The sum of the conference between John Rainoldes and John Hart touching the head…The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head…
The sum of the conference between John Rainoldes and John Hart touching the head and the faith of the Church. Wherein by the way are handled sundry points, of the sufficiency and right expounding of the Scriptures, the ministry of the Church, the function of priesthood, the sacrifice of the mass, with other controversies of religion: but chiefly and purposely the point of Church-government ... Penned by John Rainoldes, according to the notes set down in writing by them both: perused by John Hart, and (after things supplied, & altered, as he thought good) allowed for the faithful report of that which past in conference between them. Whereunto is annexed a treatise entitled, Six conclusions touching the Holy Scripture and the Church, written by John Rainoldes. With a defence of such things as Thomas Stapleton and Gregory Martin have carped at therein.The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head and the faith of the Church. Wherein by the way are handled sundrie points, of the sufficiencie and right expounding of the Scriptures, the ministerie of the Church, the function of priesthood, the sacrifice of the masse, with other controuerises of religion: but chiefly and purposely the point of Church-gouernment ... Penned by Iohn Rainoldes, according to the notes set downe in writing by them both: perused by Iohn Hart, and (after things supplied, & altered, as he thought good) allowed for the faithfull report of that which past in conference betwene them. Whereunto is annexed a treatise intitled, Six conclusions touching the Holie Scripture and the Church, writen by Iohn Rainoldes. With a defence of such thinges as Thomas Stapleton and Gregorie Martin haue carped at therein.
John Rainolds 1549–1607Londini: printed by John Wolfe, 1584Londini: printed by Iohn Wolfe, 1584
475, [1], 479-674, 659-750 p. · 304k words · STC 20626 · ESTC S115546
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But because the citizens of this city of God having disobeyed & rebelled against him had lost their freedom through their treason, and being put thereby from everlasting life w•re to suffer death in the chains of darkness: God the father of infinite mercy and compassion, did send his only begotten son into the world, that he being appointed king of Gods city should redeem the citizens from the power of darkness out of the thraldom of the devil, and translating them a fresh into his kingdom should bless them and endow them with all the privileges and liberties of the citizens of God. And so it pleased him, though we had played the traitors in revolting from him to his and our enemy, yet of his free favour to make a league with us, & enter into covenant. Which covenant being one and the same in substance, yet diversly considered, and (by reason of this diversity) divided into two, the one called old, grounded on Christ being promised to come; the other, new, on Christ being come into the world: God hath set it down in the instruments of his covenant, wherein he hath said, qI will be your God, and ye shall be my people. What is the tenor, how great the use, how unspeakable the benefit of this holy covenant, made with the Patriarchs, the Prophets, the Apostles, and all the Saints of God: it is recorded in the sacred instruments of the old and new testament, or covenant. An abridgement whereof, containing the sum of the Apostles doctrine, is delivered in the articles of our Christian faith, or Creed, as we term it, gathered out of Gods word. Wherefore as the covenant consisteth of two branches: so the Creed expressing it containeth two parts. One of them instructeth our faith touching God, who said to his servants, I will be your God: the other, touching the people of God, that is the Church, to whom God said, you shall be my people. Touching God, it teacheth us to believe in him, who is one God in nature, ⟨p. 711⟩distinct in three persons; the Father the creator, the Son the redeemer, the holy Ghost the sanctifier. Touching the people of God, it teacheth us to believe, that they are a Church, holy, and Catholic, which hath communion of the Saints, to whom their sins are forgiven, whose bodies shall be raised up again from death, and being joined with their souls shall live everlastingly.
But because the citizens of this citie of God hauing disobeyed & rebelled against him had lost their fréedom through their treason, and being put therby from euerlasting life wre to suffer death in the chaines of darkenesse: God the father of infinite mercy and compassion, did send his onely begotten sonne into the world, that he being appointed king of Gods citie should redéeme ye citizens from the powerof darkenesse out of the thraldom of the diuell, and translating them a fresh into his kingdom should blesse them and endow them with all the priuileges and liberties of the citizens of God. And so it pleased him, though we had played the traitors in reuolting from him to his and our enimie, yet of his frée fauour to make a league with vs, & enter into couenant. Which couenant being one and the same in substance, yet diuersly considered, and (by reason of this diuersitie) diuided into two, the one called olde, grounded on Christ being promised to come; the other, new, on Christ being come into the world: God hath set it downe in the instruments of his cuenant, wherein he hath said,
I will be your God, and ye shall be my people. What is the tenour, how greate the vse, how vnspeakable the benefit of this holy couenant, made with the Patriarkes, the Prophets, the Apostles, and all the Saintes of God: it is recorded in the sacred instruments of the olde and new testament, or couenant. An abridgement whereof, containing the summeof the Apostles doctrine, is deliuered in ye articles of our Christian faith, or Creede, as we terme it, gathered out of Gods worde. Wherefore as the couenant consisteth of two branches: so the Creede expressing it conteineth two partes. One of them instructeth our faith touching God, who saide to his seruants, I will be your God: the other, touching the people of God, that is the Church, to whom God saide, you shall be my people. Touching God, it teacheth vs to beleeue in him, who is one God in nature,
⟨p. 711⟩
distinct in three persons; the Father the creator, the Sonne the redéemer, the holy Ghost the sanctifier. Touching the people of God, it teacheth vs to beleeue, that they are a Church, holy, and Catholike, which hath communion of the Saints, to whom their sinnes are forgiuen, whose bodies shalbe raised vp againe from death, and being ioyned with their soules shall liue euerlastingly.
Now, to make the matter more evident and plain that this city of God and company of the chosen is the holy Catholic Church: first, it is certain that the people of God is called effectually out of the filth of other men, to know, and serve him, by Christ who doth lighten their minds, and move their hearts, through the power of the holy Ghost and ministry of the word. And the whole company of them, who are so called, is named the Church, by an excellency; not a common one, but a passing, eminent, and most noble Church: as wherein the faithful all are comprehended that either be, or have been, or shall be to the end from the beginning of the world. Which is termed in rscripture the Church of the first borne, who are written in heaven. Which sGod did predestinate to be adopted in him self, according to the good pleasure of his will. Which tChrist being given to it by his Father, as a head to the body, loved as his spouse, redeemed it from Satan, and quickeneth it with his Spirit, having suffered death him self to deliver us from the gulf of death. Moreover as it is clear that this Church is called out of the rascal sort of the world, to be partaker of the inheritance of the kingdom of heaven: so is it clear too that it ought to be holy. For uthe holy one of Israel xcan not abide them who are workers of iniquity: yneither shall any Canaanite be in the house of the Lord of hosts: and zinto the heavenly city there shall enter no unclean thing, nor whatsoever worketh abomination, or lye. Christ therefore, the Saviour of the Church his body, who aas he called them whom he predestinate, so justified them whom he called: bhaving cleansed the Church from her sins by his blood, reneweth her from the filth of the flesh unto holiness; which he beginneth in this life, and perfecteth in the life to come, when he shall present her without spot and wrinkle *a glorious spouse unto him self. So that, both the Church may well be termed holy, and the communion of Saints the Churches communion: which militant on earth ⟨p. 712⟩is holy in affection, triumphant in heaven is holier in perfection, both militant and triumphant is in Christ most holy. Finally, sith God hath called the holy church not out of this or that country, not out of this or that people, but out of all nations spread through the whole world: for that cause the church is entitled Catholic, that is, universal:
Now, to make the matter more euident and plaine that this citie of God and company of the chosen is the holy Catholike Church: first, it is certaine that the people of God is called effectually out of the filth of other men, to know, and serue him, by Christ who doth lighten their mindes, and moue their hartes, through the power of the holy Ghost and ministerie of the word. And the whole company of them, who are so called, is named the Church, by an excellencie; not a common one, but a passing, eminent, and most noble Church: as wherein the faithfull all are comprehended that eyther be, or haue béene, or shal be to the end from the beginning ofthe world. Which is termed in rscripture the Church of the first borne, who are writen in heauen. Which sGod did predestinate to be adopted in him self, according to the good pleasure of his wil. Which tChrist being giuen to it by his Father, as a head to the body, loued as his spouse, redeemed it from Satan, and quickneth it with his Spirit, hauing suffered death him selfe to deliuer vs from the gulfe of death. Moreouer as it is cleere that this Church is called out of the rascall sort of the world, to be partaker of the inheritance of the kingdom of heauen: so is it cléere too that it ought to be holy. For uthe holy one of Israell xcan not abide them who are workers of iniquitie: yneither shall any Cananite be in the house of the Lord of hostes: and zinto the heauenly citie there shall enter no vncleane thing, nor whatsoeuer worketh abomination, or lye. Christ therefore, the Sauiour of the Church his body, who aas he called them whō he predestinate, so iustified them whom he called: bhauing clensed the Church from her sinnes by his blood, renueth her from the filth of the flesh vnto holinesse; which he beginneth in this life, and perfitteth in the life to come, when he shall present her without spot and wrincle *
not Jewish, not Roman, not English, not of one people or province, but universal and Catholic, compacted as it were into one body out of all sorts of estates, sexes, ages, & nations; Jews, & Heathens; Greeks, & Barbarians; bond, and free; men, and women; old, and young; rich, and poor. For both the old Church (before the birth of Christ) which saw the day of Christ to come, and was saved, did gather children of God unto her self at first out of any people; afterward when the grace of God shined chiefly among the people of Israel, she did join cconverts to Israel out of the rest: and much more the new Church (called since Christ was borne) hath denlarged her tabernacle (as Isaiah the Prophet speaketh) eto all nations, beginning at Jerusalem, Judea, Samaria, and going forward thence even to the uttermost ends of the earth. For God hath not called the circumcised Jews alone,f to be his Church, as the time was when gthe Apostles thought through a little oversight, hthe Jews in our days have too presumptuously weened: but iChrist being crucified hath broken the stop of the partition-wall, kand is become the chief stone of the corner, on which a double wall ariseth; and as lDavid prophesied, the Egyptian, the Babylonian, the Tyrian, the Ethiopian, the Philistine are borne in Zion; and, as mthe Elders (in whom is represented the company of the faithful) do sing unto Christ, Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation, and hast made us kings and priests to our God, & we shall reign upon the earth. Wherefore sith the church, which the holy scriptures do commend unto us, betokeneth the company and assembly of the faithful, whom God hath chosen, Christ hath sanctified, and called out of all nations to the inheritance of his own kingdom: the holy Ghost, who spake by the Prophets and Apostles, doth warrantise me to resolve on my Conclusion, that the holy catholic church which we believe is the whole company of Gods elect•and chosen. You marvel perhaps ⟨p. 713⟩why I propose this article of the Christian faith to be discussed by disputation: as though either any man stood in doubt of it, or things not doubted of were to be handled as doubtful.
not Iewish, not Roman, not English, not of one people or prouince, but vniuersall and Catholike, cōpacted as it were into one body out of all sorts of estates, sexes, ages, & nations; Iewes, & Heathens; Greeks, & Barbarians; bond, and free; men, and wemen; old, and young; rich, and poore. For both the old Church (before the birth of Christ) which saw the day of Christ to come, and was saued, did gather children of God vnto her selfe at first out of any people; afterward when the grace of God shined chiefly among the people of Israel, she did ioyne cconuertes to Israel out of the rest: and much more the new Church (called since Christ was borne) hath denlarged her tabernacle (as Esay the Prophet speaketh) eto all nations, beginning at Ierusalem, Iudaea, Samaria, and going forward thence euen to the vttermost endes of the earth. For God hath not called the circumcised Iewes alone,f to be his Church, as the time was when gthe Apostles thought through a litle ouersight, hthe Iewes in our dayes haue too presumptuously wéened: but iChrist being crucified hath broken the stoppe of the partition-wall, kand is become the chiefe stone of the corner, on which a dooble wall ariseth; and as lDauid prophecied, the Egyptian, the Babylonian, the Tyrian, the Aethiopian, the Philistine are borne in Sion; and, as mthe Elders (in whom is represented the company of the faithfull) doo sing vnto Christ, Thou hast redeemed vs to God by thy blood out of euery kinred, and tounge, and people, and nation, and hast made vs kings and priests to our God, & we shall raigne vpon the earth. Wherefore sith the church, which the holy scriptures doo commend vnto vs, betokeneth the company and assembly of the faithfull, whom God hath chosen, Christ hath sanctified, and called out of all nations to the inheritance of his owne kingdome: the holy Ghost, who spake by the Prophets and Apostles, doth warrantise me to resolue on my Conclusion, that the holy catholike church which we beleeue is the whole company of Gods electand chosen. You maruell perhaps
cWhich are named proselytes. Mat. 23.•5. Act •.10. & 13.4•.Which are named prosel•tes. Mat. 23.•5. Act •.10. & 13.4•.
But if you consider that the true meaning thereof, which I have opened, most agreeable to the scripture, most comfortable to the faithful, is condemned and accursed by the standard-bearers of the church of Rome: you will cease to marvel. For in nthe Council of Constance, in which they condemned John Huss for an heretic, they condemned these two sayings, as heretical, to be burned with him: othat there is one holy universal Church which is the whole company of them that are predestinate; and, pthat the Church, as it is taken in this sense for the company of them that are predestinate, is the article of our faith. Which sayings of his to be counted ungodly it seemed strange to me: and so much the more, because I perceived that the Fathers (whose words the Papists will seem to make great account of when they serve their purpose) did use the same squire to measure out the Catholic church by. For qClemens Alexandrinus doth expressly call it the company of the elect, into which are gathered the faithful and just, whom God did predestinate before the creation of the world. Likewise rAmbrose, having said that the honour of God the father is in Christ and in the church, defineth the church to be a people which God hath vouchsafed to adopt to him self. Furthermore sGregory the Bishop of Rome affirmeth that all the elect are contained within the compass and circuit of the church, all the reprobate are without it. And tBernard declaring the church to be the company of all the elect, which company was predestinate before the world began, doth touch it as a mystery which he had learned of Paul, and saith that he will boldly utter it. As for Austin, a man of sharpest judgement of them all, he neither acknowledgeth uany city of God, but this elect church, in his most learned work touching the city of God; and in another touching the catechizing of the unskilful, xhe saith that all the holy and sanctified men, which are, which have been, which shall be, are citizens of this heavenly Jerusalem;
But if you consider that the true meaning therof, which I haue opened, most agréeable to the scripture, most comfortable to the faithfull, is condemned and accursed by the standerd-bearers of the church of Rome: you will cease to maruell. For in nthe Councell of Constance, in which they condemned Iohn Husse for an heretike, they condemned these two sayings, as hereticall, to be burned with him: othat there is one holy vniuersall Church which is the whole company of them that are predestinate; and, pthat the Church, as it is takē in this sense for the company of them that are predestinate, is the article of our faith. Which sayings of his to be counted vngodly it séemed strange to me: and so much the more, because I perceiued that the Fathers (whose words the Papistes will séeme to make great account of when they serue their purpose) did vse the same squire to measure out the Catholike church by. For qClemens Alexandrinus dooth expresly call it the company of the elect, into which are gathered the faithfull and iust, whom God did predestinate before the creation of the world. Likewise rAmbrose, hauing said that the honour of God the father is in Christ and in the church, defineth the church to be a people which God hath vouchsafed to adopt to him selfe. Furthermore sGregorie the Bishop of Rome affirmeth that all the elect are contained within the compasse and circuite of the church, all the reprobate are without it. And tBernard declaring the church to be the company of all the elect, which company was predestinate before the world began, doth touch it as a mysterie which he had learned of Paul, and saith that he will boldly vtter it. As for Austin, a man of sharpest iudgement of them all, he neither acknowledgeth uany city of God, but this elect church, in his most lerned worke touching the citie of God; and in another touching the catechizing of the vnskilfull, xhe saith that all the holy and sanctified men, which are, which haue been, which shalbe, are citizens of this heauenly Ierusalem;
and in another, touching baptism against the Donatists (against whom he urgeth the Catholic church most) yhe confesseth that those things in the song of ⟨p. 714⟩songs, the garden enclosed, the fountain sealed up, the lily, the sister, the spouse of Jesus Christ, are meant of the holy and righteous alone, who are Jews inwardly by circumcision of the hart, of which holy men the number is certain, predestinate before the foundation of the world. Wherefore, if the Prelates of the Romish Church had had any reverence, I say not of the scriptures, over which they play the Lords as they list; but of the Fathers, of whom as of orphans they bear men in hand that they have undertook the wardship: they would never have wounded, or rather burnt in Huss's person, Clemens Alexandrinus, Ambrose, Gregory, Bernard, and Austin, who taught the same point that is condemned in Huss, namely, that the holy universal Church is the whole company of the elect of God. But it is (I see) an undoubted truth which za learned man, liking the Popes religion, but not the Popes presumption, hath set down in writing: that amongst the Popes and men like to Popes it is a sure principle, If wrong he to be done, it is to be done when thou mayest get a kingdom by it. For they wrest the holy catholic Church (taught us in the Creed) from the right meaning, to the intent they may be kings, & hoist up the sails of their own ambition: in as much as they apply it, like unskilful men, if they do it ignorantly; impious, if wittingly; they apply it (I say) not to the Catholic Church, but to the militant; nor to that, as it is chosen, but as it is visible, mingled with hypocrites and ungodly persons. The cause, why they do so, is, that all Christians, by reason they believe the holy Catholic Church, may be induced to think that the visible Church must be held for Catholic, and a visible monarchy must be in the visible Church, and the Pope is Prince of the visible monarchy, and all Christians must be subject to him as Prince. For, this to be the mark whereat the Popes shoot, it is as clear as the light by the very Extravagants (as they are termed) of the Canon law, in that royal decree of aBoniface the eighth, beginning with these words, One holy Catholic Church.
and in another, touching baptisme against the Donatists (against whom he vrgeth the Catholike church most) yhe confesseth that those things in the song of ⟨p. 714⟩songs, the garden inclosed, the fountaine sealed vp, the lilie, the sister, the spouse of Iesus Christ, are meant of the holy and righteous alone, who are Iewes inwardly by circumcision of the hart, of which holy men the number is certaine, praedestinate before the foundation of the world. Wherefore, if the Prelates of the Romish Church had had any reuerence, I say not of the scriptu•es, ouer which they play the Lordes as they list; but of the Fathers, of whom as of orphans they beare men in hand that they haue vndertooke the wardship: they would neuer haue wounded, or rather burnt in Husses person, Clemens Alexandrinus, Ambrose, Gregorie, Bernard, and Austin, who taught the same point that is condemned in Husse, namely, that the holy vniuersall Church is the whole company of the elect of God. But it is (I sée) an vndouted truth which za learned man, liking the Popes religion, but not the Popes presumption, hath set downe in writing: that amongst the Popes and men like to Popes it is a sure principle, If wrong he to be doon, it is to be doon when thou maist get a kingdome by it. For they wrest the holy catholike Church (taught vs in the Creede) from the right meaning, to the intent they may be kings, & hoyse vp the sayles of their owne ambition: in as much as they apply it, like vnskilfull men, if they doo it ignorantly; impious, if wittingly; they apply it (I say) not to the Catholike Church, but to ye militant; nor to that, as it is chosē, but as it is visible, mingled with hypocrites and vngodly persons. The cause, why they do so, is, that all Christians, by reason they beleeue the holy Catholike Church, may be induced to thinke that the visible Church must be held for Catholike, and a visible monarchie must be in the visible Church, and the Pope is Prince of the visible monarchie, and all Christians must be subiect to him as Prince. For, this to be the marke whereat the Popes shoote, it is as cléere as the light by the verie Extrauagants (as they are termed) of the Canon law, in that royall decrée of aBoniface the eighth, beginning with these wordes, One holy Catholike Church.
yDe bapt. cont. Donatist. l. 5. cap. 27.
zFran. Duar. de •acr. eccles. minist. l. 5. c. 11.
aExtra. c. unam sanctam. De maioritat. & obedient.Extra. c. vnam sanctam. De maioritat. & obedient.
Where from one Catholic Church, without the which there is no salvation, nor forgiveness of sins, he creepeth up to the head of the Church even Jesus Christ, & from Christ the head he slippeth down by stealth unto Christs vicar, one and the same head (as he saith) with Christ, even the Pope of Rome: whom yet to be the head of ⟨p. 715⟩the Catholic Church not him self would say, (unless perhaps in a dream,) for them he should be head of the triumphant church, which is a part of the Catholic: but he would be head of the visible church, which he nameth Catholic, thereby the more easily to deceive the simple: who being astonied and snared with that name, the fowler shutteth up the net, and concludeth, that every earthly creature if he will be saved must of necessity be subject to the Pope. Thus saith Pope Boniface. But unless the Pope him self and the Fathers of his Council of Trent, being thereto forced by the truth of scripture, confess against them selves, that the holy Catholic Church doth not signify the visible company of the Church militant, consisting of the good and bad mixed together; which sense the Papists give it with their Pope Boniface to the intent they may be kings: I will not request you to believe me in it. For, in the Catechism which was set forth by Pope Pius the fifth according to the decree of the Council of Trent, bhaving said that the Church (in the Creed) doth chiefly signify the company of the good & bad together, they add, that Christ is head of the Church as of his body, so that, as bodily members have life from the soul, in like sort the faithful have from Christs spirit: and therefore it is holy because it hath received the grace of holiness and forgiveness of sins from Christ, who sanctifieth & washeth it with his blood: and it is called Catholic, because it is spread in the light of one faith from the east to the west, receiving men of all sorts, be they Scythians or Barbarians, bond or free, male or female; containing all the faithful which have been from Adam even till this day, or shall be hereafter till the end of the world, pro•essing the true faith, & being built upon Christ, upon the foundation of the Apostles and Prophets. Pope Pius therefore and the Fathers of the Council of Trent affirm that the Church, which is specified in the Creed, is the body of Christ.
Where from one Catholike Church, without the which there is no saluatiō, nor forgiuenes of sinnes, he créepeth vp to the head of the Church euē Iesus Christ, & from Christ the head he slippeth downe by stealth vnto Christs vicar, one and the same head (as he saith) with Christ, euen the Pope of Rome: whom yet to be the head of ⟨p. 715⟩the Catholike Church not him selfe would say, (vnlesse perhaps in a dreame,) for thē he shuld be head of the triumphant church, which is a part of the Catholike: but he would be head of the visible church, which he nameth Catholike, therby the more easily to deceiue the simple: who being astonied and snared with that name, the fowler shutteth vp the net, and concludeth, that euery earthly creature if he will be saued must of necessitie be subiect to the Pope. Thus saith Pope Boniface. But vnlesse the Pope him selfe and the Fathers of his Councell of Trent, being thereto forced by the truth of scripture, confesse against them selues, that the holy Catholike Church doth not signify the visible company of the Church militant, cōsisting of the good and badde mixt together; which sense the Papists giue it with their Pope Boniface to the intent they may be kings: I will not request you to beleue me in it. For, in the Catechisme which was set foorth by Pope Pius the fifth according to the decree of the Councell of Trent, bhauing said that the Church (in the Creed) doth chiefly signifie the company of the good & bad togither, they adde, that Christ is head of the Church as of his body, so that, as bodily members haue life from the soule, in like sort the faithfull haue from Christs spirit: and therefore it is holy because it hath receiued the grace of holines and forgiuenes of sinnes from Christ, who sanctifieth & washeth it with his blood: and it is called Catholike, because it is spred in the light of one faith from the east to the west, receiuing men of all sortes, be they Scythians or Barbarians, bond or free, male or female; conteining all the faithfull which haue bene from Adam euen till this day, or shall be hereafter till the ende of the world, pro•essing the true faith, & being built vpon Christ, vpon the foundation of the Apostles and Prophets. Pope Pius therefore and the Fathers of the Councell of Trent affirme that the Church, which is specified in the Creede, is the body of Christ.
Now, the scripture teacheth that call the body of Christ is quickened and increased by the holy Ghost, as if he were the soul of it. But the bad and wicked are neither quickened, nor increased. Then are they no part of the body of Christ: and therefore neither of the Church. Pope Pius and the Fathers of the Council of Trent affirm that the Church is holy, being washed by the blood of Christ, endued with grace of holiness, and with forgiveness of sins. ⟨p. 716⟩Now, dblessed are they whose sins are forgiven: eblessed are the clean in heart, for they shall see God. But the bad and wicked shall neither see God, nor are blessed. Therefore neither have they forgiveness of sins, nor are their harts clean. Then are they no part of the church. Pope Pius and the Fathers of the Council of Trent affirm that the church is called Catholic, in respect that it containeth all the faithful from the first to the last, professing the true faith, and being built upon Christ. But the wicked and hypocrites either are not faithful; or, if they may be called so, yet they profess not the true faith; or, if they profess it, yet they are not built on Christ. For they who are built on Christ, are fbuilt on a rock, gand shall never be removed. But the wicked shall be removed. Then are they no part of the church. Yet they must needs be a part of the church if the name of church did signify the visible church (as we call it) consisting of the good and bad. Wherefore it followeth thereof that the church mentioned in the Creed, betokeneth not the visible church, that is, the company of good and bad together: which it is imagined to do by the builders of the Popes monarchy. Thus, as Caiaphas in the Gospel although he spake many things amiss against Christ, yet, hbeing the high Priest that same year, he said well in this speech, though ill meant too, ithat it was expedient for them that one man should dye for the people: so the Pope and the Fathers of the Council of Trent, being the high Priests that same year, though they meant ill, in saying that the holy catholic church, which we believe, is the company of good and bad mixed together:
Now, the scripture teacheth that call the body of Christ is quickned and increased by the holy Ghost, as if he were the soule of it. But the bad and wicked are neither quickned, nor increased. Then are they no part of the body of Christ: and therfore neither of the Church. Pope Pius and the Fathers of the Councel of Trent affirme that the Church is holy, being washed by the blood of Christ, indued with grace of holines, and with forgiuenes of sinnes. ⟨p. 716⟩Now, dblessed are they whose sinnes are forgiuen: eblessed are the cleane in heart, for they shall see God. But the bad and wicked shall neither see God, nor are blessed. Therefore neither haue they forgiuenes of sinnes, nor are their harts cleane. Then are they no part of the church. Pope Pius and the Fathers of the Councell of Trent affirme that the church is called Catholike, in respect that it conteineth all the faithfull from the first to the last, professing the true faith, and being built vpon Christ. But the wicked and hypocrites either are not faithfull; or, if they may be called so, yet they professe not the true faith; or, if they professe it, yet they are not built on Christ. For they who are built on Christ, are fbuilt on a rocke, gand shall neuer be remoued. But the wicked shall be remoued. Then are they no part of the church. Yet they must néedes be a part of the church if the name of church did signifie the visible church (as we call it) consisting of the good and bad. Wherfore it foloweth thereof that the church mentioned in ye Créede, betokeneth not the visible church, that is, the company of good and bad together: which it is imagined to do by the builders of the Popes monarchie. Thus, as Caiaphas in the Gospel although he spake many things amisse against Christ, yet, hbeing the high Priest that same yeere, he saide well in this spéech, though ill meant too, ithat it was expedient for them that one man should dye for the people: so the Pope and the Fathers of the Councell of Trent, being the high Priestes that same yere, though they meant yll, in saying that the holy catholike church, which we beléeue, is the company of good and bad mixt together:
yet, being lead and moved by some divine force to speak better then they meant, they added such an exposition, that their own doctrine is overthrown by it, the error of the Council of Constance is discovered, and the truth of the scripture confirmed and established. Wherefore I may justly conclude against the Papists out of the Pope him self and the Council of Trent, that all the good and holy men, and none but they, do make the holy Catholic church. But seeing our faith must have a better ground then humane decrees either of Popes or Councils, whose breath is in their nostrils, whose houses are of clay, and their foundation is sand: therefore let us stay our selves on that conclusion which I made before on warrant of the holy Ghost, who hath spoken to us by the Apostles ⟨p. 687⟩and Prophets; The holy Catholic Church, which we believe, is the whole company of Gods elect and chosen. And let this suffice for the first Conclusion.
yet, being lead and moued by some diuine force to speake better then they meant, they added such an exposition, that their owne doctrine is ouerthrowen by it, the errour of the Councell of Constance is discouered, and the truth of the scripture confirmed and established. Wherefore I may iustly conclude against the Papists out of the Pope him selfe and the Councell of Trent, that all the good and holy men, and none but they, do make the holy Catholike church. But séeing our faith must haue a better ground then humane decrées either of Popes or Councels, whose breath is in their nosethrils, whose houses are of clay, and their foundation is sande: therefore let vs stay our selues on that conclusion which I made before on warrant of the holy Ghost, who hath spoken to vs by the Apostles ⟨p. 687⟩and Prophets; The holy Catholik Church, which we beleeue, is the whole company of Gods elect and chosen. And let this suffice for the first Conclusion.
The second doth follow:1 The church of Rome is not the catholic church, nor a sound member of the catholic church. Of the which position that we may the better perceive the drift and truth: we must search somewhat deeper, and fetch the beginnings of particular churches out of the fountain whence they flow. God, having chosen in his eternal purpose the holy catholic church, that is, all his children, to be the heirs of his kingdom, and to triumph in heavenly glory with him and his elect Angels: doth first of all send them abroad into the earth, as it were into a camp, there to serve him in war against the flesh, the world, the devil, and all the powers of darkness under the banner of Christ, that they may come conquerors out of warfare to the triumph, and may strive lawfully before they be crowned. Whereto that they may be the stronger made and better furnished, to endure the labour and hardness of warfare: God kbegetteth them a new by his word, (the word working effectually through the holy Ghost,) as it were by seed; and lwith the same word he nourisheth them, as with milk; mstrengtheneth them, as with meat; armeth them, nas with a sword of the Spirit; and frameth them oa shield of faith, wherewith they may quench the fiery darts of the wicked one. Yea, the more to hearten them against all dangers and deceits of enemies with the skill of warfare and sure hope of victory: he bindeth them with sacraments, as with bonds of obedience, and pledges of his grace; he willeth them to *call for his help in distresses, & promiseth it if they call for it, he appointeth them warlike discipline, to keep them selves in order, and guard them safer from their enemies: to be short, be delivereth them the whole trade of warfare, opened by himself the General of the army, and written in his word. To the intent then, that all the soldiers of God, who be sent at divers times into divers countries to serve him in this warfare, might learn it, & practise it: he hath ordained, as civill assemblies & societies, for the maintenance of this life; so likewise, for the next, ecclesiastical. In which ecclesiastical societies and assemblies it is his will & pleasure that there should be captains to teach, and soldiers to learn, both of them warriors faithfully ⟨p. 718⟩to practise and wage the war of the Lord.
The second doth folow:1 The church of Rome is not the catholike church, nor a sound mēber of the catholike church. Of the which position that we may the better perceiue the drift and truth: we must search somewhat déeper, and fetch the beginnings of particular churches out of the fountaine whence they flowe. God, hauing chosen in his eternall purpose the holy catholike church, that is, all his children, to be the heires of his kingdome, and to triumph in heauenly glory with him and his elect Angels: doth first of all sende them abroade into the earth, as it were into a campe, there to serue him in warre against the flesh, the world, the deuill, and all the powers of darkenes vnder the banner of Christ, that they may come conquerours out of warfare to the triumph, and may striue lawfully before they be crowned. Whereto that they may be the stronger made and better furnished, to endure the labour and hardnes of warfare: God kbegetteth them a new by his word, (the word working effectually through the holy Ghost,) as it were by seede; and lwith the same word he nourisheth them, as with milke; mstrengtheneth them, as with meat; armeth them, nas with a sword of the Spirit; and frameth them oa shield of faith, wherewith they may quench the firie dartes of the wicked one. Yea, the more to harten them against all dangers and deceites of enemies with the skill of warfare and sure hope of victorie: he bindeth them with sacraments, as with bonds of obedience, and pledges of his grace; he willeth them to *call for his helpe in distresses, & promiseth it if they call for it, he appointeth them warlike discipline, to kéepe them selues in order, and gard them safer from their enemies: to be short, be deliuereth them the whole trade of warfare, opened by himselfe the Generall of the armie, and writen in his word. To the intent then, that all the souldiers of God, who be sent at diuers times into diuers countries to serue him in this warfare, might learne it, & practise it: he hath ordeined, as ciuill assemblies & societies, for ye mainteinance of this life; so likewise, for the next, ecclesiasticall. In which ecclesiasticall societies and assemblies it is his will & pleasure that there should be captaines to teach, and souldiers to learne, both of them warriours faithfully
And these are called churches, but particular churches to distinguish them from the catholic: because they are divers parts of the catholic, that is, the whole church; divers members, of one body, divers bands, of one army. Which, for the divers regard of place, and time, wherein they go to warfare, are specified by divers names. In regard of place: the church, which served God at Jerusalem, is called the church of Jerusalem: that which at Samaria, the church of Samaria: that which at Ephesus, the church of Ephesus; that which at Rome, the church of Rome; they which in England, in France, in Germany, are called the English, the French, the Dutch churches. In regard of time: we say the Jewish church in the days of Moses, of David, of Hezekiah; the Roman under Nero, Constantine, Boniface; the English in King Henrys reign, King Edwards, Queen Mary's: or how soever else the difference of times be noted. Now, the rule of reason and honesty would that every one of these churches, ordained by God to that end, should bring forth the children of God, as a mother; yield dutiful honour to God, as a spouse; and fight the spiritual battles of God, as a valiant and faithful army. But pthe devil, the enemy of the chosen woman, in nature *a Satan, in subtlety a serpent, in fierceness a dragon, qwhich furiously pursueth the woman & her seed, rsoweth rares among the wheat in the field of the Lord, that is to say, he mingleth his soldiers with the soldiers of God in the camp, and amongst the godly he foisteth in hypocrites, that they, being fellow-soldiers in show, but traitors in deed, may corrupt the army. And him self provoketh the faithful to revolt from God, by all his practises, open, and secret; force, and fraud: some time by fire and sword of tyrants, some time by baits of pleasures, and wealth, some time by the pretence of religion, and charity. By the which means he procureth often, partly through the craft and cunning of hypocrites, chiefly when they are made captains of some band, partly through the frailty and infirmity of the elect, whom flesh and blood do weaken:
And these are called churches, but particular churches to distinguish them from the catholike: because they are diuers partes of the catholike, that is, the whole church; diuers members, of one body, diuers bandes, of one army. Which, for the diuers regard of place, and time, wherein they go to warfare, are specified by diuers names. In regard of place: the church, which serued God at Ierusalem, is called the church of Ierusalem: that which at Samaria, the church of Samaria: that which at Ephesus, the church of Ephesus; that which at Rome, the church of Rome; they which in England, in France, in Germany, are called the English, the French, the Dutch churches. In regard of time: wée say the Iewish church in the dayes of Moses, of Dauid, of Ezekias; the Roman vnder Nero, Constantine, Boniface; the English in King Henries raigne, King Edwardes, Queene Maries: or how soeuer els the difference of times be noted. Now, the rule of reason and honestie would that euery one of these churches, ordeined by God to that end, should bring foorth the children of God, as a mother; yeld dutifull honour to God, as a spouse; and fight the spirituall battailes of God, as a valiant and faithfull army. But pthe deuill, the enemy of the chosen woman, in nature *a Satan, in subtletie a serpent, in fiercenes a dragon, qwhich furiously pursueth the woman & her seede, rsoweth rares among the wheate in the field of the Lord, that is to say, he mingleth his souldiors with the souldiours of God in the campe, and amongst the godly he foysteth in hypocrites, that they, being felow-souldiors in shew, but traitours in déede, may corrupt the army. And him selfe prouoketh the faithfull to reuolt from God, by all his practises, open, and secret; force, and fraude: some time by fyer and sword of tyrantes, some time by baites of pleasures, and wealth, some time by the pretense of religion, and charitie. By the which meanes he procureth often, partly through the craft and cunning of hypocrites, chiefly when they are made captaines of some band, partly through the frailtie and infirmitie of the elect, whom flesh and blood doo weaken:
that the church, which is billed to the warfare of Christ, knoweth not or careth not for the trade of warfare, and serveth perhaps under her captains banner, but recklessly, and loosely, perhaps is betrayed to the enemy by her watchmen, while either ⟨p. 719⟩they do fall a sleep, or deal falsely. And so cometh that to pass at the length, which sthe Prophets lament in the church of the Jews, & too many churches since Christs time have felt. that the church, which should be a mother, is a stepmother; & she, whose faith is plight to Christ, becometh an adulteress; & bands of soldiers breaking their promise, yea their oath, do rebel against the Highest. So tthe churches of Galatia when they had believed the Gospel of Christ, and their names were billed by their own consent to serve in his wars, uwere removed away (by such as troubled them) to an other Gospel. So xS. Paul feareth for the Church of Corinth, least, as the serpent beguiled Eve through his subtlety, so their minds should be corrupted and seduced from the simplicity that is in Christ. So Christ him self teacheth us, that ythe church of Pergamus was stained with the filth of the Nicolaitans: that zthe church of Laodicea was blind, naked, luke-warm, neither hot nor cold: that the church of Sardis was in part, adead; in part, bready to dye; though alive, in part. The assemblies therefore of the churches militant, called visible churches, cwhich do contain the good together with the bad, the chosen with the reprobate, the faithful with the treacherous, the holy with the hypocrites, dchaff with corn, etares with wheat, fwooden and earthen vessels, with vessels of gold and silver, some of them for honour, and some unto dishonour: I say, these visible churches may do their duty faintly, may leave it altogether undone, may be discharged of their oath, and dismissed from soldiers service; they may be sick of lesser diseases and infirmities, they may be of a deadly pestilence, they may lose the spirit of Christ, and so dye. Furthermore, to make it easier to be seen what churches ought to be accounted dead, what churches sick, what churches whole, and sound: we have to consider the causes of death, of sickness, and of health. The causes of these things do come in mens bodies, (as gPhysicians teach,) partly, from the seed that we are begotten of: partly, from the food wherewith we are nourished.
that the church, which is billed to the warfare of Christ, knoweth not or careth not for the trade of warfare, and serueth perhaps vnder her captaines banner, but retchlessely, and loosely, perhaps is betrayed to the enemy by her watchmen, while either ⟨p. 719⟩they doo fall a sleepe, or deale falsely. And so commeth that to passe at the length, which sthe Prophets lament in the church of the Iewes, & too many churches since Christes time haue felt. that ye church, which should be a mother, is a stepmother; & shée, whose faith is plight to Christ, becometh an adulteresse; & bands of souldiers breaking their promise, yea their oth, doo rebell against the Highest. So tthe churches of Galatia when they had beléeued the Gospell of Christ, and their names were billed by their owne consent to serue in his warres, uwere remoued away (by such as troubled them) to an other Gospell. So xS. Paul feareth for the Church of Corinth, least, as the serpent beguiled Eue through his suttletie, so their minds should be corrupted and seduced from the simplicitie that is in Christ. So Christ him selfe teacheth vs, that ythe church of Pergamus was stayned with the filth of the Nicolaitans: that zthe church of Laodicea was blind, naked, luke-warme, neither hot nor cold: that the church of Sardis was in part, adead; in part, breadie to dye; though aliue, in part. The assemblies therefore of the churches militant, called visible churches, cwhich doo containe the good togither with the bad, the chosen with the reprobate, the faithfull with the treacherous, the holy with the hypocrites, dchaffe with corne, e
Whereof the one appeareth in sickness and diseases that come by inheritance; such as are derived from the parents to the children: the other, as it hath a great force in all men, so experience showeth that it hath greatest force in armies. For hthe soldiers who ⟨p. 720⟩served Marcus Antonius, being fain to eat roots for want of corn, fell upon an herb which brought them first to madness, and afterward to death: and iVegetius (a writer of the trade of warfare) giving charge that soldiers drink not of marish waters, saith that naughty water is like unto poison, and doth breed the plague in them who drink of it. Not unlike is the case of spiritual death, diseases, and health, in the bodies of Churches. For they do either live in perfect good health, or fall into sickness, or come to their death, according to the nature of their seed, and food. Now, the seed whereof, and food with the which they are wont and ought to be begotten anew, and nourished, is the word of God (as S. kPeter witnesseth) preached by the servants and ministers of Christ. Therefore in what Churches the ministers do preach the word of God pure, sincere, and uncorrupt, that it may breed good juice and blood in them through the inward working of the holy Ghost: those churches must we count to be •ound, and whole: some of them indeed more sound, then other some, according as the word is more purely prea••ed, and the spirit worketh more effectually, but all of them, sound. But where the word of God, either is not preached, so that there groweth a famine; or is preached corruptly, mixed with mans word as it were with leaven, or darnel, or poison: as they who receive no food are like to dye through hunger, & lsuch as eat bread made of corn and ••rnel do fall into a light fren•••; so must we needs judge that churches, whose food is either none, or naught, are apt to diseases, and near to their death. For Amos declareth that men are cast away through want of the word, in that he telleth Israel, that mGod will send a famine and a thirst of hearing the word of the Lord: which when they shall seek for to and fro, and find no where, it shall come to pass that virgins and young men shall faint with thirst, and fall, and never rise again.
Whereof the one appeereth in sicknesse and diseases that come by inheritance; such as are deriued from the parents to the children: the other, as it hath a great force in all men, so experience sheweth that it hath greatest force in armies. For hthe souldiors who ⟨p. 720⟩serued Marcus Antonius, being faine to eate rootes for want of corne, fell vpon an herb which brought them first to madnesse, and afterward to death: and iVegetius (a writer of the trade of warfare) geuing charge that souldiers drinke not of marish waters, saith that naughty water is like vnto poyson, and doth breede the plague in them who drinke of it. Not vnlike is the case of spirituall death, diseases, and health, in the bodies of Churches. For they doo either liue in p•rfit good health, or fall into sicknes, or come to their death, according to the nature of their seede, and foode. Now, the seede whereof, and foode with the which they are wont and ought to be begotten anew, and nourished, is the word of God (as S. kPeter witnesseth) preached by the seruants and ministers of Christ. Therefore in what Churches the ministers doo preach the word of God pure, sincere, and vncorrupt, that it may bréede good iuyce and blood in them through the inward woorking of the holy Ghost: those churches must we count to be •ound, and whole: some of them indeede more sound, then other some, according as the word is more purely prea••ed, and the spirit worketh more effectually, but all of them, sound. But where the word of God, either is not preached, so that there groweth a famine; or is preached corruptly, mixt with mans word as it were with leauen, or darnell, or poyson: as they who receiue no foode are like to dye through hunger, & lsuch as eate bread made of corne and ••rnel doo fall into a light fren•••; so must we néedes iudge that churches, whose foode is either none, or naught, are apt to diseases, and neere to their deathe. For Amos declareth that men are cast away through want of the word, in that he telleth Israel, that m
Now, that the corruption of the word doth hurt too, the Apostle noteth in advertising Timothy, that nthey, who teach other doctrine, and consent not to the wholesome words of Christ, and to the doctrine which is according to godliness, oare *sick, and do dote about noisome follies, which edify not to godly faith: in so mu•h that ptheir word doth fret as a kind of canker, which having taken ⟨p. 721⟩hold of one part of the body, doth eat out the next parts by little & little, until the whole body at last be clean consumed. Which if it come to pass, as it must of necessity unless the better remedy be speedily provided for healing of the body: that which was a body, doth become a carcass, and is no longer a church: it is left destitute of the spirit of God, which is the soul thereof, and of the souls instrument, that is, the word of God. And this death is threatened by Christ to the Jews (in the old church) refusing him their Messiah; qtherefore shall the kingdom of God be taken from you, and given to a nation which shall bring forth the fruits of it: and (in the new church) to the Ephesians having left their first love; rI will come against thee shortly, & will remove thy candlestick out of his place except thou amend. Which two things foretold by our saviour Christ were fulfilled in the destruction of the two churches: of the church of the Jews, within a few years, when the gospel was removed from them to the Gentiles; of the church of Ephesus, many ages after, when having been sick first of sundry heresies, it died a while ago of the plague of Mahomet. Thus I have declared, as briefly as I could, how particular churches are called members of the catholic: how they are ordained to learn and practise Go•s service: how the good in them are intermingled with the bad, the godly with hypocrites: finally, what their health is, what their diseases be, and when they must be counted sound, when unsound. Which points being marked, my pains will be the lesser in opening the Conclusion: the two stems whereof on what roots they grow you perceive already. The church of Rome is not the catholic church: it is no sound member of the catholic church. The church of Rome is not the catholic church. What can be more clear? For the catholic church is the church universal: the church of Rome is particular.
Now, that the corruption of the worde doth hurt too, the Apostle noteth in aduertising Timothee, that nthey, who teach other doctrine, and consent not to the wholesome wordes of Christ, and to the doctrine which is according to godlines, oare *sick, and do dote about noysome folies, which edifie not to godly faith: in so mu•h that ptheir word doth fret as a kinde of canker, which hauing taken ⟨p. 721⟩hold of one part of the body, doth eate out the next partes by litle & litle, vntill the whole body at last be cleane consumed. Which if it come to passe, as it must of necessitie vnlesse the better remedy be spéedily prouided for healing of the body: that which was a body, doth become a carkasse, and is no longer a church: it is left destitute of the spirit of God, which is the soule thereof, and of the soules instrument, that is, the word of God. And this death is threatned by Christ to the Iewes (in the old church) refusing him their Messias; qtherefore shal the kingdome of God be taken from you, and geuen to a nation which shall bring foorth the fruites of it: and (in the new church) to the Ephesiās hauing left their first loue; rI wil come against thee shortly, & wil remoue thy candlestick out of his place except thou amend. Which two things foretold by our sauiour Christ were fulfilled in the destruction of the two churches: of the church of ye Iewes, within a few yeares, when the gospel was remoued from them to the Gentiles; of the church of Ephesus, many ages after, when hauing béen sick first of sundrie heresies, it died a while ago of the plague of Mahomet. Thus I haue declared, as briefly as I could, how particular churches are called members of the catholike: how they are ordeyned to learn and practise Go•s seruice: how the good in them are intermingled with the bad, the godly with hypocrites: finally, what their health is, what their diseases be, and when they must be counted sound, when vnsound. Which pointes being marked, my paines wil be the lesser in opening the Conclusion: the two stemmes whereof on what rootes they grow you perceiue already. The church of Rome is not the catholike church: it is no sound member of the catholike church. The church of Rome is not the catholike church. What can be more cléere? For the catholike church is the church vniuersall: the church of Rome is particular.
So that (in my judgement) the Papists speak monstrously, when 1they call the Roman church, the catholic church, and make them all one. Some will say perhaps, that when they call it catholic, they mean it to be sound and of a right belief, such as doth hold the catholic faith: as the scivil law doth term the right believers, catholic Christians, and the church of Africa is named catholic by tCyprian. Yet that is false too. For they give the title of catholic ⟨p. 722⟩church of Rome, that 2they may put into the heads of the unskilful that that is the church out of which there is no salvation. But out of the church of Rome there have been saved innumerable, & shall be: out of the catholic church, not one. But let it be granted that they mean by [catholic] a church holding the right faith. I deny that the church of Rome doth hold the right faith: and that is the other part of my Conclusion; it is no •ound member of the catholic church. Now when I deny it to be a sound member of the catholic church: I mean not that it languisheth of a little sickness or disease not dangerous, which may seem rather to have abated somewhat of exquisite health, then have bereft her of all health. For, as uGalen teacheth of the health of the body, that it hath a reasonable breadth as you would say, and certain degrees as it were of perfectness, that they who are able to go about their business and do affairs of life are to be counted whole, though they enjoy not a most perfect health: so in the health of churches I deem there are certain degrees of sincerity, that they who do the functions of spiritual life reasonably well are to be counted •ound, although they attain not to a most absolute soundness. And for that cause, as we judge our own churches to be sound, although xthere remain some distemper in them by the relics of those diseases wherewith the contagion of the church of Rome had cast them down so, that they could not yet be recovered fully: in like sort ywe judge of the churches of Germany, which are troubled with the error of consubstantiation as it were with the grudging of a little ague, if other wise they hold Christian faith, and love, soundly, and sincerely. But the church of Rome is not distempered with a little ague, such as hindereth not the functions of life greatly:
So that (in my iudgement) the Papistes speake monstrously, when 1they call the Romane church, the catholike church, and make them all one. Some will say perhaps, that when they call it catholike, they meane it to be sound and of a right beleefe, such as doth hold the catholike faith: as the sciuil law doth terme the right beléeuers, catholike Christians, and the church of Afrike is named catholike by tCyprian. Yet that is false too. For they geue the title of catholike ⟨p. 722⟩church of Rome, that 2they may put into the heads of the vnskilfull that that is the church out of which there is no saluation. But out of the church of Rome there haue beene saued innumerable, & shall be: out of the catholike church, not one. But let it be graunted that they meane by [catholike] a church holding the right faith. I deny that the church of Rome doth hold the right faith: and that is the other part of my Conclusion; it is no •ound member of the catholike church. Now when I deny it to be a sound member of the catholike church: I meane not that it languisheth of a litle sicknes or disease not dangerous, which may seeme rather to haue abated somewhat of exquisite health, then haue bereft her of all health. For, as uGalen teacheth of the health of the body, that it hath a reasonable bredth as you would say, and certaine degrees as it were of perfitnes, that they who are able to go about their businesse and doo affaires of life are to be counted whole, though they enioy not a most perfit health: so in the health of churches I déeme there are certaine degrées of sinceritie, that they who doo the functions of spirituall life reasonably well are to be counted •ound, although they attaine not to a most absolute soundnesse. And for that cause, as we iudge our owne churches to be sound, although xthere remaine some distemper in them by the relikes of those diseases wherewith the contagion of the church of Rome had cast them downe so, that they could not yet be recouered fully: in like sort y
1As Bristow Moriu. 12. with this special note in the margin of his book, Note▪ the Roman church the catholic church.As Bristow Moriu. 12. with this speciall note in the m•rgent of his booke, Note▪ the Roman church the catholike church.
sCod. de s•mma Trin. & •ide cathol.
tEpist. 55. ad Co•nelium
2[…] by •he epistle of Cardinal Cusanus written to the Bohemians. Cochlaeus hi••or. Mussitar. lib. 11.〈…〉 by •he epistle of Cardinall Cusanus writen to the Bohemians. Cochlaeus hi••or. Mussitar. lib. 11.
but is sick of a canker, or rather of a leprosy, or rather of a pestilence, in so much that she is past hope of recovery, unless our Saviour Christ the heavenly physician do give her wholesome medicines to purge her of pernicious humours. And therefore I pronounce that the church of Rome is no sound member of the catholic church. Which I will prove by two reasons, the one, of the causes; the other, of the effects: whereof from the one, diseases do arise; in the other, they show them selves; by them both they are surely proved. I would to God I might discourse hereof at large, according as the ⟨p. 723⟩weightiness of the things requireth. But we must be content to do, as time will license us. You will pardon me therefore, I trust, if I run them over somewhat hastily, and (as they say) touch and go. I will hold out my finger toward the well head: guess you the lion by his paws. Concerning the causes which do breed diseases and sickness in the church, it is (as I have touched already) clear and certain, that they are either the want of food of Gods word, or the having of it corrupted. In the which respect, Christ, who giveth charge that zhis sheep be fed, chargeth that athey be taught to observe those things which he commanded his Apostles. And Peter, having showed that bthe faithful are begotten a new by Gods word, exhorteth them to cdesire the milk of the word, the sincere milk, & *not corrupt with any trumpery, that they may grow thereby. And they who are warned dto hear the Pharisees sitting in the chair of Moses, are warned eto beware of the leaven of the Pharisees. Wherefore a church, that will be whole and sound, must neither be famished with want of Gods word, nor have it corrupted. But the church of Rome doth bring in both corruption, and want of the word: nor only bring them in, but also maintain them obstinately, as wholesome. The church of Rome therefore is not whole and sound: nay she seemeth rather to be mad & frantic. For she bringeth in corruption of the word, (to begin with that,) by mingling and adulterating the word of God with mans word, not one way but sundry. First, in that she giveth fauthority canonical, that is divine authority, to the books called apocrypha, which are humane. Against the truth of the holy scripture, which is gainsaid flatly by gcertain points in the apocrypha:
but is sicke of a canker, or rather of a leprosy, or rather of a pestilence, in so much that she is past hope of recouery, vnlesse our Sauiour Christ the heauenly physician doo giue her wholesome medicins to purge her of pernicious humours. And therefore I pronounce that the church of Rome is no sound member of the catholike church. Which I will proue by two reasons, the one, of the causes; the other, of the effectes: whereof from the one, diseases doo arise; in the other, they shew them selues; by them both they are surely proued. I would to God I might discourse hereof at large, according as the ⟨p. 723⟩weightines of the thinges requireth. But we must be content to doo, as time wil license vs. You wil pardon me therefore, I trust, if I runne them ouer somewhat hastily, and (as they say) touch and go. I will hold out my finger toward the well head: gesse you the lion by his pawes. Concerning the causes which doo bréed diseases and sicknesse in the church, it is (as I haue touched already) cléere and certaine, that they are either the want of food of Gods word, or the hauing of it corrupted. In the which respect, Christ, who giueth charge that zhis sheepe be fedde, chargeth that athey be taught to obserue those thinges which he commanded his Apostles. And Peter, hauing shewed that bthe faithfull are begotten a new by Gods word, exhorteth them to cdesire the milke of the word, the sincere milke, & *not corrupt with any trumperie, that they may grow thereby. And they who are warned dto heare the Pharises sitting in the chaire of Moses, are warned eto beware of the leauen of the Pharises. Wherefore a church, that will be whole and sound, must neither be famished with want of Gods worde, nor haue it corrupted. But the church of Rome doth bring in both corruption, and want of the worde: nor onely bring them in, but also maintaine them obstinatly, as wholesome. The church of Rome therefore is not whole and sound: nay she séemeth rather to be madde & frantike. For she bringeth in corruption of the worde, (to beginne with that,) by mingling and adulterating the word of God with mans word, not one way but sundrie. First, in that she giueth
against the clear evidence of things therein recorded, hwhich by their repugnancy one unto another do show that men were authors of them against the consent & judgement of the church, of the iold church wholly, and of the kbest part of the new. Secondly, in that she receiveth ltraditions of men with equal reverence and religious affection, as she doth the scripture. As though mthe holy scripture, the most exact & perfect squire of Gods will, and rule of righteousness and wisdom, sufficed not for faith and manners: or the spirit of God could gainsay him self, which must be imported by this of traditions, some whereof ⟨p. 724⟩do fight one against another, some against the scripture. In sooth this point is handled with a dutiful care and regard of scripture, which hath no greater reverence at Rome, then traditions: and that all traditions are not observed there, it is plain by nthe Fathers whom othem selves allege. Thirdly, in that she willeth pthe Latin translation of the Bible (commonly called S. Jeromes) to be received throughout as sacred and canonical, and not to be refused on any pretence. Whereas yet (to let go the judgement of S. qJerome, & other rancient Fathers,) the Papists them selves, such as are most expert in the tongues amongst them, acknowledge that translation to have missed sometimes the meaning of the holy Ghost, and not the words only. Even sPagninus namely in the old testament; tBudaeus in the new: 13Andradius, and xArias Montanus in them both. Fourthly, in that (y about expounding of the scripture) she condemneth all senses and meanings thereof which are against the sense that her self holdeth, or against the Fathers consenting all in one. Whereby it falleth out that the sense and meaning of the holy Ghost shall be refused often; but meanings and senses devised by men, though crossing one an other, yet if they be currant for the time, and practised, (as a zCardinal saith,) shall go for authentical: the baggage, which the School men have s•iled Divinity with, out of the Philosophers puddles and their own, shall be accounted holy: the things which some Fathers have handled more soundly, shall be set aside as humane inventions though they agree with Gods word; but other, in the which they were overseen through weakness of natural affection or reason, shall be approved as Gods word, though they proceed from mans fancy.
against the cléere euidence of thinges therein recorded, hwhich by their repugnancie one vnto another doo shew that men were autours of them against the consent & iudgement of the church, of the iold church wholy, and of the kbest part of the new. Secondly, in that she receyueth ltraditions of men with equall reuerence and religious affection, as she doth the scripture. As though mthe holy scripture, the most exact & perfect squire of Gods will, and rule of righteousnesse and wisedome, sufficed not for faith and maners: or the spirit of God could gainsay him selfe, which must be imported by this of traditions, some whereof ⟨p. 724⟩do fight one against another, some against the scripture. In sooth this point is handled with a dutifull care and regarde of scripture, which hath no greater reuerence at Rome, then traditions: and that all traditions are not obserued there, it is playne by nthe Fathers whom othem selues alleage. Thirdly, in that she willeth pthe Latin translation of the Bible (commonly called S. Ieroms) to be receiued throughout as sacred and canonicall, and not to be refused on any pretense. Whereas yet (to let go the iudgement of S. qIerom, & other rancient Fathers,) the Papists them selues, such as are most expert in the toungs amongst them, acknowledge that translation to haue missed sometimes the meaning of the holy Ghost, and not the words onely. Euen sPagninus namely in the old testament; t
h4. Esdr. 10.20. & 2. Maccab. 2.4. 1. Maccab. 1.16. & 9.5. touching Antiochus. Se• the Annotations of Franciscus Junius on the Apocrypha.4. Esdr. 10.20. & 2. Maccab. 2.4. 1. Maccab. 1.16. & 9.5. touching Antiochus. Se• the Annotations of Franciscus Iunius on the Apocrypha.
iThe Church of the Jews. Hier. praefat. in Judith & caet. lib. apocr. Josephus c•nti. Apion. l. 1. Andrad. desens. fid. Trid. lib. 3.The Church of the Iewes. Hier. praefat. in Iudith & caet. lib. apocr. Iosephus c•nti. Apion. l. 1. Andrad. desens. fid. Trid. lib. 3.
k•oncil. L••d. can. 59. Athana. in synopsi sacra• scripturae. Nazianzen. in carminib Epiphan. lib. de mensur. & ponder. Hieron. praesat. in libr. Sol•m.
a glorious spouse vnto him selfe. So that, both the Church may well be termed holy, and the communion of Saintes the Churches communion: which militant on earth
⟨p. 712⟩
is holy in affection, triumphant in heauen is holier in perfection, both militant and triumphant is in Christ most holy. Finally, sith God hath called the holy church not out of this or that countrey, not out of this or that people, but out of all nations spred through the whole world: for that cause the church is intitled Catholike, that is, vniuersall:
•
⟨p. 713⟩
why I propose this article of the Christiā faith to be discussed by disputation: as though either any man stood in dout of it, or things not douted of were to be handled as doutfull.
wooden and earthen vessels, with vessels of gold and siluer, some of them for honour, and some vnto dishonour: I say, these visible churches may doo their dutie faintly, may leaue it altogither vndoon, may be discharged of their oth, and dismissed from souldiers seruice; they may be sicke of lesser diseases and infirmities, they may be of a deadly pestilence, they may lose the spirit of Christ, and so dye. Furthermore, to make it easier to be séene what churches ought to be accounted dead, what churches sicke, what churches whole, and sound: we haue to consider the causes of death, of sicknesse, and of health. The causes of these things do come in mens bodies, (as
Physicians teach,) partly, from the seede that wee are begotten of: partly, from the foode wherewith wee are nourished.
God will send a famine and a thirst of hearing the word of the Lord: which when they shall seeke for to and fro, and finde no where, it shall come to passe that virgins and young men shall faint with thirst, and fall, and neuer rise againe.
we iudge of the churches of Germanie, which are troubled with the errour of consubstantiation as it were with the grudging of a litle ague, if other wise they holde Christian faith, and loue, soundly, and sincerely. But the church of Rome is not distempered with a litle ague, such as hindereth not the functions of life greatly:
autoritie canonicall, that is diuine autoritie, to the bookes called apocrypha, which are humane. Against the truth of the holy scripture, which is gainsaid flatly by
about expounding of the scripture) she condemneth all senses and meanings thereof which are against the sense that her selfe holdeth, or against the Fathers consenting all in one. Whereby it falleth out that the sense and meaning of the holy Ghost shall be refused often; but meanings and senses deuised by men, though crossing one an other, yet if they be currant for the time, and practised, (as a
Cardinall saith,) shall go for authenticall: the baggage, which the Schoole men haue s•iled Diuinitie with, out of the Philosophers puddles and their owne, shall be accounted holy: the things which some Fathers haue handled more soundly, shal be set aside as humane inuentions though they agrée with Gods word; but other, in the which they were ouerséene through weaknes of naturall affection or reason, shall be approued as Gods worde, though they procéede from mans fansie.
Psal. 2
. & the rest who prefer the translation of the Seventy interpreters. See August. de civit. Dei. lib. 18. cap. 43.
August. de doctr. Christian. l. 16.2. cap. 15. Hilar. in Psal. 2. & the rest who preferre the translation of the Seuentie in•erpreters. See August. de ciuit. Dei. lib. 18. cap. 43.
