¶ Questions of Religion cast abroad in HELVETIA by the Adversaries of the same: and answered by M. H. Bullinger of ZURICK: reduced into. 17. Common places.  
Translated into English by john Cox. 1572.  
¶ Imprinted at London, by Henry Bynneman, for George Bishop.   

To the right Reverend father in God, and my very good Lord, William by God's providence Bishop of Excester, john Cox Wishes all grace, and peace of conscience from God our heavenly father, through christ jesus our Lord, now and for ever.  
WHEN I HAD finished the translation of this Book, (right Reverend father) and being persuaded by some of my godly friends, to publish the same in Print, for that it was a Book not only containing the whole sum of our Christian Religion, but also answers to all the objections which our adversaries the Papists may or can object against us, bearing any similitude or likelihood of truth: and again also considering with my self, that in these our days, being the last, and therefore the most perilous and dangerous days, for so our saviour Christ himself teacheth us, wherein we have great need to be furnished against the assaults of the enemies of true Religion: and weighing with myself the godly mind of the author, D. Henry Bullinger, who written the same in his own natural tongue, for the profit of his Countrymen, as more largely appeareth in his own preface, where he declareth why he took this matter in hand, a man of most singular learning and virtuous living, for whom all christendom is bound to magnify the majesty of god, declaring his love towards us, in sending such an excellent member to his Church, who painfully traveled, not only in Lectures and Sermons, even in his old and feeble age, but also written many Books, so that it can not well be discerned, in which of these two exercises he did most exceed in labour: thought I could do God no better service, and no greater pleasure to my Countrymen, than to make them partakers of such a precious pearl as this. For that it is a sure shield and strong furnished fortress against the carping tongues and clapping clacks of Mo●●● his race. For such is the great frowardness & obstinacy of some men, that although God of his mercy and clemency hath repressed and beaten down the frozen, frosty, and dark mountains of Popish Cimmeria, whereby the clearness of his Gospel was kept from us, and hath caused the most comfortable bright beams of his Gospel to shine forth over us, yet they most wickedly blindfold themselves with the thick and foggy mists of man's imaginations, and so rebelling against God their Creator, chose rather stubbornly to abide in their old horrible darkness, than willingly to embrace the comfortable light of so merciful a God. Wherefore I mused with myself, to whom chiefly I might dedicated this treatise: & amongst many grave and wise personages, I found none so meet as your fatherhood, and that for two causes: The one for that it hath pleased god of his mercy to take away hence unto himself, that most precious lewel and excellent ornament of his Church, D. Jewel late Bishop of Sarisburie: for whose death what sighs and tears are amongst the godly I cease to declare, partly for that I will not augment and renew your Fatherhoods conceived sorrows, which you have planted within your breast, (such was the great amity, love, and faithful friendship between you,) and for that partly the abundance of mine own tears forceth the same, (such are the vehement affections of man's nature:) to whom this Book was dedicated by one josias Simlerus, one of the chief Ministers in the Church of Zuricke, who turned the same out of dutch into Latin, wherein the author written it, as I said before: that as the Book was a defence and fortress to many, so he likewise might be a shield and defence unto the same, against the brawling tongues of the barking enemies the Papists, who are ever ready to spit forth the pestiferous humours of their malicious and ungodly stomachs, as their tyrannous practices from time to time, have and do most manifestly declare. Wherefore right reverend father, and my singular good Lord, sith it hath pleased God (as I said before) to take away from us such an ornament and jewel, for some good cause unto him known, I offer this his defence into your hands, being no less worthy to take so good a matter in hand. The other is your good lordship's accustomable favour and good will, continually bestowed on the chief of my friends, which forceth me to dedicated this unto you: thereby to signify, that although there wanteth power and ability, both in them and me to requited any part thereof, yet such is our bounden duties towards your Lordship, that neither blind oblivion, nor time with his crooked scythe, shall be able to cut that reverend affection and love, from our breasts which we have dutifully conceived towards you. Wherefore I most humbly beseech you, to accept this my travel in good part, and as the only token of him, who prayeth daily unto the almighty God, that he may increase you with honour, and so govern you with his holy spirit, that as you have begun, so you may continued a most vigilant and painful pastor in Christ'S Church, to the comfort and increase thereof, the quiet and discharge of your own conscience, the defacing and overthrowing of the adversaries of the same, and the encouraging and provoking of your godly Ministers and Preachers to follow your steps, in painfulness, diligence, love, humility, and other most excellent virtues, for the which, amongst all the godly you are most worthily commended, and that so finishing your life, with a long and an honourable age, you may with Chryst jesus our head and only chief pastor, possess the crown of eternal glory, for ever and ever.  
Amen.  
Your Lorpships' most humble at commandment, JOHN COX.   

To the right reverend Father in God, john jewel Bishop of Sarisburie: josias Simlerus wisheth health.  
I Have heard oftentimes many godly men greatly desire some writing, in the which there might briefly be confuted all the chief arguments of the Popish prelate's. For (said they) there is much written very copiously and learnedly against them, but all men have not leisure to read over so great and large works: And furthermore, to those which travel, and by cruelty of the persecutors of our religion, are forced to read them privily, these great volumes are to them very incommodious: because they cannot easily be carried about with them, nor thrust or hid in their bosom. And remembering that a few years agone, the reverend father in God john Parkhurst, did often times desire me, that like as D. Bullinger my father in law (whom for reverence sake I name) had briefly set forth the chief points of our religion, and confirmed the same by testimony of holy scripture, intituling it the Sum of Christian Religion, so I in like manner should gather together all the arguments which the papists are wont to bring out of the scriptures against us & our doctrine. And he encoraged me hereunto, saying: that this labour would not be so tedious & hard unto me, as profitable and grateful unto many good men. And it would be the less labour for that many of our countrymen had written very largely in the same matter, so as there remained nothing else unto me, but to bring them into some brief order. And as touching the profit hereof, he said it might well be perceived, for that heretofore there was set forth an Enchiridion of common places by john Eckius, a very stout champion on the Pope's behalf, which being studiously and earnestly read of many Papists, confirmed them in their errors: and therefore he had no doubt, but if some like book were set forth by us, many would willingly read the same, and thereby also take great profit: which thing he said might well be gathered, because that little Books, of all those chief points might very easily be spread abroad by the Printers, and so be studiously read of all men. Wherefore, these & many other things which he was wont most gravely and learnedly, according to his custom, to rehearse unto me, did easily persuade me that such a book would be very profitable and acceptable to many, but that I should attempt or enterprise to begin such a work I cannot yet persuade myself, not for that there wanteth good will both to gratify my friend privily as also openly to pleasure others, but because I stood in doubt how to finish the same. But when the year last passed, there was put into Print a little book by the Reverend father Doctor Henry Bullinger, in which he Answereth to certain Articles or Questions wherewith the Inquisitors of B●●●ria, as they say, examine those which are suspected in Religion, I thought with myself, that the same would not only satisfy the minds of divers godly men, but also the special request of our● Parkhurst, and therefore have I turned the same into Latin, that all men might read it. For in this book are all the chief arguments of the Papists (and especially those with whom they are wont to pose and trouble the minds of the simple and unlearned) briefly confuted and answered. And whereas Philip Melancthon of most worthy memory, father of all the learned men that hither unto have lived in Germany, wrote a Book answering these Articles of Bavaria, as the title of his book doth testify: yet of. 61. questions he only answered but. 18. peradventure supposing that by the Answers made unto those, the rest also might easily be confuted. But D. Bullinger having regard to profit the simple and unlearned, maketh answer orderly, to each one of these questions: and therefore though he took this matter in hand after that great learned man D. Melancthon, yet is it profitable: because not only Melancthon did not answer to them all, but also because in that his answer are some such things which are not altogether allowed of the godly, and chiefly those things which are written in the 22. Article touching Free will: Of the which matter I will now say nothing, but he that readeth both the books, and weigheth the arguments, may easily judge.  
This Book do I send unto thee, most learned Jewel, first because of the great friendship between thee and our Parkhurst, that so by you I may satisfy his desire and request: or else that at the lest he may herewith content himself, until some better learned than I, may take this his desired work in hand. Furthermore my desire was, that by this a public testimony might be extant, not only of my duty towards you, but also of your love towards me, which I not only perceived when we were together, but also do perfectly understand by your letters since sent unto me. And although the Popish doctrine be through God's great mercy quite chased away from your Country of England, (for the which all godly do greatly rejoice) yet I trust this my work shall not be unprofitable, to weed out of the minds of the simple the dregs of that Doctrine, so as thereby the pure doctrine of Christ, may be the faster and better engrafted. And in the exercise hereof, you have not only many helpers to me unknown, but also those whom I right well know, men of excellent learning and virtue, true Bishops in Christ, D. john Parkhurst, D. Eduin Sands, D. Robert Horn, The reverend father john Bale, D. john Pilkinton, D. Thomas Lever, D. john Fox, and D. Laurence Humphrey, all whom I beseech Christ to preserve.  
From Zurich Idib. August. 1560.   

Henry Bullinger to the Christian Reader.  
THere are almost every where through Germany scattered abroad certain Questions, written or Printed, and that to the end the professors of the gospel, and especially such as amongst them are unlearned, might by them be troubled, brought into doubt, and as it were quite driven from the gospel, as from a new, doubtful, false and corrupt doctrine. For some of these Questions are so coloured with scriptures, that at the first sight they seem to have some show of truth. But they all shoot to this mark, that they may thrust in and plant, not the true church of Christ and his doctrine, but the church of Rome, her doctrine, manners, statutes, and other abuses. Whereby it comes to pass by the infirmity of man, and by reason of persecutions, that many conceive an evil opinion and loathsomeness of the gospel, and that chiefly when they see there is no man to instruct them, strengthen and comfort them. Wherefore when by some I was requested to make some brief and plain answer to the said Questions, and somewhat to open the matter, that both they might perceive how to understand those places of scriptures, as also see that our relion grounded on the Gospel, is not such as they slander it to be, I took that matter in hand: And applied my diligence to defend the true religion (as indeed it is the duty of every good Christian) to comfort the godly and such as were afflicted, and according to the talon given me of God (for without his help all man's doing is but vain) I answered the lxi questions, for so many came unto my hands, & therefore whether there be more or less in other places I know not. Wherefore I beseech thee good Christian Reader to take this my travel in good part, and follow the Counsel of S. Paul, who biddeth thee to prove all things, and to keep that which is good. And thus much more I say for their sakes that shall either read or hear this Treatise, that if they be wearied with the contentions and strifes in Religion, and the sharp taunts that oftentimes fall out in that cause, I have in this Book chiefly laboured to teach the matter most briefly and plainly, and that without all heat of contention, to God's glory, and the profitable edifying of the godly. The articles or Common places which are touched in these lxj. Articles, I have here briefly set, following in order.   

The Common places which are handled in these Questions.  

1 OF the holy Trinity. Fol. 1.  
2 Of the holy Christian Church, and of the Church of Rome. eodem.  
3 Of Counsels and decrees of the church. Fol. 30.  
4 Of Free william. Fol. 43.  
5 Of faith and good works. Fol. 46.  
6 Of the intercession, invocation, and worshipping of Saints. Fol. 58.  
7 Of Relics, Images, and such like. Fol. 70.  
8 Of purgatory, and prayers for the dead. Fol. 75  
9 Of Sacraments. Fol. 83.  
10 Of Baptism of children, and of the anabaptists. Fol. 85.  
11 Of the Lord's supper and receiving thereof. Fol. 88  
12 Of the sacrifice of the Mass. Fol. 103.  
13 Of repentance and Confession. Fol. 108.  
14 Of the authority of Priests. Fol. 116.  
15 Of Marriage, vows and Chastity. Fol. 120.  
16 Of Enoyling. Fol. 139.  
17 Of the Magistrate and lawful obedience. Fol. 141.    


The first Common place. Of the holy Trinity.  


The first question.  
What they do think of the holy Trinity.   

The Answer.  
TOuching the holy 
How & what we aught to believe of the holy Trinity.  Trinity, I do believe all that which the true and sacred word of God doth teach to acknowledge & believe. To wit, that there is one only true and living God in Trinity: one (I say) undivided in substance, and three distinct parsons: God the father, God the son, and God the ho y ghost: being of like power, and equally to be worshipped. So are we taught Deut. 6. Exod. 20. Matth. 18. Luke. 1. john. 1. 3. 5. 6. 8. 9 10. 14. 15. 16. and 17. Rom. 1. and. 9 1. Corinth. 8. 1. john. 5. Likewise we confess the true faith of the Trinity, contained in the twelve Articles of our Christian faith: where we say: I believe in God the father, in his only begotten son, and in the holy ghost. And therefore, what so ever in times past hath been written or taught against this Doctrine by Praxeas, Arius, Macedoni● and such like: yea and whatsoever the Jews, Turks, Michael servetus that Spaniard with their adherentes have written, we abhor and detest, assenting only to the old holy Apostolic Church.     

The second Common place. Of the holy christian church & of the church of Rome.  


The second Question.  
Whether they believe in one, holy, Catholic, and Apostolical church?   

The Answer.  
LIke as there is contained and expressed▪ in the. xii. Articles of our christian faith, so do I believe that there is one holy and Catholic 
There is but one Catholic Church.  church, and that the same, or the Saints which are therein, be partakers of all the grace and gifts of Christ. I call the same one, and Catholic, because there is but one only true Church, beside the which there is none other. And the same is the congregation and fellowship of all the faithful throughout the whole world, which at any time have lived on this earth, in what time or place so ever they have been, or that now are, or hereafter shall be. And as there is one God and Lord, neither any more Gods or Lords▪ (as appeareth ●. Corinth. 8. and Ephes. 4.) so also it is of necessity, that there be but one only church. Wherefore although this church be dispersed, divers times into divers & sundry members, through out the face of the whole earth, yet hath it but one spirit, one faith, believeth in one God the father, & in one saviour our Lord Jesus Christ & in the holy ghost: And therefore is knit in one charity and in one mind with all faithful, where and 
The Church is holy.  in what place so ever they be. And this church is holy (that is to say) sanctified & purged from sins, beautified & endued with holiness and righteousness, and that through the grace of God the father, in the blood of his only son, by the power & effectual working of the holy ghost. 
Why the church is called Apostolical.   
It is called the christian & Apostolical church, because it is grounded & built by the blissed Apostles, upon the true rock, & that only everlasting foundation Jesus Christ, in the which foundation also, it is preserved, réedified and increased by the doctrine of th'apostles, as we may learn by S. Paul 1 Cor. 3. Eph. 2. &. 4. 1. Pet. 2. And here is to be noted, that as the Israelites did believe Moses, (that is to say) did believe the doctrine & commandments which he brought to them from God: even so the christians believe the true church. Paul also calleth it the pillar and foundation 
How the Church is believed.  of truth, because she heareth the voice only of her pastor Jesus Christ, & not the voice of any stranger. Neither is it believed because it is the church only, that is to say the congregation or fellowship of men, but because it is the church of Christ & heareth only his eternal truth, preserveth, confesseth & teacheth the same: and for this cause she is called the pillar & foundation of truth. Wherefore we believe the church for Christ's sake, and for his truth and doctrines sake, which by his faithful ministers is taught in the same. Neither aught any man to believe in the 
We must not believe in the Church.  church: because she is collected of men, & therefore is of the order of things created. And it is manifest that God abhorreth all those which trust in men. jerem. 17. wherefore this preposition, ●n, is joined in the. xii. Articles of our faith, only to the three persons of the holy Trinity. For we confess that we believe in God the father, in his only begotten son, and in the holy ghost. Furthermore, Cyprian and other holy fathers do excellently teach in their interpretations of the creed, that we must believe there is an holy church, but not to believe in the church. And therefore do we not teach any new thing, but that which the fathers before us, have themselves most plainly & diligently taught.    


The third Question.  
What they understand by the name of the church?   

The Answer.  
WE understand thereby 
What the Church is.  the congregation or company of those which believe in Christ. For the church in the German tongue is called Kirch, as though it were derived from the Grecians which call our Lord Jesus christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Lord. Wherefore all those which are coupled or knit to Christ, the true head and fruitful vine, as his proper members and branches springing and growing in him, are the true Christian church. And this interpretation of the name of the church we 
The Communion of saints  have also in the Articles of our faith: for to the confession of the catholic church we add, that we believe in the Communion or fellowship of Saints: as though we should say, the church is none other thing but the congregation of Saints. And even in this sort do the blessed Fathers interpret these things. The church is called the Communion or fellowship of Saints for these causes. First, because all the faithful there, are partakers of all the gifts and graces which Christ hath purchased: that is to say, chiefly the remission of sins, like as it is said in the creed next after this Article: I believe the remission of sins, the resurrection of the body, and life everlasting. Secondly, it is called the Communion or fellowship of Saints, 
Saints.  that is to say of the faithful: (for as appeareth by the Epistles of S. Paul, the Apostles and other blessed Fathers, called the faithful or Christians, Saints.) Because (as I said before) they are sanctified by Christ in his blood through the holy Ghost. But because the church is a congregation or company, peradventure therefore it is called in our mother tongue Kuch, by this letter L, and not as some other Germans do sound it by the letter R. For in the Hebrew tongue the people or church of God is called K●ha● and Keh●●a●, whereupon the Germans say Kilcha. But whether it be derived from the Hebrew or from the Greek, it is all one. For each of those words signify the congregation or fellowship of God's people, even as this word Ecclesia amongst the Latins doth also signify, which word is borrowed of the Grecians. And although the universal Church of God in this earth can not be brought into one company or fellowship before the last day: yet notwithstanding, is the same nevertheless, a spiritual and invisible body, perfectly compact under one 
1. Cor. 12. Ephesi. 4.  head, Jesus christ: even as divers members having sundry operations, are joined in one body. The universal 
How the universal Church is divided.  Church of Chryst is divided, first, into the congregation of them, which having finished the course of this their life, and passed over all corruptible things, do now rejoice with christ their head, in heaven, & praise God for evermore. secondly it is divided into the congregation of those which do yet live here on this earth, in daily battle, in the Church of Chryst, and have this hope, that at the time appointed by god, they shall come to Chryst their head, and the fellowship of their elect brethren. And in this congregation there are some which have true faith, and therefore are the lively members of the Church, under their head christ: some lack that lively faith, and therefore are hypocrites, 
Hipocri●s in the Church.  being yet numbered in the visible Church, so long as their wickedness springeth not forth, nor they bewray themselves. Touching these. S John writeth 
1. john. 2.  thus: They went out from us: (by this it appeareth they were reckoned in the Church, for else could they not have gone out thē●e) but they were not of us, (that is to say, they were not the lively members of the church & true believers) for if they had been of us, they would have remained with us. And hereupon it cometh to pass, that many divide the church into the inward and invisible, and into the outward and visible Church. Yea furthermore it is divided into the congregation of those which have lived from the creation of the world, unto the coming of christ, & into the company of those faithful which have been since the tune of christ, and shall be to the end of the world. And every congregation of each these parts, are called the Catholic or universal church: yea each of those churches which are scattered in this world, have but one spirit or faith, hath each the name of universal church. For in the scriptures there is mention made of particular churches in this earth: as that Paul writeth to the church of Rome, Corinth, Ephesus, and such others. And therefore even as many Cities and Provinces are contained in one kingdom, and of many members is made one perfect body: so also those churches which are dispersed upon the face of the earth, make but one church, one kingdom, and one spiritual body of Christ, be being the head thereof.    


The fourth Question.  
Whether they believe that the universal church of Christ, be guided, ruled, and governed by the holy Ghost?   

The Answer.  
GOd hath always even 
God governeth his church by his holy spirit.  from the beginning of the world been present with his people and church, governing the same by the ministery of the patriarchs, Prophets, and Apostles, and that through the holy Ghost. For oftentimes God speaketh in the old Testament, saying: Behold I am always with you, I will guide and defend you. etc. And in the new Testament our Lord Christ saith: Behold I am with you for ever, until 
Math. 28. 18 john. 14  the end of the world: And again, I will give my spirit unto you, that he may abide with you for ever: And again, where two or three are gathered together in my name, there am I in the midst of them. But the purpose of 
The end of this Question.  this Question is to bring the godly and simple into perplexity and doubt. For when they confess, that god governeth his church by his holy spirit, forthwith the popish bishops conclude thereof, that the church neither hath, nor can err: and hereby they suppose, that all other things are sufficiently proved: to wit, that what soever they under the title and name of the Church shall thrust upon men, are both good and inspired by the holy Ghost. But unto these mates we answer: first, that we do not acknowledge that church whereof they brag, to be the true primative apostolic church, as hereafter we shall prove. secondly we d●● not confess, that the 
How the Church either erreth or doth not err.  Church can not altogether, or in all points err. For so long as she is governed by the holy ghost, and only hearkeneth unto him, doing nothing but by his motion and word, she neither doth nor can err. But if she serve at any time from the government of the same spirit, and governeth after her own lust, then truly she not only may, but also doth err. But if any will ask whether the Church may serve from the direction of God's spirit? I answer, that it is evident, and may in no wise be denied, that the Church of God here upon this earth often times under Moses, the judges and the Kings of Israel and juda hath erred. Yea, and that the Disciples of Chryst (who yet nevertheless were the church of christ) did err, and had their falls. For who is ignorant what happened to David, Aaron, Peter, and other the holy Saints and Disciples of Chryst? Yea, we must note, that the Church is gathered not of Angels, but of men. Wherefore although it be inspired and governed by the spirit, yet it is not thereby turned into the spirit: for it keepeth still her flesh, and the infirmities thereof, yea even unto death. Who is ignorant of those writings which Saint Paul hath generally uttered touching the battle between the flesh and the spirit, and that not in the ungodly and unbelievers only, which are not of the Church, but even in the faithful also, and members of the Church. And this battle is so vehement and sharp, that even thereby the godly are forced, not to do that good and just thing which they know, but to do that which they aught not to do: Read S. Paul's fifth chapter to the galatians, & also the seventh to the Romans. Yet nevertheless, the same Apostle calleth the galatians and Corinthians, 
2. Cori. 1. 6. Galat. 1. 1.  the true church of Christ, as purified by his blood, and governed by his holy spirit, whereas notwithstanding, he accuseth them of grievous errors and vices, and exhorteth them to repentance, and amendment of their lives. Whereby it is evident that even these most excellent churches of the Apostles have erred. But there is an other Objection brought against us out of the ballads of Solomon, and out of the fifth Chapter of S. Paul's Epistle to the Ephesians: where it is said, that the church is beautiful, and without spot or wrinkle: which place S. Augustine interpreteth, saying: that this purity and holiness is begun in this life, but in the life to come, when through death we shall put of this flesh, it shall be fully perfited, so as we shall have neither spot nor blemish, but be most perfectly pure. hereunto we add the words 
john. 13. john. 15.  of Christ, who most plainly expoundeth this matter in the Gospel, saying: He that is washed, needeth not save to wash his feet, but is clean every whit. And again he sayeth: Every branch which bringeth forth fruit, my father purgeth that it may bring forth more fruit. Now are you clean through the word which I have spoken unto you. He doth not only say that the Church is pure, but altogether pure: yea that it may bring forth fruit: and yet nevertheless he speaketh of the washing of the feet, and of the purging which his father shall do. Whereby we may easily gather and perceive that the church is clean through the grace of God in Christ jesus, and yet by her own nature, and through the manifold infirmities of the flesh, which she retaineth even until this temporal death, she hath need to be washed and purged. Wherefore she daily prayeth: forgive us our trespasses, as we forgive them that trespass against us. And S. john the Apostle saith: If we say we have no sin, we deceive ourselves, and there is no truth in us. ●. john. ●. wherefore being delivered from this miserable flesh, we are made perfectly pure in the life to come, and free from all blemish. But so long as the Saints live here on this earth, clothed with their flesh, they are subject to many infirmities. And therefore hereby it appeareth, that by this reason, the Church both may, and doth err: although it cannot be moved, because she is grounded upon the true rock: and so long as she heareth and followeth the voice of her true pastor, she erreth not.    


The fifth Question.  
By what marks or tokens may the church of Christ be known?   

The Answer.  
Chiefly the Church of 
The chief tokens of the Church.  God may be known by the pure word of God, perfect faith, charity, innocency, newness of life & the continual calling upon god in all her necessities. For Christ plainly sayeth: He that is of God, heareth gods word. And again: My sheep hear my voice: but the voice of a stranger will they not hear, but will flee from it. And again, In this shall all men know that you be my Disciples, if you love one an other. And S. Paul: The sure foundation of God abideth, having this token: God knoweth who are his: and let every one which calleth on the name of Christ depart from evil. And again: Every one which calleth on the name of the Lord shallbe saved. And to this end also appertain the 
The Sacraments are signs of the Church.  blessed Sacraments, whom Christ hath ordained as outward signs of his church, and therefore ought most reverently to be received of us, as they have been by the Saints before in true faith as may appear. Matth. 28. Mar. 16. Luk. 24. Act. 2. 8. 10. etc. 1. Cor. 10. &. 11. But because many godly men which are the true and lively members of Christ, do oftentimes want the sacraments, not through contempt, but by reason of necessity, being yet nevertheless knit unto Christ and his members by true faith, spirit, love, and newness of life, exercising themselves in all Godly studies, I have placed the first order of signs, as most chief and necessary, whereby the Church may be known, yet not omitting these godly signs or Sacraments.  
But now the Prelates of Rome 
The succession of Bishops.  think and say that the true and lawful sign of Christ's Church, is the orderly succession of Bishops in the Church, with their spiritual government: And because the Church of Rome hath such succession, therefore they say that it is the true and primitive Church, and that they have the true government of the same, so that who soever is out of that government, is out of the true Church.  
They call succession a continued order, wherein one bishop hath succeeded in the place of an other, and hath governed the Church even from Saint Peter the Apostles time, unto this Pope called Paul the fourth. But they greatly err, which think that any thing may be proved by succession, whilst they leave out tha●▪ which is of most force therein: That is, that if like as they have succeeded in the place of Peter and the other Godly Bishops (which thing we grant them) they have also succeeded them in the spirit of Christ, in Doctrine, in faith, gravity, godliness, humility and patience.  
Wherefore scythe they want this point, being the chiefest (as all men know and find by experience, so as it needeth no further proof) their vaunt of succession, is nothing else but an idle sound, to blear the eyes of those which are simpie.  
Saint Paul the Apostle sayeth thus: Be ye followers of me, even as I follow Christ: Whereby appeareth, 
Succession proveth nothing.  that Succession taketh his force and effect only in Christ, without whom, it neither proveth or availeth any thing.  
Wherefore even in their own Canons it is thus written. Dist●n. 40. It is not an easy matter to stand in the place of Peter and Paul, and to occupy the seat of those which reign with Christ.  
Because it is said, they are not the children of holy men, which occupy the place of holy men, but they which exercise the works of them. We, therefore which govern, ought to be known, not by the Nobleness of birth or of the place, but by the excellency of our manners, not by the famousness of Cities, but by the purity of Faith: The seat maketh not a priest, but a priest maketh the seat: the place sanctifieth not a man, but the man the place: Every priest is not holy: but every one which is holy, is a priest. He that occupieth the seat well, receiveth honour of the same: But he that useth it evil, doth wrong unto the seat.  
By these words it is manifestly taught that the chair or seat wherein holy Bishops have set, or succession, is nothing worth: except he be also holy, which succeedeth in the place of holy men, imitating the steps of those, which were before him: but if he be wicked, he than receiveth no honour of the seat, but dishonoureth the same. Wherefore these Prelates may now consider what honour they receive by their succession, which daily (to the end they may bring us into contempt) they object against us. The high Priests and Prelates, who in the time of Christ, did set on Moses chair, could have derived the pedigree of their succession from themselves even unto Aaron, but because their life and Doctrine did not agree with the life and 
Succession of Bishops against Christ and his Apostles.  Doctrine of Aaron and other godly Priests, their succession availed nothing against Christ and his Apostles: neither were Christ and his Apostles false Doctoures, or dissevered from the true Church, because they were not able to prove their succession as the pharisees could: For the word of God and the institution of Christ was sufficient for them.  
Wherefore sith even we also now have on our side the word of God, and the institution of Christ, there is no succession of Bishops that can prove us to be no Christians, or to be out of the true Church. The Histories of Popes and other like Prelates, which are written, yea even by their 
Succession degenerated.  bear friends and defendors, do sufficiently ●e●●●ie that almost all of them, have obtained this dignity and place, by most ●ilt●●e means, by Simony, wi●ked arts, violence, murders, and traitorous conspiracies: wherefore if it would ple●le them a little more narrowly to consider hereof, they should ●●nde by better advise, there were no jolt cause to brag of their succession, but rather to bury the same in silence, sith by it their evils and horrible filthiness is so clearly detected. But God hath ●one this, to the end the truth 
Of the Apostolic seat.  might be revealed, and the go●ly warned to gather themselves together under our head Christ, and into his true Church.  
In time's paste about a thousand years agone, it was an usual kind of speech amongst the Fathers, to say: The Apostolic seat, the Sea of Antioch, of Alexandria, of Rome. But by the name of sea or seat, they did not understand only the seat or place, out of the which the bishops ●f those Cities did teach, but rather the Doctrine which the Apostles and their Disciples preached first in those cities. Wherefore the ancient Bishops, which by lawful election obtained any of those seats, did preach, defend, publish, and preserve in the church, the Apostolical doctrine, and that out of the writings▪ of the blessed Apostles. But where is now I pray you the Apostolic seat? Where are the books and preachings of the Apostles? Where is their holy life? What Doctrine teach they, and in what sort live they now, which boast of the Apostolic seat? Teach they and govern they not contrarily to the Apostles Doctrine? There is no need to speak much of it here, for all men see it, and know it, yea they find by experience, that they are so shamefully wandered from the Apostles, that if now the said Apostles and holy Bishops of the primitive church, should come amongst them, and behold the pride and pomp which these Prelates use in their government, they would not only disallow them for their successors, but also accuse them for their enemies. And Paul truly speaketh very well, of this kind of succession of Prelates in the. 20. of the Acts of the Apostles: For I know 
What Paul teacheth touching the succession of bishops.  (saith he) that after my departure, there will come amongst you greedy wolves not sparing the flock: Moreover of your own selves shall men arise speaking perverse things, to draw disciples after them. But when Paul spoke these things where (I pray you) was there a more holy congregation than his disciples? And yet notwithstanding he saith: Out of you, yea even out of your own selves, there shall come evil and wicked men which shall scatter and destroy the flock of Christ. Wherefore it is no wonder to hear that at Rome, & other places, there were in times past holy Bishops, in whose places now, succeedeth most wicked men, corrupt, both of doctrine and life. And in that part addeth that these things shall shortly come to pass after his departure or death, we may easily perceive that to be of no force which the Popish Prelates so often allege, saying: It is impossible that errors should be of so long continuance in the Church, neither that God would suffer errors so long to remain. And again: that it is impossible that in those places wherein the Apostles have preached, and so many godly Bishops have been resident, all corruption and abomination should now altogether reign. But all men see what the state and conditions of these things are: yea and moreover (with great grief and sorrow I speak it) it is evident under what government, and in what miserable corruption, the ancient and chiefest churches of the East parts are now in these days. But of all these things the blessed Prophets and Apostles have spoken and forewarned us, to the end we should not thereby be offended, nor seduced by any.    


The. vj. Question.  
Whether they do believe that the christian Church is not only visible, but also invisible?   

The Answer.  
IT behoveth in this place to use some distinction. For the congregation of the saints which are in heaven (although we behold them with-the eyes of our faith, & desire to be coupled with them in the rest & joy which they possess) yet are they invisible to the faithful which live here on the earth touching the bodily sight. Furthermore, ●ith God alone knoweth the hearts, & that he only knoweth who are faithful, and who not, and because many do boast themselves to be faithful, which notwithstanding are nothing so, but are mere hypocrites, which thing none seeth but God alone, yea and because many times men judge those to be wretched ●inners, and abjects from God, which yet nevertheless are not separated from him, but are better affected in their heart towards God than we do know, and are also known to him only: therefore in respect hereof also the church of Chryst is called invisible. Again because the universal church of Chryst can never be gathered together that we may wholly see it before the la●●e day and judgement of our Lord Jesus Chryst, it is also called invisible. But she is not called invisible, as though s●e were not at all: for we do willingly confess, that upon this earth the church of Chryst is visible also. For it is evident that the congregations of the Corinthians▪ Ephesians, Philippians. etc. are called of Paul the church, and we know also that every one of those faithful in those churches were visible, although yet nevertheless the spirit & those spiritual gifts which they had were invisible, but when they showed forth themselves by the exercises of sundry virtues. But what needed this question? Or what profit cometh thereby to the faithful? Truly it tendeth ●o th●● e●de: the Popes and Prelates desire to be accounted the visible Church, and hereby would fain have all power and authority to be conveyed over unto them.    


The. seven. Question.  
Whether they do believe the Church of Rome to be the true catholic Church?   

The Answer.  
SEE here I pray you, their 
Whether the Church of Rome be the catholic Church.  purpose, for to this end groweth the drifts of all their arguments, namely, to have us confess the Church of Rome which now is, and the head thereof, the Pope, to be the true & only Church of Chryst, which the faithful throughout the whole world without all manner of question, aught to believe and obey: as shall manifestly appear by the questions following. And this question truly is very absurd: for it is alone, as if it should be demanded whether any one city in a Realm be the whole Realm or no? Or, whether that any one man in a multitude be the whole company or no? Or, whether the hand or foot of some one body, be the whole body or no? For before I have already showed that this word Catholic signifieth universal: and yet I am not ignorant also that it may be taken for any faithful man. But by these questions they openly show unto the world their foolishness, or rather their exceeding and intolerable pride whilst they would have us to acknowledge one part to be the whole, and to have full power and authority to govern in the whole kingdom, company and body. Wherefore to this question: Whether the Church of Rome be the true catholic 
What we aught to think of the ancient Church of Rome.  Church or not, I answer thus: If they demand of the ancient Church of Rome, to the which Paul wrote his Epistle to the Romans, in the which also he remained a prisoner and preached by the space of two years: then I confess the same to be the true and faithful Church of Chryst: but not the universal Church, or the head of all other churches, but only a member of the universal church under one head Chryst, of like and equal power with other the churches of Chryst which are here on the earth: and that the Ministers thereof are of no greater power and authority than the Ministers of other Churches. The like hath Saint Hierome written concerning the Church of Rome, and the bishops thereof in these words: Neither is it to be thought that there is one Church of Rome, and an other of the whole world. For where so ever a Bishop is, whether it be the Bishop of Rome, or of Eugubium, or of Constantinople, or of Rhegium. etc. he is of like authority, and like priesthood. By the which words he teacheth, that the church of Rome is no better than other churches, wheresoever they be in the whole world, and that the bishops thereof have no more power or superiority of Priesthood, than other bishops, whether they be in small or in great Cities. But if they demand of the Church of Rome, which now is in the sort and manner 
The new or late Church of Rome is not the Catholic Church.  as all men see, under these bishops, and as it hath been also of late by the space of a few hundred years: I answer, that it altogether differeth from the state of the ancient and apostolic Church of Rome, and therefore may in no wise be acknowledged for the universal and catholic Church, whereof it boasteth. For the signs of the true Church of Chryst, built by the Apostles at Rome, and else where, are no more there to be sound: Namely the spirit of Chryst, which loveth pure, modest, and humble hearts, and departeth from all impurity, arrogancy and pride. Yea the word of truth, and that only voice of the true Pastor, is not only, not heard any more, now in the Church of Rome, purely, and truly taught, but it is also forbidden, and persecuted, with fire and sword: on the other side the doctrines of men, which is contrary to the word of GOD, is by violence and all manner of deceitful means maintained and thrust upon 〈◊〉. That sincere faith, which ascribeth all man's salvation to that only Mediator between God and man, very God and very man our Lord Jesus Chryst, is obscured: and those things which are to be sought in Chryst, are appointed to be found in his creatures, and in the works of men. The invocation of God due to him alone, through our only mediator Jesus Chryst, is turned from God, and attributed to many other his creatures, whom they by images do represent unto the simple and all other christians, to be honered, even in their temples. The Sacraments of Chryst are most shamefully abused for lucre, and are so mingled with the opinions and ordinances of men, that the sincerity and first institution of them, can very hardly be perceived, yea even of the faithful. What kind of charity and peace is in the romish Church (from the which what great and exceeding bloody battles and spoiling of men and Regions are sprung up and daily do arise within these few hundred years, in the which an innumerable number of widows and fatherless children are increased) except they would willingly be blind, all men have known to be too too much. But this miserable matter is rather to be lamented, than as doubtful to be proved: like as also the things whereof I have before spoken are too well known, and that to the whole world. And touching the life and manners of the Romish court and church, especially the principal states and chief spiritual persons, it is right evidently known: whereas nevertheless Paul saith, that those which 
1▪ Cor. 5. 6. Ephesi. 4. 5.  name themselves Christians, and yet without repentance serve Idols, are covetous pillars, shameless whoremasters, adulterers, drowned in all other filthy and abominable wickedness, giving themselves to gluttony & drunkenness, hatred and backbiting, shall never possess the kingdom of God: yea, and no christian aught to have any company or fellowship with such. And sith it is so, every christian may hereby gather what he aught to think of the church of Rome, and whether he ought to be bound to that Church, or rather flee from it, rather to Chryst and his true Church, as the Lord himself hath taught his in the seventeenth and eyghtenthe Chapters of the Revelation. Truly it is very lamentable, that so great turmoils and vexations of godly men, should be for the romish Church: and that such rumours should be blown abroad, as though shy were still even as the primative Church of Rome was, when all men may see, what manner of Church she is, what is done therein, and what we may hope to have from thence. Therefore we must depart and flee from her, and cleave to christ our Lord, and to his Christian Church, which in deed we confess to be holy, and the communion or fellowship of all the Saints.    


The. viii. Question.  
If any man doubt of the church of Rome, that then he show where the true and catholic Church of christ hath hitherunto been, or as yet is, and that he name the place where the Church is, and where it may be found?   

The Answer.  
THe Donatists, against 
To tie the Church of Christ to on● place only.  whom blessed Augustine wrote, did think that the Church of christ was tied or bound to one certain place, and that she could be found no where, but in Africa. and the secret corners of the Donatists, because they thought that in all 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, but at Rome, and that church which agreed not therewith, to be excluded from Christ'S church. And therefore they have excommunicated the Graecian and east churches, and have hereupon stirred up grievous troubles, offences, and brawlings in the whole universal church of christ. But to this Question we answer thus: Because the church of christ is catholic or universal, it can not be bound, tied, or shut up into one certain place: for how can it otherwise be called the catholic or universal church? Therefore if it continued to be catholic (as the undoubted Truth doth testify) than it both hath been in times passed, and is now also in those places where the true members of christ are: for those only are they which believe in him, call on him, worship and honour him for their only Pastor and Saviour, and have those principal tokens, whereof I have spoken before. And thus have I showed you the place wherein the true and universal Church of christ hath heretofore been, and is yet to be found. And we speak of the universal Church, which is on this earth, and not of that which is in heaven, because the place thereof is known and manifest unto the faithful.  
But what answer will these Prelates 
The ●●spell took not hy● beginning from Rome.  make to that, that there was a glorious and scattered church of Christ throughout the world, before there was any Church of Chryst at Rome, the which was not called the Church of Rome, but the Church of christ, and was in every place where any faithful were? For the Popish Prelates themselves do confess, that Saint Peter came to Rome the second year of Claudius the Emperor: and that was ten years after the ascension of christ, and that there he did begin and preach the Gospel. For the gospel sprang not up first at Rome, but it did spread from Jerusalem to Rome, and so into the whole world, whereupon some have called Jerusalem the mother Church. Therefore the romish Church hath over soon and to quickly, desired the government of other Churches, and for that cause hath stirred up turmoils and discords: not small confusion and trouble, to the universal Church. Furthermore, not only in Grecia, but also in 
There are many countries that doth not acknowledge the Pope.  the south and in the east, there are many faithful, which not only do confess Jesus Christ, but also worship, call upon him, & serve him, and do undoubtedly appertain to the kingdom of Chryst, although they be subject to the civil government of the tyrannous Lurk, and such like tyrants. Yet none of all these men care any whit at all for the Bishop of Rome, the church thereof, or for any customs or Ceremonies by the same Church devised or ordained, being contrary to the word of God: I say, they esteem them no more than we in this our age, and in this our country esteem them. And do they not now therefore appertain to the Church of christ? Wherefore, it is evident, that christ hath his church, yea even in those countries. But when as in times passed, the Bishop of Rome desired certain of those Nations, to submit themselves under the Church of Rome, they (as the Story testifieth) answered: We know your power and your pride: we can not satisfy your covetousness, nor will suffer your tyranny and unlawful lust: and therefore as we are, so we will remain. And yet these godly men refuse not to obey the Christian Church, but only they do refuse to obey the unlawful lust of these pontifical Prelates, and yet notwithstanding, love and serve christ, yea so much the more, for that they submit not themselves to the Bishop of Rome.    


The. ix. Question.  
Whether they do believe, that without the Church of Rome there be no salvation or remission of sins? and whether they do also believe that all those which separate themselves willingly from that church, are to be condemned as Heretics, and Schismatics?   

The Answer.  
LEt us make some difference 
Out of the christian Church there is no salvation.  between these questions: whether there be any salvation or remission of sins without the church of Rome? Or again: whether there be any salvation or remission of sins without the Christian church? For thus truly we suppose & say, that there is no more salvation to be looked for, without the christian church, than there was health to be looked for in the flood without the ark of Noe. For our saviour Chryst Jesus, the remission of sins, and all other good gifts of God, that are declared unto us by the preaching of the gospel, & are written in our hearts by the holy ghost, unto eternal life, are only to be found in the communion or fellowship of saints. For without the Church there are many errors in this world, as of the Gentiles, Jews, Mahomet's, & divers other Heresies, yea the laws and superstitious constitutions and Ceremonies of the Popes, which all are unknown and repugnant to the church of Christ. Wherefore, we say that salvation 
There may be salvation without the Church of Rome.  and remission of sins, may very well be had without the church of Rome. For the faithful which believe Christ's word, and feel the power of faith and redemption of Christ, and in the mean while behold what is done in the church of Rome, wherein Heaven, remission of sins, and all other holy things are set out to sale, and are bid to be redeemed with our unrighteous riches, as by the shameful mart of their indulgences it appeareth: do not long abide in such a church, nor study not to be partakers of these knacks: but flee with a quiet and faithful heart, without money, to the only grace of God, because Esaie in his. 55. Chapter, showeth that even for this cause, the Lord speaketh unto, and reproveth men, for that they come not to him, but lay out their money for those things, which profit nothing to their salvation. Let therefore every man I beseech you, read the five and fifty chapter of this Prophet. And how such buying and selling in the church, displeaseth both Christ, yea and Peter, (of whom the church of Rome doth so busily, but yet without cause brag) Christ himself declareth by his example, in that he drove twice out of the Temple the buyers and sellers, yea even with whips: john. 2. Matth. 21. In the Acts of the Apostles also it is written: That when Simon Magus saw the holy Ghost was given of the Apostles by laying on of their hands, he brought money unto them, saying: give me also this power, that on whom so ever I lay mine hand, he may receive the holy Ghost: but Peter answered him: Let thy silver perish together with thee (or as some do interpret it: Let thy money be with thee into perdition) which thinkest the gift of God may begotten with money. For thou hast neither part nor fellowship in this doctrine: for thy heart is not right before God. Act. 8.  
And because God, here by Peter, curseth all those which are not of an upright heart, and pronounceth them to have no part or fellowship with Gods elect, which make merchandise of his grace and other gifts, amongst whom, salvation and the remission of sins are the chiefest: And for that the church of Rome cannot clear herself of this fault: therefore the faithful seek not salvation or remissions of sins in her, but flee from her unto Christ our Lord, and of him by true faith, they crave salvation and remission of their sins.  
But the defenders and preachers of 
Of the faith and salvation of our forefathers.  this pontifical church, do object against all these (as by the same to bring us into an infamy amongst the people) and say: if salvation and remission of sins be not obtained in the church of Rome only, then should none of our forefathers be saved, sith they acknowledged none other but the Church of Rome? Truly we have a good hope of our forefathers touching their salvation, but yet not for that they lived in the romish church, and were subject unto the tyranny thereof: but because they kept and held truly and sincerely the chief sum and argument of the doctrine of Christ's church, to wit the xii. Articles of our Christian faith, the x. Commandments of God, and that holy Prayer given us by Christ, commonly called the lords Prayer: which Principles of Doctrine, together with Baptism, are not found or invented by the Romish church, but proceed from the holy Apostolic doctrine, and have remained continually in the church, even unto this time, God by his merciful providence so governing the matter, that amongst so many laws, Decrees and Ceremonies of the church of Rome, yet these chief principles might be preserved pure, and untouched. Yea also God so gave his grace unto the godly, that in most extreme necessity, and in the very hour of death, they for the most part have despised and contemned all the superstitions of the romish bishops, and have wholly committed themselves to the grace of god, and to the death of Christ, and have so remained, even unto death in the confession of the Articles of the Faith, and making their petitions only by the Lord's prayer. For although in all ages, men have been oppressed with the errors and superstitions of the Bishops, yet hath God even in the very hour of death, most mercifully vouchsafed to bestow his grace, as we may see by the thief on the cross, and therefore he did not reject them because of the unhappy state of the papacy. Furthermore, in all ages there hath ever been some godly men, which never liked well of the city of Rome, the Pope, their Priests, nor manner of life: but have marvelously complained from time to time, of their grievous burdens. Yea furthermore in every age, and chiefly in the extréemest tyranny, and most pride of the Romish church, God hath ever stirred up learned men, which have instructed the godly, and preached out of the word of God the true salvation in Christ, and have revealed the Hypocrisy of those which were called the spirituality. And although the most part of those godly men were put to death, even as Christ, the Prophets, and Apostles did foreshow, yet their Doctrine hath continued to the comfort of the elect: so as thereby God hath in all times, yea even in the midst of most wicked Papistry, had his elect. So even then, as likewise now, it happened as it did in the time of Elyas: For when he thought himself only to be left alone of all the faithful, and that the church was quite overthrown: God answered unto him, saying: I have seven thousand men which never bowed 
3. Reg 19  their knees unto Baal. It is therefore without all doubt, that Christ hath his elect at all times, who never bowed their knees unto papistry, neither yet hereafter will: yea and that because in the Revelation of Jesus Christ unto John, it was showed that after many and grievous dangers, which should happen to the Church, there was sealed many thousands, yea an infinite number of men, to whom these troubles should be nothing hurtful.  
But although many of our forefathers, did more earnestly clean unto the Papistical Doctrine, than was meet for their salvation to be done, as I have said already, because there was Prophesied a great miserable departure from the Faith: yet hereby it followeth not, that the Church of Rome should be the only Catholic Church, no more than it should follow that the Church of Jeroboam should be the true Church of God, because the greatest number of the Israelites did a long time cleave unto it.  
Yea even in this time there were a great number in Israel, which were not forth with condemned, because the kingdom was wickedly governed by Jeroboam.  
For God hath his elect in all ages, for whose sakes chiefly he sendeth his Prophets to detect the errors, and teach the truth.  
Furthermore we think, they may 
What is to breed Schisms or Heresies.  lawfully be counted for Schismatics and Heretics, which with a set purpose follow their own mind, and separate themselves wickedly, and perversely from the holy catholic church of Christ. To separate himself, or to be a Schismatic, or to hold an Heresy, we take to be all one thing. For in the German tongue, an Heretic is called Kaetzer, derived from the Hebrew word Kazar▪ which signifieth to cut or to separate. And therefore in the German tongue we call a torn cloth or flesh that is cut into pieces Zerkaetzeret, that is separate, cut or torn. Wherefore this word Schismatic, which is also an Heretic, signifieth an author of Schisms, factions and discords, and not one that defileth himself with lust, contrary to nature, and is to be punished with fire. And although the Germans do name him, that defileth himself with lust, contrary to nature Katzer▪ because he hath violated and broken the league and order instituted by god, whereof the scripture testifieth, that when all living creatures were brought before Adam, there was not one found like unto him, with whom he might have company and be coupled: wherefore God framed the woman out of the side of man, and ordained that they should be joined together in marriage, and so to be made one body. But the Latins derive these words, heresy and Heretics, from this word Election or choosing. For God hath most diligently and plainly prescribed by his Prophets and Apostles in his holy word, what we aught to believe and to do, and therefore saith: ye shall 
Deut. 4. 1●.  do what so ever I command ye, neither shalt thou add any thing thereunto, nor take any thing therefrom. Neither shall ye do every man, whatsoever seemeth good in your own eyes, but what I command you, that shall ye do. Whosoever therefore is disobedient, & deviseth and chooseth such things, which God by his word hath not commanded, and hereby separateth himself from the word of God & the true followers thereof, & applieth unto himself a peculiar way and order, alluring also others to follow the same, and is arrogant, obstinate, contentious, and disobedient, and though he be divers and sundry times admonished, doth yet nevertheless persevere and abide therein, such a one doth the fathers call an heretic. For the Latins interpret this word heresy by the name of sects: and these words sects and sectaries are usually received in common speech. But because they are derived from the Latin tongue, many simple people do not perfectly understand them. These words sects and sectaries, are derived from the word which signifieth to cut: as when an whole piece of wood is hewn or cut into divers parts: or when those which were first of one mind, do now disagree, and are divided into sundry opinions, so as almost every one hath a several opinion with himself: and so these parts being thus separated, are called sects: even as amongst the Philosophers were sundry sects, as of the Epicures, Stoics and Peripatetics, amongst whom each sect had his peculiar or proper opinion. Yet notwithstanding, the fathers do make some difference between these words heresy and schism, of which difference there is no need here to speak, saving only to note that every schism is not heresy. For when the Apostles began first to preach and build the church, that is to say, to bring a peculiar people both of the Jews and Gentiles unto Christ, and that they might seek all things in him, their Doctrine was called heresy, as plainly appeareth. Acts. 24. And because the Doctrine of the Apostles did differ much from the doctrine which heretofore had been taught amongst the Jews, they called it heresy, supposing it to be a defection or separation from that which they judged to be the true faith.  
Wherefore, wheresoever any discord, 
Where in the unity of Christ's Church doth consist.  schism, or heresy is begun, it must needs follow, that there was first an unity, which is now divided by the Heretics: whereupon we must perfectly know what that unity is, which the Heretics so divide, by means whereof they take this their name. true church of Christ, which putteth her trust only in god the father, through our lord Jesus Christ his son, by the power of the holy ghost. Yea also the sacraments of▪ Christ, Baptism, & the Supper of the Lord, serve to this purpose, by which the godly bind themselves to God, & mutually knit themselves together in love. And this therefore is that whole sum 
An example of the breach of unity in the Church and faith.  or unity, which being separated, maketh heretics. And we have examples hereof, in the ancient people of God, to whom God gave in commandment, that they should love him with all their heart, with all their soul, with all their strength, and therefore he included them into one church, gave them one law, made one covenant with them, instituted amongst them, one Tabernacle or Temple, one ark of covenant, one altar, Sacrifice and Priesthood. Yea their sacraments, that is to say Circuncision and the Passeover, serve also to this unity, teaching them that they were all one people, under one God, & in one faith. And therefore he forbade them to worship or serve strange gods, that is to say, to have in stead of God, or of a saviour, any thing whatsoever besides himself, who is the true and living God. He also forbade them to harken after strange religions, or to worship him or offer Sacrifices unto him, in any other place but in that only, yea and after that sort, which himself had ordained. But Jeroboam king of Israel, did first manifestly, contrary to the ordinances of god: For first he separated the unity of the church into divers parts, and brought. x. tribes from the only temple, altars, priesthood, sacrifice, & brew them from the appointed & written service of God, built two temples after his own mind, in which he placed idols, built altars, & chose priests after his own will: whereof we may read in the first of Kings, in chap. 12. & 13. And this was the chiefest heretic or divider of god's church▪ for the which oftentimes he was most sharply reproved by the word of God. Then after this man came King Achab, who besides this, added hereunto the worshipping of Baal, and so led the people yet further from the true & right way: wherefore God rooted out both them, and all their posterity.  
Again, after that the blessed Apostles 
The first Heretics & schismatics in the Church.  had preached Christ, and all salvation of man to be contained in him, and on this foundation have builded the church in this world, left their writings and the books of the Prophets, (wherein is contained the fullness of all good doctrine) unto the same: they foreshowed in their writings, that there should come such which would divide or tear their doctrine, faith, and church: And in short space after, such entered into the church, and have daily increased: Of whom some denied the Trinity, some the divine, and some the human nature of Christ: Other some of them did extenuate or take away the corruption of man, or as some call it, Original sin, and some did attribute righteousness and salvation of man, to mannes own power, and free will, to the works of the law, and merits of men, and that clean contrary, to the free grace of God. And each of these most lamentably, have torn and rend the holy scriptures and the church, to the end they might establish some peculiar opinions, and by those crooked sleights to seduce the foolish, and lead them from the only way and Apostolic church, to their utter destruction: which sleights and peevish opinions, they either have devised of their own brains, or else received them from other traditions without the warrant of the holy Scriptures: and having thus received them, they most obstinately defend and teach them. And therefore the ancient fathers have right worthily counted and esteemed them for Schismatics 
whither they be Heretycks which in our age do peach the Gospel.  and Heretics. Wherefore if any now in these our days do raise up, or renew any of the aforenamed Heresies of seditious opinions, or devise any thing of themselves, contrary to the Scriptures, or do otherwise rend and divide asunder the scriptures and the holy christian Church, and attribute that unto themselves, whereof they have spoiled Chryst: and being nevertheless better instructed out of the word of God, will not revoke their foresaid errors, but preach unto themselves an other God, an other Gospel, an other Chryst, renting the hearts of the faithful, teaching them not to love one god with all their hearts, but other Gods also, not to pray unto God only, but to other creatures, to serve them, worship them, & pray unto them. Again, they teach not all salvation and health to be in Chryst alone, but to be in other creatures also: & that christ is not in the holy scriptures so called, a pastor, head, chief bishop, advocate, and intercessor, sacrifice for sins, the righteousness, & redemption of the faithful, as though these were so proper unto him, that to this end none other things might be joined to him. Furthermore if they use the Sacraments for any other purpose than for the conservation and increase of the unity of the Church: If (I say) either even we ourselves, or any other do the things whereof I have spoken, they are undoubtedly to be suspected of Heresy, as the authors of sects and discords in faith and the true Church of christ. Wherefore ●ithe we give our whole diligence, labour and study, that the Ancient and primative purity and unity of the faith and christian Apostolic Church may be restored, and that Chryst may obtain that reverence in the hearts of the faithful which is due unto him, and we in this life may live holily, and in the life to come eternally in him: I hope that no good and godly man can then slander or condemn us for Heretics, because we have forsaken, (not the ancient Church of Rome in those things which she had common with the universal Apostolic Church) but this latter romish Church, yea and that only in those things which to most shameful abuse and offence, she hath devised and ordained, not by the authority of God's word, but of her own brain: yea and moreover, because she is fraught with all horrible filthiness, and that our Lord commandeth us to go out of her. Rom. 16. 2. Cor 6 Apoc. 18. etc.     

The third Common place. Of the Decrees and Counsels of the Church.  


The. x. Question.  
Whether they do steadfastly and without all doubt teach and believe, that which the holy Catholic church of Rome doth command and teach to be believed?   

The Answer.  
TOuching the holy Catholic 
In what sort we must believe the decrees of the Church.  Church, we have already written, that the Gospel teacheth us, she only heareth the voice of her only pastor, and not of any stranger. Whereby we may easily conclude, that she commandeth nothing to be believed which she hath not heard from the mouth of our Lord: and that chief because Paul saith, that faith cometh by hearing, and hearing by the word of God, or of Chryst: Wherefore when the faithful do steadfastly believe the word of God, then do they also believe all that the holy Church commandeth and teacheth to be believed, for she commandeth nothing to be believed, but that which is contained in the word of god. And whatsoever is contrary to God's word, ought not to be believed, although it were coloured with the name of the Church, or any other title. And as touching the church of Rome, it is manifest, that under her name many things were commanded to be believed and kept, which were both unknown to the primative Church, and clean contrary to the word of God: And all such things God forbiddeth to believe, or to receive, saying by his prophet 
jere. 22.  Jeremy: Do ye not harken to the words of the Prophets which speak the imaginations of their own hearts, and not out of the word of the Lord. And our Lord out of the prophet Csai saith in the Gospel▪ They worship me in vain, teaching for doctrines, the 
Esay. 29. Math. 15. Tit. 1. Gala. 1  preccptes of men. And Paul affirmeth, there is no truth in the decrees of men, and curseth every doctrine that is contrary to the Gospel.  
By this Question it may easily appear, 
The purpose of this question.  that these men desire or covet nothing else, but that the Church of Rome, that is to say, themselves, might be accounted the only and true church, and that whatsoever they command to be kept and believed, might without further question be received. But why command they not all men without all question to believe the holy Scripture or word of GOD, and to acknowledge that all which is needful to salvation, is fully contained, fought, and written therein, like as Paul saith in his second Epistle to Timothe, the third Chapter? Truly, because they seek not the honour of God, and the increase of his word, but their own honour, the authority & confirmation of their own laws and customs.    


The. xj. Question.  
Whether they do believe that the Decrees and Precepts of the Church, the Canon's and Ordinances of the Fathers, be of the holy Ghost, and not contrary to Christ, or the Scriptures?   

The Answer.  
TOuching the decrees of 
How far the decrees of the fathers are to be believed.  the Church, we have answered in the former question. But concerning the Canon's and ordinances which the fathers have ordained, thus much of them: God our most faithful father gave unto his Church his holy word contained in both the Testaments, to be as a certain direction or touchstone by the which all that in steed of gold, that is to say, for the ordinance of god, & undoubted truth, was offered unto us, might be tried & proved whether they were pure or corrupted. Now the Canons and ordinances of the fathers are offered unto us for Gold, and as the true Oracles of God. But scythe themselves were men, and might err, and did also command their ordinances and decrees to be no further believed, but as they were proved and allowed by the touchstone of the holy Scriptures: they aught therefore to be tried and proved by the same, as Paul teacheth. 1. Thessa. 5. and John. 1. Epist. 4. Wherefore if they agree with the scriptures, then are they of the holy Ghost, and not contrary to christ and his word: but if they agree not with them, then are they not of the holy ghost, but contrary to Chryst and his word, and therefore aught not to be believed nor kept. But how many Decrees of the fathers do apparently show themselves contrary to the Scriptures, it would be too tedious to recite, and therefore as much as is needful to be known, may easily by these questions be perceived. For almost all that these men strive for, are nothing else but the ordinances and decrees of the fathers, or of other men. And to say the truth, the decrees of the fathers are many times clean contrary one to an other. For some of their decrees forbid the marriage of the Ministers of the Church, and on the contrary part, it is evident what the Counsel of Gangra●● did teach concerning the same, excommunicating all those which forsake or despise those Priests that he married. And many such like shall ye find, yea even in the very Pope's decrees. But why I beseech you, do not they see men strive as earnestly for the Laws and ordinances of God, to commend them as the wholesome knowledge of our salvation unto the world? But truly in all their Questions there is not one word spoken hereof. Do they not therefore most lively represent unto us the Scribes and pharisees, who were at continual debate with christ and his Disciples, and that only about the decrees of the fathers, neglecting the law of God, and as christ often did ●ast in their teeth, preferred them to the ●awe of God? Math. 15. Mark. 7.    


The xii. Question.  
Whether those general Councils, which are lawfully kept, ought to be believed and obeyed: and whether they may be called into question as though they had erred, and so be disputed upon?   

The Answer.  
THis Question containeth 
In what sort general counsels are to be believed.  three others: First whether those general Councils which are lawfully made, aught to be obeyed and believed? To this we answer, that all counsels both universal and provincial, as they term them, ought to take their authority from the word of god. Wherefore if the laws & decrees of Counsels be derived from the word of God, and confirmed by the same, then aught they no less to be believed, than the word of God itself. But if it be otherwise, then is there no authority of any Council to be accepted against the truth of the holy Scriptures. Constantinus 
Constantin●  the Emperor in the first general Counsel holden at N●c●, offered unto the fathers there being lawfully assembled, the Books of the old and new Testament, commanding them thereby so judge and determine all controversies.  
The second Question is, Whether 
Whether Counsels have erred.  that Counsels have erred? But their Question is so demanded, as though they might never err. But because all the Councils that have been heretofore, as also those which are now, were gathered from men, and and that men do and may err, like as in times past they have often erred: for David saith: God is true, but every 
Psal. 1●. Rom. 3. ●acob. ●.  man is a liar: and saint James saith: In many things we sin all. It followeth therefore that counsels may err. On the other side, if they follow god & his word, they can not err, as we before have sufficiently declared. That counsels have erred, and thereby often have been quite contrary one to an other, condemning one an other, doth manifestly appear by Histories. For it is not needful at large here to discourse them all, sith I have only determined to answer the Questions aforesaid briefly.  
The third Question is, Whether 
Whether the articles which are decided & confirmed may be disputed on again.  those things which are well and sufficiently decreed upon, once in some general Council, ought to be called into question, and to be disputed on again. To this question I answer thus: Those things whereon the Counsels have rightly and truly decreed by the word of GOD, to those must we submit ourselves, neither are they to be called into question. As the first general Counsels holden at Nice, Constantinople, and Ephesus, did well and rightly decree touching the holy Trinity, the Divine and Human nature of christ, the holy Ghost, and of such things which did hereunto appertain. They now therefore offend not against GOD, which dispute and set themselves against those that call these things again into question, and make doubt of them: but they which are the causers and authors of these Disputations offend, as namely servetus the Spaniarde in our age, and diverse others, which have done the like by their open works and writings. We also confess, that the laws of the godly Emperors and Kings, were and are right profitable and necessary, wherein blasphemous and wicked disputations are forbidden. But the Popish Prelates can not by 
Whether it be lawful to dispute against popish doctrine  this title defend or shield them selves, as that nothing aught to be written or disputed against their late new holden Counsels, which thing in deed they greatly desire, because they know themselves guilty of infidelity. For it is too too manifest, and can by no manner of means be denied, that in their Counsels they have ordained and decreed many things contrary to the custom of the primative Church, and the manifest testimonies of the holy Scriptures, which by their leave we may not leave untouched. Whereupon within these few hundred years, many holy, learned, faithful, valiant and sincere Ministers of GOD, have cried out, saying, that the church of Rome is fraught and full stuffed with all abuses, errors, sins, wicked and horrible facts and offences, and therefore hath need of great and earnest reformation. But these men would that all these things should be covered and smeared over, and therefore they say, It is not lawful again to speak of or dispute against those things which were once decreed and established by general Counsels. But whether this be right and just before God and men, the wise may easily perceive. Touching 
Augustine's judgement touching the counsels and the fathers.  this matter Saint Augustine doth very well instruct us, for he commandeth us without all doubt to believe the Scriptures of the holy Bible, and to believe the writings of the fathers, so farrefoorthe as they be confirmed and proved by the witness of the holy Scripture, Epistle. 19 111. 48. against Cresconius. Lib. 2. Capitu. 32. ni his Book De peccatorum meritis, & remis. count. Pelag. Lively 3. Ca 7. De vera regione. Cap. 10. Contra Epist. Pelag. ad Bonifac. Lib. 4. Cap. 8. And in his third Book against Maximinus he saith: But now neither ought I to bring the Council of Nice, nor thou the council of Arimineus, as to be prejudicial one to an other: but let us dispute by the authority of the Scriptures. And in his second Book against the Donatists and third Chapter, he submitteth Councils to the authority of the Scriptures, and saith, that it often cometh to pass, that the former Councils may be amended by those which are holden after. Again De V●itate Ecclesiae in his sixetéenthe Chapter he saith, That the Scripture is the foundation and Pillar of the Church, and of all that is therein.    


The. xiii. Question.  
Whether that Paul, Peter, James and the rest of the Apostles in the first Counsel holden at Jerusalem, did take into them the Heretics which urged Circumcision, and the observing of Moses' law upon the godly, or the lay men which were of that sect?   

The Answer.  
THe whole scope and drift 
The Papists will be both accusers and judges.  of this question is this, that if there chance a free conference or disputation in any counsel, wherein they are required to tender a reason of their faith and Religion, and so may not refuse the same, that then they may have at the least some kind of prerogative, to the end that nothing may be decreed against them, & that they may not be drawn from their sins, errors, & other abuses, to a virtuous & acceptable life before god. Therefore seek they by all means, that themselves only may be placed in th● counsels, and that they may not be constrained to admit any lay man, or such as are not of their stamp, amongst them, but that they alone may have full power and authority to accuse, to be witnesses, to determine and to judge, and that by this means nothing may be done, but as it listeth them. And even in this sort, have some of their forefathers now a great while holden counsels, being the ready way (as they thought) to provide for themselves. But whether this were acceptable before God, upright before men, or profitable to the church, the time itself, the oppressing of the truth, the slaughters of most godly men, and the miserable government of the thurche, doth evidently declare, yea and all faithful and wise men, may easily judge. Of this 
Whether the Apostles admitted Heretics into the Counsel.  question there is two parts. The first is, whether the Apostles in the first council at jerusalem, did take into the same, those heretics which went about to thrust upon the godly circumcision and the law of Moses? Now here they suppose, we must needs deny the same: whereupon they will conclude, that because we are Heretics, we neither ought to be heard, nor be admitted into the council. But although there were no place nor licence given to the heretics in the council at Jerusalem to speak, yet it followeth not, that we aught not to be heard, or aught not to be admitted into a lawful council, (for as touching other Councils which are unlawful, and fosterers of their factions, we do not pass) because we are not Heretics as they were, which contended against Paul: but we defend, preserve, and purely teach the Apostolic doctrine, which Paul proponed in that council, whereas our adversaries defend the doctrine of Paul's enemies, and by all violence and force, thrust the same upon men. The sum of Paul's doctrine was this: That sinners 
The some of Paul's doctrine and of his adversaries.  were justified before God, by faith in Christ, & not by circumcision or the deeds of the la. Against this doctrine did the enemies of Paul (who notwithstanding were reckoned amongst the faithful, and taught the faith in Christ, but yet not sincerely) set themselves, saying, that they aught to be circumcised, to keep the law, and to be saved by the works thereof. And that this was the doctrine and judgement of both the parts, doth evidently appear by the xv. chapter of the Acts, and the Epistle to the galatians. Wherefore sith ye teach the merit of works, and dare to say that justification is not of faith only in Christ, but by good works, consider whether we, or ye with your doctrine, come most near to the judgement and opinion of Paul's adversaries. And although they were such, yet nevertheless, they proponed their opinion in the Council at Jerusalem, 
Wither Heretics aught to be admitted into a counsel.  & were heard: for in the. xv. of the Acts it is written, that there was great disputation between Paul and Barnabas. Wherefore if we were Heretics (as we are not,) yet aught we by right, to be hard in the council as they were. And because the example of the Apostles, which ye do use, showeth that they condemned those which taught contrary to Paul, and we have already proved that ye teach the same, it followeth that ye also are condemned in them. But if as you suppose, the adversaries of Paul had no place in the council, than ye which agree with them in opinion, shall have no place by your own judgement, in a lawful council. But if they which consented to Paul's doctrine, were admitted into the council, and gave sentence against Paul's enemies, than ought we by good right, to set in the council, and to give sentence against you. For we teach like doctrine with Paul, touching Christ, faith in Christ, and of justification, to wit, that we be justified by faith in Christ, and not by works. And hereby it appeareth that this question maketh directly against yourselves.  
The second part of this Question, 
Whether the Apostles admitted lay men Heretics into the Counsel.  is whether the Apostles did take into the council, lay or unlearned men which followed the foresaid heresy? But yet these men do rather in this place, seek whether that lay men, which follow herestes, are to be admitted into counsels? Here first is diligently to be considered, who they are which follow herestes, and then to consider to what end this Question is directed, and who they are, which they go about to exclude from counsels. To this second part we answer, that those godly Princes and magistrates, and honest lay men which believe the gospel that we do preach, do not follow heresies, and therefore they may be admitted into Christian counsels and assemblies. We are not ignorant of your custom, and tyrannous government, whereby sometimes ye do admit lay men into your counsels, but yet to learn as ye term it, but when any weighty matter is to be concluded, than ye exclude them, and place them only in your council, which will give sentence as you list, and those be your bishops only. But in the same place of the Acts, which ye allege for yourselves, it is thus written: Then it pleased the Apostles and elders, with the whole church. etc. In the which place lay and unlearned men are numbered, because they have the grace and spirit of Christ: And therefore they neither may nor aught to be excluded from counsels, which are ordained to the reformation of religion. Neither ought the Princes and Magistrates, to suffer these spiritual nien (as they call themselves) to have the whole authority of these matters to themselves.    


The fourteenth Question.  
Why did not Paul and Barnabas make an end of this sector heresy at Antioch, but came to Peter at Jerusalem, and entreated him to give sentence upon it?   

The Answer.  
THE Apostles could not 
It was not lawful for the Apostles to have any agreement with their adversaries. Galat. 2.  make an end with their adversaries, except they would revoke some part of their doctrine, and bring it more near to the doctrine of their adversaries, and that their adversaries would gladly have had them done. But there can be no similitude of agreement, between these two sentences: Faith in Christ justifieth men without the works of the law: And this, The la or works doth justify men before God, and not faith in Christ Neither was it meet that the Apostles should retract any part of their Doctrine, and yield unto their adversaries. For Paul speaketh hereof, saying: To whom we gave not place by subjection for an hour, that the truth of the gospel might continued with you. Knowing that a man is not justified by the works of the law, but by the faith of jesus Christ. If then while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ therefore the minister of sin▪ god forbidden. For if I build again the things which I have destroyed, I make myself a trespasser.  
Hereby it evidently appeareth that the Apostles could not agreed with their adversaries, neither at Antioch, neither at Jerusalem, nor yield to any part of their doctrine, neither yet would they. Neither came they to jerusalem, to the 
Why Paul went to Jerusalem.  end they would make agreement, and join with their adversaries, much less than to entreat Peter that he would pacify the matter between them. But the chiefest cause of their going, was, for that the Heretics did brag themselves to be sent from the Apostles that were at jerusalem, and that they agreed in their doctrine, and that the doctrine of Paul and Barnabas touching the gospel, did not agree with the doctrine of the other Apostles. Wherefore, to the end it might evidently appear, that this their brag was false, they went to jerusalem, and thereupon the Apostles, and the whole church of jerusalem writ to the churches of the Gentiles, amongst whom the heretics had scattered these things untruly against Paul, & so among others they use these words: Because we have heard that certain are come from us, and have troubled you with their words, to whom we have given no commandment. etc. Read the fifteenth of the Acts, and the second to the galatians.    


The fiftienth Question.  
Whether that Paul did not speak his mind first in that Council? Also, whether the holy ghost were not there present? Wherefore if these be true, why do they with their sects, spoil the Church of Peter of her honour, and how dare they call in doubt those things which the holy ghost doth inspire?   

The Answer.  
NOw it may plainly appear by this question, to what end the former Questions were written by their author: namely, that all men should come to the See of Rome, to finish all controversies of religion, and that they should take all interpretations from the Pope's holiness. But if the church of Rome were now as free from errors, as was the church in that time, when Paul and Barnabas came thither, we would not be ashamed to require and take answers from her. But because the doctrine & church which Peter planted in Judea, is in this our age, neither to be found in Rome, or at Jerusalem, and they of Rome are rather found like unto those, of whom Peter prophesied in the second chapter of his second Epistle, we therefore by good right aught to departed from that church: And yet do we not spoil either the church of Peter, or the ancient doctrine of their due honour: for we do follow the true and ancient Doctrine and church of Peter, and seek to have all controversies of Religion, judged by the doctrine of Peter and the other Apostles. Wherefore let these romish harlots look rather upon their own wallet, and diligently consider what great honours they give to S. Peter, and his seat, and Church, which have changed the same into a market of merchandise, and sink of all horrible sins, as all the world may see, and each godly man doth greatly 
Paul had the chiefest place in the counsel.  lament. In deed Paul spoke his mind first in the council at Jerusalem, but what would ye therewith? Know ye not that he accused his adversaries, and therefore it behoved him to speak first. But yet I marvel much, that ye attribute not the chiefest place in this council to S. Peter? For your contention, is only for the chiefest place, the greatest pomp and glory. For these men have quite forgotten that doctrine of Christ, saying: He that will be greatest amongst ye, let him be your servant, and submit himself under all, if he will enter into the kingdom of heaven And therefore me thinketh they are like to the pharisees of whom Christ speaketh in the gospel, saying: that they love the uppermost ●eates and to be reverenced of men. But that they may see me will deny them nothing, that may justly appertain unto them, let them endeavour, first to be made like unto Paul and Peter, and then will we gladly give them the chiefest place. But if they be not such, then is there no cause why they should brag unto us of their holiness and great titles, for we may know them, even as the rotten tree is known by his fruits.  
Further more, the holy Ghost was in that council at Jerusalem, for so it is written in the fiftienth of the Acts. But what maketh that for you? Or what doth it further your cause? For it followeth not that the holy Ghost is in all your counsels, as we have sufficiently proved already. And again, we do not call in Question, the things which are inspired & given by the holy Ghost, but those things only, which you and your forefathers have feigned out of your own brains and so thrust upon the church contrary to the word of god. But if you esteem the holy Ghost so much as you bear the world in hand ye, do, why then obey ye not the things which by his inspiration he hath delivered? For in the council of Jerusalem, (in which the holy Ghost was present) thus is it decreed: It seemeth good to the holy ghost, and to us, that we lay no more burden upon you. And why I pray ye, have not you and your forefathers observed this? Why have ye laid so intolerable burdens on the backs of the poor Christians? Why call ye us heretics, for that we go about to restore the church to her former liberty, and deliver the same from these intolerable burdens? But if those your ordinances are so necessary to salvation, why then do not you yourselves observe the same? Truly, you manifestly declare yourselves to be of the number of those, of whom our Lord said: They lay heavy burdens upon the shoulders of other men, but they will not touch one of them with their little finger. Matth. 23.    


The sixtienth Question.  
Whether the church of Christ have decreed any thing against, or contrary to god: and that then they show the same, & in what points it consisteth.   

The Answer.  
WE have already sufficiently spoken, concerning the holy christian church, which dependeth only upon the word of God: and therefore we have not either to charge or accuse the same. But as concerning the late upstart church of Rome, we not only accuse it of divers crimes, but also have already showed, & that evidently, what she wanteth, and wherefore we forsake and accuse her.     

The fourth Common place. Of Free william.  


The seventeenth Question.  
Whether men have not free will to do good and evil?   

The Answer.  
THis Question touching the free 
The doctrine of free will is an arrogant doctrine.  will of man, is the very ground & foundation of that proud and arrogant doctrine concerning the merits of man: as though there were any good in us of our own selves, or as though we were able to do good freely, by our own power, for the which God must needs let us have eternal life. But yet the holy scripture teacheth us an other lesson, how that man can not do any good thing as of himself, neither by all his power accomplish any good. For his understanding and free will, not being regenerated, is so foully blotted and defaced in him by his first transgression, and so wrapped in sin and wickedness, that even by nature he is carried headlong unto all manner of evil, so as he is made very unfit and unapt to goodness. And then what liberty or free will can be attributed to such a man? S. Paul saith: The wisdom of the flesh is an enemy to God: neither is it subject to the law of God, neither can it be. Read the third Chapter also of his Epistle to the Romans. But who so ever is borne a new by grace, through the operation of the holy Ghost, of him is this saying of Christ to be understanded: He which doth sin, is the servant of sin. But if the same have made you free, then are you free in deed. That is, you are made free from sin, the devil, death and damnation, that freely and with good will by the operation of the holy ghost, and not by compulsion, you might do the good thing, which you do. And they which are so redeemed and endued with Christian liberty, they attribute not the good which they do unto their own power, and free will, but to the grace of Christ, and to the holy ghost, which worketh the same in them. For Christ saith in the fiftienth of John. He that abideth in me, and in whom 
joan. 15.  I abide, he bringeth forth much fruit, for without me you can do nothing. And S. Paul's saith, in the second Epistle 
2. Corin. 3.  to the corinth. and third chapter: we are not able to do any good thing of ourselves, as of ourselves: but all our ability thereunto cometh of God. And in 
1. Corin. 4.  an other place he saith: what hast thou that thou hast not received? wherefore if thou have received it, why boastest thou as though thou hadst not received it? And again he saith: It is given to you 
Philip. 1. ●.  in the things appertaining to Chryst, that not only you should believe in him, but also suffer affliction for his name's sake: Likewise he saith: For it is God that worketh in you both the will and the deed, even of his own good william. And although the faithful do all that they do with a free spirit, and willing mind, yet nevertheless this their freedom and willingness is let and hindered very much through the defects and infirmities of the flesh, which always remaineth with us, even unto death. Wherefore Paul greatly complaineth, saying: The flesh rebelleth against the spirit, and the spirit against the flesh, so that the things which I would not do, that do I Touching this matter read more Roma. 7. And yet in this case do we not attribute unto man any more free will than that which the free mercy of God worketh, by whose holy spirit he is freely governed & preserved. But as touching the infirmity which dwelleth in us, the operation and working of the spirit is hindered and let thereby, so that man's free will can do nothing that is good, and so that good which it is willing to do and doth, is of the free grace and holy spirit of god. And therefore Paul attributeth not his good works to his own free will, but to the grace of God, saying: By the grace of God, I am that I am: and his grace was not in me in vain, but I laboured more than they all, and yet not I, but the grace of God that was with me. 1. Corinth. 15. Mark well that he saith, yet not I, but the grace of God which was with me. But touching evil (like as we have said already) we do it not by compulsion or against our will, but willingly, and that by reason of the corruption which is grafted in our nature. And yet when we run headlong to the Devil, God can let and stop us, and give us an other manner of mind, whereby we may be stirred and dr●uen, (as it were) to the things wherein before we had no delight.     

The fifth Common place. Of Faith and good Works.  


The. xviij. Question.  
What they think of faith, hope, and charity?   

The Answer.  
TOuching these three, being in deed the chief points of our Christian religion, I think very well and truly of them, even as the word of god hath taught. Faith is the sure confidence 
faith.  of a man that is lightened of God, whereby he trusteth in God and in his only son our Lord Jesus Chryst and his undoubted word, and that to the remission of sins and eternal life. Hope is a steadfast, patient, and 
Hope.  comfortable looking for of those things which we believe, chiefly if the receiving of them be deferred, and appear otherwise than they were believed to be. 
Charity.  charity is poured into our hearts, increased and preserved, and is due both to God & man, so that we should love God above all things, and our neighbour as ourself, even as christ also hath loved us. The places of Scripture from whence these descriptions are taken, I have therefore willingly left out, lest this Book should grow and increase unto an huge volume.    


The. xix. Question.  
Whether these three virtues, faith, hope & charity are but one thing, or else distinct virtues in the holy Scripture: and chief whether the one may not be taken for the other?   

The Answer.  
TOuching these three singular 
Each of these virtues have their peculiar properties  gifts of God, S. Paul speaketh distinctly, giving to each of them their peculiar properties. 1. Thes. 1. We give thanks unto God almighty for you all, making mention of you in our prayers: remembering always your effectual faith, diligent or working love, and steadfast hope in our Lord jesus Chryst. etc. And forasmuch as he giveth thanks and prayers unto God, he teacheth, that these virtues are freely given from him unto men, and that therefore they aught to pray and tender thanks unto him. And unto faith he attributeth a certain effectual working, because that from her all good works, yea hope and charity do spring. And he calleth charity diligentor working, because true charity or love laboureth and exerciseth herself to please both God and man. And to hope he attributeth steadfastness and patience, because Paul in the eight to the Romans saith: That we are made safe through hope. But hope if it be seen is no hope. For how can a man hope for that which he seeth? But if we hope for the thing which we see not, by patience we look for them. Therefore faith, hope and charity are distincted virtues, and have each their proper operations. And therefore are they severally reckoned by S. Paul 1 Corin 1. in which place he saith that 
These three virtues are so coupled together that the one springeth of the other.  these three are. Again these virtues are so coupled together, and depend so one of an other, that they can not in any wise be had severally. For who so rightly believeth in God and his word, the same also hopeth to receive the things he looketh for: Like as Paul teacheth out of the Prophet Abacuc in the Epistle to the hebrews cap. 10. Again, who so rightly believeth in God, loveth him as his chief and everlasting good: and loveth man because he is the image of God, redeemed by him, as S. John teacheth in his Epistle. And therefore Paul to the hebrews Cap. 11. interpreteth faith by hope, saying: Faith is the substance or ground of things which are hoped for. And in his first Epistle to Timothe he showeth that charity springeth from faith, saying: Furthermore the end of the commaundementis, love from a pure heart, a good conscience, and faith unfeigned. Therefore like as there is but one sun, and yet he is not alone: so is there but one faith, and yet is she not alone. But as from the sun proceedeth two several things, so that thereby three things are in the sun, that is, the globe or body of the sun, from which proceedeth brightness and heat, and these three are so joined in one sun, that by no means they can be separated, and yet are they three distincted things, having each their several properties. So likewise these three virtues, faith, hope, and charity are so knit together, that by no means they may be separated, and yet are they severally distincted. Wherefore, even as from the Globe or substance of the sun, as from one spring, light and heat do flow, so from faith also, both charity and hope do spring. And as the body of the sun is not the light or the heat, so Faith is neither Hope nor Charity. Yet nevertheless, the body of the Sun is not without Heat and Light, and Faith is not without Hope 
Faith is one but not all one.  and Charity. And as the sun shineth by his brightness, and not by his heat, so faith inasmuch as she receiveth 
Faith justifieth.  christ, justifieth us before God, and not through charity. Therefore like as it followeth not that the body of the sun, because it is not alone, but hath light and heat, therefore shineth not only with his light, but also with his heat: so likewise it followeth not which our adversaries affirm, Faith is not alone, but joined with charity, therefore faith only justifieth not before God, but charity also. But touching justification I shall by God's help hereafter speak more at large.    


The. xx. Question.  
Whether men be justified before God by faith only in christ, or by good works also?   

The Answer.  
FIrst we will show what it is to be justified before 
To be justified before God.  God: and that is to be purged from sin, delivered from the punishment thereof, and to be had and received into the number of the sons of God, and heirs of eternal life, yea and that before the judgement seat of God, before the which all men are accused and condemned as guilty. And that we shall every one of us before the judgement seat of God be convicted and found guilty of sin and eternal damnation, Paul in the third to the Romans doth plainly teach. And again that justification is the taking away and remission of our sins, the same aptly also teacheth Acts. 13. Wherefore the remission of the sin, and the punishment or damnation is called of him justification. Rom. 5. And that to be justified and adopted in the number of the sons and heirs of God is all one, we may gather by that Paul saith: We are justified by faith: and Saint John saith, But as many as believed him, he gave them 
why god chose us to be his sons & heirs.  power to be made the sons of God. secondly, we must seek the cause why God forgiveth our sins, delivereth us from damnation, and adopteth us into his sons and heirs. Truly the proper cause hereof is his mercy and grace, by the which he gave unto us his only son to take our nature upon him, and to suffer death, and shed his blood for our sakes, to the end that being delivered from our sins, eternal death and damnation, free from all accusations, we might be absolved before the judgement seat of God: yea and that being made righteous by Chryst (for his righteousness is made ours) we might be made heirs of eternal life. Wherefore it is only the grace of God, the blood and death of Chryst, and his innocency and righteousness, for whose sake we are not condemned, but are adopted into his sons and heirs, and are made partakers of eternal life. Of this doctrine there are divers proofs in Paul, Rom. 3. 4. and. 5. 2. Corinth. 5. Ephesi. 1. Coloss. 1. and. 2. Tim. 2. etc.  
Furthermore we must note by what means the grace of God in christ, 
By what means righteousness is imputed to us.  redemption, righteousness, and eternal life is imputed unto us, and on the other side how we receive it, and by what means they be made ours, so that christ in us, and we in him do live. All the good gifts of God are imputed unto us by the holy Ghost, as the holy Scripture testifieth almost every where, and chief our Lord himself saith: It is the spirit which quickeneth, etc. And we receive all these things by faith, yea by faith only, and by none other thing. And therefore it may very well be said, that a man is justified by saith only. For christ himself in the third of John teacheth us, that we must be saved even after the same manner as the Israelites were healed of the deadly stinging of the Serpents. For as they could by none other means attain unto health, than by the beholding of the Brazen Serpent hanged up in the midst of their Camp: so we can by none other means be delivered from everlasting death and damnation, and be preserved in eternal life, than by the beholding of christ crucified. And this beholding of Jesus christ is faith, yea faith only. For as no Works, no Prayers, Fastings, Alms, Sacrifices, or any thing else, whatsoever could help the stinging of the Serpent, but only the beholding of the Brazen Serpent, so is there nothing that can save us, but Faith only. Wherefore Chryst in the sixth Chapter of Saint John, saith: verily verily I say unto you, except you eat the flesh of the son of man, and drink his blood, you have no life in you. And to eat, the Lord himself interpreteth it to believe. But if there be any that desire to know more testimonies, by the which our Justification in christ by Faith only is proved, then let him read the third and fourth Chapters of S. Paul to the Romans, and also the Epistle to the galatians, where the Apostle in the second Chapter writeth thus: Now live I no longer, but christ liveth in me. And the life which I now live in the flesh, I live by the faith of the son of God. etc. Wherefore when we say, that Faith only in Chryst justifieth, we attribute not Justification to Faith, as in respect that it is any work of ours, (for Faith also is the free gift of GOD) but because that Faith only beholdeth or regardeth the grace of God in Chryst, and trusteth only herein, & in none other thing. And the grace of God in christ justifieth, as we have said before. Therefore, when we strive and contend about this question, Faith only justifieth, we strive for Christ'S cause and the glory of GOD, that this justification may be attributed to none other than christ, to the end we may have one only true righteousness. last 
Why woorke● do not justify.  of all we must show why not only we do not attribute justification to works, but also wherefore we suffer not part thereof to be attributed to Works, and part to Faith, but say plainly, that we are justified only by Faith, and not by Works. first, for that God will in no wise have us to glory and trust in ourselves, but in him alone: Like as it is manifestly taught Rom. 3. 1. Corinth. 1. lerem. 9 Those therefore which impute their righteousness to Works, they trust in them: but those which believe in christ, by whom through grace their sins are forgiven, and obtain salvation, they trust not in themselves, but in the grace of God alone.  
secondly, all good Works are wrought of good men. Wherefore it is of necessity that the tree be made good, before she bring forth good fruit, and therefore the fruit maketh not the tree good, but is rather the sign of a good tr●e: so it followeth that Works d●●, not iustfie, because they are ●oone of those which before were made righteous through grace. Wherefore all men may easily know, that the righteous do not good Works, to the end they might thereby be righteous, but rather because they are righteous: so that now those which without works were first justified by grace, bring afterward forth good works, even as the good tree beareth good fruit.  
Thirdly, the works even of the faithful by reason of the infirmity of man's nature which remaineth with us, yea unto death, are never so pure and perfect, that they durst ascribe thereby righteousness unto themselves. Wherefore Job saith, Although I were just, yet would I not make answer, but entreat 
job. 9 Psal. 14●.  my judge. And David saith: Enter not into judgement O Lord with thy servant, because no man living shall be justified in thy sight. And it is evident what Saint Paul writeth to the Romans, the seventh Chapter.  
Fourthly, if any man should be justified by his works, than Abraham and the Apostles should be justified by the works of their faith: but that they were not justified by works is manifestly taught, Romans. 4. Galathians. 2. Wherefore justification is not to be attributed to works, although lively works proceed from saith.  
Fifthly, nothing aught to be done or suffered in the church of christ, that should obseure or darken the death and merits of christ, and free mercy of God: but if we attribute justification to our works, than they blot out both the merits and death of christ, and the free mercy of God, as Paul teacheth. Galath. 2. and. 5. Therefore we must not ascribe justification to works. Sixtly, we must keep faithfully and purely the Apostles doctrine, and that teacheth that we are not justified by works, but through faith in the fro mercies of God, like as it appeareth Acts. 15. and in all the Epistles of Paul: wherefore we must faithfully and steadfastly cleave to this doctrine. But yet amongst many testimonies, I will bring only one, whereby it shall manifestly appear that this Answer of ours, to this twentieth Question, is taken out of the words of S. Paul, and therefore in the second Chapter to the Ephesians he saith thus: By grace are 
The sum of this doctrine.  ye saved through Faith: and that not of yourselves, it is the gift of God, and not of works, least any man should boast. For we are his workmanship created in christ jesus unto good works, which GOD hath ordained that we should walk therein. And truly I think, there is no man could speak this more plainly: wherefore it is meet that we believe this the Apostles doctrine, and that we be not so miserable and wicked men (as a great numbered are) to affirm that it is a false and heretical opinion, to believe that faith justifieth before God, and not works.    


The. xxi. Question.  
If faith only justify, whether them the Devil, Judas, and such like be saved? If not, then whether it doth not follow, that men are not saved only by faith▪ but also by charity and hope?   

The Answer.  
TOuching the Devil, judas, Simon Magus & such like, they had not true faith in Christ: for if they had had this true faith in him, than had they also had Christ and eternal life, like as it is written: He which believeth in the son of God, hath a testimony in himself. And this testimony 
john. 5.  is, that God gave us eternal life: and this life is in his son. He which hath the son, hath life Wherefore sith they have not life, they neither have faith, nor Christ, for so it is written: He which hath not the son of God, hath not life. And again: Except you believe 
john. 8.  that I am the son of God, you shall perish in your sin. But whereas S. James saith, in the seventh Chapter of his Epistle, that the Devils do believe and tremble, and S. Luke in the eight Chapter of the Acts, saith that 
Act. 8.  Simon Magus believed, it is not to be understanded of true faith, but of a false and dissembling faith. For in the holy scripture there is mention made of two kinds of faith, that is true faith & false. True faith is lively, and of great force in Christ, justifying us in him, and afterward bringethforthe good woo●●●● Yet notwithstanding it followeth n●● that we shall not be saved through faith but by charity and hope also. For if we be not saved by faith only, than those things must needs be false, which are red in the gospel and writings of S. Paul, touching Christ and faith in him. But because those which believe in Christ, are made heirs of salvation by his merits, therefore they hope & love also. Therefore when the scripture attributeth 
How works are called righteousness  justification to hope and charity, or calleth good. works the righteousness of the faithful: that is not done for the works sake, but because the true believers are united with god, & so please God in him, & therefore are their works acceptable unto him: and because they are justified by faith in Christ, they do also the works of righteousness: so that all honour and glory might be given to faith, or rather to Christ and the free mercies of God.  
Wherefore when we say that we 
Faith bringeth forth good works.  are justified by faith only before God, we do not say that saith is alone without hope, charity and good works: but we say that faith alone justifieth, because we receive by faith, the free mercy of God, Christ & his redemption (for in him only our true justification consisteth) and not in our works which proceed of faith. Not for that faith wanteth these, for if it be true faith, it worketh good works, as Peter, Paul, James, and John teach: and yet notwithstanding it first justifieth, and so man being justified by the grace of God through faith in Christ, doth finally bring forth good works. 2. Pet. 1. Rom. 6. jacob. 2. 1. john. ●. etc.    


The. xxij. Question.  
Whether they believe that good works done of charity, and through the grace of God do deserve eternal life through Christ, and for his sake?   

The Answer.  
THe grace of God and 
Of the discerning of works.  merits of Christ cannot be coupled with our works. For Paul saith plainly: If we be justified by grace, than not by works: for else grace were no grace: But if we be justified by works, then is it not by grace, for else works are no works. Rom. 11. The like doth the Apostle teach. Rome 4. And in the second Chapter to the galatians, he saith: I make not the grace of God of none effect: for if righteousness come by the law, than died Christ in vain. For if we were able to deserve eternal life, what need had Christ to suffer? 
Whether our merice●● are made meritorious by the merits of Christ  But here is objected unto us, that the merits of man be made effectual through the merits of Christ: but this they find not in the holy scripture, for they teach that righteousness and salvation is bestowed upon us for Christ's sake, and not for our works: and how then might they teach, that our works are made meritorious through the merits of Christ? But these men cannot abide that all things which we receive, should be referred to the free mercies of God, but they would have some part with it. And therefore herein they diligently labour, that although they are constrained to grant the glory to Christ, that yet nevertheless in the wrapping up, they might pluck somewhat to themselves. And to this 
The reward of works.  end they wrist those places of Scripture, in which reward is promised the righteousness of the faithful.  
In deed we Confess that many things are written in the holy Scripture, touching the reward of the righteous, and punishment of the ungodly, which reward is not referred to the deserving of our works, but to the free mercy of God: and therefore when the faithful do any thing, for the which God giveth them a reward, they receive not the same as of duty, but as given them freely by grace. And this same doth the Scripture manifestly teach, for Paul saith: The reward 
Rom. 6.  of sin is death, but eternal life is the gift of God through jesus Christ our Lord. Wherefore it is manifest that our sin deserveth death, but our righteousness deserveth not eternal life. For it is the free gift of God which Christ hath deserved for us, and is therefore freely given unto us. Wherefore the Apostle saith: For I count not 
Rom. 8.  the afflictions of this present time worthy of that glory which shall be showed on us in the life to come. Yet neverless these men go about to persuade with all men that we deserve so great things by our own works: and so wilfully set themselves against the faithful Doctrine of our Lord, who saith: So 
Luke. 7.  you likewise when you have done all that you can, yet say that you are unprofitable servants, we have done that we ought to have done. And against this saying of Augustine: God rewardeth his own gifts, and not thy merits. Again: If thou wilt be an abject from grace, then brag of thy merits.    


The. xxiii. Question.  
Whether that Marie Magdalen's sins were not forgiven for the earnest loves sake, which she bore unto Christ?   

The Answer.  
IF that sinful Mary's 
Marry therefore loved because her sins were remitted.  sins were forgiven her, for the love which she bore to Christ, than she recompensed this her forgiveness, and therefore it was not the free gift of God, neither were her sins remitted by grace? But the Gospel teacheth that she had remission of her sins, without any desert: For the Lord saith. There was a certain man which had two debtors, and when they were not able to pay him, he forgave both of them the debts. Wherefore if her debt were forgiven and pardoned, then did she not purchase, or deserve it by her love. Furthermore, the words of the gospel plainly teach that Mary's love sprang from the forgiveness of her sins, and not the forgiveness of her sins from her love: for so is it written. Of these two therefore (that is to say, of the two debtors which were pardoned) tell me which will love him most. Simon answered, saying: I think him, to whom most was forgiven. And he said to him, thou hast judged right. And therefore he afterward telleth with what great love Marie embraced him, and that because he had forgiven her many sins. Yet notwithstanding, these men dare manifestly affirm the contrary, to wit, that ●ure Lord forgave her her sins, & that for her loves sake. But yet they object that Christ said: Many sins are forgiven her, for she loved much. To that I answer, that it is all one, as if he should have said: many sins are forgiven her▪ and therefore she loveth much. And that this is the true meaning of our lords words, the things which go before, and the things which follow after, do manifestly teach. For even immediately after these words he saith, To whom a little is remitted, he loveth a little. Then knitteth he up his words thus: Thy fins are forgiven thee. Thy faith hath saved thee, go in peace. See therefore what saved her: first the free grace of our Lord, by which her sins were forgiven: secondly, faith, by the which she received the mercy or grace of god, and committed herself wholly to him. And here hence it came that she obtained quietness, and faithfully loved him.    


The. xxiv. Question.  
Whether Christ did not reject those which believed in him, and cast out devils in his name, and did not good works: and whether he will not call all those to eternal life, which have done good works, & whether he will not condemn all those at the last day, which are workers of iniquity?   

The Answer.  
IT hath been ever known 
faith to work miracles.  that the faith to work miracles, is distincted from the faith in Christ. Wherefore it followeth not, that because the faith to work miracles, saveth not those which do them, therefore true faith in Christ, saveth not. Like as it followeth not (as we have said before.) The devil believeth and yet is not saved, therefore faith saveth not. For there is one faith of the devils, an other of the faithful, whereby they trust in the grace and promiss of God. Furthermore Christ shall 
Why Christ will judge not according to faith, but according to works.  judge in the last day after the manner of men: for they judge of things manifest and known, and so also shall Christ do. But because faith is the gift of God, spiritual and invisible, & yet notwithstanding showeth itself by works, so that thereby is made manifest, who are faithful, and who not, therefore the Lord judgeth according to works: But let us 
Math. 25.  hear the sentence of the judge: Come (saith he) you blessed of my father, possess the inheritance or kingdom prepared for you before the foundation of the world. And in whom are we blessed but only in Christ. Gal. 3. Wherefore if the kingdom come by inheritance, them is it of grace. Furthermore, if it be prepared before the foundations of the world, than was it prepared before we were borne, or could do good works. Of this matter Paul speaketh more. Ephesi. 1.  
Thus much have we spoken of faith and good works, which we do not condemn or despise, as our adversaries do falsely accuse us, but this is it we only seek, that we would not have that to be attributed to good works, which only is due unto Christ. For otherwise, we exhort all men to the doing of good works, and that not such as we feign or devise of ourselves, but such as God hath commanded to be done through true faith, and not to make merchandise of them. Yea we testify unto all those churches which we teach, that they are greatly reproved and condemned, if they brag of faith, and declare not the sam● by good works.     

The sixth Common place. Of Intercession, Invocation, and worshipping of Saints, which now live in heaven.  


The. xxv. Question.  
Whether they do not believe that Christ and his members, that is to say, the Angels and Saints which live in heaven, do pray unto God for the universal church of Christ?   

The Answer.  
IT is both faithfully & 
Christ is the only intercessor with the father.  manifestly taught in the gospel, & the writings of the Apostles, that Christ doth pray for his universal church, and for all faithful, and is their only intercessor, advocate, and mediator to God his heavenly father. For Christ himself in the Gospel, saith: Verily, verily, I say unto you, what so ever you shall ask of my father in my name, he will give it you? Hitherto you have not asked any thing in my name, now ask and you shall receive it. And again. Come unto me all you that do labour and are heavy laden, and I will refresh you.  
These words therefore of Christ, do all the faithful in the universal church believe, & acknowledge Christ to be their only intercessor to God the 
Heb. 9 Rom. 8. Heb. 7.  father, & therefore come they unto him only. For they steadfastly believe that he is the Christ, that is to say, the anointed and ordained King and Priest at the right hand of God, who hath delivered us, and hath ascended into the heavens, even unto the right hand o● God, that he might always appear● before his heavenly father for us, like as Paul saith, that Christ is entry into the heau●s, that he might appear● in the s●ght of God, and make intercession, and pray for us.  
But because Intercession or Prayer, is reckoned amongst the chiefest parts of the office of a Priest or By▪ shop, and that there is but one Priest hood, yea, and that so united, that it cannot be translated, given, or imparted t● any other, whereby it is called eternal and immutable: therefore, the faithful seek not any other Bishop, advocate, or intercessor besides Christ, not not unto the Angels, or saints living in heaven. But content themselves with Christ alone, and use him their only advocate and intercessor to God, as he which is best accepted with his father, and can most faithfully, readily, excellently, effectually and wisely do this office. For the Angels and Saints can in no wise be compared to Christ. Furthermore, he both can, and will perform those things which we crave, knoweth our want, and calleth us unto himself, neither can we hereby weary him: and knoweth what is profitable for us, and how all things may be done most commodiously for us. And all these did he confirm while he lived here in this world, both with his words and deeds. For he readily gave care to all men, yea, he knew their necessities better than they could express them by their words, was never wearied, but healed all diseases, holp all men, had ever enough for them, and although he cured many, and gave marvelous gifts, yet had he still asmuch grace, help & other gifts as he had before. Yea, and when his disciples would oftentimes have put men off, he took it not in good part, but how much the more they thronged unto him, and craved many things of him, so much the more declared he his power, oftentimes exhorting them that they should continually come unto him. etc. Whereby the faithful receive this comfort, that even this our Lord Jesus Christ, being now at the right hand of God i● heaven, is no less gentle, willing, ready, and able to help all those which put their trust in him. And therefore i● all their needs they content themselves with the intercession and mediation of Christ. And that chiefly scythe 
1. Tim. 2.  Paul saith, in the first Epistle to T●mothe, and the second Chapter. The● is one God and one mediator between God and man, even the man jesus Christ which gave himself for th● 
1. john. 2.  redemption of all men. And S. Jho● saith: If any man sin, we have an ad●uocate with God the father, jesus Chri●● the righteous, and he is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Touching the intercession of 
The Scriptures maketh no mention of the intercession of Saints or Angels.  our Lord Jesus christ in heaven, we have the manifest and invincible testimonies of the holy Scriptures, but as touching the intercession of Angels and Saints, which are in heaven, we have no testimony thereof, and therefore the godly care not for it. Yea, those which believe the word of God, in which we have taught us but one only intercessor christ in heaven, they ●éeke for none other intercessor there, because they have the same full and perfectly in christ. But they which ●oo not believe nor acknowledge Christ ●or their only and perfect intercessor ●nd advocate, those Infidels shall ne●er be holpen with any prayers of Angels or Saints, although they did ●ray for them.    


The xxuj Question.  
If christ be our only inter●ssor, why did he then teach us this prayer which we call the lords prayer, which was also used of the apostles, and so with one accord continued in prayer, as it is written in the first Chapter of the Acts of the Apostles.   

The Answer.  
IT may very easily appear 
How we pray in Christ's name when we say the lords prayer.  by this question, that those wicked men which were the authors of these questions, did never rightly understand this holy Prayer common unto all men, and commonly called the Lords prayer. For they speak thereof, as though we dydle pray the same of ourselves without christ, when as much rather it is the prayer of christ, and is so named, not only for that he made the same, but also for that we now pray the same as even by his mouth. For when we say the Lords prayer, we then with those words pray even as it were with Christ's own mouth: therefore the father, who loveth his son, acknowledgeth his words and prayer, and those are most acceptable unto him, & therefore even for his son's sake he heareth us. And therefore in the Lord's prayer Chryst is made the only intercessor, and although we pray the same with the Apostles, yet are we not herd for their sakes, but for Christ's: for even their prayers are made effectual & acceptable unto god through Chryst. In the Acts they require the gift of the holy ghost, of whom the Lord before had spoken in the gospel, saying that his father would sand him in his name: and therefore it every where appeareth, that Chryst is the true advocate and intercesser of all the faithful. And it were not a little to be wondered at, why these men sho●●● more set by and regard the intercession of sa●●c●s, than of Chryst, on less they did manifestly declare themselves to be of that number of whom Paul speaketh in the ●●●ste Chapter to the Romans, saying. which worship and serve the creatures more than the creator, etc.    


The xxvij Question.  
Whether the charity and love of the Angels and Saints which are now in heaven, be clean put out and taken away from us, when as Paul yet saith, that Charity never faileth.   

The Answer.  
Charity or love can never 
Whether the Saints in heaven do pray fos us because they have charity  in heaven, nor yet in earth, bring to pass, that the Saints should challenge that unto themselves, which is only due to Chryst: that is to say, his priesthood and the office of a mediator to make intercession to God the father. Furthermore in the Saints all things are purged and perfected after they be departed out of this life and flesh, unto eternal felicity, and therefore Charity, which in this life rejoiceth not in the misery of the ungodly, is not in the life to come troubled, nor sorroweth not for their damnation And because that God in heaven is all in all, and that the saints have given themselves all wholly over unto the will of God, so as his will is their chief felicity or joy (and therefore we pray, thy will be done in earth as it is in heaven) therefore no kind of charity moveth them to make intercession. For why, they perfectly know, that in Chryst is the fullness of all, and that in him wanteth nothing belonging to intercession, but that he most perfectly doth all things with his father, and that therefore his only intercession is sufficient for the faithful: yea they see that the father loveth mankind, and would that all men which obtain grace, might be made partakers thereof by Chryst. And therefore is it written, that the elders fall down before the throne of God, and give all glory & honour unto him, and that amongst other things they say unto the Lamb, Thou only art worthy to take the book, and open the seals thereof, for thou art slain, and haste redeemed us by thy blood. Apo. 5. Neither doth our charity cease towards the Apostles, although we pray not to God for them. For we believe that they are blessed, and have no need of our prayers. Wherefore in like sort, when they now in heaven see that nothing is wanting to the intercession of christ, and that there needeth no more intercessors, but him alone, doth not then their charity still remain, although they make no intercession for us?    


The xxviij Question.  
Whether the Saints in heaven be inferior to men living here on earth? Therefore scythe Paul commanded us to pray one for another: and the Apostles each where required others to pray for them: whether aught we not to desire the prayers of the Apostles being in heaven, as more worthy and more effectual?   

The Answer.  
IT appeareth by this question, 
Whether the saints because they prayed here on earth do the same for us now in heaven.  that they go about to defame us, that we think no better of the Saints in Heaven, than we do of sinful men living here on the earth: and as though we affirmed them to be subject to infirmity and misery. But herein they do us great wrong. For we include not the Saints in heaven as subject to any corruption or infirmity: but rather their doctrine is to be suspected hereof. For we teach and believe that the Saints which are in heaven are far better than they which live here in this world: because they are free from all infirmity, and are perfect and pure, subject to no sorrow, but without all care and trouble live with God, rejoicing in everlasting joys, and therefore are they ignorant of our miseries, which else would vex, trouble, & make them sorrowful. And that they be free from all cares and all things that might trouble them in any thing, we may read in the. 7. and 
The glory of the saints which are in heaven.  21. Chapters of the Revelation. And as touching the miseries of this world, they are only known to God, and to his son our Lord Jesus Chryst, and yet without all manner of grief and sorrow unto them. But the Saints know not all things which are done every where through the world, nor are not omnipotent to help, neither are they present in all places, nor know the hearts of men, for the secret thoughts are secret, and hid from them: and where as they say that the Saints do behold and see all things in God as in a most bright and clear mirror: this is more foolish than needeth confutation. And as touching these things aforesaid, they are only proper to the majesty and wisdom of God. And as touching the Saints, they enjoy all glory most perfectly of the heavenly life. And whereas the Saints in this life have commanded us to pray one for an other, and have also here prayed for others, and required others to pray for them, yet hereby it followeth not, that they which are in heaven pray for us, or that we aught to desire them to make intercession for us, that they might now pray for us in heaven, because they prayed for us when they were here on the earth. And yet notwithstanding we aught to pray one for an other so long as we live here. And there is also (as we have said) an other state of the saints in heaven: for they do not all that there, which they did here on earth. We are expressly commanded to pray one for an other in this life. But let them show us one word or sentence in the holy Scripture, where the Saints which now live in heaven, are commanded to pray for us: or else show where the Apostles did command us to pray unto the Angels and Saints to make intercession for us: or let them bring one example where any of the Apostles did pray unto any Angel or Saint, to make intercession for him. Wherefore if they can bring forth no one example (as in deed it is impossible so to do) because the invincible verity testifieth, that they prayed to one God only, and were contented with the intercession of christ: then should they also content themselves with Chryst, and bid that their intercession far well, for which they are not able to bring forth any one word or testimony of the holy Scripture. And no doubt, if there were any intercession of Saints in heaven, the Scripture would in some one place or other make mention of it.    


The. xxix. Question.  
Whether the rich man which was condemned, did not in hell pray for his kinsfolks? Although he were not heard because of his sin and damnation, which thing the Saints and Angels have not.   

The Answer.  
SUrely it had been much 
Whether the rich man in the 16. of Luke did pray for his brethren.  better for these miserable wretches, if they had let slip this Question, sith they have no better argument & testimony, than that they have from this damned rich man. But this is God's judgement, for that they are not content with that most sure, excellent, faithful and perfect intercession of christ. For if they thought this intercession only sufficient, why then make they mention of any other intercessors? And because they often speak of other intercessors, which yet, notwithstanding are none, neither would they be, and because they set forth rather the intercession of creatures than of christ, as not content with him, therefore are they justly for their deserts punished with so great blindness. Furthermore it is not written in the Scripture, that the rich man did call upon GOD, and pray for his brethren, that GOD might have mercy over them: But rather desired, that himself might be delivered to the end that he might warn them. And therefore was it denied him, because God will not have the living to have any respect to the dead, as to look for any Doctrine, Revelation, or salvation, from them, but to content themselves with the doctrine of the holy Scripture. Wherefore if our Adversaries acknowledge this, then on God's name let them content themselves with the intercession of Chryst, which the holy Scripture doth allow and commend unto us only. And this similitude maketh quite against themselves.    


The. thirty. Question.  
Whether they believe that the blessed virgin and mother of Chryst, the Angels, Apostles, Martyrs, and the other saints in heaven, be not to be worshipped, honoured, and prayed unto, to help us, and make intercession for us?   

The Answer.  
WE must here touching 
Of the worshipping of saints.  this word worship, make a certain distinction. For if by this word worship, is understanded adoration, invocation, prayers, holy days, fasting days, gifts, sacrifices, alms, dedicating of Churches, lighting of Candles, and such like, then say we that God alone is to be worshipped, invocated, and honoured, and not the Saints. Yea, the Saints will not be worshipped and served in this sort. But if this worship signify, to reverence, and honestly and reverently to think of them, and acknowledge them, praise and commend them, as the dear friends of God, and to embrace them as the singular Ministers and members of christ, then do we gladly believe, and truly confess that all the godly, the blessed virgin Mary, the Angels, Apostles, Martyrs, and all other Saints, ought by good right to be worshipped. Furthermore we condemn all those which contemptuously think any thing of the Saints which live in heaven. And chief, we 
What we aught to think of the blessed virgin Mary.  confess, that the blessed virgin Mary is worthy all praise, and that she is a pure undefiled virgin, both before, in, and after the birth of christ: and that she is blessed above all other women, and that of her womb was borne the son of God, and therefore may very well be called the mother of GOD. Yea we also acknowledge and confess, that she was the dearly beloved handmaiden of God, who for hir●faythe, love, purity, lowliness, holiness, patience, hope, and such like virtues, can never be sufficiently praised, and that she was above all others beautified with most singular gifts of grace, and therefore we aught to think mo●e reverently of her.  
And as touching the Apostles of our 
What we aught to think of the Apostles and other Saints.  Lord Jesus Chryst, we acknowledge them to be the chosen and singular friends and servants of God, endued with most excellent gifts, by whom it was his pleasure that the gospel should be preached unto us, that thereby the world might receive light, and we be delivered from the mouth of Satan, and adopted in christ into the number of the children of God. Yea we defend the doctrine, faith, love, virtues, and example of life, both of the Apostles, Martyrs, and all other the godly against all the enemies of GOD, and of the Saints, yea we praise God in them, and love them as the very members of the self same body with us under our only head christ, we study to follow the example of their lives and faith, that we may together with them after this life, have the fruition of eternal joys with God. Furthermore, whatsoever the holy Scripture teacheth, or God commandeth to be done unto them, we must readily and willingly yield it unto them. But now, why 
How the saints are to be worshipped  we do not attribute and give unto them those honours, which the Papists require, that is, to ask & seek help of them in time of trouble, as from our intercessors, & saviours, I will here briefly tender the reasons: and further also show why we so earnestly teach and affirm that god alone aught to be worshipped, called upon, and served, & our lord Jesus Chryst to be acknowledged the only everlasting mediator and intercessor before god the father in heaven.  
First, we have a manifest commandment, that in all necessities God only is to be prayed unto, and called upon, and that he alone is sufficient for us, and that he both can and will give unto us all things necessary both for our bodies and souls: for he himself calleth us unto him, and promiseth us all good things, and is displeased so often as we seek unto others, and not unto him: and therefore when we come unto him, we greatly delight him, and thereby worship him.  
secondly, by the examples of all Saints, and in the Psalms also we are taught, that God alone in all cases is to be called upon, and to be thanked for those benefits which we receive, what so ever they be.  
thirdly, that common and holy prayer, called the lords prayer, can only be said and offered to God the father, and to no manner of creature. Wherefore if we had no other thing but this prayer of our Lord, yet might we thereby sufficiently know that none other is to be called upon but God only. Last of all S. Paul saith, he 
Rom. 10. We have need of an advocate for us to God.  aught to be called upon, on whom we do believe: but we do believe in God only: and therefore we aught to call upon him only, as he who alone knoweth, is able and will help us. And yet we do not reject the intercession of Christ, neither say we, that we have need of no intercessor with God. But like as God alone is to be called upon, so aught we to use none other intercession, nor any other advocate or intercessor before God, than Christ Jesus only, because the father hath appointed him alone to this function, & therefore in him he heareth and receiveth our prayers, as I have heretofore sufficiently proved. Wherefore if we would do obedient 
The Angels and saints sand us from themselves to Christ.  service to the Saints, than should we content ourselves with God, and Christ our saviour only. For unto this mark have the Saints always sent all men, and would not suffer themselves to be worshipped or called upon. Wherefore, if they suppose that the saints did not sand men to Christ alone, but to others also, then let them show us who they were, to whom they sent them. For we have our opinion confirmed by the manifest scriptures. For when S. John twice, as appeareth in the Revelation. 19 &. 22. fell down before the Angel to worship him, the Angel answered: Take heed thou do it not, for I am thy fellow servant, and of thy brethren the Prophets, worship thou God. Again, at the marriage in Cana a city 
john. 2.  of Galelei, when there lacked wine, the mother of Jesus said unto him, They have no wine: jesus answered unto her, and said: woman, what have I to do with thee? mine hour is not yet come His mother said to the servants, what so ever he saith unto you, do it. And this is the only will of the virgin Mary, that what so ever her son commandeth, we should do it. And because he commandeth us to come unto him, to call on him, to pray in his name, doubtless the blessed virgin would have us so to do, & to serve him and not her, which thing we do when we call upon her son, & not upon her. In the Acts also it is 
Act. 3.  written of Peter and John, that when they had healed the lame at the gate of the Temple, the whole multitude being amazed, ran unto them: but the Apostles sent the people from themselves unto Christ, saying: why marvel you at this? Or why look you so on us, as though by our power or virtue, we had caused this man to walk? God hath in this sort glorified his son. etc. Likewise Paul and Bar●abas, when they had healed the man that was, as is written in the four & twentienth of the Acts of the Apostles, and that the men of Lystra would have done Sacrifice unto them: Paul refused it as a thing horrible in the sight of GOD, and so renting his garments, diligently taught them, that God only was to be worshipped, and not the Apostles which were ●ut men.  
In like manner John the baptist, (than the which there was never any holier amongst men) whom christ also commendeth, sent his disciples from himself unto Christ, as to the true saviour, yea he rebuked them, because they attributed more unto him, than was convenient, although they yet attributed unto him nothing so much as these men now adays attribute to the Saints. Read the first and second Chapter of S. John his gospel. Wherefore sith it is most sure that the Saints in heaven have not altered their minds, then is it without all doubt, that God is to be called upon, and prayed unto through Christ only, and that from him all things necessary are to be asked for, and not from any Saint.     

The seventh Common place. Of the relics of Saints, images & such like things  


The. xxxj. Question.  
Whether they believe that the going on Pilgrimage to the bones & churches of the saints, be not a godly thing?   

The Answer.  
THis question compriseth in it three others. First, what we think of pilgrimages that are taken in hand for religions sake? Secondly, what we think of the relics and bones of the Saints? Thirdly, what we think of their temples? To these we answer: All those things are godly which men do being thereunto commanded of God by his word. Wherefore if you will have us judge these pilgrimages godly, then show us out of the scriptures where they were instituted and commanded of God. For we can find no one letter or title of holy Scripture, where any mention is made of these pilgrimages, but most perfectly know that our Lord hath taught us not to esteem one place in this earth better than another, nor to gad hither and thither for the obtaining of grace. For God is present and merciful wheresoever the faithful have need of his grace and call upon him with a true faith: Psalm. 107. and. 145. Amos. 5. Jere. 7. 23. John. 4. 1. Timothe. 2. and many other places. Again, sith in the Questions before going, we have already showed that the Saints send us from themselves to God and to his son Jesus Christ, it is evident that they allow not of these Pilgrimages, and that they are not profitable nor healthful for those which take them in hand, and therefore we aught not to do them.  
Touching the bones and Relics of 
Of the relics of saints.  Saints, there is three sorts of them: Either they are their writings, containing their Doctrine: or some parts or menibers of their bodies: Or some exterioure things which they used as their garments and such like. Their 
2. Pet. 1.  writings therefore which contain their Doctrines, are the right Relics, yea the unspeakable treasure of all good Christians, which aught therefore to be had in most great honour.  
Again, the bones and bodies of the Saints, are worthy of their honour, as having part in the Resurrection of the dead, for the which they look, and were besides, the houses of that most excellent spirit with which they were fulfilled. But even as the bodies of the patriarchs, of Moses, Aaron, Josua, the Kings, Prophets, and the holy body of Christ, of John, Stephen, and other the Apostles, were most honourably buried: So are the bones of the Saints committed to the earth, until the day of judgement, and are not to be digged up, nor set to be worshipped of the Christians in their churches, as Athanasius hath taught in the life of blessed Anthony.  
Furthermore if we have ought, which we know the Saints used in the time of their life, yet ought we not to worship it: For as the ancient Fathers have taught us, such worshipping is superstition, and displeaseth both God and the Saints, as before it is said: what thing else may be said touching Relics I here omit, because their deceits are evidently known. For oftentimes it happeneth that the head, arm or some one or other member of a saint is found to be in two or three places, as though he had had three heads, or three arms more than any other man. Again, in the stead of Relics, fond and foolish things are offered unto men to be worshipped, by means whereof the saints are rather dishonoured than honoured: yet in this their merchandise they so shamefully behave themselves, that those which have in them any spark of honesty, although they delight in Papistical doctrine, yet are they disposed hereat. lastly, Temples and Chapels are 
Of Te●ples dedicated to saints.  not to be dedicated and built unto saints which now are in heaven, but they only aught to have sepulchres or graves as becometh mortal men. Wherefore although it may be supposed that our elders for some good intent did build temples unto the saints, yet is it evident that it displeaseth both god & the saints. For temples are not to be built in the names of saints, nor congregations ought to be collected in their names, for that honour is due to the creator only, as it may easily be proved by divers authorities both of the scriptures & of men, which here for brevities sake I do omit. Wherefore we judge that the christians have need of churches to be built to the honour of god, & of our lord Jesus Christ, in the which his word aught to be preached, public prayers to be made, the sacraments ministered, & alms to be bestowed. And of these churches we think very honourably, and therefore gladly call them the churches or houses of god, & of Christ, and aught in no wise to be profaned: as I have already else where sufficiently taught.    


The. xxxij. Question.  
Whether they believe that it is good and godly to light up candles before the sacrament of the altar, and the images and relics of saints?   

The Answer.  
THe use of candles is necessary 
The use of candles in the churches.  in the churches in the night times, by reason of the darkness, as in the morning before day etc. And after this sort did the apostles use candles in the church or congregation. Acts. 20. But to set up light in stead of a sacrifice, to the worshipping of saints, or for the salvation of souls, this is clean contrary to the holy scripture, and therefore condemned by Lactantius a most ancient wryte●. 
Lactan. inst. li. 6. cap. 1.  Our hearts must be kindled unto God in the New testament, and we must give light by our good works, and that 
Math. 5. Rom. 22.  shallbe an acceptable sacrifice unto God. And because the Lord commandeth us to take and eat the sacrament, it is not 
Lights before the sacrament.  lawful for us to keep it and shut it up, but we must eat it: and therefore there is no need to set lights before it. But let them rather which are partakers of that sacrament, provide that the bright and shining light of true faith may be in their hearts: for this setting up of lights before the Sacrament is a new devise found out of late, and utterly unknown to the Primitive Church. And as touching Images, this is our judgement. First, God hath forbidden to make Images to worship them, as appeareth in the second Commandment. Again in the writings of the law, the 
Of Images.  Prophets and Apostles, he hath altogether, and that very earnestly forbidden Images, yea, most grievously threatening all those which either make them, or worship them. Wherefore, that which God abhorreth, calleth evil, and curseth, we can not call the same good. Wherefore, if any man desire to see any testimonies hereof, let him read the twentieth of Exodus, Deuteronomie the fifth, fourth and seventh, and twenty seven. Psalm an hundred and thirti●ne. Esay forty, and forty four. Jeremy tenth. Rom. first, first Corrin. tenth, first Peter fourth, and first John the fifth. etc. And where as some of them say, they worship not the Image, but him whom it signifieth, that is but a single souled reason: for neither God nor his Saints will be so worshipped. 
God nor his saints can by Images be represented.  Again, Images are not like unto God nor to the Saints. For God is a spirit that can not be measured, without beginning and without ending, of most ●reate power and Majesty, and can ●herefore be expressed by no Image, as the holy scripture doth evidently teach us. Acts. 17. and in divers other places. Again, the Angels which are spirits, how can there be made any image of them? The Saints while they here lived on the earth, had both a body and a soul, that is consumed, and this remains in heaven: how therefore can they be expressed by any image? The image of their bodies, can nothing at all help us to eternal life, and therefore although we had them, they could nothing help us. Again, that which is chiefest in the Saints, as the grace of God, faith, and such like gifts, can never be expressed unto us by any colour, wood or stone. To conclude, God, the Angels and Saints, are in heaven, endowed with a more excellent glory than that they may be expressed or represented by any images: which images the holy Prophets of God have scorned and derided, as Esay. 44. and Baruch. 6. But if they say that images must be made to teach and instruct only, then do we know that we have received a more perfect and excellenter way hereunto from God, which is, his holy spirit and word. And because neither in the Apostles times, nor in the primitive Church, there was any use at all of images, we cannot then truly call them good, sith they are so condemned (as we have said) of God and his Saints. Touching Relics, we have spoken in the Question before going, and therefore contented therewith we will speak no more thereof.    


The. xxxiij. Question.  
Whether they like well of the hallowing of water, herbs, and other things used in the Christian Church?   

The Answer.  
THe primitive Apostolic 
The making of holiwate● & holy fire.  church, was altogether ignorant of these consecrations and blessings of water, fire, salt, butter, oil, palm, herbs wafers, and such like. And therefore, because they are abuses and mere inventions of men, they can in no wise please us. For we believe, that Christ hath blessed all those creatures whereof the faithful have need, so as if they use them moderately in faith, with giving of thanks, they cannot be hurtful, but pure and good unto them, as Paul witnesseth. ●. 〈◊〉. 4. and Tit. ●. But to believe & trust that these hallowed things, whereof we have spoken, can defend and keep us from evil, is mere superstitious, condemned of God, and reproved of all Gods faithful ministers.     

The eight Common place. Of purgatory, and prayer for the dead.  


The. xxxiiij. Question.  
Whether they believe that the souls of those which are dead, be tormented in the fire of Purgatory, who not perfecting their repentance, nor being thoroughly purified, have departed out of this life?   

The Answer.  
ALL that departed out of this 
Either men die in faith or in infidelity.  life, either depart in the true faith, or else without the same: and of both these hath our Lord pronounced sentence in these words: For God sent not his son into the world, to condemn the world, but that it might be saved through him. He therefore which believeth in him, is not judged, but he that believeth not, is judged already: because he believeth not in the name of the only begotten son of God. But our adversaries Object, that a faithful man may die, who yet notwithstanding he be faithful, yet is not thoroughly purged, because he hath not performed his penance, & such one say they cannot be saved, because he is yet unpure, neither can he be dampened, because he is a faithful. And therefore it necessarily followeth, that theridamas is a middle place between these prepared of god, in the which such are thoroughly purged, and with their pains, repay that wanted in penance. And this place they call Purgatory, because as they say, the souls are purged there. But in this kind of Doctrine which hath no authority at all in the Scriptures, we find fault with divers things.  
For first Christ teacheth that the faithful are made all pure in him, although there remain some part of infirmity in them, whereof they have need to be cleansed, for he manifestly saith: He that is washed, hath no need save to wash his feet: for he is clean altogether, John. 13. and. 15. And S. Paul teacheth the same, Romans. 7. and. 8. where he showeth, that many things are yet wanting in the faithful, which are not imputed unto them because of their faith in Christ. And therefore in the articles of our faith we confess, that we belèeve the remission of sins, the resurrection of the body, & the life everlasting. And as we believe so shall it be unto us: we believe our sins are forgiven us, and therefore they are so. Furthermore when we say sins: we do not only mean the fault, but also the punishment due for the same. Wherefore when the sins for the which we are punished, are forgiven us, how then I pray you are we unclean? Or if sin be quite ●aken away, why then should they suffer, as though they were not remitted. Wherefore if they had true faith in Chryst, then shall they live for ever: but if they believed not, then are they damned. And this doth our faith teach us, which is confirmed, Esai. 53. and John. 3. 5. 6. and ●. Chapters. Secondly 
We are not counted pure for our own works sake.  we blame in their doctrine, that they ascribe perfect purity to perfect repentance, which purity is only had by the death, blood, & merits of Christ. For if purity were had by our merits, then is Christ dead in vain. But Chryst is not dead in vain, therefore purity cometh only by the grace of God, through faith in the death of Chryst. Acts. 1●. Gala. 7. and. 1. John. 1. But how feeble an argument that is, which they say, that the souls requited with their punishments in the fire of Purgatory, which before they wanted, to perfect repentance, we have heretofore showed, when we entreated of Faith and Works, proving then those things which we both do and suffer, not to be worthy of that joy whereof in the life to come we are made partakers by christ. Thirdly we blame in their doctrine of Purgatory, that they attribute not purity to the blood of christ only, without the which yet nothing can purge us: but without all authority of God's word, they fain unto us I know not what kind of fire, to the which they without all shame attribute our purging. This also we find false with them, for that they say the faithful, who depart out of this life, are tormented in the life to come, quite contrary to the words of Chryst: Verily verily I say unto you, he that heareth my word, and believeth him that sent me, hath eternal life, and shall not come into judgement, but passeth from death to life. john. 5. Wherefore if he went into Purgatory, then must he needs come into judgement: but sith the faithful pass from death to life, we answer, that the faithful are clearly purged of the Lord, and are not subject to any fire of Purgatory.    


The. xxxv. Question.  
Whether the prayers, alms, and sacrifices which are done in the christian Church for those who are tormented in purgatory, be profitable to them, or not?   

The Answer.  
Forasmuch as we have 
Of prayers & such like things done for the dead.  already plainly declared, that our adversaries err, even in the chiefest point of this question, and that is, in the fire of Purgatory itself, because it hath no testimony in the Scripture, therefore I conclude the souls of the faithful can not there be punished, because there is no such thing: and therefore we need not pray for them after they be dead, or do any thing for them, saving only to make a reverend remembrance, and tender thanks unto God, for that it hath pleased him to call them out of this world (in the true faith) unto his kingdom, and that it would please him to increase our faith, and so in time to couple us with our forefathers in eternal felicity. Furthermore we teach, that if we could do anything for their sakes, acceptable to God, and profitable to them, that then we aught to do for their wives, children, and kinsfolk. And I am not ignorant that many civil men are marvelously offended with us, because they think it very undecent, yea horrible, & a thing in no wise beseeming a christian man, that we not only do nothing to help our forefathers, but also speak & writ against so ancient a custom (and as we ourselves know) so universally received and used. And therefore I heartily beseech all those, to hear and way those our reasons, which move us hereunto. For we do not this, neither cease we to pray for them, or neglect so usual things, because we love not our forefathers, or for that we care not for them, but because the christian faith teacheth and confirmeth, yea forceth, so as by no means we can acknowledge▪ it good and sound doctrine to pray for them, or that these things ought to be done for their salvation, yea we know that our fathers have no need hereof, and that they require no such thing of us. For we faithfully and certainly believe and know, that sins are remitted both here in this life, and in that to come, by none other means, but by the grace of God in the blood of Jesus christ through faith: and as for the fire of Purgatory, which standeth on our merits and punishments which we suffer, is nothing appertaining to the grace of God, nor the blood of christ in faith. Again it is certain that our fathers died in the confession of the same faith with us, wherein we say, I believe the remission of sins, the resurrection of the body, & the life everlasting. Wherefore scythe the universal faith, & the manifest testimonies of the Scriptures do evidently prove, that all they which by true faith commit them selves to the grace and mercy of God and die in Christ, are preserved of him so as they come not into judgement, into any fire, pain, or punishment, 〈◊〉 are received into everlasting ioye● how then I beseech you, can we pr● for them, or do such like things for the● salvation, whereof in deed they sho●● have need, if they suffered any pay● or punishment. But they suffer no● and therefore there needeth nothing be done to deliver them from it. F●● if after the departure out of this life the true Faith, they yet nevertheless suffered the fire of Purgatory, punishments and torments, than we● all that vain and to no purpose which are read and taught us out of 〈…〉 holy Scriptures, touching the fr●● merciful promise of God, the deliverance by Chryst, and of the certain tie and verity of faith: yea our fay● itself, should be most untrue. B● our faith is certain and sure. Ther● fore as our fathers did undoubtedly believe the forgiveness of sins, & eternal life, so have they undoubtedly o●▪ teyned the same, and feel no pain in ●●e other life. And therefore both for the glory of God, the praise and confession of our faith, as also for the honour of ●●r fathers, touching whose salvation ●e doubt not, we do nothing after their 〈…〉 ath for the salvation of their souls. 〈…〉 ea we think that by these kind of dogs & prayers of ours, both our salvation, and faith is called in doubt, as 〈…〉 oughe they believed the remission of 〈…〉nes & everlasting life, and yet have 〈…〉 t obtained it. But this is most wicked be thought, & therefore not to be spoken: 〈◊〉 it is all one, as though God and our ●●th might deceive us, which is impoes 〈…〉 le. Moreover for brevities sake I will 
They are but filthy merchandise wherewith they would have us redeems souls.  〈…〉 t here declare how vile those things 〈…〉, and without all authority of God's ●●rde, which they command us to 〈…〉 for the help of our fathers: so as they should feel but some of those tolerable pains of Purgatory, as ●y say they do, yet could these 〈…〉ngs help them nothing at all: for ●t for the most part their delyve 〈…〉 nce and remedy is bought of those who are most filthy and wicked Wherefore it is much better not to séek● the salvation of our fathers at the hand● of those wicked and filthy merchants▪ who do nothing but for money, or from the traditions of men, but rather steadfastly to knit ourselves to the sure foundation of the grace and mercy o● God in the blood and death of our saviour Chryst through perfect faith. And so by this means shall our minds be assured of the salvation of our fathers, where as otherwise by celebrating yearly Ceremonies for them, we are still left doubtful when they are effectual, or they receive profit by them. Again we learn not to trust in the 
We may not for purgatories sake trust in any thing.  merits and works of other men after our death for Purgatories sake. For those five foolish Virgins perished by such negligence, whilst they sought, and would buy Oil of others. For the Scripture biddeth us to do good, and not to defer it whilst we have time. And therefore we earnestly exhort all men while they are here in this life, and in perfect remembrance, to serve God, and prepare themselves to their journey, and not to trust in the works of other men to be done after their death for them, because they can not then help them. But if it chance any man to lie at the point of death, then with the words of the Gospel we send him to christ, to pray for the remission of his sins, to trust to the grace and mercy of God, and so with full consolation hope for eternal life. And this and none other was the doctrine of the primative apostolic Church, like as Paul writeth of the dead. 1. Thes. 4. And therefore by God's grace we will keep the same.    


The. xxxuj. Question.  
What they say to the glory of Lazarus, and his sisters Martha 
john. 1●.  and Marie, who prayed unto christ for their brother? 
Act. ●0.  Likewise of Eutiches, whom Paul raised from the dead, whether this were done without prayers, and whether that Saint Peter did not raise Tabytha to life by prayers?   

The Answer.  
I Suppose that Mary, 
How and wherefore the apostles did pray.  Martha, Peter & Paul prayed unto God, but yet not as our adversaries teach us to pray for the dead: that is, that God would be merciful to their souls, and deliver them from the fire of purgatory, and receive them into eternal life: but they prayed, that unto the glory of god they might be restored to this life. And do they think that Lazarus, 
Where Lazarus was that time he was dead.  Eutiches and Tabytha were in the fire of purgatory, and after their death suffered prayers? I suppose they dare not affirm it. And therefore they bring us such examples as serve not their purpose, but are only to blear the eyes of the simple. But if they say, they were in Purgatory, than I pray you, how prove they the same. But some of them affirm & say. If Lazarus were in hell, then could he not be delivered, for in hell there is no redemption: but if he were in heaven, than had he wrong to be brought again to this earth of misery. And here therefore they conclude, that there must needs be a third or middle place. To these I answer: first that hereby they have not proved this middle place to be purgatory, but that it may be as well some other place only known unto God. Secondly I say that their whole argument is false & vain. Lazarus (as the scripture there teacheth) was Christ's friend, and therefore his soulo was received into the bosom of Abraham after his death, like as we may see in the other Lazarus, of whom Luke speaketh. ca ●6. Neither had he any injury offered him, when his soul (to the setting forth of God's glory) was again coupled to his body: for all creatures do of right and duty serve their creator. The Lord said unto the these hanging on the cross, This day shalt thou be with me in paradise, & yet the. 3. day he rose again, & did not thereby suffer any wrong. etc. Truly I think that if these men which are called the spirituality, were compelled tobestow so much money for the dead upon the laypeople, as they for this matter do receive of them, their fire of Purgatory would not burns so hot, and their prayers would come down to a lower price. But if this doctrine of Purgatory be so necessary: how cometh it then to pass I beseech you, that the Cast Churches in Grecia did never receive it, nor know of it, until the time of Eugenius the fourth, at which time very shortly after, Constantinople was taken by the Turk.    


The. xxxvij. Question.  
What they say to this place of the Maccabees: It is therefore an holy and wholesome thought, to pray for the dead, that they may be delivered from their sins.   

The Answer.  
SAint Hierome, Cyprian 
Of the second book of the Machebes.  and Gelasius shall unto this place answer for us: that this second book of Machabées is read in the Church, but hath not like authority with other canonical scriptures of the Bible, to take authority thence as from other scriptures in the controversies of religion. Therefore because in all the books of the old & new testament there is not one word spoken of the sacrifices for the dead, we leave this place as we found it, as not being able to prove any thing. Again all the acts of holy men are not to be followed, neither are they acceptable to god. Ge●eon for a good intent made an Ephod in ●phra, which yet had been better if it had not been done. In the. 14. Chapter of the history of the Machabées Raazias is praised for kill himself, that he might not all into the hands of his enemies, & yet his act, as the whole scripture teacheth, 〈◊〉 the best of the fathers do judge, deserveth neither praise, nor is thought well of: for every man touching death, aught to abide till God do call. And as touching this Book I could say more, but this is sufficient.     

The ninth Common place. Of Sacraments.  


The. xxxviij. Question.  
How many Sacraments there be? also whether those be effectual signs of God's grace, by the which we receive the same?   

The Answer.  
THe Romish church hath seven Sacraments, of all 
How many Sacraments there be.  the which we do accounted but two to be true Sacraments of Christ'S church, and that is Baptism, and the Supper of the Lord: and unto these we attribute so much as the holy Scripture willeth us. And as touching these two, Confirmation & Extreme unction or anointing, as they be now used in the church of Rome, we do not acknowledge them for any Sacraments of christ, neither suppose we that they have their original from god's word. The other three, that is, penance, Imposition of hands, or Orders & Matrimony, although we reckon them not amongst the Sacraments of Christ'S church, as we do baptism & the supper of the Lord, yet we acknowledge them to be profitable & necessary institutions of God, and very wholesome for the faithful, if they use them in such sort, and to the end for which they were ordained, and as the Saints have used them in times passed. Neither do we allow or think well of all those things which the church of Rome doth use in these three, but we allow that only which is agreeable with the word of God. But where we allow baptism & the Lords supper only for true Sacraments, I have else where more largely taught, showing that it only belongeth to God, and not to man, to institute or ordain Sacraments, the signs of God's verity and grace, but also how the promises of God are in the Sacraments and outward signs of his benefits.  
Touching the efficacy and virtue of 
Of the virtue and power of the Saints.  the Sacraments, we answer, that all those things which God hath ordained, have power and virtue to bring to pass and perform all that, for the which they were ordained of God, and so have the Sacraments their power: to whom therefore we aught not to attribute any other thing, than that the Scriptures do attribute unto them, and for which causes they were ordained. Wherefore if we find the Sacraments ineffectual unto us, that is not to be attributed to them, as though the institution of God were of no source, but it is to be attributed unto men, which use them not rightly, but without faith. The word of God abideth evermore true, and is left unto us for our instruction: but in that all men do not acknowledge it to be the truth, and suffer themselves to be instructed thereby, they, yea their lacks of faith is the cause thereof. Simon Magus was baptized, but not purged, not for because baptism is without effect, or is not the true sign of our cleansing, but because he believed not. In like manner Judas at the supper of our lord received not the body of Christ unto eternal life, not because the sacrament did not represent and offer the same meat of eternal life, but because he received it without faith.  
Again, the use of the sacraments do 
Whether the sacraments received do give us grace.  not therefore obtain the grace of God unto us, because it is our work, but we receive the Sacraments, because through grace we are reconciled unto God in Christ by faith, and now be in his favour, & therefore by this means show ourselves thankful and obedient towards him. Again, we know that the grace and gifts of God, do oftentimes increase and grow in the faithful. S. Paul to the Romans the fourth, asketh whether Abraham were justified through Circumcision, and whether he was justified before, or after he was circumcised, he answereth: not in circumcision, but before he was circumcised: and yet was not circumcision unprositable, or a vain sign, for he received the same as the seal of the righteousness of faith, that is to say: to confirm and testify that his righteousness came by faith, and that thereby we be justified. So may we say of our sacraments, for baptism is come in the stead of circumcision, and the fathers also did eat of one spiritual meat with us, as Paul testifieth, Coloss. 2. and. 1. Cor. 10.     

The tenth Common place. Of Baptism.  


The. xxxix. Question.  
Whether they believe that infants aught to be baptised? and whether they think the first baptism sufficient, or that men ought to be baptised again, when they come to have the use of reason?   

The Answer.  
IT appeareth by this Question, 
Of the anabaptists.  they mind to make some proof of us, what we do think of the Anabaptists. Wherefore we answer, that even you which are the upholders & maintainers of the Popish kingdom, & the hinderers of the preaching of the gospel, do most wickedly offend, and that the fault is chiefly in you, why that many are first seduced by the anabaptists, and then secondly for lack of teaching, do perish in that error. For if ye would suffer the pure preaching of the Gospel to have his free passage, then could not this heresy, nor any other so mightily prevail and take place, to the deceiving of simple and unlearned men, which think what so ever is taught them, is strait ways the doctrine of the gospel. Neither go we about to defend the Anabaptist, from whom we disssent very much, as in all our books we do plainly declare. But many of them are very simple men, and otherwise of an honest nature, who have scarce heard any thing of the gospel, or if they have, yet because they see so little amendment of life among those that profess the same, & are called Gospelers, yielding to the subtle persuasions of the Anabaptists, think they should greatly offend if they baptize their infants, take an oath, or come unto those churches, in which as they say, sinners do yet remain. Yea, that no minister which receiveth any stipend for his ministery, or doth not himself all those things which he teacheth others to do, can teach the true doctrine: and that there is no congregation a true church, in which the order of Prophesying and excommunication is not according to that form which S. Paul hath prescribed. 1. Corrin. 14. Therefore, as these their errors are not to be suffered, so yet must they be friendly instructed by the word of God, and so brought home again, as S. Paul teacheth. Rom. 14. But if they be contentious and stubborn, they must not yet therefore strait ways be cast off, but hope better of them, taking heed in the mean time, lest they infect any other with these their obscure opinions, whilst we look for their amendment: And if they be not converted, yet must we always deal soberly, vertuoussy, and holily with them, having a consideration of the matter and person, in correcting and punishing of them.  
Other some of them are not of a simple and honest nature, but malicious, troublesome, envious, covetous, which all their life time have been unquiet and obstinate, ever loving contention, and so falling into that error, do amongst themselves, raise up broils, stir men against their Magistrates and Preachers, against oaths, against judgement and punishment, against taxes, rents, and tiches, and many other things: furthermore they stir up contention between man and wife: and yet notwithstanding, they cloak and smooth themselves with a certain glorious & hypocritical kind of speech, to the end they might seem to be far honester men, than they are in very deed. For what they would do, if they might have free liberty, we have good experience in the monkish anabaptists. If therefore these men which are so malicious, might be freely suffered, & no punishment done unto them, the common wealth would quite be overthrown, as experience doth teach us. And these men being the heads of this faction, abusing the simple sort, do in like manner stir them up to be contentious and raise tumults. Whereupon being thus instructed, although they be manifestly overthrown by the truth, yet leave they not their error, nor will receive any godly instruction, but despise the gentleness and mercy of the Magistrate, never keeping touch, though they promiss and swear never so much, having no regard to honesty, never cease to molest and trouble the congregations with their rash and seditious dealings. And touching these men, what both God's law and man's, doth decree of them, it is manifestly known: wherefore, we do not go about to excuse any such, neither have we any fellowship with them, or with their teachers, nor yet by God's grace mind we to have. Touching the baptism of infants, it 
Baptism of infants.  hath his authority from the scripture. For because we all confess that Baptism is, a sign of the covenant and people of God: and that it cannot be denied that infants are in the covenant of God, and are numbered with his people: therefore baptism which is the sign hereof, cannot be denied unto them. Again, S. Peter in the Acts teacheth, 
Acts. 10.  that they ought to be baptised, which have the holy Ghost: But if the infants of the faithful had not the holy Ghost, then should they not belong unto God, neither should they be holy, nor have the kingdom of God: But they are belonging to God. Rom. 8. they are holy. 1. Corinth. 7. and to them belongeth the 
Anabaptism  kingdom of heaven. Mar. 10. Therefore they aught to be baptised. But there is no need we should be baptised again, when we come to the use of reason, being once in our infancy baptised in the name of the father, the son, and of the holy ghost. For if we should be baptised again, yet could we have no more than we had before, only this would remain, that hereby we should deface our former baptism, to the great displeasing of God, the breach of laws, and the incurring into the danger and punishment thereof.     

The xj Common place. Of the sacrament of the body and blood of our Lord, and of the receiving under both kinds.  


The lx Question.  
Whether they believe that the living body and the very blood of Christ, be substantially in the Sacrament, so that after the words of consecration, the bread is transubstantiated into the body of Christ, so as there then remaineth no more bread, but the true & natural body of Christ?   

The Answer.  
Certain of the later Doctors 
divers opinions touching Christ's presence in the Sacrament.  of the Romish church. do evidently, and freely confess that before the council of Lateran. which was celebrated at Rome, Innocentius the third, then Pope in the year of our Lord 121, (in the which Synod the doctrine of transubstantiaon was first decreed & confirmed) there were divers and sundry opinions in the church touching the presence and substance of Christ in the Sacrament. So that if any man did not believe that the substance of bread was turned into the substance of Christ's body, yet was he not reckoned for an heretic. But in this council it is decreed, that all those which will avoid the suspicion of here●ie, must believe that the very body of Christ is naturally in the Sacrament. and it is greatly to be wondered at, wherefore this council would condemn the faithful as heretics: for that which hither unto for the space of. 1200, years, was never done nor meant. Whereby let any wise man think, whether the council had authority now after. 1000. years to Decree these things. For if those men which lived from Christ 1200. years, were not counted heretics, and yet did not believe that the substance of bread was changed into the substance of Christ's body, why then should they now be called Heretics, which believe not those things which the Church never believed in all that space of years before said? But if those things which that council now holden 1200. years after Christ, were true and necessary to be believed, than all those which lived before this time, and believed not these things, did not believe a right: but if their faith were true (as undoubtedly it was) then is it not necessary for us to believe that, which after were devised and imagined.  
And truly the ancient fathers did 
The true and ancient doctrine of the sacrament against transubstantiation.  thus believe and teach concerning this holy Sacrament: to wit, that there is two things chiefly to be considered: the signs: that is, the bread and the wine: the things signified, that is, the body & blood of Christ. But if it be true which the church of Rome teacheth, that the substance of bread is not in the sacrament, but only the body of Christ, then surely, the Sacrament is no more a sacrament, but only the thing signified. And is not this their definition of a sacrament? A Sacrament is the sign of an holy thing? If therefore the bread be no bread, neither keepeth his substance, but in the place thereof cometh the substance of Christ's body, I pray ye then, what is that they do break in the sacrament? Is it the body of Christ, or what other thing else? For it is no bread, for they say there is no bread in the Sacrament. Therefore if the body of Christ be present only, then is the same broken, which thing cannot ●e. Neither is it any more a Sacrament, for it is not the sign of an holy thing, but the very holy thing itself. Then was there no need that the Lord should have given bread and wine in his last Supper. But if it be as they were wont to say, that the form and accidents of the bread, as the ●hytenesse, colour, roundness and ●aste, be the signs & the things that are ●roken, then do we demand of them 〈◊〉 what substance the whiteness, ●oundnesse and taste doth abide? They ●●nne not say I trow, that they are the accidents of Christ's body, or that they rest in his substance, and therefore it necessarily followeth, that they remain in the bread. And therefore the substance of the bread in this Sacrament, is not changed but remaineth, and so their Doctrine hath no good foundation. Yea these words also, Substance, Accident, form, and accident without substance, doth sufficiently declare that this their doctrine, was forged from the devices of subtle Sophisters and their craft, whereof the Apostles were altogether ignorant. But now, when they are at a sopp● game, then say they, these things a●● altogether done miraculously by the omnipotent divine power of God: b●● yet they cannot prove that, and there 〈…〉 no cause so false, but that it may be defended by this kind of reason. In th● gospel and writings of the Apostles oftentimes this Sacrament is plaine● called bread and wine, & that without doubt is in respect of the signs, that might thereby manifestly appear, that the substance of bread and wine doth remain in the sacrament, which thi● also we perceive and fast, when we receive the same, although the Papists go about to persuade us the contrary.  
Neither by this doth it follow, that 
The faithful do not receive bread only in the Supper.  be acknowledge and receive in this sacrament, nothing else but bread & wine only, as in other banquets, where our body is fed. For our Lord when he gave 〈…〉 his supper, the bread and the cup vn●● his disciples, commanding them to ●ate and to drink, he added: This is my body, this is my blood. And it is to be ●oted, that it is an usual thing, to give ●●to the sacramental signs, the names 〈…〉 those things, which they do signify▪ 〈…〉 s in this sacrament, the bread & wine 〈…〉 e the signs of the body and blood of Christ, and therefore Christ nameth them is body & blood. The like is to be said Baptism, Circumcision, the Passeoer and other Sacrifices. And they are ●us called, to the end we should not ●pende upon the signs, that is, on the bread or on the Wine, but being by ●ese visible things put in mind of ●ings invisible, we might lift up our ●es unto heaven to the things signified, and that is to the body of Christ which was given for us, & to his blo●● which was shed for us, and so study 〈…〉 receive these.  
But how, or in what manner d●● we receive the body and blood of Christ 
How the true body of christ must be received.  Truly, spiritually by Faith, so 〈…〉 outwardly with our bodily mouth●● we eat and drink the lords breade● and the lords wine, the holy signior and inwardly with the mouth of ou● soul, that is to say by faith, we recey●● the body and blood of Christ. F●● like, as with our mouth, we recei●● meats to sustain our body, so likewise by Faith in Christ, is his body and blood, which he offered on the Cross made meat unto us, to eternal life▪ For the body of Christ which was 〈…〉 ven for us, and his blood that was sh●● for us, is our life, or life is thereby purchased to us, and these do we receive b● faith, so as thereby Christ doth li●● in us, and we in him. Wherefore in th● holy supper of our Lord Jesus Christ▪ we do not eat bread, and drink win● only, but his body and blood also: bu● yet in such sort as before I have said, spiritually by faith, so as the presence of Christ in this supper, is spiritual, is the eating thereof also is. For the body of Christ, which is, and remaineth 〈…〉 heaven, even unto the last day, is a natural body, subject to a place, and ●s therefore in heaven over us, and can ●n no wise, bodily or fleshly, be in di●ers places at once upon this earth, ●r be carnally eaten. And therefore in the celebrating of this Supper, they have always said: Lift up your hearts. and therefore the ancient writers have always, in interpreating the ●oordes of Christ touching the eating and drinking of his body and blood, expounded the same to be done spiritually by faith, because the flesh profiteth not, as in the sixth Chapter of John: and therefore they have interpreted these ●oords of Christ: This is my body, This is my blood, thus: It so signifieth, or it is the sign or Sacrament, or token of my body and blood. For even immediately after the foresaid words, our Lord himself ●aith: Do this in the remembrance of me. And Paul saith, show you the lords death until he come, to wit, to judgement. Wherefore to this Question we Answer: that the natural body and true blood of Christ is in heaven, as touching the substance, and that in the supper, or in the bread and wine (which two retain their proper substances) they are Sacramentally or spiritually present, not substantially or bodily. For the bread and wine are the true Sacraments or signs of the body and blood of Christ, which being once offered on the Cross▪ are now abiding in heaven, and are spiritullay by faith received of us unto eternal life. But some not being 
How each man ought to behave himself in the controversy of the sacrament.  consent with this plain exposition, object, that in our days there is great strife about the sacrament, some teaching that Christ must be eaten spiritually, other some saying that it aught to be carnally etc. And these men we heartily beseech, that they would diligently mark those, which thus so earnestly hold, that the bread itself, or that under the bread or forms thereof the very body of Christ is present, and corporally to be eaten: for after they have contentiously tossed themselves and others herein, yet at the last they come to this point, that they confess this not to be done so grossly or carnally, because the whole matter is heavenly, Sacramental and Spiritual. Wherefore if this be true, why then yéeide they not here unto, and cease henceforth to be contentious, and to persuade this thing to be carnally spiritual, and that the substance of bread no longer remaineth. etc. Whereby neither themselves, nor yet others can tell what they mean. Let the ancient doctrine of Christ'S Church remain, which always believed that christ had a true natural body, and that glorified in his resurrection, yet still remaining a true natural body (even such as our bodies shall be at the last day) and that with this body he ascended into heaven, there remaineth, and shall from thence come to judge both the quick and the dead. And that yet nevertheless he is present spiritually in the Sacrament of the supper, and so received of the faithful spiritually, and not carnally, unto eternal life. This is the ancient & plain Apostolical truth, to which not only thou mayest yield thyself, but also know what thou believest. Wherefore if thou go forth any further to seek, to contend or to quarrel, then must we let thee alone, that even through thine own default, thou mayest all thy life long remain and continued a most miserable man. etc.    


The. xlj. Question.  
Whether they do believe that Christ being present in the Sacrament, is to be worshipped, when the same is elevated or lift up by the priest, given unto other, carried to the sick, or is otherwise showed or carried about?   

The Answer.  
TOuching the presence of 
The presence of Christ.  Chryst, we have answered in the former question: but if any man be not sufficiently answered therewith, let him hear the answer of S. Augustine upon the words of Chryst Trac●. in ●oan 50 The poor shall you have always with you, but me shall ye not have always Thus he writeth: According to that substance, after which he was borne of the Virgin, taken of the jews, nailed on the Cross, and appeared manifestly in the resurrection, according to that substance you shall not have me always with you. Wherefore he was conversant bodily forty days with his disciples, and after ascended into heaven, and is not now here on earth. For there he sitteth on the right hand of his father, & yet is here also: for the presence of his Majesty did not departed. Therefore according to the presence of his majesty we have Chryst always present, but as touching the presence of his human body, we have it not. For the Church had him present but a few days, yet faith apprehendeth him, though our eyes see him not. And this is S. Augustine's doctrine. Touching the worshipping of christ, we believe he ought to be worshipped in what place so ever he be, in body. For whilst he was here on earth the Apostles and others did worship him here: and after he ascended into heaven, they worshipped him there. Luk. 24. Wherefore sith we have already sufficiently declared, that Chryst is not bodily present in the earth under the form of bread, but is in heaven, therefore is he to be worshipped in heaven, sitting on the right hand of God, and not under the form of bread. Furthermore touching the worshipping of the Sacrament, we have neither commandment from God, nor example of the Apostles. For the Lord saith: Take ye, eat ye, and not show it, and worship it. Neither did the Apostles keep this Sacrament and shut it in a Box, carry it to the sick, or in procession, or dedicated any festival day unto it, no more than they did to Baptism, which notwithstanding is an holy Sacrament, given in the name of the blessed Trinity, the father, the son, and the holy ghost. And we truly do worship rightly the holy Trinity, and yet not in Baptism. last of all it is evident by Histories, that. 1200. years, and somewhat more after christ, the invention and building of Chapels to the Sacraments, and feasts, and carrying of the same about on procession, was invented and ordained only by men clean contrary to the word of God. Dan. 11. and Math. 24.    


The. xlij. Question.  
Whether those Priests which are not consecrated, such as a great many Bee amongst the gospelers, have power to make of bread and wine, the true body and blood of Chryst?   

The Answer.  
Saint John in his Gospel 
Whether the Priests make bred & wine, the very body and blood of Christ.  biddeth men to attribute no more unto themselves, than they have received from above. Therefore tell us where the professors of the Gospel did at any time take upon them authority or power, to make of bread and wine the body and blood of christ? Not they never received any such authority from God. But we are not ignorant what the Church of Rome teacheth of this matter, and how those which are consecrated by that church, & of their Bishops, into priests, shorn & anointed with oil, have these words by their Bishops pronounced over them: O Lord vouchsafe to consecrated and sanctify these hands by this Ointment, and through our blessing, that what soever they bless, may be blessed, and what so ever they consecrated or hollow, may be consecrated or hallowed. etc. And again: Receive thou power to offer sacrifice to God, and to say Mass aswell for the living, as for the dead. etc. But we beseech them of their courtesy to tell us who gave them this authority or power? Did they receive it of Chryst? If they did, then let them tell us where, and with what words he commanded them to do it? But had the Apostles trow you this power, and gave the same in like manner to others, and so after this sort did consecrated and ordain Ministers in the Church? For the thing itself whereof they speak, is very great, and the power and authority such and so wonderful, that it is Divine. Wherefore it is necessary, that they show some commandment or ordinance of the word of GOD, to ratify this their ordinance, consecration, and power. But as touching any one of these things, it is undoubted true, that they have no manner of commandment, nor sufficient warrant from the word of God. And therefore we may not allow or ratify their ordinace. In deed there are certain thin●es written in the old Testament touching the anointing of Priests, but ●ll men know that the Levitical priesthood with all his ceremonies was abrogated, and so detested of God, and forbidden to be renewed in the Church of Christ. We know that the Apostles did in ●●e making or ordering of ministers use only prayers and putting on of their ●●ds. And in the new Testament there is no mention made, not not a word of this Romish custom touching the consecration and offering of sacrifices in the Mass. Neither did our Lord say, I give you this power, to pronounce the words of consecration over the bread and wine, and of the same to make the true body and blood of christ: But he said: Take and eat, this is my body: Take and drink ye all of this, this is my blood. Besides this there are divers opinions amongst the Doctors of this romish Church with what words our Lord did consecrated. And the Apostles did not use this form of consecration which the Romish church useth. But in the reformed Churches 
The true ordering or making of ministers.  of the Gospel the Ministers are ordained by election, and by laying on of hands, and the prayers of the congregation, according to the doctrine of christ and his Apostles. And therefore we do not put the efficacy or force of the Sacraments in the power, deeds, or words of the Ministers, but in god, his institution, power, and word. And because God hath commanded that Baptism and the Lords supper should be administered by them, we steadfastly believe, that when the minister doth recite the words and institution of the Lord, and the Congregation do reverently obey the word and ordinance of God, that then the Lord himself is present, at his institution and ordinance, making the same effectual by his holy spirit, which thing the faithful do chief regard. And hereof we have else where more largely written.    


The. xliij. Question.  
Whether there be not as much comprehended under the Element of Bread, as under the two Elements of Bread and Wine, so that christ wholly may be contained under the one Element of the Sacrament, and that therefore the whole body of christ may be given to the lay men under one kind only?   

The Answer.  
THere is no need of 
Whether Christ be wholi under one kind.  these subtile questions. But give you unto the faithful rather the same which christ ordained and appointed for them. For we know that the true and lively body of christ is not without blood, but that they are joined together, neither was christ ignorant hereof, & yet nevertheless he did not institute this Sacrament in the form of bread only but also of wine. But if this Sacrament being received under one kind be sufficient for the lay people unto salvation, for that therein is the whole body of christ: then also why should not whole Chryst be sufficient for your 
The papists will eat up all Christ and no more.  Priests and then so to receive but the one half of the Sacrament? But by this their Question and doing, the institution of christ is brought into doubt. But the Lord himself teacheth, that this is the manner of them which defend and set up the ordynaúnces of men: for through these their traditions the commandments and ordinances of God are violated and broken. Mat. 15.    


The xliiij. Question.  
Whether they believe that christ did celebrated his Supper with the Apostles only, and that the Lay men did not thus receive both kinds?   

The Answer.  
IF the Apostles, (as an 
Whether the lords supper were given to the Apostles only.  example for Priests only) did alone receive the Sacrament of the lords Supper: then by good reason we demand of you by what power, or by whose commandment the Priests do not only not deliver the Cup, but why also they give the bread, or why they do admit women to the Lords supper, sith they also being numbered amongst lay men, were not present in the first institution of the same? If therefore the lay men ought not to receive the Cup of Christ'S blood, because they were not at Christ'S last Supper, and that it belongeth to the Priests, because they were there, it must needs follow that the whole Sacrament belongeth only to the priests, and that neither the one nor the other kind of the Sacrament ought to be given to the laity. For the Priests do very ill, and without all authority give those things to the laity which Christ gave only to themselves. But this is a detestable saying. But the doctrine of the Gospel and of the Apostles is far better and fuller of comfort, which teacheth, that Chryst our Lord in his last supper spoke of the redemption of all mankind, which he should obtain by his body given on the cross, and by the shedding of his blood. And therefore he most plainly and evidently saith: This 
Both the kinds in the sacrament are due to all men.  is my body which is given for you: This is my blood which is shed for you, and for many for the remission of sins. Wherefore sith the body and blood of Chryst are the only salvation, food, & drink of all the faithful, whether they be Priests Ministers of the Church, women, men, lay people, or of what name or condition soever they be: it than followeth, that the whole supper of the Lord as well the cup as the bread, is free for all men. But if the Sacraments appertain not unto them, then have they no part of the body and blood of Chryst. But the Lord plainly and distinctly saith: Drink you all of this: and Mark addeth saying, and they all dr●nk. Furthermore Paul saith: That which he received of the Lord, he gave to the Church or congregation (and this not to the Priests or Ministers only) but to all the Corinthians. And it may be proved by seven sufficient testimonies out of the tenth and eleventh Chapters of his first Epistle to the Corinthians, that he gave both kinds, that is to say, bread and wine to all the faithful, as well women as men, lay-men as Priests. And therefore it can not be denied but that he received this from the Lord to deliver the Sacrament to the faithful. Therefore it followeth that in Christ'S last supper the Apostles were not only an example of the Priests, but also of all other faithful. And the Lord gave not a peculiar or proper Sacrament to the Priests, and an other to the lay men: but he instituted one holy Sacrament to be given as well to the lay men as to the Priests. For neither doth the Priest receive or do more than the lay man, saving only that when he ministereth the Sacrament, he executeth the office of a minister, and delivereth the same unto others. And herein doth the Romish church greatly offend, that the Sacrament which is instituted of our Lord to be a Sacrament of unity, by which the faithful might be coupled into one body, they apply the same to defend their separation, power, and pride, whereby they seek to excel others, and to be taken for gods, whom above all others we aught to prefer with worship and honour. Of these matters hath Gabriel Biell upon the Canon of the Mass, Lect. 4. written very strange & wondered things, extolling the Priests above the virgin Mary the mother of Chryst, above all the Angels and Saints, and above things both in heaven and in earth.    


The. xlv. Question.  
Whether they do believe that christ with the two Disciples in Emaus, and the Apostles. Act. ij. and Paul. Act. xx. and j Cor. xj. used but one kind only, and gave the bread only to the lay people?   

The Answer.  
THat christ sitting at the 
The supper of Christ with his two disciples at Emaus.  Table with his two Disciples at Emaus, broke bread, doth not prove that the lay men ought only to be partakers but of the one half of the Sacrament. Neither yet can they prove that this supper was a commemoration of that mystical supper which he celebrated with his Disciples a little before his death. But yet if it were, nevertheless it could prove nothing, because it is an History of one singular fact contrary to a manifest commandment. For in the Gospel it is plainly set forth, how the lords supper ought to b 〈…〉 administered, to wit, with bread a 〈…〉 wine. Wherefore sith this deed whereof Luke speaketh Chap. 24. agreeth no● with the institution of our Lord's supper, it maketh nothing against the first institution thereof Yea it may be also that one kind is named, and the other understanded by the figure Synecdoche Again they can not prove that Cleophas and his companion were lay men. Wherefore if they were Disciples▪ Priests or Ministers, and chosen of our Lord to preach the word, as it seemest most like to be, than this example can prove nothing. In the Acts of the Apostles the lords Supper is calle● the breaking of bread, as spoken in the respect of one part, and yet thereby can they not conclude, that they had no● the use of the cup, sith our Lord did institute the same.    


The. xluj. Question.  
Whether the Corinthians which used both kinds, did not greatly offend when they used the Wine, and that Paul therefore writeth unto them, saying, that when he cometh, he will better instruct them.   

The Answer.  
THe words of S. Paul manifestly 
The Corrinthians did not offend because they used the cup of our Lord  teach that the Corinthians did amiss in other matters, & not in that they received the Sacrament in both the kinds. For the Apostle plainly saith, that he received both kinds of the Lord, that he might so deliver the same unto them, and therefore he willeth them to receive it: and the words of S. Paul. 1. Corin. 11. chapter, give testimony hereunto, to the which place I remit those that will read them. I pray you then how could he write, that when he came, he would better instruct them, that is to say, teach them otherwise, than, he had done before out of the words of Christ? And truly it is to be wondered at, that they dare bring forth this Question, as in the name of Paul, which is in deed so plain against Paul Wherefore I might in this place more sharply dispute against than, but that my purpose is rather, to lay the plain truth evidently to the eyes of the godly and faithful, than rigorously according to their deserts, to answer or reprove our adversaries. And therefore I leave this unto others, & as I have begun so will I proceed & answer their questions: hoping hereafter to have occasion to speak more hereof, and therefore I will not now say all, reserving something to a more convenient tyme.    


The xlvij. Question.  
Whether they believe that in the Counsels holden at Constantinople & at Basil for the avoiding of many dangers & strives, it was godly and well decreed, that according to the doctrine of the Christian Church, the lay men should have only the one kind of the sacrament?   

The Answer.  
IT plainly appeareth by the 
The council of Constance touching both the kinds.  thirtéenthe Session of the Council holden at Constance, that the fathers then confessed that Christ did ordain the Sacraments under both kinds, and so gave it unto his Disciples, and so likewise did the primitive church also use the same. Wherefore if this be true, as it can not otherwise be, than I leave it to the judgement of any good Christian, whether that the council of Constance, which was holden. 1400. years after Christ, or the council of Basill, which was celebrated since, or any other council what so ever the same be of name or authority, have power to abrogate that which Christ did ordain, and the primitive church did use, or condemn the same for heresy.  
Surely no man, not not the Angels have this power, and therefore if they go forward to condemn that for heresy which Christ did institute, and was received of the first Apostolical church, it may then easily appear to all men, that Christ himself, and his church, is had in suspicion by those Counsels: And truly, I had rather be counted an heretic with Christ and his church, than to bear the name of a Christian with these late counsels.  
But yet here have they an other 
of the decrees and slanders that hap in the use of both kinds.  shift, to wit, to avoid slander and other dangers, lest the lay men should shed any of the wine, and so by this means bring the sacrament into contempt. As though the eternal wisdom of God saw not these things before he instituted the cup, and could not he, if it had seemed to him good, have forbidden the lay men the use of the same? But sith the eternal wisdom of God hath given the same unto them, let us content ourselves therewith, unless we would seem to have more wisdom than god. And may not the priests I pray ye, shed the wine as well as the lay men? And why then, should not the same be forbidden unto them? But the lords supper is brought into contempt for far many other causes, than when any part of the Wine falleth by chance on the ground, or is shed unwillingly. For true faith, burning charity, steadfast hope, faithfulness, mercy, justice, and the purity of those which communicate, are the true ornaments of the Sacraments. Wherefore, what offences, or what honour they bring to this Sacrament which daily use the same to get their living thereby, & yet in the mean time are drunkards, whoremasters, unclean persons, studying all ungodliness, & live publicly in their naughtiness, to the great offence of many, is now by the great mercy of God, most manifestly known. Wherefore I heartily beseech almighty God to grant all those the true knowledge of their sins, whereby they may repent and amend their lives.    
Amen.   

The. xii. Common place. Of the sacrifice of the Mass.  


The. xlviij. Question.  
Whether they do believe that the true body & blood of Christ in the sacrament of the altar be a true and an acceptable sacrifice unto God, which aught to be offered in the Church of Christ in the blessed office of the Mass uncessantly for the quick & the dead, until the coming of Chryst?   

The Answer.  
SIth we have sufficiently 
Christ's body is offered no more.  before proved that the true body and blood of Christ, is not in the Sacrament corporally, it followeth of necessity that the same can not be offered up in the Mass by the priests. But yet the romish church teacheth that the body and blood of Christ is corporally and substantially present, and in the office of their Mass offered up to God by the Priests, for the sins of the quick and the dead, and therefore ought to be worshipped. But the form of the Mass doth not agree with the institution of the lords supper, but is increased by the long continuance of time with divers additions, rights, & Ceremonies, so as Gregorius the seventh Pope doth confess that in his time the Mass was not celebrated in all places of the world after one manner: wherefore without all doubt the Apostles, Peter, James, and Mathewe did never celebrated the Mass used in the Church of Rome, but were altogether ignorant thereof. Therefore the Churches of the gospel have by good right put away and abolished the romish Mass, and in the stead thereof, have rightly and godly ordained the supper of our Lord Jesus Christ, which was godly celebrated in the old Apostolical church, without any of the Popes, or man's traditions, or additions. And therefore, to the foresaid question we answer: that we do not acknowledge nor receive the Mass, for the institution of God, but flee from it, as being contrary to our profession, partly for causes already showed, and partly for such causes as hereafter we shall show.  
But that we may the better know 
Of the sacrifices of Christians.  what sacrifices are, we will here unto add a few words. There are amongst the Christians chiefly, two kinds of sacrifices, the one propitiatory for the reconciliation and remission of sins, and the other of thanks giving, in which we exercise our faith, serve God, & give him thanks, both with words and deeds, for his benefits bestowed upon us. In the old Testament, the sacrifice propitiatory, was shadowed and figured by many figures, yet was there but one thing, which they all did signify, to wit, the body and blood of Christ offered on the cross. Wherefore, after that Christ came into the world, and remained here a certain time, that he might offer his body and blood on the cross, for the remission of sins, he ordained ●n his supper, the Sacrament of the ge●ing of his body, and the shedding of his ●loud, calling it the cup of the New testament in his blood. Wherefore this Sacrament aught from hence forth on●● to be in stead of all the Sacraments of the Old testament which were figures, and to witness that as Christ by the Sacraments of the Old testament, was promised a saviour, so in the ●ewe testament he is come, and hath performed it, and so by the sacrifice of his body and blood, hath taken away for ever, all the sins of the faithful: Wherefore, when our Lord would of●●r 
Christ is the only sacrifice that taketh away sin.  himself upon the cross, and that 〈…〉 hour was come in which he would deliver up his spirit, & so by his death ●ll sin, death, and hell, he cried with ●●oud voice: It is finished. As who should ●●y that sacrifice is now ended and fulfilled, in which all the figures and promises of the fathers are accomplished, 〈…〉 ne freely pardoned, and eternal righteousness, is obtained unto everlasting life. And therefore so soon as our Lord was dead, and had in this sort offered up himself a sacrifice to God his heavenly father, the vail of the Temple rent in two pieces, great miracles were seen both in the living and in the dead, yea in heaven and in earth. And thus did the old Testament, the levitical priesthood, and all the other Sacrifices take their end whereunto they were ordained.  
Therefore now resteth but the one only and everlasting sacrifice of Christ, as the chiefest, holiest, and most perfect.  
And such is the property of this Sacrifice, that it neither could, nor yet can, be offered of any living man, because not only for the excellency and holiness thereof, but also because of the imperfection of man. And therefore Christ offered up himself, that is to say, gave himself unto death, and so become the one and everlasting Bishop, after the order of Melchisedech as only Bishop and sacrifice offered to God by himself only. Yea this sacrifice which he offered, is but one, that is to say once offered, neither can it any more be offered again. For that his one sacrifice is his death once made effectual, that it only, and for ever, might be sufficient for all ages, for the reconciliation and remission of sins. And because Christ hath suffered for us, died, was buried, and arose again from the dead, and ascended into Heaven, appearing for ever even unto the last day as one sufficient sacrifice in the sight of God, for the full and perfect redemption of all the Faithful, that is sufficient, neither needeth there any other Sacrifice to be offered in the Church for the remission of sins.  
Wherefore, if there be any that will offer a Sacrifice for his sins, he doth manifestly hereby declare, that he doth not believe that his sins are forgiven him by the only Sacrifice of Christ. For if he steadfastly believe, that they are washed away, why then doth he seek a new Sacrifice to be offered? And therefore it followeth, that the holy church, even to the end of the world, doth acknowledge none other sacrifice propitiatory for sins, but the death and passion of Christ alone. And that which of this only sacrifice of Christ I have hither unto spoken, is most truly and manifestly confirmed by the evident testimony of holy scripture, as Levi. 16. Zach. 3 Hebr. 5. 7. 8. 9 and 10. chapters.  
But to return to the Lords supper, 
In the lords supper there is only a remembrance of his only sacrifice.  it is not in that respect that we do minister it a propitiatory Sacrifice, that by the doing and celebrating of it, we should be delivered from sin. For the death and sacrifice of Christ upon the cross (if we have faith) hath delivered and purged us from our sins. Neither is Christ in his supper crucified again, or his body offered in the same again, for why, no Priest is able to offer it: but there is only celebrated a remembrance of his Sacrifice once perfected, and that not by the Priest alone, but by the whole church. For so our saviour Christ commanded, saying: Doc this in the remembrance of me, wherefore S. Augustine (very agreeable with the holy scripture) writeth against the Manachees, saying: That before the coming of Christ, the Sacrifice of his body and blood was promised by the figured sacrifices of the old Testament: but by his coming and passion it is finished: and that after his ascension, the remembrance thereof is celebrated. Wherefore the opinion of those which say that the body and blood of Christ is offered in the Mass for the quick and the dead unto the end of the world, can in no wise be confirmed by any testimonies of holy Scripture. And to pass over, that the dead have already received their judgement, as it is already said in the thirty four and thirty five Questions: they beside can not any more be made partakers of the Lords supper: for the Lord saith, Take and eat, which thing the dead can not do. But in that they say the priest eateth for the dead, they do it contrary to the commandment of Christ. To conclude, the supper of the Lord is only the remembrance of the sacrifice of Christ once finished, and not the sacrifice itself, and that done only by those which here do live. The sacrifice of praise and thanks giving comprehendeth 
The sacrifice of praise & thanks giving.  first the praise and thanks which they offer to God by a pure faith for all his benefits bestowed on them. And because in the lords Supper, we chiefly make a remembrance of Christ's death, and our redemption, & therefore praise God, and give thanks unto him, the fathers have called the same supper a sacrifice: and we also do willingly acknowledge that this sacrament in this sort, is an acceptable Sacrifice unto God: and yet not because the priest offereth the body and blood, or prayers for to merit or gain thereby, but because the whole congregation in their prayers offer unto God praise & thanks giving for the benefit of Christ's sacrifice which once offered up himself upon the cross. Many things in deed are spoken of this Sacrifice in the holy scriptures, as in the Psalms, the Prophets, the Epistles of Paul, and chiefly in the thirtienth chapter to the Hebrews. Yea also of the Fathers, as Ireneus, and Tertullian, upon the words of Malachi in his first Chapter. etc.  
Furthermore, the study to obey the commandment of God, to the increase of our faith, and the provoking of others unto good, the forgiving of offences and mutual love, yea the study of righteousness and holiness, the offering of our bodies and souls, is an acceptable sacrifice unto God. Like as the Psalms, Prophets, Evangelists and Apostles do each where exhorts us, and chiefly in the twelfth chapter to the romans.  
And we think it more necessary and profitable that men be well instructed touching this Sacrifice, and that these things should be taught them, than to force them to believe the sacrifice of the Mass: by the merchandise whereof, those which call themselves spiritual, do rather increase & enlarge their own riches, than the glory of Christ, and the salvation of the faithful. Therefore let every good man well consider with himself, the doctrine concerning the sacrifices of the Christians whereof we have hither unto spoken, and leaning neither the one way nor the other, let them due●y consider which is best for their salvation.     

The. xiii. Common place. Of repentance and Confession.  


The. xlix. Question.  
Whether they believe that there be three parts of repentance, to wit, contrition, confession, and satisfaction?   

The Answer.  
THere are many things written in the Holy scripture of repentance, and the amendment of life both in the New and Old testament. For the doctrine of repentance is very necessary 
What repentance is.  and profitable for all christians. And this word Repentance seemeth to come of this word repairing: as when torn, broken, or things rent, are renewed and repaired. The hebrews call repentance returning or converting to God. But he which is returned to God, aught first necessarily to know and understand how he fell from him, and to know what God is, how we fall from him, and how we ought to turn to him again. So that he which must repent, aught to know his own naughtiness and wickedness, and also by what means the same may be amended which is broken or spoiled. And these things can in no wise be done of any wretched sinner, unless they be drawn hereunto, and therein instructed by the spirit and word of God, which they must also most steadfastly believe. For these things are so necessarily required, that unless GOD by grace through his spirit open and draw the heart of the sinner, and by his word show us the perfect way, govern and keep us in the same, give us true faith 
True repentance.  whereby to quicken and justify us, that unless I say, he give us these, all repentance, how hard or grievous soever it seem, is no true repentance. Let Judas be an example hereof, who repenting for his sins, confessed the same to the Priests in the Temple, saying: I have betrayed the innocent blood. Yea and he in this part made satisfaction, that he threw the unrighteous price of blood into the temple. But what did this repentance profit him, although it had in it contrition, confession, and satisfaction? they holp him nothing at all: and because he lacked true faith, he despaired, and hung himself. On the other side, the Lord looking back upon Peter, and the Cock crowing, he remembered the words of the Lord, and believing them departed from the wicked company, wept for his sins, and amended his faults: and this his repentance was a true and perfect repentance. And Jeremy the Prophet confirmeth this doctrine, who in his. 31. chapter prayeth to the Lord, saying: Convert me O Lord, and I shall be converted, for thou art the Lord my God: and after thou haste converted me, I shall repent, and after thou haste showed thyself unto me, I will strike myself on the thigh. Wherefore true repentance and the right sorrowing for our sins, must proceed from God, stirring up the same in us by faith, so as it must not be a repentance or sorrow, according to the world, but after the will of God. ●. Cor. 7. Touching confession and satisfaction shall be spoken hereafter.    


The. L. Question.  
Whether they believe that sins with all their circumstances, ought to be confessed to the Priest in the Sacrament of confession?   

The Answer.  
COnfession or the numbering of our 
What confession is good & necessary.  sins, which must be done before the priest, with all the circumstances thereof, as how, when, who, with whom, how often, and wherefore he hath offended, is but in vain, and without all sufficient proof called the Sacrament of confession. For God alone, as we have before showed, did institute the Sacraments, but he ordained not this confession to be any of them, neither did he command it as necessary to our salvation. For the holy Scripture teacheth an other manner of profitable and necessary kind of confession, and biddeth us to confess our sins with a true faith from our hearts meekly unto God. For God it is alone whom we have offended, who knoweth our hearts, deeds, and determinations, remitteth or punisheth sins, and hath given his son unto us, an high Priest and one eternal sacrifice. Therefore must we come to GOD the father through Chryst, and that with the same words which he hath given us, teaching us to confess our sins, saying: Forgive us our trespasses, as we forgive them that trespass against us. And after this sort may all the faithful in all their troubles, and at all times, and in every place confess themselves to GOD both secretly and openly. Secretly when each man prayeth alone and confesseth his sins to God. Openly, when any man in the Church together with the whole congregation prayeth and confesseth the same. And there are many examples in both the Testaments, of those who confessed themselves to God, and not only craved, but also obtained of him forgiveness of their sins. But on the contrary, there are no examples of any which confessed themselves to Say men or Priests: for this honour belongeth to God alone, which hath given us his 
We must confess us unto God.  son to be our high Priest, who heareth sufficiently the confession of all the faithful, so that there is no need to substitute any in his room to hear them. For who so ever with a true faith from the bottom of his heart in manner as is said) confesseth his sins to God the father, and to his son our only chief bishop christ Jesus, having his grace and mercy, they undoubtedly receive full remission of all their sins. And therefore I demand of our Adversaries whether this be true or no? If they deny it, then do we object against them the Lords prayer in the which we confess and pray, saying: Forgive us our trespasses, as we forgive them that trespass against us. And our Lord hath said, whatsoever you ask in my name, you shall receive it. Again we object against them the Articles of our Faith, wherein we confess we believe the remission of sins. Yea & we do certainly know, that if we believe according to God's word, we do also obtain the same that we believe: but we believe the remission of sins, therefore we obtain the same. To conclude, we object the evident promises contained in the word of God, and chief that saying of Saint John. 1. Epistle. 1. If we confess our sins, he is merciful to forgive us our sins. Wherefore sith it is thus, as by the truth it is confirmed, than they which confess their sins to God, and to his son our Lord, have obtained full remission of the same, and so is there no need to use the Auricular confession of the romish Church. Furthermore there 
The confession to our neighbour.  is an other kind of confession commanded by our Lord to all the faithful, to wit, that every man should confess each one to other his faults and offences wherein he hath offended & injured his neighbour, and that each man do heartily forgive every offence & injury which he hath suffered, and forgive him also which hath done the same, and pray for him. And the lords prayer doth prescribe unto us this kind of confession, for we say: As we forgive them that trespass against us. And of this confession is it that Saint James speaketh in his fifth Chapter, and not of that which is done unto the Priests. 
Against confession made to the priest.  Furthermore, there is not one word in the whole Scripture of God spoken of any other confession than this, and therefore their Auricular confession unto the Priest is without all authority of Scripture. Furthermore, the blessed Apostles did never give themselves to the hearing of confession, neither gave them absolution, whispering in the ears of them that were confessed. For the preaching of the Gospel is that joyful tidings, wherein the captives, and such as are adjudged to death, are declared to be made free and delivered from the fault & the punishment due for the same, and are received into favour, and into the number of God's children, and that by the death of christ Jesus, as christ himself teacheth out of Esai the Prophet ca 61, at Nazareth, as appeareth in Luke. 4. And Paul confirmeth the same. 2. Cor. 5. Wherefore that which the adversaries object, saying: that the priest knoweth not the state or condition of the sin, except the same be opened to him, and therefore knoweth not what to forgive, or what to leave unforgiven, hath no manner of ground of truth. Wherefore if the Priest do remit or retain any sins, it behoveth that those be disclosed and opened to him. But the words of Chryst touching the remitting or retaining of sins, appertaineth to the preaching of the Gospel, and to excommunication, & not to the private power of the Priest, whereof I will speak hereafter. Likewise when Chryst biddeth the Leper show himself to the Priest, he commandeth him not to confess himself unto him, but that he should offer himself to be tried by the Priest, and so offer his sacrifice. For the judging or trying of Leprosy appertained to the Priest. Leuit. 13. and. 14. But in that they say, Leprosy did signify sin: we answer, that touching spiritual things and sin, the Priests and sacrifices were figures of christ, and therefore are they to be sent unto christ, to whom also that Samari●ane came when he was healed, and not to any Priest. So also we trust that Chryst will deliver and save us, if we believe in him, and to him we confess ourselves, although we come not to the Priest. The ancient Churches, before the birth of christ, and a long time after his coming, were altogether ignorant of the confession and absolution of the Priest: and after it began to be received, yet was there no commandment for the same, as appeareth De pemtent. Distinct. 1. But in the counsel of Lataran under Innocentius the third Pope, it was commanded in the year of our Lord. 1215. And I will not here tell how grievously the consciences of the godly were by this romish and Papistical confession troubled, and how they learned more evil thereby than good, and how horrible and filthy facts were in this confession committed, and how the same served to uphold the power, pride, errors, and deceits of that unspirituall spirituality, as they call themselves. But it is no small fortress or foundation of their kingdom, and therefore no marvel though they so earnestly and busily labour to defend and keep the same. But all these things thanks be unto God, are made manifest unto the whole world.    


The. Lj. Question.  
Whether those things which the Priest doth enjoin us to do for our sins which we have confessed, are not to be done as the punishments and deeds of tepentaunce▪ and whether this our satisfaction be hurtful or contrary to the satisfaction of christ?   

The Answer.  
Neither the confession 
Of popish satisfaction.  which is done to the Priest, neither yet the pain or penance which is joined for the same, have any authority from the holy scripture, but are only grounded upon the authorities of a few fathers. And therefore I answer that the faithful are not bound by the word of god to do that penance which they call satisfaction, neither I say to require or do them. For there is one eternal satisfaction, that is to say, a price, reconciliation & redemption from our sins, to wit, the death & passion of Chryst, by means whereof all our sins, offence and punishments deserved for the same, are clearly forgiven and wiped away. And this is confirmed by Esai. 53. the writings of the Evangelists and Apostles, and chief of Paul to the Romans the third and fifth chapters, and 1. Cor. 1. etc. If therefore by our works and penance which we suffer, that is to say, if we attribute to our satisfaction, which consisteth in the correction of our body, fasting, prayer, alms & other such like works, the remission of our sins, & the punishment due therefore, or if we suppose that by this satisfaction we satisfy and requited all those things, for the which we were guilty before God, then truly this satisfaction is directly contrary, and striveth against the satisfaction of Chryst. Or else must they say that Paul in the like case reasoned not aright, when he said: For if righteousness be by the law, then is Chryst dead in vain. For even after the same manner do we also reason, saying: If we ourselves can make satisfaction for our sins, what need then had Chryst to die? Wherefore the Chuche keepeth still that one eternal satisfaction, even the death of christ, and herewith do all the faithful content themselves, judging their works not to be so perfect or worthy, that by them their sins should be forgiven, and that God by them should be satisfied, and eternal life be purchased. Here also is to be noted, that the faithful 
The exercise of the faithful.  which acknowledge Christ'S death to be their only satisfaction and redemption, and are delivered by him, do earnestly and diligently avoid sin, and willingly suffer whatsoever God layeth upon them, and yet not to make any satisfaction thereby (because christ already hath fully satisfied) but because it pleaseth God so to exercise them, and call them from their sins, showing how grievously the same offend him, and by this means exerciseth their faith, and maketh them partakers of the afflictions of Chryst. And therefore when GOD received Abraham and David into favour for Christ'S sake, and had forgiven their sins, yet did he exercise them in this life with the mortification of their flesh. christ also in the Gospel saith unto the man which he healed: Behold thou art made whole, see thou sin no 
john. ●.  more, lest some worse thing happen unto thee. And therefore we use commonly to say: to do the same offence no more, is a great punishment, but yet the best punishment. And out of this penance and satisfaction which standeth by no warrant of the Scripture, is farrowed all the Whelps of romish indulgences. For after they had laid most grievous penances and punishments upon the poor Penitentiaries, for which they must make satisfaction for their mortal sins, as by fasting many years together, then by their Indulgences they mitigated 
Romish indulgences.  the same again: and so by this means heaped vy huge heaps of money, and so of God's house they made an house 
●●remi. 7. john. 2. 〈…〉. 21.  or shop of Merchandise, yea rather a very den of thieves: and therefore doubtless God will shortly whip them out of his house.     

The thirteenth Common place. Of the authority or power of Priests.  


The. Lij. Question.  
Whether Priests have power and authority to forgive or retain those sins, for the which we be sorry, and confess ourselves?   

The Answer.  
THe power which Christ 
Power is an office.  hath given to the Ministers of the Church, is rather an office than a power: for power belongeth to Christ alone. And that power or Office which the Ministers or Priests have received, is to edify, and not to destroy, as Paul manifestly teacheth. 2. Cor. 10. And the keys of the kingdom of god are given in deed unto the Ministers of the church. For our Lord promised them to Peter 
The keys of the kingdom of heaven.  and to the rest of the Apostles, Math. 16. with these words: I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt loose in earth shall be loosed in heaven, and whatsoever thou shalt bind on earth shall be bound in heaven: the same he gave to all the Disciples. John. 20. saying: Even as my father sent me, so send I you: whosoever's sins you shall remit, they shall be forgiven, and whose sins you shall retain, they shall be retained. Therefore 
Of binding and losing.  to loose, is to forgive sins: and to bind, is not to forgive or to retain sins. But because no man can remit or forgive sins but God only, therefore the Ministers of God by his commandment preaching the Gospel, do declare that god forgiveth their sins, and remitteth all punishment, if they believe in Chryst: and that on the other side their sin remaineth, and that they shall be punished for the same if they believe not in Chryst: and therefore for this cause doth the Scripture say, that the Minister doth bind or loose, forgive or retain sins. And as the minister doth truly preach this, so doth it undoubtedly come to pass both on the faithful and unfaithful. For God being in heaven, performeth that which his ministers here do promiss on the earth. By this we may easily gather, that the keys are nothing else but the preaching of the gospel, and not a peculiar jurisdiction or power, as our adversaries reach. For even as a master of some house, giveth his keys unto his servant, to open and shut the house, to let men both in & out. So is the church the house of God, in the which who so ever abideth, is an inheritor of the kingdom of heaven, & those which through infidelity, are not in the church, have no portion in the kingdom of heaven, but are even as it were in hell: and the ministers received the keys of the kingdom of heaven from Christ, that is to say, the preaching of the Gospel, that thereby they might open & shut. Therefore they open, when they teach true faith, promiss eternal life, and exhort all men to come unto Christ, that they may be saved. And they shut up the kingdom of heaven, when they threaten eternal damnation against the unbelievers, wicked men, and such as do not repent, testifying unto them, that they are excluded from the kingdom 
1. Corin. 3.  of God. But the power or effect to perform, appertaineth only unto the Lord, like as Paul compareth the ministers of the Church to husband men, saying: Neither is he that planteth any thing, neither he which watereth: but God which giveth the increase. What then is Paul, or who is Apollo, are they any other but Ministers by whom you have believed, even as God hath given the gift unto every one? Therefore it is God only that doth forgive, or not forgive ours sins: and the ministers which have received the keys, are only the publishers of this deliverance or captivity. Wherefore, some of the Fathers have used in this case a certain distinction, saying: that Christ governeth in the Church by his own proper power, and the ministers as servants only.  
And hereby it manifestly appeareth that these romish champions, which after so strange a manner claim unto themself the power of the keys, and persuade the simple people that by the authority of them they have obtained I know not what wonderful power, are like those unthrifty and untrusty servants, who having received some certain and limited office, not being therewith content, do under the pretence thereof, usurp the power and authority of their Lord and master. So these good fellows convert the use of the keys which they have received, to the accomplishing of all that themselves do like off. For of the keys (which in deed is the office of preaching) these Popish prelate's frame up great and marvelous matters, for by them they do advance and lift up themselves and their authority, above Kings, Emperors, yea over the souls of men, their dignities, goods and bodies.  
Furthermore, under the pretence of these their keys, they heap up great treasures, search out the conseiences of men, and maintain their purgatory, of which much might be spoken that we here willingly overpass. But we know that the office given to the priests and ministers of the 
The office of priests and ministers.  church was to preach the word of God, and to give good examples of life to the congregation, administer the Sacraments to feed and preserve the flock of God: as S. Paul teacheth both to Timothe and Titus. And as touching any other greater power, which the romish prelate's challenge in the church, there is not one word spoken in the Scripture, saving that in an other respect, there is somewhat written thereof in the Revelation of S. John, the. 9 11. 13. 17. and 18. chapters.    


The. liij. Question.  
Whether men by this retaining of sins, are by excommunication, separated from the church of Christ, and are delivered to the power of sathan? And whether he be to be judged a Publican or Heathen which will not hear the church?   

The Answer.  
IN good sooth I marvel 
Of excommunication and the abuse thereof  that these men dare make once mention of that kind of excommunication which the Scripture speaketh of: for it it were in use, and might have his force, then should themselves be first excommunicated. For even in the same place, where Paul commandeth him to be delivered to Satan, which had committed incest with his mother, and that to be done to the destruction of the flesh, even there also doth he forbid the faithful, to have any company with whoremasters, covetous, oppressers, drunkards, idolaters. etc. And in deed we both know and confess that the church of Christ hath power to admonish, exhort, punish, correct, and to Excommunicate all those who live in sins, wickedness, slanders, and Idolatries, having no regard to repentance and amendment of life.  
But how, I beseech you have our Romish spirituality (as they call them) used excommunication in their church, who are they whom they have excommunicated? For they never used the same to the rooting up of vice and ungodliness, but to the advancing and setting up of their own glory and covetousness: yea hereby as with a bridle they have held in the godly, to be subject to their tyrannical power. 
Not to hear the church.  And therefore divers Popes and Bishops by means of this Excommunication, have not only Excommunicated, but also persecuted, Kings, Emperors, Princes, whole Common weals, and sundry honest men, yea hereby setting them together by the ears, and that only to the end this proud spirituality might bear the sway alone, and purchase to themselves all the authority and power given by God to the magistrate, and so make Kings and Princes subject to them. Read the Histories of Gregory the second, of Gregory the third, and Gregory the seventh, of Paschalis, Gelasius, Innocentius, Alexander, Bonifacius, and other Popes, what they did to Leo the third, Henry the fourth, and Henry the fifth, to Philip and Frederick, what they did to the Princes and kings of Germany and France, with divers others, whom these Pope's most miserably, both against the law of God and man, excommunicated and vexed with their whole kingdoms.  
In like manner we confess, that all those which will not hear the Church, according to the words of our Lord and saviour Jesus Christ, in the eightienthe Chapter of Mathewe, are like unto the Publicans and heathen. But what I pray ye, is this unto the Papists? Do they think, that all those which speak and do against the Church of Rome, are Publicans and Heathen? Let themselves first become the Church of Christ, and then shall they be Publicans and Heathen, that will not hear them.  
But if these romish sort be Publicans and Heathen themselves, then shall all those be called and be in very deed true Christians which set themselves against their church. To conclude, admonition, exhortation, reproving, correction, and punishment aught to be in the church of Christ, and must be applied as cause requireth to edifying: and therefore who so ever resisteth this good order, doth grievously offend.     

The. xv. Common place. Of Matrimony, Vows, and Chastity.  


The. liiij. Question.  
Whether marriage be lawful, and free for all men?   

The Answer.  
OUr Lord Christ after he had 
Marriage is fr●● for all 〈…〉  in the. 19 of Mathewe, taught that a man might not put away his wife for every cause and there upon the disciples had said, If the matter be so then is it better not to marry. He answereth: All men cannot receive this saying save they too whom it is given: and then making mention of three sorts of chaste, addeth: He that is able to receive this, let him receive it. By which words in deed, he testifieth and manifestly teacheth, that the gift to live chaste and without marriage is not common or given to all men as that any who list might abstain from marriage & lead an acceptable life unto God. For every man aught first to examine himself, whether he have this gift given unto him of GOD or not. And then if he perceive himself too be chaste, that is to say unfit for marriage, either by birth, or because he was so made by men, or because he hath received this gift of God to live chastened, and knoweth that he is able so to do, then may the same live without marriage. And I therefore say, that he may if he can, because S. Paul thus writeth. 1. Cor. 7. Nevertheless he that standeth firm in his heart, that he hath no need, but hath power over his own will, and hath so decreed in his heart, that he will keep his virginity, he doth well. But if any man feel not himself to be such, to them hath Christ taught, that Matrimony is the institution of God, that so they which are able thereunto, may live therein. And in like sort doth Paul in the alleged place, write, saying: Of Virgins or of Virginity, I have no commandment, but I give you my counsel. etc. And again, But for the avoiding of fornication, let every man have his own wife, and every woman her own husband. Again: If they have not the gift of chastity, let them marry: it is better to marry than to burn. Wherefore we say that Matrimony is left free to all men of God, neither aught any man to be forbidden the same, if they have not the singular gift of God to live chaste.  
In the old Testament, no man of any degree what so ever, not not the Priests which were figures of Christ, were forbidden to marry.  
And in the new Testament also, the ministers of the Church are not forbidden to marry, as may appear in 1. Corinthians. 9 1. Timothe. 3. and Titus. 1. And again, in the primitive Church, there were neither Monks nor Nuns that vowed chastity. And Paul sayeth plainly, if a virgin marry, she doth not sin. And in his Epistle to the Hebrews, he speaketh more plain in the thirtéenthe chapter, saying: Marriage is honourable amongst all men, and the bed undefiled: and as for whoremongers and adulterers, God shall judge them. Wherefore, if matrimony be holy and honourable, because it was instituted of God in Paradise, and if it be a bed undefiled and without sin, truly then, no man aught to be forbidden so good and holy a thing as marriage is. But whoredom, adultery, filthiness, and wicked lusts, are forbidden, and those are judged and condemned of God, and not marriage.    


The. lv. Question.  
Whether vows are not to be kept, sith the scripture saith: If thou haste vowed, perform the same?   

The Answer.  
Vows for the most part 
The vows which are made in our days are only idle words without effect or works.  in the old Testament, were only external gifts and bodily Sacrifices: And who so ever therefore had vowed these things, was bound to perform the same. But what doth this appertain to the vows of Priests, Monks & Nuns, which they make in their Monasteries and Colleges? For these vows of chastity, poverty, and of obedience, were never known in the scriptures or primitive church. And therefore they are in deed but vain words and no works amongst our unspirituall spirituality, as the whole world knoweth, proveth, and is forced to confess. For what chastity, poverty, or obedience is in these days in their religious houses and monasteries? Truly all filthiness of lutt, whoredom, gluttony, drunkenness, and all impudency, is both secret and manifestly used and seen in them for the most part. Those which are poor and needy in this world, leaving the same, and entering into these religious houses, are in them made so rich and mighty, that oftentimes they govern in the world, and feel no want of any thing. Yea, whilst they obey their spiritual Lords, they do disobey the laws of God, the Magistrates instituted of god, yea, & oftentimes their natural parents. And what may the Faithful say of these? Or wherein may they praise them, having God and his word to warrant the same? Why then do they object against us, vows, and the observing thereof? Let them rather show us, that God hath commanded these, and that these, which they now a days do, are acceptable unto him. For which of the Prophets or Apostles, at any time made any such Vow? And again, if their vows be so good and holy, why then keep they them not themselves, sith they so straightly urge them on others? But let us see what they do, or what they keep, or what they are able to keep. For if they vow chastity, there is none other chastity but of the body and mind, who so therefore hath not this, may marry, and the same is also called chastity. Therefore, if they will observe chastity, they must either live chastened in a single life, or else marry, and so live from whoredom, drunkenness, & gluttony. But if they have vowed poverty, and would keep the same, then let them leave their monasteries and princely palaces, their fat tithes and yearly rents, let them be called no more Lords, and let them not be called poor in name, but be so in deed. But if they Vow obedience, and will perform the same, let them obey God, the lawful magistrate, their parents, and the holy laws of God, then truly shall they not long abide in these places, and this kind of life, in which notwithstanding they seek now to abide, and that by force, neither would they do that, which is so directly against their vows.  
The sentence whereof they seem to 
All vows are not acceptable to god neither yet to be performed.  make mention in their Question, is written in the fifth Chapter of Ecclesiastes, thus: If thou haste vowed any thing unto God, be not slack to perform the same. For a foolish and an unfaithful promiss displeaseth him: even because he hath no delight in the unwise. And it is much better not to vow, than after thy vow not to perform. Therefore this place which our adversaries do use in this their question, doth rather make for us, than against us. For vows which are grounded on God's word, and are in our power to be done, unto the glory of God, the profit of others, and our own salvation, are not foolish vows: But what so ever are not after this sort, are foolish, as those are whereof we have spoken before, being grounded upon man's ordinance and tradition: and therefore not acceptable to God.  
And not being acceptable unto him, he will not have us to take them in hand. And therefore by this it followeth, that in foolish vows we do offend, and therefore aught not to proceed in the same, lest that we double our offence. For who so sweareth unadvisedly, offendeth, because he did it unadvisedly, but if he perform the evil which he promised by his unadvised oath, then is his offence thereby made the greater: like as Herode who not only rashly swore to Herodias, but also performed his oath by the kill of John.  
One maketh a foolish Vow of chastity, or poverty, but within a while after perceiveth himself not able to keep them, yea that it is a cause of whoredom, lusts, and many other sins: but he doth well and godly, if he keep not that foolish Vow: that is, to say, if he cut off those causes of sin. And so the Fathers teach, saying: In evil promises, break thy promiss. And that which thou haste unadvisedly vowed, do it not. etc.  
But that which we do vow with good advise being just and honest, according 
We must keep promise.  to the law of God, that let us faithfully and constantly observe, without all deceit. For the just God is a revenger of all lying and wicked men, that keep no promise with God or man. And I speak this from the bottom of my heart, lest any man should mistake our doctrine, and say that we teach liberty, and that men should not keep their faith and promise. For we do even from our hearts detest all filthy, and ungodly liberty.    


The. luj. Question.  
Whether Chryst be not able to give unto those the gift of chastity, which do desire and crave the same from the bottom of their heart, & chief to those which labour and apply themselves earnestly to their study, and moderate themselves in meats and drink?   

The Answer.  
AS it ought not to be 
Wither god giveth chastity to every man because he can give it.  sought, so may we not here seek what God may or can do, but what he hath commanded, and what he will do. And we must most warily observe this precept: Thou shalt not tempt the Lord thy God. We all know, that all things are possible to God, and yet must we know, that this rule is for ever observed in Christ'S Church, that it followeth not that he doth all things that he can: but we must diligently mark what he commandeth and biddeth us to do. And this rule, if we apply it to this place, it will appear that this is the commandment of God, that he which perceiveth himself to have the gift of chastity, should use the same, so that he well perceive that he hath grace so to do: and that he which hath not this gift, should marry, and not put himself in danger, or tempt God. For Saint Paul speaketh of this matter, saying: That he would entangle no man. 1. Corinth. 7. And how diligently they apply their Books in Monasteries, how they labour, and what abstinence they use in meats and drinks, I leave it to the judgement of any wise man to discuss. For it is evident, that they seldom apply their. Books, but give themselves altogether to idleness, flintiness, and satisfying of their paunch. In deed their talk hath a goodly show, but yet wise men can well enough perceive what they are, and therefore will not suffer themselves to be seduced always with this spiritual babbling, when they so manifestly perceive their wickedness. But if there be any that will be wilful blind, then let their own confusion fall on their own pate.    


The. lvij. Question.  
If any man be cast into prison, and fed hardly, he doth not feel any great temptations: Therefore is it not possible he should keep his vow which he hath made to Christ's church, which keepeth himself under by abstinence?   

The Answer.  
ALthough you have made 
An exhortation against persecution.  no mention in these your questions of the imprisoning & torments, with which you have so grievously tormented the honest and godly married men, either for marriage or for some other point of Religion, nevertheless those good men which live now in this age, may know, and those which shall live after us shall manifestly see, that you are too too cruel in persecuting and tormenting. I beseech you consider with yourselves, why and wherefore you do it. If it so greatly delight you to chasten naughty & wicked men with imprisonment and with hard fare, why then do you not imprison whoremongers and adulterers, and not those which live chaste in marriage? why do you not look upon you selves? And why do you not keep under with abstinence those drunkards and horrible offenders? But those men you never punish, but you punish those whom God commandeth to favour: and whom God commandeth you to punish, those you let go. You are nothing severe towards vice, and too cruel towards goodness, which God hath forbidden to punish. I beseech you remember the ancient Histories of all ages, and you shall see that God did never forsake his, for although he kept them a long time under the cross, yet at the last he delivered them at his pleasure, and they which did afflitte them for righteousness sake, he terribly rewarded them with most sharp and grievous punishments. You would fain be called spiritual, and then favour and mercy would better become you, than this rigour and cruelty. But if you do rather delight in cruelty, take heed lest that corner stone, against whom you thus strike, be found over hard unto you, and lest it fall upon you, and grinned you to pieces. Fear God, and take heed in time, for all things have an end. Woe saith the Lord to those that spoil, for they shall be spoiled. Oftentites in deed it cometh to pass, that in the time of misery, men are least provoked or moved with affections, and that by reason of the grief of sickness or other miseries, and yet hereby it followeth not, that they should keep themselves unmarried all their life time. Saint Paul who very well knew and had good experience of the grace and help of God, and the infirmity of our flesh, did permit those that are married to separate themselves for a time, but yet by the consent of both the parties, that thereby being in some great distress, they might the more fervently give themselves to prayer: and yet he addeth here unto, And come together again, lest Satan tempt you for your incontinency. And why I pray you do not these which would so fain be called Apostolic men, give such counsel to those which are troubled: and specially sith we have so many woeful examples before our faces of those, which whilst they profess chastity, fall into such danger, that they at the last loose soul, honours, body and goods.    


The. Lviij. Question.  
Whether a Priest which marrieth a wife (by name and as he supposeth) contrary to the vow which he hath made, do not grievously sin: and whether such a marriage be not double whoredom, and incest, and aught to be punished by the sword, according to law?   

The Answer.  
I Beseech you speak more favourably, 
The marriage of Priests is lawful.  for this kind of speech is too filthy, declareth what you are, and increaseth most grievous judgement against you. For that marriage which is done in the fear of god, and for lawful causes, is both just and lawful, and being celebrated between those whom no cause which God hath ordained doth separate. And the lawful causes are declared Gen. 2. 3. &. Cor. 7. But the vows of the spirituality are never once named amongst the impediments of marriage: wherefore they may marry, notwithstanding their vows. And the marriage of those are true and holy, and such a man's wife is not a wife only in name, or by supposition, but is so in deed, except the word of God deceive us. But whereas the authors of these questions whosoever they were, did call the lawful marriage of such men whoredom, or double adultery, it is horrible sin, and detestable impudency, yea heinous blasphemy, and proceedeth from most bitter malice. I pray you let them remember the words of Esay, saying: Woe be to those which call good evil, and evil good. And call you the marriage of such as in times paste had made vows a doubled whoredom and incest, & iudg● ye the lascivious, wicked, and adulterous life of these spiritual men which never a whit observe their vows, for a thing of nothing or a trifle? For what have they suffered for any such matter? Or who hurteth them for any such thing? But those which have married, ye seek utterly to destroy both with fire and sword, and yet in the mean time ye suffer horrible, and things worthy to be punished, which for the reverence of the godly ears I let slip and will not once name. But if ye be so bend to the earnest punishing of wickedness and ungodlynèsse, why then do ye not punish those faults which God himself, and equity, and justice, commandeth to be punished? For where there is no lawful impediment found, no man aught to be punished for marriage.  
But here they Object the saying of 
Whether 〈…〉 age which is contracted after● vow be law●●●.  S. Paul in his. 1. Tim. 5. where he thus writeth: But refuse the younger widows, for they after they begin to wax wanton against Christ, will marry, receiving damnation because they have broken the first faith. But the Apostle doth not say that they sin because they marry: but because (as he plainly saith) they have broken their first faith: that is, because they being young, have dedicated themselves to the service of the Church, promising freely to serve and attend on the necessity of the poor, and now do it not: and therefore have they damnation, judgement, and reproach, because they were unconstant in that function which they tóoke upon them, and not because they married.  
And yet the order of the younger widows in the primative Church is not to be compared with the order of your Priests, monks, and Nuns, because they had their institution from God, but the order of your Priests, monks, and Nuns, was never instituted by God. last of all the Apostle doth open his own meaning, saying: Therefore I will that the younger widows marry to bring forth children. etc. And that Paul speaketh in this place of them which have dedicated themselves to the ministery of the Church, the whole circumstances of the words do declare.  
When in time passed it was asked 
Cyprians judgement.  of Saint Cyprian the Martyr, what should be done with those virgins, which had vowed to keep their virginity, but by reason of the continual resort of men, they lived in an evil name: a Synod of godly learned Bishops being called together, he answered: If by Faith they did vow themselves to Christ, they would continued chaste and unspotted without any deceit. But if they will not, neither yet can so continued, it is better they marry than burn in their unsatiable lusts. Cyp. lib. 1. Epist. 11. And S. Augustine in his book de bono viduitatis in his ninth chap. upon the words of S. Paul in his first Epistle to Timothe, and the fifth chapter, hath interpreted the same place even as we have done: and also he addeth more, saying: that those men do not rightly weigh this matter, which deny such marriages to be true wedlock.  
Furthermore, these words of S. Augustine, are recited in the Decrees distinct. 27. beginning at this word Quidam, thus: Some say, that those which marry after they have made a Vow of chastity are adulterers: but I say to you that they do grievously offend which do put such a sunder. But we need not the testimonies of men because there are sufficient testimonies in the word of God which plainly biddeth them to marry, ye though heretofore they had made any Vow to the contrary.  
Wherefore to conclude, I leave this 
Against those which slander and forbidden marriage.  place to the judgement of the wise, to discuss with themselves, whether not only those which do forbidden marriage, but also those which separate those that are married, and rail at it, calling the same a double whoredom, were not long before this time described and condemned by S. Paul, when he exhorteth the godly to beware of them, saying: Now the spirit speaketh evidently, that in the latter times some shall depart from the faith, and shall give heed to spirits of error, and doctrines of Devils which speak lies through hypocrisy, and have their consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats. etc. 1▪ Tim▪ 4.     

The. xuj. Common place. Of extreme unction called anoiling.  


The. lix. Question.  
Whether they use anoiling?   

The Answer.  
Mark, in the sixth chapter 
What the holy Scripture teacheth of anoiling.  of his Gospel, and S. James in his fifth chapter, make mention of anointing. But that kind of anointing doth very much differ from that which in our age is used in the Romish church to the sick, of whose life we stand in doubt.  
For in the primitive Church, the 
Acts. 8. 10. 19  Apostles and their successors did anoint the sick with Oil, and by that means they were restored to health. And it was a certain peculiar gift of God, and done as it were miraculously: for even as in the primative church, was the peculiar gift of healing, so also was there the gift of tongues. For the Apostles laid their hands on the sick, and they received health, & spoke with divers tongues. But as the gift of tongues is ●eaffed in the Church, so also is that of healing by the anointing with Oil: and therefore the ceremony of imposition of hands, and anointing with Oil, ceaseth. All men know that in the primitive Church there were divers things necessarily required, as the gift of healing, and of tongues, with other miracles, which were signs for the unbelievers, and were done to confirm the religion: but now, when by the preaching of the Gospel, faith, and the religion is published and confirmed, the others have ceased, and are quite out of use.  
And therefore the anointing used in the Church of Rome, is not by this confirmed that S. James and Mark do speak of anointing, for their anointing did much differre from this, and was never instituted by Christ or his Apostles, but devised by men, and that a long time after.  
The Apostles used to anoint with Oil, to the end they might restore such to health: but the Papists never anoint any, until they be past hope of all recovery, neither use they this their enoiling for the health of his body, but for the remission of sins. Yea, and in this their enoiling they pray unto divers Saints, which lived long since the Apostles time, and divers such other Ceremonies they use which were never known to the Apostles, and therefore sufficiently prove that this their enoiling was never ordained by the Apostles.  
And what shall I say of that, which they use to speak in this their enoiling, when they say: In the name of the father, the son, and the holy ghost, I anoint thee with this holy oil, that thereby thou mayst receive remission of all thy sins? What ground or form of institution of this have ye in all the holy scriptures of Christ, and his apostles? The Apostles taught that full remission of sins was to be sought in the blood of Christ, and not in Oil. And therefore even by this one point it may evidently appear to the faithful, that for good consideration we use not this Ceremony.  
Furthermore, when we believe that one baptism which we have once received, wherein we were once baptized with water, in the name of the Father, the Son, and of the holy Ghost, is effectual by the operation of the holy Ghost, even all our life long unto death, we think it not needful to be again at the point of death rebaptized of a Baptism devised by man: for they call this their anointing the last Baptism. But we according to Christianity visit the sick, instruct them, admonish them, exhort them, comfort them, strengthen them, and pray with them, and charitably looks unto them. etc.     

The seventeenth Common place. Of the Magistrate, and lawful obedience.  


The. lx. Question.  
Whether the spiritual and civil magistrate aught not to be obeyed, chief when the things that they command are not against God?   

The Answer.  
WE will here make a 
The spiritual Magistrates.  difference between the Civil and the spiritual Magistrates. For the teachers and governors of the Church are ministers, and not Lords to exercise a government like kings, princes or noble men, and we aught to obey them as the Ministers of christ, so long as they be his, preach his word, and execute the Christian ministery. And so Paul teacheth with these words: We beseech you brethren, that you 
1. Thessa. 5  will know them which labour amongst you, and take the charge over you in the Lord, and instruct you, that you honour them through love for their works sake, and have peace with them. And again: 
Hebr. 13.  Obey those which have the oversight of you, and submit yourselves: for they watch for your souls, as they that must give accounts, that they may do it with joy. Likewise Chryst saith to his Apostles: He that heareth you, heareth me. 
Luke. 10.  And he manifestly forbiddeth his Apostles to rule as Civil Magistrates, John. 13. Read more of this, Math. 18. and. 20. Luke. 22. where you shall manifestly find, that our Lord saith: The kings of the Nations reign over them: and those which exercise authority over them are called gracious lords: but it shall not be so with you. And therefore the civil power which the Bishops and governors of the Church exercise, hath no ground or authority in the word of god, neither hath Chryst at any time commanded them to use both the sword. Saint Peter in the sixth of the Acts speaketh of himself and the other Apostles thus: It is not convenient that we should leave the word of God, and serve Tables, that is to say, give ourselves to the feeding of the poor. etc. And yet it is more like that the Apostles would take charge & care for the poor, than to take upon them government and civil authority, unless they had known the same to be against the commandment of God. And therefore doubtless if such power had been offered unto them, they would never have received it. And besides this experience teacheth us now in our age, that these two can not be joined together. Yet let the christians submit themselves to these magistrates, so long as they command not things contrary to god, & yet if they do, they may not therefore stir commotions, but do that which god hath commanded.  
Touching the Civil power, as king's 
The civil Magistrate.  Emperors, Princes, Counsellors, Magistrates, and all other like, which exercise any public office, by what name soever they be called, we are bound to obey them by the word of God in all things that are not contrary to God: yea God threateneth vengeance against all those that are disobedient, stubborn, and rebellious against the Magistrates. Moreover we are taught by God's word, that the Magistrate is ordained of God, and is for his sake to be honoured, and to be acknowledged in his Ministers, ordained for the wealth of good men, but for the punishment of evil men: and that we must love them as fathers, giving unto them their due honour, tribute loyalty, faithfulness, and other bodily services which appertain unto than, and that with a good heart and will faithfully. And thus are we taught by the word of God, Math. 17. and 22. and 1. Peter. 2. Romans. 13. and Titus. 1. And in the Epistle to Timothe Paul commandeth that we make faithful prayers unto God for those which have the government over us. And even as the Apostles for God's cause were obedient unto the Magistrates, so is it meet that bishops and those which govern in the Church, as teachers and preachers, be obedient to the Civil Magistrate also, like as Jeremy in his first Chapter teacheth: but yet in such sort as they teach the word of God freely, But if any will not thus do, then let them read the second Epistle of Saint Peter, the second Chapter, and the Epistle of S. Jude, and see what the Apostles do think and judge of such. And against those which resist their Magistrates, and so become worse than thieves or murderers, many sharp things are written in the holy Scripture, and in the proverbs of Solomon.    


The. Lxj. Question.  
Whether the magistrate aught to be obeyed if he publish, set forth, or command any thing contrary to the universal church of Chryst?   

The Answer.  
WE must here again 
The magistrate can command nothing contrary to the church of Chryst.  make a difference between the true Christian Church, and the false, bearing only the name and title thereof. For that Church which is called, and is in very deed the true universal Church of Chryst, is that company of the faithful which rightly believe in christ, putting all their trust in God, through christ, giving ear only to him in his holy word, seeking all things in him, and serving him in holiness and righteousness. And against this Church can no Magistrate decree any thing, but if they chance to do, then do the faithful know, that it is better to obey God than man. In deed at the beginning, and in the time of the primative Church Kings and Emperors concluded & set forth many grievous things against the Christians, but then they which otherwise in all bodily services were content to be obedient unto their Magistrates, did in deed disobey them in the things which appertained to their faith, for they would neither worship their Idols, nor do sacrifice in their Temples, or communicate with them in their Religion: and for this cause many of them were put to death. Yet GOD in the end marvelously punished those Magistrates, as Eusebius and Orosius do testify in their Histories. And we have a manifest and an excellent example of this matter in the second, third and sixth Chapters of Daniel. And in the History of the Machabées, and the 
The godly Magistrate may make laws and decrees against the false church.  Acts of the Apostles.  
Furthermore the Church which is called Christ'S Church, and is not so in deed, hath in it none of those things which it ought for to have, for they neither trust in God, nor in christ, nor in his word, but put their confidence in other matters, and make diverse Laws and Customs of Religion, and the service of GOD contrary to God's word, and having among themselves insimte Sects, yet will they be called the catholic Church. And in this Church the godly Magistrate hath power and authority to make and ordain Laws and Statutes for the abolishing and taking away of those things which are ordained contrary to the will and word of almighty GOD. For David, Solomon, Josaphat, Ezechias, Josias, Constantinus, and other godly Princes are evident examples hereof. Therefore when the Magistrate for the profit and reformation of the Church, doth ordain Statutes and Laws agreeable to the word of GOD, they aught most diligently to be obeyed of all men, yea and if need require, the magistrate must be assisted in them: and those which will not so do, but resist their Magistrates, shall be most sharply punished of GOD. But the Popes and Prelates of the Romish Church, to the end they may defend and maintain their honours, pride, riches, pleasures, and horrible wickedness, have hither unto persuaded with Princes, Noble men, and Magistrates, yea and by force have hereunto constrained them, that they should believe, that the laws and reformations which touched their Pontifical state, were clean contrary to the holy church, God himself, and all equity and Justice. And by this means they did not only maintain their pomp and pride, but did also daily increase the same, when as yet rather it had been their parts to have called themselves to accounts, and to have considered diligently the state of the Church, and of the afflicted Christendom, and so to provide for the same, and not only to exhort the Magistrates, but also to help them, and further them in the reformation hereof, and for the speedier redress to begin even with themselves. For these are the last times, and the judgement of the Lord, (in the which they ●. all tender a most sharp account,) is not far off. And blessed are those whom the corruptible trash of this life doth not let, but that they may readily prepare themselves against his coming, when he shall judge both the quick and the dead.     

The Conclusion.  
THus far (by the help of God, to whom I tender most hearty thanks) have I answered to. 〈◊〉. Questions, and taught those to whom they shall be objected, how to answer them: yea I have taught what is to be thought of each of these, how to confess the true doctrine of Chryst, and to take heed of the false. And therefore now even for Christ'S sake I heartily beseech all you which stick unto the truth of the Gospel, and mind not to return to filthiness of Rome, that you answer soberly, and without fcare, and constantly abide in the truth, being nothing amazed with the daily torments and afflictions which are ever at hand. For the Religion my brethren, for which you suffer persecutions, dispel asures, and other griefs, is not of a●eight hundred years standing, but hath been ever from the birth of christ, yea and from the beginning of the world, grounded upon the Scriptures, and is in deed the very true and awcient faith. On the other side we are taught, that the doctrine and Religion of the Church of Rome that now is, is not only a new doctrine, but also devised by men, and ratified by the Counsels and Decrees of men (with whom Chryst saith, that he is worshipped in vain.) Our doctrine and religion giveth all glory to God, and seeketh salvation in christ only. And because we have all fullness in him, we have no respect unto the creatures. And him we serve not with outward pomp and shows, but in spirit and truth, in prayer and thanks giving, in righteousness, charity, purity, faith and mercy. And even common sense teacheth all men, that the true service of God consisteth in these things, whereas on the other part all men cry out against the uncertain doctrine of the Romish Clergy, being confirmed by no good authority, yet they cry out against their filthy life, their intolerable oppressions, pride, and tyranny. Wherefore although they have great power, glory, and dignity, favour and help of great and mighty men: and that the poor men which believe in Christ and embrace his word, and despise the Romish church, do suffer persecutions, imprisonment, banishment, yea and many times death, & that there appeareth no help many times from God, but that it seemeth he doth rather favour the other, yet was all this foretold by the Prophets, Apostles, yea, and by our saviour Christ himself, who suffered for us, leaving us an example to follow his steps. And therefore we aught not to take any thought for our goods, friends, body, or life. For we have great promises of grace, help, and reward from God, if we abide steadfast unto the end. On the other part our adversaries are dreadfully threatened, and shall in time feel the same, & that without doubt. Again, touching the things of this world, we know they are unconstant, brittle, and corrupt, and therefore we cannot long enjoy them, neither can the power or riches of our friends any thing profit us. For we shall all die, and stand before the judgement seat of Christ, unto whonte all our sins and secret thoughts shall be made most manifest. Therefore, let no man be grieved, 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 appear. And hearken I beseech you, how lovingly Christ speaketh unto us, and comforteth us: Blossed (saith he) are those which suffer persecution, for righteousness sake, for theirs is the kingdom of heaven. Blessed are you when they shall speak ovil of you, and persecute you, and speak all manner of evil saying, making lies upon you for my sake: Rejoice and be glad, for great is your reward in heaven: for even so did they persecute the Prophets which were before you. The scholar is not above his master, nor the servant greater than his Lord. If they have called the good man of the house Bel●cbub, how much more will they call his servants so? you shall not therefore be afraid of them: for thereiss nothing so hidden, but it shall be known. Neither be you afraid of those which can but kill the body, but fear you him rather, that is able to destroy both body and soul in hell fire. Are not two sparrows sold for a farthing, and yet one of them falleth not unto the ground without the will of your heavenly father: yea all the hairs of your head are numbered. Be not therefore afraid, for you are more worth than many sparrows. Every one therefore that shall confess me before men, him also will I confess before my father which is in heaven: and who so denieth me before men, him also will I deny before my father which is in heaven. And he that loveth father or mother more than me, is not meet for me. And he that taketh not up his cross and followeth me, is not worthy of me. Who so will seek to save his life shall loose it, and he that will loose his life for my sake, shall find it. And unto this doctrine that is so full of consolation and comfort, let us earnestly stick my brethren, and so couple ourselves to the grace and power of Christ, let us boldly confess his name & doctrine, and refusing what so ever is contrary to the same. Let us call upon him, crave his grace and holy spirit to abide steadfastly in his holy word even to death. And so let us jointly all pray unto our Lord, that he will have mercy upon all men, and strengthen all those which suffer for his sake, and lighten the hearts of the persecutors, that with S. Paul they may clearly see and understand how hard a thing it is to kick against the prick. God our heavenly father have mercy on his poor afflicted Church, and comfort the same shortly with his coming, through Jesus Christ our Lord.  
Amen.   
FINIS.   

 

   

Imprinted at London by Henry Bynneman, for George Bishop.  
ANNO. 1572.