Wherefore â—ithe wée giue our whole diligence labour and studie that the Auncient and Primatiue puritie and vnitie of the fayth and christian Apostolike Church may be restored and that Chryst may obteine that reuerence in the heartes of the faythfull which is due vnto him and wée in this lyfe may lyue holily and in the lyfe to come eternally in him I hope that no good and godly man can then slaunder or condemne vs for Heretikes bycause we haue forsaken not the aunciente Churche of Rome in those things whiche shée had common with the vniuersall Apostolike Church but this latter Romishe Churche yea and that onely in those thinges whiche to moste shamefull abuse and offence shee hathe deuysed and ordayned not by the authoritie of Goddes woorde but of hir owne brayne yea and moreouer bycause shee is fraughte with all horrible filthinesse and that our Lorde commaundeth vs to go out of hir Rom. 16. 2. Cor 6 Apoc. 18. c. The thirde Common place Of the Decrees and Counsels of the Churche The. x. Question Whether they do stedfastly and without all doubt teach and beleeue that which the holy Catholike church of Rome doth commaunde and teache to be beleeued The Answere TOuching the holy Catholike Churche wée haue already wrytten that the Gospel teacheth vs shée only heareth the voyce of hir only pastor and not of any straunger Wherby we may easily conclude that she commandeth nothing to be beléeued which shée hathe not heard from the mouth of our Lorde and that chiefly bicause Paule sayth that fayth commeth by hearing and hearing by the worde of God or of Chryst Wherfore when the faythfull doo stedfastly beléeue the word of God then doo they also beléeue all that the holy Churche commaundeth and teacheth to be beléeued for she commaundeth nothing to bée beléeued but that which is conteined in the word of god And whatsoeuer is contrary to Gods worde oughte not to bée beléeued although it were colored with the name of the Churche or any other tytle And as touching the churche of Rome it is manyfest that vnder hir name many things were commaunded to be beléeued and kepte whiche were bothe vnknowen to the primatiue Churche and cleane contrary to the worde of God And all suche things God forbiddeth to beléeue or to receiue saying by his prophet Jeremie Do yee not hearken to the words of the Prophets which speak the imaginations of their owne hearts and not out of the worde of the Lorde And our Lorde out of the prophet Csai sayth in the Gospell â–ª They worshippe me in vayne teaching for doctrynes the preccptes of men And Paule affirmeth there is no truthe in the decrées of men and curseth euery doctrine that is contrarie to the Gospell By this Question it may easily appeare that these men desire or couete nothing else but that the Churche of Rome that is to say themselues might be accounted the only and true church and that whatsoeuer they commaunde to bée kepte and beléeued myght without further question bée receyued But why coÌ„maunde they not all men without all question to beléeue the holy Scripture or woorde of GOD and to acknowledge that all which is néedefull to saluation is fullie conteyned faughte and written therein lyke as Paule sayth in his seconde Epistle to Timothe the thirde Chapter Truely bycause they seeke not the honour of God and the encrease of hys woorde but theyr owne honoure the authoritie confirmation of their owne lawes and customes The. xj Question Whether they doo beleeue that the Decrees and Preceptes of the Churche the Canones and Ordinaunces of the Fathers be of the holy Ghost and not contrary to Christ or the Scriptures The Answere TOuching the decrées of the Churche wée haue answered in the former question But concerning the Canones and ordinances which the fathers haue ordeyned thus muche of them God our moste saythfull father gaue vnto his Churche his holy worde conteyned in both the Testamentes to be as a certayn direction or touchstone by the which all that in stéede of golde that is to say for the ordinaunce of god vndoubted truth was offered vnto vs mighte be tried proued whether they were pure or corrupted Now the Canons and ordinances of the fathers are offered vnto vs for Golde and as the true Oracles of god But sithe them selues were men and might erre and did also commaunde their ordinaunces and decrées to be no further beléeued but as they were proued and allowed by the touchestone of the holy Scriptures they ought therefore to be tryed and proued by the same as Paule teacheth 1. Thessa. 5. and John. 1. Epist. 4. Wherfore if they agrée with the scriptures then are they of the holy Ghost and not contrary to Chryste and hys worde but if they agrée not with them then are they not of the holy ghost but contrary to Chryst and his worde and therefore ought not to be beléeued nor kepte But howe many Decrées of the fathers do apparantly shew themselues contrary to the Scriptures it would be too tedious to recite and therefore as muche as is néedefull to be knowen may easily by these questions be perceiued For almoste all that these men striue for are nothing else but the ordinances and decrées of the fathers or of other men And to say the truthe the decrées of the fathers are many tymes cleane contrary one to an other For some of their decrées forbidde the mariage of the Ministers of the Churche and on the contrarie parte it is euident what the Counsell of Gangraâ—â— dyd teache concerning the same excommunicating all those whiche forsake or despise those Priestes that hée maried And many suche like shal yée finde yea euen in the very Popes decrées But why I beséech you doo not they sée men striue as earnestly for the Lawes and ordinances of God to commende them as the holsome knowledge of our saluation vnto the worlde But truely in all their Questions there is not one word spoken hereof Doo they not therfore moste liuely represente vnto vs the Scribes and Pharisies who were at continuall debate with Chryste and hys Disciples and that onely aboute the decrées of the fathers neglecting the lawe of God and as Chryste often did â—ast in their téeth preferred them to the â—awe of God Math. 15. Mark. 7. The xij Question Whether those generall Councelles whiche are lawefully kepte oughte to bee beleeued and obeyed and whether they may bee called into question as though they had erred and so be disputed vpon The Answere THis Question conteyneth thrée others First whether those generall Councelles whiche are lawfully made ought to be obeyed and beléeued To this we answere that all councels both vniuersall and prouincial as they terme them oughte to take their authoritie from the worde of god Wherfore if the lawes decrées of Councels be deriued from the worde of God and confirmed by the same then ought they no lesse to be
those Magistrates as Eusebius and Orosius doo testifie in their Histories And wée haue a manifest and an excellent example of this matter in the seconde thirde and sixte Chapters of Daniell And in the Historie of the Machabées and the Actes of the Apostles Furthermore the Churche which is called Chrystes Churche and is not so in déede hathe in it none of those things whiche it oughte for to haue for they neither truste in God nor in Chryste nor in his woorde but put their confidence in other matters and make diuerse Lawes and Customes of Religion and the seruice of GOD contrary to Gods woorde and hauing among themselues insimte Sectes yet wyll they bée called the Catholyke Churche And in thys Churche the godly Magistrate hathe power and authoritie to make and ordeyne Lawes and Statutes for the abolyshing and taking away of those thinges whiche are ordeyned contrary to the wyll and woorde of almightie god For Dauid Salomon Josaphat Ezechias Josias Constantinus and other godly Princes are euident examples héereof Therfore when the Magistrate for the profite and reformation of the Church dothe ordeyne Statutes and Lawes agreable to the woorde of GOD they ought moste diligently to bée obeyed of al men yea and if nede require the magistrate must bée assisted in them and those which will not so doo but resiste their Magistrates shall bée most sharply punished of god But the Popes and Prelates of the Romish Church to the ende they may defend and maintayne their honours pryde ryches pleasures and horrible wyckednesse haue hither vnto persuaded with Princes Noble men and Magistrates yea and by force haue héerevnto constrayned them that they shoulde beléeue that the lawes and reformations whiche touched their Pontificall state were cleane contrary to the holy churche God himselfe and all equitie and Justice And by this meanes they dyd not onely mayntayne their pompe and pryde but dyd also dayly encrease the same when as yet rather it had béene their partes to haue called them selues to accountes and to haue considered diligently the state of the Churche and of the afflicted Christendome and so to prouyde for the same and not onely to exhorte the Magistrates but also to helpe them and further them in the reformation hereof and for the spéedier redresse to beginne euen wyth themselues For these are the laste tymes and the indgemente of the Lorde in the whiche they â— all render a moste sharpe accounte is not farre off And blessed are those whome the corruptible trashe of thys lyfe dothe not lette but that they may readily prepare them selues agaynst his comming when he shal iudge bothe the quicke and the deade The Conclusion THus farre by the helpe of God to whom I render most hartie thanks haue I answered to 〈◊〉 Questions and taughte those to whom they shal be obiected how to answere them yea I haue taught what is to be thought of eche of these howe to confesse the true doctrine of Chryst and to take héede of the false And therefore nowe euen for Chrystes sake I hartily beséeche al you which sticke vnto the truth of the Gospell and minde not to returne to filthynesse of Rome that you answere soberly and without fcare and constantly abide in the truth béeing nothing amased with the dayly torments and afflictions which are euer at hande For the Religion my brethren for whiche you suffer persecutions disple asures and other gréefes is not of aâ—eight hundred yeres standing but hath ben euer from the birthe of Chryste yea and from the beginning of the worlde grounded vppon the Scriptures and is in déede the very true and auucient fayth On the other side wée are taughte that the doctrine and Religion of the Churche of Rome that now is is not onely a new doctrine but also deuised by men and ratified by the Counsels and Decrées of men with whom Chryst sayth that he is worshipped in vayne Our doctrine and religion giueth all glory to God and séeketh saluation in Chryste onely And bycause we haue all fulnesse in him wée haue no respecte vnto the creatures And him wée serue not with outwarde pompe and shewes but in spirite and truth in prayer and thanks giuing in righteousnesse charitie puritie fayth and mercy And euen common sense teacheth all men that the true seruice of God consisteth in these things whereas on the other parte all men crye out agaynst the vncertayne doctrine of the Romish Clergie béeing confirmed by no good authority yet they cry out agaynst their filthy lyfe their intollerable oppressions pride and tyrannie Wherfore although they haue great power glory and dignitie fauor and help of great and mightie men and that the poore menne which beléeue in Christ and embrace his woorde and despise the Romish church doe suffer persecutions imprisonment banishment yea and many times death that there appéereth no helpe many times from God but that it séemeth he doth rather fauor the other yet was al this foretold by the Prophetes Apostles yea and by our sauioure Christ him selfe who suffered for vs leauing vs an example to folow his steps And therfore we ought not to take any thought for our goodes frends body or life For we haue great promisses of grace helpe and rewarde from God if we abide stedfast vnto the ende On the other part our aduersaries are dreadfully threatned and shall in time fele the same that without dout Againe touching the things of this world we knowe they are vnconstant brittle and corrupt and therefore we caÌ„not long enioy them neither can the power or riches of our frends any thing profit vs For we shal all die and stand before the iudgement seate of Christe vnto whonte all our sinnes and secrete thoughts shall be made most manifest Therfore let no maÌ„ be gréeued though he suffer affliction in this life for the gospels sake For at that general day both the innocenciè and offences of all men shall appeare And hearken I beséeche you how louingly Christ speaketh vnto vs and comforteth vs Blossed sayth he are those vvhich suffer persecution for righteoufnesse sake for theirs is the kingdome of heauen Blessed are you vvhen they shall speake ouil of you and perfecute you and speake all manner of euill saying making lies vppon you for my sake Reioyce and be glad for great is your revvarde in heauen for euen so did they persecute the Prophets vvhich vvere before you The scholler is not aboue his maister nor the seruaunt greater than his lord If they haue called the good man of the house Belâ—cbub hovv much more vvill they call his seruaunts so you shall not therefore be a fraide of them for thereis nothing so hidden but it shall be knovvne Neither be you afraide of those vvhiche can but kill the body but feare you him rather that is able to destroy bothe body and soule in hell fire Are not tvvo sparovves solde for a farthing and yet one of them falleth not vnto the grounde vvithout the
did set on Moses chair could haue deriued the petigree of their succession from them selues euen vnto Aaron but bicause their life and Doctrine did not agrée with the life and Doctrine of Aaron and other godlye Priestes their succession auailed nothing against Christ and his Apostles neyther were Christ and hys Apostles false Doctoures or disseuered from the true Churche bicause they were not able to proue theyr succession as the Pharisies coulde For the woorde of God and the institution of Christ was sufficient for them Wherefore sith euen wée also now haue on oure side the woorde of God and the institution of Christe there is no succession of Bishoppes that canne proue vs to be no Christians or to be oute of the true Churche The Histories of Popes and other like Prelates which are written yea euen by theyr beare frendes and defendoures doe sufficiently â—eâ—â—â—ie that almost al of them haue obtained this dignitie and place by moste â—iltâ—â—e meanes by Symonie wiâ—ked artes violence murthers and trayâ—erous conspiracies wherefore if it woulde pleâ—le them a little more narowly to consider héereof they shoulde â—â—nde by better aduise there were no iâ—lt cause to bragge of theyr succession but rather to burie the same in silence sith by it their euilles and horrible filthâ—â—esse is so clearly detected But God hathe â—one this to the ende the truthe might be reuealed and the goâ—ly warned to gather them selues together vnder our head Christe and into hys true Churche In times paste aboute a thousande yeares agone it was an vsuall kinde of speache amongste the Fathers to say The Apostolike seate the Sea of Antioche of Alexandria of Rome But by the name of sea or seat they did not vnderstande only the seate or place oute of the which the Bishoppes â—f those Cities did teache but rather the Doctrine which the Apostles and their Disciples preached first in those cities Wherfore the ancient Bishops which by lawfull election obtained any of those seats did preache defend publishe and preserue in the church the Apostolicall doctrine and that oute of the wrytings â–ª of the blessed Apostles But where is nowe I pray you the Apostolike seate Where are the bookes and preachings of the Apostles Where is theyr holy life What Doctrine teache they and in what sorte liue they now which boast of the Apostolike seate Teache they and gouerne they not contrarily to the Apostles Doctrine There is no néede to speake muche of it heere for all men sée it and knowe it yea they finde by experience that they are so shamefully wandered from the Apostles that if nowe the sayde Apostles and holy Bishoppes of the primitiue churche shoulde come amongste them and beholde the pride and pompe which these Prelates vse in their gouernemente they woulde not onely disalowe them for theyr successoures but also accuse them for their ennimies And Paule truely speaketh very well of this kinde of succession of Prelates in the. 20. of the Actes of the Apostles For I knovve sayth he that after my departure ther vvil come amongste you gredy vvolues not sparing the flocke Moreouer of your ovvne selues shall men arise speaking peruerse things to dravv disciples after them But when Paule spake these things where I pray you was there a more holye congregation than his disciples And yet notwithstanding he sayth Oute of you yea euen oute of your ovvne selues there shall come euill and wicked men which shall scatter and destroy the flocke of Christe Wherfore it is no wonder to hear that at Rome other places there were in times past holy Bishops in whose places now succéedeth most wicked men corrupte bothe of doctrine and lyfe And in that parte addeth that these things shall shortly come to passe after his departure or deathe we may easily perceiue that to be of no force which the Popish Prelates so often alleage saying It is impossible that errors should be of so long coÌ„tinuance in the Church neither that God woulde suffer errors so long to remayne And agayne that it is impossible that in those places wherein the Apostles haue preached and so many godly Bishoppes haue bin resident all corruption and abhomination should now altogither reigne But all men sée what the state and conditions of these things are yea and moreouer with greate gréefe and sorowe I speake it it is euident vnder what gouernement and in what miserable corruption the auncient and chiefest churches of the East partes are nowe in these dayes But of all these things the blessed Prophetes and Apostles haue spoken and forewarned vs to the ende we should not thereby be offended nor seduced by any The. vj. Question Whether they do beleeue that the christian Church is not only visible but also inuisible The Answere IT behoueth in this place to vse some distinction For the congregation of the saincts which are in heauen althogh we behold them with-the eies of our faith desire to be coupled with theÌ„ in the rest ioy which they possesse yet are they inuisible to the faithfull which liue here on the earth touching the bodily sight Furthermore â—ith God alone knoweth the harts that he only knoweth who are faythfull and who not and bicause many doo boste them selues to bée faythefull whiche notwithstanding are nothing so but are mere hipocrites which thing none séeth but God alone yea and bycause many tymes men iudge those to be wretched â—inners and abiectes from God which yet neuerthelesse are not separated froÌ„ him but are better affected in their heart towards God than we doo know and are also knowne to him only therfore in respect hereof also the church of Chryst is called inuisible Agayne bycause the vniuersall churche of Chryst can neuer be gathered togither that we may wholly see it before the laâ—â—e day and iudgemente of our Lorde Jesus Chryst it is also called inuisible But she is not called inuisible as though sâ—e were not at all for we doo willingly confesse that vpon this earth the church of Chryst is visible also For it is euident that the congregations of the Corinthians â–ª Ephesians Philippians c. are called of Paule the church and we know also that euery one of those faithfull in those churches were visible althogh yet neuerthelesse the spirit those spiritual gifts which they had were inuisible but when they shewed foorthe them selues by the exercises of sundry vertues But what needed this questioÌ„ Or what profite coÌ„meth thereby to the faythful Truly it tendeth â—o thâ—â— eâ—de the Popes and Prelates desire to bée accompted the visible Church and hereby would fayne haue all power and authoritie to bée conueyed ouer vnto them The. vij Question Whether they do beleeue the Church of Rome to be the true catholike Church The Answere SE héere I pray you their purpose for to this ende groweth the drifts of all their arguments namely to haue vs confesse the Churche of Rome which now is and the head therof
the Pope to be the true onely Church of Chryst which the faythfull throughout the whole worlde without all maner of question ought to beléeue and obey as shall manifestly appeare by the questions following And this question truely is very absurde for it is alone as if it should be demaunded whether any one citie in a Realme be the whole Realme or no Or whether that any one man in a multitude be the whole coÌ„pany or no Or whether the hand or foote of some one body be the whole body or no For before I haue already shewed that this worde Catholike signifieth vniuersal and yet I am not ignoraunte also that it may be taken for any faythfull man But by these questions they openly shew vnto the world their foolishnesse or rather their excéeding and intâ—lerable pride whilest they woulde haue vs to acknowledge one parte to be the whole and to haue full power and authoritie to gouerne in the whole kingdome company and body Wherfore to this question VVhether the Church of Rome be the true catholike Church or no I answere thus If they demaunde of the auncient Church of Rome to the whiche Paule wrote his Epistle to the Romanes in the which also he remayned a prisoner and preached by the space of two yéeres then I confesse the same to be the true and faythfull Churche of Chryst but not the vniuersall Church or the head of all other churches but only a member of the vniuersall church vnder one head Chryst of like and equall power with other the churches of Chryst whiche are heere on the earthe and that the Ministers thereof are of no greater power and authoritie than the Ministers of other Churches The lyke hathe Saint Hierome written concerning the Churche of Rome and the Byshoppes thereof in these woordes Neither is it to be thought that there is one Churche of Rome and an other of the whole worlde For where so euer a Byshop is whether it be the Byshop of Rome or of EugubiuÌ„ or of Constantinople or of RhegiuÌ„ c. he is of like authoritie and like priesthoode By the whiche woordes he teacheth that the churche of Rome is no better than other churches wheresoeuer they be in the whole woride and that the Byshoppes thereof haue no more power or superioritie of Priesthoode than other Byshoppes whether they bee in small or in greate Cities But if they demaunde of the Churche of Rome whiche nowe is in the sorte and maner as all men sée vnder these Byshoppes and as it hathe bene also of late by the space of a fewe hundred yeres I aunswere that it altogither differeth from the state of the auncient and Apostolyke Churche of Rome and therefore may in no wyse bee acknowledged for the vniuersall and catholyke Churche whereof it boasteth For the signes of the true Churche of Chryst buylte by the Apostles at Rome and else where are no more there to be sounde Namely the spirite of Chryst whych loueth pure modest and humble hearts and departeth from all impuritie arrogancie and pride Yea the worde of truthe and that only voyce of the true Pastor is not onely not hearde any more nowe in the Churche of Rome purely and truely taughte but it is also forbidden and persecuted with fyre and sworde on the other side the doctrines of men whiche is contrary to the worde of GOD is by violence and all manner of deceytfull means mainteined and thrust vppo◠〈◊〉 That sincere fayth which ascribeth all mans saluation to that onely Meâ—iator betwéene God and man very God and very man our Lorde Jesus Chryst is obscured and those things which are to be sought in Chryst are appoynted to be founde in his creatures and in the workes of men The inuocation of God due to him alone through our only mediator Jesus Chryst is turned from God and attributed to many other his creatures whome they by images doo represent vnto the simple and all other christians to be honered euen in their temples The Sacraments of Chryst are moste shamefully abused for lucre and are so mingled with the opinions and ordinances of men that the sinceritie and firste institution of them can very hardely be perceiued yea euen of the faythfull What kinde of charitie and peace is in the Romishe Churche from the which what great and exceeding bloody battels and spoyling of men and Regions are sprong vp and dayly doo arise within these fewe hundred yeares in the whiche an innumerable number of widdowes and fatherlesse children are encreased excepte they would willingly be blind all men haue knowen to be tootoo much But this miserable matter is rather to be lameÌ„ted than as doubtfull to be proued like as also the things whereof I haue before spoken are too wel knowen and that to the whole worlde And touching the lyfe and maners of the Romish courte and churche especially the principall states and chéefe spirituall persons it is right euidently knowen whereas neuerthelesse Paul saith that those which name them selues Christians and yet without repentance serue Idols are couetous pillers shamelesse whoremasters adulterers drouned in all other filthy and abhominable wickednesse giuing them selues to gluttonie dronkennesse hatred and backbiting shall neuer possesse the kingdome of God yea and no christian ought to haue any company or felowship with suche And sithe it is so euery christian may hereby gather what he ought to thinke of the churche of Rome and whether he oughte to bée bounde to that Churche or rather flée from it rather to Chryst and hys true Churche as the Lorde hym selfe hathe taughte hys in the seuententhe and eyghtenthe Chapters of the Reuelation Truely it is very lamentable that so greate turmoyles and vexations of godly men shoulde be for the Romishe Churche and that suche rumors shoulde be blowen abroade as thoughe shie were styll euen as the primatiue Churche of Rome was when all men may sée what manner of Churche shée is what is doone therein and what wée may hope to haue from thence Therefore wée muste departe and flée from hir and cleaue to Chryste our Lorde and to hys Christian Churche whiche in déede wée confesse to be holy and the communion or felowshippe of all the Saincts The. viij Question If any man doubt of the church of Rome that then he shewe where the true and Catholyke Church of Chryste hath hithervnto ben or as yet is and that he name the place wher the Church is and where it may be founde The Answere THe Donatistes agaynst whoÌ„ blessed Augustine wrote dyd thinke that the Churche of Chryste was tyed or bounde to one certayne place and that she coulde bée founde no where but in Africa and the secrete corners of the Donatistes bicause they thought that in al other places she was extincted or put out In like sort these men go about to include bring the whole church of Christ into the Papal See of Rome so as there should be no christian church
after their death for them bycause they can not then helpe them But if it chaunce any man to lye at the poynt of death then with the wordes of the Gospell wée sende hym to Chryste to pray for the remission of hys sinnes to truste to the grace and mercie of God and so with full consolation hope for eternall lyfe And this and none other was the doctrine of the primatiue Apostolyke Church like as Paule writeth of the dead 1. Thes. 4. And therfore by Gods grace wée will kéepe the same The. xxxvj Question What they say to the glory of Lazarus and his systers Martha and Marie who prayed vnto Chryste for their brother Lykewise of Eutiches whom Paule raysed from the deade whether this were done without prayers and whether that Saint Peter did not rayse Tabitha to life by prayers The Answere I Suppose that Mary Martha Peter Paule prayed vnto God but yet not as our aduersaries teache vs to pray for the dead that is that God would be merciful to their soules and delyuer them from the fire of purgatorie and receiue them into eternall life but they prayed that vnto the glory of god they might be restored to this life And do they thinke that Lazarus Eutiches and Tabitha were in the fire of purgatorie and after their death suffered prayers I suppose they dare not affirme it And therfore they bring vs such examples as serue not their purpose but are onely to blere the eyes of the simple But if they say they were in Purgatory then I pray you howe proue they the same But some of them affirme say If Lazarus were in hell then could he not be deliuered for in hell there is no redemption but if he were in heauen then had he wrong to be brought agayne to this earth of miserie And héere therfore they conclude that there muste néedes bée a thirde or midle place To these I answer first that hereby they haue not proued this midle place to be purgatorie but that it may be as wel some other place only knoweÌ„ vnto god Secondly I say that their whole argument is false vaine Lazarus as the scripture there techeth was Christes frende and therfore his soulo was receiued into the bosome of Abraham after his death like as we may sée in the other Lazarus of whome Luke speketh ca. â—6 Neither had he any iniury offred him when his soule to the setting forth of Gods glory was agayne coupled to his body for all creatures doo of right and dutie serue their creator The Lord said vnto the these hanging on the crosse This day shalt thou be with me in paradise yet the. 3. day he rose agayn dyd not thereby suffer any wrong c. Truely I thinke that if these men which are called the Spiritualtie were compelled tobestow so much money for the dead vpon the laypeople as they for thys matter doo receyue of them their fire of Purgatorie woulde not burns so hotte and their prayers would come downe to a lower pryce But if thys doctrine of Purgatorie bée so necessarie howe commeth it then to passe I beséeche you that the Caste Churches in Grecia dydde neuer receyue it nor knowe of it vntill the tyme of Eugenius the fourth at whiche tyme very shortely after Constantinople was taken by the Turke The. xxxvij Question What they say to this place of the Machabees It is therefore an holy and holesome thoughte to pray for the dead that they may bee delyuered from their sinnes The Answere SAint Hierome Ciprian and Gelasius shall vnto this place aunswere for vs that this secoÌ„d boke of Machabées is read in the Church but hath not like authority with other canonical scriptures of the Bible to take authoritie thence as froÌ„ other scriptures in the controuersies of religion Therfore bycause in al the bookes of the olde new testament there is not one word spokeÌ„ of the sacrifices for the dead we leaue this place as we found it as not béeing able to proue any thing Agayne all the actes of holy meÌ„ are not to be folowed neither are they acceptable to god Geâ—eon for a good inteÌ„t made an Ephod in â—phra which yet had bin better if it had not bin done In the. 14. Chapter of the historie of the Machabées Raazias is praised for killing himself that he might not al into the hands of his enimies yet his act as the whole scripture techeth 〈◊〉 the best of the fathers do iudge deserueth neither prayse nor is thought wel of for euery man touching death ought to abide till God doo call And as touching this Booke I could say more but this is sufficient The ninthe Common place Of Sacramentes The. xxxviij Question How many Sacraments there be also whether those be effectuall signes of Gods grace by the which we receiue the same The Answere THe Romish church hath seuen Sacraments of al the which we do account but two to bée true Sacramentes of Chrystes church and that is Baptisme and the Supper of the Lord and vnto these we attribute so muche as the holie Scripture willeth vs And as touching these two Confirmation Extreme vnction or anoynting as they be now vsed in the church of Rome we do not acknowledge them for any Sacraments of Chryste neither suppose wée that they haue their original from gods word The other thrée that is penance Imposition of hands or Orders Matrimonie although we recken theÌ„ not amongst the Sacramentes of Chrystes church as we do baptisme the supper of the Lorde yet we acknowledge them to be profitable necessarie institutions of God and very holsome for the faythfull if they vse them in such sort and to the end for which they were ordeined and as the Saincts haue vsed them in times paste Neither doo wée allowe or thinke wel of al those things which the church of Rome doth vse in these thrée but we allow that only which is agreable with the worde of god But where we allow baptisme the Lords supper onely for true Sacraments I haue else where more largely taughte shewing that it onely belongeth to God and not to man to institute or ordeine Sacraments the signes of Gods verity and grace but also howe the promisses of God are in the Sacramentes and outwarde signes of his benefites Touching the efficacie and vertue of the Sacraments we answere that all those things which God hath ordeined haue power and vertue to bring to passe and performe al that for the which they were ordeined of God and so haue the Sacraments their power to whome therfore we ought not to attribute any other thing than that the Scriptures do attribute vnto them and for which causes they were ordeined Wherefore if we finde the Sacraments ineffectuall vnto vs that is not to be attributed to them as though the institution of God were of no sorce but it is to be attributed vnto meÌ„ which vse them
true body and bloud of Chryst The Answere SAinct John in his Gospell biddeth men to attribute no more vnto them selues than they haue receiued froÌ„ aboue Therfore tell vs where the professors of the Gospell did at any tyme take vppon them authoritie or power to make of bread and wyne the body and bloude of Chryste No they neuer receyued any suche authoritie from god But wee are not ignoraunt what the Churche of Rome teacheth of thys matter and howe those whiche are coÌ„secrated by that church of their Byshops into priests shorne anoynted with oile haue these words by their Bishops pronouÌ„ced ouer them O Lord voutchsafe to consecrate and sanctifye these handes by this Oyntmente and through our blessing that what soeuer they blesse may be blessed and what so euer they consecrate or hallow may be consecrated or halowed c. And again Receiue thou power to offer sacrifice to God and to say Masse aswell for the liuing as for the dead c. But we besech them of their curtesie to tell vs who gaue them this authoritie or power Did they receiue it of Chryst If they did then let them tell vs where and wyth what wordes he commaunded them to doo it But had the Apostles trowe youe thys power and gaue the same in lyke manner to others and so after thys sorte dydde consecrate and ordeyne Ministers in the Churche For the thyng it selfe whereof they speake is very greate and the power and authoritie suche and so wonderfull that it is Diuine Wherefore it is necessarie that they shewe some commaundement or ordynaunce of the worde of GOD to ratifie this their ordynaunce consecration and power But as touchyng any one of these â—hynges it is vndoubted true that they haue no manner of commaundemente nor sufficiente warraunt from the woorde of god And therefore wée may not allowe or ratifye their ordyâ—ance In déede there are certaine thinâ—es written in the old Testament touâ—hing the annoynting of Priestes but â—ll men know that the Leuitical priestâ—ood with all his ceremonies was abroâ—ated and so detested of God and forâ—idden to be renued in the Churche of christ We know that the Apostles did in â—â—e making or ordring of ministers vse â—nely prayers and putting on of their â—â—ds And in the new Testament there is no mention made no not a worde of this Romish custome touching the consecration and offering of sacrifices in the Masse Neither did our Lorde say I giue you this power to pronounce the wordes of consecration ouer the bread and wyne and of the same to make the true body and bloud of Chryste But he sayde Take and eate this is my body Take and drinke yee all of this this is my bloud Besides this there are diuers opinions amongst the Doctors of this Romishe Churche wyth what wordes our Lorde dyd consecrate And the Apostles did not vse this fourme of consecration which the Romish church vseth But in the reformed Churches of the Gospell the Ministers are ordeined by election and by laying on of hands and the prayers of the congregation according to the doctryne of Chryste and his Apostles And therfore we doo not put the efficacie or force of the Sacraments in the power déedes or wordes of the Ministers but in god hys institution power and worde And bycause God hathe commaunded that Baptisme and the Lords supper should be administred by them we stedfastly beléeue that when the minister doth recite the wordes and institution of the Lorde and the Congregation doo reuerently obey the worde and ordynaunce of God that then the Lorde him selfe is present at hys institution and ordynaunce making the same effectuall by his holy spirite which thing the faythfull doo chiefly regarde And hereof we haue else where more largely written The. xliij Question Whether there be not as much comprehended vnder the Elemente of Breade as vnder the two Elementes of Breade and Wyne so that Chryste wholly may bee conteyned vnder the one Elemente of the Sacramente and that therefore the whole body of Chryste may bee giuen to the lay men vnder one kinde onely The Answere THere is no néede of these subtyle questions But gyue you vnto the faythful rather the same whyche Chryste ordeyned and appoynted for them For wée know that the true and lyuely body of Chryste is not without bloud but that they are ioyned togither neither was christ ignoraÌ„t hereof yet neuerthelesse he dyd not institute this Sacrament in the forme of bread only but also of wyne But if this Sacrament béeing receiued vnder one kinde bée sufficient for the lay people vnto saluation for that therein is the whole bodie of Chryste then also why shoulde not whole Chryst be sufficient for your Priestes and then so to receiue but the one halfe of the Sacrament But by this their Question and doing the institution of Chryste is broughte into doubte But the Lorde hymselfe teacheth that this is the manner of them which defende and set vppe the ordynaúnces of men for throughe these their traditions the commaundements and ordynaunces of God are violated and broken Mat. 15. The xliiij Question Whether they beleeue that Chryste dyd celebrate his Supper wyth the Apostles onely and that the Lay men dyd not thus receyue both kindes The Answere IF the Apostles as an example for Priests only dyd alone receyue the Sacramente of the Lordes Supper then by good reason wée demaunde of you by what power or by whose commaundemente the Priestes doo not onely not delyuer the Cuppe but why also they gyue the breade or why they doo admitte women to the Lords supper sith they also being numbred amongst lay men were not present in the first institution of the same If therefore the lay men oughte not to receiue the Cuppe of Chrystes bloud bycause they were not at Chrystes last Supper and that it belongeth to the Priestes bycause they were there it must néedes follow that the whole Sacrament belongeth only to the priests and that neither the one nor the other kinde of the Sacrament oughte to bée giuen to the laitie For the Priests doo very ill and without al authoritie giue those things to the laytie which Christ gaue onely to them selues But this is a detestable saying But the doctrine of the Gospel and of the Apostles is farre better and fuller of comfort which teacheth that Chryst our Lorde in his last supper spake of the redemption of all mankinde which he should obteine by his body giuen on the crosse and by the shedding of his bloud And therfore he most playnly and euidently sayth This is my body which is giuen for you This is my bloud which is shed for you and for many for the remission of sinnes Wherfore sithe the body and bloude of Chryst are the onely saluation foode drinke of all the faythfull whether they bée Priestes Ministers of the Church women men laye people or of what name or condition soeuer they bée it
then followeth that the whole supper of the Lorde as well the cuppe as the bread is frée for all men But if the Sacramentes appertayne not vnto them then haue they no parte of the body and bloud of Chryst. But the Lorde playnely and distinctly saythe Drinke you all of this and Marke addeth saying and they al drâ—nk Furthermore Paule sayth That which he receiued of the Lorde he gaue to the Church or congregation and this not to the Priestes or Ministers onely but to all the Corinthians And it may bée proued by seuen sufficient testimonies out of the tenth and eleuenth Chapters of his first Epistle to the Corinthians that he gaue bothe kindes that is to say bread and wyne to all the faythefull as well women as men laymen as Priestes And therefore it can not bée denyed but that he receyued thys from the Lorde to delyuer the Sacrament to the faythfull Therefore it followeth that in Chrystes laste supper the Apostles were not onely an example of the Priestes but also of all other faythfull And the Lorde gaue not a peculiar or proper Sacrament to the Priestes and an other to the lay men but he instituted one holy Sacrament to be giuen as wel to the lay men as to the Priests For neither dothe the Priest receiue or doo more than the lay man sauing onely that when he ministreth the Sacrament he executeth the office of a minister and deliuereth the same vnto others And herein dothe the Romish churche greatly offende that the Sacrament which is instituted of our Lorde to bee a Sacramente of vnitie by whiche the faythfull might bée coupled into one body they applye the same to defende their separation power and pryde whereby they séeke to excell others and to bée taken for gods whome aboue all others wée ought to preferre with worship and honor Of these matters hath Gabriell Biell vpon the Canon of the Masse Lect. 4. written very straunge wonderful things extolling the Priestes aboue the virgin Mary the mother of Chryst aboue all the Angels and Sainctes and aboue things both in heauen and in earth The. xlv Question Whether they do beleeue that Chryste wyth the two Disciples in Emaus and the Apostles Act. ij and Paule Act. xx and. j. Cor. xj vsed but one kinde onely and gaue the bread onely to the lay people The Answere THat Chryste sitting at the Table with his two Disciples at Emaus brake breade doth not proue that the lay men oughte onely to be partakers but of the one halfe of the Sacrament Neither yet can they proue that this supper was a commemoration of that mysticall supper which he celebrated with his Disciples a lyttle before hys death But yet if it were neuerthelesse it coulde proue nothing bycause it is an Historie of one singular facte contrary to a manyfest commaundement For in the Gospell it is playnely set foorth howe the Lordes supper oughte to b 〈…〉 administred to wytte with breade a 〈…〉 wyne Wherfore sith this déede wherof Luke speaketh Chap. 24. agréeth noâ— with the institution of our Lords supper it maketh nothing agaynst the first institution thereof Yea it may be also that one kinde is named and the other vnderstanded by the figure Sinecdochâ— Agayne they can not proue that Cleophas and his coÌ„panion were lay men Wherefore if they were Disciples â–ª Priests or Ministers and chosen of our Lorde to preach the word as it séemest moste lyke to bée then this example can proue nothing In the Actes of the Apostles the Lordes Supper is calleâ— the breaking of bread as spoken in the respecte of one parte and yet thereby can they not conclude that they had noâ— the vse of the cuppe sithe our Lorde did institute the same The. xlvj Question Whether the CorinthiaÌ„s which vsed both kindes did not greatly offende when they vsed the Wine and that Paule therfore wryteth vnto them saying that when he commeth he will better instructe them The Answere THe woords of S. Paul manifestly teach that the Corinthians did amisse in other matters not in that they receiued the Sacrament in bothe the kindes For the Apostle plainly sayth that he receiued both kindes of the Lord that he might so deliuer the same vnto them and therfore he willeth them to receiue it and the woords of S. Paule 1. Corin. 11. chapter geue testimonie héereunto to the which place I remit those that wil read them I pray you then howe coulde he wryte that when he came he would better instructe them that is to say teache them otherwise than he had done before out of the woords of Christ And truely it is to be wondred at that they dare bring forthe this Question as in the name of Paule which is in deede so plaine against Paul. Wherfore I might in this place more sharply dispute against theÌ„ but that my purpose is rather to lay the plaine truth euidently to the eyes of the godly and faithfull than rigorously according to their desertes to answere or reproue our aduersaries And therfore I leaue this vnto others as I haue begon so will I procéede answer their questions hoping hereafter to haue occasion to speake more hereof and therefore I wil not nowe saye all reseruing something to a more conuenient tyme. The xlvij Question Whether they beleue that in the Councels holden at ConstaÌ„tinople at Basil for the auoyding of many daÌ„gers striues it was godly and wel decreed that according to the doctrine of the Christian Churche the lay men should haue onely the one kinde of the sacrament The Answere YT plainly appeareth by the thirtéenthe Session of the Councell holden at Constance that the fathers then confessed that Christe did ordayne the Sacramentes vnder bothe kindes and so gaue it vnto his Disciples and so likewise did the primitiue churche also vse the same Wherfore if this be true as it can not otherwise be then I leaue it to the iudgement of any good Christian whether that the councell of Constance which was holden 1400. yéeres after Christe or the councell of Basill which was celebrated since or any other councell what so euer the same be of name or authoritie haue power to abrogate that which Christ did ordaine and the primitiue church did vse or coÌ„demne the same for heresie Surely no man no not the Angels haue this power and therefore if they goe forward to condemne that for heresie which Christ did institute and was receiued of the first Apostolical church it may then easily appeare to all men that Christe him selfe and his churche is had in suspition by those Councels And truely I had rather be counted an hereticke with Christ and his churche than to beare the name of a Christian with these late councels But yet héere haue they an other shift to wit to auoide slander and other daungers least the lay men shuld shed any of the wine and so by this meanes bring the sacrament into contempt As thoughe
kingdome of heauen but are euen as it were in hell and the ministers receiued the keyes of the kingdome of heauen from Christe that is to say the preaching of the Gospell that therby they might open shut Therefore they open when they teache true faithe promisse eternall life and exhort all men to come vnto Christe that they may be saued And they shutte vp the kingdome of heauen when they threaten eternall damnation against the vnbeléeuers wicked men and suche as do not repente testifying vnto them that they are excluded from the kingdome of god But the power or effecte to perfourme appertaineth onely vnto the Lorde like as Paule compareth the ministers of the Churche to husbande men saying Neither is he that planteth any thing neither he vvhich vvatereth but God vvhich giueth the increase VVhat then is Paule or vvho is Appollo are they any other but Ministers by vvhome you haue beleeued euen as God hathe giuen the gifte vnto euery one Therefore it is God onely that dothe forgiue or not forgiue ours sinnes and the ministers which haue receiued the keyes are onely the publishers of this deliueraunce or captiuitie Wherefore some of the Fathers haue vsed in this case a certaine distinction saying that Christe gouerneth in the Churche by his owne proper power and the ministers as seruauntes onely And héereby it manifestly appeareth that these Romishe champions which after so straunge a manner claime vnto them selfe the power of the keyes and persuade the simple people that by the authoritie of them they haue obtained I knowe not what wonderfull power are like those vnthriftie and vntrustie seruauntes who hauing receyued some certaine and limitted office not being therewith content doe vnder the pretence thereof vsurpe the power and authoritie of their Lorde and maister So these good fellowes conuerte the vse of the keyes which they haue receyued to the accomplishing of all that them selues do like off For of the keyes which in déede is the office of preaching these Popish prelates frame vp great and maruellous matters for by them they doe aduaunce and lifte vp them selues and their authoritie aboue Kings Emperors yea ouer the soules of men their dignities goodes and bodyes Furthermore vnder the pretence of these their keyes they heape vp great treasures searche out the conseiences of men and mainetaine theyr purgatorie of which muche mighte be spoken that we heere willingly ouerpasse But we knowe that the office giuen to the priestes and ministers of the church was to preach the word of God and to giue good examples of life to the congregation administer the Sacraments to féede and preserue the flocke of God as S. Paule teacheth bothe to Timothe and Titus And as touching any other greater power which the Romishe prelates chalenge in the churche there is not one woorde spoken in the Scripture sauing that in an other respect there is somewhat written thereof in the Reuelation of S. John the. 9. 11. 13. 17. and 18. chapters The. liij Question Whether mē by this retaining of sinnes are by excommunication seperated from the churche of Christe and are deliuered to the power of sathan And whether he be to be iudged a Publicane or Heathen which will not heare the church The Answere IN good soothe I maruell that these mē dare make once mention of that kinde of excōmunicatiō which the Scripture speaketh of for it it were in vse and mighte haue his force then should them selues be firste excommunicated For euē in the same place wher Paule commaundeth him to be deliuered to Sathan which had committed incest with his mother and that to be don to the destruction of the fleshe euen there also dothe he forbidde the faithfull to haue any company with whooremaisters couetous oppressers drunkardes idolaters c. And in déede we bothe knowe and confesse that the churche of Christe hathe power to admonishe exhorte punishe correcte and to Excommunicate all those who liue in sinnes wickednesse slaunders and Idolatries hauing no regarde to repentaunce and amendment of life But howe I beséeche you haue oure Romish spiritualtie as they call them vsed excommunication in their church who are they whome they haue excommunicated For they neuer vsed the same to the rooting vp of vice and vngodlynesse but to the aduauncing and setting vp of theyr owne glory and couetousnesse yea héereby as with a bridle they haue helde in the godly to be subiecte to theyr Tyranntcall power And therefore diuers Popes and Bishoppes by meanes of this Excommunication haue not onely Excommunicated but also persecuted Kings Emperoures Princes whole Common weales and sundry honest menne yea héereby setting them together by the eares and that onely to the ende this proude spiritualtie might beare the sway alone and purchase to them selues all the authoritie and power giuen by God to the magistrate and so make Kings and Princes subiecte to them Reade the Histories of Gregorie the seconde of Gregorie the thirde and Gregorie the seuenth of Paschalis Gelasius Innocentius Alexander Bonifacius and other Popes what they did to Leo the thirde Henrie the fourth and Henrie the fifthe to Phillip and Fredericke what they did to the Princes and kings of Germanie and France with diuers others whome these Popes moste miserably bothe against the lawe of God and man excommunicated and vexed with their whole kingdomes In like manner we confesse that all those which will not heare the Church according to the woordes of oure Lorde and Sauioure Jesus Christe in the eightienthe Chapiter of Mathewe are like vnto the Publicanes and heathen But what I pray yée is this vnto the Papistes Doe they thincke that all those which speake and doe against the Church of Rome are Publicanes and Heathen Lette them selues firste become the Churche of Christe and then shal they be Publicanes and Heathen that will not heare them But if these Romishe sorte be Publicanes and Heathen themselues then shall all those be called and be in very déede true Christians which sette themselues againste their churche To conclude admonition exhortation reprouing correction and punishment ought to be in the churche of Christ and must be applied as cause requireth to edifying and therefore who so euer resisteth this good order doth gréeuously offend The. xv Common place Of Matrimonie Vowes and Chastitie The. liiij Question Whether mariage be lawfull and free for all men The Answere OUr Lord Christ after he had in the. 19. of Mathewe taught that a man mighte not put away his wife for euery cause and there vppon the disciples had said If the matter bee so then is it better not to marie He answereth All men cannot receiue thys saying saue they too whome it is geuen and then making mention of thrée sorts of chast addeth Hee that is able to receiue this let hym receiue it By which wordes in déed he testifieth and manifestly teacheth that the gifte to liue chast and without mariage is not common or giuen to all mē
sufficientlye proue that this their enoyling was neuer ordained by the Apostles And what shall I say of that which they vse to speake in this their enoyling when they say In the name of the father the sonne and the holy ghoste I annoynt thee vvith this holy oyle that thereby thou maiste receiue remission of al thy sinnes What ground or forme of institution of this haue yée in all the holy scriptures of Christe and his Apostels The Apostles taught that ful remission of sinnes was to be soughte in the bloude of Christe and not in Oyle And therefore euen by this one pointe it may euidently appeare to the faythfull that for good consideration we vse not this Ceremonie Furthermore when wée beléeue that one baptisme which we haue once receiued wherein we were once Baptized with water in the name of the Father the Sonne and of the holye Ghoste is effectuall by the operation of the holy Ghoste euen all oure life long vnto death we thinke it not néedefull to be againe at the pointe of deathe rebaptized of a Baptisme deuised by man for they call this their annointing the laste Baptisme But we according to Christianitie visite the sicke instruct them admonish them exhort them cōfort them strengthen them and pray with them and charitably looks vnto them c. The seuententh Common place Of the Magistrate and lawful obedience The. lx Question Whether the spirituall and ciuill magistrate ought not to be obeyed chiefly when the things that they commaund are not agaynst God The Answere WE wyll héere make a difference betwene the Ciuill and the spirituall Magistrates For the teachers and gouernors of the Church are ministers and not Lords to exercise a gouernement lyke kings prynces or noble men and we ought to obey them as the Ministers of Chryste so long as they bée hys preache hys worde and execute the Christian ministerie And so Paule teacheth with these wordes VVee beseeche you brethren that you will know them which labour amongest you and take the charge ouer you in the Lorde and instruct you that you honor them throgh loue for their works sake and haue peace with them And againe Obey those which haue the ouersight of you and submyt your selues for they watch for your soules as they that must giue accountes that they may do it with ioy Likewyse Chryst sayth to his Apostles He that heareth you heareth me And he manyfestly forbiddeth his Apostles to rule as Ciuill Magistrates John. 13. Reade more of this Math. 18. and. 20. Luke 22. where you shall manyfestly finde that our Lorde saythe The kings of the Nations reigne ouer them and those which exercise authoritie ouer them are called gracious lords but it shal not be so with you And therfore the ciuil power which the Bishops and gouernors of the Churche exercise hath no groūd or authoritie in the word of god neither hath Chryst at any time commaunded them to vse bothe the swordes Saint Peter in the sixt of the Actes speaketh of him self and the other Apostles thus It is not conuenient that we should leaue the worde of God and serue Tables that is to say giue ourselues to the féeding of the poore c. And yet it is more lyke that the Apostles woulde take charge care for the poore than to take vpon them gouernemente and ciuill authoritie onlesse they had knowen the same to bée agaynst the commaundement of god And therfore doubtlesse if suche power had ben offered vnto them they would neuer haue receiued it And besides this experience teacheth vs nowe in our age that these two can not be ioyned togither Yet let the christians submit thēselues to these magistrates so long as they cōmaunde not things contrary to god yet if they do they may not therfore stir cōmotiōs but do that which god hath cōmaunded Touching the Ciuil power as kings Emperours Princes Counsellors Magistrates and all other lyke which exercise any publique office by what name soeuer they bée called wée are bound to obey them by the worde of God in all things that are not contrarie to God yea God threatneth vengeaunce agaynst all those that are disobedient stubborne and rebellious agaynst the Magistrates Moreouer wée are taughte by Gods worde that the Magistrate is ordeyned of God and is for hys sake to be honored and to be acknowledged in hys Ministers ordeined for the wealth of good men but for the punishment of euill men and that wée muste loue them as fathers geuing vnto them their due honor tribute loyaltie faythfulnesse and other bodily seruices which appertayne vnto thē and that with a good hart and wil faithfully And thus are we taughte by the worde of God Math. 17. and 22. and 1. Peter 2. Romanes 13. and Titus 1. And in the Epistle to Timothe Paule commaundeth that wée make faythfull prayers vnto God for those which haue the gouernemente ouer vs And euen as the Apostles for Gods cause were obediente vnto the Magistrates so is it méete that Byshoppes and those which gouerne in the Churche as teachers and preachers bée obedient to the Ciuill Magistrate also like as Jeremie in his firste Chapter teacheth but yet in suche sorte as they teache the worde of God fréely But if any wyll not thus doo then let them reade the seconde Epistle of Sainct Peter the seconde Chapter and the Epistle of S. Jude and sée what the Apostles doo thinke and iudge of suche And agaynst those which resiste their Magistrates and so become worse than théeues or murtherers many sharpe thinges are written in the holy Scripture and in the Prouerbes of Salomon The. Lxj. Question Whether the magistrat ought to bee obeyed if he publishe set foorth or commaund any thing contrary to the vniuersal church of Chryst The Answere WE muste héere agayne make a difference betwéene the true Christian Churche and the false bearing onely the name and tytle therof For that Churche which is called and is in very déede the true vniuersall Church of Chryst is that company of the faythfull whiche rightly beléeue in Chryste putting all their trust in God throughe Chryste geuing eare onely to him in his holy worde séeking all things in hym and seruing him in holynesse and righteousnesse And agaynst this Churche can no Magistrate decrée any thing but if they chaunce to doo then doo the faythfull knowe that it is better to obey God than man In déede at the beginning and in the tyme of the Primatiue Churche Kinges and Emperours concluded set foorth many gréeuous things against the Christians but thē they which otherwise in al bodily seruices were contente to bée obedient vnto their Magistrates dyd in déede disobey them in the things which appertayned to their faythe for they would neither woorshippe their Idols nor doo sacrifice in their Temples or communicate with them in their Religion and for thys cause many of them were put to death Yet GOD in the ende maruellouslye punyshed