehave a Vicar vnderunder them: and yet leſſe to kéepe them in the courts of kings and Princes, and to be charged with Abbyes and Byſhoprikes. But after the horrible confuſion was come, then theyr charges and offyces were conuerted into dignities, and my Lorde the Pope deſyred no better, then by theſe traffykes and meanes to entertaine himſelfe with Kings and Princes, euen by the meanes of his Cardinalles, who of good ryght he calleth his Creatures. And neuertheleſſe, of ſuche gre… force is the Trueth, that in the yeare … ▪ …8. the principall among them, yea, na…ly the ſame which at thys tyme, or of late was Pope, and called Paule the fowrth▪ declareth fréely to Pope Paule the thyrde, that to bée a Byſhoppe and Cardynall, were thinges vtterlye not to be ſuffered. The booke is imprinted, and open to be ſéene. What lacketh it then, that they bée not iudged by theyr owne mouthes? I leaue out to ſpeake of theyr Buggeryes, Auarices, Symonies, Treaſons, poyſoninges, and other Cardynall vertues, vſed of many among them, which all the world ſtyncketh with the ſight and knowledge therof. To ſpeake of their eſtate (although they were the moſte honeſt men in the worlde) yet I ſaye▪ they hauehave no approuation nor iuſt tytle, neither in the ſcripture, or in Counſell, neyther Decrée, or auncient Doctor: although they ſet them ſelues aboue the Metropolytanes & Byſhops.
But truely I agrée with them in one thing, that is to ſay, that their vniuerſall heade (whiche Saynt Gregory calleth Antichriſte) cannot better be choſen then of ſuch an honeſt company. But of one thing I muche maruayle, that ſo many great men of ſo noble and auncient houſes, yea euen Princes, hauehave thorowe thys curſſed ſonne of perdition béene ſo bewytched, deceyued and poyſoned, to make them Myniſters of his crueltyes, that they hauehave no more regarde to the dygnitie of theyr aunceſtours, nor the building and reſtoring of the poore Chriſtian Church, and the authority of kings ruinated and ouerthrowen by the falſe perſwaſions of this wycked beaſt. But to be ſo contamynated with ſuch fylthynes to maintaine that which they ſée and knowe in theyr owne conſciences …owe euyll it is.
Beholde here howe the Pope and his Cardinalles be the ſucceſſours of the Apoſtles and Diſciples of▪ Ieſus Chriſte: Concernyng theyr Suffraganes, Officials, Proctours in the Courtes of the Church, Notaries Apoſtolycall, Promoters, Auditors, Bulliſts, Copiſts, Courriers, Vicars, Chaplaynes, Prouoſtes, and other ſuche innumerable vermyne, what can I ſay otherwyſe? For one ſhall find aſſoone the diuel among the Angels, as one worde or mencion of them in the holy ſcripture, or in the auncient Counſels, Decrées, Doctours, Gréekes, or Latines for to approue them. I ſay more, that it is as poſſyble to accorde theſe eſtates with the true forme of the Chriſtian Churche, as to accorde lyght and darknes, trueth and lyes.
I come nowe to the other, which hauehave more apparence, for as muche as they hauehave theyr foundation in the ſcrypture: yet notwithſtanding, becauſe they be nothing leſſe, then that whiche they be called, to what purpoſe doeth theſe names ſerue whiche they beare, but the more to condempne them of falſehoodde and deceypt.
Wee hauehave here before declared and ſhewed that there is in all two degrées of Eccleſiaſticall offices, as well for the myniſtration of the woorde of God, as of publyke prayers and Sacramentes, to weete, the offyce of Paſtours and Doctours. Suche was the manner and the cuſtome in all the primatyue Churche. And for as muche as the Paſtoures are deuyded into many degrées, to wéete, Archbyſhoppes, or Metropolytanes, Biſhops, or Curates, this was not onelyonly in reſpecte to the office of the worde, but in conſyderation of the orderyng of the affayres which concerneth the Eccleſiaſticall iuriſdiction, of the whiche wee ſhall ſpeake in his place.
Wherefore there is in conſideration of the offyce, to myniſter the doctryne of the Goſpell, no dyfference before God, betwéene the Archbiſhop, the Byſhoppe, and the Curate, ſo that eache of them bée Paſtour of their owne flockes. And for this cauſe bee they all named with the common name of Biſhops. So hath Ieſus Chriſt and his Apoſtles both exercyſed and ſpoken, and all their true Succeſſours aMark. 18. Iohn. 15 Acts. 18.. As if they conſider al the auncient Counſels and decrees, concerning the election and the lyfe as wel domeſticall as publike, of thoſe whom we ſpeake of, they ſhall fynde there and perceyue thinges yet more ſtraight. Nowe then is it poſſyble that the ſtubborne impudencie of theſe horned beaſtes ſhoulde come ſo farre, to bee called Succeſſours of the Apoſtles, & vaunt them ſelues of names which appertayneth leaſt to them of any men vnderunder heauen? For who ſet them in this eſtate? By what doore be they entered in? Where is the election & examination of all theyr lyfe, according to all right orders both diuine & humaine? Is there one among a hundred of them, that is meete or diſpoſed to thinke only of his charge or offyce, or knoweth certaynly what office and charge he hath, or which onelyonly enquyreth after his flocke? And if there be found one among a hūdred, how doth he occupy himſelfe, but rather to do any other thing, then that which pertayneth to his office? And if of a thouſand Biſhops or Curats in the papiſtry there he founde one which teacheth his people, what doctrine is it but ſuch as is directly againſt the trueth, as we hauehave declared? And what Sacramentes can hee myniſter, what orders maye he kéepe, where there is nought but all pollution and falſifying of the true ſacramentes, and all abhomynable confuſion, as here before hath bene declared? The prouincial coūſelles, howe be they kept? Nowe many Archbiſhoppes be there? How many Archbiſhoppes be there? How many Biſhoppes be there, meete to dyſcerne and geue counſell? Concerning Sinodes of eueryevery Dioceſſe, howe bée they practiſed? Wherefore be the Curates called, but to paye theyr tribute and procurations? What aſſemble, what doctrine, or what order is there?
But I wyll demaunde of them, according to their own ordinaunces, whether one that is excommunicated, ought not to be reiected, and not to be taken as a member of the Churche? Howe much leſſe then ought he to be a Paſtour? Secondly, I demaunde of them, if he be not ſuffyciently excommunicated, which is notoriouſlye ſuche a one, as are thoſe whiche Ieſus Chriſte and his Apoſtles commaunde to eſchewe as one infected, or full of peſtilence, and whiche be expreſſelye entered and mayntayned in the Churche, againſt all the conſtitutions, and ordinaunces of Counſels, Decrées, and auncient Doctours, conformable to the ſcriptures. Nowe for to know if they bée ſuche, I ſende them, beſyde the Scryptures, whiche wee hauehave alreadye often tymes alleadged b1. Corin. 9. 1. Timo. 6to the Epiſtles 3. and 4. and fourth booke of S. Ciprian, and to the third Treatiſe of the ſame, entituled, The ſimplicitie of Prelates. Item to the Epiſtle 85. of Leo the firſt. Item, to the Canon 4. and 6. of the counſel of Nicene. Item to the Canon 23 and 25. of the counſell of Antioche. Item to the Canon 14. and 15. of the counſell of Sardicque. Item diſti. 23. ca. Cleric… plebiſque, and 8. q. 1. c. Sicut vir. Paragr. Epiſ copum vere, and 9 q 3. c. Archiepiſcopus nihil. There and other where in an infinite number of textes they ſhall fynde by what title they be called Archbiſhops Byſhops, and Curates, how auayleable the title of their Hierarchie is.
13 The abuſe which is commytted in the ſeconde partie of eccleſiaſticall offyces which be Deacons.
COncerning thoſe whiche ought to wayte and watche vppon the doctrine and prayers, let vsus come firſt to the diſpenſation of the goodes of the poore, for the which it was declared, that the Deacons were principallye eſtabliſhed. Alſo in the Papiſtrie, what examination, what election, or what order is there in the making of Deacons, and Subdeacons, what charge alſo is geuen them? Forſoothe to bee able to iuggell in theyr mommerie, to bee aſſiſtaunt at the renouncinge of the ſacrifice and interceſſion of Ieſus Chriſte, as hath bene declared before in the thyrde and fowrth Article, to ſyng a gobbet of the Hiſtory of the Goſpell, or of an Epiſtle in an vnknowen language, and without expoſition, to handell the Challice, to holde the Crewetes, to receyue the offeryng, whereof the poore ſhall hauehave nothing, to geue the Pax…, to ſaye Ita miſſa eſt in a hye Maſſe. But in what Churche? forſoothe where they maye. And for howe long? Untyll they them ſelues maye be Prieſtes euen the firſt day. And becauſe that long time before he be a Prieſt, that is to weete, before hée hauehave the office of doctrine, or of eccleſiaſticall iuriſdiction, according to the olde Canons, be muſt be for a tyme exerciſed and proned in theſe baſe offyces. Therefore it was néedefull for theſe Maiſter Apes, to worke ſome inuention for to ſaye they kéepe the auncient decrées. Nowe I praye you theſe thinges conſydered, by what title dare theſe wycked wretches bée called Deacons, againſt the teſtimony of the ſcripture, againſt all the auncient decrées and Doctours? For the which they ſpake of the offyce of the Deacons, in the miniſtration of the Sacrament of the ſupper, howe can it agree with that which is dyrectly againſt it? And eſpecially of Archdeacons, by what tytle are they called by that name, conſyderinge they hauehave not followed one iotte of their office? And for the admyniſtration of the goodes of the Churche, where is the diſtrybution of fowre partes, ordayned by auncient Counſelles, as it hath bene amplye declared, in the thyrtie Article of the fyfte poynt?
From whence commeth that euerye Benefyce as they call it, hath hys reuenue a parte? But that the Lordes coate whiche the Souldiors woulde not teare, is by them parted into infinyte peeces?
Where is the fowrth parte committed to the Byſhoppe, and howe is it dyſtributed? I report mée to theyr whoores, to Bawdes, to Dogges, to Hawkes, Popengayes and Byrdes, to Horſes and Cookes. Where be the Cleargye that ought to be noriſhed with his fowrth portion? But rather in what Churche hauehave they any learned Clarkes or Schollers? I report mée to the Cathedrall Churches and Collegyalles, as they doo call them, where the bootye and ſpoyle is parted. Where is the fowrth parte of the poore? I reporte mée to thoſe whiche kéepe the accoumptes of Hoſpytalles, howe muche they be holpen by the part of thoſe which hauehave the goods of the Churches?
Where is the fowrth part for the reparation, not of theyr ſuperfluous Palaces, vnméete for Chriſtian men, and yet leſſe for the entertaynement of ſuch horryble Idolatries? But to mayntayne the buyldynges neceſſarye for the congregations, I report mée to thoſe that ſée it. Beholde in ſumme the godly order of this Eccleſiaſtical Hierarchie in theſe poyntes.
14 Of the abuſe which is commytted in the order of Prieſthoode, and in the gouernment of theyr ſpirituall iuriſdiction.
IF it bée néedefull to ſpeake of the abuſe whiche is commytted in the thyrde part of Eccleſiaſticall offyces, of the which hath bene ſpoken in the fifte poynt, in the Artycles. 32. 33. 34. and other following, by what ende maye we begynne to enter into ſo great a confuſion?
Fyrſt, by what authoritie hauehave they chaunged (for the moſte parte) the nature of the ſpyrituall iuriſdiction of the Churche into a m…ere temporalitie, appertayninge onelye to the Ciuyll Magiſtrate, by all ryght both diuine and humaine?
Secondly, although the Prieſtes or Elders be eſpecially ordained to do their offyce by Gods woorde, from whence commeth it, that it is ſo out of vſe in all the Papacie? For I doubt not of that I ſpeake, and alſo it is manyfeſt throughout the Scripture, and by all the auncient Counſelles and Doctours, that thoſe which be called Prieſtes at this daye, be no more lyke that they beare the name of, then blacke is lyke whyte. For after theyr manner, what is it to bée a Prieſt? It is to hauehave authoritie to Sacrifice and to offer vp Ieſus Chriſte for the quycke and for the deade: that is to ſaye, in one worde, to turne the rootes vpwarde, as much as in them is, of all the grounde of our ſaluation, as in other places hath bene ſayde. And from thence is it ſprong that of Gouernours, they hauehave made hyreling Sacrificers for wages. And ſo there is become two ſortes of Prieſtes, that is to weete the Beneficed, and the poore hyrelinges, whiche lyue vnderunder the other, and bée more buſyed in offeringes aſwell in their dayly butchery for mony, as Iudas was, as alſo affyrming theyr office to ſaue and dampne for money, yea of thoſe which be ſo occupyed to dampne them ſelues, that they are forced to hauehave Uicars vnderunder them to dampne others. And to aduaunce this occupation, they muſte yet hauehave goodlye Bulles and Diſpenſations, to dyſtribute to all that commeth, paying honeſtly for it: to the ende that thoſe which lyue to eate vp, deuour, and dampne all the worlde, as muche as in them lyeth, alſo maye deuour and dampne one another by priuiledge. For truelye it is eaſye to ſée in this confuſion whiche is apparaunt to all the worlde, and to thoſe whiche bée of the beſt of them, if theyr bellye doo not ouercome theyr conſciences, that the Diuell fyndeth hym ſelfe as it were combered and ouerladen to receyue ſo manye at once, and woulde inuent ſome maner of way, that eache maye come in bys ranke and order, drawing and tollyng after him his companie: a thyng certaynly moſte miſerable and pitifull amongſt the Chriſtian people.
Notwithſtanding, who hath this iuriſdiction whiche deuowreth the quycke and the deade, vnderunder the name of the Churche? I wyll not enter here into the great bottomleſſe court of Rome, but I leaue it to be ſcanned to Saint Barnard in his bookes De conſideratione, to Pope …gene: although that which they then dyd, was nothyng, in reſpecte of this whiche is nowe. But I wyll ſpeake of the Ordinarie.
Fyrſt, my Lorde Byſhoppe, maiſter Offyciall, maiſter Uicar, theyr Promoters, Procurers, and ſuche lyke hauehave taken the place of my maiſters the Sacrificers. On the other ſide, the Canons as well in theyr Chapiter, as in theyr dygnities Capitularies, lykewyſe hauehave taken theyr part▪ Nowe for the firſt, that is the Officialles and their ſequell, who hath ſet them in thys degrée? Truelie. the ſame Spyrite that doeth conducte them, as the experyence declareth. For as I hauehave ſayde in other places, it was not poſſyble to hauehave brought them into the Churche of God, vntyll they had driuen him out, which is the onelyonly maiſter, euen our Chriſt. And there is neyther holye Scripture, neyther Counſell, nor Decrée, nor any auncient Doctor whiche euer dyd know ſuch monſters.
Concerning Chapiters, there is ſome more apparaunce: For the name onelye of Cannons, and Prebendes declareth that they hauehave ſuccéeded in the Cleargie, of thoſe that were noriſhed of the fowrth parte of the goodes of the Church, among whome were choſen wyllinglie, thoſe whiche were employed to charge an office, and to thoſe whiche had with the Biſhop the ſpiritual gouernment, wher of hath béene ſpoken in the. 32. Artycle of the fyfte poynt. But notwithſtanding what is the office of Canons? trulie nothing leſſe then to gouerne a Church? For namely, the Biſhoppes woulde neuer ſuffer them, and in déede they coulde not. And if we ſhall come to ſpeake of the lyues of thoſe Gentlemen, I woulde knowe if there be any man that hath his naturall wytte, that can tell what dyfference there is betweene the moſt part of Cannons and the Hogges. This queſtion auoyded, they ſhall hauehave a reſpecte what order they keepe in their Hierarchye.
It hath bene ſpoken of the perſonne of thoſe Lordes the gouernours of the Church who hauing ſo good a foūdation▪ it is eaſie to perceyue what may be theyr gouernment.
Fyrſte if they woulde, or dyd vnderſtande howe to doo it, were it lawfull for them, or eyther Archbyſhoppe or Byſhoppe to reforme the doctrine? No, for that appertayneth to the Theologians and Diuines. And as for them I confeſſe they bee no ſuche. And certaynlie there may be perceyued in the ſame onelye the iuſte Iudgement of GOD, agaynſte thoſe whiche hauehave contempned ſo excellent an offyce, as to declare the the ſecréetes of GOD to men. Yet the Archebyſhoppes and Byſhoppes whiche onelye wyll hauehave theyr voyce delyberatiue in the Counſelles, notwithſtanding muſte come behynde bothe in ſyght and knowledge, of thoſe whiche hauehave not remooued out of the puddell of one popyſhe ſchoole, and ought of right themſelues to be ordered by the Byſhoppes, accordinge to all good order. For where was it euer ſéene that the Doctour (put the caſe that ſuch were Doctours, which neyther… To the Sorboniſts doctours of Paris, and Inquiſitors of Spaine. hauehave doctryne, neyther flocke to teache) ſhoulde go before the Paſtour? And yet notwithſtanding, ſome of theſe Gentlemen, taketh no leſſe vppon them ouer their natiue kyngdomes. Yea the Pope him ſelfe, attrybuting to them the knowledge of doctrine in ſuche wyſe, that it is not lawfull for to gaynſaye them, vnderunder paine to bée iudged and puniſhed for an heretike.
Concernyng manners, who is hee that wyll meddle with it among them? For there is nothinge in the worlde that they feare more, and principallye in that whiche concerneth the ſeruice of GOD. For they can doo no otherwyſe without periurie, then to mayntayne and augment all the tyrannye of the Romyſhe courte.
Concerning elections, howe is it among them vtterly aboliſhed, and chaunged into this horryble and abhominable marchandiſe of Symonie, whereof hath bene ſpoken here before, and eſpeciallye, in the elections of Canons & Moonkes, as they bée accuſtomed to elect? Who ſhall call this a lawfull election, where as is not but an open moſt execrable poluting of that which is required in the true elections, according to the word of God, and all the auncient decrées?
Concerning confyrmations of Offycers elected, what other thyng is it then a very apiſh playe, from the hyeſt degrée whiche is the Metropolytane, vntounto the laſt whiche is to bee receyued into the Clergie?
As for Eccleſiaſtycall cauſes, and namely in corrections, where is the Eccleſiaſticall Senate? Where is the lawfull iudgement to teache the ignoraunt, to call ſynners with meekeneſſe lowly to repentaunce? Where is the woorde of God? Where is the auncient Counſelles and Cannons, for to vanquiſhe and conuince Heretickes? Which bee thoſe that hauehave the charge and offyce to excommunicate?
Where be the perſons excommunicated? What be the cauſes Excommuncation? How be they ordered? What abſolutions hauehave they? What ſatiſfactions to the Church? Hereby ye may plainly ſée what their Succeſſion and Hierarchy is, of which they boaſt ſo much, and conſequently what is the whole gouernment of the Church.
¶ Of Moonkes.
If the name of Moonkes (that is to ſay ſolytarie) be not ſufficient to declare that thoſe whiche at this daye be named Moonkes, bee nothing leſſe then that which they bée called, there bée other reaſons ſufficient for to conuince them. For auncient Monaſteryes were as Collegies, into the whiche men reſorted for two cauſes. Fyrſt, the better to bée at quiet to ſtudie the Scriptures. The ſecond to exerciſe patience, and auſteritie of lyfe. Not withſtanding, it was not to be ſtrayned and bounde to one place during lyfe without exception. But contrarywyſe to bée the more méete to ſerue the Churches, when they ſhoulde be called and elected thereto, as it appeareth by Gregorye Naziancene, Baſile, and Chryſoſtome, and namely in Saynt Auguſtine aEpi. 76. & 82.. To be ydle, or not to worke with the handes was intollerable: for on the contrarie they lyued onelyonly by the labour of theyr owne handes, yea and they dyd geue the reſt of theyr labour to the poore. So that a Moonke not trauayling for his lyuing, was eſtéemed as a Theefe bHiſtori. tripertit. 1. booke., according to the rule of ſaint Paule c1. Theſ. 3. Auguſt. de moribus eccle. catho. Cap. 3. & de opera monacorum.. And to put ſaluation partlie or altogether in their abſtinances, howe extréeme or hard ſo euer they were, they neuer thought it. For they knew very well what it was that Saint Paule had wrytten of that poynte d1. Timo. 4.. Moreouer Saint Auguſtine teſtifyeth eAugu. de moribus eccl. cath. capi. 33and ſayth. Let none be oppreſſed aboue his power, leaſte there bee ſuperſtition in the abſtynence of meate: for the weake refuſing foolyſhlie the vſe of Wine, were admoniſhed brotherly, that by their ſuperſtition they brought them ſelues rather more weake, then holy.
It appeareth moreouer by that which Saint Ciprian fFirſt booke 11. Epiſt.ſayde, that it were better for the Vyrgins which were dedycated by promyſe to God (that is to wéete, to the ſeruyce of the poore, and not to bée ydle in Coouentes) if they woulde not, or coulde not continue, that they ſhoulde marry, rather then fall into the fyre and burne by theyr delyghtes, as alſo Saynt Paule hath ordayned g…. Timo. 5.. If this be vereſie, Saynt Cyprian muſt bée an heretike. Neuertheles, ye may ſée the maner of the auncient Monaſtaries, whereunto what ſhall wée fynde lyke or agréeing in theſe ſtynckinge corners, or dennes full of all ſuperſtition. apyſhneſſe, blaſphemies, enuyes, treaſons, dronkenneſſe, ambitions, Sodomyes, poyſonynges, and all other ſtyncking fylthyneſſe, ſo ſtyncking, that they them ſelues cannot endure it, which appeared long ſince, and ſproonge vp by lytle and lytle. For Saynt Chriſoſtome had no greater enemies, then ſuche falſe Moonkes and Fryars, runnyng by the ſtreetes from town to towne, and namely of theſe which be called Mendicantes. Is it not maruayle that the Cardynals, and namely among others, hée that was Pope of late, named Paule the fowrthe, is not ſet aſyde, and all their tayle is not ſent agayne to the Diuell, from whence they came? For beholde their owne proper wordes, in the booke which they dyd offer to Pope Paule the thyrde, in the yeare. 1538. Intituled, Concilium delectorum Cardinalium, mendicantium ordines tollendos cenſemus omnes, that is to ſaye: We are of that opinion, that all the orders of Mendicantes, or beggyng Fryars ought to bée aboliſhed. Although a certayne Fryar of late dayes bathe Imprynted a Booke of the Counſelles, and hath put in Conuentuales ordines, that is to ſaye, the orders Couentuels. It maye be thought hee dyd it to ſaue his owne order. But what néede is it to enter into theſe puddelles? Trulye they muſt needes be vtterlye blynde, which ſeeke not onelye Chriſtianitie, but alſo the perfection of Chriſtianity in ſuch an hell,
But for this time, to the ende we may declare what tytle they hauehave to meddle with preaching, or with any manner of Eccleſiaſticall charge or office, I wyll deſire them of fowre thinges.
The fyrſte is, if euer they hauehave bene compted, but among thoſe which they cal the Laitie euer ſince the Church was reformed, let them declare.
The ſeconde, let them deny and they can during the time, namely of Gregory the fyrſt that to be of the Cleargie, and a Moonke, were thinges intollerable hGregori. 3. booke. 11. Epiſt.except he renounced the Moonkerie. But during ſuche tyme all Eccleſiaſtycall affayres of theirs were interdited.
The thyrde, they deny that they bée ſubiectes to the Biſhop within their Dioceſſe,i Canon. 4. of the. 15. leſſon of the vniuerſall counſell of Chalcedon. by the generall counſell of Chalcedon, one of the whiche they themſelues compare to the fowre Euangeliſts. And if they alleadge their Priueledge of exemption, let them ſhewe that the holye ghoſt doth euer deny or gainſay himſelf, or that the Pope can abolyſh the decrées of a generall counſell ratified and approued ſo many tymes, and ſo autentike.
The fowrth, let them declare if there be any idle monke, that is to ſay which doth not his good wyll to get his liuing; which is not an Apoſtata and periured, by the contents and rules of his owne order.
Theſe points anſwered it wyl be time to conſyder what order they ought to keepe in their goodly Hierarchy.
15 The Papiſts be manifeſtly culpable of rebellion againſt the magiſtrate.
THe impudentie of thoſe whiche burden vsus to be rebelles againſt kings, Princes, or other Magiſtrates, is to much, and to extréeme. For concerning our doctrine, it is cleane contrary, as we hauehave declared in the ſixt poynt. And for experience, wee make Iudges (with our Princes and Lords) all the whole world, yea euen our cruell perſecutours. But if there be Anabaptiſts & lybertines, which do …owe abroade the contrarie to defame the verity of the goſpell, be we in ye fault? It is we onelyonly that at this day do ſtryue & inueigh againſt them, more firmly and lyuely then all the reſt of the world. But what neede is it in this caſe to attrybute it to the Anabaptiſtes? For there be no people in all the worlde leſſe ſubiectes to kings and princes, then thoſe which burden vsus falſely and againſt the truth. For who is he that abaſeth & bringeth down kinges and Emperours vnderunder his féete? And namely, is there euer ſo vilaine a Moonke, or ſo wicked a Prieſt in ye world that is not exempt from the iuriſdiction of the ſecular magiſtrat, as they cal him? Let thoſe here anſwer vsus, in ſtéede to accuſe vsus: For conſider what we ſaye and maintaine, for aſmuch as Ieſus Chriſte himſelf hath practiſed (although he were exempt being the ſonne of God) aMath. 17.and the Apoſtle expreſly cōmaūd that bRoma. 13.eueryevery perſon ſhalbe ſubiect to the ſuperior powers with a threate, that hee whiche reſyſteth them, reſiſteth God. Alſo S. Peter c1. Peter. 2.hath ordained & declared largely as foreſeeing that which thoſe ſhould doo, which falſely woulde be called his ſucceſſours. From whence think ye doth come their exemptions which they cal eccleſiaſtical, & theſe their temporall iuriſdictions which hauehave deſtroyed the Church? Thoſe which now a dayes mayntayne & thinke that in ſuch things conſiſteth the preheminēce of the Church, be they not the ſame of whom ſ. Iude dIude. 8.hath ſpoken, which folow ye fleſh, walking after their old filthy luſtes, contempning powers & ſeignory? which alſo bee audatious & pleaſers of them ſelues, not hauing any fear or ſhame to cōtemne and diſpiſe rulars & powers. If they wyl not beleue vsus, nor experience at the leaſt let them heare what is written. S. Chri.e Chrisoſt▪ on the beg… ning of the 13. chapter of the Epiſt… of S. Paule to the Rom. expoūding theſe words of S. Paul: let eueryevery perſon be ſubiect to y• hyer powers, this ſayth he is ordained to the eccleſiaſticals & clergy, and to Monks, and not only to the ſeculars or laity, although y• were Apoſtle, Euangeliſt, or Prophete, or any other whatſoeuer it be. For thy obediēce & ſubiection doth not alter thy ſeruice towards God. Behold alſo what S. Bern. fS. Bernarde in the boo…es, De conſider… one, writter… to Pope Eu…ene.hath written: by what title ſaith he is it, (ſpeaking of the temporal ſword) that the Pope ſelleth theſe thinges? It is not according to the ryght vſe Apoſtolicall. For Saynt Peter coulde not geue that which he him ſelfe had not, but he hath left to his ſucceſſours that which he had, to wete the care of the Churches. Item ſayth, he, your powers are not ouer poſſeſſions, but ouer the ſynnes, for as muche as ye hauehave receyued the keyes of the kingdome of heauen, not for to be great Lordes, but to hauehave the correction of vices. Whiche dygnitie ſéemeth greateſt to you? To forgeue ſinnes, or to diſtrybute poſſeſſions? There is no compariſon. Theſe earthly ſuperiorities hauehave theyr Iudges, which be Kynges of the earth: and wherefore vſurpe you the office, dignities & lymittes of other men? Learne ſayth he, to hauehave a ſpade to delue, and dreſſe the Vineyarde of the Lorde, and not to beare a Scepter. And yet more, it is a cleare thing ſayth he. that all Lordſhyppes is forbydden to the Apoſtles. Go then thou which vſurpeſt the tytle of an Apoſtle in ruling Lordlike. Go where as the authoritie and power is ſet in the Apoſtolyke ſeate. Beholde the proper words of Saint Chriſoſtome, and Saynt Bernarde, whiche hearde not the blaſphemies of Boniface the eyght, and other ſuch Monſters. And if this ſufficeth not, let them adde to it the Epiſtles of ſaint Gregorie to the Emperor Maurice, & the aunſwere of Pellagius Pope, to Chyldebert. 25. queſt. 1. Chapiter Satagendum, and lykewiſe the aunſwere of Leo the fowrth. 2. q. 1. Chapiter nos ſi incompetenter. By this ſhall appeare more cleare then the daye, from whence theyr tyranny doth come, whiche at this daye hath brought vnderunder them, the kingdomes of the earth. It ſerueth them to no purpoſe to alledge the donations and gyftes of Kynges: beſydes that whych they hauehave forged, and make men beleeue what they lyſt. It is certaine that kings maye not, nor ought not to chaunge the order, whiche is eſtablyſhed of God, that which hath deuyded and ſeparated theſe two iuryſdictions. And alſo they cannot alledge preſcription. For there is no preſcription againſt God. Beſydes that in them there is nothing to be had but moſt euyll conſcience and infidelitie.