6. CHAP. VI. Of Schism, and whether the Gospellers be Schismatics because they have alienated themselves from the Papist

6. CHAP. VI. Of Schism, and whether the Gospellers be Schismatics because they have alienated themselves from the Papist

CHAP. VI. Of Schism, and whether the Gospellers be Schismatics because they have alienated themselves from the Papists.

I will divide this defense into three principal pointes. First I will show that there happened most just causes of our separation. Secondly, I will prove that this separation was necessary for us. Thirdly, I will make it plain, that we have not departed from the Church, but have rather returned to the same. But before I enter to the explaining of these things, I mind to speak somewhat of Schism. The word is a Greek word derived in Greek ἀπό τοῦ σχίζειν, which is, to divide, to cut and hew in sunder. But between Schisms and Heresies, Augustine against Cresconius Grammaticus so distinguisheth, as a Schism is called a late separation of the congregation, by reason of some diversity of opinions, the which when it hath waxed old, is called a heresy. Howbeit it seems not very likely to be true, that these should differ one from another by the difference of newness and oldness. This doth rather agree, that men may be infected with schism, who nevertheless retain the self-same faith as it hath oftentimes happened in the papacy. And the property of heresy is, that it taketh some opinion to be defended severally from others, the which is repugnant as well to the word of God, as to the

common faith. Yet doth Paul in the first Epistle to the Corinthians seem to confound these two. For he accuseth them both of Heresy and Schism.

2. It must not be passed over that Augustine affirmeth hatred against the neighbor to be the cause of Schism. And of this hatred there may be showed four chief parts: namely, that men among themselves, as touching the principal points do not consent: and therefore Paul wished that the Corinthians were agreed and joined together in one mind. Secondly, they oftentimes jar in those things, which are derived and concluded of principles: and therefore the Apostle added: That they may be knit together in one and the same opinion. It also happeneth sometime, that although they agree in mind and opinion, yet are some so in love with their own phrases and form of speech, and so obstinately maintain the same, as rather than they will forsake them they will be separated from their brethren: therefore

Paul wished that they might speak all one thing. Lastly they therefore hate their brethren, because some made one their guide and some another, as it happened among the Corinthians: of whom some said: I hold of Cephas, I of Paul, and I of Apollo, and everyone hated another which held not with that guide with whom he held: and as it appeared in the Church of Rome when two or three Popes lived at one time. These things being marked, it may easily be gathered, what is Schism, that is to wit, it is a separation of a congregation through the hatred of brethren, because of the diversity either of mind, or opinion, or speeches, or election of governors, which things do both breed and increase that hatred.

3. Howbeit we must understand, that all Schism is not good or evil. For there is, which thou mayest not condemn, and which thou mayest justly allow. It is no separation except it be of the parts from the whole, which whole when it shall become evil, if certain parts divine themselves from it,

because they will not be corrupted and infected, the departing shall be commendable. So is Abraham commended, because he departed from the Chaldeans and from his own country. A good separation also there was of the Proselytes, who sundering themselves from idolatry, went unto the people of God. Also the departing of Christ and of the Apostles from the Jews is altogether commendable, especially seeing Christ himself said, that he came not to send peace but a sword, and to sever men from their own household. It also happeneth sometimes that all the parts of some whole be evil. And it profiteth the godly that those be drawn one from another, to the intent they may languish and be enfeebled. And to that purpose, Paul when he was come into great danger, set the Pharisees and Sadducees at debate one against another. It was profitable also, for preaching of the Gospel, when the Jews disagreed among themselves as concerning Christ. A part said of him: He is good, seeing he doeth so many signs: but others affirmed that he was evil, and that he could not be of God, seeing he brake the Sabbath day. But if the whole itself be good, and some parts being putrefied and defiled are departed away, such a schism must be detested, and we affirm it to be evil. Wherefore it is a pernicious thing, because the nature neither of the parts, nor yet of the whole is preserved. Which that we may understand, a certain distinction of the whole must be considered as it is taught of the natural Philosophers. One is called ὁμοιομερές and it consisteth of like parts: as is water, blood, earth and such like. If a division be made, doubtless the powers of the whole do after a sort perish, for by that plucking in sunder it is weakened, but in the parts the nature of the whole is preserved. For every part of water is water, and every part of blood is blood. Another whole there is found which they call ἑτερογενές, which consisteth of the diversity of parts: Such be living creatures made of diverse

members: yea and plants consist of diverse parts. These things if a man divide, neither the whole nor the parts will stand. A man being drawn asunder into parts ceaseth to be a man, and his parts be no more the members of a man. And the Church seeing it is a body of diverse parts when it is divided, both itself after a sort is ruined, and the parts thereof being distracted do perish, seeing they fall from eternal life. So as they that separate themselves in an evil Schism, both destroy themselves, and as much as in them lieth destroy the Church, unless that Christ be present to restore and preserve the same. Wherefore the vice must be shunned as a pernicious thing.

4. Now must we see whether our separation be evil or good. I affirm that it is good; First because it hath most just and very good causes, the which I will in this order recite. The first cause is: In the Church, there can be no conjunction between them which retain not the faith. Our adversaries have cast away, and retain not the faith, so as there can no knitting together happen between them and us. That they have departed from the faith, hereby it appeareth, in that they have cleaved to traditions, neglecting the word of God. But faith is by hearing, and hearing by the word of God, as Paul testifieth. Further there can be no fellowship with them, which by a mighty, and well near tyrannical violence, obtrude unto us heavy and intolerable burdens, a great deal more than false prophets would lay upon the Gentiles being converted unto Christ. What may we here do? In times past the Lacedemonians said unto the Athenians: If ye shall command things that be more hard than death, we will rather die than do them.

Thirdly, our adversaries usurp more unto themselves than Paul thought did appertain unto himself. He wrote in the 2nd Epistle to the Corinthians the first Chapter, Not as though we have dominion over your faith. By which

words he testifieth, that faith is subject unto none but unto the word of God, so as the ministers of the Church have no dominion over it: but (as Peter saith in the first Epistle the fifth Chapter,) They ought by admonishing and teaching to be helpers of the joy of the faithful, that is, of their eternal felicity. And he had said before: Not as though ye bare rule over the Clergy: by the Clergy he understandeth the people of God. The Church if it be generally considered, is one certain body of Christ: but it hath many parts, to wit, particular Churches, all which be called the lots and inheritances of God. Wherefore Peter would not that Ministers and Pastors, should behave themselves towards them like Lord's. Fourthly, Papists suffer us not to worship God purely and sincerely, if we be conversant with them. Because they neither suffer that the Gospel should be preached by us: neither grant they the pure administration of the Sacraments, as they be instituted of Christ. Fifthly, they curse us and pronounce most horrible execrations against us, especially upon Thursday in the great week. Seeing then they have so excommunicated us, and every year renew their excommunication, what should we deal with them when as they have so cruelly abandoned us?

Sixthly, if we should join ourselves unto them, we should be pulled away from the greater part of the world. In so much as they account for Schismatics, the Churches of Africa, Egypt, Syria, the East-Church, the Churches of Asia, and the Greek Churches, in respect (forsooth) that they will not be subject to the seat or rather the Tyranny of Rome. Seventhly, they being not content with excommunications and execrations by which they curse us being faithful men and professors of the Gospel, do most cruelly persecute and destroy us with sword, violence, prisons, banishments, confiscation of goods, and finally with flames and fires.

Eighthly, it is meet that godly men should be conversant together with

sinners, so long as there is any hope of them remaining, and while they abide to hear those which warn them. But these men have stopped their ears like Adders, neither can they abide any word of men admonishing them.

They have been cried upon of long time, and they compelled of force, confess that many great errors are crept in into the Church, yet do they not either show or amend any. Certain Councils have been held, namely of Constance, Basel, Florence and Trent, well near 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 seem now past hope of salvation. And experience teacheth that in living with them the truth is rather hidden and weakened than that they are become the better: wherefore it is no marvel if we depart from them. For the Apostles for the very same cause departed from the Jews, seeing they cast away the word of God.

Ninthly, many have hoped, and yet hold opinion, that the only remedy which remaineth for the relief of the miserable state of things, is a general

Council which should be freely held, where the cause on both parts might be discussed. But they never abide themselves to be brought thereunto.

With grief, they hear mention made of a Council. Moreover least they should seem over wicked, they permit a Council after a sort, but such a Council as consisteth of them that conspire against the word of God: and seeing the ground and state of all depends wholly upon the Pope, they will abide none there but such as be sworn unto him.

5. Tenthly, in the Church, there be three kinds of things: For some be necessary, others be free, and othersome be wicked. Among things necessary are appointed doctrine and administration of Sacraments, as also holy and honest life, namely, that men should behave themselves godly, modestly, and justly, towards God, themselves and their neighbors, all

which in very deed belongeth unto discipline. This being so, let us consider how these men behave themselves in all these things. Doctrine out of all doubt they have corrupted. For they teach that we are not justified by faith only, (as the scriptures do appoint) but that we be also justified by works.

They preach worshipping of Images and the adoring of creatures: They defend invocation of the dead and such like things, which be mere corruptions of heavenly doctrine. And as touching the administration of Sacraments, they have so defaced by adding too and mangling of the Sacraments, as they are now scarcely known. Further as to manners and life, they have so exceedingly loosed the reins of discipline, as they call good, evil: and evil, good. And all things are taken hand over head: and so great a confusion there is of things as there be no difference perceived of justice: And things that be free now they suffer not to be free. They have ordained a choice of meats, when as in meat and drink (as testifieth the Apostle) none ought to judge us. They observe days with great superstition.

Also they suffer not fasting's to be free, but they will have appointed times, as the year goeth about. They have decreed to fast upon Friday and Saturday in the time of Lent, in the Vigils, and Imber days. Matrimony, which among other things is most free they have forbidden to all the clergy.

Also there be garments prescribed by them to be so necessary, as without them Mass cannot be had. They will not that leavened bread should be consecrated, but sweet or unleavened. Ceremonies and rites they will have to be so common, that all men may use them. Briefly they have made things that be free to be of necessity. Things that be naught and corrupt they will not cut off, they retain them obstinately, and he that will admonish them thereof, they grievously pursue him.

6. Furthermore, they will have none to be of their fellowship, that profess not the Roman Church to be the Catholic Church, and they endeavor to make the universal Church to be particular: For the Roman Church is one certain Church, as is the Church of Alexandria, Milan and Ephesus. But the Catholic is universal: for it is there found, wheresoever the believers and true members of Christ live well: It is not bound to places and chairs. They straight way revolted from the Catholic church when the Popes kingdom was erected by them. For they which would not go under the yoke were by the Romanists expulsed from the Church. They sought not that the name of Christ might be largely spread, but that they might bear rule far and wide.

Paul unto the Romans wrote, that we be one body in Christ and members everyone of another. But and if he said that we be one in Christ, it ought to be enough to profess Christ, not the Roman Church. The Donatists are reproved by many of the Fathers, and especially by Augustine, because they had straitened the Catholic Church, into a small corner of Africa, affirming that the Church was nowhere else to be found. But do not the Papists the very same, when as they acknowledge none for the Churches of Christ, which follow not the Roman Church as their head and Prince? Let them prove if they can that the Gospel sprang up at Rome. It cannot be said. For it came from Jerusalem as well unto the Greeks as Latins. Whereby it cometh to pass, that the Roman Church is not by the right of antiquity the first of all. Further it is gathered, that the Catholic Church was before the same. And if it could then be without it, what let is there but that now also it may be without it? But if so be (to speak after the manner of the Logicians) the Roman Church, first of all and by it self had been the Catholic Church, all Churches by it should be named, and should be called and become

Catholic through her. Which how false it is, I have already showed, in that

the Churches of Jerusalem, Antioch, and diverse others, were catholic before the Roman Church was planted. Besides forth let us consider that the Catholic church was in old time called the Church of Christ, not the Roman

Church. From whence came this addition? What mortal man hath made this article of the faith? We say and profess in the Creed that We believe one holy Catholic and Apostolic Church. These words have they transformed into the Roman Church. But by what license and power they have done this, unless they confess their own ambition, they are not able to show. And as to men's arguments, if this title should be given unto any, it had been convenient for the city of Jerusalem, seeing Christ did their teach and was fastened to the cross, from thence ascended into heaven, and from thence sent his Apostles to preach. But there were many causes, for the which that Church was not appointed the first of all. The Apostolic men, which at the first time flourished therein were godly and modest, and therefore sought not after such primacy. Again there happened a certain emulation, I will not say hatred, between the Jews and Ethnics which were converted unto

Christ. And as the Jews were most sure holders of the ceremonies of their forefathers, so attempted they to obtrude them upon the Gentiles: which endeavor being perceived, the estimation of that Church was obscured.

Besides these things, that place, after the destruction brought in by Titus and Vespasian was not famous nor noble, for so much as no kings and Monarchs had any abiding there. And it is manifest enough, that the primates of Churches followed the civil magnificence. To this, the Patriarchs of Jerusalem in process of time were not constant in the true faith, but did pollute themselves with heresies. Wherefore they were the less famous. And therewithal penury and poverty was adjoined which was a great hindrance unto the primacy. That Church was not so plentifully

enriched, as were the Churches of Rome, Alexandria, and Constantinople.

But to return whence I came: If antiquity, if the conversation of Christ and his Apostles, and the original of the Gospel, wrought not that the Church of Jerusalem should be or be called Catholic, how can they imagine that the Roman church had it? Perhaps they will say: Of Peter. But of this I will speak hereafter. And to the matter now in hand, let us affirm that all churches, as touching the thing itself, so they retain faith and the word of God with just sincerity, be Catholic and also equal. But if we shall behold not the thing, but the accidents, to the judgment of ignorant men that excelleth others which exceedeth in riches, and great estate of princes. And as for godly men, that Church is more excellent than the rest which is more honorable in the gifts of God and graces of the spirit.

7. Further our adversaries are most manifestly found to be plunged in those crimes of which the Apostle hath pronounced, that they which do such things, have no part in the kingdom of God. What place therefore shall we give them in the Church? Undoubtedly they be Simonites, Sorcerers, blood suckers, raisers of wars, men given to lust, they abound in more than

Persian or Sybaritical riotousness: They have no leisure for the word of God, they preach not, they feed not the flock, nay rather they fill all things full of offenses. And in the mean they did nothing but jangle of Peters and Paul's, from whom they are more distant than heaven is from earth. Lastly they will not suffer us to deal with them, unless we communicate with them in the mass, wherein do hang so many faults, as in this place cannot be declared. But it maketh no matter. The faults and corruptions thereof, in these our days are so manifest, as they have no more need of one to set them forth. One thing only I will allege, that they propound bread and wine there to be adored, which if a man shall refuse to worship, he is utterly

undone both in life and goods. Wherefore seeing there be so just and so many causes of our departing from the Papacy, our separation seemeth very much worthy to be praised, not to be disallowed. But least we should dissemble anything, now let us bring those things, which they are wont to object against such causes.

8. First they say, that it is neither rightly nor orderly done by us, who measure the Church by the word of God, when as we should deal otherwise: namely that the word of God should be established by the authority of the Church. Briefly they would that the virtue and power of the Church should be preferred above the word of God. To confirm this, Hosius, the buckler of the Papists in our time, allegeth that which was spoken by Christ, If they will not hear thee, tell the Church. Now thou seest (saith he) that there was a Church of the New Testament, when there was no written word thereof.

Some men answer, that Christ meant 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. This answer I allow not, seeing the Church was even then: neither did it want the word written as this man feigneth: that is to wit, the books of the Old Testament. Out of those doubtless did

Christ and the Apostles confirm their doctrines. Wherefore Paul in the Epistle to the Romans speaking of the Old Testament, saith, Whatsoever things are written before time are written for our learning, that we through patience and comfort of the Scriptures might have hope. Unto Timothy he saith: The whole Scripture given by the inspiration of God, is profitable to teach and convince, to correct and instruct, that the man of God may be perfect, &c. Unto the same man also he writeth: Attend thou unto reading,

&c. Of the Thessalonians it is said in the Acts of the Apostles, that they having heard Paul, searched out of the Scriptures whether the things were

so as he had taught. But our adversaries fetch their Argument further, and affirm, that the Church of God was before Moses which nevertheless had no Scriptures: for they account the books of Moses to be most ancient of all.

Which I would easily yield unto, if they would speak of those that be now extant. But how do they know whether that old Church had any divine books or no? Moses undoubtedly citeth the Book of the Just, and the Book of the wars of the Lord. And it may be that Noah, Abraham, Isaac, and Jacob, wrote those things which belonged to their times, so as Moses afterward by the inspiration of God's spirit did gather and digest those things. Certainly Jude in his Epistle did insert certain things out of the Book of Enoch. Nor doeth it make any matter, if thou say that the Book is

Apocryphus, because that Book perhaps was Apocryphus which was carried about after the Apostles time. But those things with Judas brought, were both firm and certain. But let us imagine that there was no words of God before Moses, except such only as were given forth by mouth, and delivered by hands. What serveth this to the present matter? For the very same words when they were afterward put in writing, ought to be kept and retained, so as nothing in them should be changed by men. Seeing the Church is gathered together by the word of God, the same of necessity must be latter than it, neither can the Church by her own authority be against the words of God, because the spirit of God doeth not strive with itself. But that it is in word or in writing, it maketh no matter, for these be accidents, and not the proper and true nature thereof. And therefore the word of God, whether it be delivered by word or by writing, it is inviolable, neither can it speak things contrary.

9. Over this, Hosius is against us, and saith, that the holy Ghost speaketh with faithful men, as well by the Church, as by hand-writers who wrote the

holy scriptures, and thereby concludeth (as he thinketh) that the Church should equivalently be heard as the holy Scriptures. But we say that the spirit of God speaketh unto us both ways: yet (as we are warned before) things in no wise repugnant one to another. Wherefore when as the same spirit delivereth anything by the Church, that is not repugnant with the written Oracles. Furthermore of the hand-writers we be certain: for our forefathers which then lived, did manifestly know that the holy books were set forth by them. So as there is no cause to fear that they are counterfeit.

Again, the spirit of God is present with the faithful, whereby they perceive the writings of them to be divine and not counterfeit by men. But as touching the Church we stand oftentimes in doubt. For the Bishops which represent the same, do not always come together in the name of the Lord.

And although they be godly and holy, yet are they men, and have much of the flesh, whereby their minds and affections are oftentimes troubled. I doubt not but that Cyprian with his Bishops met together with a good and godly mind, yet nevertheless he erred as concerning the rebaptizing of heretics which should return to the Church. Besides this in Councils, the voices be not weighed but numbered: whereby it cometh to pass, that oftentimes the greater part prevaileth above the less, and the worse above the better. So as we cannot determine that the Church is without error as the scripture is. Verily in the Synod of Nice, although it was rightly decreed concerning one substance of the Father and the son, yet was there much seed of impiety inserted as touching satisfactions and times of repentance.

But how those fathers were moved and driven 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 slanders stirred up and inflamed the good Emperor against their fellows, that it is a wonder he could abide

their untemperance. They were called together to deal about a principal point of religion; and setting this aside, they gave over themselves only unto choler and stomach. In the second Synod of Ephesus, they not only erred shamefully in doctrine, but they also came to blows: so as Flavianus the Bishop of Constantinople was there spurned to death. I know that some say, that that assembly was not a lawful Council. Howbeit this moveth me but little. For I demand what might be wanting thereunto that is required unto due and true Councils? The Bishops were called together by the authority of the Emperor, no less than unto the Synod of Nice. The legates of the Bishop of Rome were present, and the Bishop of Alexandria, sat as chief by his own right. The Council of Chalcedon although it justly condemned

Eutyches, yet is it reproved by Leo the Bishop of Rome, that esteeming less the Seat of Alexandria, it gave the second place to the Seat of Constantinople, and abolished that which was decreed in the Council of Nice: which could not be done without note of inconstancy.

10. But they say, that this belongeth not to the doctrine or Articles of the faith. Against whom we reply by the latter Synod of Ephesus, which allowed the error of Eutyches, and absolved him whom afterward the Council of Chalcedon condemned: and further, that the Synod of Constantinople, the which was held under Leo the Emperor took away images. Again that the seventh Council which was gathered together under Irene allowed as well of Images as of the worshipping of them. Seeing these

Councils vary and be contrary in the chief points of faith, who shall give judgment of them? Certainly none but the word of God: according whereunto it behooveth that the answers of the Church or Councils be examined. The church otherwhile doeth err, if we speak of that Church which is visible, and sitteth in Councils. The Lord saith, that the false

Christ's and false Apostles shall so prevail, as the very elect, if it were possible, should be deceived. Daniel also testified, that Antichrist should sit in the very Temple of God: that is, among them which are named the Church. Let us consider the meetings of the old Church, and we shall perceive that they went so far astray that amongst them Jeremiah the Prophet was overthrown, and Micah, who was beaten when the 400

Prophets were come together before the kings Ahab and Jehoshaphat.

Finally Christ and his Apostles were condemned by the Council of the Jews: yea, and Nazianzen (to return to our own Councils) in a certain

Epistle of his, said, that he never saw good end of the Bishops Councils. To conclude, this controversy is between us and our adversaries: namely, whether the Church can err: We join thereunto the word of God: by which if it deal and define, we will grant that the same doeth not err. But the Papists judge that it is so greatly ruled by the holy Ghost, that although it decree anything besides or against the word of God, it doeth not err: and therefore they will, that the same should rather be believed than the Scriptures of God. But while they stand to that opinion, they dissent the whole world over from the fathers, who always in their Councils confirmed their decrees by divine Oracles.

11. Our adversaries proceed and craftily assault the truth with a certain saying of Augustine Contra Epistolam Fundamenti. There the man of God writ: I should not believe the Gospel unless the authority of the Church moved me withal. Unto these words they add a rule of Logic, wherein it is said, that for the which everything is like, that thing itself is more like. But they ought to have known, that if we should deal by Logic, that rule is true only in final causes. For if a man for health's sake use a medicine, health is rather desired of him, than the medicine. But in efficient causes nothing is

this way concluded, unless the whole and full cause shall be brought. For if one will say that a man is made drunken with wine, he cannot thereby prove that the wine is more drunk, because the whole cause of drunkenness is not in the wine. For it is required that it should be digested in the stomach, and that vapors be stirred up to trouble the brain. Further if one should learn of his master the eloquence of an Orator, it should not therefore be concluded that his master is better than he in making of Orations, because the master is not the whole cause of his learning. There is besides required a wit, and also a study and diligence. But the Church, of which we now speak, is not the whole cause of our faith: it only publisheth, preacheth and teacheth. Also there is need of the holy Ghost, to lighten the minds of the hearers, and to bend their wills to embrace those things which be spoken. Therefore

Augustine wisely wrote: Unless the authority of the Church had moved me withal: and did not put simply, moved.

12. They are wont also to prattle unto us that the Church hath given judgment of holy writ, allowing some part and rejecting other some. For it disallowed the Gospel of Nicodemus, the Acts of Peter, diverse Revelations of the Apostles, the Book of the shepherd, and such like. And on the other side it embraced the four Evangelists which we now have, and the writings of the Apostles which are at this day read in the Churches. By which judgment they decree that the authority of the Church excelleth the holy scriptures. Howbeit this kind of reasoning derived from judgment is weak, because there be men of sharp wit found, which can discern between the right verses of Virgil and the wrong, and between the natural works of Aristotle and the counterfeit: who nevertheless are a great deal less learned than Virgil or Aristotle. We are also commanded, To try the spirits, and to put a difference between God and the devil, and yet we be not equal or

greater than God, how then doeth the Church of God behave itself towards the words of God put in writing? It preserveth and faithfully keepeth them, it publisheth, defendeth and maintaineth them: it is like a Notary which faithfully retaineth testaments with him, whereas he is able to do nothing beyond the last will of the Testator: for if he should change or invert the same, he should not be counted a faithful Notary, but a falsifier and counterfeiter of testaments. The Church in no otherwise hath and preserveth with it the holy Scriptures, when as nevertheless it may not either change or invert or amplify them. But seeing they contend with an obstinate mind, that the authority of the Scriptures dependeth of the Church; why do they not produce some Canon or decree of some Council, by which the holy

Scriptures be ratified? The primitive Church of the Christians found the writings of the Old Testament to be firm, and by them allowed and established the articles of our faith. After this succeeded the Books of the Apostles written by the inspiration of God, the which Books no decree of men hath fortified. For the words of God are not subject to the will of men: but on the other side, whatsoever thing the Councils of the Church have decreed, they always were careful to confirm them by the words of God, even as it may be proved by all the Synods which were of best note. I am not ignorant that certain Councils made rehearsal of the Books of God, which also some of the old Fathers did: howbeit the faith of the divine

Scriptures was of force among the Christians long before the recital which they made. Moreover in their Catalogue are found certain books either past or abolished: the which our enemies affirm to be most Canonical. For out of the history of the Maccabees, they seek to prove their Purgatory, when as nevertheless it is easily showed out of the writings of the old Fathers that that book is not in the holy Canon.

13. Some being overcome by the force and power of the truth, prefer the word of God above the Church, but they will overrule tyrant like, and retire themselves to interpretations: which they will have to belong only unto the Church: namely the Roman Church: so that in very deed they are not subject to the word of God, but do account it to be subject unto their decrees. But how faithful interpreters they be, and how just expositions they make, everyone may perceive by these things which I will here add.

Anacletus said, that Peter was called Cephas of the Greek word κεφαλή, because he was head of the Church. But how strange a thing it is that the Hebrew or Syrian word should take his derivation of the Greek tongue, all men perceive. Christ reaching out the cup in his supper, Drink ye all of this

(saith he.) The Romanists in their interpretation say, Drink not ye all of this:

Let the lay men or unlearned be content with the bread: let only the Priests receive both kinds. In the Epistle to the Hebrews Matrimony is called honorable amongst all men. And unto the Corinthians it is written, They that do not contain, let them marry: And it is better to marry than to burn. But they by their decrees and expositions exclude a great part of the world from marriages: namely all the holy Ministry. The Law of God commandeth that we should not make unto ourselves images to worship them: these men command that images should be had and worshipped. Paul saith: Let no man judge you in meat and drink. These in their interpretations have perverted this liberty, and have brought in a most severe, or rather ridiculous and superstitious choice of meats. The holy scripture hath decreed That we by faith are justified without works: They by their exposition affirm, that we are also justified by works. Therefore their glosses be very much against the text. Neither are their interpretations anything else than corruptions: Where the word of God commandeth that

we should set our minds on high, their interpretations draw us downward.

This power of expounding the scriptures have the Popes therefore drawn only unto themselves, or unto the Councils, to the intent that they might after their own pleasure bring in strange opinions into the Church, and contend against the word of God howsoever they thought good. Neither did the Jewish high Priests, Scribes and Pharisees otherwise behave themselves:

But Christ received not their perverse interpretations. God commanded in the Law that children should obey their parents: But the Priests being driven by covetousness took away the strength of this commandment, in absolving of children from the burden of maintaining their parents, persuading them to offer excellent and rich gifts, the which should profit their parents much more than sustenance. The Lord hath cried out also against this crafty interpretation: he testified that the commandment of God is made void. Also by their exposition they have lessened the strength of others, and have taught that some are of strength and some feeble. Here also the Lord hath gainsaid, and hath confuted their Sophistical interpretations. They also taught, that men satisfy the Law, if only they conform themselves unto the same: Christ rejecting these perverse glosses, hath declared, that the law requireth not only outward works, but also good motions of the mind.

Wherefore there is no cause why the adversaries should compel us without judgment to repose ourselves in their expositions. Augustine wrote books of Christian doctrine, where he teacheth many ways to interpret the Scriptures: but among them there is not one wherein he sendeth us unto the Pope, or unto the church. In obscure things he willeth us to use the skillfulness of tongues; to consider those things which go before, and which follow: to expound a doubtful place, by another place which is more easy and manifest: and such like things. Thou canst nowhere find in the Fathers that

the Scriptures are in such sort that this or that Council hath interpreted the same after this or that manner.

14. But hereat they cry out that it is sufficient that Christ hath said: If he will not hear the Church, let him be unto thee as an Ethnic and Publican.

Unto this I answer, that it may seem that Christ spake not there as touching the exposition of the scriptures, but of brotherly correction. But setting this answer aside, I say that the Church must be heard so far forth as it answereth or speaketh out of the word of God, but if it bring forth only the devises and traditions of men, we must with deaf ears pretermit the same; and specially then, when it setteth forth things that be against the word of God. To conclude, we include the true Church in the word of God, the which as a firm and certain rule is fixed unto it. But as concerning power above the Scriptures, which these men challenge to themselves, the old

Fathers neither acknowledged, nor sought. In the Council of Nice, as the History of Theodoretus showeth, Constantine commanded the Fathers that were assembled together, to define the controversy (as touching one substance of the Father and the Son) by the Scriptures of the Prophets and Apostles: there none withstood him, in saying that the Church of her own authority ought to judge the controversy, because the same should not be subject to the Scriptures, but should rather have them in her power. Neither did they complain, that the Emperor plucked anything from the Church, seeing it subjected the same to the rule of the Scriptures.

15. But they cry out that the Church is the pillar and ground of the truth, as it is written in the first Epistle unto Timothy. Here I say, that the words of the Apostle must not so be understood as though the Church doeth urge, confirm, and compare her authority with the word of God. The case doeth not so stand. The word of God is of itself most firm, it endureth forever:

neither hath it any need to be propped up by men: nay rather it sustaineth all things: Heaven and earth passeth, the words of God do not pass. But the Church is the pillar and ground of the truth, so far forth as it hath the word of God with it, as it preacheth, retaineth, and keepeth it within itself, as it defendeth and maintaineth it; neither is the word heard without it: but not as though that ground did yield strength or authority unto the word wavering or like to fall. So far forth then as it speaketh out of it, it erreth not, nor cannot err: but speaking or dealing without it, not only it can err, but it doeth err. But our men (on God's name) do also attribute this unto Popes, that in the matter of faith, as they call it, they cannot err. When as nevertheless it most certainly appeareth that John the 21st, most shamefully fell, seeing he affirmed that the souls of men perish together with the body, or (as some more modestly say) do sleep, and shall finally be raised up when as our bodies also shall rise again from the dead at the latter day.

Neither did the Bishops nor Cardinals, whom they say do represent the Church, resist the Pope that erred so foully and shamefully. The school of Paris resisted him, and so informed the French king of his error, as he forbad all his the Communion of the Pope, unless he would repent, and so he drove the Pope to recant. I speak not of Peter, who (as testifieth the Epistle to the Galatians) was justly and of due desert reproved, because he together with certain others went not the right way unto the Gospel. If thou wilt ask these men wherefore they think that Popes cannot err as touching the faith: they will answer, that Christ said: I have prayed for thee Peter, that thy faith do not fail. If they would transfer this unto the Church, it might after a sort be borne with, seeing the faith of the Church, which Peter did represent, should endure even unto the end. But when as they apply that saying unto the Popes, they deal too impudently. Why do they not also

apply unto their Popes all things which are found to be said of Peter in the Scriptures? Undoubtedly Christ said unto him, when he persuaded him to be favorable unto himself: Get thee behind me Satan, thou art an offense unto me, because thou understandest not the things that be of God, but the things that are of the flesh. He also called him when he should have been drowned in the water, A man of little faith. And in the transfiguration the Evangelist testifieth, that he knew not what he said. Also the Lord commanded him that he should put up his sword into the sheath. Which if the Popes would observe, the world perhaps should be quiet from wars.

Paul also unto the Galatians in express words testifieth of Peter and certain others that they went not the right way unto the Gospel. All these things should most manifestly be applied unto the Popes, seeing they do notably agree unto them. But these fellows gather flowers unto themselves, and only unto that purpose derive those things which after a sort seem to make unto the establishment of power, honor, and tyranny: and thus they endeavor to lead away the faithful from the word of God, that they should not believe it, but the Popes and Councils. Thus did not Augustine deal with Maximinus an Arian Bishop, unto whom he said when he disputed with him: Neither object thou unto me the Council of Ariminum, nor I unto thee the Council of Nice, seeing neither I am bound unto this, nor thou unto that: but let us deal 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 said enough when I shall have added this, to wit, that the three marks of the Church which are wont to be showed by men of our side: namely doctrine, the right administration of the Sacraments, and the care of discipline (which these men cry out to be feigned by us and cannot be confirmed by the word of God) are very

manifestly found in the Epistle to the Ephesians: whereof in the 5th chapter it is written that Christ loved the Church, and gave himself for it, that he might sanctify it, being cleansed by the washing of water through the word, that he might make it unto himself a glorious Church not having spot or wrinkle. Hereof is gathered, that besides an inward cleansing, which consisteth of the forgiveness of sins, and of the saving power of the holy

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 holy life he noted when he added: That he might make it unto himself a glorious Church without spot or wrinkle. For by living godly the faithful do daily lay away the affections and filthiness of the flesh.

17. Hosius when he perceived that by these notes our Churches might easily be approved, he maketh small account of them. Because (saith he) it is brought to pass by Heretics, that they cannot be the marks of true

Churches. For he seeth that among us the pure word of God is exercised, the sacraments according to the institution of Christ administered, and discipline not altogether neglected. So as leaving those marks, he bringeth in others, all which he cannot find in the Scriptures of God. He saith moreover, that we unjustly complain of councils, in that he will have them to be assembled of Bishops only, and that therein they will admit no place, for lay men. It hath always (saith he) been done after this sort: Whereupon of the fathers, the Councils are oftentimes called Episcopalia, [that is,

Bishops Councils.] Indeed so are they oftentimes called, because the greater part of them that meet together are Bishops: And if they be compared with others, they have the preeminence, seeing they be esteemed as better learned in the scriptures, and more skillful of Ecclesiastical matters. Yet are they not always called after this manner. For oftentimes they be called

Councils of the Church, Christian Synods &c. Neither is it soundly proved, that by reason of the name or joining together, only Bishops were in the councils, and lay men excluded. Oftentimes the Emperors were present, and not only were present, but also subscribed together with Bishops unto things that were concluded. Constantine in the 6th Synod, and Basil in the 8th who said, he subscribed that he might imitate the godly princes

Constantine the great, Theodosius and Martianus, all which (as he saith) subscribed unto the councils. Theodoritus in his history recordeth that Constantine the great commanded the Fathers that they should discuss the controversy then in hand, by the Scriptures of the Apostles and Prophets.

Who seeth not that it is a far greater matter to prescribe unto judges the form of dealing, than to subscribe unto things that be judged? There is also extant a certain Epistle of Eusebius Pamphili in the volume of the council of Nice, which he wrote unto the men of Caesarea. He saith, that the Emperor was present at the council, and commanded the Bishops that they should subscribe: and he saith, that he diligently examined the matter, and declared that the son 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 council like a stock or looker on, but he did his part among the Bishops.

Did not Panormitan also write, that we must rather believe a lay man that speaketh out of the Scriptures, than the Pope if he deal without the word of God. But against us they object the act of Augusta Pulcheria, which was sister unto Theodosius the younger: also the wife of Martianus being a wise woman and well commended. She in her Epistle unto Strategus in the Proems of the council of Chalcedon, commanded that out of Nice, a city of Bithinia (where she would have had the council, which afterward was translated to Chalcedon) should be expelled all the clergy men and Monks,

to the intent that they might leave the place void and free unto the Bishops, and that the matters might not be molested by them. The Argument is of an Act or example, which is not of force. In very deed that woman was in other things godly and wise, but in this act she cannot be allowed: Neither is it thus done by our adversaries at this day. In the council of Trent and in many other, together with Bishops, there sat Abbots and general Masters of the Franciscans, of the Carmelites, and of other orders which were not bishops.

18. Fricius also a Polonian, an excellent learned man, judgeth, that the Legates of the kingdoms and Provinces of Christianity should be admitted unto these kinds of Actions of the church. But setting aside the reasons of men, I think we must have a regard unto the first council, which is in the 15th chapter of the Acts of the Apostles. This for so much as it was holy and Apostolical ought to be accounted for a law and rule to all councils. There the Apostles establishing the decree of Christ, said: So it seemed good to the Apostles and Elders with the whole Church. Afterward they being minded to write thereof to the Antiochians, wrote letters after this manner:

The Apostles, Elders, and brethren, &c. These things do plainly testify, that not only the bishops but the other members of the Church have place in councils. And as to that which we complained of the Church of Rome, they allege that the same hath always had singular authority among the Christians. Unto this we answer, that whatsoever power the church hath, the same ought to be unto edifying. Let now the Romanists themselves take heed that they edify the body of Christ. They have raised up infinite contentions for the maintenance of their primacy, and for that cause they stir up most bitter contentious troubles, to the intent they may obtain and keep the same. They diminish the Church of Christ, they shorten it, and contrive it in a narrow room: For all those which will not acknowledge their

primacy, they excommunicate and cast out from the communion of the faithful. Furthermore they lay upon men an intolerable burden of men's traditions. Besides the Canons of the Councils they have adjected innumerable decrees and decretals, their Sext, their Clementines and their

Extravagant constitutions. Thus the Church is charged by them with most grievous burdens, so far is it from being eased. Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrews was. I beseech you what would that father now say, if he should behold our times, which is now so grievously pressed with superstitious rites, and manifold traditions, as it is altogether oppressed? Of the Roman Church, it may fitly be said, In vain do they worship me, teaching the doctrine and precepts of men. But let us consider to what end they so extol the power of the Roman Church. Certainly for no other cause but that they may easily obtrude their traditions and every feigned thing: so as with hearing the name of a decree, letter, or tradition of the church of Rome, we should straightway give a blind consent.

19. When we demand of them how so great a power happened unto the Church of Rome, they say, and especially Cardinal Caietanus, that it came by Peter. For Christ (as they say,) when he knew that he should go from hence into heaven, left that Apostle to be his vicar upon the earth. But we demand why had not other Churches the Popedom from Peter? Because

(say they) they were not properly or peculiarly appointed or joined unto Peter. They fain that before Peter was anywhere Bishop, the Popedom was a wandering and flittering thing, namely that there it should be wheresoever

Peter abode. At the last as they trifle, he settled himself in the Church of Rome. But seeing they judge also, that Peter before he went to Rome, was also Bishop of Antioch, why do they not attribute the Popedom unto that

seat, especially seeing they celebrate every year the feast of Peters chair, whereby they declare that they renew the memory of his being bishop in Antioch? Yet must we not believe that the Church of Antioch was planted by Peter. For it was before that Peter went thither. He no doubt was at Jerusalem with the rest of the Apostles, as it is in the 15th of the Acts, when that great contention sprang up among the believers of Antioch as concerning the Legal ceremonies of Moses, whether they should be observed or refused. All which cause was referred to the Apostles at Jerusalem.

20. But they fain that Peter went afterward unto Rome, and forsaking the bishopric of Antioch, took upon him the bishopric of Rome. But how know they that Peter going to Rome, kept not to himself the bishopric of Antioch?

As though we see not daily that the Bishop of Paris, London, Artois, and Augusta do go to Rome, and yet do not renounce their bishopric. But let us grant them that they desire, let them at the least wise show why they gave not the second place unto the Church of Antioch next unto Rome. Truly they made the Patriarch of Alexandria to be chief, seeing that Church was founded and planted by Mark an Evangelist, not an Apostle. Further in the Council of Chalcedon they deprive the Patriarch of Alexandria from his place, giving unto the Bishop of Constantinople the second place next unto the Roman Bishop, whenas neverthelessly it appeareth that the Church of Constantinople was founded by none of the Apostles: whereby is gathered that Churches have not gotten their honor or degree of the founders: otherwise the Churches of Ephesus, Jerusalem, Corinth, and Thessalonica, and such like, which had the Apostles their master builders, should be preferred above Alexandria, Constantinople, and many other famous

Churches, than that which they by the decree of the Canons have been less

esteemed. And as touching Peter it is very uncertain to the most learned men whether he came to Rome. But forasmuch as the Fathers and the greatest part of the Ecclesiastical historiographers affirm it, I will not deny it. But this I will boldly affirm, that he lived not 25 years bishop of Rome as they would: and that this is altogether against the course of times and against the holy Scriptures.

21. But that is of very small weight and ridiculous which they feign: namely that the Popedom of the Church of Rome ought to be preferred above the Church of Antioch and other Churches where Peter lived, because he died at Rome and nowhere else. Therefore say they all those which are created Bishops of Rome, do not only succeed Peter in the bishopric, but also in the Popedom. What of this, shall there be more attributed unto the death and Cross of Peter than of Christ? If Peter were slain at Rome, Christ was fastened to the cross at Jerusalem. I would moreover hear of these men, how it comes to pass that the bishops of Rome succeed Peter in the Popedom, and that the bishops of Jerusalem succeed not James in the Apostleship, and become not Apostles in like manner as the Roman bishops be Popes. Here they feign a difference out of man's reason, but not out of the holy Scriptures: that the Apostleship was a dignity of persons, which together with the persons themselves was extinguished, but that the Popedom is a function so necessary in the church, as the same ought to be continued and endure perpetually. When we afterward demand of them whether they think that by the will of God, or by the will of Peter the Church of Rome hath the Popedom: and we say that that seemeth to be done by him, because if he would have gone away from Rome and have gone to another Church, and there have died, doubtless the Popedom should have been there appointed and not at Rome: Here they chase while they will

that the Popedom should by the law of God be tied to the seat of Rome. But setting aside the holy Scriptures, out of which they have nothing to make on their side: they fly unto feeble traditions, I will not say unto fables, and they say that Peter when he was at Rome, and the Christians there were most cruelly tormented under Nero: at the last was persuaded by the brethren to go from thence. Who being come unto the gate of the City, saw Christ come to meet him. When he had seen him, he said: Lord, whither goest thou? And he made answer unto him: I come to Rome, that I may be there crucified again. By which answer, they say that Peter knew he should die at Rome.

Hereof therefore these pleasant follows gather, that the Popedom was confirmed to the seat of Rome, and not to any other Church. And they allege an example of Marcellus Bishop of Rome, in very deed not true but counterfeit, wherein he writing unto the men of Antioch saith, that the seat of Peter was sometime with them, the which was afterward by the will of God translated unto Rome. These things are brought by them which they utter being destitute of better arguments. They have not one out the holy

Scriptures, but they only devise wily subtleties to confirm false doctrine.

They did feign that God chose Rome, as the most mighty and most noble City of all the world, wherein he might place the Popedom. Neither do they see that it was his old manner and property to choose things base and abject, as Paul in the first Epistle to the Corinthians, and the holy Scriptures in many places testify.

22. But as to this matter, it seemeth much more likely, that the Apostles were never Bishops, for their charge was to travel throughout the world, to preach Christ, and to raise him up Churches in cities and towns. But the office of bishops is to reside in their Churches, and continually to feed the sheep committed to their charge. The Apostle Paul in the Epistle to the

Ephesians put a difference between Pastors and Apostles, but they of Apostles make Bishops. I am not ignorant that it is declared by certain of the most ancient writers, that James the Apostle the brother of our Lord, was Bishop of Jerusalem. This indeed they say, but the holy scriptures teach no such thing. I suppose he was a great while at Jerusalem, and from thence with his Council, study and pains taking did help the Churches near about, I mean the Churches of Syria and Palestine, but that he lived bishop in that Church I am not persuaded. For the very which cause I think that John remained a good while at Ephesus, to the intent he might both confirm and instruct the Churches of Asia, which undoubtedly were very many. And to speak that of James (which cometh to mind by the way,) Clement the Bishop of Rome, and as they will have 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 overmuch. But if I shall grant that the Apostles were Bishops, I will ask our adversaries where was the Bishops seat of Paul. It cannot be denied but that they also ascribe the same unto the city of Rome. How say you? Was Paul also made Bishop of that city when as Peter lived Bishop there? It is not meet that two should be

Bishops at one time of one and the self-same city. Cardinal Pole writing against Henry the 8th King of England, feigneth that the bishops See or seat

Apostolic of Paul was set as a graft in the Bishops See or Apostolic seat of Peter, so as both together grew up into one function. All men see these things to be lies, and therefore feigned because our adversaries wanted other just defenses of their lies. If the thing might be done after this sort, wherefore did the Synod of Nice afterward charge, that no Bishop in any

Church should be ordained while the former Bishop were yet living? And it grieved Augustine very much he having no knowledge of that Canon, while

Valerius the bishops of Hippo was yet living that he was appointed bishop of that Church. But to return to Paul: We which from the Gentiles are converted unto Christ ought rather to have respect unto Paul than unto

Peter: seeing (as it is in the Epistle to the Galatians) the Apostleship of Peter had respect unto the circumcised, and the Apostleship of Paul unto the uncircumcised. Such verily was the society between these Apostles.

23. But setting these reasons aside, I perceive plainly that this power which they say is given only to the Bishop of Rome by the succession of Peter, is overthrown by the Canons of the Fathers: forsomuch as in the Synod of Nice some certain limits were prescribed unto the Patriarchs of Rome, of Alexandria, and to the rest: which might not have been done if the Roman Patriarch had at that time been head of all Churches. How rightly they did, which appointed four Patriarchs to be the principal of all Bishops throughout the Church of Christ, I will not at this present declare. But this only I affirm, that they in the Church which is Aristocrasia or a kind of commonwealth, did institute a Quadrumvirate, whose fellowship nevertheless in process of time they observed with small fidelity. For Leo the first of that name complained, that the Patriarch of Alexandria, would make himself the universal Bishop of the Church of Christ. The very same contention had Gregory with John Bishop of Constantinople. And Socrates in the 7th book and 10th chapter writeth, that the Bishops of Rome and Alexandria went beyond the limits of their jurisdiction, especially in that they turned themselves to an outward dominion: which is a most sure token that the Bishop of Rome had not in times past, as they will have it an infinite power.

24. But to return to Peter himself, by whose labor they boast that they have obtained so great and so excellent an authority of their Popedom, as it

may be judged by none upon the earth whosoever he be. But good Peter as it is in the Acts of the Apostles when he was accused because he went in to the Ethnics, declared the cause, purged himself, neither did he fly from judgment, under that pretense that he was Pope, and that he would be judged by none upon the earth as they would have it, He was sent together with John by the Church of Jerusalem into Samaria, whereby it cometh to pass, that he is of less authority than the same. For it is evident that he which is sent is inferior unto him whose messenger he is made. Moreover

Paul ordained Bishops, and that by Titus, neither did he in that thing ask counsel of Peter, or thought it requisite to use his authority therein. The same Paul (as we have to the Galatians) reproved him, and that openly before the Church of Antiochia, undoubtedly not as an inferior unto him, but as one equal and of like dignity. Cyprian and others of the most ancient fathers, and also Councils, especially those which were celebrated in Africa, when they wrote letters unto the Bishop of Rome, professed not the subjection towards him, which they imagine should be given him: they called him brother, or else honorable, or worshipful fellow in office, or such like. In the 4th chapter to the Ephesians are reckoned the ecclesiastical degrees: and God is declared to have put in the Church, some Apostles, some Prophets, some Pastors and teachers &c. But of so great a matter, namely of the Popedom we have no mention there made. There is also a remembrance of one body, one spirit, one hope of vocation, one faith, one baptism, but this ministerial head of the Church is utterly silenced.

25. But they make great outcries, that they have a perpetual succession of these their high Bishops, and that the same is greatly accounted of by Tertullian, Augustine and other fathers: as though the Churches of Jerusalem, Antioch, and Alexandria cannot even unto this day show their

successions. As though perhaps also we would defraud of those successions the Churches of Corinth, Ephesus, and very many other Apostolical seats.

And what? Did not also the high priests of the Jews, in the time of Christ and the Apostles, brag of their successions even from Aaron? But yet that might be no impediment but that it should be lawful for the Apostles to depart from them, when they saw them reject the Gospel of the son of God.

Stephen also said unto them, (although they sat in very honorable place, and might make vaunt of their successions) and that verily with great boldness:

You have always resisted the holy Ghost. So that succession no whit availeth them which depart from godliness and from the word of God. And that it is sometime lawful for just causes to depart from a continual succession, the example of Charles the great declareth. The Emperors of Greece had a continual succession: but whenas now through succession of time, they were become slothful and of small courage, the Roman Empire revolted from them, and they ordained Charles the son of Pipin to be

Emperor. Moreover Augustine teacheth us for what cause the fathers sometimes allege those successions. In his 165th Epistle unto Generosus dealing against the Donatists as touching this matter, he writeth many excellent things, and among the rest he rehearseth the Roman Bishops even unto Anastasius which in his time sat at Rome, and at length saith: Ye will not be so bold to say that any one of these was a Donatist, so as it appeareth that ye enterprise new matters in the Church, and bring in new opinions utterly unknown to the ancient time, seeing unto your doctrine you are not able to show any succession or continuance with the ancient fathers.

Wherefore the argument of this father was very evident and plain against the Donatists: neither will we therefore despise the same, but being instructed thereby, will contend against the Papists. Let us make a

reckoning of the Roman bishops in their order and course until we come to Boniface the 3rd which first erected the Popedom. Certainly we may perceive that amongst them there were many excellent and holy men, and valiant confessors of Christ: yet let our adversaries say if they can of any one of them: This was a Papist. Let them take heed then to which of those men they will apply their doctrine, so as they may say that he received it by this or that succession. Undoubtedly this doctrine of theirs is new, in no wise taught by those godly fathers, but by the devil, and by Boniface the third, and brought into the Church by the Emperor Phocas the author of their Popedom. But on the other side, we beholding those better sort of Roman Bishops may easily say of them, that they were gospellers. And we may show that our doctrine doth very well agree with their faith and meaning. And seeing there is no new thing ordained by us, but that we have recourse to the wellsprings and principal pointes of sincere and Apostolic doctrine, we have and do hold fast a succession, communion, and fellowship with all those godly fathers and true faithful Bishops.

26. Besides forth, let us demand of them, what they understand by this their succession, and whether they think that thereunto it be enough and enough again that one, I know not who, (whosoever finally he shall be) should be placed in the seat of Rome wherein very many godly men in times past have sitten. Assuredly the place and chair doth not sanctify men, nor yet maketh them like unto their predecessors. If carnal generation work not this, much less shall it be done by the local mutation of the seat.

Abraham begat of himself such posterity, as Christ called them not the children of Abraham, but children of the devil: even because they did the works of the devil: so as the succession is of no force to warrant the power of his Popedom. No man doubteth but that out of the Church of Jerusalem,

which otherwise was most holy, there went false Apostles, who by their legal observations, troubled everywhere the Churches of the Gentiles. Paul foretold the Elders and Bishops of Ephesus, that from among themselves

Wolves should go out, who would not spare the flock. Wherefore, if it be lawful to fly from Wolves, undoubtedly it was lawful to withdraw themselves from the wicked successors of the Ephesian Pastors. In deed we deny not but that the Bishops of Rome in old time were good and holy, but we say that a generation of vipers did afterward succeed them. So as it seemeth true which is spoken in the proverb: Dangerous is the issue of nobility. Let them prove themselves to be the true successors of the godly fathers whom the faithful do justly honor, but they are not able, seeing they have nothing common with them: neither life, nor labors, nor preaching, nor doctrine. In old time there was in the Roman Church plenty of light, simplicity, and knowledge: Now in the place of these things reign darkness, deceit, and ignorance. That Church was highly commended by the fathers, who if they might now see it as it is, they would exceedingly detest the same. They gave unto it at that time a certain preeminence: I grant, but it was a preeminence of order and not of power. It is meet when men meet together, that in sitting and declaring of opinions a beginning should be made by someone man. I will not deny that that was sometime granted to the Bishops, but I cannot therefore grant that the Roman Bishop had preeminence over all Bishops of Christendom. It is not unknown that at Rome there was someone man among the number of the Senators, which was called president of the Senate, because he sat in the first place and first of all declared his mind, whenas nevertheless he had no power at all over the rest of the Senators. And among the electors of the Empire someone is reckoned chief, yet are not the rest of the elector's subject unto him.

Athanasius of good right was chief of the Synod of Nice, seeing he was Patriarch of Alexandria, which had the second place next unto 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 over the Bishops which were present. The same thing is apparent in the Trinity, where the person of the Father as touching order is the first, yet doth it not thereof follow, that the Son and the holy Ghost, be less than he or subject unto him, as though they have not altogether as much divinity, when as they have one essence and equal substance with him. So then we may grant a primacy of order without a primacy of power, which these men so greatly affect. Doubtless great is the impudency of them, which tie Christ and the holy Ghost unto the chair of Rome and to their Popes, whenas nevertheless they themselves will be tied within no bounds and limits, but usurp unto themselves an infinite liberty. But we include the Church in the word of God, so as the power thereof may be bound and comprehended in it as within certain limits.

27. Howbeit to urge them somewhat further, seeing they say that the Church of Rome had the Popedom of Peter, and that Peter received the same of the Lord, I will demand of them by what place or Oracle of the scripture they can show that the Popedom was given to Peter. I know that they thunder without measure and without end that Christ said: Thou art

Peter, and upon this rock will I build my Church. But why do they not mark in that place, that Christ demanded the question of all his Apostles and not of Peter alone by himself, and that Peter answered not only for himself, but for all his fellows? And therefore the words of Christ not only belong unto him, but also unto all the Apostles. Wherefore Origen an ancient writer saith, that the answer of Christ not only belongeth unto Peter, and unto the

rest of the Apostles, but also unto all them which follow the faith and confession of Peter. But what do I speak of Origen? Christ himself elsewhere gave unto all the Apostles that which he seemeth in that place which they allege to have granted only unto Peter. He said (as we have it in John:) Even as my father sent me, I send you. He breathed upon them and said: Receive ye the holy Ghost. And whose sins ye shall forgive, they be forgiven: and whose sins ye shall retain, they be retained. In these words may be noted that Christ said: I send you: you I say, not thee only or any other. And that he gave the keys not to one or another, but unto all. What then hath Peter above the rest? They answer: This above the others he hath: that he not only received the power and keys in general, and in common together with others, but also particularly and severally. They that thus say seem not to have read very attentively those things which the Fathers have written of this matter, who affirm that these words belong to the Ministers, which were spoken particularly unto Peter: and they yield a certain and plain reason, why they were severally spoken unto Peter. Cyprian de simplicitate Praelatorum saith, that Christ in the person of one man gave the keys unto all, that he might have a respect unto unity: and that all

Churches dispersed throughout the world, although they be reckoned many, yet may be accounted for one: and he affirmed that all the rest of the Apostles were the very same that Peter was: endued I say in the fellowship of equal honor and power. Augustine in his 50th Homily upon John testifieth that these things were spoken by Christ unto Peter, because in him was the mystery and figure of the Church. For if (saith he) the keys were given unto Peter, the Church hath them not. But these things were spoken unto Peter, because the Church was noted in him. But I return to Cyprian, who in the same place de Simplicitate Praelatorum which I alleged a little

before, writeth that there is one Bishopric of Christ, whereof every one of the Bishops wholly holdeth a part in gross. Jerome also unto Nepotianus saith: All bishops, all principal Elders and Archdeacons, and every

Ecclesiastical order dependeth upon their governors. Neither did he write, it dependeth upon one ministerial head, or upon the Roman bishop. The same

Father writing unto Evagrius doubteth not but that the bishop of Eugubium and certain others, I know not who, were equal unto the bishop of Rome both in power and merits.

28. Over this it is to be considered, that Christ in his speech put no particle exclusive. He said, I will give unto thee: but he said not to thee only and alone. Howbeit although he had spoken after this manner, our men might not thereby have had what they would, because the particle exclusive should have been understood to put a difference between the Apostolical and Judaical or Heathenish ministers: but to avoid all ambiguity, he would abstain from the exclusive particle. Thou art Peter (saith he.) He did not then first call him Cephas, but when he called him at the beginning he would so name him, foreshowing by that name that he 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 son of the living God. I on the other side give this testimony unto thee, that thou art a rock and a firm and steadfast stone. But to avoid all ambiguity, the Lord said not, Upon this Peter: Which in very deed he might have said, seeing the names of Peter and a rock in Greek do signify all one thing: but he said, Upon this rock, whereby he would give us to understand, that besides Peter there is some other foundation to be sought after upon which the Church should be built. But what foundation that is, all the Fathers do not establish after one sort. Augustine in the hundredth and

twentieth treatise upon John judgeth that Rock which is the foundation of the Church, to be Christ, unto whom Paul agreeth when he writeth unto the Corinthians: None can lay any other foundation besides that, which is already laid, that is Christ Jesus. He saith also in the same Epistle: And the rock was Christ. And Isaiah said that Christ is a sound and precious stone in Zion, that is, in the Church founded by God. Whereunto also Peter had respect in his first Epistle and second chapter. So Paul said unto the Ephesians, We are no Aliens and strangers, but are built upon the foundation of the prophets and Apostles. And Christ affirmeth that he is not only the foundation of the church, but also the head corner stone, whereby the walls of that building are joined together. In the Epistle to the Hebrews, the Christian Priesthood is after this manner distinguished from the Priesthood of Aaron: that Aaron's Priesthood might not endure forever, but therein the latter succeeded the former one after another: But the Priesthood of the New Testament abideth in Christ only, without interruption forever more. By this doctrine we may know, that in the New Testament we must not establish such a Popedom or Priesthood, as a foundation of the Church, because it is renewed and hath always need of new successors, otherwise it should not be a Christian Priesthood, but a priesthood of Aaron. Add hereunto, that in the 1st Epistle to the Corinthians, they be blamed which would be of Paul of Apollo or of Cephas For it is not meet that Christians should be built upon men. Hitherto of Augustine's opinion.

29. There is another opinion which showeth the rock being the foundation of the Church, to be the faith or confession wherewith Peter confessed

Christ to be the son of the living God. This exposition doeth Hilary follow plainly and in many words in his seventh book de Trinitate. Cyril also in his

Dialogues de Trinitate the fourth book is of the same mind. Chrysostom is

of sundry minds, and although in his Commentary upon Matthew, he referreth the words of Christ unto Peter, yet in the Homily de Pentecosta sieve de adorando spiritu Sancto, entreating of those words, inferreth them not unto Peter, but unto his faith or profession. No otherwise doeth

Theophilact. Yea and Erasmus in his annotations is of the same mind: and saith, that he wondereth that the same speech should be wrested unto the Roman bishop. But least perhaps he should be counted a heretic, he granteth that it agreeth with him specially, yet not with him alone, but withal them that be faithful, even as Origen hath excellently well expressed.

Here I gladly common with our adversaries, and request them, that they will not hold us for heretics if we refer not those words of Christ either unto

Peter or unto the Pope. We follow the interpretation of the Fathers which we have alleged, that which they must condemn as heretical before they condemn us as heretics. Undoubtedly so long as they bear with them, they cannot justly banish us. But of this will I admonish the Reader, that he think not the former opinion and the latter to be diverse, but to be all one. For Christ is the foundation of the Church, not simply and absolutely, but so far forth as the believers by faith apprehend him and confess him. But what shall we say unto Cyprian, Jerome, Ambrose, and Augustine, which sometime apply those words of the Lord unto Peter, as though the Church were built upon him? Augustine in his first book of Retractations, maketh mention particularly of both expositions, namely as touching Christ and Peter, and leaveth the opinion free unto the reader, although he incline more willingly unto the former interpretation touching Christ. Erasmus, and that (as it seemeth to me) not unlearnedly, excuseth them after this manner: namely, that they accepted not of Peter otherwise than as he was the figure of the Church, and also of his own faith and confession.

30. Reginald Pole a Cardinal of England endevoreth to confute the latter exposition which hath respect to the faith and confession of Peter, because it appointeth accidents without a subject, and upon those would have the Church to be founded. But these things belong rather unto shifting sleights, than unto sound arguments. We know indeed that the nine predicaments differ from the predicament of substance, but we are not ignorant that those also have their proper natures and essences, so as of them are sometimes spoken those things which cannot be affirmed of substance. Knowledge undoubtedly being an accident, cannot be found anywhere but in the mind of man: which nevertheless is certain and infallible. Whereas man notwithstanding is a thing inconstant, feeble, and deceivable. 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 truth, faith, and confession which was in Peter, may be called the foundation of the Church: and that Peter himself

(being otherwise a frail and mortal man) should be denied to be this foundation? Assuredly Peter did sometimes doubt and waver whenas nevertheless that faith and truth which he professed remaineth firm and unshaken. Jerome expounding this place saith, that Christ doeth liberally 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. And whereas in very deed he himself is the stone, he also calleth them stones. Whereby it cometh to pass, that seeing he himself is truly and properly the foundation of the Church, it is not absurd, that he will also have his Apostles after that manner to be the foundations of the Church: namely, because they be lively and great stones, who have cleaved unto him in the first place in the building of the Church. Peter himself also in his first Epistle, willeth us to be such lively stones who should be built in

Christ. So many as are the more excellent in faith, and do the more constantly profess Christ, do the more nearly cleave unto that foundation of the Church. In the Apocalypse, the heavenly city is fitly and magnifically described: whose wall is said to stand upon twelve foundations, and there the names of the 12 Apostles are written: not that they are truly and properly the foundation of the Church, but because by their doctrine, word and preaching, they show the same unto all the faithful. I myself was sometimes of the opinion that whereas it is said, ἐπί ταύτῃ πέτρᾳ, that the Greek preposition ἐπί is a note of the cause, I mean not of the principal, but of the instrumental cause: that it might be signified that Christ determined to build the Church by Peter, by the Apostles and such like who should profess the true faith and confession which Peter made. Neither is it dissonant from the Hebrew, that the particle or preposition Aal, which they have translated, Upon, is nothing else than By, that it might signify a means and instrument. But this interpretation I dare not so seriously affirm, because I very little favor mine own devises. I note besides that that preposition ἐπί being joined to a dative case, is seldom used by the Grecians in this signification, wherefore I will not depart from the other interpretations of the fathers. Neither do I think it meet to be suffered, that the Church should be said to be built upon the Popes. Yet is their impudency so great, as they not only call themselves heads of the Church, but they will be called the spouses thereof: whereas Paul said unto the Corinthians, I have betrothed you to one man to present you a chaste spouse unto Christ. And John the Baptist testified, that he in deed was not the bridegroom, but the bridegroom's friend.

31. But passing over this place, now let us turn to another, which they oftentimes object lewdly against us. We have in John that Christ asked

Peter, and that thrice, whether he loved him: and that when he had affirmed it, the Lord thrice commanded him to feed his sheep: as though it should be all one thing to feed the sheep of Christ, and to bear rule over all the Churches in the world. Why do they not consider, that there be also other

Apostles sent to feed the flock of the Lord? Undoubtedly Christ said unto them all: As my father sent me, so I send you. He breathed upon them all.

He gave the holy Ghost unto them all. And finally he opened all their minds, that they might understand the scriptures, which as a spiritual food they should offer unto all mortal men. Also he gave commandment unto them all, that they should go into all the world, and preach the Gospel unto every creature. Yea and Peter himself in his first Epistle and v. Chapter saith: I do exhort the Elders who am also a fellow Elder (so he speaketh: neither doeth he name himself a Prince or head, but equal to them) that they feed the flock which is among you. While our adversaries abuse this place, we should reply upon them by a rule very much used of the Lawyers and Canonists: A benefit is given for doing a duty. Which proposition if we turn on the contrary part, we may very well prove, that a benefit is not bestowed upon them that do not their duty. Let them therefore cease to boast that they be Pastors, Bishops and Popes, seeing they nothing at all feed the Lord's flock. At this day their Popedom or Bishopric standeth only, in lead, Wax,

Bulls, Writs, Oracles of lively voice, proper motions, the chest of the breast, Indulgences, Dispensations, and such like gawds.

32. They boast also of that saying of Christ: I prayed for thee Peter that thy faith should not fail. As though the Lord prayed not for others also.

Assuredly he prayed as it is in John for others also, not only for the Apostles, but also for all men that should believe. But I return to the place,

Of feeding the sheep, and I answer them which demand why those words

were severally spoken by the Lord unto Peter, and I say that Christ would take away the infamy of Peters thrice denial. And as Augustine saith: It was provided that the tongue of Peter should no less serve to the loving, than to the fearing of the savior: to the intent that death being at hand, he should speak no otherwise than in the life present he did. And the same in a manner hath Cyril. So as the Lord dealing after this manner with Peter caught as it is commonly said, two hares at one leap. First he endeavored that all the Apostles should know, that Peter was received into favor, and restored to his former place. Secondly, that they might understand, that there is no need of singular love to the feeding of the flock of Christ. For he that from the heart and sincerely loveth the Lord of the flock, cannot but feed it with exceeding faithfulness. But least that unto any man it may seem somewhat hard, which we affirm, either that Peter spake for the rest of his fellows, or else that those things which were spoken unto him, pertain also unto others, this will be easily proved by the usual speeches in the scriptures. Certainly

Zwingli labored very well in that Argument. He in his Treatise De vera Religion, in the Chapter where he entreateth of the keys of the Church, gathered many places which make well for the present purpose. In the 6th chapter of John when the seventy Disciples were gone, Christ turning unto the 12 said unto them, Will ye also go away? There Peter in the stead of all answered: Lord, unto whom shall we go? Thou hast the words of eternal life. We know and believe that thou art Christ the son of God. Seeing he speaketh in the plural number, he manifestly showeth, that he answered in the name of his fellow Disciples, neither did the confession which he uttered differ from that which a little before both we brought and uttered out of the 16th chapter of Matthew. But sometime it cometh to pass, that one man doeth not answer for all men, but all men for themselves: as when the

Lord demanded in the 22nd of Luke whether they wanted anything while they lived together with him: they answered nothing. Again in the same

Evangelist he said unto the Apostles, Give them to eat. Unto whom they answered: We have no more but five loaves and two fishes. There this answer is ascribed unto all: whereas nevertheless in John it is assigned only unto Andrew the brother of Simon Peter. Moreover unto Peter and Andrew, is said that which belonged unto all the Apostles: to wit, I will make you fishers of men. But to come more near unto that place in the 16th chapter of Matthew, of which I spake before: it is easily gathered by the other

Evangelists, that Peter answered under the name and person of all. For we have it in the 8th of Mark, and in the 9th chapter of Luke: The Lord rebuked them and threatened them, that they should not tell it unto others. Our adversaries do not weigh these things. They are only very desirous to speak, but what they do speak they consider not. They are exceeding careful for the defense of their dominion and primacy: whereas the Lord forbad the same to his Apostles, and commanded that they which would be the greater, should behave themselves as the lesser: and he warned that such Ambition was proper unto the Kings and Princes of the Ethnics, and that it did not appertain unto his Disciples.

33. Because we have said that they deal very wickedly and shamefully, here also they set themselves against us and say, that the foul and reproachful life of ministers is no cause of separation and departing from the Church: because Christ said unto his Apostles of the Scribes and Pharisees, which sat upon the chair of Moses, that they should do those things which were spoken by them, but not those things which they did. We also confess that we ought not to depart from the Church for the filthy manners and vicious life of Clergy men: although it behooveth all godly

men and members of Christ to endeavor that either they may be amended, or else if they shall be obstinate in their sins, to be removed from their place. But while this cannot be done, let us hear them when they shall speak out of the books of Moses: I mean out of the law of God, out of the Prophets, and out of the writings of the New Testament. But if under the pretense of the holy Ministry, they will obtrude the traditions of men, and especially such as be repugnant to the word of God, we may not hear them, neither shall we violate the commandment of Christ, by withstanding them.

They are wont also to object that which is in the 17th chapter of Deuteronomy, where God commandeth that the high Priest should be heard by the people of God. But why do they not mark in like manner that it is commanded the Priest, that he should answer according to the law?

Whereby it is gathered that he must in the meantime be obeyed, while he declareth his opinion, not out of his own head, but out of the law of God. To this they allege against us the examples of the blessed Virgin, of John the Baptist, of Elizabeth, Joseph and Simeon, who being not ignorant that the Priests and Levites of their times were corrupted, yet did not withdraw themselves from the Church. Unto this we answer: First that the precepts of the law urged them to sacrifice for the time of that age, and that for sundry causes. Again they were enforced that they should not sacrifice, wheresoever they thought good, but in some certain place which God had chosen. But we by the benefit of Christ are not bound to those precepts.

Further, the Priests and Levites although they were corrupt and infected, yet did they not compel any man unto wicked rites and ceremonies. For as yet by the ordinances of Moses they retain the sacrifices and Ceremonies: and no man was constrained to give assent unto their false opinions. But we are forced by the Popes and Bishops to profess wicked doctrines: neither can

we by reason of them receive the Sacraments according to the institution of Christ, and sincerely call upon the name of the Lord. Wherefore the consideration of both parts is not alike: neither can the example which they have brought be applied unto the present cause. They accuse us also that we have broken charity with them: neither do they remember that charity dependeth of faith. And so seeing they retain not the same, but have renounced it, we cannot (as touching Ecclesiastical communion) exercise brotherly charity with them: nevertheless we withdraw not Christian love from them: we continually wish and pray for their bettering: namely that they may convert to the Gospel of the son of God, and that they will at length correct and reform those things which they have marred and corrupted in the Church. Further they disquiet us, for that we are departed, not by public but by private authority. Neither consider they that God commanded every man to have a care of his own salvation. What if others will not assent unto the truth, and avoid the corruptions of Religion, shall he that is bound to the study of God's commandments and glory of Christ, neglect to do what he can, and that which belongeth unto him? Moreover all men may see, that our Churches are not without public authority, seeing in them dwell both Magistrates and Princes. Neither doeth that subtlety which they often use, hinder us, in saying that it is not the part of this or that commonwealth, or of this or that Prince thus to do, but that we must expect the consent of all Christendom. Here do they exceedingly err, seeing God hath commanded both every Magistrate and every Prince, that they should with singular diligence and watchful study be careful for the salvation of them which be committed to their charge. Over and besides, Constance and Constantine when they had embraced Christ, they did not expect a consent in Christian Religion of Dioclesian, Maximianus, Licinius, and of their

Emperors or Caesar's, which were their fellow 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 God's.

34. Hitherto I have taught, how just causes they be for the which we have departed from the communion of the Papists: and as I think have sufficiently to the nature of this place answered their arguments wherewith they rent and tear us. So then remaineth that I should descend to the other point of the treatise, whereby I may declare that this was altogether necessary: Which shall three ways appear. First shall be showed that the commandment of God which is the strongest weapon unto godly minds did urge us. Further that it behooved us to fly, least our minds and consciences should be polluted by the unpureness of doctrine and idolatry of our adversaries. And finally least we should be in danger of the wrath and punishments of God which they be in danger of. As to the first: there be very many and sundry precepts of God extant in the holy scriptures, which command this separation. Yet all those I will not recite, because it would be over long, but I will only repeat some. Christ said, Beware ye of false

Prophets: for although they be in sheep's clothing, they be ravening wolves.

Wherefore even as we should fly from Wolves, so should they be avoided which destroy souls by perverse doctrine and religion. He in like manner (as we read in John) said: My sheep hear my voice, and follow not the voice of strangers. Therefore seeing the adversaries have alienated themselves from Christ, we cannot cleave unto them unless we will cease to be the sheep of Christ. The same Lord said: If the blind follow the blind, both of them shall fall into the ditch: so as we have renounced the conduct of the Papists, least we should fall headlong together with them. It is also written in John that

many of the Princes believed in Christ, who nevertheless because of the Pharisees confessed not Christ, least they should be estranged from the Synagogues, because they rather sought the glory of men than of God.

Wherefore if we had tarried with our adversaries, it had been also needful for us to have feared, least we should have more hunted for glory and honor at their hands, than to have entirely loved the sincere truth of the Gospel.

We have heard also that Christ said: I came not to send peace but a sword, and to separate every faithful man from his own household which would hinder them from the doctrine of the Gospel. Then seeing our enemies, study and earnestly endeavor nothing more than to turn us away from the truth received, we have upon just cause departed from them. But in the Epistle to the Galatians the first Chapter, there appeareth a most plain testimony of this matter: for there the Apostle commandeth, that whosoever shall bring another Gospel than that which he had preached unto them, he should be accursed unto us: and he goeth so far, as he testifieth the very same thing of himself, and he ascendeth from himself even to the Angels.

Nor doeth ἀνάθεμα in that place signify any other thing than a malediction or curse. And who seeth not that it behooveth every Christian man specially to beware that he run not into the curse of God? And if so be that Paul once wished to be accursed for the brethren, he saw that it redounded to the glory of God. But in this cause by adjoining ourselves to the Papists, we should become accursed together with them: doubtless not unto their salvation, but through our consenting they would be more and more hardened in their errors. Whereof would proceed not the glory of God, but rather the dishonor of his name. Augustine expounding this place in the Epistle to the Galatians, brought in an excellent exposition of the Apostles meaning: namely, that the truth for itself is worthy to be desired, but not for their

sakes which set forth and publish the same. For if it should be admitted for fear of them, it might easily be, that we would also receive lies for dread of them. And we are not to think that the Apostle in that place rashly used a repetition, because the matter was both weighty, and doubtful: for even the adversaries themselves will seem to preach the Gospel of Christ. But it is our part to inquire, whether their Gospel agree with that, which the Apostle preached. If we shall compare these one with another, we shall easily find that the Papistical Gospel differeth very much from the Apostolical. For the Apostle taught that forgiveness of sins is freely given by God for Christ his sake unto the believers, and that man is justified by faith only without works. But the Papists threap upon the world such things as do utterly disagree from these. Wherefore they ought not to be heard, but to be avoided as men accursed, unless that we also together with them will be made accursed.

35. The same Apostle wrote in the last Chapter to the Romans: Mark them diligently, which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid ye them. But none have given cause of greater divisions in the Church than the Romanists have: partly for their decrees and traditions, partly for the usurping and defending of their primacy. Offences also have proceeded from them without measure and end, while they lay most grievous burthens upon the people, and live in corrupt manners: whereby men are exceedingly turned away from the religion of Christ: so far are they off from turning to embrace the same.

Paul yet more manifestly discovering them addeth, Those which by fair speech and flattery seduce the hearts of the simple. There is none but seeth how much the Pope flattereth the Princes of Christendom, and how fairly he speaketh them: whenas he calleth the Emperor his first begotten son, and

the French king his second born child. One, the most Christian, another, the Catholic, and another, the defender of the faith. And thus he setteth forth his smoke to be sold to the unlearned and simple. But of such like men there is a perpetual mark given. They that be of this sort (saith the Apostle) serve not the Lord Jesus Christ, but their own belly. And certainly whosoever shall somewhat narrowly look upon the crafts, frauds, and guiles of the Papists, they all tend to this end, that they may serve to their gain and belly.

There is nothing sought that may soundly make to the glory of Christ. It is also written in the first Epistle to the Corinthians: If any named a brother among you shall be a covetous person, an extortioner, a whoremonger, an evil speaker, a drunkard, with such eat not meat. But whether they be infected with such faults, all the world knoweth. In the same Epistle we read: Shall I take the member of Christ and make it the member of a harlot?

Hereby we are admonished to beware, that seeing we be the members of Christ, we join not ourselves to a Harlot. And we must not be ignorant that the whoredom of the mind, (which is Idolatry) is a far more grievous sin than bodily fornication. Wherefore the Church of the Hebrews is reproved by the Prophets, not in one place but everywhere because it maketh herself common to sundry Idols. And seeing in the Popedom Images are worshipped: and that also bread and wine and dead men are called upon, their congregations are justly convinced of whoredom. Wherefore we may not by any right cleave unto them, for otherwise we should make the members of Christ to be the members of a harlot. And in the latter Epistle to the Corinthians, commandment is given to the faithful that they should not draw the yoke with the unbelievers, because there is no participation of righteousness with iniquity, neither communion of light with darkness, nor fellowship of Christ with Belial, nor of the temple of God with Idols.

Afterward it is added, Go ye out from among them and separate yourselves.

Further hereunto appertain those things which are written of shunning things offered unto Idols. But shall we (saith he) provoke God? Be we stronger than he? Moreover the whole matter is concluded in this plain commandment: Fly you from Idolatry. And unto the Ephesians: I would not have you communicate with the unfaithful works of darkness, but rather reprove them. In the first Epistle to Timothy, there is mention of men corrupt of mind, from whom the truth is taken away, and who think that lucre is godliness. And Timothy is commanded that he should separate himself from that flock. In Isaiah the 52nd chapter it is written: Go you out, separate yourselves, touch no unclean things ye that bear the vessels of the Lord. The Prophet spake unto the priests, but that which he speaketh unto them belongeth also unto us, because we bear the vessels of the Lord, and we ourselves be the vessels of the Lord which we ought to keep pure from all uncleanness. Jeremiah in the 50th chap. saith, Fly you from out of the midst of Babylon and every man save his own soul. And the self-same thing in a manner is in the same Prophet in the 51st chap. Further in the Rev. chap. 18, we read: Fly you from the midst of Babylon, least ye be polluted with the sins thereof, and receive of her plagues. Yea and David in the Psalms pronounced of himself that he hated the congregations of the malignant, and entered not into the council of the wicked.

36. Further we are to consider that this separation is a kind of confessing of the Evangelical truth. And it behooveth that every faithful man not only in words but also in deeds profess that which he believeth. And as Gellius saith: When the city is troubled with sedition, it is no point of a good citizen to say that he is of neither part, but he must join himself unto that which he thinketh to be the more lust. It serveth also unto this purpose that the

controversies of our times be of so great importance, as they ought not to be dissembled: neither will God suffer them any longer to lie in darkness.

Neither must we omit the commandment of Christ wherein he said: If thine eye offend thee pluck it out and cast it from thee. The like he commandeth of the head and foot. By which figurative speech he willeth that we should cast away all things although they be profitable, pleasant, and new unto us, rather than suffer ourselves to be called away, or hindered from the profession of the Gospel. He also commanded his Apostles that if they should not be heard of any congregation or City, they shaking off the dust should depart from thence. The people of Rome in times past departed from the Senators, because they afflicted them with most grievous injuries, and would not return unless there should be provisoes made for the power of the Tribunes. The displeasures which the common people suffered by the Nobility were temporal, and belonged to the maintenance and safety of the body: but those things which the Papists bring in upon us, have respect unto eternal salvation. But letting pass the example of Ethnics, another thing cometh to mind, which is mentioned in the Ecclesiastical History.

Paphnutius a Bishop of Egypt, and a very noble confessor of the Lord (whose right eye the Emperor Maximianus put out and hocked his left ham, whereby he might live half blind and lame) when he was in the Synod of Tyrus where also sat Maximus a worthy Bishop of Jerusalem, and he himself a confessor of Christ: and perceived that nothing else was sought by his fellow Bishops but that Athanasius might be oppressed by deceits, ill reports, and naughty practices: rose up, and taking Maximus by the hand which sat in the midst of the rest, said: It is not lawful for thee to sit among these men. And having spoken these words, he led him away with him. Also

Christ admonished, that we should beware of the Leaven of the Pharisees.

And Paul said: A little leaven marreth the whole lump. Yea and experience itself teacheth, that they which having knowledge of the truth are withheld through an affection to their friends or kin, love of their country, covetousness of riches and goods, they become colder every day more than other as touching godliness, and are so frozen together at the length, as the feel of religion is extinguished in them, and sometime of friends and brethren, they become most cruel enemies. And it is found to be most true which the wise man said: He that toucheth pitch shall be defiled therewith.

Neither can it otherwise be, but (as the Apostle said out of Menander) that ill speech will corrupt good manners.

37. Let us see what happened unto the Israelites in the time of Jeroboam when Idolatry was erected. Verily, they which had but a crumb of godliness, leaving the confines of the kingdom of Israel, joined themselves to the house of Judah, to the intent they might not sacrifice unto the Idols which were erected, but that they might worship the true God, according to the prescript of the Law, in the place which he had chosen unto himself. Which whoso did not, they not only contaminated themselves with Idolatry, but together with the wicked they were afflicted with manifold and grievous punishments. There was even at the beginning of the world a separation made between the posterity of Seth and Cain (for these had departed from the true worship of God) wherein they soundly continued. And assuredly the punishment of the flood was so long deferred as that holy posterity continued free from Idolatry: but whenas afterward the sons of God, being allured with the beauty of women, had joined themselves with the ungodly, all things went to confusion and horrible shame: wherefore God destroyed the world by a flood of water. In which destruction neither Noah himself with his family had been saved unless by going into the Ark he had severed

himself from the ungodly. Lot likewise escaped the fire, because he was led forth from the fellowship of wicked men. The Lord also commanded as we have it in the book of Numeri, that the Israelites should separate themselves from Dathan and Abiram, unless they were more willing to perish together with them. He also called forth the Israelites which were remaining in Babylon after the liberty given unto them by Cyrus and Darius, for that grievous punishments were at hand unto the Babylonians by reason of their

Idolatry and shameful wickedness. In fine if the first Adam, by the instinct of God's spirit, truly said of his wife: For this cause, shall man leave his father and mother and shall cleave unto his wife; why also were not all things to be left of us for retaining the truth of Christ, seeing that even the wife herself and the children must be left for religion sake? But if we seem not to our adversaries to have done well, let them declare the cause, why they have separated themselves from all other Churches, being the greater part of the world. They are not able in very deed to show such just and evident causes as ours be, which we have before alleged. Let not their slanders terrify us, especially those, which they have always in their mouth, saying that we are disturbers, These be no new things: They have been oftentimes upbraided to the servants of God. Did not Ahab the king of Samaria rebuke Elias the man of God, and said: Art thou Elias which troublest Israel? But the Prophet constantly returned the rebuke upon him: I trouble not Israel, thou rather doest altogether with thy wife Jezebel. The Jews also accused Christ before Pilate, that he troubled all Jury, beginning at Galilee. Of the Apostles also (as it is in the Acts) it is said, that they troubled men. Yea and Tertullus the Orator thus spake unto Portius Festus, that he should punish Paul, because that they might by his conduct and government, enjoy excellent peace and tranquility, if only Paul were not a

let, who troubled all things by perverse and new doctrine. But now I cease to urge anymore the second point: namely that we might not otherwise do but depart from the Popedom. For three sorts of necessity urged us: namely of obeying the commandments of God, of shunning sins, and flying Idolatry and also for the escaping of pains and punishments which remain for the wicked. Neither must it seem any marvel, that these necessities are laid upon us, seeing that in the civil laws, the companies and assembly, which unlawfully assemble together are condemned to grievous punishments, as it is in the Title de Collegijs & corporibus illicitis: the which are not only forbidden by the Commonwealth or Emperor, but they which frequent the same, are accounted of even as if they had occupied the public place or temple with armed men. For they are thought to abuse such corporations and fellowships, for the working of their naughtiness. Wherefore God doeth rightly and in order, when by his commandments he reconcileth us from such assemblies.

38. But now I come to the third member of this treatise wherein I will show that we departed not from the Church but are rather come unto it.

Which that it may evidently appear, we must consider that our adversaries are very much deceived, forsomuch as they think that things are continually preserved, after one order, as though they may in no wise be changed, where nevertheless it may be, and daily cometh to pass, that those things which in old time were good, do utterly degenerate. The Church of the Hebrews in the old time was very acceptable unto God, so long as right religion flourished therein: but when that was afterward polluted, that which was the temple of God was turned into a den of thieves, which they not considering, trusted unto it more than was meet, always crying on this wise:

The Temple of the Lord, &c. as though their commonwealth should not

perish so long as the Temple remained. Even so our adversaries think, so that the name of the bishop's church and the outward pomp and show of the ministry be at Rome, there the Church is, when as they have subverted all things which make to the nature of the Church of Christ. It is a grievous crime to depart from the Church: but when that is called the Church which is not, who will disallow the departing from thence? The Hebrews in the time of the Apostles, boasted that they had the Church, but seeing they refused the Gospel of the son of God, the Apostles upon just cause departed from them. And this did Ezekiel beforehand declare in the tenth chapter, when he saw the majesty of God lifting itself up into heaven and forsaking the Temple of Jerusalem. Besides this, Josephus testifieth, that when the Roman war was at hand, there were voices heard from the secret places of the Oracle, who oftentimes repeated: Let us depart from hence. And the ecclesiastical history bewrayeth that the Christian Church which was at Jerusalem was translated to Pella when the war was at hand. Again into Chaldea the Church of the Jews removed under Nebuchadnezzar. So as there is no cause why these men should assure themselves that the continuance of the Roman Church is unchangeable.

39. But some of them say that among the people of Israel changes were easily made: but after the coming of Christ, and that the seat of Peter was settled in the City of Rome, it is not to be thought that these alterations would at any time happen. But let them tell us what assurance they have above other Churches. If they go about openly to persuade, that the Churches of Constantinople, Alexandria, and Antioch are subverted, wherefor be they exempted from the like mutations? Assuredly Paul did not so think. For unto the Romans (speaking unto the nations converted unto

God) he saith, that they should diligently take heed to themselves, because

God who spared not the natural branches, would in like manner not spare them. Wherefore they err as far as heaven is wide, if they affirm that Christ and the holy Ghost are so bound to the seat of Rome, as they will never go from thence. So long they tarried there, as that Church did lean unto the true foundation. But when it began to be founded upon the sand of man's traditions, it was subverted. Neither can it be said that it is of God, seeing

Christ prescribed a rule: that they be of God which hear the word of God.

And afterward of them which boasted themselves to be the Church he boldly pronounced: ye hear not those things because ye be not of God. And what congregation can there be of the Church if it be not of God? And the cause why the Romanists admit not the word of God, is, for that they perceive it to be wonderfully against them. Furthermore what Church I pray you can that be which judgeth not itself to stand safely, unless that Christ and his word be driven away? He that believeth not those things, let him more narrowly behold their dealings. They have transformed the Church into a court or place of judgment (for so they speak among themselves, and these words they use everywhere) and moreover, a far greater labor is used in the style of Chancery, which consisteth altogether of frauds and guiles, than in any studies of divine things. Gregory in the register the 4th book in the epistle 251 and 55, writing of the holy ministry, faith, that seeing it is fallen within, it cannot long stand without. This did he judge 800 years past.

And shall we think that that Church hath truly stood hitherto? Malachi in the second Chapter saith: Because ye have gone out of the way and have caused many to fall, therefore have I made you to be despised. Wherefore in going from the Romanists we have not forsaken the Church, but have fled from an intolerable yoke, and from the conspiracy against the Evangelical doctrine. It is a wonder that these men would persuade Christians that it

should be permitted them by God without any limit, yea continually, to waste the vineyard of the Lord, to yield no fruit for it, but to murder the servants of the Lord which are sent unto them to demand any fruit.

Undoubtedly they be much more foolish than the Hebrews, which answered Christ when he had put forth the parable of the vineyard: He will cruelly destroy those wicked men, and will let out his vineyard unto other husbandmen. Why do not these men remember that it was said of the very truth itself unto the Jews: The kingdom of God shall be taken from you?

Seeing then they be in the same faults, seeing the cause is all one, seeing he is the son of God. I see no cause why we should doubt, but that the power, dignity, and true nature of the Church is taken away from them. But to disprove this our departure, they bring a place out of the epistle of Jude, which blameth the wicked because then have separated themselves. But the answer is ready, because it ought not to be ascribed unto us that we have departed from the Pope, God hath severed us from him, as it hath been showed by his Oracles and precepts: neither could we forget the saying of the Apostle, that we must rather obey God than men. Even as when there is a just divorce for adultery, man divideth not them whom God coupled together, but God himself by his word and law severeth man and wife in that case.

40. Also they enforce against us (as they think) a very strong reason, in demanding whether all men that were before us, and have lived under the obedience of Rome, are perished: ye (say they) are new men and lately sprung up, seeing ye were scarcely to be seen 30 years past or thereabouts.

But there be above 900 years past since Boniface the 3rd whom ye make author of the Popedom. It were most absurd to be said that all Christendom during all that time were damned. Hereunto we say, that there never wanted

men in all that space which repugned the lies and deceits of Popery, and that they of the East parts and the Greeks resisted that tyranny: Neither as yet do they acknowledge the dominion of the Church of Rome. So then, not all

Christendom as these men fain have perished for that cause. Yea and in our West regions the liberty of the Church stood after a sort until the time of Pipin and Charles the Great. We will add moreover, that as touching the predestinate, none of them have perished in any age. The thief at his last hour embraced Christ: And it is not unlikely but that which happened unto him, happened unto very many others. The spirit of Christ wanteth not ways by the which he can reduce the wandering sheep unto the fold. Great, yea most large is the embracing of God's mercy, whereby he draweth unto him even those that be at the point of death. Neither is it therefore brought to pass that men should not now follow the truth being laid open. But why do they so often weary us with telling of the salvation or perdition of our forefathers? It had been lawful for the Hebrews to have objected the very same unto the Apostles. So the seely woman of Samaria said unto Christ: that the fathers worshipped God upon the mountain or place. So might the Ethnics ask the preachers of the Gospel of the son of God, whether all their forefathers which had not heard such doctrine did perish everlastingly. It is none of our part, when as the revealing of God's will is brought, to make inquiry upon his judgments. Let us ourselves do our duty unto him, leaving to the judgment of God to give sentence of our forefathers and of all men by the decrees of his justice. If that all things have not been revealed unto our fathers in such sort as they have been unto us, and not in general, yet shall they partly be excused for their ignorance: But our cause shall be much the worse, if we knowing the things that have been showed in our times, do not embrace them, so far is it off that the error of the fathers shall be defended

by us. But because the force of this argument is common to both parts, we may fitly return the same again upon our adversaries. Let them say, Before Boniface the third, when as in Christendom the Popedom was unknown,

(which they would should appertain to the articles of the faith,) whether all men perished which embraced not the same by faith, nor obeyed the seat of Rome? And whether be they also condemned and judged to the pains of hell, so many as were ignorant of the transubstantiation of the bread and wine of the Euchariste before Innocentius the third? Be they also damned all which in the time of Epiphanius and Jerome judged that Images should be taken out of the Temples? They have not what to answer: and so let them cease to object that unto us, which no less presseth them than it doth us.

41. They demand moreover where the Church of Christ hath been so long: you (say they) as yet were not: And as you affirm, the Church was not among us, therefore it was nowhere. Which thing is most absurd, and must not in any wise be admitted. But if we will say, That where two or three were gathered together in the name of Christ, they were the Church: and that it never happened but that such have been in the world, they again contend against this in saying that the Church ought to be visible which the faithful may have access unto, because Christ said, Tell the Church. To answer hereunto, we think good and that in few words and grossly to speak somewhat of the Church. The Church is the body of Christ: And least that any should deride this naming of it, we will search how many kinds of bodies are found. Pomponius a notable Lawyer in the Digestes De usis

Capione L. Rerum mixtura, made three bodies: The first is that which is contained in one spirit: as man, wood, stone, and that naturally groweth in itself. Another is that which consisteth of a certain knitting together, wherein the parts do one touch another: as a house, a ship, a storehouse, and

this is called ὑφημμένον. Finally the third is that which hath parts distant one from another which nevertheless are joined together in one name and communion of order, as a people, a company, a legion &c. In the third kind is comprehended the Church, which is a fellowship of them that be distant in place one from another. For whether any faithful man be at home, or in the street, or in the country, yet he is reckoned to be in the Church. But there is a difference in defining of this body. For it is not defined by the Papists and by us after one manner. For they think that all they which profess Christ be the Church, so that they be not excommunicate, wherein they exceedingly err: because the Church, seeing it is the body of Christ, is lively, neither hath it any dead members. And it is said by John: They went out from us, because they were not of us: for if they had been of us, they had surely tarried. We grant in deed, that in the Church (which consisteth only of the elect of God which be justified by faith, and endeavor to express the word of God so far as they be able in godliness of manners) there dwell very many wicked and ungodly men: and that sometime it cometh to pass that therein they hold the chief places. Christ said, that the kingdom of heaven, which is the Church, hath fishes good and bad, virgins wise and foolish, Cockle and Wheat: although nevertheless it be not the Church in very deed. Assuredly they be conversant and be in it no otherwise saith

Augustine than are corrupt and naughty humors in man's body. For even as those trouble and corrupt the health, so these vex and disquiet the Church.

Therefore when it is demanded by the adversaries, whether their congregation advanced by the Popedom were the Church: I answer that it was then exceedingly fallen to decay, and daily more and more ruinated, so as now amongst us, there is no more left but certain rubbish, and pieces of walls, together with some beams or small joists, so as it is not properly the

house of God: howbeit as yet it retaineth certain steppes, although they be slender. Wherefore we acknowledge the baptism that is there given, neither do we rebaptize those which come from them to our Churches: and we reverence and read the self-same holy books which they use. And by this reason we understand Antichrist to fit in the temple of God, because undoubtedly such a one he was in times past, and so by many he is esteemed and called: and because he still retaineth (as I have said) some steppes of the Church.

42. When they urge us as touching a visible Church, we answer, that justified men which truly believe in Christ be bodily and visible, albeit that those differences, namely Faith and Hypocrisy, by which the true members of the Church differ from the wicked, cannot be discerned with eye.

Whereof it comes to pass, that the parts of the Church cannot in sense be discerned from hypocrites. But as to that precept, Tell it the Church, we say that the same is in the order of affirmatives. Which kind (as the Schoolmen say) doth in deed bind men perpetually, but not so, as it requireth an execution in every place, moment, and case, but then only it ought to be when it is possible and profitable. They that are corrupted must be showed to the Church, where and when there is a Church, which may he come unto:

Even as we judge of Baptism. For it must be provided that every faithful man if it be possible may be baptized: but when he cannot have a minister he is excused. When in the time of Constantius, well near all the Churches in the East were governed by the Arians, unto what Church should it have been told? If thou answer unto the West Church: I reply that all men could not go thither: neither would the Tyrant have permitted it. I will add moreover, that godly men, so long as they were constrained to be in the Popedom, and could not have their assemblies elsewhere (if they had

thought that they should have profited anything in correcting of manners and in procuring any way the glory of God or salvation of others, they should have showed that which was requisite unto the Bishops and Pastors for that time given, if they might not do it among their own. But now whenas it hath seemed good unto God to raise up famous men, such as were

Luther and Zwingli, who have planted innumerable Churches, it was meet that godly men, setting aside the relics and remnants, and slender steppes of the Church, should repair thither where they might both deal and live according to the word of God: and by that means they should continue in themselves through succession, the faith and Apostolical life, conjoining themselves with their forefathers, which lived rightly and sincerely in the primitive Church.

43. Nor would I have them ignorant that the further they have gone, the worse always are their dealings become: which we may gather, not only by the former similitude of the decayed building, but also by another, namely of wine, the which at the first being of itself mighty and strong is praised of all men: wherewith if there be any water mingled afterward, the wine in deed remaineth still, although more imperfect: and the more that it is still delayed, the less it retaineth of the pureness of the wine. And if might be brought to such a pass, that in the end the wine would be overcome by the water, so as of the wine only the color after a sort might be perceived, and some token, although but small, of the first taste. Thus undoubtedly is it come to pass in the Church with the purity of the word of God and administration of the sacraments, since the traditions of men were begun to be blended, which as they have daily more and more increased, so have they made feeble the pureness of doctrine and mysteries. And at the last it is come to pass, that those things which most of all do establish a Church,

have after a sort vanished away. So as, whether the Church of Rome have ceased to be the Church, or else be so infected and corrupted, as nothing in a manner remaineth sound therein, we being separated from thence, are not worthy of blame but rather of praise: especially when we go unto the Catholic and Apostolic Church, because the Church from which we separate ourselves wanteth both. For it is no more Catholic, because it hath transformed the universal Church into the Roman Church: And Apostolic it is not, seeing it differeth most far from the doctrine and ordinances of the Apostles. We have departed from them which will be built upon Peter and his successors: and be come to that Church which leaneth only unto Christ the surest foundation. We have departed from them, which build chaff, hay and stubble, and that upon a strange foundation: and we are come thither, whereas silver, gold and precious stones are for the most part built upon Christ himself.

44. They press us much with multitude, and boast that France, Spain, and Italy make on their side: but herein they are double deceived, and deceive others. First of all the greater part of Christendom have departed from them, or take not part with them. Secondly the multitude is no certain note of the Church. In the most populous country of the Israelites, God saith unto Elias, that he had kept only seven thousand unto himself, which bowed not their knee unto Baal. And of the seed that was cast upon the ground, only the fourth part fell upon the good ground. And it was said by Christ: Fear not thou flock because thou art but little. This Nazianzen understanding in Sermon de seipso aduersus Arrianos, saith: Where are they now which defended the Church by multitude, and despised the small flock? He therefore spake these things, because the Arians by favor of the Monarchs had possessed the greatest part of Christendom, and mocked the right

believers as being most few. Nor must the Church be measured by nobility or worldly honor. For Christ warned us that it would come to pass, that the blind, the lame, and the poor, should be called out of the streets, and should be compelled to enter, when as others which were bidden had denied to come. Paul also in the first Epistle to the Corinthians testified, that not many mighty men, noble men, and wise men are called. Yea and Jerome in his proem to the Galatians the 3rd book, writeth that the Church is gathered out of the poor people.

45. And we must take heed that we suffer not ourselves to be deceived by the glorious titles which our adversaries abuse. For they call themselves

Apostolic, Catholic, and the ancient Church. These things must be examined, and it must be diligently considered whether the things be answerable to the names: otherwise the devil himself transformeth himself into an angel of light. How be they Apostolic when as they corrupt the Apostolical doctrine? Nor can they be called Catholic, seeing they have separated themselves from the greater part of the Churches. And how they have fled from the old opinions, rites, and customs of the ancient Church, we need not declare, seeing the thing it self speaketh of itself. They would be counted pastors, when as they nevertheless seldom or never visit the flock of the Lord, which they brag to be committed to their charge: much less do they feed the same. They think that the Churches which either by violence or by tyranny they obtain, are nothing else but lands and farms, whereby yearly revenue may come unto them, by which they themselves may be fed and the flock of Christ be devoured. The Pope boasteth himself to be the pastor of all the sheep of the whole world, unto which he cannot have access and though he would, neither doth he labor to do it. He dwelleth at Rome, and continually giveth himself unto his delights. We are

taught by mistress experience and by common sense, that it is not possible for the whole world, to be fed and governed by someone man. In deed

Christ said unto Peter, Feed my sheep: but he said not All: Nay rather he would that the rest of the Apostles should be fellows with him in the exercising of that function. But this is the more to be lamented, that the Pope with his members do disquiet the sheep of Christ and in miserable wise slay them, so far is he from feeding and fostering them. Even in like manner as did the Hebrews in old time: who while they boasted themselves to be the Church, oppressed Messias, and most grievously persecuted the Apostles, and had Herod to do as they would have him: For when he had killed James, and did perceive that it was acceptable unto the Jews, he laid hold upon Peter and cast him in prison, that he might destroy him. After the same manner, Kings, Emperors and princes at this day, because they may obey the Pope, do most cruelly afflict godly men. And it is no marvel that the Romanists, which succeeded the reverent and holy fathers did on this wise withstand the Gospel: seeing the Hebrews, (as Paul testifieth to the Romans) were Israelites: and the adoption, and the glory: yea and the testaments and lawgiving seemed to appertain unto them. They had the worshipping and the promises, and of them were the fathers, of whom

Christ as touching the flesh was born: yet nevertheless they refused the Gospel, and were made altogether strangers from salvation.

46. But to come near to the showing of that which was promised: namely that we departed not from the Church, that congregation from the which we are separated must be described by the marks of the same: that all men may understand it to be nothing less than the Church: for so much as it is bent to the staying of the godly, it is infected with hatred of the brethren, it gathereth not, but rather scattereth Christ his members, it maketh more

account of men's traditions than of the word of God, it will have itself to be heard, not the scriptures, which with incredible boldness it would have to be subject unto the authority of it. Now of traditions (which they add and pluck away at their pleasure, seeing nothing of them abideth more than liketh themselves) they have after a sort made an Alcorom, like unto that of Mahomet, and the same they endeavor to defend by the sword, and by force, not by divine Oracles. And it is come to this pass that our Church is much more unhappy than the Church of the Jews. For unto that Church, the scriptures of God were sufficient unto salvation: but unto ours they are not sufficient unless the traditions of the Pope be added. But let them say what they will, they shall never prove but that the believers and liver's according to the prescript of the word of God, be happy. The congregation from which we have severed ourselves, layeth grievous and intolerable burdens upon men, which nevertheless, the authors of them will not so much as touch with their finger. Further the kingdom, which ought to be spiritual and heavenly, is transformed into temporal and worldly. Christ said, My kingdom is not of this world. They on the other side say that their kingdoms be of this world. And they dare usurp and stamp in their coin: The nation and kingdom that will not serve me, shall be rooted out. They seek nothing else but that the prerogatives of Emperors, kings, princes, and magistrates may be cast down at the Popes feet, and that they may be obtained and governed at the will of the seat of Rome. We have departed from that society which hath polluted the Sacraments, either by bringing in of others which were not instituted by Christ, or else by renting in sunder, and with many and sundry abuses defiling those which were given and devised by him. Over this, it forceth upon us idolatry towards bread and wine, and in like manner towards Images, and that which they commonly call relics of

saints, it dilateth their phylacteries, and enlargeth the fringes of their garments, while it ascribeth great power of divine religion unto garments, shavings, anointings, and outward ornaments. We have left them which build the sepulchers of the Prophets, in saying: Our fathers and ancestors have slain them, but we in this behalf follow not them, but do adorn, honor and worship the Prophets slain by them, whenas they themselves nevertheless do as great, yea they commit more grievous crimes. For it is incredible to be heard, how much innocent blood is shed by them, whenas notwithstanding they marvelously adorn and deck the monuments and bones of the ancient Martyrs. They endeavor to lay away the institutions of Christ, and to abolish the decrees of the Apostles, whereas all that be

Christians ought to endeavor all their life long, that they may be most soundly preserved.

47. We have departed from her that would be accounted the mother of the faithful, whereas in very deed she is their stepdame. She is not content with Christ to be head, but appointeth herself another head upon the earth, which also she dare affirm to be necessary unto salvation. But I would fain hear of these men what manner of ministerial head as they term it the Pope hath upon the earth: for even he would be reckoned among the members of Christ. And this is certain that none is head of his own self: neither will they besides one Pope admit another. What head therefore shall he have? They will say: Christ. But we will reply unto them, that if Christ be sufficient for a head unto the Pope, how happeneth it that he may not suffice others also?

We have departed from them, which challenge unto themselves another power and ability of forgiving sin than by preaching of the Gospel: and thus

I know not what counterfeit keys, whereby they bind and loose, they have made unto themselves. They say, of Christ: Behold he is here, behold he is

there, behold he is in the secret places, while they offer unto us a small Wafer-cake to be worshipped in the Mass, in the Pix, and also in Pomp wherein they carry the same about. We have separated ourselves from them, which preach the merits of men, and brag of the works which they call works of Supererogation. And seeing they have revolted from Christ, let them cease to wonder that we are departed from them. The fellowship of them is now the pillar of lying, not the ground of truth. It is ruled and governed for the most part by Wolves covered with sheep skins. Neither is there among them the house of God, but the receptacle of Images. It is the property of the Church, (as saith Ambrose upon Luke the 2nd book and 3rd chapter) to be the mother of the living: but those men be the council or convent of the dead. We have departed from that Church which consisteth in walls, painted colors, and vizards, whereas the true seat thereof ought to be in the heart, as Lactantius in his 4th book de vera sapientia and 13th chapter hath written. There the corrupt and vicious man is worshipped, and Christ the Author of salvation is neglected. We forsake the adulterous

Church, which besides Christ the lawful spouse, acknowledgeth the Pope for her husband. We have also departed from the old grown schism, wherein that multitude of Romanists have severed themselves from others, by turning away her ears from the word of God, and converting altogether unto fables: And because it hath forsaken the love of the truth, it is given over to a strong illusion of error. We are fallen away from them that go astray, and we go forward unto the way of truth, and unto the kings high way. We would not be with them which following the spirit of error, have their conscience marked with a hot iron, and forbid meats and marriages.

48. Now it appeareth by these marks, what manner of congregation it is from whom we have revolted: and it is sufficiently perceived, that it is not

the Church, unless perhaps thou wilt say, it is the Church of the malignant.

Other marks also might be annexed, but I cease to reckon up anymore, because whosoever is but meanly acquainted with the holy scriptures may see them. And it is not needful that I should now describe that Church unto the which we have repaired, seeing it hath properties contrary unto those which we have now alleged. This one thing will I say, that it is the same which in the book of the Apocalypse is described to be like a woman, which brought forth a man child, and fled into the desert least it should be destroyed by the Dragon which persecuteth her. Our men are after a sort constrained to be in the desert, seeing the chief Prelates most cruelly rage against them: who nevertheless in the meantime do most earnestly complain that we leave them no form of a Church. Howbeit they ought not to ascribe this unto us, but unto themselves. For they have deceived godly men of that liberty, seeing that the true Church should be heard and reverenced and the faithful sort ought to obey it. But these men require such things as we ought in no wise to obey.

49. But they say, that the Church of Corinth was very much inserted and corrupted: which nevertheless Paul acknowledgeth and saluteth. The Corinthians were very much divided among themselves. One would be of Paul, another of Cephas, another of Apollo: and so they attributed as much unto their Ministers as unto Christ. They brought their contentions and strife's to the judgment seats of the Ethnics: they suffered an incestuous man who had the wife of his father to be conversant among them: they thought not whoredom to be sin: they did everywhere eat with the Ethnics things dedicated unto Idols: they celebrated the supper of the Lord with unquietness of mind: they abused the gift of tongues: neither did they judge truly and godly of the resurrection. These things no doubt be grievous

crimes, yet did they not therefore bring to pass but that among the Corinthians there was a Church. But we answer this doubt after the very same manner that we did before as touching the Church of the Jews: that although it were distained and corrupted, yet did it not constrain any to wicked opinions and rites: and it exercised the ceremonies according to the prescript of the law of Moses: wherefore seeing in many things they were good men, it was acknowledged as the Church of God. So likewise in the Church of Corinth, the word of God was openly published, and the Sacraments were soundly administered. And thus although many were infected with sins and grievous corruptions, yet did they not all stray from faith and holiness: wherefore the Church ceased not to be at Corinth. Where the two things which we have made mention of be soundly kept: (the word of God I mean and the Sacraments,) they are never without some fruit, but as it is elsewhere said, they be assured tokens and pledges of the true

Church.

50. They also cry out against us, that we have broken the unity of the church. But what union I beseech you do they tell us of? No other verily but the unity of the Pope, of the seat of Rome, to which they are in miserable bondage; the unity of Idolatry and of the Mass, the unity of the mark of the beast which all they receive: and also the unity of the outward ceremonies: wherein all they in a manner communicate one with another. But this is not the union of the Church, which the holy Scriptures neither acknowledge nor testify. Paul unto the Ephesians writeth: Be ye careful to keep the unity of the spirit, through the bond of peace. Again: One body, one spirit, even as ye be called in one hope of your vocation. And again, One Lord, one faith, one Baptism, one God the Father of all, which is above all, through all, and in all. He saith also that we be one body of the flesh and of the bones of

Christ, that we be most nearly conjoined unto him, and the gifts which we have are derived unto us by God through the flesh of Christ given for our sake upon the Cross, and so by the flesh of Christ we be coupled and united unto God. And in the 17th chapter of John Christ prayeth the Father for the Apostles, and all that do believe and shall believe: Cause thou that they may be one, even as I am in thee and thou art in me. Wherefore he would that they should be one by communicating, I mean of one and the same spirit.

The unity of the Church therefore by the places alleged consisteth in the spirit, in the word of God, in the Sacraments, and in a most near bond with Christ, who is the head of all the members of the Church. Such a unity have not we broken, but we wish every manner of way that it may be maintained safe and sound. Much more might be brought for the deciding of this controversy, but those things which are already spoken I think are sufficient unto godly minds, to confirm and comfort themselves against the cavillations of the Papists.

51. Lastly this remaineth, that seeing we have departed from that congregation, which persecuteth true godliness, let us show that we have done the same in good earnest, least we should seem only to be absent from them in body. Therefore let us with our whole heart and with all our endeavor, embrace sound and true godliness, and show forth plentiful and manifest fruits of our faith. In this vocation of ours, let us avoid the offenses by which the course of the Gospel may be hindered, and they called back from the going forward in Christ who as yet be somewhat tender therein.

Let us rather labor to edify the brethren, and drive them so far as we are able to the purer religion. And let us remember that it is not sufficient to have put our hand to the plough: we must persevere unto the end. And since we stand in the right way, we must take very diligent heed of the fury and

sleights of the Devil. Let us not suffer ourselves, by perverse opinions and erroneous sects, to be led away from that truth which we perceive by faith.

This if we shall do, we shall purge ourselves both to the godly and to the wicked: but if we behave ourselves otherwise, we shall be very much hated of both, not for the cause sake, but through our own fault.

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