59. The sixth Chapter. Of Schisme, and whether the Gospellers bee Sc

The sixth Chapter. Of Schisme, and whether the Gospellers bee Schismatikes because they haue alienated themselues from the Papists. Looke after in the 20. Place.

¹ I Will diuide this defence into thrée principall pointes. ² First I will shew y t there happened most iust causes of our separation. Secondly, I will prooue that this separation was necessarie for vs. Thirdlie, I will make it plaine, that we haue not departed from the Church, but haue rather returned to y e same. But before I enter to the explaining of these things, I minde to speake somewhat of Schisme. ³ The word is a Gréeke word deriued in Gréeke ⟨…⟩, which is, to diuide, to cut & hewe in sunder. But betwéene Schismes and Heresies, ⁴ Augustine against Cresconius Grammaticus so distinguisheth, as a Schisme is called a late separatio~ of the congregation, by reason of some diuersitie of opinions, the which when it hath waxed old, is called an heresie. Howbeit it séemes not verie likelie to be true, that these should differ one from another by the difference of newnesse and oldnesse. This doth rather agrée, that me~ maie be infected with schisme, who neuerthelesse retaine the selfe same faith as it hath oftentimes happened in the papacie. And the propertie of heresie is, that it taketh some opinion to be defended seuerallie from others, the which is repugnant aswell to the word of God, as to the common faith. Yet doth Paul in the first Epistle to the Corinthians séeme to confounde these two. ⁵ For he accuseth them both of Heresie and Schisme.

⁶ 2 It must not be passed ouer that Augustine affirmeth hatred against the neighbour to be y e cause of Schisme. And of this hatred there maie bée shewed foure chiefe partes: namelie, that men among themselues, as touching the principall points doe not consent: ⁷ and therefore Paul wished that the Corinthians were agréed and ioyned together in one minde. Secondlie, they oftentimes iarre in those things, which are deriued and concluded of principles: and therefore the Apostle added: That they maie bee knit together in one and the same opinion. It also happeneth sometime, that although they agrée in minde and opinion, yet are some so in loue with their owne phrases and forme of spéech, and so obstinatelie maintaine the same, as rather than they will forsake them they will be separated fro~ their brethren: therfore Paul wished that they might speake al one thing. Lastlie they therefore hate their brethren, because some made one their guide and some another, as it happened among the Corinthians: of whom some saide: I hold of Caephas, ⁸ I of Paule, and I of Apollo, and euerie one hated another which helde not with that guide with whom he held: and as it appeared in the Church of Rome whe~ two or thrée Popes liued at one time. These things being marked, it maie easilie be gathered, what is Schisme, that is to wit, ⁹ it is a separatio~ of a cogregation through the hatred of brethre, because of the diuersitie eyther of minde, or opinion, or spéeches, or electio~ of gouernours, which things doe both bréede and increase that hatred.

3 Howbeit we must vnderstand, that all Schisme is not good or euill. For there is, ¹⁰ which thou maiest not condemne, ¹¹ and which thou maiest iustly allowe. It is no separation except it be of the partes from the whole, which whole when it shall become euill, if certaine parts diuine themselues from it, because they will not be corrupted and infected, the departing shall be commendable. ¹² So is Abraham commended, because he departed from the Chaldeans & from his owne countrie. A good separation also there was of the Proselits, who su~dring themselues from idolatrie, went vnto the people of God. Also the departing of Christ and of the Apostles from the Iewes is altogether commendable, especiallie séeing Christ himselfe saide, ¹³ that hee came not to send peace but a sword, and to seuer men from their owne houshold. It also happeneth sometimes that all the partes of some whole be euill. And it profiteth the godlie that those be drawne one from another, to the intent they maie languish and be enféebled. And to that purpose, Paule when he was come into great daunger, ¹⁴ set the Pharisees and Sadduces at debate one against another. It was profitable also, for preaching of the Gospell, when y e Iewes disagréed among themselues as concerning Christ. A part said of him: He is good, ¹⁵ seeing he doeth so manie signes: but others affirmed that he was euill, and that he coulde not be of God, séeing he brake the Sabaoth daie. But if the whole it selfe be good, and some partes being putrified & defiled are departed awaie, ¹⁶ such a schisme must be detested, and we affirme it to be euill. Wherefore it is a pernitious thing, because the nature neither of the parts, nor yet of the whole is preserued. Which that wée maie vnderstand, a certaine distinction of the whole must be considered as it is taught of the naturall Philosophers. One is called ⟨…⟩ and it consisteth of like parts: as is water, blood, earth and such like. If a diuision be made, doubtlesse the powers of the whole doe after a sort perish, for by that plucking in sunder it is weakened, but in the partes the nature of the whole is preserued. For euery part of water is water, and euerie part of blood is blood. Another whole there is founde which they call ⟨…⟩, which consisteth of the diuersitie of partes: Such be liuing creatures made of diuers members: yea and plants consist of diuers parts. These things if a man diuide, neither the whole nor the partes will stand. A man being drawen asunder into partes ceaseth to be a man, and his parts be no more the members of a man. And the Church séeing it is a bodie of diuers parts when it is diuided, both it selfe after a sort is ruined, and the partes thereof being distracted doe perish, séeing they fall from eternall life. So as they that separate themselues in an euill Schisme, both destroy themselues, and asmuch as in them lyeth destroy the Church, vnlesse that Christ be present to restore and preserue the same. Wherefore the vice must be shunned as a pernitious thing.

¹⁷ 4 Now must we sée whether our separation be euill or good. I affirme that it is good; First because it hath most iust and very good causes, the which I will in this order recite. The first cause is: In the Church, there can bee no coniunction betwéene them which retaine not the faith. ¹⁸ Our aduersaries haue cast awaie, and retaine not the faith, so as there can no knitting together happen betwéene them and vs. That they haue departed from the faith, hereby it appeareth, in that they haue cleaued to traditions, neglecting the word of God. But faith is by hearing, and hearing by the worde of God, as Paule testifieth. ¹⁹ Further there can be no fellowship with them, ²⁰ which by a mighty, and welnéere tyrannicall violence, obtrude vnto vs heauie & intollerable burthens, a great deale more than false prophets would lay vpon the Gentils being conuerted vnto Christ. What may we here do? In times past y e Lacedemonians said vnto the Athenians: If ye shal command things that be more hard than death, we wil rather die than doe them. Thirdlie, our aduersaries vsurpe more vnto themselues than Paul thought did appertaine vnto himselfe. ²¹ He wrote in the 2. Epistle to the Corinthians the first Chapter, Not as though wee haue dominion ouer your faith. By which wordes he testifieth, that faith is subiect vnto none but vnto the word of God, so as the ministers of the Church haue no dominion ouer it: but (as Peter saieth in the first Epistle the fifth Chapter, ²² ) They ought by admonishing and teaching to be helpers of the ioy of the faithfull, that is, of their eternall felicitie. And he had said before: Not as though ye bare rule ouer the Clergie: by the Clergie he vnderstandeth the people of God. The Church if it be generallie considered, is one certaine body of Christ: but it hath manie partes, to wit, particular Churches, all which be called the lots and inheritances of God. Wherfore Peter woulde not that Ministers and Pastors, should behaue themselues towardes them like Lordes. Fourthly, Papists suffer vs not to worship God purelie and sincerelie, ²³ if we be conuersant with them. Because they neither suffer that the Gospell shoulde be preached by vs: neither graunt they the pure administration of the Sacraments, as they be instituted of Christ. Fiftlie, ²⁴ they curse vs and pronounce most horrible execrations against vs, especially vpon Thursday in the great wéeke. Séeing then they haue so excommunicated vs, and euerie yéere renue their excommunication, what shoulde we deale with them when as they haue so cruellie abandoned vs? Sixtly, if we should ioine our selues vnto them, ²⁵ we should be pulled awaie from the greater part of the world. In so much as they accout for Schismaticks, the Churches of Africa, Egypt, Syria, the East-Church, the Churches of Asia, and the Gréeke Churches, in respect (forsooth) that they will not be subiect to the seate or rather the Tyrannie of Rome. Seuenthlie, they being not content with excommunications and execrations by which they curse vs being faithfull men and professors of the Gospell, ²⁶ doe most cruellie persecute & destroie vs with sworde, violence, prisons, banishments, confiscation of goods, and finallie with flames and fires. Eightlie, it is méete that godlie men shoulde be conuersant together with sinners, ²⁷ so long as there is anie hope of them remaining, and while they abide to heare those which warne them. But these me haue stopped their eares like Adders, neither can they abide any word of men admonishing them. They haue bin cried vpon of long time, and they compelled of force, confesse that many great errours are crept in into the Church, yet doe they not either shewe or amend anie. Certaine Councels haue bin held, namelie of Constance, Basill, Florence and Trent. welnéere within our age, or the age of our Fathers, yet is there not corrected in the Church so much as one trifling thing, or error, or abuse. So as they séeme now past hope of saluation. And experience teacheth that in liuing with them the trueth is rather hidden and weakened than that they are become the better: wherefore it is no maruell if we depart from them. For the Apostles for the verie same cause departed from the Iewes, ²⁸ séeing they cast awaie the word of God. ²⁹ Ninthlie, manie haue hoped, and yet hold opinion, that the onelie remedie which remaineth for the reliefe of the miserable state of things, is a general Councell which should be fréelie helde, where the cause on both parts might be discussed. But they neuer abide themselues to be brought therunto. With griefe, they heare mention made of a Councel. Moreouer least they shold séeme ouer wicked, they permit a Councell after a sort, but such a Councell as consisteth of them that conspire against the worde of God: and séeing the ground and state of all dependes wholie vpon the Pope, they will abide none there but such as be sworne vnto him.

5 Tenthlie, in the Church, there be thrée kinds of things: ³⁰ For some be necessarie, others be frée, and othersome be wicked. Among things necessarie are appointed doctrine and administration of Sacraments, as also holie and honest life, namelie, that men should behaue themselues godlie, modestlie, and iustlie, towards God, them selues and their neighbours, all which in verie déed belongeth vnto discipline. This being so, let vs consider how these men behaue the~selues in all these things. Doctrine out of all doubt they haue corrupted. For they teach that we are not iustified by faith onelie, ³¹ (as the scriptures do appoint) but that we be also iustified by workes. They preach worshipping of Images and the adoring of creatures: They defend inuocation of the dead and such like things, which be méere corruptions of heauenlie doctrine. And as touching the administration of Sacraments, they haue so defased by adding too and mangling of the Sacraments, as they are now scarcely knowen. Further as to maners and life, they haue so excéedinglie loosed the raines of discipline, as they call good, ³² euill: and euill, good. And all things are taken hand ouer heade: and so great a confusion there is of things as there be no difference perceiued of iustice: And thinges that be frée nowe they suffer not to bee frée. They haue ordeined a choice of meates, ³³ when as in meate and drinke (as testifieth the Apostle) none ought to iudge vs. They obserue daies with great superstition. Also they suffer not fastings to be frée, but they will haue appointed times, as the yeare goeth about. They haue decréed to fast vpon fridaie and saturdaie in the time of Lent, in the Vigils, and Imber daies. Matrimonie, which among other thinges is most frée they haue forbidden to all the cleargie. Also there bee garments prescribed by them to be so ncecessarie, as without them Masse cannot bée had. They will not that leauened breade should be consecrated, but swéete or vnleauened. Ceremonies and rites they will haue to be so common, that all men maie vse them. Briefelie they haue made things that be frée to be of necessitie. Things y t be naught and corrupt they wil not cut off, they retain them obstinatlie, and he that wil admonish them thereof, they gréeuouslie pursue him.

³⁴ 6 Furthermore, they will haue none to be of their fellowshippe, that professe not the Romane Church to bee the Catholike Church, and they indeuour to make the vniuersall Church to be particular: For the Romane Church is one certaine Church, as is the Church of Alexandria, Millain and Ephesus. But the Catholike is vniuersall: for it is there found, wheresoeuer the beléeuers and true members of Christ liue well: It is not bound to places & chaires. They straight way reuolted from y e Catholike church when the Popes kingdome was erected by them. For they which would not go vnder the yoke were by the Romanistes expulsed from the Church. They sought not that the name of Christ might be largelie spread, but that they might beare rule farre and wide. Paul vnto the Romans wrote, ³⁵ that we be one bodie in Christ & me~bers euery one of an other. But and if he said that we be one in Christ, it ought to be enough to professe Christ, ³⁶ not the Romane Church. The Donatistes are reprooued by manie of the Fathers, and especiallie by Augustine, because they had straitened the Catholike Church, into a small corner of Aphrica, affirming that the Church was no where else to be founde. But doe not the Papistes the verie same, when as they acknowledge none for the Churches of Christ, which followe not the Romane Church as their head and Prince? Let them prooue if they can that the Gospell sprang vp at Rome. It cannot be saide. For it came from Ierusalem aswell vnto the Greekes as Latines. Whereby it commeth to passe, that the Romane Church is not by the right of antiquitie the first of all. Further it is gathered, that the Catholike Church was before the same. And if it could then be without it, what let is there but that nowe also it maie be without it? But if so bée (to speake after the maner of the Logicians) the Romane Church, first of all and by it selfe had béene the Catholike Church, all Churches by it should be named, and should bée called and become Catholike through her. Which how false it is, I haue already shewed, in that the Churches of Ierusalem, Antioch, and diuerse others, were catholike before the Romane Church was planted. Besides foorth let vs consider that the Catholike church was in old time called the Church of Christ, not the Romane Church. From whence came this addition? What mortall man hath made this article of the faith? We saie and professe in the Créede that Wee beleeue one holie Catholike and Apostolike Church. These words haue they transformed into the Romane Church. But by what licence and power they haue doone this, vnlesse they confesse their owne ambition, they are not able to shewe. And as to mens arguments, if this title should be giuen vnto anie, it had béene conuenient for the citie of Ierusalem, séeing Christ did their teach and was fastened to the crosse, from thence ascended into heauen, and from thence sent his Apostles to preach. ³⁷ But there were manie causes, for the which that Church was not appointed the first of all. The Apostolike men, which at the first time floorished therein were godlie and modest, and therefore sought not after such primacie. Againe there happened a certaine emulation, I will not saie hatred, betwéene the Iewes and Ethnickes which were conuerted vnto Christ. And as the Iewes were most sure holders of the ceremonies of their forefathers, so attempted they to obtrude them vpon the Gentiles: which indeuour being perceiued, the estimation of that Church was obscured. Besides these things, that place, after the destruction brought in by Titus and Vespatian was not famous nor noble, for so much as no kings and Monarches had anie abiding there. And it is manifest enough, that the primates of Churches followed the ciuil magnificence. To this, the Patriarches of Ierusalem in processe of time were not constant in the true faith, but did pollute the~ selues with heresies. Wherefore they were the lesse famous. And therewithall penurie and pouertie was adioyned which was a great hinderance vnto the primacie. That Church was not so plentifullie inriched, as were the Churches of Rome, Alexandria, and Constantinople. But to returne whence I came: If antiquitie, if the conuersation of Christ and his Apostles, and the original of the Gospel, wrought not that the Church of Ierusalem should bee or be called Catholike, how can they imagine that the Romane church had it? Perhappes they will saie: Of Peter. But of this I will speake hereafter. And to y e matter now in hand, let vs affirme that all churches, as touching the thing it selfe, so they retaine faith and the word of God with iust synceritie, be Catholike and also equall. But if we shall beholde not the thing, but the accidents, to the iudgement of ignorant men that excelleth others which excéedeth in riches, and great estate of princes. And as for godlie men, that Church is more excellent than the rest which is more honourable in the giftes of God and graces of the spirit.

7 Further our aduersaries are most manifestly founde to be plunged in those crimes of which the Apostle hath pronounced, ³⁸ that they which doe such things, haue no part in the kingdome of God. What place therefore shall we giue them in the Church? Vndoubtedlie they be Simonites, Sorcerers, bloud suckers, raisers of warres, men giuen to lust, they abound in more than Persian or Sybariticall riotousnesse: They haue no leasure for the word of God, they preach not, they féede not the flocke, naie rather they fill all things full of offences. And in the meane they did nothing but iangle of Peters and Pauls, from whom they are more distant than heauen is fro~ earth. Lastly they wil not suffer vs to deale with the~, ³⁹ vnles we communicate with them in the masse, wherin doe hang so manie faults, as in this place cannot be declared. But it maketh no matter The faults and corruptions thereof, in these our daies are so manifest, as they haue no more néede of one to set them foorth. One thing onelie I will alleadge, that they propound bread and wine there to bee adored, which if a man shall refuse to worshippe, he is vtterlie vndone both in life and goods. Wherefore séeing there be so iust and so manie causes of our departing from the Papacie, our separation séemeth verie much worthie to be praised, not to be disallowed. But least we should dissemble anie thing, nowe let vs bring those things, which they are woont to obiect against such causes.

8 First they saie, ⁴⁰ that it is neither rightlie nor orderlie done by vs, who measure the Church by the word of God, when as we should deale otherwise: namelie that the word of God should be established by the authoritie of the Church. Briefelie they would that the vertue and power of the Church should be preferred aboue the worde of God. To confirme this, ⁴¹ Hosius, the bucklar of the Papistes in our time, alleageth that which was spoken by Christ, ⁴² If they will not heare thee, tell the Church. Now thou séest (saieth he) that there was a Church of the new Testament, when there was no written worde thereof. Some men answer, that Christ ment this of the Church that was to come, and should be gathered by the preaching of the Apostles, but not of that which was extant at that time. ⁴³ This answere I allow not, séeing the Church was euen then: neither did it want the word written as this man faineth: that is to wit, the bookes of the olde Testament. Out of those doubtlesse did Christ and the Apostles confirme their doctrines. Wherefore Paul in the Epistle to the Romanes speaking of the olde Testament, saieth, ⁴⁴ Whatsoeuer things are written before time are written for our learning, that wee through patience and comfort of the Scriptures might haue hope. Vnto Timothie he saieth: The whole Scripture giuen by the inspiration of God, is profitable to teache and conuince, to correct and instruct, that the man of God may be perfect, ⁴⁵ &c. Vnto the same man also he writeth: Attend thou vnto reading, &c. Of the Thessalonians it is saide in the Actes of the Apostles, ⁴⁶ that they hauing heard Paul, searched out of the Scriptures whether y e things were so as he had taught. But our aduersaries fetch their Argument further, and affirme, that the Church of God was before Moses which neuerthelesse had no Scriptures: ⁴⁷ for they account the bookes of Moses to be most auncient of all. Which I would easily yéeld vnto, if they would speake of those that be now extant. But howe doe they knowe whether that olde Church had anie diuine bookes or no? Moses vndoubtedlie cyteth the Booke of the Iust, ⁴⁸ & the Booke of the warres of the Lord. And it may be that Noah, Abraham, Isaac, and Iacob, wrote those things which belonged to their times, so as Moses afterward by the inspiration of Gods spirit did gather and digest those things. Certainlie Iude in his Epistle did insert certaine things out of the Booke of Enoch. ^{49 50} Nor doeth it make anie matter, if thou saie that the Booke is ⁵¹ Apocryphus, because that Booke perhaps was Apocryphus which was caried about after the Apostles time. But those things with Iudas brought, were both firme and certaine. But let vs imagine that there was no wordes of God before Moses, except such onelie as were giuen foorth by mouth, and deliuered by handes. What serueth this to y e present matter? For the verie same wordes when they were afterward put in writing, ought to be kept and retained, so as nothing in them shoulde be changed by men. ⁵² Séeing the Church is gathered together by the word of God, the same of necessitie must be latter than it, neither can the Church by her owne authoritie be against the wordes of God, because the spirit of God doeth not striue with it self. But that it is in word or in writing, it maketh no matter, for these bee accidents, and not the proper and true nature thereof. And therefore the word of God, whether it be deliuered by worde or by writing, it is inuiolable, neither can it speake things contrarie.

9 Ouer this, Hosius is against vs, ⁵³ and saieth, that the holie Ghost speaketh with faithfull men, aswell by the Church, as by handwriters who wrote the holy scriptures, and thereby concludeth (as he thinketh) that the Church should equiualentlie be heard as the holie Scriptures. But we saie that the spirit of God speaketh vnto vs both wayes: yet (as we are warned before) things in no wise repugnant one to another. Wherefore when as the same spirit deliuereth any thing by the Church, that is not repugnant with the written Oracles. Furthermore of the handwriters we be certaine: for our forefathers which then liued, did manifestlie knowe that the holie bookes were set forth by them. So as there is no cause to feare y t they are counterfeit. Againe, the spirit of God is present with the faithfull, whereby they perceiue the writings of them to be diuine and not counterfeit by men. But as touching the Church we stande oftentimes in doubt. For the Bishops which represent the same, doe not alwaies come together in the name of the Lord. ⁵⁴ And although they be godlie and holie, yet are they men, and haue much of the flesh, whereby their mindes and affections are oftentimes troubled. I doubt not but that Cyprian with his Bishops met together with a good and godlie minde, yet neuerthelesse he erred as concerning the rebaptising of heretickes which shoulde returne to the Church. Besides this in Councels, the voyces be not weighed but numbred: whereby it commeth to passe, that oftentimes y e greater part preuaileth aboue the lesse, and the worse aboue the better. So as we cannot determine that the Church is without error as the scripture is. ⁵⁵ Verilie in the Synode of Nice, although it was rightly decréed concerning one substaunce of the Father and the sonne, yet was there much séede of impietie inserted as touching satisfactions and times of repentance. But how those fathers were mooued and driuen by affections, thereby it is sufficiently declared, in that like furies and mad men they raged one against another, and with their infamous Libels and slaunders stirred vp and inflamed the good Emperour against their fellowes, that it is a woonder he could abide their vntempera~ce. They were called together to deale about a principall point of religion; and setting this aside, they gaue ouer themselues onely vnto choler and stomacke. ⁵⁶ In the second Synode of Ephesus, they not onelie erred shamefullie in doctrine, but they also came to blowes: so as Flauianus the Bishop of Constantinople was there spurned to death. I knowe that some saie, that that assemblie was not a lawfull Councell. Howbeit this mooueth me but litle. For I demand what might be wanting thereunto that is required vnto due and true Councels? The Bishops were called together by y e authoritie of y e Emperour, no lesse than vnto the Synode of Nice. The legates of the Bishop of Rome were present, and the Bishop of Alexandria, sate as chiefe by his owne right. ⁵⁷ The Councell of Chalcedone although it iustlie condemned Eutiches, yet is it reprooued by Leo the Bishop of Rome, that estéeming lesse the Seate of Alexandria, it gaue the second place to the Seate of Constantinople, and abolished that which was decréed in the Councell of Nice: which could not be done without note of inconstancie.

10 But they saie, that this belongeth not to the doctrine or Articles of the faith. Against whom we replie by the latter Synode of Ephesus, which allowed the errour of Eutiches, and absolued him whom afterwarde the Councel of Chalcedone condemned: and further, ⁵⁸ that the Synode of Constantinople, the which was helde vnder Leo the Emperour tooke awaie images. Againe that the seuenth Councell which was gathered together vnder Irene allowed aswell of Images as of the worshipping of them. Séeing these Councels varie and be contrarie in the chiefe points of faith, who shall giue iudgement of them? Certainly none but the word of God: according whereunto it behooueth that y e answers of the Church or Councels be examined. The church otherwhile doeth erre, if we speake of that Church which is visible, and sitteth in Councels. ⁵⁹ The Lorde saieth, that the false Christes and false Apostles shall so preuaile, as the verie elect, if it were possible, should be deceaued. ⁶⁰ Daniel also testified, that Antichrist should sit in the verie Temple of God: that is, among them which are named the Church. Let vs consider the méetings of the olde Church, and we shall perceiue that they went so farre astray that amongst them Ieremie the Prophet was ouerthrowen, ⁶¹ and Micheas, who was beaten when the 400. Prophetes were come together before the kings Achab and Iosaphat. ⁶² Finallie Christ and his Apostles were condemned by the Councell of the Iewes: yea, ⁶³ and Nazianzene (to returne to our owne Councels) in a certaine Epistle of his, said, that he neuer sawe good ende of the Bishops Councels. To conclude, this controuersie is betwéene vs and our aduersaries: namelie, whether y e Church can erre: We ioyne thereunto the worde of God: by which if it deale and define, we will graunt that the same doeth not erre. But the Papists iudge that it is so greatly ruled by the holie Ghost, that although it decrée anie thing besides or against the worde of God, it doeth not erre: and therefore they will, that the same should rather be beléeued than the Scriptures of God. But while they stand to that opinion, they dissent the whole world ouer from the fathers, who alwayes in their Councels confirmed their decrées by diuine Oracles.

11 Our aduersaries procéede and craftily assault the trueth with a certaine saying of Augustin Contra Epistolam Fundamenti. ⁶⁴ There the man of God writ: I shoulde not beléeue the Gospel vnlesse the authoritie of y e Church mooued me withall. Vnto these wordes they adde a rule of Logicke, wherein it is saide, that for the which euerie thing is like, that thing it selfe is more like. But they ought to haue knowen, that if we shoulde deale by Logick, that rule is true onelie in finall causes. For if a man for healthes sake vse a medicine, health is rather desired of him, than the medicine. But in efficient causes nothing is this waie concluded, vnlesse the whole and full cause shall be brought. For if one will saie that a man is made drunken with wine, he cannot thereby prooue that the wine is more drunke, because the whole cause of drunkennesse is not in the wine. For it is required that it should be digested in the stomacke, and that vapours bee stirred vp to trouble the braine. Further if one shoulde learne of his maister the eloquence of an Orator, it shoulde not therefore be concluded that his maister is better than he in making of Orations, because the maister is not the whole cause of his learning. There is besides required a wit, and also a studie and diligence. But the Church, of which we nowe speake, is not the whole cause of our faith: it onelie publisheth, preacheth and teacheth. Also there is néede of the holie Ghost, to lighten the mindes of the hearers, and to bend their willes to imbrace those things which bee spoken. Therefore Augustine wiselie wrote: Vnlesse the authoritie of the Church had mooued mee withall: and did not put simplie, mooued.

⁶⁵ 12 They are woont also to prattle vnto vs that the Church hath giuen iudgement of holie writ, allowing some part and reiecting other some. For it disallowed the Gospell of Nicodemus, the Acts of Peter, diuers Reuelations of the Apostles, the Booke of the shepheard, and such like. And on the other side it imbraced the foure Euangelists which we now haue, & the writings of the Apostles which are at this daie read in the Churches. By which iudgement they decrée that the authoritie of the Church excelleth the holie scriptures. Howbeit this kinde of reasoning deriued from iudgement is weake, because there be men of sharpe wit found, which can discerne betwéene the right verses of Virgill and the wrong, and betwéene the naturall workes of Aristotle and the counterfeit: who neuerthelesse are a great deale lesse learned than Virgill or Aristotle. ⁶⁶ We are also commaunded, To trie the spirites, and to put a difference betweene God and the diuell, and yet we be not equall or greater than God. Howe then doeth the Church of God behaue it selfe towardes the words of God put in writing? It preserueth and faithfullie kéepeth them, it publisheth, defendeth & maintaineth them: it is like a Notarie which faithfullie retaineth testaments with him, whereas he is able to doe nothing beyond the last will of the Testator: for if he should chaunge or inuert the same, he should not be counted a faithfull Notarie, but a falsifier and counterfeiter of testaments. The Church in no otherwise hath and preserueth with it the holie Scriptures, when as neuerthelesse it maie not either change or inuert or amplifie them. But séeing they contend with an obstinate minde, that the authoritie of the Scriptures dependeth of the Church; why doe they not produce some Canon or decree of some Councel, by which the holie Scriptures be ratified? ⁶⁷ The primatiue Church of the Christians found the writings of the olde Testament to be firme, and by them allowed and established the articles of our faith. After this succéeded the Bookes of the Apostles written by the inspiration of God, the which Bookes no decrée of men hath fortified. For the wordes of God are not subiect to the will of men: but on the other side, whatsoeuer thing the Cou~ cels of the Church haue decréed, they alwaies were careful to confirme them by the words of God, euen as it may be prooued by all the Synodes which were of best note. I am not ignorant that certaine Councels made rehearsall of the Bookes of God, which also some of the olde Fathers did: howbeit the faith of the diuine Scriptures was of force among the Christians long before the recital which they made. Moreouer in their Catalogue are founde certaine bookes either past or abolished: the which our enemies affirme to be most Canonicall. ⁶⁸ For out of the historie of the Machabees, they séeke to prooue their Purgatorie, when as neuerthelesse it is easilie shewed out of the writings of the old Fathers that that booke is not in the holie Canon.

13 Some being ouercome by the force and power of the trueth, preferre the worde of God aboue the Church, but they will ouerrule tyrant like, and retyre themselues to interpretations: which they will haue to belong onelie vnto the Church: ⁶⁹ namelie the Romane Church: so that in verie déede they are not subiect to the word of God, but doe account it to bée subiect vnto their decrées. But howe faithfull interpretours they be, and how iust expositions they make, euerie one maie perceiue by these things which I will here adde. Anacletus saide, ⁷⁰ that Peter was called Caephas of the Gréeke worde ⟨…⟩, because he was head of the Church. But how straunge a thing it is that the Hebrew or Syrian worde should take his deriuation of the Gréeke tongue, all men perceiue. Christ reaching out the cup in his supper, Drinke ye all of this (saieth he. ⁷¹ ) The Romanists in their interpretation saie, Drinke not ye all of this: Let the laie men or vnlearned be content with the bread: let onelie the Priests receiue both kindes. In the Epistle to the Hebrewes Matrimonie is called honorable amongst all men. ⁷² And vnto the Corinthians it is written, ⁷³ They that doe not containe, let them marrie: ⁷⁴ And it is better to marrie than to burne. But they by their decrées and expositions exclude a great part of the world from marriages: namelie all the holy Ministerie. ⁷⁵ The Law of God commandeth y t we should not make vnto our selues images to worship them: these men commaund that images should be had and worshipped. ⁷⁶ Paul saieth: Let no man iudge you in meate and drinke. These in their interpretations haue peruerted this libertie, and haue brought in a most seuere, or rather ridiculous and superstitious choise of meates. The holy scripture hath decréed That we by faith are iustified without workes: ⁷⁷ They by their exposition affirme, that wee are also iustified by workes. Therefore their glosses be verie much against the text. Neither are their interpretations anie thing else than corruptions: Where the word of God commaundeth that we should set our mindes on high, their interpretations draw vs downeward. This power of expounding the scriptures haue the Popes therefore drawen onelie vnto themselues, or vnto the Councels, to the intent that they might after their owne pleasure bring in straunge opinions into the Church, and contend against the worde of God howsoeuer they thought good. Neither did the Iewish high Priests, Scribes and Pharisées otherwise behaue themselues: But Christ receiued not their peruerse interpretations. ⁷⁸ God commanded in the Lawe that children should obey their parents: But the Priests being driuen by couetousnesse tooke away the strength of this commaundement, in absoluing of children from the burthen of maintaining their parents, perswading them to offer excellent and riche giftes, the which should profit their parents much more than sustenance. The Lord hath cryed out also against this craftie interpretation: he testified that the commandement of God is made voide. ⁷⁹ Also by their exposition they haue lessened the strength of others, and haue taught that some are of strength and some féeble. Here also the Lorde hath gainesaide, & hath confuted their Sophisticall interpretations. ⁸⁰ They also taught, that men satisfie the Law, if onelie they conforme themselues vnto the same: Christ reiecting these peruerse glosses, hath declared, that the law requireth not onelie outward works, but also good motions of the minde. Wherefore there is no cause why the aduersaries should compell vs without iudgement to repose our selues in their expositions. Augustine wrote bookes of Christian doctrine, where he teacheth manie wayes to interprete the Scriptures: but among the~ there is not one wherin he sendeth vs vnto the Pope, or vnto the church. In obscure things he willeth vs to vse the skilfulnesse of tongues; to consider those things which goe before, and which followe: to expound a doubtfull place, by another place which is more easie and manifest: and such like things. Thou canst no where finde in the Fathers that the Scriptures are in such sort that this or that Councell hath interpreted the same after this or that maner.

14 But hereat they crie out that it is sufficient that Christ hath saide: ⁸¹ If he will not heare the Church, let him be vnto thee as an Ethnick and Publicane. ⁸² Vnto this I answer, that it may séeme that Christ spake not there as touching the exposition of the scriptures, but of brotherlie correction. But setting this answere aside, I saie that the Church must be heard so farre forth as it answereth or speaketh out of the word of God, but if it bring forth onelie the deuises and traditions of men, we must with deafe eares pretermit the same; and specially then, when it setteth foorth things that be against the worde of God. To conclude, we include y e true Church in the word of God, the which as a firme and certaine rule is fixed vnto it. But as concerning power aboue the Scriptures, ⁸³ which these men challenge to themselues, the olde Fathers neither acknowledged, nor sought. In the Councell of Nice, as the Historie of Theodoretus sheweth, Constantine comma~ ded the Fathers that were assembled together, to define the controuersie (as touching one substance of the Father and the Sonne) by the Scriptures of the Prophets and Apostles: there none withstoode him, in saying that the Church of her own authoritie ought to iudge the controuersie, because the same should not be subiect to the Scriptures, but should rather haue them in her power. Neither did they complaine, that the Emperour plucked any thing from the Church, séeing it subiected the same to the rule of the Scriptures.

15 But they crie out that the Church is the pillar and ground of the trueth, ⁸⁴ as it is written in the first Epistle vnto Timothie. Here I saie, that the wordes of the Apostle must not so bee vnderstoode as though the Church doeth vrge, confirme, and compare her authoritie with the word of God. The case doeth not so stande. The word of God is of it selfe most firme, it indureth for euer: neither hath it anie néede to be propped vp by men: naie rather it sustaineth all things: Heauen and earth passeth, ⁸⁵ the wordes of God doe not passe. But the Church is the pillar and ground of the trueth, so farre forth as it hath the word of god with it, as it preacheth, retaineth, and kéepeth it within it selfe, as it defendeth and maintaineth it; neither is the word heard without it: but not as though that ground did yéelde strength or authoritie vnto the word wauering or like to fall. So farre forth then as it speaketh out of it, it erreth not, nor cannot erre: ⁸⁶ but speaking or dealing without it, not onelie it can erre, but it doeth erre. But our men (on Gods name) doe also attribute this vnto Popes, that in the matter of faith, as they call it, they cannot erre. When as neuerthelesse it most certainelie appeareth that Iohn the xxj. ⁸⁷ most shamefullie fell, séeing he affirmed that the soules of men perish together with the body, or (as some more modestlie say) doe sléepe, and shall finallie be raised vp when as our bodies also shall rise againe from the dead at the latter daie. Neither did the Bishops nor Cardidinals, whom they saie doe represent the Church, resist the Pope that erred so soulie and shamefullie. The schoole of Paris resisted him, and so informed the French king of his errour, as he forbad all his the Communion of the Pope, vnlesse he would repent, and so he draue the Pope to recant. I speake not of Peter, who (as testifieth the Epistle to the Galathians ) was iustlie and of due desert reprooued, ⁸⁸ because he together with certaine others went not y e right waie vnto y e Gospell. If thou wilt aske these men wherefore they thinke that Popes cannot erre as touching the faith: they will answere, that Christ said: ⁸⁹ I haue prayed for thee Peter, that thy faith doe not faile. If they would transferre this vnto the Church, it might after a sort be borne with, séeing the faith of the Church, which Peter did represent, should indure euen vnto the ende. But when as they applie that saying vnto y e Popes, they deale too impudentlie. Why doe they not also applie vnto their Popes all things which are found to be said of Peter in the Scriptures? Vndoubtedlie Christ said vnto him, when he perswaded him to be fauourable vnto himselfe: ⁹⁰ Get thee behinde mee Sathan, thou art an offence vnto mee, because thou vnderstandest not the things that be of God, but the things that are of the flesh. He also called him whe~ he should haue bin drowned in the water, ⁹¹ A man of little faith. And in the transfiguration the Euangelist testifieth, that he knewe not what he said. ⁹² Also the Lord commanded him that he shoulde put vp his sword into the sheath. Which if the Popes woulde obserue, the world perhaps should be quiet from warres. Paule also vnto the Galathians in expresse words testifieth of Peter and certaine others that they went not the right waie vnto the Gospell. ⁹³ All these things should most manifestly be applied vnto the Popes, séeing they doe notablie agrée vnto them. But these fellowes gather flowers vnto themselues, and onelie vnto that purpose deriue those things which after a sort séeme to make vnto the establishment of power, honour, and tyrannie: and thus they indeuour to leade awaie the faithfull from the word of God, that they should not beléeue it, but the Popes & Councels. ⁹⁴ Thus did not Augustine deale with Maximinus an Arrian Bishop, vnto whom he said when he disputed with him: Neither obiect thou vnto me the Councell of Ariminum, nor I vnto thée y e Councel of Nice, séeing neither I am bound vnto this, nor thou vnto that: but let vs deale by the common testimonies of the Scriptures: let matter contend with matter, cause with cause, and reason with reason.

16 But of this part shall be saide ynough when I shall haue added this, to wit, that the thrée markes of the Church which are woont to be shewed by men of our side: ⁹⁵ namely doctrine, the right administration of the Sacraments, and the care of discipline (which these men cry out to be fained by vs and cannot be confirmed by the word of God) are verie manifestlie found in the Epistle to the Ephesians: whereof in the 5. ⁹⁶ Chapter it is written that Christ loued the Church, and gaue himselfe for it, that he might sanctifie it, being clensed by the washing of water through the worde, that he might make it vnto himselfe a glorious Church not hauing spot or wrinkle. Hereof is gathered, that besides an inwarde clensing, which consisteth of the forgiuenesse of sinnes, and of the sauing power of the holie Ghost, there is required an outward word and Sacraments, which the Apostle expressed, saying: By the washing of water through the word. And the exercises of holie life he noted when he added: That he might make it vnto himself a glorious Church without spot or wrinkle. For by liuing godly the faithfull doe dailie laie awaie the affections and filthinesse of the flesh.

17 Hosius when he perceiued that by these notes our Churches might easilie bee approoued, ⁹⁷ hee maketh small account of them. Because (saith he) it is brought to passe by Heretikes, that they can not bee the markes of true Churches. For he séeth that among vs the pure word of God is exercised, the sacraments according to the institution of Christ administred, and discipline not altogether neglected. So as leauing those markes, he bringeth in others, all which he cannot finde in the Scriptures of God. He saith moreouer, ⁹⁸ that we vniustlie complaine of councels, in that he will haue them to be assembled of Bishoppes onelie, and that therein they will admit no place, for laie men. It hath alwaies (saith he) béene doone after this sort: Whereuppon of the fathers, the Councels are oftentimes called Episcopalia, [that is, Bishops Councels.] Indéed so are they oftentimes called, because the greater part of them that méete together are Bishops: And if they be compared with others, they haue the preheminence, séeing they be estéemed as better learned in y e scriptures, and more skilfull of Ecclesiasticall matters. Yet are they not alwaies called after this manner. For oftentimes they be called Councels of the Church, Christian Synodes &c. Neither is it soundlie prooued, that by reason of the name or ioyning together, onelie Bishops were in the councels, and laie men excluded. ⁹⁹ Oftentimes the Emperours were present, and not onelie were present, but also subscribed together with Bishops vnto things that were concluded. Constantine in y e 6. Synode, & Basil in the 8. who said, he subscribed that he might imitate the godly princes Constantine the great, Theodosius and Martianus, all which (as he saith) subscribed vnto the councels. Theodoritus in his historie recordeth that Constantine the great commanded the Fathers that they should discusse the controuersie then in hand, by the Scriptures of the Apostles and Prophets. Who séeth not that it is a farre greater matter to prescribe vnto iudges the forme of dealing, than to subscribe vnto things that be iudged? There is also extant a certaine Epistle of Eusebius Pamphili in the volume of the councell of Nice, which he wrote vnto the men of Caesaria. He saith, that the Emperour was present at the councell, ¹⁰⁰ and commaunded the Bishops that they should subscribe: and he saith, that he diligentlie examined the matter, and declared that the sonne is begotten by the father being of one substance with him, not by natural reason or by partition. To do these things is not to be present in the councel like a stock or looker on, but he did his part among the Bishops. ¹⁰¹ Did not Panormita~ also write, that we must rather beléeue a laie man that speaketh out of the Scriptures, than the Pope if he deale without the word of God. But against vs they obiect the act of Augusta Pulcheria, which was sister vnto Theodosius the yonger: also the wife of Martianus being a wise woman and well commended. She in her Epistle vnto Strategus in the Prohems of the councell of Chalcedon, ¹⁰² commaunded that out of Nice, a citie of Bithinia (where she would haue had the councell, which afterward was translated to Chalcedon ) should be expelled al the cleargy men and Moonkes, to the intent that they might leaue the place voide and frée vnto the Bishoppes, and that the matters might not be molested by them. The Argument is of an Act or example, which is not of force. In verie déed that woman was in other things godlie and wise, but in this act shee cannot be allowed: Neither is it thus doone by our aduersaries at this daie. In the councell of Trent and in manie other, together with Bishoppes, there sate Abbots & general Masters of the Franciscans, of the Carmelites, & of other orders which were not bishops.

18 Fricius also a Polonian, ¹⁰³ an excellent learned man, iudgeth, that the Legates of the kingdomes and Prouinces of Christianitie should be admitted vnto these kindes of Actions of the church. But setting aside the reasons of men, I thinke we must haue a regarde vnto the first councell, which is in the 15. chapter of the Actes of the Apostles. ¹⁰⁴ This for so much as it was holie and Apostolicall ought to be accounted for a law and rule to all councels. There the Apostles establishing the decrée of Christ, saide: So it seemed good to the Apostles and Elders with the whole Church. Afterward they béeing minded to write thereof to the Antiochians, wrote letters after this manner: The Apostles, Elders, and brethren, &c. These things do plainelie testifie, that not only the bishops but y e other mebers of the Church haue place in councels. And as to y t which we coplained of the Church of Rome, they alleadge that the same hath alwaies had singular authoritie among the Christians. ¹⁰⁵ Vnto this we answere, that whatsoeuer power the church hath, the same ought to be vnto edifying. Let nowe the Romanistes themselues take héede that they edifie the bodie of Christ. They haue raised vp infinite contentions for the maintainance of their primacie, and for that cause they stirre vp most bitter contentious troubles, to the intent they maie obtaine and kéepe the same. They diminish the Church of Christ, they shorten it, and contriue it in a narrow roome: For all those which will not acknowledge their primacie, they excommunicate and cast out from the communion of the faithfull. Furthermore they lay vpon men an intollerable burthen of mens traditions. Besides the Canons of the Councels they haue adiected innumerable decrées and decretals, their Sext, their Clementines & their Extrauagant constitutions. Thus the Church is charged by them with most gréeuous burthens, so farre is it from being eased. ¹⁰⁶ Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrewes was. I beséech you what would that father now saie, if he should behold our times, which is now so gréeuouslie pressed with superstious rites, and manifold traditions, as it is altogether oppressed? Of the Romane Church, it maie fitlie bee said, In vaine doe they worship me, ¹⁰⁷ teaching the doctrine and precepts of men. But let vs consider to what end they so extoll the power of the Romane Church. Certainelie for no other cause but that they may easilie obtrude their traditions and euerie fained thing: ¹⁰⁸ so as with hearing the name of a decrée, letter, or tradition of the church of Rome, we should straightwaie giue a blind consent.

19 When we demaunde of them how so great a power happened vnto the Church of Rome, they saie, and especiallie Cardinall Caietanus, ¹⁰⁹ that it came by Peter. For Christ (as they saie,) when he knewe that he shoulde goe from hence into heauen, left that Apostle to be his vicar vppon the earth. But we demaund why had not other Churches the Popedom from Peter? Because (saie they) they were not properlie or peculiarlie appointed or ioyned vnto Peter. They faine that before Peter was anie where Bishop, the Popedome was a wandring and flittering thing, namely that there it should be wheresoeuer Peter abode. At the last as they trifle, he setled himselfe in the Church of Rome. But séeing they iudge also, that Peter before he went to Rome, was also Bishop of Antioch, why doe they not attribute the Popedome vnto that seate, especiallie séeing they celebrate euerie yeare the feast of Peters chaire, whereby they declare that they renewe the memorie of his being bishop in Antioch? Yet must we not beléeue that the Church of Antioch was planted by Peter. For it was before that Peter went thither. He no doubt was at Ierusalem with the rest of the Apostles, ¹¹⁰ as it is in the 15. of the Actes, when that great contention sprang vp among the beléeuers of Antioch as concerning the Legall ceremonies of Moses, whether they should be obserued or refused. All which cause was referred to the Apostles at Ierusalem.

¹¹¹ 20 But they faine that Peter went afterward vnto Rome, and forsaking the bishopricke of Antioche, tooke vpon him the bishopricke of Rome. But how knowe they that Peter going to Rome, kept not to himselfe the byshopricke of Antioche? As though wée sée not dailie that the Byshop of Paris, London, Artois, and Augusta doe goe to Rome, & yet do not renounce their byshoprick. But let vs graunt them that they desire, let them at the least wise shew why they gaue not the second place vnto the Church of Antioche next vnto Rome. Truelie they made the Patriarche of Alexandria to be chiefe, séeing that Church was founded and planted by Marke an Euangelist, not an Apostle. Further in the Councel of Chalcedone they depriue the Patriarche of Alexandria from his place, giuing vnto the Byshop of Constantinople the second place next vnto the Romane Byshop, whenas neuerthelesie it appeareth that the Church of Constantinople was founded by none of the Apostles: whereby is gathered that Churches haue not gotten their honour or degrée of the founders: otherwise y e Churches of Ephesus, Ierusalem, Corinthe, and Thessalonica, and such like, which had the Apostles their master builders, should be preferred aboue Alexandria, Constantinople, & many other famous Churches, than y t which they by the decrée of the Canons haue beene lesse estéemed. And as touching Peter it is verie vncertaine to the most learned men whether he came to Rome. ¹¹² But forasmuch as the Fathers and the greatest part of the Ecclesiasticall historiographers affirme it, I will not denie it. But this I will boldlie affirme, that hée liued not 25. yeares bishop of Rome as they woulde: and that this is altogether against the course of times and against the holie Scriptures.

21 But that is of verie small weight and ridiculous which they feigne: namely that the Popedome of the Church of Rome ought to be preferred aboue the Church of Antioch and other Churches where Peter liued, because hée died at Rome and no where else. Therfore say they al those which are created Bishops of Rome, do not onely succeed Peter in the bishopricke, but also in the Popedome. What of this, shall there be more attributed vnto the death and Crosse of Peter than of Christ? If Peter were slaine at Rome, Christ was fastened to the crosse at Ierusalem. I woulde moreouer heare of these men, how it comes to passe that the bishops of Rome succéede Peter in the Popedome, and that the bishops of Ierusalem succéede not Iames in the Apostleship, and become not Apostles in like maner as the Romane bishoppes be Popes. Heere they feine a difference out of mans reason, but not out of the holy Scriptures: ¹¹³ that the Apostleship was a dignitie of persons, which together with the persons them selues was extinguished, but that the Popedome is a function so necessary in the church, as the same ought to be continued and indure perpetually. When we afterwarde demaund of them whether they thinke that by the will of God, or by the will of Peter the Church of Rome hath the Popedome: and we say that that seemeth to be done by him, because if he woulde haue gone away from Rome and haue gone to another Church, and there haue died, doubtlesse the Popedome should haue béene there appointed and not at Rome: Héere they chase while they will that the Popedome should by the lawe of God be tied to the seate of Rome. But setting aside the holy Scriptures, out of which they haue nothing to make on their side: they flie vnto féeble traditions, ¹¹⁴ I will not say vnto fables, & they say that Peter when he was at Rome, and the Christians there were most cruellie tormented vnder Nero: at the last was perswaded by the brethren to goe from thence. Who being come vnto the gate of the Citie, saw Christ come to méete him. When he had séene him, he said: Lord, whither goest thou? And he made answere vnto him: I come to Rome, that I may be there crucified againe. By which answere, they say that Peter knew he should die at Rome. Hereof therefore these pleasant followes gather, that the Popedome was confirmed to the seate of Rome, and not to any other Church. And they alledge an example of Marcellus Bishop of Rome, ¹¹⁵ in verie déede not true but counterfait, wherein hée writing vnto the men of Antioch saieth, that the seate of Peter was sometime with them, the which was afterward by the will of God translated vnto Rome. These things are brought by them which they vtter being destitute of better arguments. They haue not one out the holy Scriptures, but they onely deuise wilie subtilties to confirme false doctrine. They did feine that God chose Rome, as the most mightie and most noble Citie of al the worlde, wherein he might place the Popedome. Neither doe they sée that it was his old maner and propertie to choose things base and abiect, as Paul in the first Epistle to the Corinthians, ¹¹⁶ and the holy Scriptures in manie places testifie.

¹¹⁷ 22 But as to this matter, it séemeth much more likely, that the Apostles were neuer Bishops, for their charge was to trauell throughout the world, to preach Christ, and to raise him vp Churches in cities & townes. But the office of bishops is to reside in their Churches, ¹¹⁸ and continually to féede the shéepe committed to their charge. The Apostle Paul in the Epistle to the Ephesians put a difference betwéene Pastors and Apostles, ¹¹⁹ but they of Apostles make Bishops. ¹²⁰ I am not ignorant that it is declared by certaine of the most auncient writers, that Iames the Apostle the brother of our Lorde, was Bishop of Ierusalem. This indéed they saie, but the holie scriptures teach no such thing. I suppose he was a great while at Ierusalem, and from thence with his Councel, studie and paines taking did helpe the Churches néere about, I meane the Churches of Syria and Palestine, but that he liued bishop in that Church I am not perswaded. For the verie which cause I thinke that Iohn remained a good while at Ephesus, to y e intent he might both confirme and instruct the Churches of Asia, which vndoubtedlie were verie manie. And to speake that of Iames (which commeth to minde by the waie,) Clement the Bishop of Rome, and as they will haue it, the successor of Peter, calleth and saluteth him by the name of Bishop or Pastor of all the Churches of Christ. But as touching this matter I will not contend ouermuch. But if I shall graunt that the Apostles were Bishops, I will aske our aduersaries where was the Bishops seate of Paul. It cannot be denied but that they also ascribe the same vnto the citie of Rome. How saie you? ¹²¹ Was Paul also made Bishop of that citie when as Peter liued Bishop there? It is not méete that two should be Bishops at one time of one and the selfe same citie. Cardinall Pole writing against Henrie the 8. King of England feineth that the bishops See or seat Apostolike of Paul was set as a graft in y e Bishops See or Apostolike seat of Peter, so as both together grue vp into one function. All men sée these things to be lies, and therefore feined because our aduersaries wanted other iust defenses of their lies. If the thing might bee doone after this sort, ¹²² wherefore did the Synode of Nice afterward charge, that no Bishop in any Church shoulde bee ordained while the former Bishop were yet liuing? And it gréeued Augustine verie much he hauing no knowledge of that Canon, ¹²³ while Valerius the bishops of Hippo was yet liuing that he was appointed bishop of that Church. But to returne to Paul: We which from the Gentiles are conuerted vnto Christ ought rather to haue respect vnto Paul than vnto Peter: ¹²⁴ séeing (as it is in y e Epistle to the Galathians ) the Apostleship of Peter had respect vnto the circumcised, and the Apostleship of Paul vnto the vncircumcised. Such verily was the societie betwéene these Apostles.

23 But setting these reasons aside, I perceiue plainlie that this power which they say is giuen onely to the Bishop of Rome by the succession of Peter, ¹²⁵ is ouerthrowen by the Canons of the Fathers: forsomuch as in the Synode of Nice some certain limits were prescribed vnto the Patriarches of Rome, of Alexandria, and to the rest: which might not haue béene done if the Roman Patriarch had at that time béene head of all Churches. How rightlie they did, which appointed foure Patriarches to be the principall of all Bishops throughout the Church of Christ, I will not at this present declare. But this onelie I affirme, that they in the Church which is ¹²⁶ Aristocrasia or a kind of common weale, did institute a ¹²⁷ Quadrumuirat, whose fellowship neuerthelesse in processe of time they obserued with small fidelitie. ¹²⁸ For Leo the first of that name complayned, that the Patriarch of Alexandria, would make himselfe the vniuersall Byshop of the Church of Christ. The very same co~tention had Gregory with Iohn Byshop of Constantinople. And Socrates in the 7. booke and 10. Chapter wryteth, that the Byshops of Rome and Alexandria went beyond the limits of their iurisdiction, especially in that they turned themselues to an outward dominion: which is a most sure token that the Byshop of Rome had not in times past, as they will haue it an infinit power.

24 But to returne to Peter himselfe, by whose labour they boast that they haue obtayned so great and so excellent an authoritie of their Popedome, as it may be iudged by none vppon the earth whosoeuer he be. But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the Ethnikes, ¹²⁹ declared the cause, purged himselfe, neither did he flye from iudgement, vnder that pretence that he was Pope, and that he would be iudged by none vppon the earth as they would haue it, He was sent together with Iohn by the Church of Ierusalem into Samaria, ¹³⁰ whereby it commeth to passe, that he is of lesse authoritie than the same. For it is euident that he which is sent is inferiour vnto him whose messenger he is made. Moreouer Paul ordayned Byshoppes, and that by Titus, ¹³¹ neither did he in that thing aske counsell of Peter, or thought it requisite to vse his authoritie therein. The same Paul (as we haue to the Galathians ) reprooued him, ¹³² & that openly before the Church of Antiochia, vndoubtedlie not as an inferiour vnto him, but as one equall and of lyke dignitie. ¹³³ Cyprian and others of the most auncient fathers, and also Councels, especiallie those which were celebrated in Africa, when they wrote letters vnto the Byshop of Rome, professed not y e subiection towards him, which they imagin should be giuen him: they called him brother, or else honorable, or worshipfull fellowe in office, or such lyke. In the 4 Chapter to the Ephesians are reckoned the ecclesiasticall degrees: ¹³⁴ and God is declared to haue put in the Church, some Apostles, some Prophets, some Pastors and teachers &c. ¹³⁵ But of so great a matter, namely of the Popedome we haue no mention there made. There is also a remembrance of one bodie, one spirit, one hope of vocation, one faith, one baptisme, but this ministeriall head of the Church is vtterly silenced.

25 But they make great outcryes, that they haue a perpetual succession of these their high Byshops, ¹³⁶ and that the same is greatly accounted of by Tertullian, Augustine and other fathers: as though the Churches of Ierusalem, Antioch, and Alexandria cannot euen vnto this day shewe their successions. As though perhappes also we would defraude of those successions the Churches of Corinth, Ephesus, and very many other Apostolicall seates. And what? Did not also the high priestes of the Iewes, in the time of Christ and the Apostles, bragge of their successions euen from Aaron? But yet that might be no impediment but that it should be lawfull for the Apostles to depart from them, when they sawe them reiect the Gospell of the sonne of God. Steuen also sayd vnto them, (although they sate in very honorable place, and might make vaunt of their successions) and that verily with great bouldnesse: You haue alwayes resisted the holy Ghost. So that succession no whit auaileth them which depart from godlynesse and from the worde of God. And that it is sometime lawfull for iust causes to depart from a continuall succession, ¹³⁷ the example of Charles the great declareth. The Emperours of Greece had a continual succession: but whenas now through succession of time, they were become slothfull and of small courage, the Romane Empire reuolted from them, and they ordayned Charles the sonne of Pipin to be Emperour. ¹³⁸ Moreouer Augustine teacheth vs for what cause the fathers sometimes alledge those successions. In his 165. Epistle vnto Generosus dealing against the Donatistes as touching this matter, he writeth many excellent things, & among the rest he rehearseth the Roman Byshops euen vnto Anastasius which in his time sat at Rome, and at length saith: Ye will not be so boulde to say that any one of these was a Donatist, so as it appeareth that ye enterprise newe matters in the Church, and bring in newe opinions vtterly vnknowen to the auncient time, séeing vnto your doctrine you are not able to shewe any succession or continuance with the auncient fathers. Wherefore the argument of this father was very euident and plaine against the Donatistes: neither will we therefore despise the same, but being instructed thereby, will contend against the Papists. Let vs make a reckoning of y e Roman byshops in their order & course vntil we come to Boniface the 3. which first erected the Popedome. ¹³⁹ Certainly we may perceiue that amongest them there were many excellent and holy men, and valiant confessors of Christ: yet let our aduersaries say if they can of any one of them: This was a Papist. Let them take héede then to which of those men they will apply their doctrine, ¹⁴⁰ so as they may say that he receiued it by this or that succession. Vndoubtedly this doctrine of theirs is new, in no wise taught by those godly fathers, but by the diuell, and by Boniface the third, & brought into the Church by the Emperour Phocas the author of their Popedome. But on the other side, we beholding those better sort of Roman Byshops may easilie say of them, that they were gospellers. And we may shew that our doctrine dooth very well agree with their faith and meaning. And séeing there is no newe thing ordained by vs, but that we haue recourse to the welspringes and principall pointes of sincere and Apostolick doctrine, we haue and doe holde fast a succession, communion, and fellowship with all those godly fathers and true faithfull Byshops.

¹⁴¹ 26 Besides foorth, let vs demaund of them, what they vnderstand by this their succession, & whether they think that therevnto it be enough and enough againe that one, I know not who, (whosoeuer finally he shall be) should be placed in the seate of Rome wherein very manie godly men in times past haue sitten. Assuredly the place and chayre doth not sanctify men, nor yet maketh them lyke vnto their predicessors. If carnall generation worke not this, much lesse shall it be done by the local mutation of the seate. Abraham begate of himselfe such posteritie, as Christ called them not the children of Abraham, ¹⁴² but children of the diuell: euen because they did the workes of the diuell: so as the succession is of no force to warrant the power of his Popedome. No man doubteth but that out of the Church of Ierusalem, ¹⁴³ which otherwise was most holy, there went false Apostles, who by their legall obseruations, troubled euery where the Churches of the Gentiles. Paule foretold the Elders and Byshops of Ephesus, ¹⁴⁴ that from among themselues Woolues should goe out, who would not spare the flock. Wherefore, if it be lawfull to flye from Woolues, vndoubtedly it was lawful to withdrawe them selues from the wicked successors of the Ephesian Pastors. In deede we deny not but that the Byshops of Rome in olde time were good and holy, but we say that a generation of vipers did afterward succeede them. ¹⁴⁵ So as it seemeth true which is spoken in the prouerbe: Daungerous is the issue of nobilitie. Let them prooue themselues to be the true successors of the godly fathers whom the faithfull doe iustly honour, but they are not able, séeing they haue nothing common with them: neither lyfe, nor labours, nor preaching, nor doctrine. In olde time there was in the Roman Church plentie of light, simplicitie, and knowledge: Now in the place of these thinges reigne darknesse, deceite, and ignorance. That Church was highly commended by the fathers, who if they might now see it as it is, they would excéedingly detest the same. They gaue vnto it at that time a certaine preheminence: I graunt, but it was a preheminence of order and not of power. ¹⁴⁶ It is méete when men méete together, that in sitting and declaring of opinions a beginning should be made by some one man. I will not deny that that was sometime graunted to the Byshops, but I cannot therefore graunt that the Roman Byshop had preheminence ouer all Byshops of Christendome. It is not vnknowen that at Rome there was some one man among the number of the Senators, which was called president of the Senate, because he sate in the first place and first of all declared his minde, whenas neuerthelesse he had no power at all ouer the rest of the Senatours. And among the electors of the Empire some one is reckoned chief, yet are not y e rest of the electors subiect vnto him. Athanasius of good right was chiefe of the Synode of Nice, séeing he was Patriarch of Alexa~dria, which had the second place next vnto Rome. The Patriarch of Rome was not there, although he sent his Legates. And although Athanasius was there the chief, yet had he not power ouer the Byshops which were present. The same thing is apparant in the Trynitie, where the person of the father as touching order is the first, yet dooth it not thereof follow, that the sonne and the holy ghost, be lesse than he or subiect vnto him, as though they haue not altogether as much diuinitie, when as they haue one essence and equall substance with him. So then we may graunt a primacie of order without a primacie of power, which these men so greatly affect. Doubtlesse great is the impudencie of them, which tye Christ and the holy ghost vnto the chayre of Rome and to their Popes, whenas neuerthelesse they themselues will be tyed within no boundes and limites, but vsurpe vnto themselues an infinit libertie. But we include the Church in the word of God, so as the power thereof may be bound and comprehended in it as within certaine limits.

27 Howbeit to vrge them somewhat further, séeing they say that the Church of Rome had the Popedome of Peter, & that Peter receiued the same of the Lorde, I will demaund of them by what place or Oracle of the scripture they can shewe that the Popedome was giuen to Peter. ¹⁴⁷ I know that they thunder without measure and without end that Christ sayd: ¹⁴⁸ Thou art Peter, and vppon this rocke will I build my Church. But why doe they not marke in that place, that Christ demaunded the question of al his Apostles and not of Peter alone by himselfe, and that Peter aunswered not onely for himselfe, but for all his fellowes? And therefore the words of Christ not onely belong vnto him, but also vnto all the Apostles. Wherefore Origen an ancient writer saith, that the aunswere of Christ not onely belongeth vnto Peter, and vnto the rest of the Apostles, but also vnto al them which follow the faith and confession of Peter. But what doe I speake of Origen? Christ himselfe elsewhere gaue vnto all the Apostles that which hee séemeth in that place which they alledge to haue graunted onely vnto Peter. He saide (as we haue it in Iohn: ¹⁴⁹ ) Euen as my father sent me, I sende you. He breathed vpon them and saide: Receiue yee the holy ghost. And whose sinnes ye shall forgiue, they bee forgiuen: and whose sinnes yee shall retaine, they be retained. In these words may be noted that Christ saide: I send you: you I say, not thée only or any other. And that he gaue the kaies not to one or an other, but vnto all. What then hath Peter aboue the rest? They aunswere: This aboue the others he hath: that he not onely receiued the power and kaies in generall, and in common together with others, but also particularly and seuerally. They that thus say séeme not to haue read verie. ¹⁵⁰ attentiuelie those thinges which the Fathers haue written of this matter, who affirme that these words belong to the Ministers, which were spoken particularly vnto Peter: and they yéelde a certaine and plaine reason, why they were seuerally spoken vnto Peter. Cyprian dé simplicitate Praelatorum saith, that Christ in the person of one man gaue the kaies vnto all, that he might haue a respect vnto vnitie: and that all Churches dispersed throughout the worlde, although they be reckened many, yet may be accounted for one: and he affirmed that all the rest of the Apostles were the very same that Peter was: indued I say in the fellowship of equall honour and power. Augustin in his 50. Homely vpon Iohn testifieth that these things were spoken by Christ vnto Peter, because in him was the mysterie and figure of the Church. For if (saieth he) the kaies were giuen vnto Peter, the Church hath them not. But these things were spoken vnto Peter, because the Church was noted in him. But I returne to Cyprian, who in the same place de Simplicitate Praelatorum which I alledged a little before, writeth that there is one Bishopricke of Christ, whereof euerie one of the Bishops wholy holdeth a part in grosse. Hierom also vnto Nepotianus saith: All bishops, all principall Elders and Archdeacons, and euerie Ecclesiasticall order dependeth vpon their gouernours. Neither did he write, it dependeth vpon one ministeriall head, or vpon the Roman bishop. The same Father writing vnto Euagrius doubteth not but that the bishop of Eugubium and certaine others, I wote not who, were equal vnto the bishop of Rome both in power and merits.

28 Ouer this it is to be considered, that Christ in his spéech put no particle exclusiue. He said, I will giue vnto thee: ¹⁵¹ but he said not to thée onelie and alone. Howbeit although he had spoken after this manner, our men might not therby haue had what they would, because the particle exclusiue should haue béene vnderstood to put a difference betwéene the Apostolicall and Iudaicall or Heathenish ministers: but to auoide all ambiguitie, he would abstaine from the exclusiue particle. Thou art Peter (saith he.) He did not then first cal him ¹⁵² Caephas, but when he called him at the beginning he would so name him, foreshewing by that name that hee through the grace of God should be promoted to a sound and strong faith: And the sense of the words is: Thou by an excellent confession hast honored me, in calling me Christ the sonne of the liuing God. I on the otherside giue this testimonie vnto thée, that thou art a rocke and a firme and stedfast stone. But to auoide all ambiguitie, the Lord said not, Vpon this Peter: ¹⁵³ Which in verie déed he might haue said, séeing the names of Peter & a rocke in Gréeke doe signifie all one thing: but he said, Vppon this rocke, whereby he would giue vs to vnderstand, that besides Peter there is some other foundation to bée sought after vppon which the Church should be builded. But what foundation that is, al the Fathers doe not establish after one sort. Augustine in the hundreth & twentith treatise vppon Iohn iudgeth that Rocke which is the foundation of the Church, to be Christ, ¹⁵⁴ vnto who~ Paul agréeth when he writeth vnto the Corinthians: ¹⁵⁵ None can laie anie other foundation besides that, which is alreadie laid, that is Christ Iesus. He saith also in the same Epistle: And the rocke was Christ. ¹⁵⁶ And Esay saide that Christ is a sounde and pretious stone in Sion, that is, in the Church founded by God. ¹⁵⁷ Whereunto also Peter had respect in his first Epistle and second Chapter. So Paul said vnto the Ephesians, We are no Aliants and straungers, ¹⁵⁸ but are builded vppon the foundation of the prophets & Apostles. And Christ affirmeth that he is not onelie the foundation of the church, but also the head corner stone, whereby the wals of that building are ioyned together. In the Epistle to the Hebrewes, ¹⁵⁹ the Christian Priesthood is after this maner distinguished from the Priesthood of Aaron: that Aarons Priesthood might not indure for euer, but therein the latter succéeded the former one after an other: But the Priesthood of the new Testament abideth in Christ onelie, without interruption for euer more. By this doctrine we maie knowe, that in the newe Testament wee must not establish such a Popedome or Priesthood, as a foundation of the Church, because it is renewed and hath alwaies néede of new successors, otherwise it should not be a Christian Priesthood, but a priesthood of Aaron. Adde hereunto, y t in the 1. ¹⁶⁰ Epistle to y e Corinthians, they be blamed which wold be of Paul of Apollo or of Cephas For it is not méete that Christians should be built vpon me~. Hitherto of Augustines opinio~.

29 There is an other opinion which sheweth the rocke being the foundation of the Church, ¹⁶¹ to bee the faith or confession wherewith Peter confessed Christ to be the son of the liuing God. This exposition doeth Hilarie follow plainelie & in manie wordes in his seuenth booke de Trinitate. Cyrill also in his Dialogues de Trinitate the fourth booke is of the same minde. ¹⁶² Chrysostome is of sundrie mindes, and although in his Commentarie vppon Matthew, he referreth the words of Christ vnto Peter, yet in the Homelie de Pentecosta siue de adorando spiritu Sancto, intreating of those words, inferreth them not vnto Peter, but vnto his faith or profession. No otherwise doeth Theophilact. ¹⁶³ Yea and Erasmus in his annotations is of the same minde: and saith, that he woondereth that the same spéech should be wrested vnto the Romane bishoppe. But least perhappes he should be counted an heretike, he graunteth that it agréeth with him speciallie, yet not with him alone, but withall them that bée faithfull, euen as Origen hath excellentlie well expressed. Here I gladlie common with our aduersaries, and request them, y t they wil not hold vs for heretikes if we refer not those words of Christ either vnto Peter or vnto the Pope. We follow y e interpretation of y e Fathers which we haue alleadged, y t which they must condemne as heretical before they conde~ne vs as heretikes. Vndoubtedly so long as they beare with them, they cannot iustlie banish vs. But of this wil I admonish the Reader, that he thinke not the former opinion and the latter to be diuers, but to be all one. For Christ is the foundation of the Church, not simplie and absolutelie, but so farre foorth as the beléeuers by faith apprehend him and confesse him. ¹⁶⁴ But what shal we say vnto Cyprian, Ierom, Ambrose, and Augustine, which sometime applie those words of the Lord vnto Peter, as though the Church were builded vppon him? ¹⁶⁵ Augustine in his first booke of Retractations, maketh mention particularlie of both expositions, namelie as touching Christ and Peter, and leaueth the opinion frée vnto the reader, although he incline more willinglie vnto the former interpretation touching Christ. Erasmus, and that (as it séemeth to me) not vnlearnedlie, excuseth them after this manner: namelie, that they accepted not of Peter otherwise than as hée was the figure of the Church, and also of his owne faith and confession.

¹⁶⁶ 30 Reginald Pole a Cardinall of England endeuoureth to confute the latter exposition which hath respect to the faith and confession of Peter, because it appointeth accidents without a subiect, and vppon those would haue the Church to be founded. But these things belong rather vnto shifting sleightes, than vnto sound arguments. We know indéed y t the nine predicaments differ from the predicament of substance, but we are not ignoraunt that those also haue their proper natures and essences, so as of them are sometimes spoken those things which cannot be affirmed of substance. Knowledge vndoubtedlie being an accident, cannot bée founde anie where but in the minde of man: which neuerthelesse is certaine & infallible. Whereas man notwithstanding is a thing inconstant, féeble, & deceiuable. Cogitation in like manner is in man, who in the like sort cannot be in all places at once. What let is there then but that the trueth, faith, and confession which was in Peter, maie be called the foundation of the Church: and that Peter himselfe (being otherwise a fraile and mortall man) should be denied to be this foundation? Assuredlie Peter did sometimes doubt and wauer whenas neuerthelesse that faith and trueth which he professed remaineth firme and vnshaken. ¹⁶⁷ Ierom expounding this place saith, that Christ doeth liberallie communicate his properties with his Apostles and members. He said on a time, that he is the light of the world: but the very same he pronounced of his Apostles. ¹⁶⁸ And wheras in very déed he himselfe is the stone, he also calleth them stones. Whereby it commeth to passe, that séeing he himselfe is truelie and properlie the foundation of the Church, it is not absurde, that he will also haue his Apostles after that manner to bée the foundations of the Church: ¹⁶⁹ namelie, because they be liuelie and great stones, who haue cleaued vnto him in the first place in y e building of the Church. ¹⁷⁰ Peter himselfe also in his first Epistle, willeth vs to be such liuelie stones who should be builded in Christ. So manie as are the more excellent in faith, and doe the more constantlie professe Christ, doe the more néerelie cleaue vnto that foundation of the Church. ¹⁷¹ In the Apocalips, the heauenlie citie is fitlie and magnificallie described: ¹⁷² whose wall is saide to stand vppon twelue foundations, and there the names of the xii. Apostles are written: not that they are truelie and properlie the foundation of the Church, but because by their doctrine, word and preaching, they shew the same vnto all the faithful. I my selfe was sometimes of the opinion that whereas it is saide, ⟨…⟩, ¹⁷³ that the Gréeke preposition ⟨…⟩ is a note of the cause, I meane not of the principal, but of the instrumentall cause: y t it might be signified y t Christ determined to build the Church by Peter, by the Apostles and such like who should professe the true faith and confession which Peter made. Neither is it dissonant from the Hebrewe, ¹⁷⁴ that the particle or preposition Aal, which they haue translated, Vpon, is nothing else than By, that it might signifie a meanes and instrument. But this interpretation I dare not so seriouslie affirme, because I verie little fauour mine owne deuises. I note besides that that preposition ⟨…⟩ being ioyned to a datiue case, is seldome vsed by the Gretians in this signification, wherefore I will not depart from the other interpretations of y e fathers. Neither doe I thinke it méete to bée suffered, that the Church should be said to be builded vpon the Popes. Yet is their impudencie so great, as they not onelie call them selues heades of the Church, but they will be called the spouses thereof: whereas Paul saide vnto the Corinthians, ¹⁷⁵ I haue betrothed you to one man to present you a chast spouse vnto Christ. ¹⁷⁶ And Iohn Baptist testified, that he in déede was not the bridegroome, but the bridegroomes friend.

31 But passing ouer this place, now let vs turne to another, ¹⁷⁷ which they oftentimes obiect lewdlie against vs. ¹⁷⁸ We haue in Iohn y t Christ asked Peter, & that thrise, whether he loued him: and that when he had affirmed it, the Lord thrise commaunded him to féede his shéepe: as though it shoulde bee all one thing to féede the shéepe of Christ, & to beare rule ouer al the Churches in the world. Why doe they not consider, that there be also other Apostles sent to féede the flocke of the Lord? Vndoubtedlie Christ said vnto them all: ¹⁷⁹ As my father sent me, so I send you. He breathed vpon them all. ¹⁸⁰ He gaue the holie Ghost vnto them all. And finallie he opened all their minds, that they might vnderstand the scriptures, which as a spirituall foode they should offer vnto all mortall men. ¹⁸¹ Also he gaue commaundement vnto them all, that they should goe into all the world, and preach the Gospel vnto euerie creature. ¹⁸² Yea and Peter himself in his first Epistle and v. Chapter saieth: I doe exhort the Elders who am also a fellowe Elder (so he speaketh: neither doeth he name himselfe a Prince or head, but equall to them) that they feede the flocke which is among you. While our aduersaries abuse this place, we should replie vpon them by a rule verie much vsed of the Lawiers and Canonists: ¹⁸³ A benefite is giuen for doing a duetie. Which proposition if wee turne on the contrarie part, we maie verie well prooue, that a benefite is not bestowed vppon them that doe not their duetie. Let them therefore cease to boast that they be Pastors, Bishops and Popes, séeing they nothing at all féede the Lordes flocke. At this daie their Popedome or Bishoprick standeth onely, in leade, Waxe, Buls, Writs, Oracles of liuelie voyce, proper motions, the cheste of the brest, Indulgences, Dispensations, and such like gawdes.

32 They boast also of that saying of Christ: ¹⁸⁴ I prayed for thee Peter that thy faith shoulde not faile. ¹⁸⁵ As though the Lord prayed not for others also. Assuredlie he prayed as it is in Iohn for others also, not onelie for the Apostles, but also for all men that should beléeue. But I returne to the place, Of feeding the sheepe, and I answere them which demand why those wordes were seuerallie spoken by the Lord vnto Peter, ¹⁸⁶ and I saie that Christ would take away the infamie of Peters thrise deniall. And as Augustine saieth: It was prouided that the tongue of Peter shoulde no lesse serue to the louing, tha~ to the fearing of the sauiour: to the intent that death being at hand, he should speake no otherwise than in the life present he did. And the same in a maner hath Cyrill. So as the Lord dealing after this maner with Peter caught as it is commonlie said, two hares at one leape. First he indeuoured that all y e Apostles should know, that Peter was receiued into fauour, and restored to his former place. Secondlie, that they might vnderstand, that there is no néede of singular loue to the féeding of the flocke of Christ. For he that from the heart and sincerelie loueth the Lord of the flocke, cannot but féede it with excéeding faithfulnesse. But least that vnto anie man it maie séeme somewhat hard, which we affirme, either that Peter spake for the rest of his fellowes, or else that those things which were spoken vnto him, pertaine also vnto others, this will be easilie prooued by the vsuall spéeches in the scriptures. ¹⁸⁷ Certainlie Zuinglius laboured verie well in that Argument. He in his Treatise De vera Religione, in the Chapter where he intreateth of the keyes of the Church, gathered manie places which make well for the present purpose. ¹⁸⁸ In the 6. Chapter of Iohn when y e seuenty Disciples were gone, Christ turning vnto the 12. said vnto them, Will ye also goe awaie? There Peter in the stead of all answered: Lord, vnto whom shall we go? Thou hast the words of eternal life. We know and beleeue that thou art Christ the sonne of God. Séeing he speaketh in the plurall number, he manifestlie sheweth, that he answered in the name of his fellow Disciples, neither did the confession which he vttered differ from that which a little before both wee brought & vttered out of the 16. ¹⁸⁹ Chapter of Matthew. But somtime it commeth to passe, that one man doeth not answer for all men, but all men for themselues: as when the Lord demanded in the 22. ¹⁹⁰ of Luke whether they wanted anie thing while they liued together with him: they answered nothing. Againe in the same Euangelist he said vnto the Apostles, ¹⁹¹ Giue them to eate. Vnto whom they answered: Wee haue no more but fiue loaues and two fishes. There this answere is ascribed vnto all: whereas neuerthelesse in Iohn it is assigned onelie vnto Andrew the brother of Simon Peter. ^{192 193} Moreouer vnto Peter and Andrew, is saide that which belonged vnto all the Apostles: to wit, I wil make you fishers of men. But to come more néere vnto that place in the 16. Chapter of Matthew, of which I spake before: it is easilie gathered by the other Euangelists, that Peter answered vnder the name and person of all. For wee haue it in the 8. ¹⁹⁴ of Marke, and in the 9. Chapter of Luke: The Lorde rebuked them and threatened them, that they shoulde not tell it vnto others. Our aduersaries doe not weigh these things. They are onelie verie desirous to speake, but what they doe speake they consider not. They are excéeding carefull for the defence of their dominion and primacie: ¹⁹⁵ whereas the Lord forbad the same to his Apostles, and commaunded that they which would be the greater, should behaue themselues as the lesser: and he warned that such Ambition was proper vnto the Kings and Princes of the Ethnicks, and that it did not appertaine vnto his Disciples.

33 Because we haue said that they deale verie wickedlie and shamefullie, ¹⁹⁶ here also they set themselues against vs and saie, that the foule and reprochfull life of ministers is no cause of separation and departing from the Church: because Christ said vnto his Apostles of the Scribes and Pharisées, which sate vpo~ the chaire of Moses, that they should doe those things which were spoken by them, but not those things which they did. We also confesse that we ought not to depart from the Church for the filthie maners and vitious life of Clergie men: although it behooueth all godlie men and members of Christ to indeuour that either they may be amended, or else if they shall be obstinate in their sinnes, to be remooued from their place. But while this cannot be done, let vs heare them when they shall speake out of the bookes of Moses: I meane out of the lawe of God, out of the Prophets, and out of the writings of the new Testament. But if vnder the pretence of the holie Ministerie, they will obtrude the traditions of men, and especiallie such as be repugnant to the worde of God, we maie not heare them, neither shall wée violate the commaundement of Christ, by withstanding them. They are woont also to obiect that which is in the 17. Chapter of Deuteronomie, ¹⁹⁷ where God commaundeth that the high Priest should be heard by the people of God. ¹⁹⁸ But why do they not mark in like maner that it is commanded the Priest, that he should answere according to the law? Whereby it is gathered that he must in the meane time be obeyed, while he declareth his opinion, not out of his owne head, but out of the law of God. To this they alleage against vs the examples of the blessed Virgin, ¹⁹⁹ of Iohn Baptist, of Elizabeth, Ioseph and Simeon, who being not ignorant that the Priests and Leuites of their times were corrupted, yet did not withdrawe themselues from the Church. Vnto this we answere: First that the precepts of the lawe vrged them to sacrifice for the time of that age, & that for sundrie causes. ²⁰⁰ Againe they were enforced that they should not sacrifice, whersoeuer they thought good, but in some certaine place which God had chosen. But we by the benefite of Christ are not bound to those preceptes. Further, the Priests and Leuites although they were corrupt and infected, yet did they not compell anie man vnto wicked rites and ceremonies. For as yet by the ordinances of Moses they retaine the sacrifices and Ceremonies: and no man was constrained to giue assent vnto their false opinions. But we are forced by the Popes and Bishops to professe wicked doctrines: neither can we by reason of them receiue the Sacraments according to the institution of Christ, & sincerelie call vpon the name of the Lord. Wherefore the consideration of both partes is not alike: neither can the example which they haue brought be applied vnto the present cause. ²⁰¹ They accuse vs also that we haue broken charitie with them: neither doe they remember that charitie dependeth of faith. And so séeing they retaine not the same, but haue renounced it, we cannot (as touching Ecclesiasticall communion) exercise brotherlie charitie with them: neuerthelesse we withdraw not Christian loue from them: we continuallie wishe and praie for their bettering: namelie that they maie conuert to the Gospell of the sonne of God, and that they will at length correct and reforme those things which they haue marde & corrupted in the Church. Further they disquiet vs, ²⁰² for that we are departed, not by publike but by priuate authoritie. Neither consider they that God commaunded euerie man to haue a care of his owne saluation. What if others will not assent vnto y e truth, and auoide the corruptions of Religion, shall he that is bound to the studie of Gods commandements & glory of Christ, neglect to doe what he can, and that which belongeth vnto him? Moreouer all men maie sée, that our Churches are not without publike authoritie, séeing in them dwell both Magistrates and Princes. Neither doeth that subtiltie which they often vse, hinder vs, in saying that it is not the part of this or that common weale, or of this or that Prince thus to doe, but that we must expect the consent of all Christendome. Here doe they excéedinglie erre, séeing God hath commanded both euerie Magistrate & euerie Prince, that they should with singular diligence and watchfull studie be carefull for the saluation of them which be committed to their charge. Ouer and besides, Constance and Constantine when they had imbraced Christ, they did not expect a consent in Christian Religion of Dioclesian, Maximianus, Licinius, and of their Emperours or Caesars, which were their fellowe Magistrates, and had then the rule in their hands. And ill came to Tiberius, for that he expected the consent of the Senate in appointing of Christ to be among the number of the Goddes.

34 Hitherto I haue taught, howe iust causes they be for the which we haue departed from the communion of the Papists: and as I thinke haue sufficientlie to the nature of this place answered their argumentes wherewith they rent and teare vs. So then remaineth that I should descend to the other point of the treatise, whereby I maie declare that this was altogether necessarie: Which shall thrée wayes appeare. First shall be shewed that the commandement of God which is the strongest weapon vnto godlie mindes did vrge vs. Further that it behooued vs to flie, least our mindes and consciences shoulde be polluted by the vnpurenesse of doctrine and idolatrie of our aduersaries. And finally least we shoulde be in daunger of the wrath and punishments of God which they bée in daunger of. As to the first: ²⁰³ there be verie manie and sundrie precepts of God extant in the holie scriptures, which commaund this separation. Yet all those I will not recite, because it would be ouer long, but I will onlie repeate some. Christ saide, ²⁰⁴ Beware ye of false Prophets: for although they be in sheeps cloathing, they be rauening wolues. Wherefore euen as we should flie from Wolues, so should they be auoided which destroy soules by peruerse doctrine and religion. He in like maner (as we reade in Iohn ) said: ²⁰⁵ My sheepe heare my voyce, and follow not the voyce of strangers. Therefore séeing the aduersaries haue alienated theselues fro Christ, we cannot cleaue vnto them vnlesse we will cease to be the shéepe of Christ. The same Lord saide: ²⁰⁶ If the blind followe the blinde, both of them shall fall into the ditch: so as we haue renounced the conduct of the Papists, least we should fall headlong together with them. It is also written in Iohn ²⁰⁷ that manie of the Princes beléeued in Christ, who neuerthelesse because of the Pharisées confessed not Christ, least they shoulde be estranged from the Synagogues, because they rather sought the glorie of men than of God. Wherefore if we had taried with our aduersaries, it had bin also néedefull for vs to haue feared, least we should haue more hunted for glorie and honour at their handes, than to haue entirelie loued the sincere truth of the Gospell. We haue heard also that Christ said: ²⁰⁸ I came not to send peace but a sword, and to separate euerie faithfull man from his owne housholde which would hinder them from the doctrine of the Gospell. Then séeing our enemies, studie & earnestlie indeuour nothing more than to turne vs awaie from the trueth receiued, we haue vpon iust cause departed fro~ them. But in the Epistle to the Galathians the first Chapter, ²⁰⁹ there appeareth a most plaine testimonie of this matter: for there the Apostle commandeth, that whosouer shall bring another Gospel than that which he had preached vnto them, he shoulde be accursed vnto vs: & he goeth so farre, as he testifieth the verie same thing of himselfe, and he ascendeth from himselfe euen to the Angels. Nor doeth ⟨…⟩ in that place signifie anie other thing than a malediction or curse. And who séeth not that it behooueth euerie Christian man speciallie to beware that he runne not into the curse of God? And if so be that Paul once wished to be accursed for the brethren, ²¹⁰ he sawe that it redounded to the glorie of God. But in this cause by adioyning our selues to the Papistes, we should become accursed together with them: doubtlesse not vnto their saluation, but through our consenting they would be more and more hardened in their errors. Whereof would procéede not the glorie of God, but rather the dishonor of his name. Augustine expounding this place in the Epistle to y e Galathians, brought in an excellent exposition of the Apostles meaning: namelie, that the trueth for it self is worthie to be desired, but not for their sakes which set forth and publish the same. For if it should be admitted for feare of the~, it might easilie be, that we woulde also receiue lyes for dread of them. And we are not to thinke that the Apostle in that place rashlie vsed a repetition, because the matter was both weightie, and doubtfull: for euen the aduersaries themselues will séeme to preach the Gospell of Christ. ²¹¹ But it is our part to inquire, whether their Gospell agrée with that, which the Apostle preached. If wée shall compare these one with another, wée shall easilie finde that the Papisticall Gospel differeth verie much from the Apostolicall. For the Apostle taught that forgiuenesse of sinnes is fréelie giuen by God for Christ his sake vnto the beléeuers, and that man is iustified by faith onelie without workes. But the Papists threape vppon the worlde such things as doe vtterlie disagrée from these. Wherefore they ought not to be heard, but to be auoided as me~ accursed, vnles that we also together with the~ wil be made accursed.

35 The same Apostle wrote in the last Chapter to the Romanes: ²¹² Marke them diligentlie, which cause diuisions and offences contrarie to the doctrine which ye haue learned, and auoide ye them. But none haue giuen cause of greater diuisions in y e Church than the Romanistes haue: partlie for their decrées and traditions, partlie for the vsurping and defending of their primacie. Offences also haue procéeded from them without measure and end, while they laie most gréeuous burthrens vppon the people, and liue in corrupt manners: whereby men are exceedinglie turned awaie from the religion of Christ: so farre are they off from turning to imbrace the same. Paul yet more manifestlie discouering them addeth, Those which by faire speech & flatterie seduce the harts of y e simple. ²¹³ There is none but séeth how much the Pope flattereth the Princes of Christendome, and howe fairelie he speaketh them: whenas he calleth the Emperour his first begotten sonne, and the French king his seconde borne child. One, the most Christian, an other, the Catholike, and an other, the defendour of the faith. And thus he setteth foorth his smoke to be sould to the vnlearned and simple. But of such like men there is a perpetuall marke giuen. They that be of this sort (saith the Apostle) serue not the Lord Iesus Christ, but their owne bellie. ²¹⁴ And certainelie whosoeuer shall somewhat narrowlie looke vppon the craftes, fraudes, and guiles of the Papistes, they all tende to this end, that they maie serue to their gaine and bellie. There is nothing sought that maie soundlie make to the glorie of Christ. It is also written in the first Epistle to the Corinthians: ²¹⁵ If anie named a brother among you shall be a couetous person, an extortioner, a whoremonger, an euill speaker, a drunkard, with such eate not meat. But whether they be infected with such faults, all y e world knoweth. In the same Epistle we read: ²¹⁶ Shall I take the member of Christ and make it the member of an harlot? Hereby we are admonished to beware, that séeing we be the members of Christ, we ioyne not our selues to an Harlot. And we must not be ignorant that the whoredome of the minde, (which is Idolatrie) is a farre more gréeuous sinne tha~ bodilie fornication. Wherefore the Church of the Hebrewes is reprooued by the Prophets, ²¹⁷ not in one place but eueriewhere because it maketh her selfe common to sundrie Idols. And séeing in the Popedome Images are worshipped: and that also bread and wine and deade men are called vppon, their congregations are iustly conuinced of whordome. Wherefore we maie not by anie right cleaue vnto them, for otherwise wée should make the members of Christ to be the members of an harlot. And in the latter Epistle to the Corinthians, ²¹⁸ commaundement is giuen to the faithful that they should not drawe the yoke with the vnbeléeuers, because there is no participation of righteousnesse with iniquitie, neither communion of light with darkenesse, nor felowshippe of Christ with Beliall, nor of y e temple of God with Idols. Afterward it is added, Go ye out from among the~ & separate your selues. Further hereunto appertaine those things which are writen of shunning things offered vnto Idols. But shall we (saith he) prouoke God? Be we stronger than he? Moreouer y e whole matter is concluded in this plaine commandement: Flie you from Idolatrie. And vnto the Ephesians: ²¹⁹ I would not haue you communicate with the vnfaithfull workes of darkenesse, but rather reprooue them. In the first Epistle to Timothie, there is mention of men corrupt of minde, from whom the truth is taken awaie, and who thinke that luker is godlinesse. And Timothie is commaunded ²²⁰ that he should separate himselfe from that flocke. In Esaie the 52. Chapter ²²¹ it is writen: Goe you out, separate your selues, touch no vncleane things ye that beare the vessels of the Lord. The Prophet spake vnto y e priests, but y t which he speaketh vnto them belongeth also vnto vs, because we beare y e vessels of y e Lord, & we ourselues be y e vessels of the Lord which we ought to kéep pure froal vncleanes. Ieremie in y e 50. Cap. saith, ²²² Flie you from out of the middest of Babylon & euerie man saue his owne soule. And the selfe same thing in a maner is in the same Prophet in the 51. cap. ²²³ Further in y e Apoc. cap. 18. we read: ²²⁴ Flie you from y e midst of Babylon, least ye be polluted with the sins therof, & receiue of her plagues. Yea & Dauid in y e Psa. ²²⁵ pronouced of himselfe y t he hated the congregations of y e malignant, & entred not into y e councell of the wicked.

36 Further we are to consider that this separation is a kinde of confessing of the Euangelicall trueth. And it behooueth that euerie faithfull man not onelie in words but also in déeds professe that which he beléeueth. And as Gellius saith: When the citie is troubled with sedition, it is no point of a good citizen to saie that he is of neither part, but he must ioyne himselfe vnto that which he thinketh to be the more lust. It serueth also vnto this purpose that the controuersies of our times be of so great importace, as they ought not to be dissembled: neither will God suffer them anie longer to lie in darknesse. Neither must we omitte the commaundement of Christ wherein he said: If thine eye offend thee pluck it out and cast it from thee. ²²⁶ The like he commaundeth of the head and foote. By which figuratiue spéech he willeth that we should cast away al things although they be profitable, pleasaunt, and new vnto vs, rather than suffer our selues to be called awaie, or hindered from the profession of the Gospel. He also comanded his Apostles y t if they shold not be heard of anie co~gregation or Citie, ²²⁷ they shaking off y e dust should depart fro~ thence. The people of Rome in times past departed fro~ the Senators, because they afflicted the~ with most gréeuous iniuries, & would not returne vnlesse there should bée prouisoes made for the power of the Tribunes. The displeasures which the common people suffered by the Nobilitie were temporall, and belonged to the maintenaunce and safetie of the bodie: but those thinges which the Papistes bring in vppon vs, haue respect vnto eternall saluation. But letting passe y e example of Ethnickes, another thing commeth to minde, which is mencioned in the Ecclesiasticall Historie. ²²⁸ Paphnutius a Bishoppe of Egypt, and a verie noble confessour of the Lord (whose right eye the Emperour Maximianus put out and hockst his left ham, whereby he might liue halfe blind & lame) when he was in the Synode of Tyrus where also sate Maximus a worthie Bishop of Ierusalem, and he himselfe a confessour of Christ: and perceiued that nothing else was sought by his fellow Bishoppes but that Athanasius might be oppressed by deceites, ill reports, and naughtie practises: rose vp, and taking Maximus by the hand which sat in the middest of the rest, said: It is not lawfull for thee to sit among these men. And hauing spoken these wordes, he led him awaie with him. Also Christ admonished, ²²⁹ that we should beware of the Leauen of the Pharisees. And Paul saide: ²³⁰ A little leauen marreth the whole lumpe. Yea and experience it selfe teacheth, that they which hauing knowledge of the truth are withheld through an affection to their friends or kinne, loue of their countrie, couetousnes of riches and goods, they become colder euerie daie more than other as touching godlinesse, and are so frosen together at the length, as the féele of religion is extinguished in them, and sometime of friendes and brethren, they become most cruell enemies. And it is founde to be most true which the wise man said: ²³¹ He that toucheth pitch shall be defiled therewith. Neither can it otherwise be, but (as the Apostle said out of Menander ) ²³² y • ill spéech wil corrupt good maners.

37 Let vs sée what happened vnto the Israelites in y e time of Ieroboam when Idolatrie was erected. ²³³ Verilie, they which had but a crum of godlines, leauing the confines of y e kingdome of Israel, ioyned the~selues to y e house of Iuda, to the intent they might not sacrifice vnto the Idols which were erected, but that they might worshippe the true God, according to the prescript of the Lawe, in the place which he had chosen vnto himselfe. Which whoso did not, they not onelie contaminated themselues with Idolatrie, but together with the w⟨…⟩ed they were afflicted with manifolde and gréeuous punishments. There was euen at y e beginning of the world a separation made betwéene the posteritie of Seth and Caine (for these had departed from the true worshippe of God) wherein they soundlie continued. ²³⁴ And assuredlie the punishment of the floud was so long differred as that holie posteritie continued frée from Idolatrie: but whenas afterward the sons of God, being allured with the beawtie of women, had ioyned themselues with the vngodlie, all things went to confusion and horrible shame: wherefore God destroyed the worlde by a floud of water. ²³⁵ In which destruction neither Noah himselfe with his familie had béene saued vnlesse by going into the Arke he had seuered himselfe from the vngodlie. Lot likewise escaped the fire, because he was led foorth from the fellowship of wicked men. ²³⁶ The Lord also commanded as we haue it in the booke of Numerie, ²³⁷ that the Israelites should separate themselues from Dathan and Abiram, vnlesse they were more willing to perish together with them. He also called foorth the Israelites which were remaining in Babylon after the libertie giuen vnto them by Cyrus and Darius, ²³⁸ for that gréeuous punishments were at hande vnto the Babylonians by reason of their Idolatrie and shamefull wickednesse. In fine if the first Adam, by the instinct of Gods spirite, truelie saide of his wife: ²³⁹ For this cause, shal man leaue his father and mother and shall cleaue vnto his wife; why also were not all things to be left of vs for retaining the truth of Christ, seeing that euen the wife her selfe & the children must be left for religion sake? But if we séeme not to our aduersaries to haue doone well, let them declare the cause, why they haue separated themselues from al other Churches, being the greater part of the world. They are not able in verie déede to shewe such iust and euident causes as ours be, which we haue before alleadged. Let not their slaunders terrifie vs, especiallie those, which they haue always in their mouth, saying that we are disturbers, These bee no newe things: They haue béene oftentimes vpbraided to the seruaunts of God. Did not Achab the king of Samaria rebuke Elias the man of God, ²⁴⁰ and said: Art thou Elias which troublest Israell? But the Prophet constantlie returned the rebuke vpon him: I trouble not Israell, thou rather doest altogether with thy wife Iezabell. The Iewes also accused Christ before Pilate, ²⁴¹ that he troubled all Iurie, beginning at Galile. Of the Apostles also (as it is in the Actes ) it is saide, ²⁴² that they troubled men. Yea and Tertullus the Orator thus spake vnto Portius Festus, that hée shoulde punish Paul, because that they might by his conduct and gouernment, inioy excellent peace and tranquillitie, if onelie Paul were not a let, who troubled all things by peruerse and new doctrine. But now I cease to vrge anie more the seconde point: namely that we might not otherwise doe but depart from the Popedome. ²⁴³ For thrée sortes of necessitie vrged vs: namelie of obaying the commaundements of GOD, of shunning sinnes, and flying Idolatrie and also for the escaping of paines and punishments which remaine for the wicked. Neither must it séeme anie maruell, that these necessities are laide vppon vs, séeing that in the ciuill lawes, the companies and assemblie, which vnlawfullie assemble together are condemned to gréeuous punishments, as it is in the Title de Collegijs & corporibus illicitis: the which are not onelie forbidden by the Commonweale or Emperour, but they which frequent the same, are accounted of euen as if they had occupied the publike place or temple with armed men. For they are thought to abuse such corporations and fellowships, for the working of their naughtines. Wherfore God doeth rightlie and in order, when by his commaundements he reconcileth vs from such assemblies.

38 But nowe I come to the third member of this treatise wherein I will shew that we departed not from the Church but are rather come vnto it. ²⁴⁴ Which that it may euidently appeare, we must consider that our aduersaries are verie much deceiued, forsomuch as they thinke that things are continually preserued, after one order, as though they may in no wise be chaunged, where neuerthelesse it may be, and daylie commeth to passe, that those things which in olde time were good, doe vtterly degenerate. The Church of the Hebrues in the olde time was verie acceptable vnto God, ^{245 246} so long as right religion florished therein: but when that was afterward polluted, that which was the temple of God was turned into a denne of theenes, which they not considering, trusted vnto it more than was méet, always crying on this wise: The Temple of the Lorde, ²⁴⁷ &c. as though their common wealth shoulde not perish so long as the Temple remained. Euen so our aduersaries thinke, so that the name of the bishops church and the outward pompe and shewe of the ministerie bée at Rome, there the Church is, when as they haue subuerted all things which make to the nature of the Church of Christ. It is a grieuous crime to depart from the Church: but when that is called the Church which is not, who will disallow y e departing from thence? The Hebrues in the time of the Apostles, bosted that they had the Church, but séeing they refused the Gospell of the sonne of God, the Apostles vpon iust cause departed from the~. And this did Ezechiel beforehand declare in y e tenth Chapter, ²⁴⁸ when he saw the maiestie of God lifting it selfe vp into heauen and forsaking the Temple of Ierusalem. Besides this, Iosephus testifieth, that when the Roman warre was at hand, there were voices heard from the secret places of the Oracle, who oftentimes repeted: Let vs depart from hence. And the ecclesiastical historie bewraieth that the Christian Church which was at Ierusalem was translated to Pella when the war was at hand. Againe into Chaldea the Church of the Iewes remooued vnder Nabuchad-nazar. So as ther is no cause why these men should assure themselues y t the continuance of the Roman Church is vnchangeable.

39 But some of them say that among the people of Israel changes were easily made: but after the comming of Christ, and that the seate of Peter was setled in the Citie of Rome, it is not to be thought that these alterations would at any time happen. But let them tell vs what assurance they haue aboue other Churches. ²⁴⁹ If they goe about openly to perswade, that the Churches of Constantinople, Alexandria, and Antioch are subuerted, wherfore be they exempted from the like mutations? Assuredly Paul did not so thinke. For vnto the Romanes (speaking vnto the nations conuerted vnto God) he saith, ²⁵⁰ that they shoulde diligently take héede to themselues, because God who spared not the naturall braunches, would in like manner not spare them. Wherefore they erre as farre as heauen is wide, if they affirme that Christ and the holy ghost are so bounde to the seate of Rome, as they will neuer go from thence. So long they tarried there, as that Church did leane vnto the true foundation. But when it began to be founded vpon the sand of mans traditions, it was subuerted. Neither can it be saide that it is of God, séeing Christ prescribed a rule: that they be of God which heare the worde of God. ²⁵¹ And afterwarde of them which boasted themselues to be the Church he boldly pronounced: yee heare not those things because ye be not of God. And what congregation can there be of y e Church if it be not of God? And the cause why the Romanists admit not the worde of God, is, for that they perceiue it to be woonderfully against them. Furthermore what Church I pray you can that b⟨…⟩ which iudgeth not it selfe to stande safely, vnlesse that Christ and his word be driuen away? He that beléeueth not those things, let him more narrowly behold their dealings. They haue transformed the Church into a court or place of iudgement (for so they speake among themselues, and these words they vse euerie where) and moreouer, a farre greater labour is vsed in the stile of Chauncerie, which consisteth altogether of frauds and guiles, than in any studies of diuine things. Gregorie in the register the 4. booke in the epistle 251 and 55, writing of the holy ministerie, faith, that séeing it is fallen within, it cannot long stand without. This did he iudge 800. yeares past. And shall we thinke that that Church hath truely stoode hitherto? Malachie in the second Chapter saith: ²⁵² Because ye haue gone out of the way and haue caused manie to fall, therefore haue I made you to be despised. Wherefore in going from the Romanists we haue not forsaken the Church, but haue fledde from an intollerable yoke, and from the conspiracie against the Euangelicall doctrine. It is a woonder that these men would perswade Christians that it should be permitted them by God without any limit, yea continually, to wast the vineyard of the Lord, to yéelde no fruite for it, but to murder the seruants of the Lorde which are sent vnto them to demaund any fruite. Vndoubtedly they be much more foolish than the Hebrues, which answered Christ when he had put foorth the parable of y e vineyard: He will cruelly destroy those wicked men, ²⁵³ and wil let out his vineyearde vnto other husbandmen. Why doe not these men remember that it was said of the verie trueth it selfe vnto the Iewes: ²⁵⁴ The kingdome of God shalbe taken from you? Séeing then they be in the same faultes, séeing the cause is all one, séeing he is the sonne of God. I sée no cause why wée should doubt, but that the power, dignitie, and true nature of the Church is taken away from them. But to disprooue this our departure, they bring a place out of the epistle of Iude, which blameth the wicked because then haue separated themselues. But the answere is readie, ²⁵⁵ because it ought not to bée ascribed vnto vs that wee haue departed from the Pope, God hath seuered vs from him, as it hath béene shewed by his Oracles and precepts: ²⁵⁶ neither could we forget the saying of the Apostle, that we must rather obey God than men. Euen as when there is a iust diuorce for adulterie, ²⁵⁷ man diuideth not them whom God coupled together, but God himselfe by his word and law seuereth man and wife in that case.

40 Also they inforce against vs (as they thinke) a verie strong reason, ²⁵⁸ in demanding whether all men that were before vs, and haue liued vnder the obedience of Rome, are perished: yee (say they) are n⟨…⟩we men and lately sprug vp, séeing yée were scarsly to be séene 30. yeares past or thereabouts. But there be aboue 900. yeares past since Boniface y e 3. whom ye make author of the Popedome. It were most absurde to be said that all Christendom during all that time were damned. Héereunto we say, that there neuer wanted men in all that space which repugned the lies and deceits of Poperie, and that they of the East parts & the Gréekes resisted that tyrannie: Neither as yet doe they acknowledge the dominion of the Church of Rome. So then, not all Christendome as these men faine haue perished for that cause. Yea and in our West regions the libertie of the Church stood after a sorte vntill the time of Pipin & Charles the Great. We will adde moreouer, that as touching the predestinate, none of them haue perished in any age. The théefe at his last houre imbraced Christ: And it is not vnlikely but that which happened vnto him, happened vnto very many others. The spirit of Christ wanteth not wayes by the which he can reduce the wandering shéepe vnto the fould. Great, yea most large is y e imbracing of Gods mercie, whereby he draweth vnto him euen those that be at the point of death. Neither is it therefore brought to passe that men should not now follow the trueth being layd open. But why doe they so often wearie vs with telling of the saluation or perdition of our forefathers? It had bin lawfull for the Hebrewes to haue obiected the very same vnto the Apostles. ²⁵⁹ So the séely woman of Samaria said vnto Christ: y t the fathers woorshipped God vpo y e mountaine or place. So might y e Ethnikes aske the preachers of the Gospel of y e sonne of God, whether all their forefathers which had not heard such doctrine did perish euerlastingly. It is none of our part, when as the reueiling of Gods, wil is brought, to make inquirie vpon his iudgementes. Let vs our selues doe our duetie vnto him, leauing to the iudgement of God to giue sentence of our forefathers and of all men by the decrées of his iustice. If that all things haue not bin reueiled vnto our fathers in such sort as they haue bin vnto vs, and not in general, yet shall they partly be excused for their ignorance: But our cause shall be much the woorse, if we knowing the thinges that haue bin shewed in our times, doe not imbrase them, so farre is it off that the error of the fathers shall be defended by vs. But because the force of this argument is common to both partes, we may fitly returne the same againe vpon our aduersaries. Let them say, Before Boniface the third, when as in Christendome the Popedome was vnknowen, (which they would should appertaine to the articles of the faith,) whether all men perished which imbraced not the same by faith, nor obayed the seate of Rome? And whether be they also condemned and iudged to the paines of hell, so many as were ignorant of the transubstantiation of the bread and wine of the Euchariste before Innocentius y e third? Be they also damned all which in the time of Epiphanius and Ierom iudged that Images should be taken out of the Temples? They haue not what to aunswere: and so let them cease to obiect that vnto vs, which no lesse presseth them than it dooth vs.

41 They demaund moreouer where the Church of Christ hath bin so long: ²⁶⁰ you (say they) as yet were not: And as you affirme, the Church was not among vs, therefore it was no where. Which thing is most absurd, and must not in any wise be admitted. But if we will say, ²⁶¹ That where two or three were gathered together in y e name of Christ, they were the Church: and that it neuer happened but that such haue bin in the world, they againe contend against this in saying that the Church ought to be visible which the faithfull may haue accesse vnto, because Christ sayd, Tell the Church. ²⁶² To aunswere heereunto, ²⁶³ we thinke good and that in fewe wordes and grosly to speake somewhat of the Church. The Church is the bodie of Christ: And least that any should deride this naming of it, wee will search how many kindes of bodies are found. ²⁶⁴ Pomponius a notable Lawier in the Digestes De vsis Capione L. Rerum mixtura, made thrée bodies: The first is that which is contayned in one spirit: as man, wood, stone, and that naturally groweth in it selfe. An other is that which consisteth of a certaine knitting together, wherein the partes doe one touch an other: as a house, a ship, a storehouse, and this is called ⟨…⟩. Finally the third is that which hath partes distant one from another which neuerthelesse are ioyned together in one name and communion of order, as a people, a companie, a legion &c. In the third kinde is comprehended the Church, ²⁶⁵ which is a fellowship of the~ that be distant in place one from an other. For whether any faithfull man be at home, or in the stréete, or in y e countrie, yet hee is reckoned to be in the Church. But there is a difference in defining of this bodie. ²⁶⁶ For it is not defined by the Papistes and by vs after one manner. For they thinke that al they which professe Christ be y e Church, so that they be not excommunicate, wherein they excéedingly erre: because the Church, séeing it is the body of Christ, is liuely, neither hath it any dead members. And it is said by Iohn: ²⁶⁷ They went out from vs, because they were not of vs: for if they had bin of vs, they had surely taryed. We graunt in deed, that in the Church (which consisteth onlie of the elect of God which be iustified by faith, and indeuour to expresse the word of God so farre as they be able in godlynesse of manners) there dwell very many wicked and vngodly men: and that sometime it commeth to passe that therin they hold the chiefe places. Christ sayd, that the kingdome of heauen, which is the Church, hath fishes good and bad, ²⁶⁸ virgins wise and foolish, Cockle and Wheate: although neuerthelesse it be not the Church in very déede. Assuredly they be conuersant and be in it no otherwise saith Augustine than are corrupt and naughtie humors in mans bodie. For euen as those trouble and corrupt the health, ²⁶⁹ so these vexe and disquiet the Church. Therefore when it is demaunded by the aduersaries, whether their congregation aduaunced by the Popedome were the Church: I aunswere that it was then excéedingly fallen to decay, and dayly more and more ruinated, so as now amongest vs, there is no more left but certaine rubbish, and péeces of walles, together with some beames or small ioystes, so as it is not properly the house of God: howbeit as yet it retaineth certaine steppes, although they be slender. Wherefore we acknowledge the baptisme that is there giuen, neither doe we rebaptise those which come from them to our Churches: and we reuerence and reade the selfe same holy bookes which they vse. ²⁷⁰ And by this reason we vnderstand Antichrist to fit in the temple of God, because vndoubtedly such a one he was in times past, and so by many he is estéemed and called: & because he stil retaineth (as I haue sayd) some steppes of the Church.

42 When they vrge vs as touching a visible Church, ²⁷¹ we answere, that iustifyed men which truely beléeue in Christ be bodily and visible, albeit that those differences, namely Faith and Hypocrisie, by which the true members of the Church differ from the wicked, ca~not be discerned with eye. Whereof it comes to passe, that the partes of the Church can not in sense be discerned from hypocrites. But as to that precept, ²⁷² Tell it the Church, we say that the same is in the order of affirmatiues. Which kinde (as the Schoolemen say) dooth in déede binde men perpetually, but not so, as it requireth an execution in euery place, moment, and case, but then onely it ought to be when it is possible and profitable. They that are corrupted must be shewed to the Church, where and when there is a Church, which may he come vnto: Euen as we iudge of Baptisme. For it must be prouided that euery faithfull man if it be possible may be baptised: but when he cannot haue a minister he is excused. When in the time of Constantius, welneare all the Churches in y e East were gouerned by y e Arrians, vnto what Church should it haue bin tolde? If thou aunswere vnto the West Church: I reply y t all men could not goe thither: neither would y e Tyrant haue permitted it. I wil adde moreouer, that godly men, so long as they were constrayned to be in the Popedome, and could not haue their assemblies else where (if they had thought that they should haue profited any thing in correcting of manners and in procuring any way the glory of God or saluation of others, they should haue shewed that which was requisite vnto the Byshops and Pastors for that time giuen, if they might not doe it among their owne. But now whenas it hath séemed good vnto God to rayse vp famous men, such as were Luther and Zuinglius, ²⁷³ who haue planted innumerable Churches, it was méete that godly men, setting aside the relickes and remnantes, and slender steppes of the Church, should repayre thither where they might both deale and liue according to the word of God: & by that meanes they should continue in themselues through succession, the faith & Apostolical life, conioyning themselues with their forefathers, which liued rightlie & sincerely in the primatiue Church.

43 Nor would I haue them ignorant that the further they haue gone, the woorse alwayes are their dealinges become: which we may gather, not onely by the former similitude of the decayed building, but also by an other, namely of wine, ²⁷⁴ the which at the first being of it selfe mightie and strong is praysed of all men: wherwith if there be any water mingled afterward, the wine in déede remaineth stil, although more vnperfect: and y e more that it is stil delayed, the lesse it retaineth of the purenesse of the wine. And if might be brought to such a passe, that in the end the wine would be ouercome by the water, so as of the wine onely the colour after a sorte might be perceiued, and some token, although but small, of the first taste. Thus vndoubtedly is it come to passe in the Church with the puritie of the worde of God and administration of the sacramentes, since the traditions of men were begunne to be blended, which as they haue dayly more and more increased, so haue they made féeble the purenesse of doctrine and mysteries. And at the last it is come to passe, that those thinges which most of al doe establish a Church, haue after a sort vanished away. So as, whether the Church of Rome haue ceased to be the Church, or else be so infected & corrupted, as nothing in a maner remaineth sound therin, we being separated fro~ thence, are not worthie of blame but rather of prayse: especially when we goe vnto the Catholike and Apostolike Church, because the Church from which we separate our selues wanteth both. For it is no more Catholick, because it hath transformed the vniuersall Church into the Roman Church: And Apostolick it is not, séeing it differeth most far from the doctrine and ordinances of the Apostles. We haue departed from them which will be built vppon Peter and his successours: & be come to that Church which leaneth only vnto Christ the surest foundation. We haue departed fro~ the~, which build chaffe, haye & stubble, & that vpon a strange foundatio~: & we are come thither, wheras siluer, gold & precious stones are for y e most part builded vpon Christ himselfe.

²⁷⁵ 44 They presse vs much with multitude, and boast that Fraunce, Spaine, and Italie make on their side: but herein they are dubble deceaued, and deceaue others. First of all the greater part of Christendome haue departed from them, or take not part with them. Secondly the multitude is no certain note of the Church. In the most populous countrie of the Israelites, God saith vnto Elias, ²⁷⁶ that he had kept onely seuen thowsand vnto himselfe, which bowed not their knée vnto Baal. And of the séede that was cast vppon the ground, ²⁷⁷ onely the fourth part fell vppon the good ground. And it was said by Christ: ²⁷⁸ Feare not thou flocke because thou art but little. This Nazianzene vnderstanding in Sermone de seipso aduersus Arrianos, saith: Where are they now which defended the Church by multitude, and despised the small flock? He therefore spake these thinges, because the Arrians by fauour of the Monarches had possessed y e greatest part of Christendome, & mocked the right beléeuers as being most few. Nor must the Church be measured by nobilitie or worldlie honor. ²⁷⁹ For Christ warned vs y t it would come to passe, that the blinde, the lame, and the poore, should be called out of the stréetes, and should be compelled to enter, when as others which were bidden had denyed to come. Paul also in the first Epistle to the Corinthians testified, that not many mightie men, noble men, ²⁸⁰ and wise men are called. Yea & Ierom in his proheme to the Galathians the 3 booke, writeth that the Church is gathered out of the poore people.

45 And we must take héede that we suffer not our selues to be deceaued by y e glorious tytles which our aduersaries abuse. ²⁸¹ For they call themselues Apostolick, Catholick, & the auncient Church. These thinges must be examined, and it must be diligently considered whether the thinges be aunswerable to the names: otherwise the diuel himself transformeth himselfe into an angel of light. How be they Apostolick when as they corrupt the Apostolicall doctrine? Nor can they be called Catholike, séeing they haue separated themselues from the greater parte of the Churches. And how they haue fledde from the olde opinions, rites, and customes of the auncient Church, wée néede not declare, séeing the thing it selfe speaketh of it selfe. They would be counted pastors, when as they neuerthelesse seldome or neuer visit the flock of the Lord, which they brag to be co~ mitted to their charge: much lesse doe they féede the same. They think that y e Churches which either by violence or by tyrannie they obtaine, are nothing else but landes and farmes, whereby yearely reuenewe may come vnto them, by which they themselues may be fedde and the flocke of Christ be deuoured. The Pope boasteth himselfe to be the pastor of all the shéep of the whole world, vnto which he cannot haue accesse & though he would, neither dooth he labour to doe it. He dwelleth at Rome, and continually giueth himselfe vnto his delightes. We are taught by mistresse experience and by common sense, that it is not possible for the whole world, to be fedde and gouerned by some one man. In déede Christ said vnt⟨…⟩ Peter, Feede my sheepe: but he said not All: ²⁸² Nay rather he would that the rest of the Apostles should be fellowes with him in the exercising of that function. But this is the more to be lamented, that the Pope with his members doe disquiet the shéepe of Christ and in miserable wise slay them, ²⁸³ so farre is he from féeding and fostering them. Euen in like manner as did the Hebrewes in olde time: who while they boasted themselues to be the Church, oppressed Messias, and most grieuously persecuted the Apostles, and had Herode to doe as they would haue him: For when he had killed Iames, and did perceiue that it was acceptable vnto the Iewes, hée layd holde vppon Peter and cast him in prison, that he might destroy him. After the same manner, Kinges, Emperours and princes at this day, because they may obey the Pope, doe most cruelly afflict godly men. And it is no maruell that the Romanistes, which succéeded the reuerent and holy fathers did on this wise withstand the Gospell: séeing the Hebrewes, ²⁸⁴ (as Paule testifyeth to the Romans) were Israelites: and the adoption, and the glorie: yea and the testamentes and lawegiuing séemed to appertaine vnto them. They had the worshipping and the promises, and of them were the fathers, of whom Christ as touching the fleshe was borne: yet neuerthelesse they refused the Gospel, & were made altogether strangers from saluation.

46 But to come neare to the shewing of that which was promised: ²⁸⁵ namely that we departed not from the Church, that congregation fro~ the which we are separated must be described by the markes of the same: that all men may vnderstand it to be nothing lesse than the Church: for somuch as it is bent to the staying of the godly, it is infected with hatred of the brethren, it gathereth not, but rather scatereth Christ his members, it maketh more account of mens traditions than of the word of God, it will haue it selfe to be heard, not the scriptures, which with incredible boldnesse it would haue to be subiect vnto the authoritie of it. Now of traditions (which they adde and plucke away at their pleasure, séeing nothing of them abideth more than lyketh themselues) they haue after a sorte made an Alcorom, lyke vnto that of Mahomet, and the same they endeuour to defend by the sword, & by force, not by diuine Oracles. And it is come to this passe that our Church is much more vnhappie than the Church of the Iewes. For vnto that Church, the scriptures of God were sufficient vnto saluation: but vnto ours they are not sufficient vnlesse the traditions of the Pope be added. But let them say what they will, they shall neuer prooue but that the beléeuers and lyuers according to the prescript of the worde of God, be happie. The congregation from which we haue seuered our selues, ²⁸⁶ layeth grieuous and intollerable burthens vpon men, which neuerthelesse, y e authors of them wil not so much as touch with their finger. Further the kingdome, which ought to be spiritual and heauenly, is transformed into temporall and worldly. Christ said, ²⁸⁷ My kingdome is not of this world. They on the other side say that their kingdomes be of this world. And they dare vsurpe and stampe in their coyne: The nation and kingdome that will not serue me, shall be rooted out. They séeke nothing else but that the prerogatiues of Emperours, kings, princes, and magistrates may be cast downe at the Popes féete, and that they may be obtained and gouerned at the wil of the seat of Rome. We haue departed from that societie which hath polluted the Sacramentes, either by bringing in of others which were not instituted by Christ, or else by renting in sunder, & with many and sundry abuses defiling those which were giue~ and deuised by him. Ouer this, it forceth vpon vs idolatrie towardes bread and wine, and in like maner towards Images, and that which they commonly call relickes of saintes, it dilateth their philacteries, and enlargeth y e fringes of their garmentes, while it ascribeth great power of diuine religion vnto garmentes, shauinges, annoyntinges, & outward ornamentes. We haue left the~ which build the sepulchres of y e Prophets, in saying: ²⁸⁸ Our fathers and auncesters haue slayne them, but we in this behalfe follow not them, but doe adorne, honour and worship the Prophets slayne by them, whenas they theselues neuerthelesse doe as great, yea they commit more gréeuous crimes. For it is incredible to be heard, how much innocet bloud is shed by the~, whenas notwithsta~ ding they maruelously adorne and decke the monuments and bones of the auncient Martyrs. They indeuour to lay away the institutions of Christ, & to abolish the decrées of the Apostles, whereas all that be Christians ought to endeuour all their life long, that they may be most soundly preserued.

47 Wee haue departed from her that would be accounted the mother of the faithfull, whereas in verie déede she is their stepdame. She is not content with Christ to be head, but appoynteth her selfe an other head vpon the earth, which also she dare affirme to be necessarie vnto saluatio~. ²⁸⁹ But I would fain heare of these men what manner of ministerial head as they terme it the Pope hath vpon the earth: for euen he would be reckened among the members of Christ. And this is certaine that none is head of his own selfe: neither will they besides one Pope admit an other. What head therefore shall he haue? They will say: Christ. But we will replie vnto them, that if Christ be sufficient for a head vnto the Pope, how happeneth it that he maie not suffice others also? We haue departed from them, which challenge vnto them selues an other power and habilitie of forgiuing sinne than by preaching of the Gospell: and thus I knowe not what counterfeit kaies, whereby they bind and loose, they haue made vnto themselues. They say, ²⁹⁰ of Christ: Beholde he is here, beholde he is there, behold he is in the secret places, while they offer vnto vs a small Wafercake to be worshipped in the Masse, in the Pix, and also in Pompe wherein they carry the same about. We haue separated our selues from them, which preach the merites of men, and bragge of the workes which they call works of Supererogation. And séeing they haue reuolted from Christ, let them cease to woonder that we are departed from them. The fellowship of the~ is now the pillar of lying, not the ground of trueth. It is ruled and gouerned for y e most part by Woolues couered with shéepe skinnes. Neither is there among them the house of God, but the receptacle of Images. It is the propertie of the Church, (as saith Ambrose vppon Luke the 2. booke and 3. Chapter) to be the mother of the liuing: but those men be the councell or conuent of the dead. We haue departed from that Church which consisteth in walles, painted colours, and vizardes, whereas the true seate thereof ought to be in the heart, as Lactantius in his 4 booke de vera sapientia and 13 Chapter hath written. There the corrupt and vitious man is worshipped, and Christ the Author of saluation is neglected. We forsake the adulterous Church, which besides Christ the lawfull spouse, acknowledgeth the Pope for her husband. We haue also departed from the old growen schisme, wherein that multitude of Romanists haue seuered themselues from others, by turning away her eares from the word of God, and conuerting altogether vnto fables: And because it hath forsaken the loue of the trueth, it is giuen ouer to a strong illusion of error. We are fallen away fro~ the~ that goe astray, and we goe foreward vnto the way of truth, and vnto the kings high way. We would not be with them which following the spirit of error, haue their conscience marked with an hotte iron, and forbid meates and marriages.

48 Now it appeareth by these markes, what maner of congregation it is from who~ we haue reuolted: and it is sufficiently perceiued, that it is not the Church, vnlesse perhaps thou wilt saie, it is the Church of the malignant. Other markes also might be annexed, but I cease to recken vp anie more, because whosoeuer is but meanelie acquainted with the holie scriptures maie sée them. ²⁹¹ And it is not néedefull that I should now describe that Church vnto the which wee haue repaired, séeing it hath properties contrarie vnto those which we haue now alleaged. This one thing will I saie, that it is the same which in the booke of the Apocalips is described to be like a woman, ²⁹² which brought foorth a man childe, and fled into the desert least it shoulde be destroyed by the Dragon which persecuteth her. Our men are after a sort constrained to be in the desert, séeing the chiefe Prelates most cruellie rage against them: who neuerthelesse in the meane time doe most earnestlie complaine that we leaue them no forme of a Church. Howbeit they ought not to ascribe this vnto vs, but vnto themselues. For they haue deceiued godlie men of that liberty, séeing that the true Church should be heard and reuerenced and the faithfull sort ought to obey it. But these men require such things as we ought in no wise to obey.

49 But they saie, ²⁹³ that the Church of Corinth was verie much inserted and corrupted: which neuerthelesse Paul acknowledgeth and saluteth. The Corinthians were verie much diuided among themselues. One would be of Paul, another of Caephas, another of Apollo: and so they attributed as much vnto their Ministers as vnto Christ. They brought their contentions and strifes to the iudgement seates of the Ethnicks: they suffered an incestuous man who had the wife of his father to be conuersant among them: they thought not whoredome to be sinne: ²⁹⁴ they did euery where eate with the Ethnicks things dedicated vnto Idols: they celebrated the supper of the Lord with vnquietnesse of minde: they abused the gift of tongues: ²⁹⁵ neither did they iudge truelie and godlie of the resurrection. These things no doubt be grieuous crimes, yet did they not therefore bring to passe but that among the Corinthians there was a Church. But we answere this doubt after the verie same maner that we did before as touching the Church of the Iewes: that although it were distained and corrupted, yet did it not constraine any to wicked opinions and rites: and it exercised the ceremonies according to the prescript of the law of Moses: wherefore séeing in manie things they were good men, it was acknowledged as y e Church of God. So lykwise in the Church of Corinth, the word of God was openly published, and the Sacraments were soundlie administred. And thus although manie were infected with sinnes and grieuous corruptions, yet did they not all straie from faith & holinesse: wherefore the Church ceased not to be at Corinth. Where the two things which we haue made mention of be soundlie kept: (the word of God I meane and the Sacramentes,) they are neuer without some fruite, but as it is elsewhere said, they be assured tokens and pledges of the true Church.

²⁹⁶ 50 They also crie out against vs, that we haue broken the vnitie of the church. But what vnion I beséech you doe they tell vs of? No other verilie but the vnitie of the Pope, of the seate of Rome, to which they are in miserable bondage; the vnitie of Idolatrie and of the Masse, the vnitie of the marke of the beast which all they receiue: and also the vnitie of the outward ceremonies: wherein all they in a maner communicate one with another. But this is not the vnion of the Church, which the holie Scriptures neither acknowledge nor testifie. Paul vnto the Ephesians writeth: ²⁹⁷ Be ye carefull to keepe the vnitie of the spirite, through the bond of peace. Againe: One bodie, one spirit, euen as ye be called in one hope of your vocation. And againe, One Lorde, one faith, one Baptisme, one God the Father of all, which is aboue all, ²⁹⁸ through all, and in all. He saieth also that wee be one bodie of the flesh and of the bones of Christ, that we be most néerelie conioyned vnto him, and the giftes which wée haue are deriued vnto vs by God through the flesh of Christ giuen for our sake vppon the Crosse, and so by the flesh of Christ we be coupled and vnited vnto God. And in the 17. Chapter of Iohn Christ prayeth the Father for the Apostles, ²⁹⁹ and all that doe beléeue and shall beléeue: Cause thou that they maie be one, euen as I am in thee and thou art in mee. Wherefore he would that they should be one by communicating, I meane of one and the same spirit. The vnitie of the Church therefore by the places alleaged consisteth in the spirit, in the worde of God, in the Sacraments, and in a most néere bond with Christ, who is the head of all the members of the Church. Such a vnitie haue not we broken, but we wish euerie manner of waie that it maie be maintained safe and sound. Much more might be brought for the deciding of this controuersie, but those things which are alreadie spoken I thinke are sufficient vnto godly mindes, to confirme and comfort themselues against the cauillations of the Papistes.

³⁰⁰ 51 Lastlie this remaineth, that séeing we haue departed from that congregation, which persecuteth true godlines, let vs shew that we haue done the same in good earnest, least we should séeme onelie to be absent from them in bodie. Therefore let vs with our whole heart and with all our indeuour, imbrace sound and true godlinesse, and shewe forth plentifull and manifest fruites of our faith. In this vocation of ours, let vs auoide the offences by which the course of the Gospell maie be hindred, and they called backe from the going forwarde in Christ who as yet be somewhat tender therein. Let vs rather labour to edifie the brethren, and driue them so farre as we are able to the purer religion. And let vs remember that it is not sufficient to haue put our hand to y e plough: we must perseuere vnto the ende. ³⁰¹ And since we stand in the right waie, we must take verie diligent héede of the furie and sleightes of the Diuell. Let vs not suffer our selues, by peruerse opinions and erronious sectes, to be led awaie from that trueth which we perceiue by faith. This if we shall doe, we shall purge our selues both to the godlie and to the wicked: but if we behaue our selues otherwise, we shall be verie much hated of both, not for the cause sake, but through our owne fault.

---

← 58. The fifth Chapter. Of discipline & · Contents · 60. The seuenth Chapter. Of Sacramentes →

Footnotes

1. In 1. kin. 12 at the end. ↩

2. A diuision of this question. ↩

3. The Etymologie of Schisme. ↩

4. The difference betwéene Schisme & Heresie. Looke In 1. Cor. 1. 10. ↩

5. 1. Cor. 11. 18.
   ↩

6. The efficient cause of Schisme. ↩

7. 2. Cor. 13. 11.
   ↩
8. 1. Cor. 1. 13.
   ↩

9. It defin⟨…⟩ of Schisme ↩

10. A distinctio~ of Schisme ↩

11. It is no separation, but of partes from the whole. ↩

12. A good departure or separation. Hebr. 11. 8 ↩

13. Mat. 10. 34. ↩

14. Acts. 23. 6. ↩

15. Iohn. 7. 40. ↩

16. A detestable Schisme. ↩

17. What maner of departing ours is, & what be the causes. ↩

18. The Papists are fallen from the faith. ↩

19. Ro. 10. 17. ↩

20. They lay vpon vs intollerable burthens. ↩

21. The Papists arroga⟨…⟩ too much vnto themselues Verse. 24. ↩

22. Ver. 2. & 12 ↩

23. The Papists admit no libertie of the Gospel among them. ↩

24. The Papists euerie yere accurse vs vpon Shere Thursdaie. ↩

25. The Papists are separated from y e greatest part of the inhabited world. ↩

26. The Papists persecute the godlie. ↩

27. The Papists admit no reformation. ↩

28. Act. 13. 46. ↩

29. The papists mislike of a Christian Councel. ↩

30. What and how manie kindes of things are in y e Church ↩

31. Rom. 1. 16. & 3. 21. & 5. 1. Gal. 2. 19. ↩

32. Esa. 5. 20. ↩

33. Col. 2. 16. ↩

34. Whether the title of y e Catholike Church be agreable with the Church of Rome. Look before cap. 1. Act. 2. ↩

35. Rom. 12. 5 ↩

36. E⟨…⟩ors of y e Donatist⟨…⟩. ↩

37. Why the Church of Ierusalem was not preferred as fles⟨…⟩. ↩

38. 1. Cor. 6. 10 The Papists are guiltie of those crimes for which Paul saith men are excluded from God.
    ↩

39. They suffer none to deale with them except they wil co~ municate with them in y e Masse. ↩

40. The first obiection. Whether the authoritie of the worde of God depend of the Churches iudgement. ↩

41. Hosius. ↩

42. Mat. 18. 17 ↩

43. In the time of Christ y e Church had the written word. ↩

44. Rom. 15. 4 ↩

45. 2. Tim. 3. verse. 13.
    ↩

46. Act. 17. 11. ↩

47. Whether y e word were written before Moses time. ↩

48. Num. 21. 14 Iosu. 10. 13. 2. Sam. 1. 18 ↩

49. Iude. 14. ↩

50. The book of Enoch. ↩

51. Of an vncertaine author. ↩

52. The church is later tha~ the word. ↩

53. Whether the Church & the word of God are to be heard alike. ↩

54. The Byshops and Councels doe erre. Look before cap. 4. art. 10 Cyprians error. ↩

55. Howe the Fathers of the Synode of Nice behaued them selues. ↩

56. The maner and error of the Ephesine Synode. ↩

57. The Synode of Chalcedon. ↩

58. The Synode of Co~ stantinople. ↩

59. Mat. 24. 24 ↩

60. Dan. 8. 9. & 11. 36. ↩

61. Ierem. 26. 1. Kings. 22. 24. ↩

62. Iohn. 9. 22 ↩

63. Nazianzene said he neuer sawe good end of the bishops Councels. Whether the Church can erre. ↩

64. The saying of Augustin I should not beléeue the Gospell, except &c. expounded. Look part. 1. pl 6. Act. 7. & part. 4. pl. 4. Act. 12. ↩

65. What is to be affirmed of that, that the Church hath giuen iudgement touching the holie Bookes. ↩

66. 1. Iohn. 4. 1
    ↩

67. The holie scriptures haue not béene ratified by any decrée of Councels. ↩

68. The Books of the Machabées. ↩

69. Whether the exposition of the Scriptures belong to the Church ↩

70. Interpretations of y e scriptures Iohn. 1. 41. ↩

71. Mat. 26. 27. ↩

72. Hebr. 13. 4. ↩

73. 1. Cor. 7. 9.
    ↩

74. Ibid. ↩

75. Exod. 20. 4. ↩

76. Col. 2. 16. ↩

77. Rom. 3. 28. ↩

78. Matt. 15. 4. &c. Christ reiected false interpretations. ↩

79. Matt. 5. 33. ↩

80. Matt. 5. 20. ↩

81. Mat. 18. 17 ↩

82. Howe that saying of Christ to wit that the Church must be heard is to be vnderstoode. ↩

83. The olde Fathers acknowledged not any power of the Church to which the word of God should be subiect. ↩

84. How that is to be vnderstoode which Paul saith, The Church is the ground of trueth. 1. Tim. 3. 15 ↩

85. Matt. 5. 18. ↩

86. Whether y e Pope may erre in the matter of faith. ↩

87. The heresie of Pope Iohn y e xx⟨…⟩. ↩

88. Gal. 2. 14. ↩

89. Luk. 23. 33. ↩

90. Mat. 16. 23 ↩

91. Mat. 14. 31. Mark. 9. 36 ↩

92. Mat. 26. 52 ↩

93. Gal. 2. 14. ↩

94. Augustine. ↩

95. Which be the true marks of the Church according to Paul. ↩

96. Verse. 25. ↩

97. Why Hosius reiecteth these marks of the Church. ↩

98. Whether we iustly complaine that the ⟨…⟩aitie is excluded from y e Councels. ↩

99. The Emperours were prese~t and subscribed to the decrées of y e Councels. ↩

100. Constantine in the Councel of Nice commanded the Fathers to subscribe. ↩

101. Panormitan. ↩

102. The example of Pulcheria to Strategus. ↩

103. The iudgement of Fricius of Polonia. ↩

104. Acts. 15. ver. 22. 23. The Apostolicall Councell ought to bée a paterne vnto all Councels. ↩

105. The power of y e Roman Church exceeding her bou~ds, hath brought great losse vnto the Church. ↩

106. The complaint of Augustine for the burthen of Ceremonies in his time. ↩

107. Esa. 29. 14. ↩

108. Why they so greatlie extoll the name of the Romane Church. ↩

109. From whence they claime the Roman power. Before pl. 3. Act. 1. ↩

110. Acts. 15. 4. & 7. ↩

111. Whether Peter leauing his byshopricke of Antioche went to Rome. ↩

112. Whether Peter were at Rome, & how long. ↩

113. Their reaso~ why those of Ierusale~ receiue not the Apostleship from Iames, as the Roman Byshops doe the Popedome fro~ Peter. ↩

114. A Fable touching Christ and Peter. ↩

115. A supposed example of Marcellus ↩

116. 1. Cor. 1. 26
     ↩

117. Whether y e Apostles were Byshops any where. ↩

118. The office of a byshop. ↩

119. Ephe. 4. 11. ↩

120. Whether & how Iames was bishop of Ierusale~. ↩

121. Whether Peter and Paul could be Bishops both at one time at Rome. Cardinal Pole. ↩

122. A decrée of the Synode of Nice. ↩

123. Augustine ↩

124. Gal. 2. 7. ↩

125. The primacie of the bishop of Rome is taken away by the old Canons. ↩

126. Gouernance of many good men ↩

127. The dominion of the foure Patriarches was like y e quadrum ⟨…⟩rate in Rome. ↩

128. Leo the Pope misliked that any Byshop should be called vniuersall. ↩

129. Acts. 11. 2. Peter had none of that common maioritie. ↩

130. Acts. 8. 14. ↩

131. Titus. 1. 5. ↩

132. Gal. 2. 14. ↩

133. The most ancient Fathers were not subiect to the Roman bishop ↩

134. Ephe. 4. 11 The Ecclesiasticall degrees. ↩

135. No mention of the Popedome in the holie ⟨…⟩tures. ↩

136. What we are to iudge of the continual succession of the Romane Byshops. ↩

137. Note an example of Charles the great. ↩

138. Augustine ↩

139. Boniface the 3. first ⟨…⟩ rected the Popedome ↩

140. The doctrine of the maioritie of Rome is newe: and fro~ whence ⟨…⟩ sprang. ↩

141. What they meane by this their succession, & whether it suffice thereunto, y t the place by somebodie be occupied. ↩

142. Iohn. 8. 44. ↩

143. Acts. 15. 1. ↩

144. Act. 20. 30. ↩

145. Matt. 3. 7. ↩

146. A preheminence of order, not of power, was attributed to the sea of Rome. ↩

147. Whether this primacie were giuen vnto Peter. ↩

148. Mat. 16. 18. The words of Christ, Thou art Peter declared. ↩

149. Ioh. 20. 21. ↩

150. What Peter had peculiar aboue the rest. ↩

151. Mat. 16.⟨…⟩9. ↩

152. Otherwise Petros of Petra a rock Iohn. 1. ↩

153. What Christ meant by Petra or Peter. ↩

154. Augustine. ↩

155. 1. Cor. 3. 11.
     ↩
156. 1. Cor. 10. 4 Esa. 2⟨…⟩. 16.
     ↩
157. 1. Pet. 2. 6.
     ↩

158. Ephe. 2. 19. ↩

159. Heb. 10. 1. &c. ↩

160. 1. Cor. 1. 13.
     ↩

161. The rocke which Christ spake of was the confession of Peter. Hilarius. Cyril. ↩

162. Chrysost. ↩

163. Theophilact. Erasmus minde touching these words, Thou art Peter, &c. ↩

164. How Christ is y e foundation of the Church. ↩

165. Augustine. ↩

166. Cardinall Poles opinion confuted. ↩

167. Ierom. Christ communicateth his thinges with them that be his. ↩

168. Iohn. 8. 12. Matt. 5. 14. 1. Pet. 2. 6. ↩

169. 1. Cor. 3. 11
     ↩
170. 1. Pet. 2. 5.
     ↩

171. Apo. 21. 14 ↩

172. A place of the Apocalips touching the twelue fou~ dations of the Church ↩

173. What strength the preposition ⟨…⟩ hath. ↩

174. What strength the preposition Aal is of. ↩

175. 2. Cor. 11. 2
     ↩

176. Iohn. 3. 29. ↩

177. Ioh. 21. 15. ↩

178. Christs words, Peter louest thou me, &c. expounded. ↩

179. Ioh. 20. 21. Ibid. ver. 22 ↩

180. Luk. 24. 45. ↩

181. Mat. 28. 19. ↩

182. Verse. 1. ↩

183. A rule of y e Lawyers expounded. ↩

184. Luke. 23. 33 ↩

185. The words of Christ, I haue praied for the Peter, expounded. ↩

186. Why it was onelie saide to Peter, Féede my shéepe. ↩

187. Zuinglius iudgement. ↩

188. Verse. 67. ↩

189. Mat. 16. 16. ↩

190. Verse. 35. ↩

191. Luk. 9. 13. ↩

192. Iohn. 6. 9. ↩

193. Matt. 4. 10. ↩

194. Mark. 8. 30 Luke. 9. 21. ↩

195. Mat. 20. 26. But the Pope to become Lord of Lords calleth himselfe the seruant of seruants. ↩

196. Whether the fowle life of the Romane Clergie because sufficient to depart from them. Mat. 23. 2. ↩

197. Verse. 12. ↩

198. A place in Deuteronomie answered. ↩

199. An example of Simeon and others which in Christes time forsooke not the companie of the Scribes. ↩

200. Deut. 12. 5 ↩

201. The crime of breach of Charitie. ↩

202. They obiect that wee haue departed of our owne priuate authoritie. ↩

203. Commandements of GOD by which we are bidden to depart from the companie of the vnfaithfull. ↩

204. Matt. 7. 15. ↩

205. Ioh. 10. 27. ↩

206. Mat. 15. 14 ↩

207. Ioh. 12. 48. ↩

208. Mat. 10. 34 ↩

209. Gal. 1. 8. ↩

210. Rom. 9. 1. ↩

211. Whether y e Gospell of the Papists agrée with that of the Apostle. ↩

212. Verse. 17. ↩

213. Ib. ver. 18. ↩

214. Ibidem. ↩

215. 1. Cor. 5. 11
     ↩
216. 1. Cor. 6. 15
     ↩

217. Ier. 2. 20. Ose. 2. &c. ↩

218. 2. Cor. 6. 14
     ↩

219. Ephe. 5. 11. ↩

220. 1. Tim. 6. 5
     ↩

221. Esa. 52. 11. ↩

222. Verse. 8. ↩

223. Ier. 51. 6. ↩

224. Apo. 18. 4. ↩

225. Psal. 26. 5. ↩

226. Matt. 5. 29. ↩

227. Mat. 10. 13 ↩

228. The example of Paphnutius. ↩

229. Mat. 16. 6. ↩

230. 1. Cor. 5. 6.
     ↩

231. Eccle. 13. ↩

232. 1. Co. 15. 23
     ↩
233. 2. Chro. 11 13.
     ↩

234. Gen. 4. 17. & 5. 1. ↩

235. Gen. 6. ↩

236. Gen. 19. ↩

237. Num. 16. 21 ↩

238. Esa. 52. ver. 11. ↩

239. Gen. 2. 23. ↩

240. 2. King. 17. 18.
     ↩

241. Luke. 23. 5. ↩

242. Acts. 17. 6. Acts. 24. 5. ↩

243. Thrée special causes of departing from the Papists. ↩

244. That they which haue left y e Pope haue not departe⟨…⟩ from the Church but rather returned to y e same. ↩

245. 1. King. 9. 2
     ↩

246. Mat. 21. 13. Ier. 7. 11. ↩

247. Verse. 4. ↩

248. Verse. 18. ↩

249. Whether the Roman Church shall neuer change his place. ↩

250. Ro. 11. 21. ↩

251. Rom. 8. 47. ↩

252. Verse. 8. ↩

253. Mat. 21. 41 ↩

254. Ibid. ve. 43 ↩

255. A place of Iude expounded. ↩

256. Acts. 4. 19. ↩

257. Matt. 19. 6. ↩

258. Whether al that hitherto haue liued vnder the Pope haue perished. ↩

259. Iohn. 4. 20. ↩

260. In what places the Church of Christ was before the Churches were reformed by vs. ↩

261. Mat. 18. 20 ↩

262. Ib. ver. 17. ↩

263. Of the Church. ↩

264. Thrée kindes of bodies. ↩

265. What kind of bodie a Church is. ↩

266. The Papists & we denne the Church after a diuers maner. ↩

267. 1. Ioh. 2. 19.
     ↩

268. Mat. 13. 47 ↩

269. A similitude ↩

270. Antichrist in the temple of God. 2. Thes. 2. 4 ↩

271. Howe the Church is visible. ↩

272. Mat. 18. 17. How farre foorth that precept, ⟨…⟩e⟨…⟩ the Church bindeth. ↩

273. The famous me⟨…⟩ Luther and Zuinglius raysed by God to restore Churches. ↩

274. An exce⟨…⟩ similitude. ↩

275. An obiectio~ touching y e multitude cleauing to the Pope confuted. ↩

276. 1. King. 19. 18.
     ↩

277. Matt. 13. 8. ↩

278. Luk. 12. 32. ↩

279. Luk. 14. 21. ↩

280. 1. Cor. 1. 26.
     ↩

281. Titles of the Papists ↩

282. Ioh. 21. 15. ↩

283. Euen as the Church in old time was oppressed by the Iewes: so is nowe the Church of Christ by the Popes. ↩

284. Rom. 9. 4. ↩

285. The marks of the Papisticall Church. ↩

286. Matt. 13. 4. ↩

287. Ioh. 18. 36. ↩

288. Mat. 23. 29 ↩

289. Whether & what ministerial head the Pope hath. ↩

290. Mat. 24. 23 ↩

291. The marks of their Church which haue departed fro~ the Pope. ↩

292. Apoc. 12. ↩

293. It is obiected that Paul departed not from the Church of Corinth, though it were corrupt. 1. Cor. 1. 1. 1. Cor. 1. 12 1. Cor. 6. 1. 1. Cor. 5. 1. ↩

294. 1. Cor. 6. 13 1. Cor. 8. 10 1. Co. 11. 21
     ↩
295. 1. Cor. 14. 1 1. Co. 15. 33.
     ↩

296. They obiect the breaking of the vnitie of the Church ↩

297. Ephe. 4. 3. ↩

298. 1. Cor. 5. 30
     ↩

299. Ioh. 17. 20. ↩

300. What is to be done of the~ which haue departed from the Papists ↩

301. Luke. 9. 22. ↩