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.

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← 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. ↩