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
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
¶ Questions of Religion cast abroad in HELVETIA by the Aduersaries of the same and aunswered by M. H. Bullinger of ZVRICK reduced into 17. Common places Translated into Englishe by Iohn Coxe 1572. ¶ Imprinted at London by Henrie Bynneman for George Byshop To the right Reuerend father in God and my very good Lorde William by Gods prouideÌ„ce Bishop of Excester Iohn Cox Wisheth all grace and peace of conscience from God our heauenly father through Chryste Iesus our Lord nowe and for euer WHEN I HAD finished the translation of thys Booke right Reuerende father and being persvvaded by some of my godly freends to publishe the same in Printe for that it vvas a Booke not onely conteyning the vvhole summe of our Christian Religion but also ansvveres to all the obiections vvhich our aduersaries the Papistes may or can obiecte agaynst vs bearing any similitude or likelyhode of truthe and agayne also considering vvith my selfe that in these our dayes beeing the laste and therefore the moste perillous and daungerous dayes for so our sauiour Christ him selfe teacheth vs vvherin vve haue great neede to be furnished against the assaultes of the enimies of true Religion and vvaying vvith my selfe the godly minde of the author D. Henry Bullinger vvho vvrote the same in hys ovvne naturall tongue for the profite of his Countreymen as more largely appeareth in his ovvne preface vvhere he declareth vvhy he tooke this matter in hande a man of moste singular learning and vertuous liuing for vvhom all christendome is bound to magnifie the maiestie of god declaring his loue tovvards vs in sending such an excellent member to his Church vvho paynfully traueled not only in Lectures and Sermons euen in his olde and feble age but also vvrote many Bookes so that it can not vvell be discerned in vvhich of these tvvo exercises he did most excede in labor thought I could do God no better seruice and no greater pleasure to my Countreymen than to make them partakers of suche a precious perle as this For that it is a sure shield and strong furnished fortresse agaynst the carping tongs and clapping clacks of Moâ—â—â— his race For such is the gret frovvardnesse obstinacie of some men that althoughe God of his mercy and clemencie hath repressed and beateÌ„ dovvne the frosen frostie and darke mountayns of Popish Cimmeria vvherby the clearenesse of his Gospell vvas kepte from vs and hath caused the most comfortable bright beames of his Gospell to shyne foorthe ouer vs yet they most vvickedly blyndfield them selues vvyth the thicke and foggie mystes of mans imaginations and so rebelling agaynst God their Creator chose rather stubbornely to abyde in their olde horrible darkenesse than vvillingly to embrace the comfortable lyghte of so mercyfull a god VVherefore I mused vvith my selfe to vvhome cheefly I might dedicate this treatise amongst many graue and vvise personages I fouÌ„d none so meete as your fatherhoode and that for tvvo causes The one for that it hath pleased god of his mercy to take avvay hence vnto him selfe that moste precious levvel and excellent ornament of his Church D. Jewell late Byshop of Sarisburie for vvhose death vvhat sighes and teares are amongest the godly I ceasse to declare partly for that I vvyll not augmente and renue your Fatherhoods conceiued sorrovves vvhich you haue planted vvithin your breste such vvas the great amitie loue and faythfull frendship betvveene you and for that partly the aboundaunce of mine ovvne teares forceth the same such are the vehement affections of mans nature to vvhome this Booke vvas dedicated by one Iosias Simlerus one of the chefe Ministers in the Church of Zuricke vvho turned the same out of Dutche into Latin vvherin the author vvrote it as I sayd before that as the Booke vvas a defence and fortresse to many so he lykevvyse mighte be a sheelde and defence vnto the same agaynst the brauling tongues of the barking enimyes the Papistes vvho are euer ready to spit foorthe the pestiferous humors of their malitious and vngodly stomacks as their tyrannous practises from tyme to tyme haue and doo moste manyfestly declare VVherfore righte reuerende father and my singular good Lorde sithe it hathe pleased God as I sayde before to take avvay from vs such an ornament and Ievvel for some good cause vnto him knovven I offer this his defence into your hands beeing no lesse vvorthy to take so good a matter in hande The other is your good Lordshyps accustomable fauour and good vvill continually bestovved on the cheefe of my freends vvhich forceth me to dedicate this vnto you therby to signifie that althoughe there vvanteth povver and habilitie bothe in them and me to requite any parte thereof yet suche is our bounden dueties tovvards your Lordshippe that neither blinde obliuion nor tyme vvith his crooked sithe shall be able to cut that reuerende affection and loue from our brestes vvhich vvee haue duetifully conceiued tovvards you VVherefore I moste humbly beseeche you to accepte this my trauell in good parte and as the onely token of him vvho prayeth dayly vnto the almightie God that he may encrese you vvith honor and so gouerne you vvith his holy spirite that as you haue begun so you may continue a most vigilant and paynfull pastor in Chrystes Churche to the comforte and encrease thereof the quiet and discharge of your ovvn conscience the defacing and ouerthrovving of the aduersaries of the same and the incoraging and prouoking of your godly Ministers and Preachers to folovv your steppes in paynfulnesse diligence loue humilitie and other moste excelleÌ„t vertues for the vvhich amongst all the godly you are moste vvorthely commended and that so finishing your lyfe vvith a long and an honorable age you may vvith Chryst Iesus our head and onely cheefe pastor possesse the crovvne of eternall glory for euer and euer Amen Your Lorpships moste humble at commaundement IOHN COXE To the right reuerend Father in God Iohn Iuel Bishop of Sarisburie Iosias Simlerus vvisheth health I Haue heard oftentimes many godly men greatly desire some wryting in the which ther might bréefely be confuted all the chéefe argumentes of the Popishe prelates For saide they there is muche written very copiously and learnedly against them but all meÌ„ haue not leisure to reade ouer so great and large woorkes And furthermore to those which trauell and by crueltie of the persecuters of oure religion are forced to read them priuily these great volumes are to them very incommodious bicause they cannot easily be caried about with them nor thrust or hidde in their bosome And remembring that a fewe yéeres agone the reuerend father in God Iohn Parkhurst did often times desire me that like as D. Bullinger my father in lawe whome for reuerence sake I name had bréefely set foorthe the chéefe poyntes of our religion and confirmed the same by testimonie of holy scripture intituling it the Summe of Christian Religion so I in like maner shuld gather togither al the arguments which the papists
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
and the remission of sinnes are the cheefest And for that the churche of Rome cannot cléere hir selfe of this fault therfore the faithfull séeke not saluation or remissions of sinnes in her but flée from her vnto Christe our Lorde and of him by true faithe they craue saluation and remission of their sinnes But the defenders and preachers of this pontifical church do obiect against all these as by the same to bring vs into an infamie amongste the people and say if saluation and remission of sinnes be not obtained in the church of Rome onlye then should none of oure forefathers be saued sith they acknowledged none other but the Churche of Rome Truely we haue a good hope of oure forefathers touchyng their saluation but yet not for that they liued in the Romishe churche and were subiect vnto the tirannie thereof but bicause they kept and helde truely and sincerely the chéefe summe and argument of the doctrine of Christes churche to witte the xij Articles of our Christian faithe the x. Commaundementes of God and that holy Prayer geuen vs by Christe commonly called the Lordes Prayer which Principles of Doctrine togither with Baptisme are not found or inuēted by the Romish church but procéede from the holy Apostolike doctrine and haue remained cōtinually in the church euen vnto this time God by his mercifull prouidence so gouerning the matter that amongst so many lawes Decrées and Ceremonies of the church of Rome yet these chefe principles might be preserued pure and vntouched Yea also God so gaue hys grace vnto the godly that in most extréeme necessitie and in the very houre of death they for the moste parte haue despised and contemned all the superstitions of the Romishe bishops and haue wholely committed them selues to the grace of god and to the death of Christe and haue so remained euen vnto deathe in the confession of the Articles of the Faithe and making their petitions onely by the Lords prayer For although in al ages men haue bene oppressed with the errors and superstitions of the Bishops yet hath God euen in the very houre of deathe moste mercifully vouchsafed to bestowe his grace as we may sée by the théefe on the crosse and therefore he did not reiect them bicause of the vnhappie state of the papacie Furthermore in al ages there hathe euer bene some godly men which neuer liked wel of the citie of Rome the Pope their Priestes nor manner of life but haue maruellously complained from time to time of theyr greuous burthens Yea furthermore in euery age and chefely in the extréemest tyrannie and most pride of the Romish churche God hath euer stirred vp learned mē which haue instructed the godly and preached oute of the woorde of God the true saluation in Christe and haue reuealed the Hipocrisie of those which were called the spiritualtie And althoughe the moste parte of those godly menne were put to deathe euen as Christe the Prophetes and Apostles did foreshewe yet their Doctrine hathe continued to the comforte of the electe so as thereby God hathe in all times yea euen in the middest of moste wicked Papistrie had his electe So euen then as likewise nowe it happened as it did in the time of Elyas For when he thoughte him selfe onely to be lefte alone of all the faithfull and that the churche was quite ouerthrowne God answered vnto him saying I haue seuen thousand men vvhich neuer bovved their knees vnto Baal It is therefore withoute all doubte that Christe hathe his electe at all times who neuer bowed their knées vnto papistrie neither yet heereafter will yea and that bicause in the Reuelation of Jesus Christe vnto John it was shewed that after manye and gréeuous daungers whiche shoulde happen to the Churche there was sealed many thousandes yea an infinite number of menne to whome these troubles should be nothing hurtfull But althoughe many of oure forefathers did more earnestly cleane vnto the Papisticall Doctrine than was méete for their saluation to be done as I haue saide alreadie bycause there was Prophesied a greate myserable departure from the Faithe yet héereby it followeth not that the Churche of Rome shoulde be the onely Catholicke Churche no more than it shoulde followe that the Churche of Jeroboam shoulde be the true Churche of God bicause the greatest number of the Israelites did a long time cleaue vnto it Yea euen in this time there were a greate number in Israell which were not foorth with condemned bicause the kingdome was wickedly gouerned by Jeroboam For God hath his electe in all ages for whose sakes chéefely he sendeth his Prophettes to detecte the erroures and teache the truthe Furthermore we thinke they may lawfully be counted for Schismatikes and Heretikes which with a sette purpose followe their owne minde and separate them selues wickedly and peruersly from the holy catholike churche of Christe To separate him selfe or to be a Schismatike or to holde an Heresie we take to be all one thing For in the Germane tong an Heretike is called Kaetzer deriued from the Hebrew woorde Kazar ▪ which signifieth to cutte or to separate And therfore in the Germane tong we call a torne clothe or fleshe that is cutte into péeces Zerkaetzeret that is seperate cutte or torne Wherefore this woorde Schismatike which is also an Heretike signifieth an author of Schismes factions and discordes and not one that defileth hym selfe with lust contrary to nature and is to be punished with fire And althoughe the Germanes doe name him that defileth him selfe with luste contrary to nature Katzer ▪ bicause he hath violated and broken the league and order instituted by god wherof the scripture testifieth that whē all liuing creatures wer brought before Adam there was not one found like vnto him with whom he might haue companie and be coupled wherfore God framed the woman out of the side of man and ordained that they shuld be ioyned together in marriage and so to be made one bodie But the Latines deriue these words heresie and Heretickes from this word Election or chusing For God hathe moste diligently and plainly prescribed by his Prophetes and Apostles in hys holy woorde what we ought to beléeue and to doe and therfore sayth yee shall do vvhat so euer I commaund yee neither shalt thou adde any thing thereunto nor take any thing therefrom Neyther shall ye do euery man vvhatsoeuer seemeth good in your ovvne eyes but vvhat I command you that shal ye doe Whosoeuer therefore is disobedient deuiseth and chuseth such things which God by his word hath not cōmaunded and héereby separateth himselfe frō the word of God the true folowers therof applieth vnto him selfe a peculiare way and order alluring also others to folowe the same and is arrogant obstinate contentious and disobedient and thoughe he be diuers and sundry times admonished doth yet neuerthelesse perseuere and abide therin such a one doth the fathers call an hereticke For the Latines interprete this woorde heresie by
beléeued than the worde of God it selfe But if it be otherwyse then is there no aucthoritie of any Councell to bée accepted agaynst the truthe of the holy Scriptures Constantinus the Emperoure in the firste generall Counsell holden at Nâ—câ— offered vnto the fathers there béeing lawfully assembled the Bookes of the olde and newe Testamente commaunding them thereby so iudge and determyne all controuersies The seconde Question is VVhether that Counsels haue erred But their Question is so demaunded as thoughe they mighte neuer erre But bycause all the Councelles that haue béene héeretofore as also those whiche are now were gathered from men and and that men doo and may erre like as in times past they haue often erred for Dauid sayth God is true but euery man is a lyar and saint James sayth In many things we sinne all It foloweth therfore that couÌ„cels may erre On the other side if they folow god his word they caÌ„ not erre as we before haue sufficiently declared That councels haue erred and therby often haue bene quite coÌ„trary one to an other coÌ„demning one an other dothe manyfestly appeare by Hystories For it is not néedefull at large héere to discourse them all sithe I haue onely determined to aunswere the Questions aforesayde briefly The thirde Question is VVhether those thinges whiche are well and sufficiently decreed vppon once in some generall Councell oughte to bee called into question and to bee disputed on agayne To this question I aunswere thus Those thinges whereon the Counselles haue rightely and truely decréed by the woorde of GOD to those muste wée submitte our selues neyther are they to be called into question As the firste generall Counsels holden at Nice Constantinople and Ephesus dyd well and rightely decrée touching the holy Trinitie the Deuine and Humane nature of Chryste the holy Ghoste and of suche thinges whiche dydde héerevnto appertayne They nowe therefore offende not agaynst GOD whiche dispute and set them selues agaynst those that call these thinges agayne into question and make doubte of them but they whych are the causers and authors of these Disputations offende as namely Seruetus the Spaniarde in our age and diuerse others whiche haue done the lyke by their open workes and wrytings We also confesse that the lawes of the godly Emperours and Kinges were and are ryghte profitable and necessarie wherein blasphemouse and wycked disputations are forbydden But the Popishe Prelates can not by this tytle defende or shielde them selues as that nothing ought to bée written or disputed agaynst their late newe holden Counselles whiche thyng in déede they greately desire bycause they knowe them selues giltie of infidelitie For it is tootoo manyfeste and can by no manner of meanes bée denyed that in their Counsels they haue ordeined and decréed many thinges contrary to the custome of the Primatiue Churche and the manyfeste testimonies of the holy Scriptures which by their leaue wée may not leaue vntouched Wherevppon within these fewe hundred yeares many holy learned faythfull valyaunte and sincere Ministers of GOD haue cried out saying that the church of Rome is fraught and full stuffed with all abuses errors sinnes wicked and horrible factes and offences and therefore hathe néede of greate and earneste reformation But these men woulde that all these thinges shoulde bee couered and smered ouer and therefore they say It is not lawefull agayne to speake of or dispute agaynst those things which were once decreed and establyshed by generall Councels But whether this bée righte and iuste before God and men the wyse may easily perceiue Touching this matter Saincte Augustine dothe very well instruct vs for he commaundeth vs without all doubt to beléeue the Scriptures of the holy Bible and to beléeue the writinges of the fathers so farrefoorthe as they bee confirmed and proued by the witnesse of the holy Scripture Epistle 19. 111. 48. agaynst Cresconius Lib. 2. Capitu. 32. ni his Booke De peccatorum meritis remis cont Pelag. Li. 3. Ca. 7. De vera regione Cap. 10. Contra Epist. Pelag. ad Bonifac. Lib. 4. Cap. 8. And in his third Booke agaynst Maximinus he saythe But nowe neyther oughte I to bryng the Councell of Nice nor thou the councell of Arimineus as to be preiudiciall one to an other but let vs dispute by the authoritie of the Scriptures And in his seconde Booke agaynst the Donatistes and thirde Chapter he submitteth Councelles to the authoritie of the Scriptures and saythe that it often commeth to passe that the former Councelles may bée amended by those whiche are holden after Agayne De Vâ—itate Ecclesiae in hys sixetéenthe Chapter he sayth That the Scripture is the foundation and Pyller of the Churche and of all that is therein The. xiij Question Whether that Paule Peter James and the rest of the Apostles in the first Counsell holden at Jerusalem did take into theÌ„ the Heretikes which vrged Circumcision and the obseruing of Moyses lawe vpon the godly or the lay men which were of that secte The Answere THe whole scope and drift of this question is this that if there chance a frée conference or disputation in any counsel wherin they are required to render a reason of their fayth and Religion and so may not refuse the same that then they may haue at the leaste some kinde of prerogatiue to the ende that nothing may bee decréed agaynst theÌ„ that they may not be drawen froÌ„ their sinnes errors other abuses to a vertuous acceptable life before god Therfore séeke they by al meanes that them selues onely may be placed in thâ— councels and that they may not be constrained to admit any lay man or suche as are not of their stampe amongste them but that they alone may haue ful power and aucthoritie to accuse to be witnesses to determine and to iudge and that by this meanes nothing may be done but as it listeth them And eueÌ„ in this sorte haue some of their forefathers nowe a great while holden councels being the readye waye as they thought to prouide for them selues But whether this were acceptable before God vpright before men or profitable to the church the time it selfe the oppressing of the truthe the slaughters of moste godly men and the miserable gouernement of the thurche dothe euidently declare yea and all faithfull and wise men may easely iudge Of this question there is two partes The first is vvhether the Apostles in the firste councell at Ierusalem did take into the same those heretickes which wente about to thrust vpon the godly circumcision and the lawe of Moses Now héere they suppose we must néedes denie the same whereuppon they will conclude that bicause we are Heretickes we neither oughte to be heard nor be admitted into the councel But althoughe there were no place nor licence giuen to the heretickes in the councell at Jerusalem to speake yet it foloweth not that we ought not to be heard or ought not to be admitted into
authoure namely that all menne should come to the Sée of Rome to finishe all controuersies of religion and that they should take al interpretations from the Popes holinesse But if the church of Rome were now as frée from errors as was the church in that time when Paule and Barnabas came thither we would not be ashamed to require and take answeres from hir But bicause the doctrine church which Peter planted in Judea is in this our age neither to be founde in Rome or at Jerusalem and they of Rome are rather founde like vnto those of whom Peter prophesied in the seconde chapter of his seconde Epistle we therefore by good right ought to depart from that church And yet doe we not spoile eyther the churche of Peter or the aunciente doctrine of their due honoure for we doe followe the true and aunciente Doctrine and churche of Peter and séeke to haue all controuersies of Religion iudged by the doctrine of Peter and the other Apostles Wherefore lette these Romishe harlottes looke rather vppon their owne wallet and diligently consider what greate honoures they giue to S. Peter and his seate and Churche which haue chaunged the same into a market of marchaundise and sincke of al horrible sinnes as al the world may sée and eache godly man dothe greatly lament In dede Paul spake his minde first in the councell at Jerusalem but what would yée therewith Knowe yée not that he accused his aduersaries and therfore it behoued him to speake first But yet I maruell muche that yée attribute not the cheefest place in thys councell to S. Peter For your contention is onely for the cheefest place the greatest pompe and glory For these men haue quite forgotten that doctrine of Christe saying Hee that vvill bee greatest amongst yee lette him be your seruaunte and submitte himselfe vnder all if he vvill enter into the kingdom of heauen And therfore me thinketh they are like to the Pharisies of whoÌ„ Christ speaketh in the gospel saying that they loue the vppermost â—eates and to be reueâ—enced of men But that they maye see me will denye them nothing that may iustly appertaine vnto them lette them endeuoure firste to be made like vnto Paule and Peter and then will we gladly giue them the cheefest place But if they be not suche then is there no cause why they should brag vnto vs of their holynesse and great titles for we may knowe them euen as the rotten trée is knowne by his frutes Further more the holy Ghoste was in that councell at Jerusalem for so it is written in the fiftienth of the Actes But what maketh that for you Or what doth it further your cause For it foloweth not that the holy Ghoste is in al your councels as we haue sufficiently proued already And againe we doe not call in Question the things which are inspired giuen by the holy Ghost but those things onely which you and your forefathers haue fayned oute of your owne braines and so thruste vpon the church contrary to the word of god But if you estéeme the holy Ghoste so much as you beare the world in hande yée do why then obey yée not the things which by his inspiration he hath deliuered For in the councell of Jerusalem in which the holy Ghost was present thus is it decreed It seemeth good to the holy ghost and to vs that vve lay no more burthen vppon you And why I pray yée haue not you and your forefathers obserued this Why haue yée laid so intollerable burthens on the backes of the poore Christians Why call yée vs heretickes for that we goe about to restore the churche to her former libertie and deliuer the same from these intollerable burthens But if those your ordinaÌ„ces are so necessary to saluation why theÌ„ do not you your selues obserue the same Truely you manifestly declare your selues to be of the number of those of whome our Lord said They lay heauie burthens vpon the shoulders of other men but they vvill not touche one of them vvith their little finger Matth. 23. The sixtienth Question Whether the church of Christe haue decreed any thing against or contrary to god and that theÌ„ they shewe the same in what pointes it consisteth The Answere WE haue already sufficiently spoken concerning the holy christian churche which dependeth only vpon the word of God and therefore we haue not either to charge or accuse the same But as coÌ„cerning the late vpstarte church of Rome we not only accuse it of diuers crimes but also haue already shewed that euidently what shée wanteth and wherfore we forsake and accuse hir The fourth Common place Of Free will. The seuententh Question Whether men haue not fre wil to doe good and euil The Answere THis Question touching the frée wil of man is the very ground foundation of that proude and arrogant doctrine concerning the merites of man as though there were any good in vs of our owne selues or as thoughe we were able to doe good fréely by our owne power for the which God muste néedes let vs haue eternall life But yet the holy scripture teacheth vs an other lesson how that man caÌ„ not do any good thing as of him selfe neither by all his power accoÌ„plish any good For his vnderstanding and frée will not being regenerated is so fowly blotted and defaced in him by his first traÌ„sgression and so wrapped in sinne and wickednesse that euen by nature he is caried hedloÌ„g vnto al manner of euil so as he is made very vnfit and vnapte to goodnesse And then what libertie or free wil can be attributed to such a man S. Paule saith The wisdome of the fleshe is an enemie to God neither is it subject to the lavve of God neither can it be Read the third Chapter also of his Epistle to the Romanes But who so euer is borne a newe by grace throughe the operation of the holy Ghoste of him is this saying of Christe to bee vnderstanded He vvhich dothe sinne is the seruaunte of sinne But if the same haue made you free then are you free in dede That is you are made frée from sinne the diuel death and damnation that fréely and with good will by the operation of the holy ghost and not by coÌ„pulsion you might do the good thing which you do And they whiche are so redéemed and indewed with Christian libertie they attribute not the good which they doe vnto their owne power and frée will but to the grace of Christe and to the holy ghost which worketh the same in them For Christe saythe in the fiftienth of Jhon He that abideth in me and in vvhome I abide he bringeth forthe muche frute for vvithout me you can doe nothing And S. Pauls saith in the second Epistle to the Corint and third chapter we are not able to do any good thing of our selues as of our selues but all our habilitie thereunto commeth of God. And in an other
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