Questions of Religion, Commonplaces · Commonplace 2

Questions of Religion · Commonplaces · Commonplace 2

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

The seconde Question.

Whether they beleue in one, holy, Catholike, and Apostolical church?

p. 2The Answere.

LIke as there is cōtained and expressed▪ in the. xij. Articles of our christian faith, so do I beléeue that ther is one holy and CatholikeThere is but one Catholike Church. church, and y^t the same, or the Sainctes which are therin, be partakers of all the grace and giftes of Christe. I call the same one, and Catholicke, bicause there is but one only true Churche, biside the which there is none other. And the same is the congregation and felowship of all the faithfull throughout the whole worlde, which at any time hauehave liued on this earthe, in what time or place so euer they hauehave bin, or that now are, or héereafter shall be. And as there is one God and Lorde, neither any moe Gods or Lordes▪ (as appeareth …. Corinth. 8. and Ephes. 4.) so also it is of necessitie, that there be but one only churche. Wherfore althoughe this churche be dispersed, diuers times into diuers & sundry members, through out the face of the whole earth, yet hath it but one spirite, one faith, beléeueth in one God the father, & in one sauior our Lord Jesus Christ & in the holy ghost: And therfore is knit in one charitie and in one mind w^t all faithfull, where andThe Church is holy. in what place so euer they be. And this church is holy (that is to say) sanctified & purged from sinnes, beutified & endued with holinesse and righteousnes, and y^t through the grace of God the father, in the blud of his only sonne, by the power & effectuall working of the holy ghoste.Why the church is called Apostolicall.

It is called the christian & Apostolical church, bicause it is grounded & built by y^e blissed Apostles, vpō the true rock, & that only euerlasting foundation Jesus Christ, in y^e which foundation also, it is preserued, réedified and increased by the doctrine of thapostles, as we may lerne by S. Paul 1. Cor. 3. Eph. 2. &. 4. 1. Pet. 2. And here is to be noted, y^t as the Israelites did beléeue Moses, (y^t is to say) did beleue the doctrin & commaundements which he brought to thē frō God: euen so the christiās beléeue the true church. Paule also calleth it the piller and foū dationHovve the Churche is beleeued. of truth, bicause shée heareth the voice only of hir pastor Jesus Christ, & not the voice of any stranger. Nether is p. 3it beleued bicause it is the church only, y^t is to say y^e congregation or felowship of mē, but bicause it is the church of Christ & heareth only his eternal truth, preserueth, confesseth & teacheth the same: and for this cause shée is called the piller & foūdatiō of truth. Wherfore we beleue the church for Christes sake, and for his truthe and doctrines sake, which by his faithfull ministers is taught in y^e same. Neither ought any mā to beléeue in theWee muste not beleue in the Church. church: bicause she is collected of men, & therfore is of y^e order of things created. And it is manifest that God abhorreth all those which trust in men. Ierem. 17. wherfore this preposition, …n, is ioyned in the. xij. Articles of our faith, only to y^e thrée persones of the holy Trinitie. For vve confesse that vve beleeue in God the father, in his only begotten sonne, and in the holy ghost. Furthermore, Cyprian and other holy fathers do excellently teach in their interpretations of the Créede, y^t we must beleeue there is an holy church, but not to beleue in the church. And therfore do we not teache any new thing, but that which the fathers before vsus, hauehave themselues most plainly & diligētly taught.

The third Question.

What they vnderstande by the name of the church?

The Answere.

WE vnderstande therebyWhat the Church is. the congregation or cō pany of those which beléeue in Christ. For the church in the Germain tong is called Kirch, as though it were deriued from the Grecians which call our Lord Jesus Christe foreign, that is to say, Lord. Wherefore all those which are coupled or knitte to Christ, the true head and fruteful vine, as his proper members and braunches springing and growing in him, are the true Christian churche. And this interpretation of the name of the church weThe Communion of saincts hauehave also in the Articles of our faith: for to the confession of the catholike church we adde, y^t we beleue in the Communion or felowship of Sainctes: as though we should say, the church is none other thing but the congregation of Sainctes. And euen in this sort do the blessed Fathers p. 4interprete these thyngs. The church is called the Communion or felowshippe of Sainctes for these causes. First, bicause all the faithfull there, are partakers of all the giftes and graces which Christe hath purchased: that is to say, chéefely the remission of sinnes, like as it is said in the Créede next after this Article: I beleue the remission of sinnes, the resurrection of the body, and life euerlasting. Secondly, it is called the Communion or felowship of Sainctes,Sainctes. that is to say of the faithfull: (for as appeareth by the Epistles of S. Paul, the Apostles and other blessed Fathers, called the faithful or Christians, Sainctes.) Bicause (as I said before) they are sanctified by Christ in his blud through the holy Ghost. But bicause the church is a congregation or companie, peraduenture therfore it is called in our mother tong Kuch, by this letter L, and not as some other Germanes do sound it by the letter R. For in the Hebrewe tonge the people or churche of God is called K…ha… and Keh…a…, whereuppon the Germanes say Kilcha. But whether it be deriued from the Hebrue or from the Gréeke, it is all one. For ech of those wordes signifie the congregation or felowshippe of Gods people, euen as this worde Ecclesia amongest the Latines dothe also signifie, which worde is borowed of the Grecians. And although the vniuersall Churche of God in thys earth can not be brought into one company or felowshippe before the last day: yet notwithstanding, is the same neuerthelesse, a spirituall and inuisible body, perfectely compacte vnderunder one1. Cor. 12. Ephesi. 4.1 Cor 12 heade, Jesu Chryste: euen as diuers members hauyng sundry operations, are ioyned in one body. The vniuersallHowe the vniuersal Churche is deuided. Churche of Chryst is deuided, first, into the congregation of them, whych hauing finished the course of this their lyfe, and passed ouer all corruptible things, do now reioyce with christ their head, in heauen, & prayse God for euermore. Secondely it is deuided into the congregation of those which do yet liue here on this earthe, in dayly battell, in the Churche of Chryst, and hauehave thys hope, that at the time appointed by god, p. 5they shall come to Chryst their heade, and the felowship of their elect brethrē. And in this cōgregation there are some which hauehave true faythe, and therefore are the liuely members of the Church, vnderunder their head Chryste: some lacke that liuely fayth, and therfore are hypocrites,Hipocri…s in the Church. being yet numbred in the visible Churche, so long as their wickednesse springeth not foorthe, nor they bewray thēselues. Touching these. S John writeth1. Iohn. 2.1 John 2 thus: They went out from vsus: (by this it appeareth they were reckned in the Church, for else could they not hauehave gone out thē …e) but they were not of vsus, (that is to say, they were not the liuely members of the church & true beleuers) for if they had ben of vsus, they wold hauehave remained with vsus. And herevpon it commeth to pas, that many deuide y^e church into the inwarde and inuisible, and into the outwarde and visible Churche. Yea furthermore it is deuided into the congregation of those which hauehave liued frō the creation of y^e world, vntounto the cōming of christ, & into y^e cōpany of those faithful which hauehave ben since the tune of christ, and shal be to the end of the world. And eueryevery congregation of eche these parts, are called the Catholike or vniuersall church: yea eche of those churches which are scattered in this worlde, hauehave but one spirite or faithe, hath eche the name of vniuersall churche. For in the scriptures there is mention made of particulare churches in this earthe: as that Paule wryteth to the church of Rome, Corinth, Ephesus, and suche others. And therfore euē as many Cities and Prouinces are contained in one kingdome, and of many members is made one perfect body: so also those churches which are dispersed vponupon the face of the earth, make but one church, one kingdom, and one spirituall body of Christe, be being the head therof.

The fourth Question.

Whether they beleeue that the vniuersal church of Christ, be guided, ruled, and gouerned by the holy Ghost?

p. 6The Answere.

GOd hathe alwayes euenGod gouerneth hys churche by his holy spirite. frō the beginning of the world bene present with his people and churche, gouerning the same by the ministerie of the Patriarkes, Prophetes, and Apostles, and that throughe the holy Ghoste. For oftentimes God speaketh in the old Testament, saying: Beholde I am alvvayes vvith you, I vvill guide and defende you. &c. And in the new Testament our Lord Christ saith: Beholde I am vvith you for euer, vntillMath. 28. 18 Iohn. 14Matt 28:18John 14 the ende of the vvorlde: And againe, I vvill giuegive my spirite vntounto you, that he may abide vvith you for euer: And againe, vvhere tvvo or three are gathered together in my name, there am I in the middest of them. But the purpose ofThe ende of this Question. this Question is to bring the godly and simple into perplexitie and doubte. For when they confesse, that god gouerneth his church by his holy spirite, forthwith the popish bishops conclude therof, that the churche neither hathe, nor can erre: and héereby they suppose, that all other things are sufficiently proued: to wit, that what soeuer they vnderunder the tytle and name of the Church shal thrust vppon men, are bothe good and enspired by the holy Ghost. But vntounto these mates we answere: Firste, that we doo not acknowledge that church whereof they bragge, to be the true primatiue apostolike church, as hereafter we shal proue. Secondely we d… not confesse, that theHowe the Church eyther erreth or doth not erre. Churche can not altogither, or in all points erre. For so long as she is gouerned by the holy ghost, and onelyonly harkeneth vntounto him, dooing nothing but by his motion and worde, she neither doth nor can erre. But if she swarue at any time from the gouernement of the same spirite, and gouerneth after hir owne luste, then truely shée not onelyonly may, but also dothe erre. But if any wyll aske whether the Church may swarue from the direction of Gods spirite? I answere, that it is euident, and may in no wyse be denied, that the Churche of God héere vponupon this earthe often times vnderunder Moses, the Iudges and the Kings of Israell and Iuda hath erred. Yea, and p. 7that the Disciples of Chryst (who yet neuerthelesse were the church of christ) did erre, and had their falles. For who is ignoraunt what happened to Dauid, Aaron, Peter, and other the holy Sainctes and Disciples of Chryst? Yea, wée must note, that the Church is gathered not of Angels, but of men. Wherefore although it be inspired and gouerned by the spirite, yet it is not thereby turned into the spirite: for it keepeth still hir fleshe, and the infirmities thereof, yea euen vntounto death. Who is ignoraunte of those writings which Sainte Paule hathe generally vttered touching the battell betwéene the fleshe and the spirite, and that not in the vngodly and vnbeléeuers onelyonly, whiche are not of the Churche, but euen in the faythefull also, and members of the Church. And this battell is so vehemente and sharpe, that euen thereby the godly are forced, not to doo that good and iuste thyng whyche they knowe, but to doo that which they ought not to doo: Read S. Paules fifth chapter to the Galathians, & also the seuenth to the Romanes. Yet neuerthelesse, the same Apostle calleth the Galathians and Corinthians,2. Cori. 1. 6. Galat. 1. 1.Gal 1:1 the true church of Christ, as purified by his bloude, and gouerned by his holy spirite, whereas notwithstanding, he accuseth them of gréeuous erroures and vices, and exhorteth them to repentaunce, and amendment of theyr liues. Whereby it is euident that euen these most excellent churches of the Apostles hauehave erred. But there is an other Obiection brought againste vsus oute of the ballades of Salomon, and out of the fifth Chapiter of S. Paules Epistle to the Ephesians: where it is sayde, that the church is beautiful, and without spot or wrinkle: which place S. Augustine interpreteth, saying: that this puritie and holinesse is begon in this life, but in the life to come, vvhen through deathe vve shall putte of this fleshe, it shall be fully perfited, so as vve shal hauehave neither spot nor blemishe, but be moste perfectly pure. Héereunto we adde the woordesIohn. 13. Iohn. 15.John 13John 15 of Christe, who moste plainly expoundeth this matter in the Gospell, saying: He that is vvashed, needeth not saue to p. 8vvash his fete, but is cleane eueryevery vvhit. And againe he sayeth: EueryEvery braunche vvhichwhich bringeth forth frute, my father purgeth that it may bring forthe more frute. Novve are you cleane throughe the vvorde vvhichwhich I hauehave spoken vntounto you. He doeth not onelyonly say that the Churche is pure, but altogither pure: yea that it may bring foorthe frute: and yet neuerthelesse he speaketh of the washing of the féete, and of the purging which his father shall doe. Wherby we may easily gather and perceiue that the churche is cleane throughe the grace of God in Christ Iesu, and yet by hir owne nature, and through the manifold infirmities of the flesh, which shée retaineth euen vntill this temporall deathe, shée hathe néede to be washed and purged. Wherfore shée daily prayeth: Forgeue vsus oure trespasses, as vvee forgiue them that trespasse againste vsus. And S. Iohn the Apostle sayth: If vvee say vvee hauehave no sinne, vvee deceiue oure selues, and there is no truthe in vsus. …. Iohn. …. wherefore being deliuered from this miserable fleshe, we are made perfectly pure in the life to come, and frée from al blemishe. But so long as the Sainctes liue heere on this earthe, clothed with theyr flesh, they are subiecte to many infirmities. And therfore héereby it appeareth, that by this reason, the Churche bothe may, and dothe erre: although it cannot be moued, bicause shée is grounded vponupon the true rocke: and so long as shée heareth and foloweth the voice of her true pastor, shée erreth not.

The fifth Question.

By what markes or tokens may the church of Christ be knowen?

The Answere.

CHefely the Churche ofThe cheefe tokens of the Church. God may be known by the pure worde of God, perfect faith, charity, innocēcy, newnesse of life & the cōtinual calling vpō god in al her necessities. For Christe plainly sayeth: He that is of God, heareth gods vvord. And againe: My shepe heare my voice: p. 9but the voice of a straunger vvill they not heare, but vvill flee from it. And againe, In this shall all men knovve that you bee my Disciples, if you louelove one an other. And S. Paule: The sure foū dation of God abideth, hauing thys token: God knovveth vvho are his: and lette eueryevery one vvhiche calleth on the name of Christe departe from euyll. And againe: EueryEvery one vvhichwhich calleth on the name of the Lorde shalbe saued. And to this ende also appertayne theThe Sacramēts are signes of the Church. blessed Sacramentes, whome Christe hathe ordeyned as outwarde signes of his churche, and therfore oughte moste reuerently to be receiued of vsus, as they hauehave bene by the Sainctes before in true faithe as may appeare. Matth. 28. Mar. 16. Luk. 24. Act. 2. 8. 10. &c. 1. Cor. 10. &. 11. But bicause many godly men which are the true and liuely members of Christ, do oftētimes want the sacraments, not throughe contempte, but by reason of necessitie, being yet neuerthelesse knitte vntounto Christe and his members by true faithe, spirite, louelove, and newnesse of life, exercising themselues in all Godly studies, I hauehave placed the firste order of signes, as moste chéefe and necessarye, whereby the Churche may be knowen, yet not omitting these godly signes or Sacraments.

But nowe the Prelates of Rome The succession of Bishoppes.thynke and say that the true and lawefull signe of Christes Churche, is the orderly succession of Bishoppes in the Churche, wyth theyr spirituall gouernement: And bicause the Churche of Rome hathe suche succession, therefore they say that it is the true and primitiue Churche, and that they hauehave the true gouernemente of the same, so that who soeuer is oute of that gouernment, is out of the true Churche.

They call succession a contynued order, wherein one Byshoppe hathe succéeded in the place of an other, and hathe gouerned the Church euen from Sainct Peter the Apostles time, vntounto this Pope called Paule the fourthe. But they greatly erre, whiche thynke that any thing may be proued by succession, whylest they leaue oute tha… ▪ which is of moste force therein: That p. 10is, that if like as they hauehave succéeded in the place of Peter and the other Godly Bishoppes (which thyng we graunte them) they hauehave also succéeded them in the spirite of Christe, in Doctrine, in faithe, grauitie, godlinesse, humilitie and pacience.

Wherefore sithe they wante thys poynte, being the chéefest (as all menne knowe and finde by experyence, so as it neadeth no further proofe) theyr vaunte of succession, is nothing els but an idle sounde, to bleare the eyes of those which are simpie.

Saincte Paule the Apostle sayeth thus: Bee yee folovvers of mee, euen as I folovve Christe: Whereby appeareth,Success…ō proueth nothing. that Succession taketh his force and effecte onelyonly in Christe, wythoute whome, it neyther proueth or aua…eth any thing.

Wherefore euen in theyr owne Canons it is thus wrytten. Dist…n. 40. It is not an easie matter to stande in the place of Peter and Paule, and to occupie the seate of those vvhiche raigne vvith Christe.

Bicause it is sayde, they are not the children of holy menne, vvhiche occupie the place of holy men, but they vvhiche exercise the vvoorkes of them. VVee, therefore vvhichwhich gouerne, oughte to be knovvne, not by the Noblenesse of birthe or of the place, but by the excellencie of oure manners, not by the famousnesse of Cities, but by the puritie of Faithe: The seat maketh not a priest, but a priest maketh the seate: the place sanctifieth not a man, but the man the place: EueryEvery priest is not holy: but eueryevery one vvhichwhich is holy, is a prieste. Hee that occupieth the seate vvell, receiueth honoure of the same: But he that vseth it euil, dothe vvrong vntounto the seate.

By these woordes it is manifestly taughte that the chaire or seate wherin holy Bishoppes hauehave sette, or succession, is nothing woorthe: excepte he be also holy, which succéedeth in the place of holy menne, imitating the steppes of those, which were before him: but if he be wicked, he then receyueth no honoure of the seate, but dishonoureth the same. Wherefore these Prelates may p. 11nowe consider what honoure they receiue by their succession, whiche dayly (to the ende they may bring vsus into contempte) they obiecte agaynste vsus. The highe Priests and Prelates, who in the time of Christe, did set on Moses chair, could hauehave deriued the petigree of their succession from them selues euen vntounto Aaron, but bicause their life and Doctrine did not agrée with the life andSuccession of Bishops against Christ and hys Apostles. Doctrine of Aaron and other godlye Priestes, their succession auailed nothing against Christ and his Apostles: neyther were Christ and hys Apostles false Doctoures, or disseuered from the true Churche, bicause they were not able to proue theyr succession as the Pharisies coulde: For the woorde of God and the institution of Christ was sufficient for them.

Wherefore sith euen wée also now hauehave on oure side the woorde of God, and the institution of Christe, there is no succession of Bishoppes that canne proue vsus to be no Christians, or to be oute of the true Churche. The Histories of Popes and other like Prelates, which are written, yea euen by theyrSuccession degenerated. beare frendes and defendoures, doe sufficiently …e…ie that almost al of them, hauehave obtained this dignitie and place, by moste …ilt…e meanes, by Symonie, wi…ked artes, violence, murthers, and tray…erous conspiracies: wherefore if it woulde ple…le them a little more narowly to consider héereof, they shoulde …nde by better aduise, there were no i…lt cause to bragge of theyr succession, but rather to burie the same in silence, sith by it their euilles and horrible filth…esse is so clearly detected. But God hathe …one this, to the ende the trutheOf the Apostolicke seate. might be reuealed, and the go…ly warned to gather them selues together vnderunder our head Christe, and into hys true Churche.

In times paste aboute a thousande yeares agone, it was an vsuall kinde of speache amongste the Fathers, to say: The Apostolike seate, the Sea of Antioche, of Alexandria, of Rome. But by the name of sea or seat, they did not vnderstande only the seate or place, oute of the which the Bishoppes …f those Cities p. 12did teache, but rather the Doctrine which the Apostles and their Disciples preached first in those cities. Wherfore the ancient Bishops, which by lawfull election obtained any of those seats, did preache, defend, publishe, and preserue in the church, the Apostolicall doctrine, and that oute of the wrytings▪ of the blessed Apostles. But where is nowe I pray you the Apostolike seate? Where are the bookes and preachings of the Apostles? Where is theyr holy life? What Doctrine teache they, and in what sorte liue they now, which boast of the Apostolike seate? Teache they and gouerne they not contrarily to the Apostles Doctrine? There is no néede to speake muche of it heere, for all men sée it, and knowe it, yea they finde by experience, that they are so shamefully wandered from the Apostles, that if nowe the sayde Apostles and holy Bishoppes of the primitiue churche, shoulde come amongste them, and beholde the pride and pompe which these Prelates vse in their gouernemente, they woulde not onelyonly disalowe them for theyr successoures, but also accuse them for their ennimies. And Paule truely speaketh very well, of this kinde of succession of Prelates in the. 20. of the Actes of the Apostles: For I knovve What Paul teacheth touching the succession of Byshoppes.(sayth he) that after my departure, ther vvil come amongste you gredy vvolues not sparing the flocke: Moreouer of your ovvne selues shall men arise speaking peruerse things, to dravv disciples after them. But when Paule spake these things where (I pray you) was there a more holye congregation than his disciples? And yet notwithstanding he sayth: Oute of you, yea euen oute of your ovvne selues, there shall come euill and wicked men which shall scatter and destroy the flocke of Christe. Wherfore it is no wonder to hear that at Rome, & other places, there were in times past holy Bishops, in whose places now, succéedeth most wicked men, corrupte, bothe of doctrine and lyfe. And in that parte addeth that these things shall shortly come to passe after his departure or deathe, we may easily perceiue that to be of no force which the p. 13Popish Prelates so often alleage, saying: It is impossible that errors should be of so long cōtinuance in the Church, neither that God woulde suffer errors so long to remayne. And agayne: that it is impossible that in those places wherein the Apostles hauehave preached, and so many godly Bishoppes hauehave bin resident, all corruption and abhomination should now altogither reigne. But all men sée what the state and conditions of these things are: yea and moreouer (with greate gréefe and sorowe I speake it) it is euident vnderunder what gouernement, and in what miserable corruption, the auncient and chiefest churches of the East partes are nowe in these dayes. But of all these things the blessed Prophetes and Apostles hauehave spoken and forewarned vsus, to the ende we should not thereby be offended, nor seduced by any.

The. vj. Question.

Whether they do beleeue that the christian Church is not only visible, but also inuisible?

The Answere.

IT behoueth in this place to vse some distinction. For the congregation of the saincts which are in heauen (althogh we behold them with-the eies of our faith, & desire to be coupled with thē in the rest & ioy which they possesse) yet are they inuisible to the faithfull which liue here on the earth touching the bodily sight. Furthermore, …ith God alone knoweth the harts, & that he only knoweth who are faythfull, and who not, and bicause many doo boste them selues to bée faythefull, whiche notwithstanding are nothing so, but are mere hipocrites, which thing none séeth but God alone, yea and bycause many tymes men iudge those to be wretched …inners, and abiectes from God, which p. 14yet neuerthelesse are not separated frō him, but are better affected in their heart towards God than we doo know, and are also knowne to him only: therfore in respect hereof also the church of Chryst is called inuisible. Agayne bycause the vniuersall churche of Chryst can neuer be gathered togither that we may wholly see it before the la…e day and iudgemente of our Lorde Jesus Chryst, it is also called inuisible. But she is not called inuisible, as though s…e were not at all: for we doo willingly confesse, that vponupon this earth the church of Chryst is visible also. For it is euident that the congregations of the Corinthians▪ Ephesians, Philippians. &c. are called of Paule the church, and we know also that eueryevery one of those faithfull in those churches were visible, althogh yet neuerthelesse y^e spirit & those spiritual gifts which they had were inuisible, but when they shewed foorthe them selues by the exercises of sundry vertues. But what needed this questiō? Or what profite cōmeth thereby to the faythful? Truly it tendeth …o th… e…de: the Popes and Prelates desire to bée accompted the visible Church, and hereby would fayne hauehave all power and authoritie to bée conueyed ouer vntounto them.

The. vij. Question.

Whether they do beleeue the Church of Rome to be the true catholike Church?

The Answere.

SE héere I pray you, theirWhether the Church of Rome be the catholick Churche. purpose, for to this ende groweth the drifts of all their arguments, namely, to hauehave vsus confesse the Churche of Rome which now is, and the head therof, the Pope, to be the true & onelyonly Church of Chryst, which the faythfull throughout the whole worlde without all maner of question, ought to beléeue and obey: as shall manifestly appeare by the questions following. And this question truely is very absurde: for it is alone, as if it should be demaunded whether p. 15any one citie in a Realme be the whole Realme or no? Or, whether that any one man in a multitude be the whole cōpany or no? Or, whether the hand or foote of some one body, be the whole body or no? For before I hauehave already shewed that this worde Catholike signifieth vniuersal: and yet I am not ignoraunte also that it may be taken for any faythfull man. But by these questions they openly shew vntounto the world their foolishnesse, or rather their excéeding and int…lerable pride whilest they woulde hauehave vsus to acknowledge one parte to be the whole, and to hauehave full power and authoritie to gouerne in the whole kingdome, company and body. Wherfore to this question: VVhether the Church of Rome be the true catholikeWhat vve ought to thinke of the auncient Churche of Rome. Church or no, I answere thus: If they demaunde of the auncient Church of Rome, to the whiche Paule wrote his Epistle to the Romanes, in the which also he remayned a prisoner and preached by the space of two yéeres: then I confesse the same to be the true and faythfull Churche of Chryst: but not the vniuersall Church, or the head of all other churches, but only a member of the vniuersall church vnderunder one head Chryst, of like and equall power with other the churches of Chryst whiche are heere on the earthe: and that the Ministers thereof are of no greater power and authoritie than the Ministers of other Churches. The lyke hathe Saint Hierome written concerning the Churche of Rome, and the Byshoppes thereof in these woordes: Neither is it to be thought that there is one Churche of Rome, and an other of the whole worlde. For where so euer a Byshop is, whether it be the Byshop of Rome, or of Eugubiū, or of Constantinople, or of Rhegiū. &c. he is of like authoritie, and like priesthoode. By the whiche woordes he teacheth, that the churche of Rome is no better than other churches, wheresoeuer they be in the whole woride, and that the Byshoppes thereof hauehave no more power or superioritie of Priesthoode, than other Byshoppes, whether they bee in small or in greate Cities. But if they p. 16demaunde of the Churche of Rome, whiche nowe is in the sorte and manerThe new or late Church of Rome is not the Catholicke Churche. as all men sée, vnderunder these Byshoppes, and as it hathe bene also of late by the space of a fewe hundred yeres: I aunswere, that it altogither differeth from the state of the auncient and Apostolyke Churche of Rome, and therefore may in no wyse bee acknowledged for the vniuersall and catholyke Churche, whereof it boasteth. For the signes of the true Churche of Chryst, buylte by the Apostles at Rome, and else where, are no more there to be sounde: Namely the spirite of Chryst, whych loueth pure, modest, and humble hearts, and departeth from all impuritie, arrogancie and pride. Yea the worde of truthe, and that only voyce of the true Pastor, is not onelyonly, not hearde any more, nowe in the Churche of Rome, purely, and truely taughte, but it is also forbidden, and persecuted, with fyre and sworde: on the other side the doctrines of men, whiche is contrary to the worde of GOD, is by violence and all manner of deceytfull means mainteined and thrust vppo… …. That sincere fayth, which ascribeth all mans saluation to that onelyonly Me…iator betwéene God and man, very God and very man our Lorde Jesus Chryst, is obscured: and those things which are to be sought in Chryst, are appoynted to be founde in his creatures, and in the workes of men. The inuocation of God due to him alone, through our only mediator Jesus Chryst, is turned from God, and attributed to many other his creatures, whome they by images doo represent vntounto the simple and all other christians, to be honered, euen in their temples. The Sacraments of Chryst are moste shamefully abused for lucre, and are so mingled with the opinions and ordinances of men, that the sinceritie and firste institution of them, can very hardely be perceiued, yea euen of the faythfull. What kinde of charitie and peace is in the Romishe Churche (from the which what great and exceeding bloody battels and spoyling of men and Regions are sprong vp and dayly doo arise within these fewe hundred p. 17yeares, in the whiche an innumerable number of widdowes and fatherlesse children are encreased) excepte they would willingly be blind, all men hauehave knowen to be tootoo much. But this miserable matter is rather to be lamēted, than as doubtfull to be proued: like as also the things whereof I hauehave before spoken are too wel knowen, and that to the whole worlde. And touching the lyfe and maners of the Romish courte and churche, especially the principall states and chéefe spirituall persons, it is right euidently knowen: whereas neuerthelesse Paul saith, that those which1▪ Cor. 5. 6. Ephesi. 4. 5.1 Cor 5:6 name them selues Christians, and yet without repentance serue Idols, are couetous pillers, shamelesse whoremasters, adulterers, drouned in all other filthy and abhominable wickednesse, giuing them selues to gluttonie & dronkennesse, hatred and backbiting, shall neuer possesse the kingdome of God: yea, and no christian ought to hauehave any company or felowship with suche. And sithe it is so, eueryevery christian may hereby gather what he ought to thinke of the churche of Rome, and whether he oughte to bée bounde to that Churche, or rather flée from it, rather to Chryst and hys true Churche, as the Lorde hym selfe hathe taughte hys in the seuententhe and eyghtenthe Chapters of the Reuelation. Truely it is very lamentable, that so greate turmoyles and vexations of godly men, shoulde be for the Romishe Churche: and that suche rumors shoulde be blowen abroade, as thoughe shie were styll euen as the primatiue Churche of Rome was, when all men may sée, what manner of Churche shée is, what is doone therein, and what wée may hope to hauehave from thence. Therefore wée muste departe and flée from hir, and cleaue to Chryste our Lorde, and to hys Christian Churche, whiche in déede wée confesse to be holy, and the communion or felowshippe of all the Saincts.

p. 18The. viij. Question.

If any man doubt of the church of Rome, that then he shewe where the true and Catholyke Church of Chryste hath hithervnto ben, or as yet is, and that he name the place wher the Church is, and where it may be founde?

The Answere.

THe Donatistes, agaynstTo tye the Churche of Christ to on… place only. whō blessed Augustine wrote, dyd thinke that the Churche of Chryste was tyed or bounde to one certayne place, and that she coulde bée founde no where, but in Africa. and the secrete corners of the Donatistes, bicause they thought that in al other places she was extincted or put out. In like sort these men go about to include & bring y^e whole church of Christ into y^e Papal See of Rome, so as there should be no christian church, but at Rome, and that churche whiche agréed not therewith, to bée excluded from Chrystes churche. And therefore they hauehave excommunicated the Grecian and Easte churches, and hauehave herevppon stirred vp gréeuous troubles, offences, and braulings in the whole vniuersall churche of Chryste. But to this Question we aunswere thus: Bicause the churche of Chryste is catholike or vniuersall, it can not be bound, tyed, or shutte vp into one certayne place: for how can it otherwyse be called the catholike or vniuersall church? Therefore if it continue to bée catholyke (as the vndoubted Truthe dothe testifie) then it both hath bene in times paste, and is nowe also in those places where the true members of Chryste are: for those onelyonly are they which beléeue in him, call on him, worshippe and honour hym for their onelyonly Pastor and Sauiour, and hauehave those principall tokens, whereof I hauehave spoken before. And thus hauehave I shewed you the place wherein the true and vniuersall Churche of Chryste hathe héeretofore p. 19bene, and is yet to bée founde. And wée speake of the vniuersall Churche, whyche is on thys earthe, and not of that whiche is in heauen, bycause the place thereof is knowen and manyfest vntounto the faythfull.

But what aunswere wil these PrelatesThe …spell tooke not hy… beginning frō Rome. make to that, that there was a glorious and scattered church of Christ throughout the worlde, before there was any Church of Chryst at Rome, the whiche was not called the Churche of Rome, but the Churche of Chryste, and was in eueryevery place where any faythfull were? For the Popish Prelates them selues doo confesse, that Saint Peter came to Rome the second yere of Claudius the Emperour: and that was tenne yeres after the ascention of Chryste, and that there he dyd beginne and preache the Gospell. For the gospel sprang not vp first at Rome, but it dyd spread from Hierusalem to Rome, and so into the whole worlde, wherevppon some hauehave called Hierusalem the mother Churche. Therefore the Romishe Churche hathe ouer soone and to quickly, desired the gouernment of other Churches, and for that cause hathe stirred vp turmoyles and discordes: no smal confusion and trouble, to the vniuersall Church. Furthermore, not onelyonly in Grecia, but also inThere are many countryes that dothe not acknovvledge the Pope. the south and in the east, there are many faythfull, whiche not onelyonly doo confesse Jesus Christ, but also worship, cal vponupon him, & serue him, and doo vndoubtedly appertayne to the kingdome of Chryst, although they be subiect to the ciuill gouernement of the tyrannous Lurke, and such like tyrants. Yet none of all these men care any whit at al for the Byshop of Rome, the church thereof, or for any customes or Ceremonies by the same Churche deuised or ordeined, beeing contrary to the worde of God: I say, they esteeme them no more than we in this our age, and in this our countrey esteeme them. And doo they not nowe therefore appertayne to the Churche of Chryste? Wherfore, it is euident, that Chryste hathe his church, yea euen in those Countreys. But when as in tymes paste, the Byshop p. 20of Rome desired certayne of those Nations, to submitte them selues vnderunder the Churche of Rome, they (as the Storie testifieth) aunswered: VVee knowe your power and your pride: we can not satisfie your couetousnesse, nor wyll suffer your tyrannie and vnlawefull luste: and therefore as wee are, so wee wyll remayne. And yet these godly men refuse not to obey the Chrystian Churche, but onelyonly they doo refuse to obey the vnlawefull luste of these pontificall Prelates, and yet notwithstanding, louelove and serue Chryste, yea so muche the more, for that they submitte not them selues to the Byshop of Rome.

The. ix. Question.

Whether they do beleeue, that without the Churche of Rome there be no saluation or remission of sinnes? and whether they doo also beleeue that all those which separate thēselues willingly from that church, are to be condemned as Heretikes, and Schismatikes?

The Answere.

LEt vsus make some differenceOut of the christian Churche there is no saluation. betwéene these questiōs: whether there be any saluation or remission of sinnes without y^e churche of Rome? Or again: whether there be any saluation or remission of sinnes without the Christian church? For thus truely we suppose & say, that there is no more saluation to be looked for, without the christian church, than there was health to be loked for in the floud without y^e arke of Noe. For our sauiour Chryst Jesus, the remissiō of sinnes, and al other good gifts of God, y^t are declared vntounto vsus by the preaching of the gospel, & are written in our herts by the holy ghost, vntounto eternall lyfe, are only to be founde in the communion or felowship of saincts. For without the Churche there are p. 21many erroures in this world, as of the Gentiles, Jewes, Mahomets, & diuers other Heresies, yea the lawes and superstitious constitutions and Ceremonies of the Popes, which all are vnknowne and repugnant to the churche of Christe. Wherfore, we say that saluationThere maye be saluation without the Churche of Rome. and remission of sinnes, may very well be had withoute the churche of Rome. For the faithfull which beléeue Christes woorde, and féele the power of faith and redemption of Christ, and in the meane while beholde what is done in the church of Rome, wherein Heauen, remission of sinnes, and all other holy things are set out to sale, and are bidde to be redéemed with oure vnrighteous riches, as by the shamefull mart of their indulgences it appeareth: doe not long abide in suche a churche, nor studie not to be pertakers of these knackes: but flée with a quiet and faithfull harte, without money, to the onelyonly grace of God, bicause Esaie in hys. 55. Chapter, sheweth that euen for thys cause, the Lorde speaketh vntounto, and reproueth men, for that they come not to him, but lay oute their money for those things, which profitte nothing to theyr saluation. Let therefore eueryevery man I beséeche you, reade the fiue and fiftie chapter of this Prophet. And how suche buying and selling in the churche, displeaseth bothe Christe, yea and Peter, (of whome the churche of Rome dothe so busily, but yet without cause bragge) Christe himselfe declareth by his example, in that he draue twise out of the Temple the buyers and sellers, yea euen with whippes: Iohn. 2. Matth. 21. In the Actes of the Apostles also it is wrytten: That when Simon Magus sawe the holy Ghoste was giuen of the Apostles by laying on of their handes, he broughte money vntounto them, saying: Geeue mee also this povver, that on vvhome so euer I lay mine hande, hee may receiue the holy Ghost: but Peter answered him: Let thy siluer perishe togyther vvith thee (or as some doe interprete it: Let thy mony be vvith thee into perdition) vvhichwhich thinkest the gift of God may begotten vvith mony. For thou hast neyther parte nor felovvship p. 22in this doctrine: for thy hart is not right before God. Act. 8.

And bicause God, héere by Peter, cursseth all those which are not of an vprighte harte, and pronounceth them to hauehave no parte or fellowshippe wyth Goddes electe, which make marchandise of his grace and other giftes, amongste whome, saluation and the remission of sinnes are the cheefest: And for that the churche of Rome cannot cléere hir selfe of this fault: therfore the faithfull séeke not saluation or remissions of sinnes in her, but flée from her vntounto Christe our Lorde, and of him by true faithe, they craue saluation and remission of their sinnes.

But the defenders and preachers ofOf the faythe and saluatiō of our forefathers. this pontifical church, do obiect against all these (as by the same to bring vsus into an infamie amongste the people) and say: if saluation and remission of sinnes be not obtained in the church of Rome onlye, then should none of oure forefathers be saued, sith they acknowledged none other but the Churche of Rome? Truely we hauehave a good hope of oure forefathers touchyng their saluation, but yet not for that they liued in the Romishe churche, and were subiect vntounto the tirannie thereof: but bicause they kept and helde truely and sincerely the chéefe summe and argument of the doctrine of Christes churche, to witte the xij. Articles of our Christian faithe, the x. Commaundementes of God, and that holy Prayer geuen vsus by Christe, commonly called the Lordes Prayer: which Principles of Doctrine, togither with Baptisme, are not found or inuē ted by the Romish church, but procéede from the holy Apostolike doctrine, and hauehave remained cōtinually in y^e church, euen vntounto this time, God by his mercifull prouidence so gouerning the matter, that amongst so many lawes, Decrées and Ceremonies of the church of Rome, yet these chefe principles might be preserued pure, and vntouched. Yea also God so gaue hys grace vntounto the godly, that in most extréeme necessitie, and in the very houre of death, they for the moste parte hauehave despised and contemned all the superstitions of the Romishe p. 23bishops, and hauehave wholely committed them selues to the grace of god, and to the death of Christe, and hauehave so remained, euen vntounto deathe in the confession of the Articles of the Faithe, and making their petitions onelyonly by the Lords prayer. For although in al ages, men hauehave bene oppressed with the errors and superstitions of the Bishops, yet hath God euen in the very houre of deathe, moste mercifully vouchsafed to bestowe his grace, as we may sée by the théefe on the crosse, and therefore he did not reiect them bicause of the vnhappie state of the papacie. Furthermore, in al ages there hathe euer bene some godly men, which neuer liked wel of the citie of Rome, the Pope, their Priestes, nor manner of life: but hauehave maruellously complained from time to time, of theyr greuous burthens. Yea furthermore in eueryevery age, and chefely in the extréemest tyrannie, and most pride of the Romish churche, God hath euer stirred vp learned mē, which hauehave instructed the godly, and preached oute of the woorde of God the true saluation in Christe, and hauehave reuealed the Hipocrisie of those which were called the spiritualtie. And althoughe the moste parte of those godly menne were put to deathe, euen as Christe, the Prophetes, and Apostles did foreshewe, yet their Doctrine hathe continued to the comforte of the electe: so as thereby God hathe in all times, yea euen in the middest of moste wicked Papistrie, had his electe. So euen then, as likewise nowe, it happened as it did in the time of Elyas: For when he thoughte him selfe onelyonly to be lefte alone of all the faithfull, and that the churche was quite ouerthrowne: God answered vntounto him, saying: I hauehave seuen thousand men vvhichwhich neuer bovved3. Reg 19.1 Kgs 19 their knees vntounto Baal. It is therefore withoute all doubte, that Christe hathe his electe at all times, who neuer bowed their knées vntounto papistrie, neither yet heereafter will: yea and that bicause in the Reuelation of Jesus Christe vntounto John, it was shewed that after manye and gréeuous daungers, whiche shoulde happen to the Churche, there was sealed many thousandes, yea an p. 24infinite number of menne, to whome these troubles should be nothing hurtfull.

But althoughe many of oure forefathers, did more earnestly cleane vntounto the Papisticall Doctrine, than was méete for their saluation to be done, as I hauehave saide alreadie, bycause there was Prophesied a greate myserable departure from the Faithe: yet héereby it followeth not, that the Churche of Rome shoulde be the onelyonly Catholicke Churche, no more than it shoulde followe that the Churche of Jeroboam shoulde be the true Churche of God, bicause the greatest number of the Israelites did a long time cleaue vntounto it.

Yea euen in this time there were a greate number in Israell, which were not foorth with condemned, bicause the kingdome was wickedly gouerned by Jeroboam.

For God hath his electe in all ages, for whose sakes chéefely he sendeth his Prophettes to detecte the erroures, and teache the truthe.

Furthermore we thinke, they mayWhat is to breede Scismes or Heresies. lawfully be counted for Schismatikes and Heretikes, which with a sette purpose followe their owne minde, and separate them selues wickedly, and peruersly from the holy catholike churche of Christe. To separate him selfe, or to be a Schismatike, or to holde an Heresie, we take to be all one thing. For in the Germane tong, an Heretike is called Kaetzer, deriued from the Hebrew woorde Kazar▪ which signifieth to cutte or to separate. And therfore in the Germane tong we call a torne clothe or fleshe that is cutte into péeces Zerkaetzeret, that is seperate, cutte or torne. Wherefore this woorde Schismatike, which is also an Heretike, signifieth an author of Schismes, factions and discordes, and not one that defileth hym selfe with lust, contrary to nature, and is to be punished with fire. And althoughe the Germanes doe name him, that defileth him selfe with luste, contrary to nature Katzer▪ bicause he hath violated and broken the league and order instituted by god, wherof the scripture p. 25testifieth, that whē all liuing creatures wer brought before Adam, there was not one found like vntounto him, with whom he might hauehave companie and be coupled: wherfore God framed the woman out of the side of man, and ordained that they shuld be ioyned together in marriage, and so to be made one bodie. But y^e Latines deriue these words, heresie and Heretickes, from this word Election or chusing. For God hathe moste diligently and plainly prescribed by his Prophetes and Apostles in hys holy woorde, what we ought to beléeue and to doe, and therfore sayth: yee shallDeut. 4. 1….Deut 4:1 do vvhat so euer I commaund yee, neither shalt thou adde any thing thereunto, nor take any thing therefrom. Neyther shall ye do eueryevery man, vvhatsoeuer seemeth good in your ovvne eyes, but vvhat I command you, that shal ye doe. Whosoeuer therefore is disobedient, & deuiseth and chuseth such things, which God by his word hath not cōmaunded, and héereby separateth himselfe frō the word of God & the true folowers therof, & applieth vntounto him selfe a peculiare way and order, alluring also others to folowe the same, and is arrogant, obstinate, contentious, and disobedient, and thoughe he be diuers and sundry times admonished, doth yet neuerthelesse perseuere and abide therin, such a one doth the fathers call an hereticke. For the Latines interprete this woorde heresie by the name of sectes: and these woords sectes and sectaries are vsually receyued in common spéeche. But bycause they are deriued from the Latine tong, many simple people doe not perfectly vnderstande them. These woords sectes and sectaries, are deriued from the woorde which signifieth to cut: as when an whole péece of wood is hewen or cut into diuers partes: or when those which were first of one minde, doe nowe disagrée, and are deuided into sundry opinions, so as almost eueryevery one hath a seuerall opinion with him selfe: and so these partes being thus separated, are called sectes: euen as amongste the Philosophers were sundry sectes, as of the Epicures, Stoickes and Peripatetickes, amongst whome eche secte had his peculiar p. 26or proper opinion. Yet notwithstā ding, the fathers doe make some difference betwéene these words heresie and schisme, of which difference there is no néede héer to speake, sauing only to note that eueryevery schisme is not heresie. For when the Apostles begā first to preach and builde the churche, that is to say, to bring a peculiare people bothe of the Jewes and Gentiles vntounto Christe, and that they might seeke al things in him, their Doctrine was called heresie, as plainly appeareth. Acts. 24. And bicause the Doctrine of the Apostles did differ much frō the doctrine which héeretofore had bene taught amongste the Jewes, they called it heresie, supposing it to be a defection or separation from y^t which they iudged to be the true faith.

Wherfore, whersoeuer any discord,Where in the vnitie of Christes Churche doth consist. schisme, or heresie is begonne, it muste néedes followe, that there was first an vnitie, which is nowe deuided by the Heretickes: wherupon wée must perfectly know what that vnitie is, which the Heretickes so deuyde, by meanes whereof they take thys theyr name. page missingtrue church of Christ, which putteth hir trust only in god the father, through our lord Jesus Christ his son, by the power of the holy ghost. Yea also y^e sacramēts of▪ Christ, Baptisme, & the Supper of the Lord, serue to this purpose, by which y^e godly binde them selues to God, & mutually knit thē selues together in louelove. And this therfore is that whole summeAn example of the breach of vnitie in the Churche and faythe. or vnitie, which being separated, maketh heretickes. And we hauehave exāples héereof, in the auncient people of God, to whō God gaue in cōmaundement, that they should louelove him with al their hart, with all their soule, with all their strength, and therfore he included them into one churche, gaue them one lawe, made one couenaunt with them, instituted amongste them, one Tabernacle or Temple, one arke of couenaunt, one altare, Sacrifice and Priesthoode. Yea their sacramentes, that is to say Circū cision and the Passeouer, serue also to this vnitie, teaching them y^t they were all one people, vnderunder one God, & in one faithe. And therefore he forbad them to worship or serue strāge gods, that is to p. 28say, to hauehave in steade of God, or of a sauior, any thing whatsoeuer besides him selfe, who is the true and liuing God. He also forbad them to hearken after strange religions, or to worship him or offer Sacrifices vntounto him, in any other place but in y^t only, yea and after y^t sort, which himself had ordained. But Jeroboam king of Israel, did first manifestly, cōtrary to the ordinances of god: For first he separated the vnitie of y^e church into diuers parts, and brought. x. tribes frō the only temple, altars, priesthoode, sacrifice, & brue them frō the appoynted & written seruice of God, built two tē ples after his owne minde, in which he placed idols, built altars, & chose priests after his own wil: wherof we mai read in the first of Kings, in chap. 12. & 13. And this was the chefest heretike or deuider of gods church▪ for the which oftētimes he was moste sharpely reproued by the word of God. Then after this mā came King Achab, who besides this, added héerunto the worshipping of Baal, and so ledde the people yet further from the true & right way: wherfore God rooted out bothe them, and all their posteritie.

Againe, after that the blessed ApostlesThe first Heretickes & Scismaticks in the Churche. had preached Christe, and all saluation of man to be contained in him, and on this foundation hauehave builded the churche in this worlde, lefte their wrytings and the bookes of the Prophetes, (wherin is contained the fulnesse of all good doctrine) vntounto the same: they foreshewed in their wrytings, that there should come suche which would deuide or tear their doctrine, faith, and church: And in shorte space after, suche entred into the churche, and hauehave daily encreased: Of whome some denyed the Trinitie, some the deuine, and some the humane nature of Christe: Other some of them did extenuate or take away the corruption of manne, or as some call it, Originall sinne, and some did attribute righteousnesse and saluation of man, to mannes owne power, and frée wil, to the workes of the lawe, and merites of men, and that cleane contrary, to the frée grace of God. And eache of these most lamentably, hauehave torne and rent the holy scriptures and the church, p. 31to the ende they might establishe some peculiar opinions, and by those crooked sleightes to seduce the foolish, and leade them from the onelyonly way and Apostolike churche, to their vtter destruction: which sleightes and péeuishe opinions, they either hauehave deuised of their owne braynes, or else receiued them frō other traditions without the warrant of the holy Scriptures: and hauing thus receiued them, they moste obstinately defende and teach them. And therfore the auncient fathers hauehave righte worthely counted and estéemed them for Schismatikeswhither they be Heretycks which in our age doe peache the Gospell. and Heretikes. Wherfore if any nowe in these our dayes doo rayse vppe, or renue any of the aforenamed Heresies of sedicious opinions, or deuise any thing of them selues, contrary to the Scriptures, or doo otherwyse rent and deuide asunder the scriptures and the holy christian Church, and attribute that vntounto them selues, whereof they hauehave spoyled Chryst: and béeyng neuerthelesse better instructed oute of the worde of God, wil not reuoke their foresayde errours, but preache vntounto them selues an other God, an other Gospell, an other Chryst, renting the hearts of the faythfull, teaching them not to louelove one god with al their harts, but other Gods also, not to pray vntounto God onelyonly, but to other creatures, to serue them, worship them, & pray vntounto them. Agayn, they teach not al saluatiō and health to be in Chryst alone, but to be in other creatures also: & that christ is not in the holy scriptures so called, a pastor, head, chéefe bishop, aduocate, and intercessor, sacrifice for sinnes, the righteousnesse, & redemption of the faithful, as thoughe these were so proper vntounto him, that to this end none other things might be ioyned to him. Furthermore if they vse y^e Sacraments for any other purpose than for the conseruation and increase of the vnitie of the Church: If (I say) either euen wée our selues, or any other doo the things wherof I hauehave spoken, they are vndoubtedly to be suspected of Heresie, as the authors of sectes and discordes in faythe and the true Churche of Chryste. Wherefore …ithe wée giuegive our whole diligence, labour p. 30and studie, that the Auncient and Primatiue puritie and vnitie of the fayth and christian Apostolike Church may be restored, and that Chryst may obteine that reuerence in the heartes of the faythfull which is due vntounto him, and wée in this lyfe may lyue holily, and in the lyfe to come eternally in him: I hope that no good and godly man can then slaunder or condemne vsus for Heretikes, bycause we hauehave forsaken, (not the aunciente Churche of Rome in those things whiche shée had common with the vniuersall Apostolike Church) but this latter Romishe Churche, yea and that onelyonly in those thinges whiche to moste shamefull abuse and offence, shee hathe deuysed and ordayned, not by the authoritie of Goddes woorde, but of hir owne brayne: yea and moreouer, bycause shee is fraughte with all horrible filthinesse, and that our Lorde commaundeth vsus to go out of hir. Rom. 16. 2. Cor 6 Apoc. 18. &c.