Bishops all such as say and doo not and that S. Austin giueth that sense of the text But the Diuines of Rhemes haue set downe S. Austins name and wordes so as if he had thought that to be Scribes and Pharises had béene a peculiar grace vnto the Popes And vnder colour of his authoritie and iudgement they force the scriptures also to it saying that the chaire of Moses in the olde law was that the Sée of Rome is now The See of Rome is answerable to the chaire of Moses Which sentence is so grosse that vnlesse they had hoped to finde swine in England whom any doung would please that sauoured of the Pope they would not haue durst to lay it on the scriptures no not though their heartes had béene as fat as brawne and their faces as hard as adamant Hart. What meane you to sclaunder a college of so learned Diuines in such sort Doth not S. Austin mention the See and Bishops of Rome in all the places which they cite both in the epistles and against Petilian Rainoldes Not in all in some he doth But doth he mention him in any of them so as though the chaire of Moses were proper vnto him and he alone should sit in it Hart. Perhaps not expressely yet he doth impliedly and by a consequent For els why made he speciall mention of him more then of others Rainoldes Because he had occasion to speake of him specially through the obiections of his aduersaries Yet he maketh mention of other Sees and Bishops too as of Ierusalem But the scripture witnesseth that all men are lyers If I should hence auouch that the Pope is a lyer would you say that I auouch the Pope alone to to be a lyer and not the Turke also Hart. The Pope may lye by nature but God by grace can free him from it Rainoldes The question is what God doth not what hee can doo Hart. But as he can so he doth by priuilege of the Sée of Rome Rainoldes As true as Austin saith it Such a proofe such a priuilege Hart. S. Austin may haue said it if not in the former places yet in the other For certes D. Genebrard to proue that the Pope may be an heretike in person but cannot erre iudicially doth bring forth a reason from the chaire that is the Sée and quoteth him for it For the force saith he of the chaire is such that it constraineth them to speake good thinges and true who doo not good nor thinke true neither doth it suffer them to teach their owne thinges but the things of God Augustin lib. 4. de dectr Christ cap. 27. epist. 166. Rainoldes Of the two places whence he gathereth this the former agreeth fully with the later the later is the same that your Diuines of Rhemes abuse as I haue shewed In both S. Austin speaketh of wicked Bishops generally not specially of the Pope In both he meaneth the office of teaching by the chaire the office committed not to one Bishop but to all If Genebrard doo take the chaire in this sense how proueth it your priuilege If he meane the Sée of Rome by the chaire then is there a conspiracie of Prophets among you as there was among the Iewes and Genebrard is one of them Hart. It is not likely that S. Austin vsed the name of the chaire for the office of teaching which is common to all Bishops as well to hirelinges as to pastors For he saith that the chaire constraineth them to speake good thinges and true the chaire constraineth them How are they constrained but by a speciall grace for the benefite of the Church And in what Bishops may this grace be shewed but in the Popes onely Rainoldes S. Austin as he noteth that grace in the Popes so doth he shew it in all other Catholike Bishops of his time whose doctrine the Donatists against whom he writeth did not reproue but their maners He calleth the chaire in which they all sit the chaire of wholsome doctrine and saith they are constrained to speake good thinges in it He openeth the cause why they are constrained to wéete that although they seeke their owne thinges yet they are afraid and dare not teach their owne thinges out of the pulpit of that Church in which sound doctrine is established So that the speciall grace whereby they are constrained to speake good thinges and true is an vngratious grace whereby they are induced to séeke their wealth or honour For they preach Christ for earâ—hly commodities of mony or dignities and the prayse of man The loue of which thinges is so mightie with them that it doth moue them effectually and forcibly to preach in such sorte as is fit to get or keepe the thinges which they loue And hereupon S. Austin saith they are constrained and inforced to it as Paul said to Peter that he constrained the Gentiles to doo like the Iewes because by his example hee moued them effectually as Laelius told his friendes that they constrained him to graunt them a thing which they by earnest suite intreated For that he vsed the worde constraine in that sense himselfe hath declared other-where by saying that shepeheardes he meaneth hirelinges will they nill they will say the wordes of God that they may come to milke and wooll The spéech may séeme harsh that shepeheardes will they nill they will say the wordes of God but hee speaketh so to note that the loue of milke and of wolle that is of commodities constraineth them to féede the sheepe with Gods worde whether they like of it or no. Now because the doing herof is in and by their office of teaching which the chaire betokened as the chaire of Moses therefore he saith that Moses chaire did constraine the Scribes and Pharises to say good thinges and that amongst Christians hirelinges are constrained to say them in the chaire too As if I should say when in the Church of England a Papist preacheth against Poperie a worldling against worldlinesse an hypocrite against hypocrisie which some times they doo the pulpit constraineth them to preach so You should mistake me if you should imagin that I meane our pulpit hath a speciall grace to kéepe all preachers still from errour Euen so doo they S. Austin who dreame of such a chaire in his wordes Howbeit if you thinke that a chaire with him is of greater force then a pulpit with vs yet you can not thinke but that his wordes spoken of the Scribes and Pharises are meant of all Bishops who say and doo not For so he expoundeth the Scribes and Pharises often euen in the same booke which your Rhemists alleage Wherefore if the Pope by vertue of the chaire cannot erre as Pope then an other Bishop cannot erre as Bishop by vertue of the same chaire But any other Bishop you graunt may erre as Bishop Therefore you must graunt the Pope may erre as Pope
and our Church doth hold The third Councell of Carthage which therein the Councel of Trent subscribeth to did adde the bookes of Maccabes the rest of the apocrypha to the old Canon The Councel of Nice appointed boundes and limits as wel for the Bishop of Romes iurisdiction as for other Bishops The Councell of Lateran gaue the soueraintie of ordinarie power to the Church of Rome ouer al other Churches The Councell of Constance decréed that the Councell is aboue the Pope and made the Papall power subiect to generall Councels Which thing did so highly displease the Councell of Florence that it vndermined the Councell of Basill and guilefully surprised it for putting that in â—re against Pope Eugenius Upon the which pointes it must needes be graunted that one side of these generall Councels did erre vnlesse we will say that thinges which are contrarie may be true both Wherefore to make an end sith it is apparant by most cléere proofes that both the chosen and the called both the flockes and the Pastours both in seuerall by them selues and assembled together in generall Councels may erre I am to conclude with the good liking I hope of such as loue the truth that the militant Church may erre in maners and doctrine In the one point whereof concerning maners I defend our selues against the malicious sclanders of the Papists who charge the Church of England with the heresie of Puritans impudently and falsly In the other concerning doctrine I doo not touch the walles of Babilon with a light finger but raze from the very ground the whole mount of the Romish Synagogue Whose intolerable presumption is reproued by the third Conclusion too wherein it resteth to be shewed that the holy scripture is of greater credit autoritie then the Church And although this be so manifestly true that to haue proposed it onely is to haue proued it yet giue me leaue I pray to proue it briefly with one reason I will not trouble you with many All the wordes of scripture be the wordes of truth some wordes of the Church be the words of errour But he that telleth the truth alwayes is more to be credited then he that lyeth sometimes Therefore the holy scripture is to be credited more then is the Church That all the wordes of scripture be the wordes of truth it is out of controuersie For the whole scripture is inspired of God and God can neither deceiue nor be deceiued That some wordes of the Church be the wordes of errour if any be not perswaded perhaps by the reasons which I haue brought already let him heare the sharpese and most earnest Patrone of the Church confessing it Andradâ—us Payua a Doctor of Portugall the best learned man in my opinion of all the papists reherseth certaine pointes wherein Councels also may erre euen generall Councels in so much that he saith that the very generall Councel of Chalcedon one of those four first which Gregorie professeth him selfe to receiue as the foure bookes of the holy Gospell yet Andradius saith that this Councell erred in that it did rashly and without reason these are his own wordes ordeine that the Church of Constantinople should be aboue the Churches of Alexandria and Antiâ—â—he Neither doth he onely say that the Councell of Chalcedon erred and contraried the decrees of the Nicen Cuncell but he addeth also a reason why Councels may erre in such cases to weete because they folow not the secret motion of the holy ghost but idle Blastes of vaine reportes and mens opinions which deceiue oft A Councell then may folow some times the deceitfull opinions of men and not the secret motion of the holy ghost Let the Councels then giue place to the holy scriptures whereof no part is vttered by the spirit of man but all by the spirit of God For if some cauiller to shift of this reason shall say that we must not account of that errour as though it were the iudgement of the generall Councell because the Bishop of Rome did not allow it and approue it I would request him first of all to weigh that a generall Councell and assemblie of Bishops must néedes be distinguished from this and that particular Bishop so that what the greater part of them ordeineth that is ordeined by the Councell next to consider that the name of Church may be giuen to an assemblis of Bishops and a Councell but it can not be giuen to the Bishop of Rome lastly to remember that the Bishop of Rome Honorius the first was condemned of heresie by the generall Councell of Constantinople allowed and approued by Agatho Bishop of Rome Wherefore take the name of Church in what sense soeuer you list be it for the company either of Gods chosen or of the called too or of the guides and Pastours or be it for the Bishop of Rome his owne person though to take it so it seemeth very absurd the Bishop of Rome him selfe if he were to be my iudge shall not be able to deny vnlesse his forhead be of adamant but that some of the Churches words are wordes of errour Now if the Bishop of Rome and Romanistes them selues be forced to confesse both that the Church saith some things which are erroneous and that the scripture saith nothing but cleere truth shall there yet be found any man either so blockishly vnskilfull or so frowardly past shame as that he dare affirme that the Church is of greater credit and autoritie then the holy scripture Pighius hath doon it in his treatise of the holy gouernment of the church Where though he in 〈◊〉 â—â—llify with gallant salues his cursed spéech yet to build the tower of his Church and Antichrist with the ruines of Christ and of the holy scripture first he saith touching the writings of the Apostles that they were giuen to the church not that they should rule our faith and religion but that they should bee ruled rather and then he concludeth that the autoritie of the church is not onely not inferiour not onely equall nay it is superiour also after a sort to the autoritie of the scriptures Plinie reporteth that there was at Rome a certaine diall set in the field of Flora to note the shadowes of the sunne the notes and markes of which diall had not agreed with the sunne for the space of thirty yeares And the cause thereof was this as Plinie saith that either the course of the sunne was disordered and changed by some meanes of heauen or els the whole earth was slipt away from her centre The Church of Rome séemeth to be very like this diall in the field of Flora. For she was placed in the Roman territorie to shew the shadowes of the sunne euen of the sunne of righteousnes that is of Christ but her notes and markes haue not agreed with Christ these many yeares togither Not that
same fauour if I would admit it VVhich I grounding my selfe vpon the most certayne foundation of the Church so strengthened by God that it shall stand for euer did gladly yeeld to and as became me accepted of it with all dutie VVherevpon his Honour sent for M. Rainoldes to conferre with me taking order also that I should be furnished with whatsoeuer bookes I did neede thereto But after we had spent certayne weekes together in conference by word of mouth and I continued still in my former mind he desired to haue the summe thereof in writing that he might see the groundes on which I stood And to this intent we set downe together breefe notes of the points that we dealt in I shewing my reasons with the places of the autours whose iudgement and learning I rather trusted too then to my owne skill and M. Rainoldes answering them in such sort as he thought good Howbeit those notes being so short as pointing to thinges rather then vnfolding them that they could not well bee vnderstood by any but our selues onely vnlesse they were drawne more largely and at full my selfe being troubled then with more necessary cogitations of death as altogether vncertaine when I might be called to yeeld vp mine account before God and man requested M. Rainoldes to take paines to penne them according to our notes thereof Promising him that I would peruse it when he had doon it and allow of it if it were to my mind or otherwise correct if I misliked ought in it This paines he vndertooke and sending me the partes thereof from time to time as he finished them I noted such thinges as I would haue added or altered therein and he performed it accordingly But when I perceiued that it was prepared to be set foorth in print I sought meanes to stay it all that I could for some considerations which seemed to me very great and important Marry since that againe vnderstaÌ„ding it to be his Honours pleasure that it should go forward wherevnto he granted me also by speciall warrant the vse of such bookes as I should call for to helpe my selfe withall I set afresh vpon it by letters written vnto M. Rainoldes receiued from him I had mine owne speeches reasons perfitted as I would VVherefore I acknowledge that he hath set downe herein a true report of those things which past in conference betweene vs according to the grounds and places of the autours which I had quoted referred my self too As for that which he affirmeth in one place that I haue told him that my opinion is the Pope may not depose Princes in deede I told him so much And in truth I thinke that although the spiritual power be more excelleÌ„t worthie theÌ„ the temporall yet they are both of God neither doth the one depend of the other VVherevpon I gather as a certaine conclusion that the opinion of them who holde the Pope to be a temporall Lord ouer Kings Princes is vnreasonable and vnprobable altogether For he hath not to meddle with theÌ„ or theirs ciuilly much lesse to depose them or giue away their kingdomes that is no part of his commission He hath in my iudgment the Fatherhoode of the Church not a Princehood of the world Christ himself taking no such title vpon him nor giuing it to Peter or any other of his disciples And that is it which I meant to defend in him and no other soueraintie Humbly desiring pardon of her Maiestie my gratious soueraine Lady for my plaine dealing in that which so Christ helpe me I take to be Gods cause and the Churches only As I do also most willingly submit my selfe to the curteous correction of all men who through greater skill and perfitter iudgement see more then I doe in the depth of these matters whereof I haue conferred Farewell gentle Reader and now that I haue shewed thee my dealing herein let me obtaine this little request at thy handes that thou be not too hasty in giuing thy iudgemeÌ„t before thou hast weighed all things sincerely and vprightly From the Tower the seuenth of Iuly Iohn Rainoldes to the Students of the English Seminaries at Rome and Rhemes BRethren my harts desire prayer vnto God for Israel is that they may bee saued For that which S. Paule wrote to the Romans touching the Israelites his brethren and kinsmen according to the flesh as being of one nation with him that must I protest to you brethren your selues my kinsemen according to the flesh in like sort and countriemen of England Of whom I haue the greater compassion and pitie because I am perswaded that you sinne of ignorance rather then of wilfulnesse and haue a deuotion to serue God aright though not the right way wherein he will be serued That I may iustly say the same vnto you which S. Paule of theÌ„ For I beare you record that you haue the zeale of God but not according to knowledge The zeale which the Israelites had was of the law The knowledge which they waÌ„ted was the true meaning of it For they expounded it after the traditions and doctrines of their Fathers and knowing not Christ to be the ende thereof they sought their owne righteousnesse against the righteousnesse of God The zeale which you haue is of the Gospel The knowledge which you want is the true meaning of it too For you are instructed to vnderstand it after the maner of your Fathers Whereby your seducer beareth you in hand that the Pope is supreme head of the Church the trade of Popish Priesthoode the way to saue soules the sacrifice of Popish Masse the souerain sacrifice in a word that Papistrie is the Catholike faith and the faith and seruice of the Church of England is cursed and damnable specially the oth of the Queenes supremacie And your mindes are taken so with these opinions that you are content to venture as farre in the defense of them as the Donatists did who loued their errours better then their liues Great zeale but not according to knowledge my brethren For the Gospell teacheth not that which you imagin your Fathers were abused by Phariseis Rabbines your Pope hath vsâ—rped ouer all Christian states your Priesthoode is impious your Masse abominatioÌ„ your Popish faith heresie our doctrine of the Queenes supremacie oth thereto our ministerie of the word of sacraments of prayers agreeth with the Gospell and therefore is holy Which thinges sith this Conference that one of your Seminarie-Priests and I haue had doth open proue peruse it â— beseech you with equitie and iudgement and studie to ioine knowledge to your zeale that you may be saued Perhaps your Superiors the guides who seduce you will not giue you leaue to reade it and peruse it But there are two reasoÌ„s which should moue them to coÌ„descend thereto the one of the worke the other of the autours The worke is a conference
you complaine I know you may haue more bookes if you would haue such as are best for you to read But you would haue such as might nourish your humor from reading of the which they who restraine you are your friendes If a man do surfet of varietie of dishes the Phisicion doth well to dyet him with one wholsome kinde of meat Perhaps it were better for some of vs who read all sortes that we were tyed to that alone suffred part of your restraint We are troubled about many things but one thing is needfull Many please the fansie better but one doth profit more the minde He was a wise preacher who said The reading of many bookes is a wearinesse vnto the flesh and therefore exhorted men to take instruction by the wordes of trueth the wordes of the wise which are giuen by one pastor euen by Iesus Christ whose spirit did speake in the Prophets and Apostles and taught his Church the trueth by them Howbeit for as much as God hath giuen giftes to men pastours and teachers whose labour might helpe vs to vnderstand the words of that one pastor we do receaue thankfully the monuments of their labour left in wryting to the Church which they were set to builde eyther seuerall as the Doctors or assembled as the Councels we do gladly read them as Pastors of the Church Yet so that we put a difference betwene them and that one Pastor For God did giue him the spirite not by measure the rest had a measure of grace and knowledge through him Wherfore if to supply your whatsoeuer wants you would haue the bookes of Doctors and Councels to vse them as helps for the better vnderstanding of the booke of Christ your wants shal be supplyed you shall not need to feare disaduantage in this respect For M. Secretarie hath taken order that you shall haue what bookes you will vnlesse you will such as cannot be gotten Hart. The bookes that I would haue are principally in déed the Fathers and the Councels which all do make for vs as do the scriptures also But for my direction to finde out their places in all poyntes of controuersie which I can neither remember redily nor dare to trust my selfe in them I would haue our writers which in the seuerall poyntes whereof they treate haue cited them and buyld themselues vpon them In the question of the Church and the supremacie Doctor Stapleton of the Sacraments and sacrifice of the Masse Doctor Allen of the worshipping of Sayntes and Images Doctor Harpsfield whose bookes were set forth by Alan Cope beare his name as certaine letters in them shew Likewise for the rest of the pointes that lie in controuersie them who in particular haue best written of them for them al in generall S. Thomas of Aquine Father Roberts Dictates and chiefly the confession that Torrensis an other father of the societie of Iesus hath gathered out of S. Augustine which booke we set the more by because of al the Fathers S. Augustine is the chéefest as well in our as your iudgement and his doctrine is the common doctrine of the Fathers whose consent is the rule whereby controuersies should be ended Rainoldes These you shall haue God willing and if you will Canisius too because he is so full of textes of Scriptures and Fathers and many doe estéeme him highly But this I must request you to looke on the originalles of Scriptures Councels Fathers which they doe alleadge For they doe perswade you that all doe make for you but they abuse you in it They borrow some gold out of the Lordes treasure house and wine out of the Doctors presses but they are deceitful workmen they do corrupt their golde with drosse their wine with worse then water Hart. You shall finde it harder to conuince them of it then to charge them with it Rainoldes And you shall finde it harder to make proofe of halfe then to make claime of all Yet you shall see both youre claime of all the Scriptures and Fathers to bee more confidente then iust and my reproofe of your wryters for theyr corrupting and forging of them as plainly prooued as vttered if you haue eyes to see God lighten your eyes that you may see open your eares that you may heare and geue you both a softe hart and vnderstanding minde that you may be able wisely to discerne and gladly to embrace the trueth when you shall heare it Hart. I trust I shall be able alwayes both to see and to followe the trueth But I am perswaded you will be neuer able to shew that that is the trueth which your Church professeth As by our conference I hope it shal be manifest Rainoldes UUill you then to lay the ground of our conference let me know the causes why you separate your selfe and refuse to communicate with the Church of England in prayers and religion Hart. The causes are not many They may be al comprysed in one Your Church is no Church You are not members of the Church Rainoldes How proue you that Hart. By this argument The Church is a companie of Christian men professing one faith vnder one head You professe not one faith vnder one head Therefore you are not of the Church Rainoldes What is that one faith Hart. The catholike faith Rainoldes Who is that one head Hart. The Bishop of Rome Rainoldes Then both the propositions of which you frame your argument are in part faultie The first in that you say the church is a companie of Christian men vnder one head The second in that you charge vs of the church of England that wee professe not one faith For we do professe that one faith the catholike faith But we deny that the church is bound to be subiect to that one head the bishop of Rome Hart. I will proue the pointes of both my propositions the which you haue denied First that the church must be subiect to the Bishop of Rome as to her head Next that the faith which you professe in England is not the catholike faith Rainoldes You will say somewhat for them but you will neuer proue them Hart. Let the church iudge For the first thus I proue it S. Peter was head of all the Apostles The Bishop of Rome succeedeth Peter in the same power ouer Bishops that he had ouer the Apostles Therefore the Bishop of Rome is head of all Bishops If of Bishops then by consequent of the dioceses subiect to them If of all their dioceses then of the whole church The Bishop of Rome therefore is head of the whole church of Christ. Rainoldes S. Peter was head of all the Apostles The Bishop of Rome is head of all Bishops I had thought that Christ our Sauiour both was and is the head as of the whole church so of Apostles of Bishops of all the members of it For the church is his
is called into question euery knée must bow in heauen in earth and vnder the earth and yéeld it vnto him whom God hath set at his right hand aboue all powers and principalities Wherefore I say not if a maÌ„ if Leo whom hope of profit might blind taking himselfe for Peters heire but if an Angell from heauen do giue it vnto Peter shall I say with the Apostle Let him be accursed I will not take on me that sentence but this I will say the sinne is verie heinous How much more heinous that it is pretended in shew vnto Peter in déede by Peters name conueied to the Pope For as boldly as Leo applieth it to Peter so boldly doth a Cardinall apply it to the Pope And a Bishop venturing further then the Cardinall not content to vouch that the Pope is Melchisedec excelling the rest incoÌ„parably in priesthood affirmeth farther of him that he is head of all Bishops from whom they do grow as members grow from the head and of whose fulnesse they do all receiue Of Christ it is written that of his fulnesse we do all receiue that he is a Priest for euer after the order of Melchisedec that he is the head of whom al the bodie being coupled and knit togither by euerie ioint giuen to furnish it through the effectuall power in the measure of euerie part receiueth encrease of the bodie But to giue these priuiledges vnto the Pope that he is Melchisedec the head of al Bishops and of his fulnesse they doe all receiue O Lord in how miserable state was the Church when this did go for catholike doctrine Was not the prophecie then fulfilled of the man who should sit in the Temple of God as God Hart. I maruell what you meane to take vs vp so sharply as for a heinous matter that we call the Pope head of the church whereas you giue that title your selues to the Quéene whom it may lesse agrée to So one that preached to vs hâ—re not long agoe in the Tower-chappell did make a long talke to proue that Christ onely is head of the church and charged vs with blasphemy for saying that the Pope is head yet him selfe praying for the Quéenes maiesty did name her supreme head of the church of England wherin we smiled at his folly For if it be no blasphemy to call the Quéene head why should it bée blasphemy to call the Pope head Rainoldes We giue vnto her Highnes the title not of head but of Supreme gouernour and that vpon how iust grounde of Gods word and high commission from the highest it shall in due place be shewed if you will As for the Preacher whom you mention I had rather you would deale with me by publike monuments and writings of our church as I doe with you then by reports of priuate spéeches for perhaps you fansied more then he said perhaps he said so much that you were glad to smile it out with that fansie But if your report of his Sermon be true it is likely that he gaue the name of head to the Quéene in the same meaning that we doe the title of supreme gouernour which I will proue to be godly and he denied the Pope to be head in an other meaning in which that name belongeth vnto Christ alone condemning them of blasphemy who giue it him so And they who did smile hereat as at folly because they were Papists might if they were Painims smile at the scriptures too which doe giue the title of Gods vnto gouernors and yet condemne them who haue other Gods beside the Lord. For if it be no blasphemy to call the Magistrates Gods why should it bée blasphemy to call Mercurius and Iupiter Gods Is not this your reason But our doctrine as it is holy and true so it is plaine if men will rather learne it humbly as Christians then laugh at it as Lucians or as Iulians reuolt from it For wée teach that Christ is the head of the church as hee doth quicken it with his spirite as he is the light the health the life of it and is present alwayes to fill it with his blessinges and with his grace to gouerne it In the which respects because the Scripture giueth the name of head to Christ alone by an excellency thereof we so conclude that he is the onely head of the church For otherwise we know that in an other kinde and degrée of resemblance they may be called heads who haue any preeminence of place or gouernment ouer others As in the Hebrue text we reade the heads of the Leuites for the chéefe of them and the priest the head that is to say the chiefe Priest After the which sort I will not contend if you entitle Bishops heads of the churches as Athanasius doth and Gregorie when he had named our Sauiour Christ the head of the vniuersall church hée calleth Christes ministers as it were heads Paul Andrew Iohn heads of particular flocks yet members of the church all vnder one head Hart. You graunt in effect as much as I require For if either Bishoppe or Cardinall haue giuen that vnto the Pope which is due to Christ as he is head properlie wée maintaine them not UUe say that as pastors all who haue the charge to gouerne the church are heads after a sort that is improperly as I termed it so the Pope who is the chiefest of them all is the supreme head And in this sense you must take vs when we do entitle the Bishop of Rome the supreme head of the church Rainoldes I will take you so Howbeit for as much as the name of head hath sundrie significations in this kind of spéeches as the scripture sheweth God is the head of Christ Christ is the head of man man is the head of the woman the head of Syria Damascus the head of Damascus Retzin the king the head of the tribes of Israel and the heads of housholdes the eldest and the head of the people the formost and the head of the mountaines the highest and the head of the spices the chiefest in offenders the heads the principall and amongst Dauids captaines the heads the most excellent some of the which import a preeminence of other things not of power and they that do of power some import a greater power some a lesser I would vnderstand particularlie what power you giue vnto the Pope by calling him supreme head least afterward we vary about the meaning of it Hart. The power which we meane to him by this title is that the gouernement of the whole church of Christ throughout the world doth depend of him in him doth lye the power of iudging and determining all causes of faith of ruling councels as President and ratifying their decrées of ordering and confirming Bishops and pastors of deciding causes brought him by appeales from
by him selfe because it is his duetie Rainoldes Nay if he be sicke it is his duetie then not to preach by him selfe God hath layed an other duetie vpon him to looke to his health that he may do his former duetie or if his appointed time be fulfilled to thinke vpon a higher duetie But by this reason no Christian is bound to come to Church by him selfe For he is not bound if he be sicke extremely Neither hath the Pope néede to preach by others For if he be sicke that hee cannot preach he is discharged before God yea although no other doo preach in his stéede Hart. But it is better yet if he supplie his roome by others Rainoldes Be it better What then Hart. If sickenes maye excuse him then imprisonment may Rainoldes And banishment and death and whatsoeuer difficultie whereby God depriueth him of power to preach What then Hart. And why may not then the great affaires of the Churches state excuse him too Rainoldes What els As Pope Iulius that he may lye in campe to beate Mirandula to the ground that he may recouer Rauenna and Ceruia that he may conquer Placentia and Parma that he may raise England and Spaine against Fraunce Fraunce and Germanie against Venice Venice and Rome against Genua them both and others against Ferrara Italie against it selfe the Swizzers against all sauing that the Swizzers plaid the Swizzers with him that is for lacke of pay and foode they forsooke him Hart. You take a delight in discouering still the frailties of the Popes as cursed Cham did the priuities of his father Noe. The great affaires that I meant of the Churches state are the affaires of religion gouernment of the Church throughout all Christendome whereof the charge belongeth vnto them by duetie and doth greatly busie them Rainoldes How farre I am from Cham and your Pope from Noe I could declare easily if it perteined to my purpose But I am the willinger to beare this reproch because when S. Bernard reproued the corruptions of the Court of Rome he did incurre it too and hath defended me against it For that which he said on lesser occasion I may more iustly say on greater I speake thinges naked nakedly neither discouer I priuie shame but open shamelessenes I reproue I would to God that these thinges were done priuately and in chambers I would that we alone had seene them and heard them I would that the Noes of our time had left vs some what whereby we might couer them in part Now when all men see that which is a common talke throughout the world shall we alone holde our peace My head is bruised round about the blood doth gush out on all sides and shall I thinke that I must couer it Whatsoeuer I lay thereon it will bee bloodied and it will turne to greater shame and confusion that I should seeke to couer that which cannot be couered These thinges S. Bernard wrote about the time of Pope Eugenius the third aboue foure hundred yeares agoe when Popes either had or made a semblaunce of more honestie What would he haue writen if he had liued since vnder Boniface the eighth or Vrban the sixth or Boniface the ninth or Iohn the three and twentéeth or Paule the second or Alexander the sixth or Leo the tenth or him of whom I talked last the warriour Iulius Wherefore if I should seeke to couer them now when in Bernards time they could not be couered the shame which he feared might fall vpon me and mine owne conscience would condemne me Looke you to it M. Hart who sooth vp those men of sinne in their iniquities and call their furies fraileties and make a Noe of a Nimrod and bring the fall of Saintes to excuse the wilfull outrages of théeues and robbers You say that you meant by the great affaires of the Churches state the affaires of religion and gouernment of the Church throughout all Christendome Whatsoeuer you meant that is the truth which I shewed by the affaires of Pope Iulius For in the Popes language the name of the Church doth signifie the Papacie that is the dominion and princehood of the Pope in things both temporal and spirituall So that when Iulius warred either to recouer or to enlarge the bounds of his dominion temporal then was he about the affaires of the Church And this is apparant by the Itaâ—ian historie writen of those affaires wherein Faenza and the cities which he requireth the Venetians to restore vnto him are called cities of the Church and when hee seazeth on them by force or composition they returne to the gouernment and obedience of the Church and if his martiall feates doo sticke in some distresse though thinges go hard quoth Iulius yet God will helpe his Church and the meanes by which the endes whereto he fighteth are inuested all with the Churches title the captaines of the Church and armies of the Church against the Churches enimies rebels to the Church the Churches horsemen the Churches footemen the Churches subiectes the Churches vasals in a word the thinges which the Pope possesseth they are the Churches state the Churches state is said to be in perill and daunger when he is like to lose somewhat he bindeth the Spanish king to finde him yearely three hundred men of armes to defend the Churches state hée sendeth word to sundry princes that the French king will bring a mightie host to oppresse the Churches state the French king offreth to the Emperour that he will helpe him by force of armes to get Rome and all the Churches state as belonging by right and reason to the Empire This is the state in deede about the affaires whereof the Popes are busied The affaires of religion and gouernment of the Church throughout all Christendome are but pretenses and pillars to support this state For as Bernard wrote of the Court of Rome that they who went thither to multiply their church-promotions should there finde fauorers of their lustes not that the Romanes care greatly how thinges go but because they greatly loue bribes and folow rewardes so men ofskill and iudgement who knewe the Popes thoroughly and faithfully set foorth their liues haue opened this secret and mysterie of their state as it hath béene menaged since it grewe to maiestie that they minde the propping of their owne kingdome while they pretend the worship of Christ as Herode did Pope Iulilius saith his storie did pretend godlinesse and zeale of religion but it was ambition that moued him to his warlike interprises When I name Pope Iulius I name him for example For he was neither first nor last of those Herodes But you may gesse the rest by one Hart. In déede they haue warred I graunt in time of néede and why should they not Though I will not defend ambition in anie of them But this I will defend that they might
of S. Cecilies parish and perpetuall administrator of the Archbishopricke of Yorke And Aeneas Siluius Bishop of Siena when he was made Cardinall Deacon must be called not Bishop but Cardinall Siluius Deacon of S. Eustaces and elect Bishop of Siena A shift somewhat straunge and such as a while the Popes themselues were ashamed off at least they vsed it sparingly vntill the time of Clemens the fifth He when the yse was broken did wade more boldly through And after him his successours who staide in France as he did and set the Sée of Rome in the citie of Auinion did bring it to a common practise in so much that none almost was made Cardinal who had not a Bishopricke either in title or in commenda or in perpetuall administration So by these deuises which all were inuented by the Popes at Auinion they had now disfurnished many Churches of Bishops to furnish in word the Church of Rome with Priestes and Deacons in déede the Court of Rome with rich and mightie Cardinals Yet this is the least parte of that abomination of desolation which they haue set in the holy places For vnder pretense that it is their duetie to sée that all Churches be prouided of fitte pastors they haue reserued Church-liuings when and which they listed to their own bestowing and them haue they seazed on to maintaine the port of their Cardinals too This was not onely done but also professed to be done to that ende by Clemens the sixth Who hauing made new Cardinals reserued the benefices in England that were void and should be void next besides Bishoprickes Abbeies to the summe of two thousand markes and for them he prouided two Cardinalls to be their pastours Whereof when stay was made by king Edward the third who seeing how the Church and realme were both decayed by thoâ—e prouisions for aliens did inhibit them to bee seâ—uâ—d Pope Clemens wrote vnto him that hauing lately made newe Cardinalls of the Church of Rome he could not with reason but prouide for them as it was seemely for their state this he had doon by prouiding benefices which either were presently voide or should be after vnto a certaine summe for two of them in England for the rest in other kingdomes and coastes of Christendome through all the which almost hee had made the like prouision for new Cardinalls neither amongst them all had found any rebellion so he termed it saue this in England onely The Cardinals which Clemens had then made were twelue Two of them he furnished with so many benefices as should be woorth two thousand markes I cannot say precisely what number that might be But it must be noted that as the rate of money and price of thinges hath growen a benefice worth thrée hundred markes or better now was then not worth a hundred neither did the Pope choose the fattest benefices but such as next came to the net and hee meant his Cardinals should haue that pension cléere besides their farmers shares and vicars or curates So that the two Cardinals by probable coniecture might haue an hundred benefices before they had their yearely two thowsand marke pension But let it be eightie seuentie sixtie let it be fiftie or if that séeme too much let it be fortie The Pope did prouide as for them so for the rest who being ten mo must haue two hundred by proportion Which proportion if it be drawne to all nay to halfe nay to a quarter of the Cardinals whom Clemens and his successours haue made sith that time for these twelue score yeares the number of parishes will rise to many thousandes which they haue laide waste as flockes without pastors to maintaine the state of their Cardinals onely Yet this is but a part of that abomination of desolation which they haue set in the holy places For as though the profits of so many Churches were too small a liuing for the Priestes and Deacons of the Court of Rome they haue gone forwarde from pluralities of benefices to pluralities of bishopricks And vnder the colour of commending as they name it that is commiting them to some of trust for a time till good and godly Bishops might bee prouided for them they haue put two Bishoprickes vnto one Cardinall yea sometimes three yea foure yea fiue yea some times sixe Cardinall Hippolytus who plucked out the eyes of the Lord Iulius his owne naturall brother because a damsell whom hee loued did loue his brother more then him and confessed to him that it was the beautie of his brothers eyes wherewith she was so rauished this Cardinall being deacon of S. Lucies in Rome Archpriest of S. Peters had the Bishoprickes of Milan Capua Strigonium Agria Mutina and Ferrara Of the which sixe three be Archbishoprickes of sundrie kingdomes and dominions Milan of Lombardie Capua of Naples Strigonium of Hungarie distant ech from other some hundreds of miles the other three are somewhat neerer to their felowes one in Hungarie two in Italie But if the Popes haue taken sixe dioceses and prouinces lying so farre a sunder and made them all desolate of Bishops and Archbishops to maintaine one Cardinals pompe and him a Deacon what hath the desolation béene which they haue brought on dioceses and prouinces that might bee ioyned more fitly to maintaine the rest and them of higher calling as Cardinall Priestes and Bishops Yet behold a greater abomination of desolation then this nay then al these which I haue touched hitherto For the liuinges of the Cardinals with auailes thereto belonging were great of themselues and did perhaps content some or if they did not yet the number of those caterpillers was small in comparison But the Popes had other hungrie knightes about them kinsmen officers seruants retainers vasals hangers on and all the rable of their Court whose liuingâ—s were not crummes of the Cardinals tables whose number was as the grashoppers which couered the face of Egipt And they were also made pastors of Churches not to féede them but to sléese them by the same conueyances of Papall reseruations commendaes prouisions and other such Egyptian tâ—ickes An example of it in our English Chronicles of Henry the third in whose dayes the Pope enioyned by one mandate to the Bishops of Canterburie Lincolne and Sarisburie that they should prouide for thrée hundred Romans in benefices next â—â—cant and they should giue no benefice vntill they had pâ—ouided for so many competently But what speake I of thrée hundred The Romans and Italians were multiplyed so within a fewe yeares in English church liuings by Gregorie the ninth much but more by Innocentius the fourth thâ—t when the king caused a vewe thereof to bee taken throughout the whole realme the summe of their reuenues was found to be yearely thrée score thousand markes to the which summe the yearely reuenues of the crowne of
which they did gather of those wordes then might we know the times whereof our Sauiour saith that it is not for man to knowe them And vpon this reason S. Austin doth reproue that fansie of sixe thousand yeares as rash and presumptuous Hart. So doo we also For Lindan and Prateolus doo note it in Luthers and Melanchthons Chronicles as a Iewish heresie Rainoldes Good reason when Luther and Melanchthon write it But when Irenaeus Hilarie Lactantius and other Fathers write it what doo they note it then Hart. Suppose it were an ouersight But what néedes all this As who say you douted that we would maintaine the Fathers in those things in which they are conuicted of error by the scriptures Rainoldes I haue cause to dout it For though there be no man lightly so profane as to professe that he will doo so yet such is the blindnes o◠mens deuotion to Saintes there haue béene heretofore who haue so done and are still There is a famous fable touching the assumption of the blessed virgin that when the time of her death approched the Apostles then dispersed throughout the world to preach the gospell were taken vp in cloudes and brought miraculously to Ierusalem to be present at her funerall This tale in olde time was writen in a booke which bare the name of Melito an auncient learned Bishop of Asia though he wrote it not be like But whosoeuer wrote it he wrote a lye saith Bede because his words gaine say the wordes of S. Luke in the actes of the Apostles Which Bede hauing shewed in sundrie pointes of his tale he saith that he reherseth these thinges because he knoweth that some beleeue that booke with vnaduised rashnesse against S. Lukes autoritie So you sée there haue béene who haue beléeued a Father yea perhaps a rascall not a Father against the scriptures And that there are such still I sée by our countrymen your diuines of Rhemes who vouch the same fable vpon greater credit of Fathers then the other but with no greater truth Hart. Doo you call the assumption of our Ladie a fable What impietie is this against the mother of our Lord that excellent vessell of grace whom all generations ought to call blessed But you can not abide her prayses and honours Nay you haue abolished not onely her greatest feast of her assumption but of her conception and natiuitie too So as it may bee thought the diuell beareth a special malice to this woman whose seede brake his head Rainoldes It may be thought that the diuell when he did striue with Michael about the bodie of Moses whom the Lord buried the Iewes knew not where did striue that his bodie might bee reuealed to the Iewes to the entent that they might worship it and commit idolatrie But it is out of doubt that when he moued the people of Lystra to sacrifice vnto Paul and Barnabas and to call them Gods he meant to deface the glory of God by the too much honouring and praysing of his Saintes We can abide the prayses of Barnabas and Paule but not to haue them called Gods We can abide their honours but not to sacrifice vnto them Wee know that the diuell doth beare a speciall malice both to the woman and to the womans seed But whether he doth wreake it more vpon the séede by your sacrificing of prayses and prayers to the woman or by our not sacrificing let them define who know his policies The Christians of old time were charged with impietie because they had no Gods but one This is our impietie For whatsoeuer honour and prayse may bee giuen to the Saintes of God as holy creatures but creatures we doo gladly giue it We thinke of them all and namely of the blessed virgin reuerently honourably We desire our selues and wish others to folow her godly faith and vertuous life We estéeme her as an excellent vessell of grace We call her as the scripture teacheth vs blessed yea the most blessed of all women But you would haue her to be named and thought not onely blessed her selfe but also a giuer of blessednesse to others not a vessell but a fountaine or as you entitle her a mother of grace and mercy And in your solemne prayers you doo her that honour which is onely due to our creator and redeemer For you call on her to defend you from the enimie and receiue you in the houre of death Thus although in semblance of wordes you deny it yet in déede you make her equall to Christ as him our Lord so her our Ladie as him our God so her our Goddesse as him our King so her our Queene as him our mediator so her our mediatresse as him in all thinges tempted like vs sinne excepted so her deuoide of all sinne as him the onely name whereby we must be saued so her our life our ioy our hope a very mother of orphans an aide to the oppressed a medicine to the diseased and to be short all to all Which impious worship of a Sainte because you haue aduanced by keping holy dayes vnto her the feastes of her conception natiuitie assumption therefore are they abolished by the reformed Churches iustly For the vse of holy dayes is not to worship Saintes but to worship God the sanctifier of Saintes As the Lorde ordeined them that men might meete together to serue him and heare his worde Hart. Why keepe you then still the feastes of the Apostles Euangelists other Saintes and not abolish them also As some of your reformed or rather your deformed Churches haue doon Rainoldes Our deformed Churches are glorious in his sight who requireth men to worship him in spirite truth though you besotted with the hoorish beauty of your synagogues doo scorne at their simplenesse as the proude spirite of Mical did at Dauid when he was vile before the Lord. The Churches of Scotland Flanders France and others allow not holy dayes of Saintes because no day may be kept holy but to the honour of God Of the same iudgement is the Church of England for the vse of holy dayes Wherefore although by kéeping the names of Saintes dayes we may séeme to kéepe them to the honour of Saintes yet in déede we kéepe them holy to God onely to prayse his name for those benefits which he hath bestowed on vs by the ministerie of his Saintes And so haue the Churches of Flanders and Fraunce expounded well our meaning in that they haue noted that some Churches submit them selues to their weakenesse with whome they are conuersant so farre foorth that they keepe the holy dayes of Saintes though in an other sorte nay in a cleane contrarie then the Papists doo Hart. But if you kéepe the feastes of other Saintes in that sorte why not
Latin for the vulgar it is idiotae Which word if we should haue translated the idiot we should haue doon iniury to the common sort of rude vnlearned men whom it doth betoken as you must néedes acknowledge who translate it the vnlearned as wee doo the vulgar Rainoldes True But you may sée then how wise your Rhemists are who charge vs with notorious folly becauâ—e we giue the name of Priest to sacerdos and not to presbyter For as the name of idiot doth come from idiota but is taken for a foole so the name of Priest is deriued from presbyter but signifieth a sacrificer by custome of our English speech Wherefore if your reason doo proue that all Pastors of the Christian Church must be called Priestes and haue autoritie to sacrifice because they are presbyterâ— it will proue as well that all vnlearned Christians must be called idiotes and may be begged for fooles because they are idiotae Which if you dare not say of vnlearned Christians though in very truth you deale with them as idiotes when you make such reasons to approue your Masse Massing Priestes vnto them learne by discharging your selues in the one to cléere vs of notorious folly in the other For sith in translating thinges as you confesse the sense must bee kept and the sense of wordes is that which vsually men vnderstand by them and by the worde Priest men vnderstand sacerdos that is to say a man appointed to sacrifice it foloweth thereof that our translatours did their dutie in giuing the name of Priests to them onely to whom the Priestly function in scripture doth appropriate it As for your Rhemists who still doo translate sacerdos a Priest as graunting that we haue no other English woâ—d for it and yet translate presbyter by the same worde too they do ioyne together that which God hath seuered and the wordes which the holy Gost hath distinguished they wittingly confound Wherein they doo lewdly abuse the simple Christians who are vnskilful in the tongues to make them in loue with the whorish sacrifice of the idolatrous Masse and alienate their mindes from the true religion professed in the Church of England For the name of Priest as it hath relation to sacrifice is sacerdos which worde your Trent-fathers doo therefore vse in handling the sacrifice of the Masse Now because the name of sacerdos is not giuen to the Ministers of the gospell in the new testament your Rhemists make the name that is giuen them the same in English with sacerdos To the intent that the simple not seeing the sleight may conceiue thereby that ministers of the gospell are Priestes ordeined to sacrifice and so may loth our Ministers who neither doo sacrifice nor list to be called Priestes and may embrace your Priestes who professe them selues to be Priestes yea Masse priestes and are sent to sacrifice as it is shewed in your Apologie of the English Seminaries Hart. That learned Apology which D. Allen wrote in the defense of our Seminaries doth iustly blame your new pulpits the very chaires of the scorneful for calling vs by that terme merily or mockingly For the Church of God knoweth no other Priests neither hath Christ instituted any other order of Priests but of these whom contemptuously you doo call Masse-priests Rainoldes So D. Allen saith But he proueth neither Priestes nor Masse by scripture vnlesse the Masse be the chaire and the Priestes be the scornefull Hart. Though he alleage not the scripture there to proue them yet hath he done it other where as in his Latin treatise of the sacrifice of the Masse and in our Annotations on the testament in English wherein his hand was chiefest For Esay doth specially prophecy of the Priestes of the new testament as S. Ierom declareth vpon the same place in these words You shall be called the Priestes of God the Ministers of our God shall it be saide vnto you And as here the Ministers of God are called Priestes in that very terme which your selfe confesse hath a relation to sacrifice so that they did sacrifice you may perceiue too by the Actes of the Apostles where it is writen of Prophets and Doctors in the Church at Antioche that they were ministring to our Lord. For the Gréeke signifieth that they were sacrificing and so Erasmus translated Whereby it is meant that they did say Masse and the Gréeke Fathers hereof had their name Liturgie which Eraâ—mus translateth Masse saying Missa Chrysostomi Howbeit we translate it ministring and not sacrificing or saying Masse though wee might if we would as you doo boldly turne what text we list and flée from one language to another for the aduantage of our cause But we kéepe our text as the translatours of the scriptures should doo most religiously Rainoldes Your text then doth say that the Prophets Doctors at Antioche were ministring but you to proue the Masse doo reproue your text For if the Gréeke signifie that they were sacrificing and your text translated the Gréeke into Latin how did your text kéepe his text when he translated it not sacrificing but ministring Will you say that the autour of your old translation which onely is approued by your men as authenticall did not performe that dutie which the translators of the scriptures ought most religiously You doo so for aduantage But in this point you doo him iniurie For though the worde may by consequent import to sacrifice when sacrifice is a seruice pertaining vnto them whose ministerie it betokeneth as where it is spoken of Leuites and Priestes yet doth it properly signifie to minister either in publike function after the originall thereof or in any as magistrates are called the ministers of God and Angels are saide to be ministring spirits and the Gentiles are willed to minister vnto the Iewes in relieuing of their necessitie In so much that the learnedst of your owne translators Isidorus Clarius and Arias Montanus who both haue turned the new testament out of Gréeke into Latin the one approued by the Deputies of the Trent-councel the other by the Doctors of Louan doo both of them translate it in this very place of the Actes of the Apostles not sacrificing but ministring which their affection to the Masse would haue béene loth to doo vnlesse the truth had forced them to it How much the more shamefull is the demeanour of your Rhemists who where they carp vs as leauing the Greeke for the aduantage of our cause them selues for the aduantage of their owne cause doo clip the meaning of the Gréeke against I say not the iudgement of Grammarians euen such as seeke to helpe them most but against the common vse of it in scripture against their olde text against their new translations yea against their owne conscience as that which you alleaged out of the Prophet Esay where they haue Englished it
of Constantinople to haue bene meant by Gregorie it is now declared in your Gratian too The Patriarke was too loftie to confesse himselfe subiect to the Pope he sought to make the Pope his subiect Hart. Perhaps he had sought it before but not then For certainely S. Gregorie saying that the Church of Constantinople is subiect to the See of Rome addeth that Eusebius the Bishop of the same citie doth confesse it still Rainoldes There was no Eusebius Bishop of that citie in all Gregories time And they who were Bishops first Iohn then Cyriacus did vsurpe the title of vniuersall Patriarke as Gregorie himselfe declareth Wherefore either Gregorie wrote more then was true to chéere vp his subiects or some hath chopt into him that which he wrote not to aduaunce the credit of the See of Rome But howsoeuer he thought all Bishops subiect to it if any fault be found in them perhaps as S. Peter was subiect to S. Paule and Christians are one to an other to be reproued by their brethren when they do offend but if he meant more as perhaps he did of a good wil to his See yet he meant not that which toucheth the point of the Popes supremacie geuen you to proue to wéete that Bishops causes through the whole world must be referred to him And hereof himselfe is a sufficient witnesse in that he ouerruleth the case by the law of Iustinian the Emperour For if any man sayth he accuse a Bishop for whatsoeuer cause let the cause bee iudged by his Metropolitan If any man gainsay the Metropolitans iudgemeÌ„t let it be referred to the Archbishop and Patriarke of that diocese and let him end it according to the canons and lawes Hart. The causes of Bishops I grant must first be heard of their Metropolitans and next of their Patriarkes Yet if the Patriarkes iudgement be misliked too then may the partie gréeued appeale to the Pope and so they come to him last Rainoldes Gregorie meant not so but that the last iudge thereof should be the Patriarke as did Iustinian also Which they shew playnely by saying Let him end it according to the canons and lawes For both the canons of that Councell which referred the causes of Bishops to the Patriarkes did meÌ„tion theÌ„ as the last Iudges the lawes of Emperours which granted appeales from Metropolitans to them granted no appeale from them to any other nay for bad expressely al appealing from them Hart. Yet euen there S. Gregorie giueth a speciall priuilege and preeminence to the Pope aboue other Patriarkes For he addeth that if a Bishop haue no Metropolitan nor Patriarke at all then is his cause to be heard and determined by the See Apostolike which is the head of all Churches Rainoldes True he addeth that beyond the canons of Councels and the lawes of Emperours But in the meane season he yéeldeth that the causes of Bishops who were subiecte to any other Patriarke must not be referred to the Popes See Whereby it is euident that not all their causes through the whole world were claimed by S. Gregorie And herewithal by this place it may be noted too that when he nameth the See and Church of Rome the head of all Churches he meaneth it of excellencie for sundrie giftes aboue them not of the supremacie for power to gouerne them Which answereth the question that you made before vpoÌ„ the same title If the Church of Rome be the head of all Churches why not the Bishop of Rome the head of all Bishops For the name of head is geuen to that Church in respect of others as if the citie of London shoulde bée called in England the head of all cities The Lord Mayor of London might chauÌ„ce to haue a fauourer who would aske thereon If the citie of London be the head of all cities why not the Mayor of London the head of all Mayors But I knowe no Mayor so simple in England that vpon this sophisme would yéelde himselfe a subiect to the Lord Mayor of London Hart. Yet your selues grant yâ— Zosimus Boniface Caelestinus did claime the right of appeales to be made to theÌ„ in the causes of Bishops through the whole world Who being Popes before Gregorie almost two hundred yeares it followeth that they of the second sort did auouch as much for the Popes supremacie in iudging Church-causes as their successours of the last doe which you denied Rainoldes And I denie it still neither doth that proue it For the last sort claimeth al the greater causes of the church Wherein they comprehend not only the causes of Bishops and the Clergie but of all estates as many as doe fall within the reserued cases as they call them And because these cases by the ancient Councels should be all determined within their ownâ— Prouinces not referred to Rome therefore no Councel may prescribe a law they say to bind them But the other whom you named of the second sort did neither take vpon them such power ouer Councels nor claime appeales in causes of any but of Bishops or Clergie at the most As for the cases which Popes reserue now from ordinarie Iudges to their owne Eschequer the seconde sort of Popes was so farre from doing it that they were in their graues many hundred yeares before the sent thereof was felt Wherefore you ouerreachâ—d your selfe M. Hart when you sayde that the Bishop of Rome hath alwayes vsed the practise of the supremacie For it is apparant by this which I haue shewed that not one of them for the space of sixe hundred yeares after Christ did euer either vse it or claime it as his right Hart. Yes they hearde the causes of Clergie-men appealing to them and held that they might doe so Wherefore they claimed the supremacie and vsed it too Rainoldes Which reason is as good as if a Kentish Gentleman should say that all the Countie of Kent is his own because he hath a Lordship in the Weald of Kent Hart. What doe you accounte it so small a matter that Clergie-men yea Bishops shoulde appeale to them out of all prouinces through the whole world Rainoldes A goodly Lordship and large But nothing so large as the Weald of Kent much lesse as all Kent There are many Lordships mo within the Countie which the auncient Popes neither had nor claimed One Lordship of being subiecte to no man no not to the Emperour An other of hauing power ouer Princes to excommunicate and depose them An other of binding Bishops Metropolitanes and Patriarkes with an oth to be their faythful subiects An other of giuing Church-liuings and offices vnto whom they list An other of breaking the bandes of al Councels with dispensations and decrées An other of reseruing cases to their Sée Whereof to passe the rest which you may finde recorded in their Rolles and Chancerie sith they neither chalenged nor
hath ether mo Bishops or as many as al other nations haue For euery baggage-towne hath a Bishop there And these buggage-Bishops of whom there were more at the Councell of Trent then of all other nations did allow that doctrine Though neyther they perhaps allowed it in hart but were induced by Papall meanes to yéeld vnto it For the answere of Vargas touching the Popes supremacie made at Rome and published for instruction of the Councell assembled then at Trent doth shew that there was some sticking at the matter And your stories note that the Pope is fowly afraide of general Councels leaft they should hurt his State and commeth like a beare to the stake as they say when he is drawne to summon them What a doo was made before he could be brought to grant that the Councell of Trent should goe forward And while the Councell lasted he kept good rule at Rome but brake loose whē it was ended Besides it being ended twentie yeares ago there hath bene none since nether I beléeue is like to be in hast Where yet there should be one euery ten yeres by their own decrée All euident tokens that the Pope himselfe doth thinke that Bishops vnder him like not his supremacie and would cut it shorter if they might haue power and autoritie to do it Which if they would do though being sworne to maintaine it yea and to maintaine the reseruations the prouisions other excesses of it is it not manifest that they disallow it or detest it rather Hart. Our ancestours allowed it euer since the time that by S. Gregories meanes they were first conuerted to the fayth of Christ till King Harries dayes when heresie did roote it out Rainoldes Our ancestours had a reuerent opinion of the Pope long after S. Gregorie for S. Gregories sake and honoured him aboue all Bishops But when he began to reach out the pawes of his supremacie ouer thē in giuing Church-liuings and handling Church-causes and executing Church-censures they were so farre frō liking it that they made lawes against it two hundred yeres ago Euen in Queene Maries time when they restored that stoompe of his vsurped power which they had rooted out vnder King Henrie the eigth they prouided that hée should haue no more but that stoompe kept the former lawes in force against him still Wherefore though our auncestours gaue him great preeminence of honour some of power too yet the most they gaue him was but a Venice-Dukedome his Monarchie they neuer allowed to this day Which may bée sayd likewise of other Christian Churches that honoured him on like occcasiō as our neighbours of Fraunce Germanie For ech of them shewed their mislike and hatred of the Popes supremacie by supplications complaints offered to their Princes Yea Fraunce made lawes against it which might haue continued had not the Gentiles raged broken the bands a sunder And these of whose iudgements I haue spoken hitherto are such as your selues doe holde for Catholike Christians The rest Christians also though you cal them heretikes and schismatikes yet Christians the Churches of Greece and Asia in the East in the North of Moscouie in the South of Aethiopia in the West of Boheme Prouince Piemont heretofore the reformed Churches that are at this day in England Scotland Fraunce Germanie Flaunders Suitzerland and so foorth throughout Europe set lesse by the Pope then the former did That I might say iustly that except the crew of the Italian factiō wherein I comprehend the Iesuites and their complices men Italianate al Christian Churches haue condemned the Popes supremacie do till this day Wherefore if the matter were to be tried by the will of men so many thousandes of them Pastours and Doctours Synodes and Coūcels Uniuersities and Churches through all ages in all countries of al sorts and states might suffice to put the Pope from his supremacie At least they might make you to blush M. Hart who haue sayd in writing that all men did grant it him without resistance it was neuer denied him But sith it must be tried by the word of God and it is not writen in the booke of life I conclude that it is not a citizen of Ierusalem but a child of Babylon which they shall be blessed who dash against the stones And thus haue I shewed that the former point on which you refuse to communicate with vs in prayers and religion ought to bring you rather to vs then draw you from vs. It remaineth now that we sift the later of the faith professed in the Church of England Which if it be found to be the Catholike faith as in truth it will then is there no cause but you must néedes yéeld that we may go together into the house of the Lord. The tenth Chapter 1 Princes are supreme gouernours of their subiects in things spirituall and temporall and so is the othe of their supremacie lawfull 2 The breaking of the conference off M. Hart refusing to proceede farther in it HART Nay first why doe you take the supremacie from the Pope and giue it to the Prince who is lesse capable of it Rainoldes The supremacie which we take from the Pope M. Hart we giue to no mortall creature Prince nor other But the Pope hauing seazed on part of Christs right part of Princes part of Bishops part of peoples Churches as the chough in Aesope did trick vp himselfe with the feathers of other birdes the feather which the Romish chough had of our Princes we haue taken from him and geuen it to her Maiestie to whom it belonged according to the lesson of our heauenly Master Geue to Caesar the thinges which are Caesars and to God the things which are Gods Hart. It is not Caesars right to be the supreme gouernour of all his dominions in things spirituall and temporall But this is the supremacie which you giue our soueraine Lady Quéene Elisabeth Therfore you giue the Prince more thē i◠the Princes Rainoldes To haue the preeminence ouer all rulers in gouernment of matters touching God and man within his owne dominions is to be supreme gouernour of all his dominions in thinges spirituall and temporall But it is Caesars right to haue the preeminence ouer all rulers in gouernment of matters touching God and man within his owne dominions Therefore that is the Princes which we giue the Prince Hart. The Prince hath preeminence ouer al rulers within his owne dominions in gouernment of matters touching man not God For nether he nor any of the rulers vnder him may deale in them both Rainoldes They may For the ciuil magistrate is ordeined to punish them that doe euill and praise them that doe well But the euill to be punished and the good to be praised compriseth all duties not only towardes man but towards
as our ancestours vnder the Pope as Ionathan Nor was it such turpitude for the nation of the Iewes to haue had religion reformed by two Kings though in a few yeares it caused sundrie alterations as for the nation of the Romans to haue kept idolatrie without alteration vnder high Priests for a thousand yeares together Hart. Well Whatsoeuer opinion you haue of the Princes supremacie your own Centurie-writers coÌ„trol it in generall Caluin in particular the grant thereof to King Harrie For they both reproue the title of head And it is al one to be head of the Church to be chiefe gouernour of causes ecclesiasticall Rainoldes Caluin reproueth not the title of head as the Protestants graunted it but that sense thereof which Popish Prelates gaue namely Steuen Gardiner who did vrge it so as if they had meant thereby that the king might do thinges in religion according to his owne will and not â—ée theÌ„ dâ—on according to Gods wil. In like sort is the headship of the Church controlled by the Centurie-writers For they say that Princes ought not to be heads to coine formes of religioÌ„ frame new points of faith as Ieroboam did his calues So what they mislike yâ— we grant not to Princes What we grant to Princes that they mislike not Nay the Centurie-writers do giue the same supremacie to our Prince that we do nor only to ours but to al in general Which Caluin also doth Nor only hée or they but the reformed Churches whole with one consent I might say euen your owne men too Yea euen your selfe too M. Hart. For when vpon occasion of spéech that I had with you touching this poynt before we did enter into conference by writing I brought you M. Nowels answere to Dorman wherin he hath confuted pithily and plainly the cauils which your Maister blancheth out of Caluin and the ancient Fathers against the Quéenes supremacie requesting you to reade it ouer you told me hauing read it that you had mistaken our doctrinâ— of that point and that if we gaue the Prince no greater soueraintie then M. Nowell doth you did agrée with vs. Hart. Indéed I had thought so do many take it that you meant to giue as much to the Prince by the title of the supremacie as we do to the Pope Where you giue no more me thinkes by M. Nowel theÌ„ S. Austin doth who saith that Kings do serue God in this as Kings if in their own realme they coÌ„mauÌ„nd good things forbid euil not only coÌ„cerniÌ„g the ciuil state of meÌ„ but the religion of God also And thus much I subscribe too Rainoldes Wil you procéede then to the later point wherein you would proue you sayd that the faith which we proâ—esse in England is not the Catholike faith Hart. I haue proued it alredy in part For the Catholike faith is the which we professe in the Church of Rome You professe not ye. As the points that you haue touched by the way of scriptures of traditioÌ„s of merits of sacrameÌ„ts of Priesthoode of the Masse the real preseÌ„ce the worship of Saints suÌ„dry others shew But I wil coÌ„fer no farder herof vnles I haue greter assuraÌ„ce of my life Rainoldes Assurance of your life to procéede in coÌ„fereÌ„ce by Gods grace you haue At least as great assurance as hetherto you haue had But you should rather say you wil conferre no farder vnlesse you had better assurance of your cause For that is the catholike faith which the Apostles did preach to al nations The Apostles preached that which is writen in the holy scriptures Therefore that which is writen is the catholike faith But the faith which we professe is all writen The faith which we professe then is the Catholike faith And this should appéerâ— as well in other pointes as in those alreadie touched if you would sift them The Lord grant you grace to consider of it that whatsoeuer become of your life temporall you may haue assurance of eternall life through knowledge of his holy truth SIX CONCLVSIONS touching THE HOLY SCRIPTVRE AND THE CHVRCH Proposed expounded and defended in publike disputations at Oxford by Iohn Rainoldes 1 The holy scripture teacheth the Church all things necessarie to saluation 2 The militant Church may erre both in maners and in doctrine 3 The authoritie of the holy scripture is greater then the authoritie of the Church 4 The holy Catholike Church which wee beleeue is the whole company of Gods elect and chosen 5 The Church of Rome is not the Catholike Church nor a sound member of the Catholike Church 6 The reformed Churches in England Scotland Fraunce Germanie and other kingdomes and common-weales haue seuered themselues lawfully from the Church of Rome Ierem. 51.9 We would haue healed Babylon but she is not healed forsake her ô children of God and let vs goe euerie one into his owne countrey TO THE RIGHT WORSHIPFVLL and reuerend in Christ the heads of Colleges and companie of students of the Vniuersitie of Oxford Iohn Rainoldes wisheth grace and peace from God the father and from our Lord Iesus Christ. WHen Anna the mother of Samuel had brought vp her child whom she had obtained of God with earnest prayers to put from her selfe the reproch of barennesse she consecrated him to God before Eli the Priest that he might liue and serue in the temple of the Lord. In like maner I desiring to consecrate to the temple of the Lord my Samuel as it were the first child of trauaile that God hath geuen to my barrennes haue thought good to present him to God before you fathers and brethren welbeloued in Christ who either are already or shall be put in trust with the charge of the temple to serue if it may any way the temple of the liuing God Perhaps a rash enterprise vndertaken somewhat more boldly then aduisedly chiefly séeing that it is so far inferior to the ripenes of Samuel And truely I haue hetherto béene stil of the minde that I had leiffer the things which I had brought foorth rather as vntimely fruites then perfit children should be kept within then come abroad into the light stay in the court of the temple then presse into the temple For I haue béen dealt with both oft and earnestly by my very frends that I would suffer to be printed and published as other sclender exercises made rather for the fence-schoole as you would say then for the field so chiefly my Orations which when I read the Gréeke lecture in our College I made to mine audience coÌ„cerning the studies of humanitie and philosophie Which yet I haue refrained to doo not of enuie for I haue addicted my selfe to wish well vnto the Church common wealth neither of vnkindnes as though I were not willing to gratifâ—e them whom I was greatly bound too but partly
through bashfulnes least any man should thinke me to hunt after glory which young men are too gréedie of partly through the knowledge of mine owne weaknes who neither in respect of wit nor age nor learning was ripe inough to bring foorth fruites which might be set before all men to be tasted off For though I desire to benefitte all whom I may hauing learned of Plato that I am not borne for my selfe alone but for my countrey neither can I benefitte my countrey more by any meanes then by teaching the waies how to attaine to good artes as Tully thought well yet I feared least I should offend in a common faute an itching lust to write which Horace did terme madnes in his daies what would he haue done if he had liued in ours in which there is such plenty both of passing wits and of works excellent that wise men may iustly thinke it vnmeete to publish any thing that is not wrought with cunning filed with iudgement poolished with labour fruitfull for commoditie and for vse necessary Howbeit after that I was discharged of that profession of artes of humanitie that I might the better applie the studie of diuinitie what before of bashfulnes and iudgement I had still refrained to doo in things of lesse importance least I should doo it more rawly then I thought méete the duetie which I owe to God and his Church hath mooued me now to do that in a weightie matter though not so ripely as I would Which thing vndertaken both by the aduise and the request of the godly I was occasioned to thinke off by one Richard Bristow an Englishman borne abiding at Doway professing the Romish faith who hath set foorth a poisoned worke against the faith and Church of Iesus Christ the faith which we professe the Church of which we be That worke entitled Motiues to the catholike faith when first he set it foorth he hath abridged since into a pamphlet of Demaundes to be proponed of catholikes to heretikes and printed it againe setting before vs the same vnsauory Coleworts twise sodden by himselfe a thousand times by Popish cookes to the great anoyance of guestes if they féede on it great loathing if they féede not What a gréeuous iniury therein be hath doon to the Church of England nor only to the whole bodie thereof but to the seuerall partes also by raysing vp vntrue and wicked surmises by casting out reprochfull spéeches by laying heresies to our charge it shal be declared as I heare shortly in the meane season let the godly iudge whiles to beginne with our most gratious Queene the daughter of godlinesse the defender of the faith the mainteiner of peace the nurse of the Church the preseruer of the weale publik◠the mother of our countrey he doth not onely note her by the name of Pharao but also putteth secretely into mens heads that she is not a lawfull but a pretensed Queene as the Papistes terms her of her Maiesties faithfull and obedient subiectes he saith that they obey her for common humanitie not of duetie to traitors who suffred for taking armes against her he geueth the title of holy and most glorious Martyrs he sclaunderously reporteth that the wiser sort and principall of the Realme haue prooued by experience of our dooings that our religion is no religion at all that our Bishops and Ministers are most ill and wicked and very fewe who preach and they scarce euer preach vpon the mysteries of faith that our people the neerer they come to the preachers doctrine the more they fall away from order and godlines assuring yet themselues to be saued by faith only be they neuer so wicked that in our Vniuersities either nothing is studied or the arte of speaking only not Diuinitie or if Diuinitie not all but a fewe points of it that our countrey is full not of men but of monsters of Atheistes of Achrists of them who beléeue not that a mans soule dooth liue more then a beasts when it is gone out of the body finally not to rake out of those caues of brimstone the rest of the coales of iuniper which he dooth throw both generally vpon whole estates and vpon many learned and godly men particularly that our Church the very body of our Church dooth not foster an heresie or two but hath reuiued many old heresies besides at least a thousand more of their owne inuention that it committeth not a sinne or two but holdeth a common schoole of sinne wherein the scholers be most lewde and the masters lewder that it thinketh verely there is no saluation at all no religion a thing which I tremble to mention but this cockatrice with venemous mouth hath said hath said nay he hath written it and he hath writen it with a penne of iron he hath writen it to last as a monument of his sclaunder that we thinke verily there is no saluation at all none at all and that our religion indeede is no religion Now these false and sclaunderous spéeches against our Church wherewith he hath besette his worke in sundry places as with precious stones are vnderlaide with reasons against our Churches faith begotten of the same father and sisters germaine to the sclaunders loose and dull in truth yet in apparance sharpe and sound which although the skilfull might crush in péeces without harme yet might they doo harme by stinging the vnskilfull euen as a scorpion if he sting a man dooth hurt him with his sting but if you bruse him straight and with his body brused anoint the part stoong he dooth you no hurt Wherefore to the intent that this scorpion of Bristow pricking with two stings as the worst kind of scorpions is wont the one of sclaunders the other of cauilles might doo no hurt to our men whom in the vniuersities or other parts of the realme he is thought to haue stoong many godly men haue wished him to be brused that if not all the parts yet at least so many as the grace of God which only healeth would recure might therewith be anointed And this doo they séeme to haue wished so much the more because some men hauing litle skill in physiche doo thinke that this scorpions stingings are uncurable For both Bristow himselfe as Thraso 〈◊〉 Terence praising his owne spéeches And now they were all afraide of me doth proudly aske whether any of our great Masters will answere his Demaundes as though we had neither shield in the Church to quench the fierie dartes of Satan nor physician in Israel to heale such as are wounded and I know not what Gnatho which hath cast abroad of late infamous verses in our vniuersitie hath insolently boasted that the Captaines tremble amazed with Bristowes lightning as though he had astonied the Coronells of our army not the souldiers onely But let Bristow know that nether all doo feare him howsoeuer he hath touched
opinion and sound in points of faith yea so sound and right that they think no pestilent disease may attache her no contagion infect her no spot of vnfaithfulnes any way defile her Of the which assertion they alleage the Fathers to omitte the residue men of baser credit for principall patrones And therein Andradius dealeth somewhat wisely For he dooth heape together witnesses without testimonies the geuers of euidence without euidence Austins Ieroms Basils Athanases and Chrysostoms But Sanders much more gloriously For he hath laide on such a lâ—ade of testimonies that if the sayings should be numbred and not weighed we must léese our suite no remedy But all the Fathers whom this pety-lawier produceth as speakers for the Popes monarchie doo either deny that the Church of Rome did erre or that it may erre did erre as Irenaeus In the Church of Rome that doctrine hath beene kept still which was deliuered by the Apostles may erre as Cyprian that the Romanes are they whose faith is commended and praysed by the Apostle vnto whom vnfaithfulnes can not haue accesse The former who deny that the Church of Rome did erre speake not against vs. For we doo not say that it did erre in Irenaeus time but that it dooth erre now He denyeth that it did erre we say that it dooth erre doo we gainesay one another Ierusalem is called the citie of God by the Psalmist and he is said there to be serued Esay termeth it an harlot The temple of the Lord is named the house of God the house of prayer by Salomon by Christ it is reported to be a denne of theeues Dooth Esay speake against the Psalmist or Christ against Salomon No but the Psalmist sheweth what Ierusalem was in his time Esay what in his The faithfull citie is become an harlot it was a faithfull citie but it is become an harlot Salomon teacheth what the house of God ought to be Christ what it is made You haue made it a denne of theues it was not to Salomon but you haue made it So Rome was likewise sound in the time of the Fathers but the faithfull citie is become an harlot the soundnes it hath lost it hath got a leprousie it was the house of God it is a denne of théeues it held the faith of Christ but it is fallen from it It had kept the doctrine still which was deliuered by the Apostles vntill the time of Irenaeus but that it hath kept still vntil our time the doctrin which was deliuered by the Apostles doth it thereof folow Unlesse perhaps the Popes Courtiers will proue that the whoores the Courtisans which keepe their stewes are virgins because they were virgins when they were litle babes The former Fathers then who deny that the church of Rome did erre doo not gainsay vs. The later who deny that it may erre gainsay vs in deed but they gainesay the holy Ghost too By whose inspiration the blessed Apostle exhorting the Roman church not to lift vp it selfe against the Iewes Be not high minded saith he but feare For if God spared not the natural branches take heed least he also spare not thee Behold there fore the bountifulnes and seueritie of God seueritie toward theÌ„ which haue fallen but toward thee bountifulnes if thou continue in his bountifulnes or els thou shalt also be cut off The church of Rome therefore may be cut of if cut of then erre if erre then vnfaithfulnes may haue accesse vnto it What and was Cyprian of an other minde Pardon me O Cyprian I would beléeue thée gladly but that beléeuing thee I should not beléeue the word of God But whether we should rather beléeue God or man let the Papists iudge At least if they beléeue rather man then God let them beléeue the reason and iudgement of their owne men For Sotus Alfonsus Hosius Verratus the lightes of the Papists doo witnesse that any particular church may erre But that the church of Rome is a particular church the same Verratus affirmeth nor can the rest deny it Wherefore if Cyprian did thinke that the church of Rome can not erre in that he must him selfe be condemned of errour by the Papists iudgement And so whereas all the testimonies of the Fathers are of two sortes the one of them true but cleane beside the purpose the other to the purpose enough but vntrue it foloweth that the sicknes of the Church of Rome can finde no helpe in any medicines of the Fathers What haue we then to doo with them by whom olde Rome is praysed and reported to gather together Christians to peace and repaire their faith to minister reliefe vnto the brethren the Churches to be a schoole of the Apostles a mother-citie of godlinesse a sanctified Church and such like things a number We haue to doo with new Rome whom her owne stories actes and monuments doo conuince to be a nurse of wars a parent of vnfaithfulnesse a spoyler of the brethren a worshipper of idols a seate of couetousnesse a ladie of pride a cherisher inflamer of lustes of outrages of abominations whose most louing sonne complaineth of his mother that her old fame continueth but her goodnesse is gone that her Pastours are turned into the shape of woolues the neerer you come the filthier all thinges be that trifles are giuen gold is receyued and onely money raigneth there that the Church-goods are made to serue for scoffers the altars for wantons the temples for boyes abused by vnnaturall monsters that the lawes diuine and humane are denyed men and God deceiued holinesse put to flight godlinesse despised renounced and afflicted Yet that a holy life would leade from Rome see that ye flee Though al things els be lawful there yet good ye may not be And these may séeme I hope both weightie causes and iust why the reformed Churches to come to the last Conclusion in England Scotland Fraunce Germany other kingdomes commoÌ„ wealthes haue seuered them selues from the corruption of Rome Though if this were al that it were not lawful to lead a holy life at Rome that we might not be good as Mantuan affirmeth we would haue departed from the citie of Rome as Mantuan aduiseth vs but we would not haue gone froÌ„ the Church of Rome If onely smal infirmities had craâ—ed the health of Rome in pointes of faith such as certaine did in the time of the Fathers we would haue lamented but tolerated it taking compassion of men being vnwarily fallen into a faute we would haue born their burdens But sith in the felowship of the Church of Rome it was not lawful for vs either to serue God with a holy worship or to beléeue God with a holy faith as God hath commanded sith the Church of Rome being taken with contagious diseases a frensy did put her counsellers to
there is any faute in the diall I meane in the Church for that can not be as Pighius proueth pretily but because perhaps either Christ him selfe hath tooke an other course and is altered I know not by what changeablenes of God or els the whole scripture is slipt from the point in the which it stood But let vs right woorshipfull who know that the dials and clockes doo mysse often but the course of the sunne is certaine and constant let vs make more account of the sunne then of a diall of heauen then of Plinie of the Zodiake circle then of the field of Flora of God then of men of Christ then of Pighius of the holy scripture then of the church For God forbid there should be any amongst vs so beastly a monster in the shape of man as to set vp Antichrist in the temple of God aboue God and to attribute more to any either man or multitude of men then to the Lord of maiestie But so doo they no dout who haue the Church in greater regard then the scripture For the voice of the scripture is the voice of God the voice of the Church is the voice of men Then if it be impious to set vp men aboue God doubtlesse to set vp the Church aboue the scripture it is Antichristian Nor yet doo I deny that the Churches voice is sometimes the voice of God For in appeasing the offenses and reprouing the sinnes of brethren if thy brother saith Christ refuse to heare the church let him be to thee as a heathen man and a Publican But the holy spirit that is the spirit of truth doth speake both alone and alwaies in the scripture An humaine spirit that is a spirit of errour hath a part sometimes in the spéech of the Church Both which pointes I haue proued by the word of God the euidence of the thing and the confessions of our aduersaries Why doo we not then acknowledge that the royall prerogatiue of this priuilege to bee altogither exempt from all errour is due to scripture onely and confesse as Austin doth against the Donatistes that it is peculiar and proper to the holy canonicall scripture that all things which are writen therein be true and right but the letters and writings of Bishops as of Cyprian yea the very Councels not prouinciall onely but also full and generall haue often times somewhat that may be amended I for my part doo gladly both allow this sentence of Austin and iudge it woorthy to be allowed as agréeable to the trueth And therefore I conclude the point which I proposed that the holy scripture is of greater credit and autoritie then the church Thus you haue my iudgement right learned Inceptors touching the Conclusions which are to be disputed of opened in more wordes perhaps then your wisedome in fewer then the weight of the things required But I haue waded so farre in the opening of them as I thought the Proctors might wel giue me leaue by the straitnes of time As for that which néedeth to be discussed farther I will assay to open it as well as I can if occasion serue when the aduersarie arguments shall bée proposed in disputation CONCLVSIONS HANDLED IN DIVINITIE SCHOOLE THE III. OF NOVEMBER 1579. 1 The holy Catholike Church which we beleeue is the whole company of Gods elect and chosen HE who the sea the earth the skyes made by his worde of nought Who by eternall power doth guide and rule all things he wrought Did choose from out the sonnes of men before the world was pight Such as with blessed angels aye should ioy his blisfull sight The Iewes are not the onely men that make this holy band But they are souldiers chosen out of euery toung and land Where on the south the mightie prince of Abissines doth raigne Where on the north the coasts do lye that looke to Charles waine Where Phaebus with his glistring beames doth raise the dawning light And sinking in the westerne seas doth bring the darksome night The fleâ—h can not by natures light such hidden truthes pursue But Christian faith by light of grace this Catholike Church doth vew 2 The Church of Rome is not the Catholike Church nor a sound member of the catholike Church THey do not well who shut the world within the Roman boundes Christs Church is spred through al the earth without restraint of mounds Rome was I grant a faithfull branch of this renowned vine Rome was a myrrour that in grace in zeale in loue did shine Rome was commended farre and wide for faith in Christ his name For Peters doctrine taught and kept Rome was of worthy fame But where Rome was now ruines are The Capitoll is sâ—ooried The grouÌ„d is bathde in Christians blood whoÌ„ Romish woolues haue wooried Her Churches are with idoles stained her guides with maners vile Whom lustfull traines and wicked hearts and beds vnchast defile O thrise vnhappie Babylon that Sions spoyle doost woorke Under the noble name and hue of Sion wouldest thou lurke 3 The reformed churches in England Scotland France Germany and other kingdomes common wealthes haue seuered them selues lawfully from the church of Rome A Place of haunt for deuils and sprits is Babylon waxt saith Iohn Art thou desirous to be saued from Babylon be gon The names and trickes of Babylon Rome on it selfe doth take Then if ye séeke eternall life sée that ye Rome forsake This haue the noble Germanes done bidding the Pope a dieu England hath followed Germany Romes thraldome to eschew Beholde the Lord hath called on the Flemish French and Dane And Scotland hath escaped eke the Papall deadly bane O that the remnant of the world by faith to Christ were knit And Princes to the Prince of all their scepters would submit Build vp O Lord O father deare the church and Sions for t That vnto thée from Babylon thy people may resort AMongst many singular benefits of God bestowed vpon our Vniuersitie fathers and brethren which may be very fruitfull to the aduancing of Gods glory and saluation of the Church if they be well husbanded there is scarse any more excellent in my iudgement then that it is ordered that the truth giuen by inspiration of God and registred in the Scripture should be not expounded onely by publike lectures but also proued by disputations A woorthy and profitable ordinance no doubt and most méete for schooles which serue to traine vp Christians that is for schooles of God For what can there be more pretious then the truth which teacheth vs the knowledge of God the way to life And what more conuenient to strengthen the truth then to haue it proued by discussing the reasons brought of both partes For as golde being digged out of the veines of the earth is seuered from earthy substance mixt therewith by the mettall-workemen knocking it together and as husbandmen are wont to sift wheat from the chaffe by winowing that it may be fit to nourish the body
to harten them against all dangers and deceites of enemies with the skill of warfare and sure hope of victorie he bindeth them with sacraments as with bonds of obedience and pledges of his grace he willeth them to call for his helpe in distresses promiseth it if they call for it he appointeth them warlike discipline to kéepe them selues in order and gard them safer from their enemies to be short be deliuereth them the whole trade of warfare opened by himselfe the Generall of the armie and writen in his word To the intent then that all the souldiers of God who be sent at diuers times into diuers countries to serue him in this warfare might learne it practise it he hath ordeined as ciuill assemblies societies for the mainteinance of this life so likewise for the next ecclesiasticall In which ecclesiasticall societies and assemblies it is his will pleasure that there should be captaines to teach and souldiers to learne both of them warriours faithfully to practise and wage the warre of the Lord. And these are called churches but particular churches to distinguish them from the catholike because they are diuers partes of the catholike that is the whole church diuers members of one body diuers bandes of one army Which for the diuers regard of place and time wherein they go to warfare are specified by diuers names In regard of place the church which serued God at Ierusalem is called the church of Ierusalem that which at Samaria the church of Samaria that which at Ephesus the church of Ephesus that which at Rome the church of Rome they which in England in France in Germany are called the English the French the Dutch churches In regard of time wée say the Iewish church in the dayes of Moses of Dauid of Ezekias the Roman vnder Nero Constantine Boniface the English in King Henries raigne King Edwardes Queene Maries or how soeuer els the difference of times be noted Now the rule of reason and honestie would that euery one of these churches ordeined by God to that end should bring foorth the children of God as a mother yeld dutifull honour to God as a spouse and fight the spirituall battailes of God as a valiant and faithfull army But the deuill the enemy of the chosen woman in nature a Satan in subtletie a serpent in fiercenes a dragon which furiously pursueth the woman her seede soweth rares among the wheate in the field of the Lord that is to say he mingleth his souldiors with the souldiours of God in the campe and amongst the godly he foysteth in hypocrites that they being felow-souldiors in shew but traitours in déede may corrupt the army And him selfe prouoketh the faithfull to reuolt from God by all his practises open and secret force and fraude some time by fyer and sword of tyrantes some time by baites of pleasures and wealth some time by the pretense of religion and charitie By the which meanes he procureth often partly through the craft and cunning of hypocrites chiefly when they are made captaines of some band partly through the frailtie and infirmitie of the elect whom flesh and blood doo weaken that the church which is billed to the warfare of Christ knoweth not or careth not for the trade of warfare and serueth perhaps vnder her captaines banner but retchlessely and loosely perhaps is betrayed to the enemy by her watchmen while either they doo fall a sleepe or deale falsely And so commeth that to passe at the length which the Prophets lament in the church of the Iewes too many churches since Christes time haue felt that the church which should be a mother is a stepmother shée whose faith is plight to Christ becometh an adulteresse bands of souldiers breaking their promise yea their oth doo rebell against the Highest So the churches of Galatia when they had beléeued the Gospell of Christ and their names were billed by their owne consent to serue in his warres were remoued away by such as troubled them to an other Gospell So S. Paul feareth for the Church of Corinth least as the serpent beguiled Eue through his suttletie so their minds should be corrupted and seduced from the simplicitie that is in Christ. So Christ him selfe teacheth vs that the church of Pergamus was stayned with the filth of the Nicolaitans that the church of Laodicea was blind naked luke-warme neither hot nor cold that the church of Sardis was in part dead in part readie to dye though aliue in part The assemblies therefore of the churches militant called visible churches which doo containe the good togither with the bad the chosen with the reprobate the faithfull with the treacherous the holy with the hypocrites chaffe with corne tares with wheate wooden and earthen vessels with vessels of gold and siluer some of them for honour and some vnto dishonour I say these visible churches may doo their dutie faintly may leaue it altogither vndoon may be discharged of their oth and dismissed from souldiers seruice they may be sicke of lesser diseases and infirmities they may be of a deadly pestilence they may lose the spirit of Christ and so dye Furthermore to make it easier to be séene what churches ought to be accounted dead what churches sicke what churches whole and sound we haue to consider the causes of death of sicknesse and of health The causes of these things do come in mens bodies as Physicians teach partly from the seede that wee are begotten of partly from the foode wherewith wee are nourished Whereof the one appeereth in sicknesse and diseases that come by inheritance such as are deriued from the parents to the children the other as it hath a great force in all men so experience sheweth that it hath greatest force in armies For the souldiors who serued Marcus Antonius being faine to eate rootes for want of corne fell vpon an herb which brought them first to madnesse and afterward to death and Vegetius a writer of the trade of warfare geuing charge that souldiers drinke not of marish waters saith that naughty water is like vnto poyson and doth breede the plague in them who drinke of it Not vnlike is the case of spirituall death diseases and health in the bodies of Churches For they doo either liue in pâ—rfit good health or fall into sicknes or come to their death according to the nature of their seede and foode Now the seede whereof and foode with the which they are wont and ought to be begotten anew and nourished is the word of God as S. Peter witnesseth preached by the seruants and ministers of Christ. Therefore in what Churches the ministers doo preach the word of God pure sincere and vncorrupt that it may bréede good iuyce and blood in them through the inward woorking of the holy Ghost those churches must we count to be â—ound and whole some of them
fruites and other policies of the Popes to the end that he and his Courtly traine may be more rich in wealth more galant in brauery more high in Princely state Hath not all Christendome borne to their griefe the yoke of the ambition and couetousnes of Rome which crieth out like Iudas what wil ye geue me There is extant in print the defense and Apologie of the Church of England shewing fresh markes of the Roman tyranny wherewith our countrie hath béen seared as with a hote burning yron There is extant a supplication of the parlament of Paris wherein the Frenchmen request their king to ease them of the cursed extortions iniuries and guiles of the Court of Rome There are extant the hundred greeuances of Germany whose complaints writen as it were with their own blood doo shew with what outrage the Sée of Rome hath throwen down oppressed brused and spoyled that most noble nation There are extant infinite bookes of lamentations writen by lerned men of al coastes quarters in the middest of the Papacy confessing all with one consent that the discipline of the church is greatly decayed The Papistes themselues in the Councell of Trent doo not confesse it onely but also witnesse it by publike writing to the world There was gathered together a Councell at Constance about an eight score yéeres since that the church might be reformed both in the head and in the members The matter not being accomplished at Constance was enterprised againe at Basill But Eugenius the fourth who was Pope then could not abide the reformation and therefore reuoked the Councell of Basill by messages and bulles which sith they disobeied he brake it vp by force of armes And whereas there was made an act by the French king with his States that sundry decrees and ordinances of that Councel should be of force in France the Popes who succéeded Eugenius neuer rested till they had gotten that act repealed The last hope remained in the Councell of Trent and truely many things were decréed there for points of reformation wisely and worthily But thrée spots of mischiefes touched by Heruetus a Papist of so much the greater weight his testimonie is against Papists doo renue the old corruptions one that the decrees although they were made were not obserued yet another that although they should be obserued yet they are not such as might restore fully the ancient good orders the last that although they restored the ancient orders yet doo they litle good because the Pope is not bound to lawes him selfe and he dispenseth with whom he list so that medicines heale not the wounds but make them woorse as long as the Pope may repeale alter peruert and breake through the decrees of the Councell with his dispensations And out of all dout that detestable clause annexed to decrees of reformation in the Councell prouided alwaies that the Popes autoritie be safe and no way preiudiced dooth shew the Roman Church to be not onely sick but also past hope of recouering her health For as in mens bodies the greater the spleene waxeth the lesser waxe the rest of the members they say so the more safe the Popes autoritie is the lesse safe will all parts of the Church be The Court of Rome with poyson strōg infected to destroy With the contagion of her sores dooth countries all anoy Wherfore to knitte vp the summe of my reason séeing it is manifest by the very euidence of the things themselues that nether the faith of Christ is taught purely nor the sacraments rightly ministred nor prayers made religiously nor discipline duely practised in the Church of Rome if the former reason of causes séeme too weake yet is it fully proued I hope by the effects that the Church of Rome is no sound member of the Catholike church How much more absurde were it to count her the Catholike Church The Church of Rome therefore is neither the Catholike nor a sound member of the Catholike Church I haue stayed longer in opening this Conclusion then I had purposed but I may runne ouer the last so much the more speedily For knowing how the Church of Rome is infected with pestilent diseases the contagion whereof as the lepers sore because it is daungerous to them who dwell neere it must therefore be remoued out of the campe of the faithfull we may be assured that the reformed Churches in England Scotland Fraunce Germanie and other kingdomes common weales haue seuered themselues lawfully from the Church of Rome For that is done lawfully which is done by the warrant of the word of God all whose commaundements are righteousnesse saith the Prophet But the reformed Churches obeyed his commandement in seuering themselues from the Church of Rome Therefore they seuered themselues from the Church of Rome lawfully For as ecclesiasticall societies and Church-assemblies were ordained by God that his elect and chosen should seeke him and praise him that is learne to know him and worship him being known so where his right faith and knowledge is not taught or he is not serued and worshipped aright thence doth he commaund his seruants to depart To depart first from that Church-assemblie where his right faith and knowlege is not taught the charge is giuen to Timothee Whom S. Paul aduertising of such as taught other doctrine then he did and not the wholesome words of Christ and godly doctrine declareth the qualities and fruites of those woolues and biddeth him depart from them from such sayth Paul depart thou depart thou frō their assembly and Church For so must such teachers be departed from as himselfe declared by his example at Ephesus Where he frequented the synagogue of the Iewes for the space of three moneths But when certaine obstinate disobedient persons spake euill of the way of God before the multitude he departed from them and separated the disciples So that hée seuered not himselfe onely but others also from that Church wherein the way of God was euill spoken of and men were not taught to know and beléeue in him aright Now that we must likewise depart from that Church wherein God is not serued and worshipped aright it is writen to the Corinthians Who being admonished to flee from idolatrie and from al communion with idolatrous worship are charged not to yoke thēselues with idolaters in their assemblies méetinges For what fellowship hath righteousnesse with vnrighteousnesse light with darkenesse Christ with Belial the faithful with the infidell the temple of God with idols Wherfore come out from among them and separate your selues sayth the Lord. Separate your selues from them sayth the Lord the Lord sayth not I. The Lord sayth to the Iewes go ye not vp to Beth-auen not Hosea but the Lord sayth It is called Beth-el but it is
Beth-auen the hie places of Auen are the sinne of Israel Therefore go ye not vp to Beth-auen sayth the Lord. Thus we are expresly commaunded by God to depart and separate our selues from those Churches wherein the right wayes either of his knowledge or of his worship are peruerted Much more from those Churches wherein they are peruerted both But they are both peruerted in the Church of Rome most notoriously as I haue declared It remaineth then that the reformed Churches haue seuered themselues from the Church of Rome most lawfully iustly And therefore our English Papists and the Louanists deale shall I say of ignoraunce or of malice but of whether soeuer they deale very lâ—wdâ—ly who to make vs odious for seuering our selues from the Church of Rome as if we had played the schismatikes therein doe report of vs that we rent our selues from the Catholike Church as the Donatistes did Truly or falsly let the faithful iudge Chiefly sith it is manifest that the Donatists found not any fault with Catholikes either for the seruice wherewith they worshipped God or for the doctrine of God which they preached but wée haue conuicted the Romanists of impietie both for their idolatrous prophaning of his seruice and for their vngodly corrupting of his doctrine and these men who blame vs doe themselues teach that no man ought to ioyne and communicate with that Church whose seruice is idolatrous whose doctrine is vngodly in so much that the Louanists reproue that worthily the Catholike Bishops of Afrike yea S. Austin too for saying that the Prophets Elias and Elisaeus resorted to the Church and seruice of the Israelites when it was stayned with idolaâ—trie and an English Papist condemneth though vniustly them who heare our sermons because it is horrible sinne to giue patient hearing to blasphemies such as he sayth we preach Wherefore if the Romish doctours themselues should sit in iudgement vpon vs for triall of the schisme and Donatisme so to terme it whereof they indite vs no doubt vnlesse their mindes were ouercast in like sort as were the eyes of Elymas they would acquite vs of it and pronounce of Christians as Pilate did of Christ I finde no fault in him For what haue we done in forsaking their synagogue that may deserue the check of a seuere Censour much lesse the condemnation of an indifferent iudge Saue in this perhaps that as mad Fimbria complained of Scaeuola we receaued not the whole weapoÌ„ into our body The Ministers of Christ were bound to preach the word of God they preached it To reproue the peoples sinnes they reproued theÌ„ To suffer afflictions eueÌ„ vnto the shedding of their blood they suffered The people of Christ were bound to heare the pastours voice they heard it To worship God serue him only they did it To professe their faith before men they professed it If against the will of Princes and Magistrates as it fell out in Fraunce they ought to obey rather God then men as the Apostles told the rulers of Israel If by the commandement of Princes and Magistrates which befell to England through Gods most gratious goodnesse and we beséech him it may for euer they were to obey their Princes in the Lord as the Priests and Prophets and people of the Iewes did obey Iosias Wherefore séeing all the reformed Churches not to rehearse them in particular following the same rule which England did Fraunce haue seuered themselues from the church of Rome in such sort as they ought by the law of God they are not seditious because they haue done but they were sacrilegious vnlesse they had done so nether haue we dealt as schismatikes in forsaking but others deale as heretikes in following the whoore whose hearts I would to God that might pearce into which our Sauiour sayth to his touching Babylon Go out of her my people that ye be not partakers of her sinnes and that ye receue not of her plagues And thus haue I declared to you reuerend Syr my iudgemeÌ„t of the Conclusions which you proposed In opening whereof although I haue bene longer partly being moued with the weightinesse of the pointes and partly presuming of the pacience of the hearers then in this place is vsuall yet haue I purposely omitted many things which aduersaries may obiect because I thought they might be produced and answered in the disputation it selfe more conueniently Psal. 51.18 Be fauourable O God to Sion for thy good pleasure build the walles of Ierusalem Iohn Rainoldes to the Christian Reader IT is now fiue yeares almost gentle reader since being occasioned by order of our Vniuersitie to handle and defend these Conclusions in disputation I was moued to make them coÌ„mon vnto many that through the instruction and consolation of the scripture the church might reape some fruite of them Howbeit as Apelles was wont to set forth his pictures at his stall that if any fault were found he might amend it before they were deliuered to such as they were drawen for the like haue I done with mine though not like his by keping theÌ„ in Latin at home as it were that if any thing were iustly blamed in them it might be corrected before I sent them abroad to English men In the which respect though I could hardly resist the importunate desire of sundry frendes of whom some had translated them requesting that I would translate them my selfe or suffer theirs to be printed yet I resisted it hope they tooke it in good part But now being otherwise enforced to publish my conference with M. Hart I haue coÌ„descended vnto their request to do them into English publish them withall The rather because I haue proued herein that the faith professed by the Church of Rome is not the Catholike faith The contrary whereof was the last point that M. Hart auouched So that seeing he brake off conference thereon and would not put the faith of his church to that triall to which he had put the Pope the head of it the godly who will wish that also had bene handled to the confusion of all Poperie may for want of larger repast take this sclenderer as better halfe a loafe men say then no bread And I am the bolder to set it before them because Doctor Stapleton Licentiate Martin who as euill physicians to get themselues worke doo praise vnholesome baggage aboue holesome foode haue discoÌ„mended it Chiefly sith their dealing therein hath bene such that they haue shewed greater stomake theÌ„ wisedome as physicians of no value For of foure pointes that I find reproued by the former of them in the last editioÌ„ of his doctrinall principles one is that I distinguish the militant and visible church from the Catholike after a new sort vnskilfully and fondly The distinction therof I grounded on the scripture fond and new it may be to others not
s Conc. Basileens Sess. 21. t Concil Nicaen can 5. Mileuit can 9. 22. African can 92. 105 Basil can 27. u Cyprian epist 35. Chrysostom ad Innocent epist. 1. Bernard de consid ad Eugen lib. 3. x Concil Trid. Sess. 14. cap. 7. Extra c. etsi dominici de panit remiss y Concil Trid. Sess. 24. cap. 20. Per speciale rescriptuÌ„ signaturae Sanctitatis Sua. 1 Sub anulo piscatoris The Popes priuy seale called the fishers signet that is S. Peters though belike S. Peter did not fish with such z Bernard de confid ad Eugen. lib. 3. a 2. q. 6. c. ad Romanam c. placuit vt presbyteri Concil Trid. Sess. 24. cap. â—0 b 1. Cor. 5.7 c Bernard de consid ad Eugen lib. â— 3. d Bapt. Mantuan Siluar lib. 2. Roma quid insanis toties e Aen. Siluius called in his Popedome Pius the second hist. de Asia min. cap. 77. f As the same Pope witnesseth in the same place And the Braui in Italie are famous with their sanctuaries Andr. Masius in Iosuam cap. 20. g Lege Iulia de adulterijs and before by the law of Romulus h Concil Trid. Sess. 24. can 12. Dist. 83. c. Presbyter 26. q. 7. c. tempora 33. q. 2. c. hoc ipsum 27. q. 1. c. Siquis episcopus in glossa c. At sâ— clerici deiudicijs i Concil delectorum Card. Surius in commentar rer gestar de â—â—forâ—at Pij quiâ—â— k c. quia circa de bigamis 2 With these words in the glose vpon that text of the Canon law Nota mirabile quod plâ—s habet hic luxuria quám castitas l c. ad Apostolicae in sexto touching the Emperour of the rest the stories of seuerall countries shew it m c. Si vero alicuius de sentent excom n c. peruenit e. nuntios de decimis o c. ad abolendam de haereticis p Act. 24.14 q The stories of the Church of England Fraunce Italie and the Spanish inquisition r Ioh. 19.28 s c. excommunicamus de â—aereticis t Comment de stat relig reâ—p in Gallia lib. 10. u Pope Syricius epist. 4. out of S. Paul Rom. 8.8 Concil Trident. Sess. 24. can 9. x Concil Lateran sub Innocent tert cap. 11. Concil Trid. Sess. 14. cap. 5. y concil Trid. sess â—5 Deer de delect â—ib de dieb fest de regular cap. 1. Clement cap. exiui z c. audiuimus de reliq vener sanct Cerem Rom. eccle lib. 1. sect 6. Bodin method histor cap. 4. a c. ex multa §. in tanta de voto voti redempt b Con. Trid. sess 25. Decr. de regularibus monialibus c sess 24. can 3.4.11 12. d Durand Ration diuin officior Ceremon Roman eccle lib. 1. sect 7 tit Agnus Dei c. e Polydor. Virgil. de inuentor rerum lib. 5. cap. 1. and so forth to the end f De consid ad Eugen. lib. 3. g King Henry the eight h Philip king of Spaine i Bernard epist. 42. ad archiep sen. de consid ad Eugen. lib. 1. 3. Practica cancellar Apost Pauli Barchinâ—â— k Distinct. 70. c. sanctorum c. de multa de praebendis l c. relatum de clericis non resident c. licet canon de eleâ—â— in sexto m c. ad Apostolicae in sexto De sentent re iud Bulla Pij quinti contr Regin Angl. n Conc. Constantien Session 19. c. Non obstantibus sâ—luis conductibus Pope Martin the fifth epist. ad Regem Lituan Cochlaeus histor Hussiâ—ar lib. 5. o Baptist. Manâ—tuan de calamit tempor l 3. * Câ—lum est venale Deusque p Platina de vit Pont. in Paulo secundo Aâ—n Siluius Cardin. epist. de moribus Germaniae r Mat. 26.15 s In the defense of the Apologie part â— t Ad Ludouicum vndecimum pro libertatâ— ecclesiae Gallicae aduersus Rom. aulam defensio Parisiensis cutiae It is priâ—â—ted with Duaren de sacr eccle minist v Câ—ntum grauamina nationis Germanicâ— x Bernard in Cant. In epist. De consid ad Eugen. passim Franc. Petrarch in cant epist. Bapt. Manâ— in Fast. Silu. â—â—log de calam temp caet Marsil Patauin in Defens pacis See Illyricus in his booke entitled restes veritatis superiorum temporum contra Papam y Concil Trid. Sess. 6. de reformat cap. 1. In these very termes collapsam admodum ecclesiasticam disciplinaÌ„ z Conc. Constant Ses. 4. 5. a Conc. Basil. Sess. 2. 3. b Platin. Onuphr de vit Pont. in Eugen. quart 2 Which is called Pragmatica sanctio c Franc. Duaâ—en de sacr eccles minist l. 5. c. 11. Pius secund epist. 375. ad regem Franciae Conc. Latecan sub Leon. decim d Sess. 5. cap. 1. â—1 c. 2. 22. c. 11. 23. c. 16.23 â— c. 17.18.19 25. cap. 3. e Gentian Heruet de reparanda ecclesiastica disciplina f Concil Trid. de reform Sess. 9. in proaem Sess. 25. de reform cap. vlt. 1 Salua semper in omnibus autoritate sedis Apostolicae 2 As Frieâ— Mantuan telleth Pope Leo the tenth Pastor lib. 4. The sixth ConclusioÌ„ f Leu. 13. ver 44. g ver 46. h Psal. 119 17â— i 1. Chron. 1â— â— 13. k ver 11. 12. l â—er 8. 29. m Nehem. 8.1 Act. 2.42 n Nehem. â— 6 Act. 1.14 2 42. o 1. Tim. 6. ver 3 p ver â— Matt. 7.15 q 1. 〈◊〉 6.5 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Aâ—t 19. ver 8. s ver 9. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 1. Cor. 10 1â— 2. Cor. 6. v. 14. x ver 15. y ver 16. z ver 17. a Hos. 4.15 b That is the house of God Hos. 10. â—5 c That is the house of vanitie or of an iâ—â—ol Hos. 10.5 d Hos. 10.8 * That is the chappels of Bethel in the which the Israâ—elites did commit idolatrie â— King 12.32 e Bristow Demand 1. Motiu â—0 Stapleton Princip fid doctrin l. 4. c. 10 Sander de viâ—â—b Monarc eccles praeâ— ad Lect. f Annot. in tom â— Augustin coÌ„â—tra Donaâ—istas g As it appeeâ—eth by S. Auâ—â—in 〈…〉 his â—reatises against 〈◊〉 Donatists h As the Apologies and CoÌ„fessions of the reformed Churches shew i Annot. in August Breuiâ— collat cum Donatist collat diâ—i 3. cap 9. k Annot. in August post colâ—â—tion ad Donatist c. 2â— l Bristow Motiu 32. m Act. â—3 11 n Ioh. 19.6 o Cicer. pro Sâ—x Roscio p 2. Tim. 4.2 q Tit. 1.13 r 2 Tim. 2.3 s Ioh. 10.27 t Mat. 4.10 u Luk. 12.8 x Act. 5.29 y 2. King 23.2 z 〈◊〉 18.4 a Thom. Stapleton princip fidei doctrin excus Paris 1582. b Lib. 1. cap. 6. c In the second fourth and fifth Conclusions d 1. Cor. 2 1â— e Act. 17 1â— f In the fourth Conclusion g Catechism Council Trident. in exposit Symboli h Eph. 4.16 i Stapleton princ doctrin lib. 1. cap. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Staplet princ doctrin l. 4. c. 14. l Treaâ—ise of the Church chap. 2. m 1. Cor. 14. ver 29. n ver 30. o Reu. 2. â— p Epistola catholica Iacobi Petri. q Staplet princ doctrin lib. 12 cap. 16. In the thirde Coâ—clâ—sion s In the Confeâ—ence Chapt. 2. Diuis 2. Chapt 7. Diâ—is â— 7. t Staplet princ doct l. 13. c. 9. In the fifth Conclusion De success ecclesiast resp ad Thom. Staplet cap. 9. y Conciâ— Trid. Sess. 4. * Vnanimem consensum patâ—um z In the Conference Chapt. 2 Diuis 2. a Ioh. 10.16 b In Iohan. tractâ—t 47. de verb. Dom. serm 49. c In Iohann homil 49. d In euang Iohann l. 7. c. 6. e Epiâ—t ad Euaâ—griâ—m f Registr lib. 4. epist. 36. g Pope Boniface the eyghth c. vnam fanctam extra de maiorit obed As his schooleman also Thomas of Aquin doth cont errores Grâ—â—or h Princip doctr 〈…〉 cap. 1â— i lib. 13. cap. 9. k Greg. Martin in the preface of his discouery l In my preface to the Conclusions m Epist. 55. ad Coâ—â—elium Mendacia non diu faâ—â—unt Basilides fesellit Stephanum Cyprian â—â—ist 68. * Wherein all men graunt that the Pope may â—rie euen they who stay him most from erring in faith Aâ—n Silâ—ius Card. in ep de moâ—ibus Gerâ— â—urreciemata Sanders â—ellarmin Torrensis and the whole nation of the Iesuites n Io. Picus Mirand in Apol. Alfonsus a Castr aduer haer l. 1. c. 7. Canus locor Theolog. l. 7. c. 3. Andrad defe ns â—id Tâ—â—d l. 2. Sixtus Sen. biblioth sanct lib. 5. 6. caeâ—passim o Rom. 11.22 3 Da veniam Cypriane 4 Da veniam Apostole Aug. libr. homiliar quinquagint homil 14. Iob. 31.35