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death_n	sin_n	soul_n	wage_n	5,338	5	10.9200	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10345	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.	Rainolds, John, 1549-1607.; Hart, John, d. 1586. aut; Rainolds, John, 1549-1607. Sex theses de Sacra Scriptura, et Ecclesia. English. aut	1584 (1584)	STC 20626; ESTC S115546	763,703	768

haue Nor yet am I ashamed of that kinde of triall and iudgement by the godly who haue not learned toonges and artes but Christ onely And I comprised it in that which I said that Christ is the iudge and they which vnder him haue it committed to them euen the church of Christ. For himselfe hath giuen by speciall commission two sortes of iudgement to his church the one priuate the other publike priuate to all the faithfull and spirituall as God calleth them who are willed to iudge of that which is taught and to trie spirits whither they be of God publike to the assembly of pastors and elders for of that which Prophets teach let Prophets iudge and the spirites of Prophetes are subiect to the Prophets In both of the which the church must yet remember that God hath committed nothing but the ministerie of giuing iudgement vnto her The soueraintie of iudgement dooth rest on Gods word For Christ is our onely Doctor Law-giuer according to whose written will the church must iudge And so to returne vnto the wordes of Christ from which we digressed the sense I gaue of them will I proue by scripture according to the rule of faith the proofe of the sense I submit to the priuate and publike iudgement of the church The wordes of Christ to Peter conteined a promise of the keyes I will giue thee the keyes of the kingdome of heauen The occasion of the wordes was a question of Christ asked of the Apostles answered by Peter whom say yee that I am Thou art Christ the Sonne of the liuing God The sense which I gathered by laying these together was that as Peter answered one for all so the keyes were meant to him one with all To proue the former point that Peter answered one for all the scripture is most plaine in the sixt of Iohn where before this time Peter had confessed in their common name We beleeue and know that thou art Christ the Sonne of the liuing God To proue the later that the keyes were meant to him one with all the scripture is as plaine in the twentieth of Iohn where Christ performing that which he had promised to Peter doth say to him with the rest As my Father sent me so doo I send you Whose sinnes soeuer ye remit they are remitted to them whose sinnes soeuer ye reteine they are reteined Wherefore sith the keyes were promised by Christ on the profession of their fayth which was common to them all and the promise was performed when he sent them all with power to binde and loose to remit and reteine sinnes it followeth that the keyes belonged no more to Peter then to all the Apostles And therefore the promise of the keyes to him importeth no headship of his ouer them Hart. That which was promised by Christ vnto Peter was not performed to the Apostles For he gaue not them the keyes of his kingdome but the power of remitting and reteyning sinnes Rainoldes These things differ in wordes but they are one in sense as Ioseph said to Pharao Both Pharaos dreames are one For as God to teach Pharao what he would do in Egipt by seuen yeares of plentie seuen yeares of famine did vse two sundrie dreames of kine and eares of corne the surer to resolue him of his purpose in it so Christ to teach vs what he doth for mankind in ordeining the ministerie of the word Sacraments vseth two similituds the one of keyes the other of binding loosing that we may know the better the fruit force of it Touching the keyes he speaketh of heauen as of a house wherinto there is no entrance for men vnlesse the doore be opened Now we all Adams ofspring are shut out of heauen as Adam our progenitour was out of Paradise through our offenses and sinnes For no vncleane thing shall enter into it But God of his loue and fauour towards vs hath giuen vs his sonne his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritaunce reserued in heauen for vs. We cannot beleeue vnlesse wée heare his word We heare not his word vnlesse it be preached Wherefore when God the Father sent his sonne Christ and Christ sent his Apostles as his Father sent him to preach his word to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shut it against the wicked Which office to shut and open because in mens houses it is exercised by keies and the stewarde of the house is saide to haue the key of it to open it and to shut it therefore Christ the principall steward of Gods house is saide to haue the key of Dauid and he gaue his Apostles the keies as you would say of the kingdome of heauen when hee made them his stewardes to shut out to let in The other similitude of binding and loosing is to like effect For we are all by nature the children of sinne and therefore of death Now sinnes are in a maner the same to the soule that cordes to the body and the endlesse paines of death that is the wages of sinne are like to chaines wherewith the wicked are bound in hell as in a prison From these cordes of sinne and chaines of death eternall men are loosed by Christ when their sinnes be remitted their sinnes are remitted if they beleeue in him If they beleeue not their sinnes are reteined whose sinnes are reteined they doo continue bound For he that beleeueth not shall be condemned he that beléeueth shall be saued None shall be condemned but they whose sinnes are reteined to binde them with the chaines of darkenesse none saued but they whose sinnes are remitted and the cordes vnloosed by which they were holden UUherefore sith the Gospell is preached to this ende a sauour of life to life vnto beléeuers vnto the vnbeléeuers a sauour of death to death as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bound in like sort his ministers whom he sent to preach it are said to binde and loose to reteine and remit sinnes So that both these kinds of spéech import the same that is signified by keyes For to binde and to reteine sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen Your owne church dooth take the keyes in this meaning euen the Councell of Trent For whereas Christ gaue to his Apostles and their successours the power of binding and loosing that is of remitting and reteining sinnes as your selues expound it this power you call the power of the keies as

As for the later of calling him to account although your good wéening of the Pope persuadeth you that he would not thinke his state to be abased if the Cardinals should aske him why he dooth this or that yet they who knew him better a great deale then you and loued him so well that they woulde not belie him doo witnesse not onely by word but by writing that he will not bée dealt withall by his inferiours as Peter was by the Apostles I meane not your Canonists in whose glose it goeth for a famous rule that none may say vnto the Pope Syr why do you so But I meane the learnedst and best of your Diuines who setting the Church aboue the Pope in authoritie mislike that the Pope will not be subiect to the Councell Of whom to name one for many Iohn Ferus a Frier of S. Francis order but godlier then the common sort intreating in his Commentaries written on the Actes of the example of Peter how hée was required to render a reason of that which hee had done maketh this note vpon it Peter the Apostle and chiefe of the Apostles is constrained to giue an account to the Church neither dooth he disdaine it because he knew him selfe to be not a Lorde but a minister of the Church The Church is the Spouse of christ and ladie of the house Peter a seruant and minister Wherefore the Church may not onely exact an account of her ministers but also depose thē reiect them altogither if they be not fit So did they of old time very often in Councels But wicked Bishops now will not be reproued no not of the Church nor be ordered by it as though they were Lordes not ministers Therefore they are confounded of all and eche in seuerall by the iust iudgement of God Doo you know what Bishops they be who refuse to bee subiect to the Church Who say they are aboue the Councell Who may iudge all and none may iudge them This Preacher a Preacher of your own not ours dooth call them wicked Bishops The Lord of his mercy make his wordes a prophecy that those wicked Bishops may be confounded of all and eche in seuerall by the iust iudgement of God Hart. You bring me wordes of Ferus which were not his perhaps but thrust into his commentaries before they came vnto the print by some malitious heretike For Sixtus Senensis saith that there are witnesses of very good credit who auouch that the commentaries of Ferus vpon Matthew were corrupted by heretikes after his death before they were printed Rainoldes Sixtus saith in déede of his Commentaries vpon Matthew that they were corrupted chiefly in that place where Ferus speaketh of the keyes that Christ did promise Peter For there is set downe as a speciall note that Christ saith to Peter I will giue thee the keyes of the kingdome of heauen hee saith not the keyes of the kingdome of earth These wordes pertaine nothing to an earthly power which yet some endeuour by them to establish affirming that Peter receiued fulnes of power not only in spirituall things but also temporall And after declaration how this is plainely reproued by S. Bernard writing to Pope Eugenius it is added farther Peter receiued the keyes that is to say power not an earthly power that he might giue and take away dominions and kingdomes neither such a power that it should be lawfull for him to doo what hee list as many men dreame but he receaued the power of binding and loosing opening shutting remitting and retaining sinnes neither this at his pleasure but as a minister and seruant doing the wil of his Lord. And these are the words which sauour so strongly of an hereticall spirite that Sixtus saith it is auouched by credible witnesses the cōmentaries of Ferus on Matthew wer corrupted after his death by heretikes chiefly in this place before they wer printed Wherin both the witnesses Sixtus in my iudgement haue shewed thē selues wise For it is better to beare men in hand that heretikes corrupted the commentaries of Ferus chiefely in this place then it should be thought that the strongest hold of all your religion the Popes supreme power to giue and take away kingdomes is shaken by a man so learned so famous so Catholike as Ferus But Sixtus saith not of his Commentaries on the Acts that they were corrupted also by heretikes Yet some heretikes hand may séeme to haue béene in them chiefely in this place where he doth reproue the arrogancie of the Popes and nameth them wicked Bishops Wherefore it would do well that the ouersight of Sixtus herein were mended by some other Sixtus who might say as much of Ferus on the Actes as Sixtus saith of him on Matthew Perhaps you haue not witnesses that wil auouch this as some auouched that The least matter of a thousand For two or three such as Surius Pontacus and Genebrardus men that haue sold them selues to make lies in the defense of Popery will be readie on the credite of a Lindan or Bolsecke not only to say it but to Chronicle it too Here is al the difficultie that these bookes are printed thus amongst your selues who set them foorth first and we receiue them at your hands A great faulte I know not whether of printers or censours and allowers of bookes to the print who suffer such scandalous places to bée printed Yea to be printed so still specially when Sixtus Senensis hath said and credible witnesses haue auouched that heretikes did corrupt them No no M. Hart it is too stale a iest to say that heretikes haue corrupted the commentaries of Ferus For the abomination of the Popes supremacie oppressing both the magistracie of the common wealth and ministerie of the Church is grown to such outrage that if we whom you call heretikes should hold our peace the stones would cry against it Hart. What néedes all this of Ferus Or Sixtus Or Canonistes Or I know not who You called me to the scriptures whē I brought the Fathers and now from the scriptures you bring me to writers of our owne age Rainoldes Not from the scriptures to them but to the scriptures by them As Christ when the Phariseis sclaundered his workes alleaged the example of their own children therby to make them sée the truth And as he said to them therefore your children shall be your iudges so I say to you therefore your brethren shall be your iudges Hart. I graunt that the Pope doth not in all respectes submit him selfe as Peter to giue account of his dooings both to the Apostles and to inferior Christians But Ferus should haue considered and so must you that the times are not like It were not conuenient for him to do so now Rainoldes So I thought the case is altered You meane by the times the mē who liue

cruelty more then barbarous a most feruent desire of aduancing by whatsoeuer means his children of whom he had many and amongst them one that to execute lewde deuises there might not want lewde instruments no lesse abhominable in any point then his father Such a serpent held the seate of S. Peter for the space of ten yeares vntill his owne venoome killed him For when he his sonne and heire the Duke of Ualence had purposed to poyson a Cardinall whom they were to suppe with as commonly they vsed not onely their enimies but also their friendes yea neerest friendes which had riches that themselues might bee enriched with their spoiles the Duke had sent thither flagons of wine poysoned by a seruant whom hee made not priuie to the matter vut willed him to giue them no man The Pope comming into the Cardinals before supper time the weather being hote he thirstie called for wine Now because his owne prouision for supper was not come from the palace yet the seruant of the Duke gaue him of that wine which he thought his mai●ter had willed to be kept for himselfe as the best Whereof while he was drinking his sonne the Duke came in and thinking the wine to bee his fathers owne he dranke of it too So the Pope was caried sodenly for dead home to the palace and the next day hee was caried dead after the maner of the Popes into S. Peters Church blacke swollen and ougly most manifest signes of poyson All Rome did runne togither to his dead carkasse with wonderfull ioy no man being able to satisfie his eyes with beholding a ser●ent dispatched and quelled that had poysoned all the world with his outragious ambition and pestilent treacherie and with all examples of horrible crueltie of monstrous lust and of incredible couetousnesse in selling without difference things holy and profane Hart. I skill not greatly of these stories and it may ●e douted whether they be true For men are prone commonly to thinke and speake euill specia●ly of such as are of high calling Howbeit if they be true what is that to vs The Popes may erre in maners we graunt but not in doctrine Neither if a man be naught in conuersation is therefore his religion naught Iudas an Apostle Nicolas a Deacon the one betrayed Christ the other bredde the Nicolaitans both fa●tie in their liues but the Christian faith which they professed is not fautie There be that write also reportes verie shamefull of your Doctors and Pastors of Caluin that he committed a detestable sinne of Bucer that he denyed Christ at his death Which thinges are as odious as those that you reherse of this or that Pope But if I should vrge them you would reiect them as impertinent Rainoldes In déede the truth of God doth not depend of mens maners Many Iewes inferiour in life to many Paynims many Christians to many Iewes Neither did I mention the Popes to that purpose Howbeit where you call the truth of their stories which I touched into doute and match them with reportes that some men haue writen of Bucer and Caluin it is the part of wise men to weigh as iudges doo in witnesses who writeth what of whom The law alloweth not that a mans enimie shall be a witnesse against him No enimie more deadly then he who beareth hatred for quarrell of religion as the Samaritans to the Iewes Such hatred is borne to Bucer and Caluin by Lindan and Bolsecke the autours of those lewde reportes And a farther hatred by Bolsecke to Caluin because when he would haue troubled Geneua with erroneous doctrine Caluin did set himselfe openly against him the ministers of Geneua reproued him by word and writing the magistrates of Geneua did banish him out of their citie On like cause whereof when hee was driuen twise out of the coastes of Berna too and thinges fell not out to his minde amongst the Protestants he reuolted from them againe to the Papistes and returned to Poperie as a dogge to his vomit Wherefore they doo iniurie to Caluin and Bucer who beléeue so heinous matters against them vpon no better proofe then Lindans word or Bolseckes chiefely sith the knowledge of many who were present at the death of Bucer of infinite who either liued with Caluin or reade his godly writings wherein hee liueth still may cléere them from the cankred spite of one enimie in all indifferent iudges eyes But the thinges which I did mention of your Popes are witnessed not by enimies but by fréendes not one but manie most like to know the truth and to report thereof no worse then they knew For stories do consent that Boniface the eighth was such a threeformed beast as I declared The Councell of Constance examined and found Iohn the three and twentéeth to be a sinke of sinnes a Diuell in carnate as they called him Of Alexander the sixth I said not a word more then is in Guicciardin a gentleman who liued at the same time and wrote the storie of it an Italian by nation by religion a Papist the Popes lieutenant by his office a faithfull captaine to his State a bitter enimie to the Lutherans And Guicciardins report of him is confirmed by two Italians mo Iouius and Onuphrius Who though in certaine of the Popes liues they doo blanch their histories of loue and deuotion yet they consent with Guicciardin in Alexander the sixth sauing that where Guicciardin saith he would haue poysoned one Cardinall at his last supper they say that he intended to haue poysoned sundry Now these were sworne fréends to them of whom they wrote they were not Lindans and Bolseckes They sought not of malice what they might write against them but they wrote the truth by the law of historie They did not misreport them to reuenge themselues Caluin had touched Bolsecke the Popes had not so them They were not requested and sued to by Protestants to set forth their workes in print against the Popes as Bolsecke was by Papistes his Lordes and frendes against Caluin If I had gone about to touch in such sort your Popes with odious matters I could haue made mention of a young stripling created Bishop by a Pope and an other whom a Pope made his first Cardinall and Lucretia a Popes daughter he liker to Tarquinius then she to Lucretia and Aloisius a Popes sonne worthy of his father with other vilanies more notorious all proued by more credible witnesses then Bolseckes But I neither ripped vp all that I might many things they haue done which a shamefa●t aduersarie would be loth to open neither did I speake of any thing but that which your selues doo or must confesse of necessitie And therefore when I spake of faithlesse wicked Popes I said not a word either of Ioane the whoore or of Hildebrand the

Ierom therein where Ierom saith the same that he doth so plainely fully that your Hosius is faine to shape one answere to them both that they beleeued a false rumour Wherewith your Bellarmin doth cast them off too And this shift of laying the blame on false rumours séemed so hansome to your Surius that he belike misliking Onuphrius shift of Anastasius applyeth it to Damasus also For colouring wherof he saith that very auncient historians and writers beare witnesse of Liberius most constant perseuerance in defense of the Catholike faith But being not able to name as much as one of these very auncient historians and writers of whom hee boasteth with shamelesse lye he sendeth his reader a thing most ridiculous to Nicephorus a late writer who saith he doubtlesse did draw his writings out of the auncient In déede that which Nicephorus hath of this point he drewe it out of Sozomen and if the Gréeke were extant the truth were easily tryed but either he did change his autour in three wordes which is not likely sith he folowed him through all the chapter foote by foote or which is most likely your Langus who translated him out ofa writē copie was as bold with him as Christopherson with Sozomen Such follies and treacheries you wrappe your selues in to kéepe men from opinion that a Pope subscribed to the Arian heresie Which had you not hardened your faces as flint to sooth the presumption of the Papall See I sée no cause why you should doo chiefely sith your selues do teach as I haue shewed that the Pope may be an heretike and not subscribe to heresie onely But if you be affected so tenderly to the Pope that you will rather graunt any fault in others then such a spot in him if you can say with out blushing that Damasus was corrupted Athanasius light of credit Marcellinus a false Chronicler that Sozomen is truer in Latin then in Gréeke in your translation then his owne tounge that Marianus Scotus Martinus Polonus Ado Rhegino Antoninus Platina other later writers were deceiued by Ierom that Ierom was abused himselfe by false rumours to be short that the Papistes who liue in our daies can tell what was done twelue hundred yeares ago better then them selues who liued at that time andsince from age to age yet you cannot say but that Ierom thought that Liberius subscribed to the Arian heresie yea that Felix the next Bishop of Rome after Liberius was an Arian he thought it Wherefore if he had meant of the whole succession of the Roman Bishops that which he wrote to Damasus I am ioyned in communion vnto your holinesse that is to Peters chaire I know that the Church is builded vpon that rocke then hee must haue meant that before the time that Damasus was Bishop he ought to haue béene ioyned in communion to the Arians and that the Arians holinesse was the chaire of Peter and that the Church was built vpon the rocke of Arians But this abomination was farre from S. Ierom. S. Ierom therefore meant not the succession but Damasus who succéeded Peter as in chaire so in doctrine and taught the faith which Peter did a faith as cleane contrarie to the Arians faith as light is to darkenes as life is to death Hart. But questionlesse S. Austin meant the whole succession of the Bishops of Rome when he wrote against the Donatistes Number ye the Priestes euen from the very seat of Peter in that ranke of Fathers marke who succeeded whom that is the rocke against which the proud gates of hell preuaile not The gates of hell saith Austin preuaile not against the Priestes that is the Bishops who succeede Peter Then by his iudgement all the Roman Bishops are frée from all heresie For the gates of hell are heresies and the principall autours of heresies as Epiphanius witnesseth Wherefore ifthe gates of hell preuaile not against the succession of the Bishops of Rome it foloweth howsoeuer you auoide S. Ierom that neither Arians nor Donatistes nor any other heresies doo preuaile against it Rainoldes Did preuaile against it in the time of Austin so you should conclude You haue a pretie policie in citing the testimonies and sayings of the Fathers touching the Church of Rome that what they did speake of the time present then you vse it as spoken of the time present now There was a gentlewoman in Rome named Fabia who being waxed olde yet willing still to séeme young said in Tullies hearing that she was thirtie yeares of age That must needes be true quoth Tullie for I haue heard it of you twentie yeares ago The Church of Rome hath defiled her selfe with idolatrie gone a whoring from the Lord yet she would séeme a maide still and so shee saith her selfe to be I thinke you iest not with her as Tullie did with Fabia yet you proue her maidenhead as Tullie did the youth of Fabia You say that it must néedes be true for it is writen ofher twelue hundred yeares ago But that you may sée how small cause you haue to build so much on those wordes The gates of hell preuaile not against the succession of the Bishops of Rome consider what is meant by the gates of hell and your graunt is past that against some Bishops of Rome they haue preuailed The state of the faithfull and chosen of God in this present life is as it were a warfare whereof the Church is called militant The aduersaries and enimies whom we must fight against our Sauiour speaketh of them as of a strong kingdome which he calleth hell because it warreth all for hel and the deuil is prince of it The gates of hell therefore doo signifie the holdes the fortresses and munitions wherewith the powers of hel doo fight against vs and assault vs that is euen whatsoeuer the deuill can doo by force or fraude All the which is meant by the name of gates because the gates of fortes are wont to haue the best munition and to be fensed most strongly So the gates of hell are not onely heresies though heresies are of them as Epiphanius and Austin note but also persecutions and specially sinnes and in a word all euils sweete or sower faire or foule that séeke to subdue vs to euerlasting death as Origen Chrysostom Gregorie Theophylact and others well obserue Now ifyou apply this to the Bishops of Rome you may sée your error For it is confessed by your selfe and yours that sinnes haue preuailed and preuailed monstrously against sundry of them Whereof it doth folow that against sundry of them who haue succéeded in the seate of Peter the gates of hell haue preuailed As for S. Austins iudgement that heresies of the Arians or Donatistes or others did not preuaile against them I know no cause to the contrarie but hee might iustly say

the ecclesiasticall causes of clergie men that first they should be brought to the Bishop of the citie from the Bishop of the citie to the Metropolitan frō the Metropolitan to the Synode of the prouince frō the Synode of the prouince to the Patriarke of the diocese and a Patriarke is all one with an Archbishop in him Whereby you may perceiue both that an Archbishop had Metropolitans vnder him and that a diocese was more then a prouince In which respect I called it a Princely diocese to distinguish it from a Lordly that you might know I meant a diocese of a larger sise then as the word is taken for a Bishops circuite But that you may haue the cléerer light to sée the truth of mine answere and thereby to perceue how the Pope encroched on Bishops by degrées vntill of an equal he became a soueraine first ouer a few next ouer many at last ouer all I must fetch the matter of Bishops Metropolitans and Archbishops somewhat higher and shew how Christian cities prouinces and dioceses were allotted to them First therefore when Elders were ordeined by the Apostles in euery Church through euery citie to feede the flocke of Christ whereof the holy Ghost had made them ouerseers they to the intent they might the better doo it by common counsell and consent did vse to assemble themselues and méete togither In the which méetings for the more orderly handling and concluding of things pertaining to their charge they those one amongst them to be the President of their companie and moderatour of their actions As in the Church of Ephesus though it had sundry Elders and Pastours to guide it yet amongst those sundrie was there one chiefe whom our Sauiour calleth the Angel of the Church and writeth that to him which by him the rest should know And this is he whom afterward in the primitiue Church the Fathers called Bishop For as the name of Ministers common to all them who serue Christ in the stewardship of the mysteries of God that is in preaching of the gospell is now by the custome of our English spéech restrained to Elders who are vnder a Bishop so the name of Bishop common to all Elders and Pastours of the Church was then by the vsuall language of the Fathers appropriated to him who had the Presidentship ouer Elders Thus are certaine Elders reproued by Cyprian for receiuing to the communion them who had fallen in time of persecution before the Bishops had aduised of it with them and others And Cornelius writeth that the Catholike Church committed to his charge had sixe and fortie Elders and ought to haue but one Bishop And both of them being Bishops the one of Rome the other of Carthage doo witnesse of them selues that they dealt in matters of their Churches gouernment by the consent and counsell of the companie of Elders or the Eldership as they both after S. Paule doo call it Hart. Elders and Eldership you meane presbyteros and presbyterium that is to say Priestes and Priesthood But these new fangled names came in by your English translations of the new testament which as our translation doth iustly note them for it haue changed Priestes into Elders of falshood and corruption and that of farther purpose then the simple can sée Which is to take away the office of sacrificing and other functions of Priestes proper in the new testament to such as the Apostles often and the posteritie in maner altogither doo call Priestes presbyteros Which word doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of sacerdos your selues as well as we so translating it in all the olde and new testament though you cannot be ignorant that Priest commeth of presbyter and not of sacerdos and that antiquitie for no other cause applied the signification of presbyter to sacerdos but to shew that presbyter is in the new law that which sacerdos was in the olde the Apostles abstaining from this and other like olde names at the first and rather vsing the wordes Bishops Pastours and Priestes because they might be distinguished from the gouernours and sacrificers of Aarons order who as yet in the Apostles time did their olde functions still in the temple And this to be true and that to be a Priest is to be a man appointed to sacrifice your selues calling sacerdos alwaies a Priest must néedes be driuen to confesse Albeit your folly is therein notorious to apply willingly the word Priest to sacerdos and to take it from presbyter whereof it is deriued properly not onely in English but in other languages both French and Italian which is to take away the name that the Apostles and Fathers gaue to the Priestes of the Church and to giue it wholy and onely to the order of Aaron Rainoldes Wholy and onely to the order of Aaron Nay then I can abide your Rhemists no longer if their mouthes do so runne ouer For we giue it also to the order of Melchisedec after the which our Sauiour is is a Priest for euer And they who charge vs with falshood and corruption in that we call the Ministers of the gospell Elders are guiltie themselues of heresie and blasphemie in that they call them Priestes For they doo not call them Priestes in respect of the spirituall sacrifices of prayers and good workes which Christians of al sortes are bound to offer vnto God and thence are called Priestes in scripture but they call them Priestes in respect of the carnall and external sacrifice of the cursed Masse wherein they pretend that they offer Christ vnder the formes of bread and wine to God his Father a sacrifice propiciatorie that is of force to pacifie God and reconcile him vnto men So whereas the scripture doth teach that one Priest by one sacrifice once offered that is our Sauiour Christ by giuing himself to death vpon the crosse hath reconciled God vnto vs and sanctified vs for euer the doctrine of Rhemes ordeineth many Priestes to offer vp often whether the same sacrifice that Christ or an other they speake staggeringly but to offer it often As though there were yet left an offering for sinne after the death of Christ or his pretious bloud were of no greater value then the blood of buls and goates which were offered often because they could not purge sinnes And this ●bomination they séeke to maintaine by the name of Priestes sith Priestes are men they say appointed to sacrifice and that name was giuen to them by the Apostles In saying whereof they doo play the Sophisters and that with greater art then the simple can sée Which is in that they vse our English word Priest after a dooble sort the one as it is deriued from presbyter the other as it signifieth the same that sacerdos For

of the bodie of Christ in the sacrament as I shewed which the Iewes must not behold They might behold his body vpon the crosse and did so Rainoldes But the holy Apostle him selfe doth vnderstand it of the bodie of Christ as it was offered on the crosse And that is manifest by the wordes he addeth to shew his meaning touching the Iewes and the altar For saith he the bodies of those beastes whose blood is brought into the holy place by the high Priest for sinne are burnt without the campe Therefore euen Iesus that he might sanctify the people with his owne blood suffered without the gate Which wordes are somewhat darke but they will be plaine if we consider both the thing that the Apostle would proue and the reason by which he proueth it The thing that he would proue is that the Iewes can not be partakers of the fruite of Christes death and the redemption which he purchased with his pretious blood if they still retaine the ceremoniall worship of the law of Moses The reason by which he proueth it is an ordinance of God in a kinde of sacrifices appointed by the law to be offered for sinne which sacrifices shadowed Christ and taught this doctrine For whereas the Priestes who serued the tabernacle in the ceremonies of the law had a part of other sacrifices and offeringes and did eate of them there were certaine beastes commanded to bee offered for sinne in special sort and their blood to be brought into the holy place whose bodies might not be eaten but must be burnt without the campe Now by these sacrifices offered so for sinne our onely soueraine sacrifice Iesus Christ was figured who entred by his blood into the holy place to clense vs from all sinne and his body was crucified without the gate that is the gate of the citie of Ierusalem and they who keepe the Priestly rites of Moses law can not eate of him that by his death they may liue for none shall liue by him who séeke to be saued by the law as it is writen if ye be circumcised Christ shall profit you nothing The Apostle therefore exhorting the Hebrewes to stablish their hartes with grace that teacheth them to serue the Lorde in spirit and truth after the doctrine of the gospell not with meates that is to say with the ceremonies of the law a part whereof was the difference betweene vncleane and cleane in meates doth moue them to it with this reason that if they serue the tabernacle and sticke vnto the rites of the Iewish Priesthood their soules shall haue no part of the foode of our sacrifice no fruit of Christs death For as the bodies of those beastes which were offered for sinne and their blood brought into the holy place by the hye Priest might not be eaten by the Priestes but were burnt without the campe so neither may the keepers of the Priestly ceremonies haue life by feeding vpon Christ who to shew this mystery did suffer death without the gate when he shed his blood to clense the people from their sinne And thus it appeereth by the text it selfe that the name of altar betokeneth the sacrifice that is to say Christ crucified not as his death is shewed foorth in the sacrament but as he did suffer death without the gate Whereby you may perceiue first the folly of your Rhemists about the Greeke worde as also the Hebrew that it signifieth properly an altar to sacrifice on as though it might not therefore be vsed figuratiuely where yet them selues must needes acknowledge it to be so too Next the weakenes of your reason who thereof doo gather that by the sacrifice which that worde importeth in the Apostle is meant the cleane offering of which the Prophet speaketh For the cleane offering of which the Prophet speaketh is offered in euery place the sacrifice meant by the Apostle in one place onely without the gate Wherefore the name of altar in the epistle to the Hebrewes doth neither signifie a Massing-altar nor proue the sacrifice of Massing-priests Hart. That which you touch as foolishly noted by our Rhemists about the Greeke and Hebrew worde is noted very truly For you can not deny your selfe but that it signifieth properly an altar a materiall altar to sacrifice vpon and not a metaphorical and spirituall altar Whereby as they conclude that we haue not a common table or prophane communion boord to eate meere bread vpon but a very altar in the proper sense to sacrifice Christs body vpon so for proofe hereof they adde that in respect of the saide bodie sacrificed it is also called an altar of the Fathers euen of Gregorie Nazianzene Chrysostome Socrates Augustine and Theophylact And when it is called a table it is in respect of the heauenly foode of Christes body and blood receiued Rainoldes The note of your Rhemists about the Greeke Hebrew word is true I graunt yet foolish too though true in the thing yet foolish in the drift For to the intent that where the Apostle saith we haue an altar it may be thought hee meant not that word spiritually or in a figuratiue sense as we expound it of Christ but materially of a very altar such as is vsed in their Masses they say that the Greeke word as also the Hebrew answering thereunto in the olde testament signifieth properly an altar to sacrifice on and not a metaphoricall and spirituall altar Which spéech how dull it is in respect of the point to which they apply it I will make you sée by an example of their owne Our Sauiour in the gospell teacheth of himselfe that he is the true bread which giueth life vnto the world the bread which came down from heauen that whosoeuer eateth of it should not die if any man eate of this bread he shall liue for euer Your Rhemists doo note hereon that the person of Christ incarnate is meant vnder the metaphore of bread and our beleefe in him is signified by eating Wherein they say well But if a man should tell them that the Greeke word as also the Hebrew answering therevnto in the old testament doth properly signifie bread which we eate bodily and not a metaphoricall or spirituall bread were not this as true a speech as their owne Yet how wise to the purpose who is so blinde that séeth not Yea to go no farther then the very word whereof by their Hebrew and Greeke they séeke aduantage them selues vpon that place of Iohn that he saw vnder the altar the soules of them who were killed for the word of God doo affirme expressely that Christ is this altar Christe say they as man no dout is this altar They meane it I hope in a metaphoricall or other figuratiue spéech For they will not make him by transsubstantiation to be an altar properly Yet here it is as

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 commo●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 w●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 c●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 whō 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