so well liked of the ancient Doctors that Austin saith that all things concerning faith and maners are contained in those I say not which are but which are plaine in scripture Chrysostome auoucheth in the like maner that euery thing is cleere and euident by the scriptures and whatsoeuer things are necessarie they are manifest Tertullian pronounceth that himselfe honoureth the fulnes of the scriptures and denounceth a woe to Hermogenes the heretike if he take ought from those things which are writen or adde to them Ierom in the controuersie which he had with Heluidius doth turne the reason in and out we beleeue it because we reade it we beleeue it not because we reade it not Cyrill obserueth that such of the things doon by Christ are writen as the writers thought to be sufficient for maners and doctrine Basil affirmeth that it is a manifest reuolting from the faith either to disallow any thing that is writen or to bring in any thing that is not writen to be short all the Fathers vnlesse it were when some humaine infirmity ouertooke them agrée with one minde and say with one voice that all things which God hath willed vs to beléeue and doo are comprehended in the scriptures For as touching that some of them sometimes as Basil and Epiphanius assaying all sortes of helpes against heretikes will haue certaine things to be contained in traditions whereto by the iudgement of scripture it selfe there must no lesse credit be geuen then to scripture I take not vpon me to controll them but let the Church iudge whether they considered with aduise inough those sayings of S. Paul by which they were induced perhaps to this opinion at least they séeke to prooue it For Epiphanius groundeth vpon these wordes of his to the Corinthians as I deliuered to you and I haue deliuered so in the Churches and if ye keepe it except ye haue beleeued in vaine And Basil gathereth it to be Apostolike doctrine that we must hold fast vnwriten traditions by his wordes to the Thessalonians hold the traditions which ye haue been taught either by word or by our epistle Now if S. Paul meant in both these places by deliuered and traditions his doctrine deliuered to them by word of mouth yet comprised in scripture too then must it be granted that they were deceiued who thought that vnwriten traditions were approoued by S. Pauls traditions But the former point is true that he meant so Therefore the later also is true which foloweth of it For he dooth expound it himselfe to the Corinthians considering that he writeth the summe of those things which he had deliuered and what he deliuered that he receiued he saith of the Lord and that which he receiued of the Lord is writen and in plaine termes he witnesseth himselfe to haue deliuered that vnto them which he had receiued according to the scriptures to weet that Christ died for our sinnes according to the scriptures and that he was buried and that hee rose the third day according to the scriptures As for the Thessalonians what the things were which he deliuered vnto them by word it is shewed in the actes of the Apostles where we reade that Paul being come to Thessalonica taught the Iewes out of the scriptures that it behooued Christ to suffer and to rise again from the dead and that this Iesus whom said he I preach to you is the Christ. In which words it is opened both what Paul deliuered to the Thessalonians by word and from whence from whence out of the scriptures what that it behooued Christ to suffer and rise againe and that Iesus is the Christ. The tradition therefore which Paul dooth exhort the Thessalonians to hold is the tradition of the gospell as Ambrose calleth it very wel Which the reason also doth proue that Ambrose noteth that Paul doth there gather God hath raysed you to saluation by our gospell therefore stand ye fast and hold the traditions which ye haue been taught either by word or by our epistle as if he should say see therefore that ye stand stedfast in the gospell which I as well by word of mouth as by writing haue deliuered to you Thus S. Pauls traditions are the gospel deliuered And the gospel I hope is writen Therfore S. Pauls traditions are writen But the saluation of the Thessalonians was contained in the traditions which S. Paul had taught them by word by epistle The scripture then informeth the Church of so much as is necessary to saluation Wherfore auant heretikes out of the schoole of Christ ye Valentinians Marcionites and Gnostikes who as Irenaeus reporteth did deny that the truth may be learned out of the holy scriptures by them who know not tradition Auant Iewes by whom the Cabala of the Rabbins auant Montanists by whom the new Comforter auant Anabaptists by whom reuelations auant ye Trent-councell-fathers and ye Papist◠by whom traditions beside scripture are falsly reputed to be necessarie to saluation Our saluation is Christ the way to saluation faith the guide of the way scripture whereof the light and lanterne directeth our steps the food nourisheth our soules the preseruatiue keepeth vs from diseases the sword killeth our enimies the plaister healeth our woundes in a word the safe conduit doth bring vs vnto eternall life The second Conclusion which I am next to treate of doth vndertake to shew that the militant Church may erre both in maners and in doctrine In maners against the Puritans who chalenging to them selues a singular kinde of holinesse denyed repentance to such as had fallen In doctrine against the Papists who for a defense and shield of their errours hold forth this bugge to fright vs out of our wits The Church can not erre Here that the truth may be the better opened the name of Church must be distinguished For as Thrasylaus a frantike man amongst the Greekes whensoeuer he saw any ships ariue into the hauen at Athens thought them all his owne and tooke an inuentory of their wares and met them with great ioy after the like maner certaine frantike Romanists wheresoeuer they see the name of the Church in the holy scripture they take it to be theirs and booke the treasures of it and boast thereof as of their owne crying the gates of hell shall not preuaile against it But to remoue these frantike men out of the hauen and deliuer the marchants ech their owne ships set the Church it selfe in possession of the Church the name of the Church in Gréeke the natiue language of the new testament cometh from a verbe which signifyeth to call out thereby to note a company called out as you would say So that the Church of Christ be tokeneth a company called out from amongst the multitude of other men to life euerlasting through faith in Christ Iesus But they who are
was not thrée yeares Bishop Or if because Cyprian doth write it to the Pope you haue such a preiudice that it is the Popes peculiar you may know that he writeth the same to an other expresly of himself TheÌ„ce haue schismes heresies sproong doe spring that the Bishop which is one and ruleth the church is despised by the proud presumption of certain men Wherefore though your Rhemists and other of the Popes friends doe plie the box with that saying of one Priest one iudge for the time in Christs steed yet in very truth it maketh as much for the Bishop of Rochester as for the Bishop of Rome The more is Stapletons blame who knowing and confessing the same not onely otherwhere but in this very worke of his principles too yet in the ende thereof abridgeth it to the Pope Maruell that in his preface to Gregorie he past it He might haue alleaged it better then he hath The head of all Churches Which title is giuen in Victor to the Church of Rome not to the Bishop and toucheth lesse the Papacie there then in S. Gregorie in whom it doth not proue it as I haue declared Marry that which followeth is of greater shew out of Ambroses commentarie on S. Paul to Timothee where Damasus the Bishop of Rome in his time is called ruler of the Church But first whatsoeuer he were who wrote that it was not S. Ambrose the famous Bishop of Milan on whom are falsly fathered the coÌ„mentaries on S. Paul as your Diuines of Louan do obserue and testifie Next the wordes themselues which are in that autour on mention of the house of God the ruler whereof at this day is Damasus are not in my iudgement the autours owne wordes but a glose crept in amongst them For whereas S. Paule writing vnto Timothee declared why he did so to wéete that thou mayst know how thou oughtest to behaue thy selfe in the house of God which is the Church of the liuing God the commentarie thereon doth expouÌ„d it thus I write vnto thee that thou maiest know how to gouern the Church which is the house of God that whereas all the world is Gods yet the Church is called his house the ruler whereof at this day is Damasus For the world is naught troubled with sundrie errours Therefore the house of God and truth must of neceâ—sitie be saide to be there where he is feared according to his will In the which wordes if that of Damasus were omitted the lâ—ter clawse contayning a reason of the former would cleaue therevnto more suantly and fitly Which maketh me to thinke that it was not pitched in thetext by the autour but found a â—hinke and so came in as an other glose of Damasus successour hath done into Optatus And I think it the rather because some are perswaded by manifolde conference as your Louanists note that the booke of questions of the old and new testament entitled to S. Austin this to S. Ambrose are the same autours For he who wrote that booke was not aliue of lykelihoode when Damasus was Pope Howbeit if he were too and of a kinde â—ffection to Rome where he liued thought good to mention him the wordes which he vseth in Latin cuius hodie rector est Damasus might meane that Damasus was a ruler of the Church not as you english it the ruler Which to haue bene so it appéereth farther by the word at this day spoken with a relation to the dayes of Timothee that as hée did gouerne the Church in Paules time so at that present was Damasus ruler of it Wherefore sith Timothee was placed at Ephesus to set that Church in order not to rule the whole Damasus might be called a ruler of the Church in that he was Bishop of the Church of Rome as S. Ambrose termeth him though he were not the ruler of the vniuersal S. Austin is the last oâ— them whose testimonies you cited And the preeminence of a higher roome whereof he made mention to Boniface the first importeth a prerogatiue of honour ouer others not soueraintie of power A prerogatiue of honour according to the canon of the first Councell of Constantinople which gaue that prerogatiue to the See of Rome because that citie raigned Not soueraintie of power as it is euident by the Councell of Afrike where he denied that to the same Boniface to whom hée graunted this preeminence It was therefore only the dignitie of place which S. Austin meant by the higher roome As else where hauing named Cyprian Olympius and other auncient writers he sayth that Innocentius was after them in time before them in place because they were Bishops of inferiour cities and he of the Roman Hart. Nay but S. Austin sayth in plain termes that the principalitie of the Apostolike See had floorished in that Church still Rainoldes But S. Austin addeth in as plain termes that Bishops may reserue their cases to the iudgement of their fellow-bishops chiefly of the Apostolike Church and that a generall Councell is aboue the Pope in iudging of those causes too Which is a cléere proofe that by the principalitie of the Apostolike See he meant the Church of Rome to be chéefe of other Churches as I sayd in honour not in power For in power al others at least the Apostolike that is in which the faith of Christ had bene taught by the Apostles themselues are made equall with it But amongst all in which the Apostles themselues had taught the faith the Roman for honour credit had the chiefty And thus haue I discharged my selfe of my promise which was that I would yeeld vnto the Popes supremacie if you prooued it by the sayings and iudgement of the Fathers alleaged and applied rightly For none of all theÌ„ which you haue alleaged neither of any other church nor of the Roman it self doth auouch it Whereby the shamelesse vanitie of Bristow may be séene who being not contented to say of all the Fathers that they were Papists addeth that in familiar talke among our selues we are not afeard plainely to confesse it The Lord who is witnesse of our thoughtes and spéeches knoweth that we are lewdly sclaundered herein And for mine owne part I am so farre off from confessing plainely that they were all Papists that I haue plainly declared and confirmed not one of them to haue bene For the very being and essence of a Papist consisteth in opinion of the Popes supremacie But the Popes supremacie was not allowed by any of the Fathers Not one then of al the Fathers was a Papist Wherefore if you haue the Fathers in such reuerent regard and estimatioÌ„ as you pretend M. Hart let if not the Scriptures yet the Fathers moue you to forsake Papistrie and giue to euery pastor and church their owne right whereof Christ hath possessed
not begotten or borne Hart. Hée séemeth to haue meant it And Torrensis who gathered S. Austins Confession out of all his workes alleageth these places to proue that Christians ought to belieue manie things which haue come to vs from the Apostles themselues deliuered as it were by hand although they bee not written expresly in scriptures Rainoldes The Iesuit Torrensis dooth great wrong herein to the truth of God to S. Austins credit and to you who reade him And yet with such a sophisme in the word expresly that if it should be laid vnto his charge he would wash his handes of it as Pilate did of Christes blood For he alleageth those places of S. Austin thereby to proue Traditions as though we had receiued that doctrine touching God by tradition vnwritten not by the written word S. Austin no such matter But dealing with an Arian who required the verie word consubstantiall to be shewed in scripture doth tell him that the thing it selfe is there founde though not that word perhaps Wherevpon he presseth him in like sort with the word vnbegotten which the Arian hauing giuen to God the Father and defending it S. Austin replieth that as he had termed the Father vnbegotten well although the word not written so might the Sonne also be termed consubstantiall sith the scripture proueth the thing meant therby And as with this Arian so with their bishop Maximinus Who hauing himself termed God the Father vnbegotten or vnborne denied the holie Ghost to be equall to the Sonne because it is not written that he is worshipped To the which cauill of his S. Austin answereth that although it be not written in flat termes yet is it gathered by necessarie consequence of that which is written Thou shalt worship the Lord thy God the holy Ghost is God therefore to bee worshipped Thus S. Austins meaning was of these pointes that the scripture teacheth them Whereby you may perceiue the fraude of Torrensis Who saying that they are not expresly written in the scriptures left him selfe this refuge that hee might say they are not in expresse wordes though for sense and substance they are in the scriptures And yet by referring that title to traditions induceth his reader to thinke that they are taught by tradition not by scripture A doctrine which Arians will clappe their handes at that the Sonne of God is not by scripture of one substance with the Father But let it be far from you M. Hart to thinke so prophanely of the word of God And if you rest so much on Doctors of your owne side rest here on Thomas of Aquine rather who saith that concerning God wee must say nothing but that which is founde in the holie scripture either in words or in sense Which as he confirfirmeth by Denys and Damascen so was it the common iudgement of the Fathers of S. Austin chiefly as his bookes touching the Trinitie doo shew And in the conclusion thereof for euident proofe of that which you denied he giueth the name of the rule of faith to that which is plainly set downe in scripture of the Trinitie Wherfore the scripture cōpriseth the rule of faith for that point And as for that point so for all the rest which in that very booke whereof we spake S. Austin noteth It remaineth therfore that S. Austin meant not by the authoritie of the church more then he signified by plainer places of the scriptures Hart. Yes his own words in that verie sentence doo yéeld sufficient proofe me thinkes that he did For if he signified by plainer places of the scriptures as much as he meant by the authoritie of the church then was it idle when he had named the one to adde the other to it chiefly in such sort as that is added by S. Austin For both the coniunction the places of scriptures and the authoritie of the church should import thinges different and I may say of wordes as the Philosopher saith of things That is done in vaine by more that may be done by fewer Rainoldes Nothing is done in vaine that is done to edifie The church might well be mentioned as an interpreter of the worde though it teach not any thing beside the word of God The people of Israel did beleeue the Lord and his seruaunt Moses yet Moses did nothing but that the Lorde commaunded him The wise man doth charge his sonne to hearken to the instruction of his father and forsake not the doctrine of his mother yet they both the father and mother teach one lesson the chiefest wisedome the feare of God The same is fulfilled in this Moses and the Lord or rather in this mother and our heauenly Father of whom it hath bene said well He cannot haue God to be his Father who hath not the church to be his mother For God hauing purposed to make vs his children and heires of life eternall as he prepared his word to be first the séede the immortall seed of which we are begotten a new afterward the milke the sincere milke whereby wee béeing borne grow so he ordeined the church by her ministerie to teach it as it were a mother first to conceaue and bring foorth the children afterward to nourish them as babes new borne with her milke Which appeareth as by others so chiefly by S. Paul who traueiled of them in childbirth whom he sought to conuert and when they were new borne he nourished them with milke to set before our eyes the duetie of the church and all the churches Ministers in bearing children vnto Christ. Now the milke which the church giueth to her children shée giueth it out of her brestes and her two brestes are the two testaments of the holie scriptures by S. Austins iudgement the old Testament and the new S. Austin therefore saying the rule of faith is receiued of the authoritie of the church meant not that the church should deliuer any thing but onely what shee draweth out of the holie scriptures Hart. Not for milke perhaps which babes are to sucke but for strong meate wherewith men are nourished For mothers féede not their children being growne with mylke out of theyr brestes Rainoldes But S. Austin addeth that the holy scriptures haue both milke for babes and strong meat for men milke in plainer thinges and easier to be vnderstood strong meate in harder and greater mysteries Yea where Christ said that euerye Scribe which is taught vnto the kingdome of heauen is lyke vnto an housholder who bringeth foorth out of his treasure thinges both newe and olde S. Austin iudgeth that hée meant by newe thinges and olde the olde and newe testament Wherefore sith euery pastor and teacher of the church is meant you graunt by this Scribe it foloweth by S. Austin that the meate which he is to fetch out of his storehouse for the
to dispose to loose and bind These sayings are alleged by Thomas of Aquine out of S. Cyrils worke entitled the treasure But in S. Cyrils treasure there are no such base coines to be founde Wherefore either Thomas coined them him selfe for want of currant money or tooke them of some coiner and thought to trie if they would go Hart. Doo you know what iniurie you doo to that blessed man S. Thomas of Aquine to whose charge you lay so great a crime of forgerie Rainoldes None I at all to him whose counterfeits I discrie But he did great iniurie to the poore Christians whom hée abused with such counterfeits Your Saint-maker of Rome did canonize him for the holinesse of his life and learning The greatest triall of it was in his seruice to that Sée And are you loth to haue it knowne Hart. But why should you thinke either him to be the counterfeiter or the sayings to be counterfeit when as Cope sheweth they are alleaged not only by him but by other too Namely by that worthie and most learned Cardinall Iohn of Turrecremata who was at the Councell of Basill before him by Austin of Ancona yea by Graecians themselues who were at the councell of Florence Andreas Bishop of Colossae and Gennadius Scholarius the Patriarke of Constantinople Of whom when the former said in the Councell that Cyrill in his treasures had very much extolled the authority of the Pope none of all gainesaid him The later in a treatise that hee wrote for the Latins against the Graecians touching fiue pointes whereof one is the Popes supremacy citeth the same testimonies although perhaps not all which S. Thomas of Aquine doth out of Cyrill Yet you amongst so many choose him whom you may carpe at and thinke that wordes alleaged by them all are counterfeites Rainoldes Counterfeites are counterfeites though they go thorough twenty hands Al these whom you name out of Harpsfieldes Cope did liue long after Thomas and séeme to haue alleaged S. Cyrill on his credit as Cope himselfe doth also Wherefore I could not think that they had béene the coiners of that which was before they were But Thomas is the first with whom I finde the words and therefore greatest reason to laie the fault on him vnlesse he shew from whom he had them At least séeing I know the words are not Cyrils whose Thomas saith they be I did him no iniurie I trust when I said that either he receiued them at some coyners handes or coyned them him selfe Hart. Although the wordes are not to be found now in those partes of Cyrils treasure which are extant yet that is not sufficient to proue that either Thomas or some other forged them For Melchior Canus affirmeth that heretikes haue maimed that booke and haue razed out all those things which therin pertained to the Popes authoritie Which same thing to be done by them in the Commentaries of Theophylact vpon Iohn the Catholikes haue found and shewed Rainoldes Mée thinkes you and Canus deale against vs as the men of Doryla did against Flaccus Whom when they accused out of their publike recordes and their recordes were called for they said that they were robbed of them vpon the way by I know not what shepheardes You accuse vs that we deny the Pope his right of the supremacy The recordes by which you proue it his right are the wordes of Cyrill Cyrils wordes are called for that they may be séene You say they are not extant you are robbed of them by I know not what heretikes Whereon to put a greater likelihood you say further that heretikes haue done an other robbery in Theophylact as they are charged by Catholikes And this doo you say but you say it onely you bring no proofe you name no witnesse you shew no token of it If such accusations may make a man guiltie who shall be innocent Hee that should haue dealt-among the heathens so would haue bene counted rather a slaunderer then an accuser Hart. Admitte that the words were not razed perhaps out of any booke of Cyrill which we haue Yet might they be in some of them which are lost or not set forth in Latin For we haue no more then fouretéene bookes of his treasure whereas the two and thirtieth is cited by the Fathers in the sixth general Councell And this is enough to remoue suspicion of forgery from Thomas and other who alleage them Rainoldes Nay although the two and thirtieth be mentioned by the Fathers there yet meant they no more of Cyrill then we haue For that which in our Latin edition is the twelfth is the two and thirtieth in the Grecians count Hart. This is an answere which I neuer heard It hath no likelyhood of truth Rainoldes Peruse you the place which toucheth that of Cyrill and the wordes them selues will proue it more then likely Hart. The Councel hath it thus Hoc sanctus Cyrillus in trigesimo secundo libro Thesaurorum docet epistolam ad profanos explanans nec enim vnam naturalem operationem dabimus esse Dei creaturae vt neque id quod creatum est ad diuinam deducamus essentiam neque id quod est diuinae naturae praecipuum ad locum qui creatis conuenit deponamus Rainoldes This sentence alleaged out of the two and thirtieth of Cyril in Gréeke is in the twelfth booke of our Latin Cyrill Sauing that he being translated by an other hath it in other wordes But there is the sentence the very same sentence which the Councell pointeth too Hart. It might be there first and yet againe afterward in the two and thirtieth as manye vse one sentence often Rainoldes But the circumstance of the place doth rather import it to be the very same For the Councell saith that Cyrill hath these wordes explanans epistolans ad profanos where he expoundeth the epistle to profane men And what meant they by this epistle ad profanos to profane men Hart. How can I tell what they meant when that booke of Cyrill whereof they speake is lost Rainoldes It should be the epistle ad Romanos to the Romaines Romanos made profanos by the printers error vnlesse he did it of purpose to shew what now the Romanes be or some corrector chaunged it least wee by this circumstance should find the place of Cyrill For this where he expoundeth the epistle to the Romanes is a great argument that the Councell meant the place in the twelfth booke where Cyril doth handle such pointes of that epistle as concerned the matter that he had in hand Which that he should doo againe in the same worke with the same sentence touching the same matter they who know Cyrill will not thinke it likely The lesse because it is an vsuall thing with the Grecians to diuide bookes otherwise then the Latins doo As in the Gréeke testament the gospell of S. Marke hath more then
If any man preach vnto you more then you haue receyued but beside that you haue receyued For if he should say that he should be preiudiciall to him selfe who desired to come to the Thessalonians that he might supply that which was wanting to their faith Now he that supplyeth addeth that which was wanting taketh not away that which was and so forth Whereby S. Austin sheweth that we may preach more then the scripture hath but not beside it that is to say against it Rainoldes He sheweth nothing lesse as any man that readeth his discourse may see For that which he speaketh of more and of wanting is not meant of scripture that is the worde writen but of the worde preached deliuered by mouth Wherein he declareth that the Apostles maner of instructing men was to feede them first with milke not with strong meat So that which was wanting to the Thessalonians was stronger doctrine of the faith that which they had was easier Wherof though in the one he taught them more then in the other yet no more in either then the scripture hath And thus S. Austins more to be no more then scripture himselfe maketh manifest by the example also which he giueth of it For the doctrine of the manhead of Christ he calleth milke of the Godhead strong meat Now they who are taught to know him to be God learne more then they had learned when they receaued him as man But they learne no more then the scripture hath which teacheth him both God and man Wherefore that S. Austin condemning all who preach ought beside the scriptures of the law the gospell meant that more then scriptures may be preached but nought against them it is not S Austins glose but your Louanists and in truth repugnant to S. Austins text For in the same place S. Austin making mention how the Donatists hated him for preaching of the truth and confuting their heresie as though saith he we had commanded the Prophets and Apostles who were so long before vs that they in their bookes should set downe no testimonies whereby the Donatists might be proued to be the church of Christ. Which words doo shew plainly that as by the scriptures of the law the gospel he signified the bookes of the Prophetes Apostles so by condemning all that is beside the scriptures he meant not all that is against but all that is not in the scriptures And that this was his meaning he sheweth yet more plainely by willing them to proue their doctrine by the testament which your Louan Doctors the greater shame for them to wrest S. Austins wordes against his sense doo note also For as amongst men the testament doth open the will of the testaâ—or so did S. Austin thinke that the controuersie betwixt the Donatists and the Church should be decided by the Scriptures which Christ hath left to Christians as his will and testament For Christ hath dealt with vs as an earthly Father is wont with his children who fearing least they should fall out after his decease doth set downe his will in writing vnder witnesses if there arise debate amongst the brethren they go to the testament He whose word must end our controuersie is Christ. Let his wil be sought in his testament saith Optatus Which reason of Optatus S. Austin vrging against the Donatists as he doth other often we are brethreÌ„ saith he to them why doo we striue Our father died not vntestate he made a testament so died Men do striue about the goods of the dead till the testament be brought foorth when that is brought they yeeld to haue it opened read The iudge doth hearken the counsellours be silent the cryer biddeth peace all the people is attentiue that the wordes of the dead man may be read heard He lyeth voide of life feeling in his graue and his words preuaile Christ doth sit in heauen and is his testament gainesaied Open it let vs reade we are brethren why do we striue Let our mindes be pacified Our father hath not left vs without a testament He that made the testament is liuing for euer He doth heare our words he doth know his owne word Let vs reade why doo we striue Were not this a séely spéech of S. Austin if hee had meant as you say that all the Lords will is not declared in his testament that thinges beside his owne worde may be proued by mens words Let him be accursed who preacheth any point of faith or life beside the scriptures True beside the scriptures that is against the scriptures say your Louan Doctours Sée what skil can doo If they were Doctours of the Arches we should haue ioly law For a coosining marchant might claime a thousand pound of a dead mans goods who had bequeathed him a legacy of tweÌ„tie grotes they might adiudge it him with good consciences as not against the testament though beside the testament Nay they might do this with so much better reason then they doo the other by how much the testament of God is more perfit theÌ„ any mans can be and that which Christ bequeathed the Pope is farre lesse in comparison of the supremacie then twentie grotes of a thousand poundes Wherfore say the Doctors of Louan what they liâ—t perhaps they speake for their fée S. Austin meant plainely that sith the Donatists claimed the inheritaunce of Christ to them selues they must proue their title by his will and testament Which if they could not doo or rather séeing that they could not he pronounceth of them they had no right vnto it And thereupon he commeth to the generall sentence of the heauenly iudge denouncing them accursed who in any point either of faith or life doo preach beside that which is deliuered in the scriptures of the law and the gospel Wherein if beside do signifie against then all in this respect is against a testament which is beside a testament Hart. S. Austin and Optatus against the Donatists doo speake reason that vnlesse they can proue their right by Christes testament they may not shut the Catholikes out from his inheritance and claime his goods vnto them selues For it is meete that the will of the testator should be kept But a learned lawier one Francis Baldwin who hath set foorth Optatus and writen notes vpon him doth shew that a testament may be either nuncupatiuum as he calleth it or scriptum either set down in writing or vttered by word of mouth What say you to testamentum nuncupatiuum Rainoldes I graunt that a testament may be made without writing so that it be done before a solemne number of witnesses But the testament of Christ is writen I hope and so doo both Optatus and Austin speake of it Wherefore your learned Lawier may kéepe that law in stâ—re vntill his client néede it Hart. As who say the testament of Christ might not be writen in part though
name that is solitarie and not collegiate moonkes But the beléeuers at Ierusalem were at Ierusalem in a citie and liued in fellowship together Doo you not sée that the Apostles and Apostolike men were not such as afterwarde the moonkes whom Ierom meaneth and therefore Ierom was deceiued Hart. I will not beléeue on your worde that so worthie a Father was deceiued Rainoldes If you will not on my worde I will bring his owne worde to make you beléeue it For writing to Paulinus touching the training vp of moonkes he saith that the Apostles and Apostolike men are not paterns for them to folow but S. Antonie and others who dwelt in fieldes and deserts Hart. He saith that the Apostles and Apostolike men are set for an example to Priestes and Bishops not to moonkes True in some respectes And yet me thinkes too But what if the Fathers perhaps might be deceiued so through ouersight Rainoldes If they might be deceiued so through ouersight they might be deceiued through affection also For they were men and subiect to it As Cyprian through too much hatred of heretikes condemned the baptisme of heretikes as vnlawfull wherein a Councell erred with him As Origen through too much compassion of the wicked thought that the diuels them â—elues should be saued at length As Tertullian through spite of the Roman clergie reuolted to the Montanists and called the Catholikes carnall men because they were not so precise as the Montanists in pointes of mariage and fasting Hart. We condemne these errours in them as well as you and doo therein except against them Rainoldes You doo except also I trow I am sure your Doctors doo against Damascene for his tale of Gregorie the Pope and Traian the Emperour that Gregorie while he went ouer the market place of Traian did pray for Traians soule to God and behold a voyce from heauen I haue heard thy prayer and I pardon Traian but see that thou pray no more to me for the wicked A verie great affection to prayers for the dead that moued Damascene to write this For it is against the doctrine of the Schoolemen that prayers may helpe out the soules that are in hell In Purgatorie they say they may Hart. S. Thomas doth confirme the same Yet he beléeueth that of Damascene But he saith that Gregorie did it by speciall priuilege which doth not breake the common law Rainoldes But your Canus saith that Thomas was a young man then beside that he was greatly affected to Damascen And Damascen might easily perswade a well willer he doth affirme so lustily that all the east and west is witnesse that the thing is true Which report of his yet Canus doth maruell at sith it is vnknowne in all the Latin story But Canus as a man of better minde and sounder iudgement then your Popish Doctors are the most of them did wisely sée noteth fréely that not onely later and lesse discreete autours as he who made the golden legend but also graue ancient learned holy Fathers haue ouershot them selues in writing miracles of Saintes partly while they fetched the truth where it is seldom from common rumors and reportes partly while they sought to please the peoples humor and thought it lawfull for historians to write thinges as true which coÌ„monly are counted true Of this sorte he nameth Gregorie and Bede the one for his Dialogues the other for his English story He might haue named Damascene with them Unlesse hee meant him rather perhaps to be of that sorte which did not onely take by heare-say of others but coyned lyes themselues too wrote those thinges of Saintes which their fansie liked though neither true nor likely As that S. Frauncis was wont to take lise that were shaken off and put them on himselfe it was a lowsie tricke and S. Frauncis did it not but the writer thought it an argument of his holinesse Likewise that when the diuel troubled S. Dominike S. Dominike constrained him to hold a candle in his handes till the candle being spent did put him to great grief in burning his fingers Such examples there are innumerable but these two may giue a taste of their affection who haue defiled the stories of Saintes with filthie fables Yet out of such stories many thinges are read in your Church-seruice And Canus although he confesse it as euident notwithstanding which is straunge he thinketh them vnwise Bishops who seeke to reforme it For while they cure the nailesore saith he they hurt the head that is in steede of counterfeites they bring in graue stories but they chaunge the seruice of the Church so farre that scarce any shew of the olde religion is remaining in it A thing well considered of them by whom your Roman Portesse was reformed For though they haue remoued some of those stories which Canus saith are vncertaine forged friuolous and false yet haue they doon it sparingly If they should haue left out all those legend-toyes their Portesse had beene like our booke of common prayer which heretikes would haue laught at and there had remained no shew in a maner of the olde religion saue that their seruice is in Latin Hart. These thinges are impertinent but that it pleaseth you to play the Hicke-scorner with the holy Portesse For what need you mention the writer of S. Francis life or S. Dominikes or the golden legend that old moth-eaten booke as D. Harding calleth it of the liues of Saintes I mind not to presse you with thinges of later writers but of olde and ancient whom Canus iudgeth better of then of the younger For he saith of Vincentius Beluacensis and Antoninus that they cared not so much to write thinges true and certaine as to let go nothing that they found writeÌ„ in any papers whatsoeuer But of Bede and Gregorie he iudgeth more softly and rather excuseth them then reproueth them Though iudge he how he listed he was but one Doctour and other learned men perhaps mislike his iudgement both for younger and elder writers Rainoldes They who deale with taming of lyons I haue read are wont when they finde them somewhat out of order to beate dogges before them that in a dogge the lyon may see his owne desert Euen so when I rebuke the writer of S. Francis life or of S. Dominikes or of the moth-eaten booke as you call it though he who wrote it was an Archbishop in his time a man of name and his booke a legend read publikely in Churches and called golden for the excellencie but when I rebuke that moth-eaten writer or Antoninus if you will and Vincentius Beluacensis who are as good as he welnigh you must not thinke I doo it for the dogges sake but for the lions rather I meane the ancient writers who deserue rebuke too For as not Rupertus
Fathers that hath not beene abused so The Frier whom Stapleton doth commend greatly for diligence and iudgement Sixtus Senensis hath writen a discourse touching the false entitling of bookes whence it cometh and how to finde it out Therein he hath proued that bookes are fathered falsly not onely vpon Austin and Ierom whom I named but also vpon Ambrose Cyprian Athanasius Eusebius Emisenus Iunilius Cyrill Eucherius Arnobius yea Thomas of Aquine too With this discourse he closeth vp the former volume of his holy librarie in which hee hath shewed that Clemens Abdias Origen Chrysostome Hippolytus many mo haue had their names defaced with the same iniury Hart. There are many bookes entitled to the Fathers falsly we confesse I will not bring them in to witnesse against you or if I doo you may refuse them lawfully Rainoldes Then you will not bring in the storie of Abdias to proue that Peter gaue the whole power to Clemens which Christ had giuen him Or if you doo you license me to refuse him as fréely as I refused his coosin Clemens in the same point Neither will you bring Arnobius on the Psalmes to proue that who so goeth out of Peters Church shal perish as doth Stapleton Or if you doo you license me to refuse him as not the man whom Stapleton would haue him taken for Hart. You may refuse Abdias For Pope Paule the fourth reiected him amongst the bookes which he condemned as Sixtus recordeth But Arnobius is an ancient writer indéede more worthy of credit Rainoldes More worthy of credit then Abdias I graunt But he is not that writer most ancient whom Stapleton reporteth him to be For the most ancient Arnobius was elder as Sixtus also noteth then that he might heare of the heresie of Photinus Whereas this Arnobius who writeth on the Psalmes doth mention Photinus and write by name against his heresie Hart. Will you stand then to the iudgement of Sixtus which be the right and naturall graffes of the Fathers and which bee bastard slippes Rainoldes No. For though Sixtus did sée many thinges yet he saw not all and others may sée that which Sixtus ouersaw As for example there are two bookes touching the martyrdom of Peter and Paule bearing the name of Linus the first Bishop of Rome These doth Sixtus iudge to haue indeede béene writen by that ancient Linus as Faber also did before him But Claudius Espencaeus doth maruel that Faber a learned man and witty could be so perswaded sith Peter in that storie is made to withdraw the Roman wiues matrones from their husbands beddes vnder pretense of chastitie Which vnchristian doctrine repugnant to the lawes of godlinesse and honestie nether was it possible that Peter should teach neither is it likely that Linus should belye him with it And thus you sée an autor disallowed by Espencaeus on very sound reason whom Sixtus hath allowed of not so discretely Hart. But if you thus allow and disallow whom you list I may take paines in vaine For when I shall alleage this or that Father speaking most expressely for the Popes supremacie you haue your answere readie that he was ouerséene through error or ouerborne with affection or if he wrote in Gréeke he is mistranslated or if he wrote in Latin he was misse writen or misseprinted or if none of these will serue it is a bastard falsly fathered on him And whether your shifts be sufficient answeres your selfe will be iudge Hart. Nay not so nether For what soeuer I answere I will giue reason of it And whether my reasons bee sufficient proofes I will permit it as I said to the iudgement of the iurie that is of all indifferent men who haue skill to weigh the reasons that are brought and conscience to giue verdict according vnto that they finde Which triall if you like off as you séemed to doo then bring forth your witnesses and let vs heare now the Fathers speake themselues Hart. Content And I will â—irst beginne with the Fathers of the Church of Rome euen the auncient Bishops whom I alleaged before out of D. Stapleton namely Anacletus Alexander the first Pius the first Victor Zepherinus Marcellus Eusebius Melchiades Iulius and Damaâ—us To whom I adde also them whom you mentioned out of Melchior Canus to wéete the two Sixti with Eleutherius and Marcus For though some of them maintain it as by scripture some as by tradition yet all agrée in this that they maintaine the Popes supremacie Rainoldes In déed though their heades be turned one from an other yet their tailes méete together with a firebrand betwixt them as did the foxes of Samson But Samson had three hundred foxes haue you no more but these fewe Hart. Foxes doo you call those holy martyrs and Bishops And will you still vtter such blasphemous spéeches and set your mouth against heauen Rainoldes Against hell M. Hart and not against heauen For I reuerence the holy martyrs whom yoâ— named But foxes I call those beastes who wrote the thinges that Stapleton and Canus quote most lewdly and iniuriously to the martyrs and Bishops whom they are falsly fathered on as I will proue Which that I may doo with lesser trouble all in one I would you brought the rest if you haue any more of them Hart. More Why all the Bishops of Rome from them forward euen till our age haue taught the same doctrine as Canus declareth For it is confirmed by Innocentius the first in his epistles to the Councels of Carthage and Mileuis by Leo in his epistles to Anastasius and the Bishops of the prouince of Vienna by Gelasius in his epistl◠〈◊〉 Anastasius the Emperour and in the decrees which hee made with the seuentie Bishops and in his epistle to the Bishops of Dardania by Vigilius in his decrees the last chapter of them by Pelagius the second to the Bishops that were assembled in the citie of Constantinople by S. Gregorie in his epistle to Austin the Bishop of the Englishmen and by many other Popes whose testimonies are rehersed in the decrees and decretals in the twelfth distinction and seuenteenth and ninetéenth and twentieth and one and twentieth and two and twentieth and the eightieth distinction in the canon beginning with the worde Vrbes and the ninety sixth distinction in the canon Bene and in the foure and twentieth cause the first question throughout many chapters and in the fiue and twentieth cause the first question and in the title of election in the chapter beginning with the word Significasti and the title of priuileges the chapter Amiqua and the title of baptisme the chapter Maiores and the title of election in the sixth booke of decretals the chapter Fundamenta and in the Extrauagants the constitution Vâ—am sanctam which extrauagant constitution was renewe◠〈◊〉 approued by the Councell of Lateran vnder Leo the tenth So that you haue
say this or that against a man you must proue it Rainoldes So I minde to doo And that by demonstration out of the saâ—e booke of Genebrard himselfe in which he â—indeth this faute with the Centurie-writers For about what yeare of Christ did Isidore dye How doth Genebrard recken Hart. In the yeare six hundred thirtie and seuen as he proueth out of Vasaeus Rainoldes When was the generall Councell of Constantinople vnder Agatho kept What saith he of that Hart. In the yeare six hundred foure score and one or two or there about Rainoldes Then Isidore was dead aboue fourtie yeares before that generall Councell Hart. He was but what of that Rainoldes Of that it doth folow that the preface writen in Isidores name and set before the Councels to purchase credit to those epistles is a counterfeit and not Isidores For in that preface there is mention made of the generall Councell of Constantinople held against Bishop Macarius and Stephanus in the time of Pope Agatho Constantine the Emperour Which séeing it was held aboue fourtie yeares after Isidore was dead by Genebrards owne confession by his owne confession Isidore could not tell the foure score Bishops of it And so the foure score Bishops which Turrian hath found out in one Isidore are dissolued all into one counterfeit abusing both the name of Isidore and foure score Bishops Hart. Igmarus who was Archbishop of Rhemes in the time of Lewes sonne to Charles about seuen hundred yeares since did thinke that worke to be S. Isidores and so he citeth it Rainoldes Why mention you that Are you disposed to proue that some haue béene deceiued and thought him Isidore who was not Hart. No But to proue that the worke is Isidores as Father Turrian doth by the testimonie of Igmarus Rainoldes Ignarus can not proue that He must be content to be deceiued in some what as well as his ancestors For it is too cléere by the Councels them selues that Isidore did dye about the time that we agréed of and therefore no helpe but it must be an other who wrote that preface in his name Which maketh me so much the more to suspect that the epistles are counterfeit sith I finde that a Father was counterfeited to get them credit And sure it is likely that about the time of Charles the great when the westerne Churches did commonly-fetch bookes from the Roman librarie some groome of the Popes that had an eye to the almes-box conueied this pamphlet in amongst them and well meaning men in France and other countryes receyued it as a worthie worke compiled by S. Isidore and coming from the See Apostolike But say what may be saide for the silence of olde witnesses which is vrged and iustly as a probable coniecture that those epistles were not extant in their dayes the matters that are handled and debated in them the scriptures alleaged the stories recorded the ceremonies mentioned the times and dates assigned are not coniectures probable but most certaine proofes that they could not be writen by those ancient Bishops of Rome whose names they beare There is a booke entitled to the Poet Ouid touching an olde woman haue you euer séene it Hart. What is that to the purpose Doth he speake of the Popes epistles Rainoldes No but their epistles are like to that booke in sundrie respectes It is ancient it was printed aboue a hundred yeares ago And he who set it foorth saith that Ouid wrote it in his old age and willed it to be laide vp in his graue with him in the which graue it was found at length by the inhabitants of the countrey who sent it to Constantinople and the Emperour gaue it to Leo his principal notarie who did publish it A smooth tale to make men beleeue that it is Ouids Of whom though it sauour no more then these epistles of the Bishops of Rome yet if your Diuines could finde some antike verse there that were an euidence for the Popes supremacie I sée my former reasons would not disswade you from beléeuing but Ouid wrote the booke For to the barbarousnes and basenes of the Latin and style if I should vrge it you might answere that Ouid wrote so for two causes that he might not séeme to be vaine gloriously giuen and that his repentance might bee knowne euen to the simplest To the silence of witnesses that no man maketh mention of it amongst his workes you might answere that it lay hidden in his graue And this you might answere with greater shew of likelyhood then that the Popes epistles lay hidden in the Popes librarie But vnto the matters of which the booke intreateth and thinges that it discourseth on no shadow of defense can be made with any reason For it speaketh in the praise of the virgin Marie that God shall giue her to be our mediatresse and shall assumpt her into heauen and place her in a throne with him yea the autour prayeth to her Which are pointes of doctrine that were not heard of I trow in Ouids time Neither is it likely that Ouid was so well read in the scriptures that he could cite the law of Moses and speake of Iacob and Esau and allude to Salomon in Ecclesiastes Euen so for those epistles of the Bishops of Rome although you haue gloses to shift of other reasons yet I am perswaded that you can lay no colour on the contents and substance of them For the scriptures are so alleaged and such pointes are taught about the gouernment of the Church about religion about rites about stories ecclesiasticall that it is not possible they should be writen by those Bishops Hart. Why Doo you thinke it as vnlikely a matter that they should alleage the scriptures as that Ouid should Rainoldes Nay I doo thinke it or rather I doo know it to be more vnlikely that they should so alleage the scriptures as they doo then that Ouid should allude to Salomon or cite Moses For the bookes of Moses perhaps of Salomon too were translated into Gréeke by the Seuentie interpreters many a yeare before Ouid and he might haue read them But your common Latin translation of the olde testament made a great part of it by S. Ierom out of the Hebrewe whence it is called S. Ieroms could not be séene by Anacletus and other auncient Bishops of Rome For they were deceased before he was borne And yet all their epistles doo alleage the scriptures after that translation An euident token that the writer of them did liue after S. Ierom yea a great while after him as may bee déemed probably For the common Latin translation which the ancient Latin Fathers vsed was made out of the Gréeke of the Seuentie interpreters Tertullian Cyprian Hilarie Ambrose and other of the same ages shew it in all their writings Nether was that olde translation forsaken straight waies as soone as Ierom had set forth his
that we beleeue the scripture because of the Church if he come as néere to the meaning of Cusanus as he dooth to his wordes that he thinke the scriptures credit and autoritie dependeth of the Church and the Church imparteth autoritie canonicall as Pighius expresly saith vnto the scripture he hath a harder forhead then I thought he had Yet Andradius the expounder and patrone of the faith of Trent speaketh much more modestly and religiously to geue him his due praise of the autoritie of the scriptures Which first he acknowledgeth that they haue not from men but from God not from the Church but from the holy Ghost and then he concludeth thereof that it is detestable to teach that either profane bookes may be made canonicall by the Church Bishops or such as are certainly canonicall may be refused Of the which things to affirme the one he saith it is a point of notorious impudencie the other of madnesse and impietie not to be suffered O that Andradius had likewise detested the cuppe of the whoores abominations in other things Or sith he is dead I would to God that all Christians who of godly mind mislike somewhat in her and who dooth not mislike somewhat would mislike the rest of all her filthinesse too nor onely be Christians almost as Agrippa but like both almost and altogether to Paul as Paul did wish to him To the which end that I might help them forward as much as lay in me I haue doone the best I can to heale the dangerous humors of opinions which do so anoy the tast of séely soules that they thinke the heauenly bread to be poyson and abhorre the swéetest foode of life as woormwood These humours that I speake off are peruerse errours which seduce them from the truth in that article of our Créede I beleeue the holy catholike Church For some are perswaded that the name of holy Church belongeth not to the whole company of the Christian people but to the Ministers onely and Bishops of the Church no not to the Ministers of euery Church neither but of the Church of Rome euen the Pope and Cardinals Whom to haue gotten by a certaine custome to be called the church and that the church had doon receiued and ordeined that which was do on receiued and ordeined by them Marsilius Patauinus did note in his age and it is too well knowen vnto men of yéeres Other some and they of the lernedder sort acknowledge that the Church doth signifie the company of faithfull men and beléeuers but they wil haue that company to bée a people assembled by their own Bishop and cleauing to the head that is to the Pope least the Papall State be any way impaired They comprehende therefore all such within that company as doo professe the faith both the good and badde holy and profane godly and hypocrites There are some also who thinke that by this point to beleeue the holy church the churches authoritie is commended to vs that we should trust credite and obey the church which the Councell of Trent it séemeth would insinuate though somewhat darkely and distrustfully But Bristow therein dooth beare the bell away For he the more easily to deceiue English men at least the simpler if not all worketh treacherie with the dooble signification of wordes expounding this article I beleeue the Church as if the meaning of it were I trust the Church betwéene the which things there is great difference and that very manifest in the Gréeke and Latin though in our mother tounge not so Yet this man was created Doctor at Dâ—way and some doo account him a man of much value O wretched professors of the Doway-schoole that created such a Doctour but more wretched Papistes if they geue credit to such a Doctour who whether he be sophister or sclaunderer more notable it is harde to say A learned man among the Heathens if I remember well said that physicians can not finde a medicine against the byting of a sclaunderer But because the things are possible with God which are impossible with men therefore vpon confidence of his gracious goodnes I haue assayed to make one against the biting of this sclaunderer and of the like in the fourth Conclusion wherein I haue declared setting apart the Prelates of the Church of Rome and goates mingled with shéepe that the holy Catholike Church which we beleeue is the whole companie of Gods elect and chosen Moreouer least the painting of the Romish Church should make vnskilfull young men to be enamored of her when they should heare many commend her as Catholike Apostolike and sound in faith to take this visard also away from her face wash away her painting with water of the holy Ghost I haue added the fifth Conclusion that the Church of Rome is not the Catholike Church nor a sound member of the Catholike church A matter cléere in truth but hard to be perswaded specially to louers for Cupide is blinde And as he saith in Theocritus The things that are not faire seeme faire to him that is in loue Daphnis in the Poet saith so to Polyphemus we by experience haue found it true in Bristow For he being besotted with the loue of the whoore is not content to say that she alone is Catholike that errour were more tolerable at least it were an error common to him with many But he affirmeth farther that the Church might be was called Apostolike for this cause onely that we might be directed thereby as by a marke to the Church of Rome founded by the Apostles Peter and Paul the onely Church now left of all the Churches Apostolike Which flattering spéech of this louer the Pope of Rome himselfe the bridegroome of his Church though doating on his bride too yet refuseth acknowledging that the Church was called Apostolike by the Fathers in the Creede to note the beginning of the Church which it hath from the Apostles because they deliuered once the Churches doctrine and spread it abroad through all the world As for them that geue the title of Catholike to the Church of Rome they must take aduisement how to cléere their boldnesse from attaint of sacriledge who decke an adulteresse with the spoiles of the spouse of Christ or to thinke the best of the Church of Rome who spoile the mother to decke the daughter and her not the best with great wrong and iniurie to the rest of the sisters For the name of Catholike dooth not appertaine to this or that Church but to the Church vniuersall continued through all nations ages and prouinces from Adam vnto vs and to our posteritie as the Councell of Trent and the expounders of the Councell such is the force of truth doo confesse plainly But the chiefest errour that is to be abated is theirs who are perswaded that the Church of Rome is of right
of the state of the Church both in generall and particular the Roman and the reformed Churches of sundry nations it commeth first to be declared what is the holy catholike church whereof we professe in our Creede that wee beleeue it And hereof I say the holy catholike church is the whole company of Gods elect and chosen Which is termed a Church that is a company ofmen and an assembly of people called togither holy because God hath chosen this company and sanctified it to him selfe Catholike for that it consisteth not of one nation but of all spred through the whole world For God to the entent that he might impart the riches of his glorious grace vnto mankinde did choose from euerlasting a certaine number of men as a peculiar people who should possesse with him the kingdome of heauen prepared for them from the foundations of the world And although this people be sundred by the distance of places and times for the seuerall persons and members thereof yet hath hee ioyned and knit them all togither by the bond of his holy spirit into the felowship of one body and a ciuill or rather a spirituall communion as it were into one citie The name of which citie is the heauenly new and holy Ierusalem the citie of the liuing God the king is God almightie who founded establisheth and ruleth the citie the lawes are Gods word which the citizens heare and folow as sheepe the voice of the shepheard the citizens are the Saintes euen all and singular holy men who therefore are called felow-citizens of the Saintes and men of Gods houshold the register wherein their names are enrolled is called the booke of life finally the liberties and commoâ—ities which they enioy are most ample benefites both of this life and of the life to come to wit the grace of God the fountaine of goodnes the treasures of Christ who is heire of all things the forgiuenes of sinnes the peace of conscience the giftes of righteousnes of godlines of holines one spirit one faith one hope of our calling and sacraments which are the seales of our hope in a worde all thinges which are expedient for vs to the necessarie maintenance of our earthly life and after this life the inheritance of life eternall in heauen with endlesse blisse and glory 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 wâ—re 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 the 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 câ—uenant 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 the 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 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 shal be raised vp againe from death and being ioyned with their soules shall liue euerlastingly 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 of the world Which is termed in scripture the Church of the first borne who are writen in heauen Which God did predestinate to be adopted in him self according to the good pleasure of his wil. Which Christ 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 the holy one of Israell can not abide them who are workers of iniquitie neither shall any Cananite be in the house of the Lord of hostes and into 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 as he called them whoÌ„ he predestinate so iustified them whom he called hauing 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 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 is holy in affection triumphant in heauen is holier in perfection both militant and triumphant is in
or the hauing of it corrupted In the which respect Christ who giueth charge that his sheepe be fedde chargeth that they be taught to obserue those thinges which he commanded his Apostles And Peter hauing shewed that the faithfull are begotten a new by Gods word exhorteth them to desire the milke of the word the sincere milke not corrupt with any trumperie that they may grow thereby And they who are warned to heare the Pharises sitting in the chaire of Moses are warned to 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 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 certaine pointes in the apocrypha against the cléere euidence of thinges therein recorded which by their repugnancie one vnto another doo shew that men were autours of them against the consent iudgement of the church of the old church wholy and of the best part of the new Secondly in that she receyueth traditions of men with equall reuerence and religious affection as she doth the scripture As though the 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 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 the Fathers whom them selues alleage Thirdly in that she willeth the 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. Ierom other ancient 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 Pagninus namely in the old testament Budaeus in the new Andradius and Arias Montanus in them both Fourthly in that 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 sâ—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 Fifthly in that she coopleth with 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 as of the Iewes in olde time with the commandements of men and good intentes as they call them which are abominable to God shall be preferred before obedience voluntarie religion condemned by the scriptures shall be taken vp as a most holy seruice of the Lord. Last of all in that she appointeth images to be had in churches for the instruction of the people as bookes so one supposeth which idiotes may reade in O miserable idiotes the instructing of whom is committed to a stocke which instructeth to vanities whose teacher is an image that is a 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 rats-bane 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 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 Let 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 the other allowed priuatly to euery man at home both vsed and approued by the rules of the holy Ghost and the practise of holy companies and the iudgement of holy 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 Hosius saith if the holy scriptures be read in mother toongs doo kéepe them sealed vp in a straunge toong and sound them out so in their Church-assemblies that