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.
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
God 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 mGod 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.
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.
Fifthly, in that she coupleth awith the commandments of God, the commandments of the church, that is to say, of men: and (that is more) she coupleth therewith these commandments, not as things indifferent, but as necessary to salvation. So what soever filth, devotion, as it is named, indeed superstition, hath brought or shall bring in, that must be deemed to be pure religion: and in vain shall the Lord be worshipped of us, bas of the Jews in old time, with the commandments of men: and good intents (as they call them) cwhich are abominable to God, shall be preferred before obedience: & voluntary religion condemned ⟨p. 725⟩by dthe scriptures, shall be taken up as a most holy service of the Lord. Last of all, in that she appointeth eimages to be had in churches, for the instruction of the people, as books (so fone supposeth) which *idiots may read in. O miserable idiots, the instructing of whom is committed to a stock, gwhich instructeth to vanities; whose teacher is an image, that is, ha teacher of lies, if we believe the Prophets. And is it any marvel if they be naughty scholars, whose masters are dumb idols, the doctors of errors? The church of Rome therefore hath brought in such corruption of the word of God, what by the apocrypha, what by traditions, what by faults of the translation, what by the sense of her holding, what by commandments of the church, what by the teachers of idiots: that she seemeth to have mingled the sustenance of life not with filth, but with poison; and the wine of God not with water, but with venom; and the bread of Christ not with leaven, but with ratsbane, or rather (if I might speak so) mens-bane. As for want of Gods word, (which is the other cause of sickness) how wretchedly she hath pined her children therewith: our ancestors felt by long experience, and aged men may remember, and histories of the church do witness, and they who are under the Popish yoke know. For though she permitted, sometimes, in some places, perhaps, a small parcel, of the word of God, (if I may call that Gods word which savoured more of mens devises then of God) to be touched, in the presence and assembly of the people, by common criers, preachers, such as they were:
Fifthly, in that she coopleth awith the commandements of God, the commandements of the church, that is to say, of men: and (that is more) she coopleth therewith these commandements, not as things indifferent, but as necessarie to saluation. So what soeuer filth, deuotion, as it is named, indéede superstition, hath brought or shall bring in, that must be déemed to be pure religion: and in vaine shall the Lord be worshipped of vs, bas of the Iewes in olde time, with the commandements of men: and good intentes (as they call them) cwhich are abominable to God, shall be preferred before obedience: & voluntarie religion condemned ⟨p. 725⟩by dthe scriptures, shall be taken vp as a most holy seruice of the Lord. Last of all, in that she appointeth eimages to be had in churches, for the instruction of the people, as bookes (so fone supposeth) which *idiotes may reade in. O miserable idiotes, the instructing of whom is committed to a stocke, gwhich instructeth to vanities; whose teacher is an image, that is, ha teacher of lyes, if we beléeue the Prophets. And is it any maruell if they be naughtie scholers, whose masters are dumbe idols, the doctours of errours? The church of Rome therefore hath brought in such corruption of the word of God, what by the apocrypha, what by traditions, what by faultes of the translation, what by the sense of her holding, what by commandements of the church, what by the teachers of idiotes: that she séemeth to haue mingled the sustenance of life not with filth, but with poyson; and the wine of God not with water, but with venoome; and the bread of Christ not with leauen, but with ratsbane, or rather (if I might speake so) mens-bane. As for want of Gods word, (which is the other cause of sicknesse) how wretchedly she hath pined her children therewith: our auncestours felt by long experience, and aged men may remember, and histories of the church doo witnesse, and they who are vnder the Popish yoke know. For though she permitted, sometimes, in some places, perhaps, a small parcell, of the word of God, (if I may call that Gods word which sauoured more of mens deuises then of God) to be touched, in the presence and assembly of the people, by common cryers, preachers, such as they were:
*By the word, idiotae, (which Gregory useth in this point) he meaneth the unlearned that can not read things written. Of whom he saith, that painting hath the same use for idiots, which writing hath for them that read.By the word, idiotae, (which Gregory vseth in this point) he meaneth the vnlearned that can not reade things writen. Of whom he saith, that painting hath the same vse for idiotes, which writing hath for them that reade.
yet she hath not only not permitted to Christians, but also hath hindered, with no less impiety then inhumanity, yea, and hindereth still that abundance and plenty which they ought to have, as it is written, iLet the word of Christ dwell in you plenteously with all wisdom. For whereas this plenty is gotten & obtained by two special means, to weet, by hearing, & by reading; the one commanded all in Church-assemblies publicly, the other allowed privately to every man at home, both used and approved by the rules of kthe holy Ghost, and the practise of lholy companies, and the judgement of mholy churches: our Romanists pretending that horrible confusion will ensue thereof, and the church of Christ shall be like to Babylon, not to Jerusalem, (as Cardinal nHosius saith), if the holy scriptures be read in ⟨p. 726⟩mother tongs, do keep them sealed up in a strange tongue, and sound them out so in their Church-assemblies, that the people may have eyes, and not read them; ears, and not hear them. In the which fact whither they show them selves more disobedient to God, or injurious to the people; it is hard to say: sith God hath expressly commanded that oall things must be done to edify, that is, to build up; and things not understood (I trow) build not up, pno not the tower of Babylon. But by this means the people can not hear the word of God publicly, because he speaketh to them in an outlandish tongue, and a strange language. Which thing qthe Lord laid on the Jews for a punishment: the Roman Church doth thrust it on Christians for a benefit. Much less are they able privately to read it: because they neither have the scriptures translated into their mother tongs; and many (in the time of our predecessors) were condemned as heretics, for reading part thereof which they had translated. Wherefore sith the plenty of the word of God, which it is a point of very heinous wickedness not to procure for Christians, more heinous not to allow it them, most heinous not to permit it them, is not only not permitted but hindered by the Church of Rome, and hindered not only by laws but by fire too: I will not use sharper words against her tyranny; only this I say, that he must be impudent needs who would deny that she hath brought in a famine of the word.
yet she hath not onely not permitted to Christians, but also hath hindered, with no lesse impietie then inhumanitie, yea, and hindereth still that abundance and plentie which they ought to haue, as it is writen, iLet the worde of Christ dwell in you plenteously with all wisedome. For whereas this plenty is gotten & obteined by two speciall meanes, to weete, by hearing, & by reading; the one commanded all in Church-assemblies publikely, ye other allowed priuatly to euery man at home, both vsed and approued by the rules of kthe holy Ghost, and the practise of lholy companies, and the iudgement of mholy churches: our Romanists pretending that horrible confusion will ensue thereof, and the church of Christ shall be like to Babylon, not to Ierusalem, (as Cardinall nHosius saith), if the holy scriptures be read in ⟨p. 726⟩mother toongs, doo kéepe them sealed vp in a straunge toong, and sound them out so in their Church-assemblies, that the people may haue eyes, and not reade them; eares, and not heare them. In the which fact whither they shew them selues more disobedient to God, or iniurious to the people; it is hard to say: sith God hath expresly commanded that oall things must be doon to edifie, that is, to build vp; and things not vnderstoode (I trow) build not vp, pno not the tower of Babylon. But by this meanes the people can not heare the word of God publikely, because he speaketh to them in an outlandish toong, and a strange language. Which thing qthe Lord laid on the Iewes for a punishment: the Roman Church doth thrust it on Christians for a benefit. Much lesse are they able priuately to reade it: because they neither haue the scriptures translated into their mother toongs; and many (in the time of our predecessours) were condemned as heretikes, for reading part thereof which they had translated. Wherefore sith the plentie of the word of God, which it is a point of very heinous wickednes not to procure for Christians, more heinous not to allow it them, most heinous not to permit it them, is not onely not permitted but hindered by the Church of Rome, and hindered not onely by lawes but by fyer too: I will not vse sharper wordes against her tyranny; onely this I say, that he must be impudent néedes who would deny that shée hath brought in a famin of the word.
mAll the ancient Churches: as appeareth by Jerom, Epist. ad Laetam. de institut. filiae. ad Demetr. de virgin. ad Fur. de viduit. seruand. By Chrysost. In Joan. homil. 16. Prooemio in epist. ad Rom. In epist. ad Col. hom. 9. and the rest of the Fathers.All the ancient Churches: as appeereth by Ierom, Epist. ad Laetam. de institut. filiae. ad Demetr. de virgin. ad Fur. de viduit. seruand. By Chrysost. In Ioan. homil. 16. Prooemio in epist. ad Rom. In epist. ad Col. hom. 9. and the rest of the Fathers.
The causes then of sickness, are manifestly found in the Church of Rome, both for the corruption and scarcity of the food of life. Now, such as the cause is, such is the effect: and out of bitter fountains there issue bitter waters. The less marvel is it that her effects and functions bewray sore diseases, such as must of likelihood proceed from such causes. For a sound and whole Church, the faculties and powers whereof are not impaired, hath four special functions, as rthe scriptures show: namely, to teach the faith, to minister the sacraments, to pray, and practise discipline according to the word of God. But neither is the faith of Christ purely taught, nor sacraments rightly ministered, nor prayers made religiously, nor discipline duly practised by the Church of Rome. The Church of Rome therefore is not whole and sound: no more then was his daughter who said unto Christ, smy daughter is at the point of death. For, to say a little of each of these in order, the ⟨p. 737⟩sum of the doctrine of the Christian faith is the salvation of the faithful by Jesus Christ the lamb of God. Of the which salvation tthe beginning cometh from the grace of God, uthe substance consisteth in the righteousness of God, xthe end is referred to the glory of God by the holy scriptures. This holy religion which maketh God all in all for our salvation, giving the whole to him and taking it from men, that we may trust not in flesh but in the Lord only, doth savour of Christian modesty too much, it contenteth not the Roman pride and arrogancy. And therefore as Prometheus (in ythe Greek fables) is said to have allotted part of a sacrifice to Jupiter, part to him self: even so the Prometheus of the Popish Church (in the Roman faith) assigneth and referreth the beginning of our salvation in part to Gods grace, in part to the power of nature; the substance of our salvation in part to Gods righteousness, in part to mans merits; the end of our salvation in part to Gods glory, in part to the honour and worship of creatures. Neither is this done by some one Prometheus, or Epimetheus rather: but by the whole company of the Epimetheans, even the Council of Trent, though closely sometimes to cover their deceit with darkness, yet so, that ztheir expositors bring their hidden meanings out into the light.
The causes then of sicknesse, are manifestly found in the Church of Rome, both for the corruption and scarcitie of the foode of life. Now, such as the cause is, such is the effect: and out of bitter fountaines there issue bitter waters. The lesse maruell is it that her effectes and functions bewray sore diseases, such as must of likelihood procéede from such causes. For a sound and whole Church, the faculties and powers whereof are not impaired, hath fower speciall functions, as rthe scriptures shew: namely, to teach the faith, to minister the sacraments, to pray, and practise discipline according to the word of God. But neither is the faith of Christ purely taught, nor sacraments rightly ministred, nor prayers made religiously, nor discipline duely practised by the Church of Rome. The Church of Rome therefore is not whole and sound: no more then was his daughter who said vnto Christ, smy daughter is at the point of death. For, to say a little of ech of these in order, the ⟨p. 737⟩summe of the doctrine of the Christian faith is the saluation of the faithfull by Iesus Christ the lambe of God. Of the which saluation tthe beginning cometh from the grace of God, uthe substance consisteth in the righteousnes of God, xthe end is referred to the glory of God by the holy scriptures. This holy religion which maketh God all in all for our saluation, giuing the whole to him and taking it from men, that we may trust not in flesh but in the Lord onely, dooth sauour of Christian modestie too much, it contenteth not the Roman pride and arrogancy. And therefore as Prometheus (in ythe Greeke fables) is said to haue allotted part of a sacrifice to Iupiter, part to him selfe: euen so the Prometheus of the Popish Church (in the Roman faith) assigneth and referreth the beginning of our saluation in part to Gods grace, in part to the power of nature; the substance of our saluation in part to Gods righteousnes, in part to mans merits; the end of our saluation in part to Gods glory, in part to the honour and woorship of creatures. Neither is this doon by some one Prometheus, or Epimetheus rather: but by ye whole company of the Epimetheans, euen the Councell of Trent, though closely sometimes to couer their deceit with darknes, yet so, that
rChiefly the Acts of the Apostles, and the epistles to the Corinthians, & Timothy. Act. 2.••. & 10.33. & 20.7. 1. Cor. 5.4. & 11.•0. & 14.26. & 15.2. & 16.2. 1. Tim. 2.1. & 3.15. and so forth through the •est.Chiefly the Actes of the Apostles, and the epistles to the Corinthians, & Timothee. Act. 2.••. & 10.33. & 20.7. 1. Cor. 5.4. & 11.•0. & 14.26. & 15.2. & 16.2. 1. Tim. 2.1. & 3.15. and so forth through the •est.
zCatechism. e. dit ex […]. Concil. Triden. Andrad in orthod. explicat. Ruard. Tap. in artic. Theolog. Lovan. Card. Hosius in confess. Petricou. Jus canonicum.Catechism. e. dit ex . Concil. Triden. Andrad in orthod. explicat. Ruard. Tapp. in artic. Theolog. Louan. Card. Hosius in confess. Petricou. Ius canonicum.
For, first and foremost, athey will have the natural power and ability of their own will (free-will they term it) to be concurrent (as they speak) with the grace of God, that is, a party-worker with it: as if God did only relieve the will being weak, and raise it up being faint, not renew it being corrupted, and repair it being perished. Besides, bthey imagine that infidels and faithless men do certain works (they call them works of preparation) in which, though being done without faith, they sin not; nay, they procure the grace of God thereby. So they bring to pass as much as lieth in them, at least they endeavour, what by the power of free-will, what by their works of preparation: that all be not attributed to 1the grace of God, which grace is with them, as cPaul saith of himself, but to 2the grace of God with them, (as those words of Paul are ill expressed in dtheir translation,) that is, some what to Gods grace, and somewhat to their own merit, at least as to *a merit of meetness and conveniency. As for the righteousness of God, which is given us in Christ, while we ⟨p. 728⟩are cleansed from our sins and acquitted as righteous before Gods judgement-seat by the sacrifice of Christ offered for the faithful, and the obedience of Christ imputed to the faithful: cthey contemn this righteousness, yea and condemn it as heretical. In the stead whereof as of a vain righteousness, or at least to it as to a righteousness unperfect, they put the righteousness of men, consisting of their own works and merits of worthiness: works and merits, wrought by the grace of Christ, they will say, I grant; yet of their own works, and 1merits of worthiness, (as the Schoolmen name them,) that is to say, the worthiness whereof doth deserve and merit everlasting life. That so they may enjoy it, 2not of gift, but of duty; by their own merit, not by Christs; as triumphers, not as suitors; not as beggars, but as conquerors: after the glorious vaunt of the fLovan-divinity. To that which purpose they do not extenuate only the worthiness of the merits of Christ, in so much that they supply the weakness thereof gwith their own merits, & other mens; with due works, and undue;
For, first and formost, athey will haue the naturall power and abilitie of their owne will (free-will they terme it) to be concurrent (as they speake) with the grace of God, that is, a party-worker with it: as if God did onely reléeue the will béeing weake, and raise it vp being faint, not renue it being corrupted, and repaire it being perished. Besides, bthey imagine that infidels and faithlesse men doo certaine workes (they call them woorkes of preparation) in which, though being doon without faith, they sinne not; nay, they procure the grace of God thereby. So they bring to passe as much as lieth in them, at least they indeuour, what by the power of free-will, what by their works of preparation: that all be not attributed to 1the grace of God, which grace is with them, as cPaul saith of himselfe, but to 2the grace of God with them, (as those words of Paul are ill expressed in dtheir translation,) that is, some what to Gods grace, and somewhat to their own merit, at least as to *a merit of meetenes and conueniency. As for the righteousnes of God, which is geuen vs in Christ, while we ⟨p. 728⟩are clensed from our sinnes and acquitted as righteous before Gods iudgement-seate by the sacrifice of Christ offered for the faithfull, and the obedience of Christ imputed to the faithfull: cthey contemne this righteousnes, yea and condemne it as hereticall. In the stéede whereof as of a vaine righteousnes, or at least to it as to a righteousnes vnperfit, they put the righteousnes of men, consisting of their own woorks and merites of woorthines: woorkes and merites, wrought by the grace of Christ, they will say, I graunt; yet of their own woorkes, and 1merites of woorthines, (as the Schoolemen name them,) that is to say, the woorthines whereof doth deserue and merit euerlasting life. That so they may enioy it,
aConcil▪ Trid. Sess. 6. cap. •.
bcap. 6. Hos. confes•. Petricou. c. 73. See Ke••nicij examen concilij Trident.cap. 6. Hos. confes•. Petricou. c. 73. See Ke••nicij examen concilij T•ident.
dIn the Latin translation commonly named S. Jerome. Though in this point S. Jerome varieth from it. For he translateth it well, not grat•a Dei me•u•▪ but g••tia Dei quae •ecū est. Con•. Pel•gia••. •. c. 3.In the Latin translation commonly named S. Ierome. Though in this point S. Ierom vari•th from it. For he translateth it well, not grat•a Dei me•u•▪ but g••tia Dei quae ecū est. Con. Pelgia . . c. 3.
with Masses, Trentals, Pardons, Pilgrimages, with treasures of the church, with prayers of the Saints, finally, wit satisfactions while they are alive, and after death with pains to be endured in Purgatory: but also they extol and lift up to the sky the worthiness of their own merits, professing most proudly that hthey are able to do the law of God perfectly, and itruly to merit everlasting life: yea, kto do more then they are bound by Gods law, even works (as they term them) of supererogation, thereby to help *foolish virgins with their oil. And hence it cometh too, that they do no less extenuate their own sins, then they extol their own virtues: neither make they only lvenial sins of mortal, and change mthe commandments of God into counsels: but also deny nconcupiscence to be sin, acquitting fleshly lusts (wherewith we being pricked do rebel against the Lord) from gilt of transgression. By the which doctrine, how much so ever they add to their own merits, or take away from their own sins, while they go about to be justified by works: yet gain they nothing else but that with a wonderful tormenting of conscience they mistrust still, and stand in doubt of their salvation. Which thing themselves deny not: onay, they teach that they ought to doubt, and mistrust, because they ⟨p. 729⟩know not whether they have merits enough. So that we may justly say that their doctrine is not a doctrine of faith, and belief, but of mistrust, and doubt rather. And what marvel is it, that they, who pluck away so much from the grace and righteousness of God, do abate no less of the glory of God? whose worship and honour they communicate and impart, I say not pwith Saints, with elect Angels, with the blessed Virgin, qwhom they make equal to Christ in being free from all sins: but (which is more shameful) rwith relics, with images, with scurf of all scurf, and things most vile and contemptible, against the Lords commandment sGod only shalt thou serve. tThey make a distinction (I grant) that to these things they give a lesser honour, called Dulia: but the greater honour called Latria, they give to God only. Which is vain and false. For they give the greater honour, even Latria, not only to uthe sacrament of the body of Christ, the consecrated bread, wherein they will excuse themselves because *they hold it to be their Lord and God:
with Masses, Trentals, Pardons, Pilgrimages, with treasures of the church, with praiers of the Saints, finally, wit satisfactions while they are aliue, and after death with paines to be endured in Purgatory: but also they extoll and lift vp to the sky the woorthines of their own merites, professing most proudly that hthey are able to doo the law of God perfitly, and itruely to merit euerlasting life: yea, kto doo more then they are bound by Gods law, euen workes (as they terme them) of supererogation, thereby to help *foolish virgins with their oyle. And hence it commeth too, that they doo no lesse extenuate their own sinnes, then they extoll their own vertues: neither make they onely lveniall sinnes of mortall, and change mthe commandementes of God into counsels: but also deny nconcupiscence to be sinne, acquitting fleshly lustes (wherewith we being pricked doo rebell against the Lord) from gilt of transgression. By the which doctrine, how much so euer they adde to their own merites, or take away from their own sinnes, while they go about to be iustified by woorkes: yet gaine they nothing els but that with a wonderfull tormenting of conscience they mistrust still, and stand in dout of their saluation. Which thing themselues deny not: onay, they teach that they ought to dout, and mistrust, because they ⟨p. 729⟩know not whether they haue merites enough. So that we may iustly say that their doctrine is not a doctrine of faith, and beléefe, but of mistrust, and dout rather. And what maruell is it, that they, who pluck away so much from the grace and righteousnes of God, doo abate no lesse of the glory of God? whose woorship and honour they communicate and impart, I say not pwith Saints, with elect Angels, with the blessed Virgin, q
hSess. 6. cap. 11.
icap. 16.
kSess. 21. cap. 9. Hos. confess. Petric. cap. 48. Extra. c. Unigenitus. de paenit. & remiss.Sess. 21. cap. 9. Hos. confess. Petric. cap. 48. Extra. c. Vnigenitus. de paenit. & remiss.
but also to the cross of Christ, the wooden cross, nay to the image thereof, as xThomas of Aquine their Angelical Doctor teacheth and confirmeth by the practise of the church, and yCardinal Caietan liketh it, nor doth zAndradius deny it, but defend it stoutly. Wherefore sith the doctrine of the faith of Christ doth set forth unto us our wretchedness, and Gods goodness; our naughtiness, and Gods mercy; that we, through the knowledge of God and of our selves, thinking of him religiously, and of our selves modestly, may conceive assured trust, that salvation is given us in Christ, by the grace of God, through the righteousness of God, to the glory of God: can there be any fellowship & communion between this doctrine & the doctrine of the faith of Rome, which planteth superstition, in stead of religion; pride, in stead of modestly; doubting, in stead of trusting; a Pharisaical vanity, in stead of Christian piety, that is (at one word) unfaithfulness, in stead of faith? Now, what shall I say touching the sacraments? how athose holy rites delivered us by Christ to seal the grace of God unto us, have been increased in number, impaired in virtue, depraved with errors, polluted with ceremonies, defiled with mens inventions, and spoiled of their fruit by reason they were ministered in a strange tongue. With the which annoyances to let pass in silence how greatly and grievously the Romanists have ⟨p. 730⟩hurt baptism, whereof the substance yet and as it were the life hath been preserved whole and sound through Gods mercy: they have corrupted the supper of the Lord so foully, with so great and many errors and abuses, that there is almost no token of his supper to be found in it. For they have made of a sacrament, ba sacrifice; not a sacrifice of thanks giving, but propitiatory; nor propitiatory as representing Christ, but truly and properly propitiatory; to be offered by a Mass-priest, as by a new Priest after the order of Melchizedek; and offered not only for the quick, but for the dead too; nor for the quick and dead only to save them, but also to rid 1their pigs from diseases, and to serve their turn for 2whatsoever other chares.8 They offer up anew that *one and only sacrifice, which being once offered hath sanctified us for ever, and make the death of Christ to be of no effect. They take away the humane nature of Christ by the creal presence.
but also to the crosse of Christ, the wodden crosse, nay to the image thereof, as xThomas of Aquine their Angelical Doctor teacheth and confirmeth by the practise of the church, and yCardinall Caietan liketh it, nor doth zAndradius deny it, but defend it stoutly. Wherefore sith the doctrine of the faith of Christ doth set forth vnto vs our wretchednes, and Gods goodnes; our naughtines, and Gods mercy; that we, through the knowledge of God and of our selues, thinking of him religiously, and of our selues modestly, may conceiue assured trust, that saluation is geuen vs in Christ, by the grace of God, through the righteousnes of God, to the glory of God: can there be any felowship & communion betwéene this doctrine & the doctrine of the faith of Rome, which planteth superstition, in stéede of religion; pride, in stéede of modestly; douting, in stéede of trusting; a Pharisaicall vanitie, in stéede of Christian pietie, that is (at one word) vnfaithfulnes, in stéede of faith? Now, what shall I say touching the sacraments? how athose holy rites deliuered vs by Christ to seale the grace of God vnto vs, haue béene increased in number, impayred in vertue, depraued with errours, polluted with ceremonies, defiled with mens inuentions, and spoyled of their fruite by reason they were ministred in a strange toung. With the which anoyances to let passe in silence how greatly and gréeuously the Romanistes haue ⟨p. 730⟩hurt baptisme, whereof the substance yet and as it were the life hath beene preserued whole and sound through Gods mercy: they haue corrupted the supper of the Lord so fowly, with so great and many errours and abuses, that there is almost no token of his supper to be found in it. For they haue made of a sacrament, ba sacrifice; not a sacrifice of thankes geuing, but propitiatorie; nor propitiatorie as representing Christ, but truely and properly propitiatorie; to be offred by a Masse-priest, as by a new Priest after the order of Melchisedec; and offered not onely for the quick, but for the dead too; nor for the quick and dead onely to saue them, but also to ridde 1their pigges from diseases, and to serue their turne for
They take away the holy sign, that is the sacrament, by dtransubstantiation. They take away the right use of the communion by their eprivate Masses. They take away the ordinance of our Lord and Saviour, they take away the singular comfort of the faithful, they take away a most sweet pledge of salvation, by their maimed fcommunion under one kind. They take away almost religion it self, at least they profane it with a cursed custom of superstition more then heathnish, in that they carry a cake (the body of Christ they call it) about gin processions, to be worshipped as God: and before the Pope hthey mount it on a horse, with 1lanterns, and 2a bell, in a manner as ithe Persians did carry fire (their God) before the king of Persians. As for public prayers, ordained to this end, that the people of God banding them selves together (as Tertullian speaketh) might do their suite & service to God with joined force: the Romanists not contented to rob God of his honour by praying to creatures, yea to dumb creatures (which is more abominable) oil,k stones,l crosses, images, saying to a stock, thou art my father, and to a stone, thou hast brought me forth, like m the idolaters in Jeremiah; nthey rob the people of God both of a duty, and of an aide, by praying in a strange tongue; wherein neither can they pray together with them, nor be stirred up thereby to true devotion. ⟨p. 731⟩For it is a small fault in these men, to opray for the dead, that they may be rid out of the pains of Purgatory: & 1to babble in praying with vain repetitions, pas if God were served By 2reckoning up their mutterings upon a pair of beads. Though these things are also beside the word of God: and qtherefore not of faith: & rtherefore of sin. Yet in these men they are small faults: at least they have some colour either of old custom, or of mans reason, or of zeal without knowledge. But to pray to God in words not understood, like popinjays, or parrots, it is so absurd a matter in reason, so wicked in religion, so contrary to the express scommandment of the Lord, & tjudgement of the Apostle, and upractise of the church, I say not of the church of the Jews, or of the Syrians, or of the Greeks, or of the Latins, but the church generally, even of all churches from the beginning of the world till the dark ages in which the Barbarians of late did overflow them:
They take away the holy signe, that is the sacrament, by dtransubstantiation. They take away the right vse of the communion by their epriuate Masses. They take away the ordinance of our Lord and Sauiour, they take away the singular comfort of the faithfull, they take away a most swéet pledge of saluation, by their maimed fcommunion vnder one kinde. They take away almost religion it selfe, at least they prophane it with a cursed custome of superstition more then heathnish, in that they cary a cake (the body of Christ they call it) about gin processions, to be worshipped as God: and before the Pope hthey mount it on a horse, with 1lanterns, and 2a bell, in a maner as ithe Persians did cary fyer (their God) before the king of Persians. As for publike prayers, ordeined to this end, that the people of God banding them selues together (as Tertullian speaketh) might doo their suite & seruice to God with ioyned force: the Romanistes not contented to robbe God of his honour by praying to creatures, yea to dumme creatures (which is more abominable) oyle,k stones,l crosses, images, saying to a stocke, thou art my father, and to a stone, thou hast brought me foorth, like m the idolaters in Ieremie; nthey robbe the people of God both of a dutie, and of an aide, by praying in a strange tongue; wherein neither can they pray together with them, nor be stirred vp thereby to true deuotion. ⟨p. 731⟩For it is a small faute in these men, to o
dcap. 4.
eSess. 22. cap. 6.
fSess. 21. cap. 2.
gSess. 13. cap. 8.
hCeremoniar. Rom. eccles. lib. 1. sect 2.5. & 12.
1Which are carried before: as when Judas toake Christ. Joh. 19.3.Which are caried before: as when Iudas toake Christ. Ioh. 19.3.
2Hanging and sounding about the horses neck, as they use on bel-weachers.Hanging and sounding about the horses necke, as they vse on bel-weachers.
that such as do use it, may be thought to dote; such as defend it, seem to have a lust to be mad with reason. It remaineth for me to entreat of discipline: whereof this is the order set down in the scripture, that the church should be governed xby the ministers of God, yaccording to the laws of God, zto the salvation of Gods people. And what one of these points is kept in the church of Rome? In the which the ministers of God are removed from governance by the Pope: who, being not a voluntary Senator (as aTully jesteth at Asinius) himself chosen by him self, but a voluntary tyrant, doth take upon him self the rule of the whole church. Who to get the sovereignty that he aspireth to, doth cast off the folly of bPaul, and of cPeter: and dneither will him self, nor suffereth his to be subject unto higher powers. Who eauthorizeth him self to give and take away the dominions and kingdoms of the whole world, as if that all Princes held their right of him. Who challengeth fthe two swords (as he termeth them,) the spiritual and temporal, and that by the gospel, because it was said (for sooth) by the Apostles, gBehold, her• are two swords. Who, having committed the temporal sword in part to civill magistrates, and reserved it in part to him self; hhath put up the spiritual sword of all Pastors into his own sheath. Who of church-ministers hath made him self iCardinals, kfellows of kings, guardians of Princes, Protectors of nations, a ⟨p. 732⟩Senate meet for such a •arquin. Who exacteth an oath of lEmperors, of mBishops, of nChristian common wealths, Universities, and Churches to be obedient unto him. Who oadmitteth, I say not pCornelius the Centurion, (which Peter yet would never have done,) but the Lords of Centurions, even Kings and Kaisers, Emperors and Empresses, to kiss his blessed feet. Finally, who qbeing in Princely attire, and accompanied with Princely train; served not by common, but by noble men; wearing, not a single, but a tripl• Crown; scalled by his Parasites 1our Lord God the Pope, tby discreet Doctors, 2most good in grace, most great in power; uas full of riotous pomp, and pride, as ever were the Persian kings;
z His clothes bedecked with precious stones, •his gorgeous mitre dight
With jewels rare,r with glistering gold, & with *Pyropus bright,
O very Trojan trulls, not Trojans:
that such as doo vse it, may bee thought to doate; such as defende it, seeme to haue a lust to bee madd with reason. It remaineth for me to intreate of discipline: whereof this is the order set downe in the scripture, that the church should be gouerned xby the ministers of God, yaccording to the lawes of God, zto the saluatiō of Gods people. And what one of these pointes is kept in the church of Rome? In the which the ministers of God are remoued from gouernance by the Pope: who, being not a voluntarie Senator (as aTully iesteth at Asinius) himselfe chosen by him selfe, but a voluntary tyrant, doth take vpon him selfe the rule of ye whole church. Who to get the soueraintie that he aspireth to, doth cast off the foly of bPaul, and of cPeter: and dneither will him selfe, nor suffereth his to be subiect vnto higher powers. Who eautoriseth him selfe to giue and take away the dominions and kingdomes of the whole world, as if that all Princes held their right of him. Who chalengeth fthe two swordes (as he termeth them,) the spirituall and temporall, and that by the gospell, because it was saide (for sooth) by the Apostles, gBeholde, her• are two swordes. Who, hauing committed the temporall sword in part to ciuill magistrates, and reserued it in part to him selfe; hhath put vp the spirituall sworde of all Pastors into his owne sheath. Who of church-ministers hath made him selfe iCardinals, k
dc. significasti. c. si diligenti. de •oro compet.
ec. ad Apostolicae. de re judic. in sexto. •lement. c. Pastoralis. de re judic. Franc. Gomar. in hist. occident. Ind. cap. 101.c. ad Apostolicae. de re iudic. in sexto. •lement. c. Pastoralis. de re iudic. Franc. Gomar. in hist. occident. Ind. cap. 101.
fExtra. c. unam sanctam. de maiorit. & obedient.Extra. c. vnam sanctam. de maiorit. & obediēt.
hath taken the state ecclesiastical of Christ, appointed in noble order as an army set in array, and hath transformed it as it were with an enchantment of the whore of Babylon into a 3visible monarchy, and 4kingdom of the Romans. And that the old saying might be fulfilled, new Lords, new laws; such lips, such lettuce, (as one said of an ass that was eating thistles:) this new Prince the Pope hath brought in new laws to govern his kingdom, in stead of Gods laws which Christ would have to rule his Church; and in stead of the Canon of the holy scriptures he hath ordained his Canon law. Touching the unrighteousness of the which law, (least any man should think me perhaps to find fault with that I have no skill in, as the shoemaker did, whom Apelles warned not to presume beyond his shoo:) I had liefer you should hear the judgement of a learned Doctor and professor of the law, then mine. Francis Duaren, a man of great skill in both the laws, civill, and canon, and named amongst lawyers the chiefest lawyer of our time, hath written a learned treatise touching the holy functions and livings of the Church, as it were an abridgement of the canon law: allowed by the judgement of the Parliament of Paris•, and set forth with the privilege of the French king, that no man ⟨p. 733⟩can justly […] either the author, or the work, as heretical. In c[…] then of the said treatise, declaring that the body of the Canon law consisteth of two parts, to weet, Decrees, and […] Decrees, which were gathered together by Gratian; […], epistles written by sundry Popes: he saith, that in the •ir•t volume of Decretals, containing five books set out in the name of Gregory the ninth, there are many things that do much degenerate and grow out of kind from that old discipline comprised in the former book of Decrees. And hence arose that saying, which is common and famous amongst our countrymen, (he meaneth the Frenchmen:) Things have gone ill with men, *since tales were added to Decrees, that is, since the time that in steed of the Decrees the Decretals did bear sway. For the Church-causes had lost their old simplicity, when Decrees were patched out with those tales: as the world is wont to grow worse and worse, So destinies do provide That all things fall unto decay, and back eftsoons they slide.
hath taken the state ecclesiasticall of Christ, appointed in noble order as an army set in aray, and hath transformed it as it were with an enchauntment of the whoore of Babylon into a 3visisible monarchie, and 4kingdome of the Romans. And that the old saying might be fulfilled, new Lordes, new lawes; such lippes, such lettise, (as one said of an asse that was eating thistles:) this new Prince the Pope hath brought in new lawes to gouerne his kingdome, in stéede of Gods lawes which Christ would haue to rule his Church; and in stéede of the Canon of the holy scriptures he hath ordeined his Canon law. Touching the vnrighteousnes of the which law, (least any man should think me perhaps to finde fault with that I haue no skill in, as the shoomaker did, whom Apelles warned not to presume beyond his shooe:) I had leiffer you should heare the iudgement of a learned Doctour and professour of the law, then mine. Francis Duaren, a man of great skill in both the lawes, ciuill, and canon, and named amongst lawiers the chiefest lawier of our time, hath writen a learned treatise touching the holy functions and liuings of the Church, as it were an abridgement of the canon law: allowed by the iudgement of the Parlament of Paris•, and set foorth with the priuiledge of the French king, that no man ⟨p. 733⟩can iust•y 〈…〉 either the autor, or the worke, as hereticall. In c〈…〉 then of the said treatise, declaring that the body of the Canon law consisteth of two parts, to weete, Decrees, and 〈…〉 Decrees, which were gathered together by Gratian; 〈…〉, epistles writen by sundry Popes: he saith, that in the •ir•t volume of Decretales, conteining fiue bookes set out in the name of Gregory the ninth, there are many things that doo much degenerate and grow out of kinde from that old discipline comprised in the former booke of Decrees. And hence arose that saying, which is common and famous amongst our countriemen, (he meaneth the Frenchmen:) Things haue gone ill with men, *since tales were added to Decrees, that is, since ye time that in steed of ye Decrees the Decretales did beare sway. For the Church-causes had lost their olde simplicitie, when Decrees were patched out with those tales: as the world is wont to growe worse and worse, So destenies do prouide That all thinges fall vnto decay, and backe efisoones they slide.
3As Sanders te•meth it in his books of the […].As Sanders te•meth it in his bookes of the 〈…〉.
4As it is named by Turrian the Jesuit, De ecclesia & ordinat. ministr. l. 1. c. 2.As it is named by Turrian the Iesuit, De ecclesia & ordinat. ministr. l. 1. c. 2.
cPraesat. Franc. ••aren. in lib. de facris ecclesiae ministerijs a• beneficijs.
*In Latin it is, ex quo decretis alae aecesserunt: that is, word forword▪ since wing; were added to decrees. But to express in English the allusion which the Latin saying hath (in decretis and alae) to decretals: I have changed the word. Yet keeping just the sense. For those wings are tales, devises of ambitious Popes, and foolish fancies of their Parasites.In Latin it is, ex quo decretis alae aecesserunt: that is, word forword▪ since winge; were added to decrees. But to expresse in English the allusion which the Latin saying hath (in decretis and alae) to decretales: I haue chaunged the word. Yet keeping iust the sense. For those winges are tales, deuises of ambitious Popes, and foolish fansies of their Parasites.
As for the other volume, the sixth book of Decretals, which Boniface the eighth added, it hath not been received in the kingdom of France, because the constitutions and ordinances thereof are thought to have been purposely made (the most part of them) in hatred and despite of Philip the French king, and for the game of the court of Rome. No not the Clementines neither, nor Extravagants, the last part of the Decretals, are void of like faults: nay, the later laws of the Popes be commonly worse then the former. And this is the body of the Canon-law, these are the Popes statutes, by the which, though very unmeet for the church (in Duaren's judgement) yet is the church of Rome governed: and it is so governed, that dthe Decrees (which are the better part) have less authority; the Decretals (which are worse) have greater force in Church-causes, and are more authentical Yea, the matter came to that pass, that eGratian the principal author of the Canon law, would have had 1the Decretal epistles of the Popes to be accounted holy, and reckoned in the number of the Canonical scriptures. For the better compassing and credit whereof he did most shamefully corrupt a saying of fS. Austins. But it would not •ay. In so much that the Papists, gAlfonsus, and hAndradius, are them selves ashamed ⟨p. 734⟩of that his, either wilful fault, or oversight. The Decretals therefore remain, not in the number of the Canonical scriptures, which hope the Giants failed of through the division of their tongues: yet equal in authority to the canonical scriptures, yea, above them, in deciding Church-causes at Rome. For that which S. 1Bernard complained off to Pope Eugenius long since, he might complain off to any Pope in our time, if he were alive: the laws keep a great stir daily in your Palace, 2but the laws of Justinian, not the laws of the Lord. Whether justly or no: look you to that. For doubtless the law of the Lord is undefiled, and converteth souls. But these are 3not so much laws as law-quarrels, and strifes subverting judgement. Besides that, the manner of dealing which is used in debating causes is 4too too abominable, and such as is marvellous unseemly for the church: nay it were not seemly for the common place, where civill matters are handled.
As for the other volume, the sixth booke of Decretales, which Bo•iface the eighth added, it hath not bene receiued in the kingdome of France, because the constitutions and ordinances thereof are thought to haue bene purposely made (the most part of them) in hatred and despite of Philip the French king, and for the game of the court of Rome. No not the Clementines neither, nor Extrauagants, the last part of the Decretales, are voyde of like faultes: nay, the later lawes of the Popes be commonly worse then the former. And this is the body of the Canon-law, these are the Popes statutes, by the which, though very vnméete for the church (in Duarens iudgement) yet is the church of Rome gouerned: and it is so gouerned, that dthe Decrees (which are the better part) haue lesse autoritie; the Decretales (which are woorse) haue greater force in Church-causes, and are more authenticall Yea, the matter came to that passe, that eGratian the principall autor of the Canon law, would haue had 1the Decretall epistles of the Popes to be accounted holy, and reckened in the number of the Canonicall scriptures. For the better compassing and credite whereof he did most shamefully corrupt a saying of fS. Austins. But it would not •ay. In so much that the Papists, gAlfonsus, and hAndradius, are them selues ashamed ⟨p. 734⟩of that his, either wilfull fault, or ouersight. The Decretales therefore remaine, not in the number of the Canonicall scriptures, which hope the Giants fayled of through the diuision of their toungs: yet equall in autoritie to the canonicall scriptures, yea, aboue them, in deciding Church-causes at Rome. For that which S. 1Bernard complained off to Pope Eugenius long since, he might complaine off to any Pope in our time, if he were aliue: the lawes keepe a great sturre dayly in your Palace, 2
dLancelot. in comment. instit. Jur. Can. lib. 3.Lancelot. in comment. instit. Iur. Can. lib. 3.
He meaneth that manner, which kthe Popes Court of Chancery at Rome had bred long before, lthough it were not grown yet to that bigness to which it shot up afterward: even that manner of dealing, which is practised min the brabbles and cavils of advocates, fitter to subvert then to find the trueth; in the pleas of lawyers, who bring in sleights of falsehood and fraud against innocency, stop up the ways of judgement, beat down the simplicity of trueth; in dilatory shifts, and other such instruments of making gain by suites, which came from the laws, but from the laws of Justinian (as Bernard saith) not of the Lord. These are the laws then which the Pope useth, and useth, to what end? which is the last point. He useth them, not to further the salvation of Gods people, but to satisfy (if yet *a horseleech might be satisfied) his own and his Courtiers unsatiable covetousness, ambition, and lust. For what hath the outrageous tyranny of the beast respected else but that, in the Church-offices, Church-censures, and Church-causes? Why hath he withdrawn suites from other places to the Court of Rome? Why hath he reserved cases to him self? Why hath he dispensed with laws at his pleasure? why hath he made and unmade them? He hath taken into his own hands nthe elections of Bishops from them whom they belonged to. The ⟨p. 735⟩Christian ministers, magistrates, and people he hath robbed and spoiled of their due and right. He hath committed the feeding and guiding of the flock of Christ to brute and beastly creatures. He hath let and set the charge, or the commodity rather, of churches, as he would himself, and to whom he would, oby presentations, preventions, provisions, reservations, translations, permutations, advowsons, & commendams. He hath ordained Pastors without a room of Pastorship, Ministers without a function: benefices without cure, sacrileges without punishment. The goods of the church, that is the living of the Pastors, and maintenance of the poor, he hath impaired with pensions, embezzled with first fruits, made away with appropriations, seized on with sundry wrongs, and spent them wastefully with lusts, to the common out-cries of men reproving him for ppride, for qriot, for rextortion, and for ssimony.
He meaneth that maner, which kthe Popes Court of Chauncerie at Rome had bred long before, lthough it were not growen yet to that bignesse to which it shot vp afterwarde: euen that maner of dealing, which is practised min the brabbles and cauils of aduocates, fitter to subuert then to finde the trueth; in the pleas of lawiers, who bring in sleights of falshode and fraud against innocencie, stop vp the waies of iudgement, beate down the simplicitie of trueth; in dilatory shifts, and other such instruments of making gaine by suites, which came from the lawes, but from the lawes of Iustinian (as Bernard saith) not of the Lord. These are the lawes then which the Pope vseth, and vseth, to what end? which is the last point. He vseth them, not to furder the saluation of Gods people, but to satisfie (if yet *a horseleach might be satisfyed) his owne and his Courtiers vnsatiable couetousnesse, ambition, and lust. For what hath the outragious tyranny of the beast respected els but that, in the Church-offices, Church-censures, and Church-causes? Why hath he withdrawen suites from other places to the Court of Rome? Why hath he reserued cases to him selfe? Why hath he dispensed with lawes at his pleasure? why hath he made and vnmade them? He hath taken into his own hands nthe elections of Bishops from them whom they belonged to. The ⟨p. 735⟩Christian ministers, magistrates, and people he hath robbed and spoyled of their due and right. He hath committed the féeding and guiding of the flock of Christ to brute and beastly creatures. He hath let and set the charge, or the commoditie rather, of churches, as he would himselfe, and to whom he would, oby presentations, preuentions, prouisions, reseruations, translatiōs, permutations, aduousons, & commendaes. He hath ordeined Pastors without a roome of Pastorship, Ministers without a functiō: benefices without cure, sacrileges without punishment. The goods of the church, that is the liuing of the Pastors, and maintenance of the poore, he hath impaired with pensions, embesilled with first fruites, made away with appropriations, seazed on with sundry wrongs, and spent them wastfully with lustes, to the common out-cries of men reprouing him for
nCancellariae Apostolicae regula 2. and the rest which follow.Cancellariae Apostolicae regula 2. and the rest which folow.
oFor the particulars hereof, and their grounds: see Institut. juris canon. & Franc. Duar. de sacr. eccles. minist. acben. & Gentian. Heruet. de reparand. ecclesiast. discipline.For the particulars hereof, and their grounds: see Institut. iuris canon. & Franc. Duar. de sacr. eccles. minist. acben. & Gentian. Heruet. de reparand. ecclesiast. disciplin.
pAmmian. Marcel lib. 27.
qBapt. Mant. Fastor. lib 5. in Urban.Bapt. Mant. Fastor. lib 5. in Vrban.
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.
not of gift, but of duetie; by their own merit, not by Christes; as triumphers, not as suters; not as beggers, but as conquerors: after the glorious vant of the
Louan-diuinitie. To yt which purpose they doo not extenuate onely the worthines of the merites of Christ, in so much that they supply the weaknes thereof
They make a distinction (I graunt) that to these things they geue a lesser honour, called Dulia: but the greater honour called Latria, they geue to God onely. Which is vaine and false. For they geue the greater honor, euen Latrîa, not onely to
one and onely sacrifice, which being once offered hath sanctified vs for euer, and make the death of Christ to be of no effect. They take away the humane nature of Christ by the
therefore of sinne. Yet in these men they are small fautes: at least they haue some coolour eyther of olde custome, or of mans reason, or of zeale without knowledge. But to pray to God in wordes not vnderstoode, like popiniayes, or parrats, it is so absurd a matter in reason, so wicked in religion, so contrary to the expresse
practise of the church, I say not of the church of the Iewes, or of the Syrians, or of the Greekes, or of the Latins, but the church generally, euen of all churches from the beginning of the world till the darke ages in which the Barbarians of late did ouerflow them:
Cornelius the Centurion, (which Peter yet would neuer haue doon,) but the Lordes of Centurions, euen Kinges and Keisars, Emperours and Empresses, to kisse his blessed feete. Finally, who
as full of riotous pompe, and pride, as euer were the Persian kings;
z His clothes bedeckt with precious stones, •his gorgeous miter dight
With iewels rare,
lClement. c. Romani. de jureiurand.Clement. c. Romani. de iureiurand.
m••o N. episco•••. de ju•e•iur.••o N. episco•••. de iu•e•iur.
nConc•l Trid. Se•s. 25. de relo••. c. 2. & Bulla Pij quart. de juram. form. in open. Concil. T•id.Conc•l Trid. Se•s. 25. de relo••. c. 2. & Bulla Pij quart. de iuram. form. in oppen. Concil. T•id.
oCeremon. Rom▪ eccles. l. 1. sect. 5.Ceremon. Rom▪ e•cles. l. 1. sect. 5.
sCanonist. extra. Johan. vigefim. second. cap. •um inter. In Glossa.Canonist. extra. Iohan. vigefim. secund. cap. •um inter. In Glossa.
1Dominus Deus noster Papa.
tThom. Stapleton. in Princip. ••d. doctr. Praef. ad Greg. decimum tert. Marian. Victor. in Tom. 4. operum Hi•ron. Praef. ad Pium quint.
2Optimus. Maximus: that is, (as Tully expoundeth it) Optimus boni•ate, potestate Maximus. • title, which was given to none of old time, but to God only: no not amō • the Heathens. Now the Papists give it to the […]. Alphonsi […] de consid▪ ad Eugen. lib. 4.Optimus. Maximus: that is, (as Tully expoundeth it) Optimus boni•ate, potestate Maximus. • title, which was giuen to none of olde time, but to God onely: no not amō • the Heathens. Now the Papists giue it to the 〈…〉. Alphonsi 〈…〉 de consid▪ ad Eugen. lib. 4.
uPlatin. […] it. Pont•in Pagl. second.Platin. 〈…〉 it. Pont•in Pagl. secund.
rBapt. Mantuan. ad Inn•cent. octau.
*A precious stone, called a Carbuncle. Of the which kind one that tell out of the Popes mitre (by a mischance at his coronation) was worth six thousand crowns. Platin. in vit. Clement. quint.A precious stone, called a Carbuncle. Of the which kinde one that tell out of the Popes miter (by a mischaunce at his coronation) was woorth sixe thousand crownes. Platin. in vit. Clement. quint.
but the lawes of Iustinian, not the lawes of the Lord. Whether iustly or no: looke you to that. For doutlesse the law of the Lord is vndefiled, and conuerteth soules. But these are
too too abominable, and such as is maruellous vnseemely for the church: nay it were not seemely for the common place, where ciuill matters are handled.
