Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

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

In 1. kin. 12 at the end.I Will diuide this defence into thrée principall pointes. A diuiſion of this queſtion.Firſt I will ſhew y^t there happened moſt iuſt cauſes of our ſeparation. Secondly, I will prooue that this ſeparation was neceſſarie for vsus. Thirdlie, I will make it plaine, that we hauehave not departed from the Church, but hauehave rather returned to y^e ſame. But before I enter to the explaining of theſe things, I minde to ſpeake ſomewhat of Schiſme. The Etymologie of Schiſme.The word is a Gréeke word deriued in Gréeke foreign, which is, to diuide, to cut & hewe in ſunder. But betwéene Schiſmes and Hereſies, The difference betwéene Schiſme & Hereſie. Looke In 1. Cor. 1. 10.Auguſtine againſt Creſconius Grammaticus ſo diſtinguiſheth, as a Schiſme is called a late ſeparatiō 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 mē 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. 1. Cor. 11. 18.For he accuſeth them both of Hereſie and Schiſme.

The efficient cauſe of Schiſme.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: 2. Cor. 13. 11.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 louelove 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 frō 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, 1. Cor. 1. 13.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 whē two or thrée Popes liued at one time. Theſe things being marked, it maie eaſilie be gathered, what is Schiſme, that is to wit, It defin… of Schiſmeit is a ſeparatiō of a cōgregation through the hatred of brethrē, becauſe of the diuerſitie eyther of minde, or opinion, or ſpéeches, or electiō 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, A diſtinctiō of Schiſmewhich thou maieſt not condemne, It is no ſeparation, but of partes from the whole.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. A good departure or ſeparation. Hebr. 11. 8So is Abraham commended, becauſe he departed from the Chaldeans & from his owne countrie. A good ſeparation alſo there was of the Proſelits, who ſūdring themſelues from idolatrie, went vntounto the people of God. Alſo the departing of Chriſt and of the Apoſtles from the Iewes is altogether commendable, eſpeciallie ſéeing Chriſt himſelfe ſaide, Mat. 10. 34.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, Acts. 23. 6.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, Iohn. 7. 40.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, A deteſtable Schiſme.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 foreign 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 eueryevery part of water is water, and euerie part of blood is blood. Another whole there is founde which they call foreign, 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.

What maner of departing ours is, & what be the cauſes.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. The Papiſts are fallen from the faith.Our aduerſaries hauehave caſt awaie, and retaine not the faith, ſo as there can no knitting together happen betwéene them and vsus. That they hauehave departed from the faith, hereby it appeareth, in that they hauehave cleaued to traditions, neglecting the word of God. But faith is by hearing, and hearing by the worde of God, as Paule teſtifieth. Ro. 10. 17.Further there can be no fellowſhip with them, They lay vponupon vsus intollerable burthens.which by a mighty, and welnéere tyrannicall violence, obtrude vntounto vsus heauie & intollerable burthens, a great deale more than falſe prophets would lay vponupon the Gentils being conuerted vntounto Chriſt. What may we here do? In times paſt y^e Lacedemonians ſaid vntounto 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 vntounto themſelues than Paul thought did appertaine vntounto himſelfe. The Papiſts arroga… too much vntounto themſelues Verſe. 24.He wrote in the 2. Epiſtle to the Corinthians the firſt Chapter, Not as though wee hauehave dominion ouer your faith. By which wordes he teſtifieth, that faith is ſubiect vntounto none but vntounto the word of God, ſo as the miniſters of the Church hauehave no dominion ouer it: but (as Peter ſaieth in the firſt Epiſtle the fifth Chapter, Ver. 2. & 12) 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 vsus not to worſhip God purelie and ſincerelie, The Papiſts admit no libertie of the Goſpel among them.if we be conuerſant with them. Becauſe they neither ſuffer that the Goſpell ſhoulde be preached by vsus: neither graunt they the pure adminiſtration of the Sacraments, as they be inſtituted of Chriſt. Fiftlie, The Papiſts euerie yere accurſe vsus vponupon Shere Thurſdaie.they curſe vsus and pronounce moſt horrible execrations againſt vsus, eſpecially vponupon Thurſday in the great wéeke. Séeing then they hauehave ſo excommunicated vsus, and euerie yéere renue their excommunication, what ſhoulde we deale with them when as they hauehave ſo cruellie abandoned vsus? Sixtly, if we ſhould ioine our ſelues vntounto them, The Papiſts are ſeparated from y^e greateſt part of the inhabited world.we ſhould be pulled awaie from the greater part of the world. In ſo much as they accoūt 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 vsus being faithfull men and profeſſors of the Goſpell, The Papiſts perſecute the godlie.doe moſt cruellie perſecute & deſtroie vsus 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, The Papiſts admit no reformation.ſo long as there is anie hope of them remaining, and while they abide to heare thoſe which warne them. But theſe mē hauehave ſtopped their eares like Adders, neither can they abide any word of men admoniſhing them. They hauehave bin cried vponupon 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 hauehave 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, Act. 13. 46.ſéeing they caſt awaie the word of God. The papiſts miſlike of a Chriſtian Councel.Ninthlie, manie hauehave 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 vponupon the Pope, they will abide none there but ſuch as be ſworne vntounto him.

5 Tenthlie, in the Church, there be thrée kinds of things: What and how manie kindes of things are in y^e ChurchFor 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 vntounto diſcipline. This being ſo, let vsus conſider how theſe men behaue thēſelues in all theſe things. Doctrine out of all doubt they hauehave corrupted. For they teach that we are not iuſtified by faith onelie, Rom. 1. 16. & 3. 21. & 5. 1. Gal. 2. 19.(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 hauehave ſo defaſed by adding too and mangling of the Sacraments, as they are now ſcarcely knowen. Further as to maners and life, they hauehave ſo excéedinglie looſed the raines of diſcipline, as they call good, Eſa. 5. 20.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 hauehave ordeined a choice of meates, Col. 2. 16.when as in meate and drinke (as teſtifieth the Apoſtle) none ought to iudge vsus. They obſerue daies with great ſuperſtition. Alſo they ſuffer not faſtings to be frée, but they will hauehave appointed times, as the yeare goeth about. They hauehave decréed to faſt vponupon fridaie and ſaturdaie in the time of Lent, in the Vigils, and Imber daies. Matrimonie, which among other thinges is moſt frée they hauehave 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 hauehave to be ſo common, that all men maie vſe them. Briefelie they hauehave 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.

Whether the title of y^e Catholike Church be agreable with the Church of Rome. Look before cap. 1. Act. 2.6 Furthermore, they will hauehave 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 vnderunder 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 vntounto the Romans wrote, Rom. 12. 5that we be one bodie in Chriſt & mēbers eueryevery one of an other. But and if he ſaid that we be one in Chriſt, it ought to be enough to profeſſe Chriſt, E…ors of y^e Donatiſt….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 vntounto 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 hauehave already ſhewed, in that the Churches of Ieruſalem, Antioch, and diuerſe others, were catholike before the Romane Church was planted. Beſides foorth let vsus 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 hauehave they tranſformed into the Romane Church. But by what licence and power they hauehave 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 vntounto 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. Why the Church of Ieruſalem was not preferred as fleſ….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 vntounto Chriſt. And as the Iewes were moſt ſure holders of the ceremonies of their forefathers, ſo attempted they to obtrude them vponupon 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 thē ſelues with hereſies. Wherefore they were the leſſe famous. And therewithall penurie and pouertie was adioyned which was a great hinderance vntounto 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 vsus 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, 1. Cor. 6. 10 The Papiſts are guiltie of thoſe crimes for which Paul ſaith men are excluded from God.that they which doe ſuch things, hauehave no part in the kingdome of God. What place therefore ſhall we giuegive 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 hauehave 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 frō earth. Laſtly they wil not ſuffer vsus to deale with thē, They ſuffer none to deale with them except they wil cō municate with them in y^e Maſſe.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 hauehave 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 vsus bring thoſe things, which they are woont to obiect againſt ſuch cauſes.

8 Firſt they ſaie, The firſt obiection. Whether the authoritie of the worde of God depend of the Churches iudgement.that it is neither rightlie nor orderlie done by vsus, 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, Hoſius.Hoſius, the bucklar of the Papiſtes in our time, alleageth that which was ſpoken by Chriſt, Mat. 18. 17If 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. In the time of Chriſt y^e Church had the written word.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, Rom. 15. 4Whatſoeuer things are written before time are written for our learning, that wee through patience and comfort of the Scriptures might hauehave hope. VntoUnto 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, 2. Tim. 3. verſe. 13.&c. VntoUnto the ſame man alſo he writeth: Attend thou vntounto reading, &c. Of the Theſſalonians it is ſaide in the Actes of the Apoſtles, Act. 17. 11.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: Whether y^e word were written before Moſes time.for they account the bookes of Moſes to be moſt auncient of all. Which I would eaſily yéeld vntounto, 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, Num. 21. 14 Ioſu. 10. 13. 2. Sam. 1. 18& 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. Iude. 14.The book of Enoch.Nor doeth it make anie matter, if thou ſaie that the Booke is *Of an vncertaine author.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 vsus 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. The church is later thā the word.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 vsus, Whether the Church & the word of God are to be heard alike.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 vntounto vsus 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. The Byſhops and Councels doe erre. Look before cap. 4. art. 10 Cyprians error.And although they be godlie and holie, yet are they men, and hauehave 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. Howe the Fathers of the Synode of Nice behaued them ſelues.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 vntemperāce. They were called together to deale about a principall point of religion; and ſetting this aſide, they gaue ouer themſelues onelyonly vntounto choler and ſtomacke. The maner and error of the Epheſine Synode.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 vntounto due and true Councels? The Biſhops were called together by y^e authoritie of y^e Emperour, no leſſe than vntounto 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. The Synode of Chalcedon.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, The Synode of Cō ſtantinople.that the Synode of Conſtantinople, the which was helde vnderunder Leo the Emperour tooke awaie images. Againe that the ſeuenth Councell which was gathered together vnderunder 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 giuegive 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. Mat. 24. 24The Lorde ſaieth, that the falſe Chriſtes and falſe Apoſtles ſhall ſo preuaile, as the verie elect, if it were poſſible, ſhould be deceaued. Dan. 8. 9. & 11. 36.Daniel alſo teſtified, that Antichriſt ſhould ſit in the verie Temple of God: that is, among them which are named the Church. Let vsus 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, Ierem. 26. 1. Kings. 22. 24.and Micheas, who was beaten when the 400. Prophetes were come together before the kings Achab and Ioſaphat. Iohn. 9. 22Finallie Chriſt and his Apoſtles were condemned by the Councell of the Iewes: yea, Nazianzene ſaid he neuer ſawe good end of the biſhops Councels. Whether the Church can erre.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 vsus 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. 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.There the man of God writ: I ſhoulde not beléeue the Goſpel vnleſſe the authoritie of y^e Church mooued me withall. VntoUnto 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 hauehave 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.

What is to be affirmed of that, that the Church hath giuen iudgement touching the holie Bookes.12 They are woont alſo to prattle vntounto vsus 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 hauehave, & 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. 1. Iohn. 4. 1We 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? The holie ſcriptures hauehave not béene ratified by any decrée of Councels.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 Coū cels of the Church hauehave 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. The Books of the Machabées.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 hauehave to belong onelie vntounto the Church: Whether the expoſition of the Scriptures belong to the Churchnamelie the Romane Church: ſo that in verie déede they are not ſubiect to the word of God, but doe account it to bée ſubiect vntounto 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, Interpretations of y^e ſcriptures Iohn. 1. 41.that Peter was called Caephas of the Gréeke worde foreign, 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. Mat. 26. 27.) 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. Hebr. 13. 4.And vntounto the Corinthians it is written, 1. Cor. 7. 9.They that doe not containe, let them marrie: Ibid.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. Exod. 20. 4.The Law of God commandeth y^t we ſhould not make vntounto our ſelues images to worſhip them: theſe men commaund that images ſhould be had and worſhipped. Col. 2. 16.Paul ſaieth: Let no man iudge you in meate and drinke. Theſe in their interpretations hauehave peruerted this libertie, and hauehave 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: Rom. 3. 28.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 vsus downeward. This power of expounding the ſcriptures hauehave the Popes therefore drawen onelie vntounto themſelues, or vntounto 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. Matt. 15. 4. &c. Chriſt reiected falſe interpretations.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. Matt. 5. 33.Alſo by their expoſition they hauehave leſſened the ſtrength of others, and hauehave taught that ſome are of ſtrength and ſome féeble. Here alſo the Lorde hath gaineſaide, & hath confuted their Sophiſticall interpretations. Matt. 5. 20.They alſo taught, that men ſatiſfie the Law, if onelie they conforme themſelues vntounto 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 vsus 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 thē there is not one wherin he ſendeth vsus vntounto the Pope, or vntounto the church. In obſcure things he willeth vsus 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: Mat. 18. 17If he will not heare the Church, let him be vntounto thee as an Ethnick and Publicane. Howe that ſaying of Chriſt to wit that the Church muſt be heard is to be vnderſtoode.VntoUnto 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 vntounto it. But as concerning power aboue the Scriptures, The olde Fathers acknowledged not any power of the Church to which the word of God ſhould be ſubiect.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 commā 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 hauehave 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, How that is to be vnderſtoode which Paul ſaith, The Church is the ground of trueth. 1. Tim. 3. 15as it is written in the firſt Epiſtle vntounto 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, Matt. 5. 18.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 vntounto the word wauering or like to fall. So farre forth then as it ſpeaketh out of it, it erreth not, nor cannot erre: Whether y^e Pope may erre in the matter of faith.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 vntounto 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. The hereſie of Pope Iohn y^e xx….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, Gal. 2. 14.becauſe he together with certaine others went not y^e right waie vntounto 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: Luk. 23. 33.I hauehave prayed for thee Peter, that thy faith doe not faile. If they would tranſferre this vntounto the Church, it might after a ſort be borne with, ſéeing the faith of the Church, which Peter did repreſent, ſhould indure euen vntounto the ende. But when as they applie that ſaying vntounto y^e Popes, they deale too impudentlie. Why doe they not alſo applie vntounto their Popes all things which are found to be ſaid of Peter in the Scriptures? Vndoubtedlie Chriſt ſaid vntounto him, when he perſwaded him to be fauourable vntounto himſelfe: Mat. 16. 23Get thee behinde mee Sathan, thou art an offence vntounto mee, becauſe thou vnderſtandeſt not the things that be of God, but the things that are of the fleſh. He alſo called him whē he ſhould hauehave bin drowned in the water, Mat. 14. 31. Mark. 9. 36A man of little faith. And in the tranſfiguration the Euangeliſt teſtifieth, that he knewe not what he ſaid. Mat. 26. 52Alſo 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 vntounto the Galathians in expreſſe words teſtifieth of Peter and certaine others that they went not the right waie vntounto the Goſpell. Gal. 2. 14.All theſe things ſhould moſt manifeſtly be applied vntounto the Popes, ſéeing they doe notablie agrée vntounto them. But theſe fellowes gather flowers vntounto themſelues, and onelie vntounto that purpoſe deriue thoſe things which after a ſort ſéeme to make vntounto 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. Auguſtine.Thus did not Auguſtine deale with Maximinus an Arrian Biſhop, vntounto whom he ſaid when he diſputed with him: Neither obiect thou vntounto me the Councell of Ariminum, nor I vntounto thée y^e Councel of Nice, ſéeing neither I am bound vntounto this, nor thou vntounto that: but let vsus 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 hauehave added this, to wit, that the thrée markes of the Church which are woont to be ſhewed by men of our ſide: Which be the true marks of the Church according to Paul.namely doctrine, the right adminiſtration of the Sacraments, and the care of diſcipline (which theſe men cry out to be fained by vsus and cannot be confirmed by the word of God) are verie manifeſtlie found in the Epiſtle to the Epheſians: whereof in the 5. Verſe. 25.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 vntounto 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 vntounto 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, Why Hoſius reiecteth theſe marks of the Church.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 vsus 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, Whether we iuſtly complaine that the …aitie is excluded from y^e Councels.that we vniuſtlie complaine of councels, in that he will hauehave 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 hauehave 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. The Emperours were preſēt and ſubſcribed to the decrées of y^e Councels.Oftentimes the Emperours were preſent, and not onelie were preſent, but alſo ſubſcribed together with Biſhops vntounto 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 vntounto 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 vntounto iudges the forme of dealing, than to ſubſcribe vntounto 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 vntounto the men of Caeſaria. He ſaith, that the Emperour was preſent at the councell, Conſtantine in the Councel of Nice commanded the Fathers to ſubſcribe.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. Panormitan.Did not Panormitā 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 vsus they obiect the act of Auguſta Pulcheria, which was ſiſter vntounto Theodoſius the yonger: alſo the wife of Martianus being a wiſe woman and well commended. She in her Epiſtle vntounto Strategus in the Prohems of the councell of Chalcedon, The example of Pulcheria to Strategus.commaunded that out of Nice, a citie of Bithinia (where ſhe would hauehave 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 vntounto 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, The iudgement of Fricius of Polonia.an excellent learned man, iudgeth, that the Legates of the kingdomes and Prouinces of Chriſtianitie ſhould be admitted vntounto theſe kindes of Actions of the church. But ſetting aſide the reaſons of men, I thinke we muſt hauehave a regarde vntounto the firſt councell, which is in the 15. chapter of the Actes of the Apoſtles. Acts. 15. ver. 22. 23. The Apoſtolicall Councell ought to bée a paterne vntounto all Councels.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 mēbers of the Church hauehave place in councels. And as to y^t which we cōplained of the Church of Rome, they alleadge that the ſame hath alwaies had ſingular authoritie among the Chriſtians. The power of y^e Roman Church exceeding her boūds, hath brought great loſſe vntounto the Church.VntoUnto this we anſwere, that whatſoeuer power the church hath, the ſame ought to be vntounto edifying. Let nowe the Romaniſtes themſelues take héede that they edifie the bodie of Chriſt. They hauehave 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 vponupon men an intollerable burthen of mens traditions. Beſides the Canons of the Councels they hauehave 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. The complaint of Auguſtine for the burthen of Ceremonies in his time.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, Eſa. 29. 14.teaching the doctrine and precepts of men. But let vsus 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: Why they ſo greatlie extoll the name of the Romane Church.ſo as with hearing the name of a decrée, letter, or tradition of the church of Rome, we ſhould ſtraightwaie giuegive a blind conſent.

19 When we demaunde of them how ſo great a power happened vntounto the Church of Rome, they ſaie, and eſpeciallie Cardinall Caietanus, From whence they claime the Roman power. Before pl. 3. Act. 1.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 vntounto 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 vntounto 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, Acts. 15. 4. & 7.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.

Whether Peter leauing his byſhopricke of Antioche went to Rome.20 But they faine that Peter went afterward vntounto Rome, and forſaking the biſhopricke of Antioche, tooke vponupon 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 vsus graunt them that they deſire, let them at the leaſt wiſe ſhew why they gaue not the ſecond place vntounto the Church of Antioche next vntounto 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 vntounto the Byſhop of Conſtantinople the ſecond place next vntounto the Romane Byſhop, whenas neuertheleſie it appeareth that the Church of Conſtantinople was founded by none of the Apoſtles: whereby is gathered that Churches hauehave 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 hauehave beene leſſe eſtéemed. And as touching Peter it is verie vncertaine to the moſt learned men whether he came to Rome. Whether Peter were at Rome, & how long.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 onelyonly ſucceed Peter in the biſhopricke, but alſo in the Popedome. What of this, ſhall there be more attributed vntounto 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: Their reaſō why thoſe of Ieruſalē receiue not the Apoſtleſhip from Iames, as the Roman Byſhops doe the Popedome frō Peter.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 hauehave gone away from Rome and hauehave gone to another Church, and there hauehave died, doubtleſſe the Popedome ſhould hauehave 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 hauehave nothing to make on their ſide: they flie vntounto féeble traditions, A Fable touching Chriſt and Peter.I will not ſay vntounto fables, & they ſay that Peter when he was at Rome, and the Chriſtians there were moſt cruellie tormented vnderunder Nero: at the laſt was perſwaded by the brethren to goe from thence. Who being come vntounto 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 vntounto 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, A ſuppoſed example of Marcellusin verie déede not true but counterfait, wherein hée writing vntounto the men of Antioch ſaieth, that the ſeate of Peter was ſometime with them, the which was afterward by the will of God tranſlated vntounto Rome. Theſe things are brought by them which they vtter being deſtitute of better arguments. They hauehave not one out the holy Scriptures, but they onelyonly 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, 1. Cor. 1. 26and the holy Scriptures in manie places teſtifie.

Whether y^e Apoſtles were Byſhops any where.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, The office of a byſhop.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, Ephe. 4. 11.but they of Apoſtles make Biſhops. Whether & how Iames was biſhop of Ieruſalē.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 hauehave 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 vntounto the citie of Rome. How ſaie you? Whether Peter and Paul could be Biſhops both at one time at Rome. Cardinal Pole.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, A decrée of the Synode of Nice.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, Auguſtinewhile 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 vntounto Chriſt ought rather to hauehave reſpect vntounto Paul than vntounto Peter: Gal. 2. 7.ſéeing (as it is in y^e Epiſtle to the Galathians) the Apoſtleſhip of Peter had reſpect vntounto the circumciſed, and the Apoſtleſhip of Paul vntounto 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 onelyonly to the Biſhop of Rome by the ſucceſſion of Peter, The primacie of the biſhop of Rome is taken away by the old Canons.is ouerthrowen by the Canons of the Fathers: forſomuch as in the Synode of Nice ſome certain limits were preſcribed vntounto the Patriarches of Rome, of Alexandria, and to the reſt: which might not hauehave 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 *Gouernance of many good menAristocraſia or a kind of common weale, did inſtitute a *The dominion of the foure Patriarches was like y^e quadrum…rate in Rome.Quadrumuirat, whoſe fellowſhip neuertheleſſe in proceſſe of time they obſerued with ſmall fidelitie. Leo the Pope miſliked that any Byſhop ſhould be called vniuerſall.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 cōtention 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 hauehave it an infinit power.

24 But to returne to Peter himſelfe, by whoſe labour they boaſt that they hauehave 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, Acts. 11. 2. Peter had none of that common maioritie.declared the cauſe, purged himſelfe, neither did he flye from iudgement, vnderunder that pretence that he was Pope, and that he would be iudged by none vppon the earth as they would hauehave it, He was ſent together with Iohn by the Church of Ieruſalem into Samaria, Acts. 8. 14.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 vntounto him whoſe meſſenger he is made. Moreouer Paul ordayned Byſhoppes, and that by Titus, Titus. 1. 5.neither did he in that thing aſke counſell of Peter, or thought it requiſite to vſe his authoritie therein. The ſame Paul (as we hauehave to the Galathians) reprooued him, Gal. 2. 14.& that openly before the Church of Antiochia, vndoubtedlie not as an inferiour vntounto him, but as one equall and of lyke dignitie. The moſt ancient Fathers were not ſubiect to the Roman biſhopCyprian and others of the moſt auncient fathers, and alſo Councels, eſpeciallie thoſe which were celebrated in Africa, when they wrote letters vntounto 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: Ephe. 4. 11 The Eccleſiaſticall degrees.and God is declared to hauehave put in the Church, ſome Apoſtles, ſome Prophets, ſome Paſtors and teachers &c. No mention of the Popedome in the holie …tures.But of ſo great a matter, namely of the Popedome we hauehave 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 hauehave a perpetual ſucceſſion of theſe their high Byſhops, What we are to iudge of the continual ſucceſſion of the Romane Byſhops.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 vntounto 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 vntounto them, (although they ſate in very honorable place, and might make vaunt of their ſucceſſions) and that verily with great bouldneſſe: You hauehave 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, Note an example of Charles the great.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. AuguſtineMoreouer Auguſtine teacheth vsus for what cauſe the fathers ſometimes alledge thoſe ſucceſſions. In his 165. Epiſtle vntounto Generoſus dealing againſt the Donatiſtes as touching this matter, he writeth many excellent things, & among the reſt he rehearſeth the Roman Byſhops euen vntounto 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 vntounto 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 vsus make a reckoning of y^e Roman byſhops in their order & courſe vntil we come to Boniface the 3. which firſt erected the Popedome. Boniface the 3. firſt … rected the PopedomeCertainly 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, The doctrine of the maioritie of Rome is newe: and frō whence … ſprang.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 vsus, but that we hauehave recourſe to the welſpringes and principall pointes of ſincere and Apoſtolick doctrine, we hauehave and doe holde faſt a ſucceſſion, communion, and fellowſhip with all thoſe godly fathers and true faithfull Byſhops.

What they meane by this their ſucceſſion, & whether it ſuffice thereunto, y^t the place by ſomebodie be occupied.26 Beſides foorth, let vsus 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 hauehave ſitten. Aſſuredly the place and chayre doth not ſanctify men, nor yet maketh them lyke vntounto 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, Iohn. 8. 44.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, Acts. 15. 1.which otherwiſe was moſt holy, there went falſe Apoſtles, who by their legall obſeruations, troubled eueryevery where the Churches of the Gentiles. Paule foretold the Elders and Byſhops of Epheſus, Act. 20. 30.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. Matt. 3. 7.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 hauehave 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 vntounto it at that time a certaine preheminence: I graunt, but it was a preheminence of order and not of power. A preheminence of order, not of power, was attributed to the ſea of Rome.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 vntounto him. Athanaſius of good right was chiefe of the Synode of Nice, ſéeing he was Patriarch of Alexādria, which had the ſecond place next vntounto 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 vntounto him, as though they hauehave not altogether as much diuinitie, when as they hauehave 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 vntounto the chayre of Rome and to their Popes, whenas neuertheleſſe they themſelues will be tyed within no boundes and limites, but vſurpe vntounto 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. Whether this primacie were giuen vntounto Peter.I know that they thunder without meaſure and without end that Chriſt ſayd: Mat. 16. 18. The words of Chriſt, Thou art Peter declared.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 onelyonly for himſelfe, but for all his fellowes? And therefore the words of Chriſt not onelyonly belong vntounto him, but alſo vntounto all the Apoſtles. Wherefore Origen an ancient writer ſaith, that the aunſwere of Chriſt not onelyonly belongeth vntounto Peter, and vntounto the reſt of the Apoſtles, but alſo vntounto al them which follow the faith and confeſſion of Peter. But what doe I ſpeake of Origen? Chriſt himſelfe elſewhere gaue vntounto all the Apoſtles that which hee ſéemeth in that place which they alledge to hauehave graunted onelyonly vntounto Peter. He ſaide (as we hauehave it in Iohn: Ioh. 20. 21.) Euen as my father ſent me, I ſende you. He breathed vponupon 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 vntounto all. What then hath Peter aboue the reſt? They aunſwere: This aboue the others he hath: that he not onelyonly 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 hauehave read verie. What Peter had peculiar aboue the reſt.attentiuelie thoſe thinges which the Fathers hauehave written of this matter, who affirme that theſe words belong to the Miniſters, which were ſpoken particularly vntounto Peter: and they yéelde a certaine and plaine reaſon, why they were ſeuerally ſpoken vntounto Peter. Cyprian dé ſimplicitate Praelatorum ſaith, that Chriſt in the perſon of one man gaue the kaies vntounto all, that he might hauehave a reſpect vntounto 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 vponupon Iohn teſtifieth that theſe things were ſpoken by Chriſt vntounto Peter, becauſe in him was the myſterie and figure of the Church. For if (ſaieth he) the kaies were giuen vntounto Peter, the Church hath them not. But theſe things were ſpoken vntounto 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 vntounto Nepotianus ſaith: All biſhops, all principall Elders and Archdeacons, and euerie Eccleſiaſticall order dependeth vponupon their gouernours. Neither did he write, it dependeth vponupon one miniſteriall head, or vponupon the Roman biſhop. The ſame Father writing vntounto Euagrius doubteth not but that the biſhop of Eugubium and certaine others, I wote not who, were equal vntounto 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 giuegive vntounto thee: Mat. 16.…9.but he ſaid not to thée onelie and alone. Howbeit although he had ſpoken after this manner, our men might not therby hauehave had what they would, becauſe the particle excluſiue ſhould hauehave 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 *Otherwiſe Petros of Petra a rock Iohn. 1.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 giuegive this teſtimonie vntounto thée, that thou art a rocke and a firme and ſtedfaſt ſtone. But to auoide all ambiguitie, the Lord ſaid not, VponUpon this Peter: What Chriſt meant by Petra or Peter.Which in verie déed he might hauehave ſaid, ſéeing the names of Peter & a rocke in Gréeke doe ſignifie all one thing: but he ſaid, Vppon this rocke, whereby he would giuegive vsus 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, Auguſtine.vntounto whō Paul agréeth when he writeth vntounto the Corinthians: 1. Cor. 3. 11.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. 1. Cor. 10. 4 Eſa. 2…. 16.And Eſay ſaide that Chriſt is a ſounde and pretious ſtone in Sion, that is, in the Church founded by God. 1. Pet. 2. 6.Whereunto alſo Peter had reſpect in his firſt Epiſtle and ſecond Chapter. So Paul ſaid vntounto the Epheſians, We are no Aliants and ſtraungers, Ephe. 2. 19.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, Heb. 10. 1. &c.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. 1. Cor. 1. 13.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 vponupon mē. Hitherto of Auguſtines opiniō.

29 There is an other opinion which ſheweth the rocke being the foundation of the Church, The rocke which Chriſt ſpake of was the confeſſion of Peter. Hilarius. Cyril.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. Chryſoſt.Chryſoſtome is of ſundrie mindes, and although in his Commentarie vppon Matthew, he referreth the words of Chriſt vntounto Peter, yet in the Homelie de Pentecosta ſiue de adorando spiritu Sancto, intreating of thoſe words, inferreth them not vntounto Peter, but vntounto his faith or profeſſion. No otherwiſe doeth Theophilact. Theophilact. Eraſmus minde touching theſe words, Thou art Peter, &c.Yea and Eraſmus in his annotations is of the ſame minde: and ſaith, that he woondereth that the ſame ſpéech ſhould be wreſted vntounto 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 vsus for heretikes if we refer not thoſe words of Chriſt either vntounto Peter or vntounto the Pope. We follow y^e interpretation of y^e Fathers which we hauehave alleadged, y^t which they muſt condemne as heretical before they condēne vsus as heretikes. Vndoubtedly ſo long as they beare with them, they cannot iuſtlie baniſh vsus. 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. How Chriſt is y^e foundation of the Church.But what ſhal we ſay vntounto Cyprian, Ierom, Ambroſe, and Auguſtine, which ſometime applie thoſe words of the Lord vntounto Peter, as though the Church were builded vppon him? Auguſtine.Auguſtine in his firſt booke of Retractations, maketh mention particularlie of both expoſitions, namelie as touching Chriſt and Peter, and leaueth the opinion frée vntounto the reader, although he incline more willinglie vntounto 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.

Cardinall Poles opinion confuted.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 hauehave the Church to be founded. But theſe things belong rather vntounto ſhifting ſleightes, than vntounto ſound arguments. We know indéed y^t the nine predicaments differ from the predicament of ſubſtance, but we are not ignoraunt that thoſe alſo hauehave 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. Ierom. Chriſt communicateth his thinges with them that be his.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. Iohn. 8. 12. Matt. 5. 14. 1. Pet. 2. 6.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 hauehave his Apoſtles after that manner to bée the foundations of the Church: 1. Cor. 3. 11namelie, becauſe they be liuelie and great ſtones, who hauehave cleaued vntounto him in the firſt place in y^e building of the Church. 1. Pet. 2. 5.Peter himſelfe alſo in his firſt Epiſtle, willeth vsus 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 vntounto that foundation of the Church. Apo. 21. 14In the Apocalips, the heauenlie citie is fitlie and magnificallie deſcribed: A place of the Apocalips touching the twelue foū dations of the Churchwhoſe 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 vntounto all the faithful. I my ſelfe was ſometimes of the opinion that whereas it is ſaide, foreign, What ſtrength the prepoſition foreign hath.that the Gréeke prepoſition foreign 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, What ſtrength the prepoſition Aal is of.that the particle or prepoſition Aal, which they hauehave tranſlated, VponUpon, 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 foreign 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 vponupon 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 vntounto the Corinthians, 2. Cor. 11. 2I hauehave betrothed you to one man to preſent you a chaſt ſpouſe vntounto Chriſt. Iohn. 3. 29.And Iohn Baptiſt teſtified, that he in déede was not the bridegroome, but the bridegroomes friend.

31 But paſſing ouer this place, now let vsus turne to another, Ioh. 21. 15.which they oftentimes obiect lewdlie againſt vsus. Chriſts words, Peter loueſt thou me, &c. expounded.We hauehave 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 vntounto them all: Ioh. 20. 21. Ibid. ver. 22As my father ſent me, ſo I ſend you. He breathed vponupon them all. Luk. 24. 45.He gaue the holie Ghoſt vntounto them all. And finallie he opened all their minds, that they might vnderſtand the ſcriptures, which as a ſpirituall foode they ſhould offer vntounto all mortall men. Mat. 28. 19.Alſo he gaue commaundement vntounto them all, that they ſhould goe into all the world, and preach the Goſpel vntounto euerie creature. Verſe. 1.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 vponupon them by a rule verie much vſed of the Lawiers and Canoniſts: A rule of y^e Lawyers expounded.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 onelyonly, 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: Luke. 23. 33I prayed for thee Peter that thy faith ſhoulde not faile. The words of Chriſt, I hauehave praied for the Peter, expounded.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 vntounto Peter, Why it was onelie ſaide to Peter, Féede my ſhéepe.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, thā 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 louelove 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 vntounto 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 vntounto him, pertaine alſo vntounto others, this will be eaſilie prooued by the vſuall ſpéeches in the ſcriptures. Zuinglius iudgement.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. Verſe. 67.In the 6. Chapter of Iohn when y^e ſeuenty Diſciples were gone, Chriſt turning vntounto the 12. ſaid vntounto them, Will ye alſo goe awaie? There Peter in the ſtead of all anſwered: Lord, vntounto 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. Mat. 16. 16.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. Verſe. 35.of Luke whether they wanted anie thing while they liued together with him: they anſwered nothing. Againe in the ſame Euangeliſt he ſaid vntounto the Apoſtles, Luk. 9. 13.GiueGive them to eate. VntoUnto whom they anſwered: Wee hauehave no more but fiue loaues and two fiſhes. There this anſwere is aſcribed vntounto all: whereas neuertheleſſe in Iohn it is aſſigned onelie vntounto Andrew the brother of Simon Peter. Iohn. 6. 9.Matt. 4. 10.Moreouer vntounto Peter and Andrew, is ſaide that which belonged vntounto all the Apoſtles: to wit, I wil make you fiſhers of men. But to come more néere vntounto that place in the 16. Chapter of Matthew, of which I ſpake before: it is eaſilie gathered by the other Euangeliſts, that Peter anſwered vnderunder the name and perſon of all. For wee hauehave it in the 8. Mark. 8. 30 Luke. 9. 21.of Marke, and in the 9. Chapter of Luke: The Lorde rebuked them and threatened them, that they ſhoulde not tell it vntounto 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: Mat. 20. 26. But the Pope to become Lord of Lords calleth himſelfe the ſeruant of ſeruants.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 vntounto the Kings and Princes of the Ethnicks, and that it did not appertaine vntounto his Diſciples.

33 Becauſe we hauehave ſaid that they deale verie wickedlie and ſhamefullie, Whether the fowle life of the Romane Clergie becauſe ſufficient to depart from them. Mat. 23. 2.here alſo they ſet themſelues againſt vsus and ſaie, that the foule and reprochfull life of miniſters is no cauſe of ſeparation and departing from the Church: becauſe Chriſt ſaid vntounto his Apoſtles of the Scribes and Phariſées, which ſate vpō 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 vsus 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 vnderunder 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, Verſe. 12.where God commaundeth that the high Prieſt ſhould be heard by the people of God. A place in Deuteronomie anſwered.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 vsus the examples of the bleſſed Virgin, An example of Simeon and others which in Chriſtes time forſooke not the companie of the Scribes.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. VntoUnto this we anſwere: Firſt that the precepts of the lawe vrged them to ſacrifice for the time of that age, & that for ſundrie cauſes. Deut. 12. 5Againe 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 vntounto wicked rites and ceremonies. For as yet by the ordinances of Moſes they retaine the ſacrifices and Ceremonies: and no man was conſtrained to giuegive aſſent vntounto 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 vponupon the name of the Lord. Wherefore the conſideration of both partes is not alike: neither can the example which they hauehave brought be applied vntounto the preſent cauſe. The crime of breach of Charitie.They accuſe vsus alſo that we hauehave broken charitie with them: neither doe they remember that charitie dependeth of faith. And ſo ſéeing they retaine not the ſame, but hauehave renounced it, we cannot (as touching Eccleſiaſticall communion) exerciſe brotherlie charitie with them: neuertheleſſe we withdraw not Chriſtian louelove 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 hauehave marde & corrupted in the Church. Further they diſquiet vsus, They obiect that wee hauehave departed of our owne priuate authoritie.for that we are departed, not by publike but by priuate authoritie. Neither conſider they that God commaunded euerie man to hauehave a care of his owne ſaluation. What if others will not aſſent vntounto 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 vntounto 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 vsus, 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 hauehave taught, howe iuſt cauſes they be for the which we hauehave departed from the communion of the Papiſts: and as I thinke hauehave ſufficientlie to the nature of this place anſwered their argumentes wherewith they rent and teare vsus. 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 vntounto godlie mindes did vrge vsus. Further that it behooued vsus 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: Commandements of GOD by which we are bidden to depart from the companie of the vnfaithfull.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, Matt. 7. 15.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: Ioh. 10. 27.My ſheepe heare my voyce, and follow not the voyce of ſtrangers. Therefore ſéeing the aduerſaries hauehave alienated thēſelues frō Chriſt, we cannot cleaue vntounto them vnleſſe we will ceaſe to be the ſhéepe of Chriſt. The ſame Lord ſaide: Mat. 15. 14If the blind followe the blinde, both of them ſhall fall into the ditch: ſo as we hauehave renounced the conduct of the Papiſts, leaſt we ſhould fall headlong together with them. It is alſo written in Iohn Ioh. 12. 48.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 vsus to hauehave feared, leaſt we ſhould hauehave more hunted for glorie and honour at their handes, than to hauehave entirelie loued the ſincere truth of the Goſpell. We hauehave heard alſo that Chriſt ſaid: Mat. 10. 34I 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 vsus awaie from the trueth receiued, we hauehave vponupon iuſt cauſe departed frō them. But in the Epiſtle to the Galathians the firſt Chapter, Gal. 1. 8.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 vntounto them, he ſhoulde be accurſed vntounto vsus: & he goeth ſo farre, as he teſtifieth the verie ſame thing of himſelfe, and he aſcendeth from himſelfe euen to the Angels. Nor doeth foreign 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, Rom. 9. 1.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 vntounto 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 thē, 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. Whether y^e Goſpell of the Papiſts agrée with that of the Apoſtle.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 vntounto 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 mē accurſed, vnles that we alſo together with thē wil be made accurſed.

35 The ſame Apoſtle wrote in the laſt Chapter to the Romanes: Verſe. 17.Marke them diligentlie, which cauſe diuiſions and offences contrarie to the doctrine which ye hauehave learned, and auoide ye them. But none hauehave giuen cauſe of greater diuiſions in y^e Church than the Romaniſtes hauehave: partlie for their decrées and traditions, partlie for the vſurping and defending of their primacie. Offences alſo hauehave 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. Ib. ver. 18.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. Ibidem.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: 1. Cor. 5. 11If 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: 1. Cor. 6. 15Shall 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 thā bodilie fornication. Wherefore the Church of the Hebrewes is reprooued by the Prophets, Ier. 2. 20. Oſe. 2. &c.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 vntounto 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, 2. Cor. 6. 14commaundement 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 thē & ſeparate your ſelues. Further hereunto appertaine thoſe things which are writen of ſhunning things offered vntounto 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 vntounto the Epheſians: Ephe. 5. 11.I would not hauehave 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 1. Tim. 6. 5that he ſhould ſeparate himſelfe from that flocke. In Eſaie the 52. Chapter Eſa. 52. 11.it is writen: Goe you out, ſeparate your ſelues, touch no vncleane things ye that beare the veſſels of the Lord. The Prophet ſpake vntounto y^e prieſts, but y^t which he ſpeaketh vntounto them belongeth alſo vntounto vsus, 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 frōal vncleanes. Ieremie in y^e 50. Cap. ſaith, Verſe. 8.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. Ier. 51. 6.Further in y^e Apoc. cap. 18. we read: Apo. 18. 4.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. Pſal. 26. 5.pronoūced 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 vntounto that which he thinketh to be the more luſt. It ſerueth alſo vntounto this purpoſe that the controuerſies of our times be of ſo great importāce, 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. Matt. 5. 29.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 vntounto vsus, rather than ſuffer our ſelues to be called awaie, or hindered from the profeſſion of the Goſpel. He alſo cōmanded his Apoſtles y^t if they ſhold not be heard of anie cōgregation or Citie, Mat. 10. 13they ſhaking off y^e duſt ſhould depart frō thence. The people of Rome in times paſt departed frō the Senators, becauſe they afflicted thē 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 vsus, hauehave reſpect vntounto eternall ſaluation. But letting paſſe y^e example of Ethnickes, another thing commeth to minde, which is mencioned in the Eccleſiaſticall Hiſtorie. The example of Paphnutius.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, Mat. 16. 6.that we ſhould beware of the Leauen of the Phariſees. And Paul ſaide: 1. Cor. 5. 6.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, louelove 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: Eccle. 13.He that toucheth pitch ſhall be defiled therewith. Neither can it otherwiſe be, but (as the Apoſtle ſaid out of Menander) 1. Co. 15. 23y^• ill ſpéech wil corrupt good maners.

37 Let vsus ſée what happened vntounto the Iſraelites in y^e time of Ieroboam when Idolatrie was erected. 2. Chro. 11 13.Verilie, they which had but a crum of godlines, leauing the confines of y^e kingdome of Iſrael, ioyned thēſelues to y^e houſe of Iuda, to the intent they might not ſacrifice vntounto 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 vntounto 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. Gen. 4. 17. & 5. 1.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. Gen. 6.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. Gen. 19.The Lord alſo commanded as we hauehave it in the booke of Numerie, Num. 16. 21that 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 vntounto them by Cyrus and Darius, Eſa. 52. ver. 11.for that gréeuous puniſhments were at hande vntounto 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: Gen. 2. 23.For this cauſe, ſhal man leaue his father and mother and ſhall cleaue vntounto his wife; why alſo were not all things to be left of vsus 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 hauehave doone well, let them declare the cauſe, why they hauehave 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 hauehave before alleadged. Let not their ſlaunders terrifie vsus, eſpeciallie thoſe, which they hauehave always in their mouth, ſaying that we are diſturbers, Theſe bee no newe things: They hauehave béene oftentimes vpbraided to the ſeruaunts of God. Did not Achab the king of Samaria rebuke Elias the man of God, 2. King. 17. 18.and ſaid: Art thou Elias which troubleſt Iſraell? But the Prophet conſtantlie returned the rebuke vponupon him: I trouble not Iſraell, thou rather doeſt altogether with thy wife Iezabell. The Iewes alſo accuſed Chriſt before Pilate, Luke. 23. 5.that he troubled all Iurie, beginning at Galile. Of the Apoſtles alſo (as it is in the Actes) it is ſaide, Acts. 17. 6. Acts. 24. 5.that they troubled men. Yea and Tertullus the Orator thus ſpake vntounto 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. Thrée ſpecial cauſes of departing from the Papiſts.For thrée ſortes of neceſſitie vrged vsus: 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 vsus, 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 vsus 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 vntounto it. That they which hauehave left y^e Pope hauehave not departe… from the Church but rather returned to y^e ſame.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 vntounto God, 1. King. 9. 2Mat. 21. 13. Ier. 7. 11.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 vntounto it more than was méet, always crying on this wiſe: The Temple of the Lorde, Verſe. 4.&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 hauehave 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 vponupon iuſt cauſe departed from thē. And this did Ezechiel beforehand declare in y^e tenth Chapter, Verſe. 18.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 vsus 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 vnderunder 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 vsus what aſſurance they hauehave aboue other Churches. Whether the Roman Church ſhall neuer change his place.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 vntounto the Romanes (ſpeaking vntounto the nations conuerted vntounto God) he ſaith, Ro. 11. 21.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 vntounto the true foundation. But when it began to be founded vponupon 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. Rom. 8. 47.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 hauehave 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: Verſe. 8.Becauſe ye hauehave gone out of the way and hauehave cauſed manie to fall, therefore hauehave I made you to be deſpiſed. Wherefore in going from the Romaniſts we hauehave not forſaken the Church, but hauehave 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 vntounto 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, Mat. 21. 41and wil let out his vineyearde vntounto other husbandmen. Why doe not theſe men remember that it was ſaid of the verie trueth it ſelfe vntounto the Iewes: Ibid. ve. 43The 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 hauehave ſeparated themſelues. But the anſwere is readie, A place of Iude expounded.becauſe it ought not to bée aſcribed vntounto vsus that wee hauehave departed from the Pope, God hath ſeuered vsus from him, as it hath béene ſhewed by his Oracles and precepts: Acts. 4. 19.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, Matt. 19. 6.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 vsus (as they thinke) a verie ſtrong reaſon, Whether al that hitherto hauehave liued vnderunder the Pope hauehave periſhed.in demanding whether all men that were before vsus, and hauehave liued vnderunder the obedience of Rome, are periſhed: yee (ſay they) are n…we men and lately ſprūg 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 hauehave 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 hauehave periſhed in any age. The théefe at his laſt houre imbraced Chriſt: And it is not vnlikely but that which happened vntounto him, happened vntounto very many others. The ſpirit of Chriſt wanteth not wayes by the which he can reduce the wandering ſhéepe vntounto the fould. Great, yea moſt large is y^e imbracing of Gods merciemercy, whereby he draweth vntounto 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 vsus with telling of the ſaluation or perdition of our forefathers? It had bin lawfull for the Hebrewes to hauehave obiected the very ſame vntounto the Apoſtles. Iohn. 4. 20.So the ſéely woman of Samaria ſaid vntounto Chriſt: y^t the fathers woorſhipped God vpō 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 vponupon his iudgementes. Let vsus our ſelues doe our duetie vntounto him, leauing to the iudgement of God to giuegive ſentence of our forefathers and of all men by the decrées of his iuſtice. If that all things hauehave not bin reueiled vntounto our fathers in ſuch ſort as they hauehave bin vntounto vsus, 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 hauehave bin ſhewed in our times, doe not imbraſe them, ſo farre is it off that the error of the fathers ſhall be defended by vsus. But becauſe the force of this argument is common to both partes, we may fitly returne the ſame againe vponupon 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 hauehave not what to aunſwere: and ſo let them ceaſe to obiect that vntounto vsus, which no leſſe preſſeth them than it dooth vsus.

41 They demaund moreouer where the Church of Chriſt hath bin ſo long: In what places the Church of Chriſt was before the Churches were reformed by vsus.you (ſay they) as yet were not: And as you affirme, the Church was not among vsus, therefore it was no where. Which thing is moſt abſurd, and muſt not in any wiſe be admitted. But if we will ſay, Mat. 18. 20That 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 hauehave bin in the world, they againe contend againſt this in ſaying that the Church ought to be viſible which the faithfull may hauehave acceſſe vntounto, becauſe Chriſt ſayd, Tell the Church. Ib. ver. 17.To aunſwere heereunto, Of the Church.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. Thrée kindes of bodies.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 foreign. 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, What kind of bodie a Church is.which is a fellowſhip of thē 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. The Papiſts & we denne the Church after a diuers maner.For it is not defined by the Papiſtes and by vsus 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: 1. Ioh. 2. 19.They went out from vsus, becauſe they were not of vsus: for if they had bin of vsus, 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, Mat. 13. 47virgins 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, A ſimilitudeſo 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 vsus, 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. Antichriſt in the temple of God. 2. Theſ. 2. 4And 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 hauehave ſayd) ſome ſteppes of the Church.

42 When they vrge vsus as touching a viſible Church, Howe the Church is viſible.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, cānot 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, Mat. 18. 17. How farre foorth that precept, …e… the Church bindeth.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 eueryevery place, moment, and caſe, but then onelyonly 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 vntounto: Euen as we iudge of Baptiſme. For it muſt be prouided that eueryevery faithfull man if it be poſſible may be baptiſed: but when he cannot hauehave 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, vntounto what Church ſhould it hauehave bin tolde? If thou aunſwere vntounto the Weſt Church: I reply y^t all men could not goe thither: neither would y^e Tyrant hauehave permitted it. I wil adde moreouer, that godly men, ſo long as they were conſtrayned to be in the Popedome, and could not hauehave their aſſemblies elſe where (if they had thought that they ſhould hauehave profited any thing in correcting of manners and in procuring any way the glory of God or ſaluation of others, they ſhould hauehave ſhewed that which was requiſite vntounto the Byſhops and Paſtors for that time giuen, if they might not doe it among their owne. But now whenas it hath ſéemed good vntounto God to rayſe vp famous men, ſuch as were Luther and Zuinglius, The famous me… Luther and Zuinglius rayſed by God to reſtore Churches.who hauehave 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 hauehave them ignorant that the further they hauehave gone, the woorſe alwayes are their dealinges become: which we may gather, not onelyonly by the former ſimilitude of the decayed building, but alſo by an other, namely of wine, An exce… ſimilitude.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 onelyonly 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 hauehave dayly more and more increaſed, ſo hauehave 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, hauehave after a ſort vaniſhed away. So as, whether the Church of Rome hauehave ceaſed to be the Church, or elſe be ſo infected & corrupted, as nothing in a maner remaineth ſound therin, we being ſeparated frō thence, are not worthie of blame but rather of prayſe: eſpecially when we goe vntounto 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 hauehave departed from them which will be built vppon Peter and his ſucceſſours: & be come to that Church which leaneth only vntounto Chriſt the ſureſt foundation. We hauehave departed frō thē, which build chaffe, haye & ſtubble, & that vponupon a ſtrange foundatiō: & we are come thither, wheras ſiluer, gold & precious ſtones are for y^e moſt part builded vponupon Chriſt himſelfe.

An obiectiō touching y^e multitude cleauing to the Pope confuted.44 They preſſe vsus 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 hauehave 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 vntounto Elias, 1. King. 19. 18.that he had kept onelyonly ſeuen thowſand vntounto himſelfe, which bowed not their knée vntounto Baal. And of the ſéede that was caſt vppon the ground, Matt. 13. 8.onelyonly the fourth part fell vppon the good ground. And it was ſaid by Chriſt: Luk. 12. 32.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. Luk. 14. 21.For Chriſt warned vsus 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, 1. Cor. 1. 26.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. Titles of the PapiſtsFor 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 hauehave ſeparated themſelues from the greater parte of the Churches. And how they hauehave 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 cō 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 vntounto 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, vntounto which he cannot hauehave acceſſe & though he would, neither dooth he labour to doe it. He dwelleth at Rome, and continually giueth himſelfe vntounto 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: Ioh. 21. 15.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, Euen as the Church in old time was oppreſſed by the Iewes: ſo is nowe the Church of Chriſt by the Popes.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 hauehave him: For when he had killed Iames, and did perceiue that it was acceptable vntounto 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, Rom. 9. 4.(as Paule teſtifyeth to the Romans) were Iſraelites: and the adoption, and the glorie: yea and the teſtamentes and lawegiuing ſéemed to appertaine vntounto 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: The marks of the Papiſticall Church.namely that we departed not from the Church, that congregation frō 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 hauehave it ſelfe to be heard, not the ſcriptures, which with incredible boldneſſe it would hauehave to be ſubiect vntounto 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 hauehave after a ſorte made an Alcorom, lyke vntounto 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 vntounto that Church, the ſcriptures of God were ſufficient vntounto ſaluation: but vntounto 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 hauehave ſeuered our ſelues, Matt. 13. 4.layeth grieuous and intollerable burthens vponupon 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, Ioh. 18. 36.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 hauehave 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 giuē and deuiſed by him. Ouer this, it forceth vponupon vsus 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 vntounto garmentes, ſhauinges, annoyntinges, & outward ornamentes. We hauehave left thē which build the ſepulchres of y^e Prophets, in ſaying: Mat. 23. 29Our fathers and aunceſters hauehave ſlayne them, but we in this behalfe follow not them, but doe adorne, honour and worſhip the Prophets ſlayne by them, whenas they thēſelues neuertheleſſe doe as great, yea they commit more gréeuous crimes. For it is incredible to be heard, how much innocēt bloud is ſhed by thē, whenas notwithſtā 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 hauehave 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 vponupon the earth, which alſo ſhe dare affirme to be neceſſarie vntounto ſaluatiō. Whether & what miniſterial head the Pope hath.But I would fain heare of theſe men what manner of miniſterial head as they terme it the Pope hath vponupon 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 hauehave? They will ſay: Chriſt. But we will replie vntounto them, that if Chriſt be ſufficient for a head vntounto the Pope, how happeneth it that he maie not ſuffice others alſo? We hauehave departed from them, which challenge vntounto 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 hauehave made vntounto themſelues. They ſay, Mat. 24. 23of Chriſt: Beholde he is here, beholde he is there, behold he is in the ſecret places, while they offer vntounto vsus a ſmall Wafercake to be worſhipped in the Maſſe, in the Pix, and alſo in Pompe wherein they carry the ſame about. We hauehave 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 hauehave reuolted from Chriſt, let them ceaſe to woonder that we are departed from them. The fellowſhip of thē 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 hauehave 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 hauehave alſo departed from the old growen ſchiſme, wherein that multitude of Romaniſts hauehave ſeuered themſelues from others, by turning away her eares from the word of God, and conuerting altogether vntounto fables: And becauſe it hath forſaken the louelove of the trueth, it is giuen ouer to a ſtrong illuſion of error. We are fallen away frō thē that goe aſtray, and we goe foreward vntounto the way of truth, and vntounto the kings high way. We would not be with them which following the ſpirit of error, hauehave 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 whō we hauehave 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. The marks of their Church which hauehave departed frō the Pope.And it is not néedefull that I ſhould now deſcribe that Church vntounto the which wee hauehave repaired, ſéeing it hath properties contrarie vntounto thoſe which we hauehave 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, Apoc. 12.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 vntounto vsus, but vntounto themſelues. For they hauehave 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, 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.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 vntounto their Miniſters as vntounto 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: 1. Cor. 6. 13 1. Cor. 8. 10 1. Co. 11. 21they did eueryevery where eate with the Ethnicks things dedicated vntounto Idols: they celebrated the ſupper of the Lord with vnquietneſſe of minde: they abuſed the gift of tongues: 1. Cor. 14. 1 1. Co. 15. 33.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 hauehave 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.

They obiect the breaking of the vnitie of the Church50 They alſo crie out againſt vsus, that we hauehave broken the vnitie of the church. But what vnion I beſéech you doe they tell vsus 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 vntounto the Epheſians writeth: Ephe. 4. 3.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, 1. Cor. 5. 30through 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 vntounto him, and the giftes which wée hauehave are deriued vntounto vsus 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 vntounto God. And in the 17. Chapter of Iohn Chriſt prayeth the Father for the Apoſtles, Ioh. 17. 20.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 hauehave 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 vntounto godly mindes, to confirme and comfort themſelues againſt the cauillations of the Papiſtes.

What is to be done of thē which hauehave departed from the Papiſts51 Laſtlie this remaineth, that ſéeing we hauehave departed from that congregation, which perſecuteth true godlines, let vsus ſhew that we hauehave done the ſame in good earneſt, leaſt we ſhould ſéeme onelie to be abſent from them in bodie. Therefore let vsus 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 vsus 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 vsus rather labour to edifie the brethren, and driue them ſo farre as we are able to the purer religion. And let vsus remember that it is not ſufficient to hauehave put our hand to y^e plough: we muſt perſeuere vntounto the ende. Luke. 9. 22.And ſince we ſtand in the right waie, we muſt take verie diligent héede of the furie and ſleightes of the Diuell. Let vsus 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.

Common Places, Part 4 · Chapter 6

p. 68The ſixth Chapter. Of Schiſme, and whether the Goſpellers bee Schiſmatikes becauſe they hauehave alienated themſelues from the Papiſts. Looke after in the 20. Place.

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