Conference Between Rainolds and Hart

the daughter of godliness, the defender of the faith▪ the mainteiner of peace, the nurse of the Church, the preserver of the weal public • , the mother of our country▪ he doth not only note her by the name of Pharaoh, but also putteth secretly into men's heads that she is not a lawful, but a pretensed Queen, (as the Papists terms her:) of her Majesty's faithful and obedient subjects he saith that they obey her for common humanity, not of duty: to traitors, who suffered for taking arms against her, he giveth the title of holy and most glorious Martyrs : he sclaunderously reporteth that the wiser sort and principal of the Realm have proved by experience of our doings that our religion is no religion at all : that our Bishops and Ministers are most ill and wicked, and very few who preach, and they scarce ever preach upon the mysteries of faith : that our people the nearer they come to the preachers doctrine, the more they fall away from order and godliness, assuring yet themselves to be saved by faith only be they never so wicked : that in our Universities, either nothing is studied ; or the art of speaking only, not Divinity ; or if Divinity, not all, but a few points of it : that our country is full not of men, but of monsters, of Atheists, of Achrists, of them who believe not that a man's soul doth live more then a beasts when it is gone out of the body: finally, (not to rake out of those caves of brimstone the rest of the coals of iuniper which he doth throw both generally upon whole estates, and upon many learned and godly men particularly,) that our Church, the very body of our Church, doth not foster an heresy or two, but hath revived many old heresies, besides at least a thousand more of their own invention ; that it committeth not a sin or two, but holdeth a common school of sin, wherein the scholars be most lewd, and the masters lewder; that it thinketh verily there is no salvation at all, no religion, a thing which I tremble to mention, but this cockatrice with venomous mouth hath said, hath said? nay he hath written it, and he hath written it with a pen of iron, he hath written it to last as a monument of his slander, that we think verily there is no salvation at all, none at all, and that our religion indeed is no religion. Now, these false and sclaunderous speeches against our Church, wherewith he hath besette his work 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 sharp, and sound: which although the skillful might crush in pieces without harm, yet might they do harm by stinging the unskillful: even as a scorpion if he sting a man, doth hurt him with his sting; but if you bruise him straight and with his body bruised anoint the part stoong, he doth 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 do no hurt to our men, whom in the universities or other parts of the realm he is thought to have stoong: many godly men have wished him to be bruised, 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 do they seem to have wished so much the more, because some men having little skill in physiche do think that this scorpions stingings are uncurable. For both Bristow himself, as Thraso 〈◊〉 Terence, praising his own speeches, And now they were all afraid of me, doth proudly ask whether any of our great Masters will answer his Demaundes ; as though we had neither shield in the Church to quench the fiery darts of Satan, nor physician in Israel to heal such as are wounded: and I know not what Gnatho, which hath cast abroad of late infamous verses in our university, hath insolently boasted that the Captains tremble amazed with Bristowes lightning, as though he had astonied the Coronells of our army, & not the soldiers only. But let Bristow know that nether all do fear him, howsoever he hath touched the youthes in his Pasquines : nor poor men have cause to stand in doubt of him, though he threaten (being armed with a leauer and a dish-clout) that a will quel all who stand in his way, & crush thē in pieces. And if the Parasites of y ^e Pope think that to be lightning, which he hath •• asht to burn England: sure it is such lightning as was (after the Poet) the lightning of Salmoneus, who shaking oft a torch, did counterfeit the thundering soundes and lightning flames of heaven. But such kinds of lightning, although they daunt the wavering Greeks and town of Eli’s, whose king is Salmoneus : yet they daunt not the invincible Christians and city of the living God, whose king is the Lord. And let him who flasht it take heed, if he be wise, least his foolish lightning (as they say it happened to the lightner Salmoneus ) be revenged with true lightning of almighty God, to the utter ruin of him self, his town, and citizens. For the Church which is lead by the holy Ghost into all truth, hath been already taught by him out of the scriptures, and shall be taught farther (through the grace of God,) what difference there is between the lightning of Bristow, and the light of Jesus Christ: the lightning of Bristow, the heat whereof doth hurt the bodies which it striketh; the light of Jesus Christ, the beams whereof delight the men to whom it shineth: the lightning, evil and pestilent, which blindeth them who see, and killeth them who live; the light, good and healthful, which giveth sight unto the blind, and life unto the dead. Neither are we without many godly men of excellent authority, learning, and judgment, even amongst them whom this Tertullus nameth reprochef • lly great Mai • ters, who could have shown this long ago. •• wbeit they have stayed hitherto from doing it, either because they thought his folies were refuted before they were written, for that (after the manner of the Popish writers) he bringeth no new matter, but scowreth up old rusty stuff, as one of them did note long since: or because they purposed first to encounter with such as had written before, and more pithily, intending to deal after with the rest in due time, as another signified of late that he meant: or because, the controversies being sufficiently traueled in by many, they thought that they might well cease from this labor, though the Papists ceased not from their impudency; as Jeremiah having answered Hananiah once, gave him no answer whē he repeated his error: or because perhaps some had no leisure from their weightier charge of feeding the Church; some listed not to strive with such a railing person; some, while they think that others have taken it in hand, do let it alone; all, either remember the counsel of the wise man, that thou must not always answer a fool, least thou become like him, or if it were requisite to answer him now least he seem wise in his own conceit, they strain courtesy who should do it. For my part, least the Philistines should vaunt any longer, as if their were no man amongst the Israelites that durst fight with Goliath, or the Israelites be grieved with hearing the host of the living God to be so defyed of an uncircumcised Philistine : I purposed through gods grace, though perhaps Goliath would have disdained me as a child, yet I purposed to set upon him in the name of the Lord of hosts, the God of the host of Israel. But when I had prepared myself to the battle, and chosen smooth stones out of the brook of God's word, which are mighty through God to cast down holds, & every high thing that is exalted against the knowledge of God: I heard that the matter was dispatched already by a stout and faithful soldier of Christ, by whom many Philistines had before been conquered. Whose work (as I understood since) is at the press too, and shall be shortly published. Wherefore laying now aside my former purpose, I thought on that demand and promise of Bristow touching the scripture and the Church, wherein he doth challenge and offer us the combat. For whereas a country man of ours, under the title of an unlearned Christian, (concealing his own name,) had set forth a book touching the authority of God's word & 〈◊〉 Church: Bristow willeth him to set out his book, and put his name to it, with approbation of our Rabbin's, and with privilege, and promiseth that he shall quickly see it answered. This book have I sought for, but could not fall upon it, all the copies of it (as I guess) being sold. Neither knew I how to speak with the autor, who had cōcealed his name, I dout not but for good cause. But to satisfy, (if not wholly, yet as far as I might) the challenge of Bristow : I have set out this little treatise of the same point, with y ^e authors name thereto, & approbation, not of Rabbin's, (whom we leave to that Synagogue whose rulers love to be called Rabbi, Rabbi, Masters, & Doctors,) but of grave and learned men whom it concerneth. Which thing I hope will like him so much the better, because it compriseth not only that question touching the scripture and the Church that he desireth to be set out, but certain other also of the same kind, chiefly touching the Church, whereof he hath only the bare name to boast of. And I look for an answer so much the sooner, because there are now four years past, since he promised a Latin book: to which whether it be come abroad already, or to come shortly, he may join (if it please him) an answer to these Conclusions. Wherein if he think it meet for him to deal, there are three things both easy to be doon, and reasonable (in my judgment) which I will request him. One is, that he will set down the text of my Conclusions wholly with his answer, (as I had determined to do with his Demaundes, ) that the readers may see, what he confuteth, and how. An other, that he will not kick against the pricks: that he will yield to the truth and not go about to darken the clear light of the sun of righteousness with cavils and sclanders. The third, that if he be ashamed to say, the truth prevails against me : yet in reproving such things as he assayeth to reprove, he will deal more soundly and sincerely then D. Stapleton hath doon in his Doctrinal Principles of faith, a work more full of words then truth. For to confute our doctrine, that the Church is the company of God's elect and chosen, which we teach of the Catholic Church, and it is true: he teacheth that evil men are mingled in the Church with good, the reprobate with the elect, which thing is also true in the militant Church. But true things agree with true things; ne •• her doth one truth overthrow another. We hold▪ that the Catholic Church, which is commended to us in the Creed, is the whole company of God's elect and chosen. He answereth, that the militant Church, which is mentioned in the scriptures too, containeth neither all the elect, nor them only. And by this answer he saith he hath confuted the error and heresy of the Hussites. But therein he dealeth like them of whom the proverb is, I asked for hooks, & they say they have no mattokes. But (to return to my purpose) I have thought good to publish my Conclusions, even in the same sort as they were set down in verses, and opened with suppositions, according to the order of public disputations of our University; the rather for this cause, that strangers might perceive the kind of our disputations; which and all things else of our University are so debased by Bristow, as if wisdom had been borne with them alone, and should die with them. Now these six Conclusions contain the chief fountains, and as it were the very foundations of the controversies, which we have with the Church of Rome. That the light thereof will be some help, I trust, to such as are not willfully blind, to scatter Bristowes mists, and all the misty cavils of Bristowes mates and complices.

For where it is certain by manifest proof, as the Church of Rome it self doth acknowledge, that the whole doctrine of religion and faith (which leadeth the faithful to salvation and life by the true and right worship of God) is contained in God's word : the Papists, to establish their superstitions and errors that are against the scripture, divide the word of God into scripture and traditions ; that what they cannot find in God's written word, they may cavil that is was ordered by God's traditionarie word, so to term it. An old sleight and policy of the ympes of Satan, wherewith first the Scribes and Pharisees of the Jews did craftily assay to beguyle our Savior Christ, as the Evangelists have written: afterward the heretics Tatian, Valentinus, Marcion, and their fellows assayed in like sort to beguyle Christians, as Jerome and Irenaeus show. And these are the parents of that corrupt opinion concerning traditions, which are called Apostolic as by old heretics, so by new. The Roman Church embraceth the opinion as her own child: little considering that it is a bastard, not conceived by Christ, but got by theft from old heretics. Unless perhaps she had it rather by adoption from Marcus Antonius : who when the Senate had ratified the acts of Caesar, he added to Caesar's acts what he listed, and would have it to stand as sure as if Caesar him self had enacted it. But that the opinion it self is a bastard (whosoever begot it, an heretic or an Heathen) and therefore to be shut out of the Lord's assembly, which bastards are forbidden to enter into, my first Conclusion showeth: wherein I have declared that the holy scripture teacheth the Church all things necessary to salvation.

Now, the Papists, being cast down from this bulwark, retire unto the Church, and say thereof it cannot err : that although their traditions, that is, their errors, did not spring from Christ, yet can they have no faute, because the Church doth hold them. Herodotus reporteth, that Cambyses king of Persia, burning with wicked love of his own sister, asked the Persian judges whether he might mary her by the law of the realm. Whereto they made answer after consultation, that they found no law which permitteth a brother to mary his sister: but another law they had found yet, which permitteth the king of Persians to do what he list. The Persian judges offended, if they feigned this law: the Persians, if they made it. But upon that answer Cambyses did join himself inces • uously in marriage with his sister. The Heathens have reproved this fact of his, as wicked: and is not the Papists • act most like unto it? The Roman Church, the Queen of Ba • ylon, hath burned with a cursed desire, not of her brother, as Cambyses of his sister, but of idols & superstitions. The advise of Bishops, the Roman judges, hath been asked, whether she might mary superstitions and idols by the law of Christ. The Bishops have caused the scriptures to be searched, and they find no law whereby the worship of idols and superstitions is permitted: but another law they have found yet which provideth that the Church cannot err in decreeing anything. The Roman judges offended who feigned this law: the Romanists, who allow it. But upon this sentence their Church pretendeth marriage, committeth adultery, with superstitions and idols in most abominable sort. Yet Bristow layeth it in the foundation of his house, and maketh mention of it as if it were the law of Austin, yea of Christ : but impudently, and falsely; that it may well appear he neither knew what Christ said, nor what Austin meant. Wherefore to overthrow the ruinous walls both of the house, and the foundation, I have set the second Conclusion against it: which proveth manifestly that the militant Church may err not in manners only, but in doctrine too.

And that being settled doth seem withal to settle & strengthen the third: wherein it is avouched, that the holy scripture is of greater credit and authority then the Church. Truly, I should marvel, that it could ever come into the mind of any man to think otherwise: had not S. Paul foretold that the man of sin, the son of perdition, should sit in the temple of God, & exalt himself above God. Which prophecy hath been fulfilled in their eyes, who have seen Antichrist preferred before Christ: & they have seen Antichrist preferred before Christ, who have seen the Church advanced above the scripture. For what is detracted from the scripture, the word of Christ; that is in deed detracted from Christ, the author of the word. And that, which in show is yielded to the Church ; is attributed in truth to the Pope of Rome. Both these things are evident by Albertus Pighius : whose sayings, concerning the scripture and the Church, although they be very insolent and ungodly: yet there were amongst them who lived before Pighius even of the chiefetaines of the Romish Church, as namely the Fathers of the Council of Constance, and Cardinal Cusanus, who spake more insolently. They who lived since, have kept the sense and substance of Cusanus, and Pighius, in that they give a Princely or rather a tyrannical authority to the Church for expounding the scripture, as Cardinal Hosius doth. But they have put fresh colors on it, and qualified as it were the rigor of the speeches: in so much that Bristow (treading the steppes of Hosius, ) requireth not greater authority for the Church, but seemeth well content to make it equal with the scripture. Howbeit, he speaketh so, I know not how, that I dare not avouch he is of that mind. For though he do challenge like obedience to them both, like truth, like privilege to be free from error: yet in that he addeth, that we believe the scripture because of the Church, if he come as near to the meaning of Cusanus as he doth to his words, that he think the scriptures credit and authority dependeth of the Church, and the Church imparteth authority canonical (as Pighius expressly saith) unto the scripture : he hath a harder forehead then I thought he had. Yet Andradius, the expounder and patron of the faith of Trent, speaketh much more modestly and religiously (to give him his due praise) of the authority of the scriptures. Which first he acknowledgeth that they have not from men, but from God; not from the Church, but from the holy Ghost : and then he concludeth thereof, that it is detestable to teach that either profane books may be made canonical by the Church & Bishops, or such as are certainly canonical may be refused. Of the which things to affirm the one (he saith) it is a point of notorious impudency: the other, of madness and impiety not to be suffered. O that Andradius had likewise detested the cup of the whores abominations in other things? Or, (since he is dead,) I would to God that all Christians, who of godly mind mislike somewhat in her, (and who doth not mislike somewhat?) would mislike the rest of all her filthiness too: nor only be Christians almost, as Agrippa, but like both almost and altogether to Paul, as Paul did wish to him.

To the which end that I might help them forward, as much as lay in me: I have done the best I can to heal the dangerous humors of opinions, which do so annoy the taste of seely souls, that they think the heavenly bread to be poison, and abhor the sweetest food of life as woormwood. These humors, that I speak off, are perverse errors, which seduce them from the truth in that article of our Creed, I believe the holy catholic Church. For some are persuaded, that the name of holy Church belongeth not to the whole company of the Christian people, but to the Ministers only and Bishops of the Church: no not to the Ministers of every Church neither, but of the Church of Rome, even the Pope and Cardinals. Whom to have gotten by a certain custom to be called the church, and that the church had doon, received, and ordained, that which was do on, received, and ordained by them: Marsilius Patauinus did note in his age, and it is too well known unto men of years. Other some, and they of the lernedder sort, acknowledge that the Church doth signify the company of faithful men, and believers, but they will have that company to be a people assembled by their own Bishop, and cleaving to the head, that is, to the Pope, least the Papal State be any way impaired. They comprehend therefore all such within that company as do profess the faith, both the good and bad, holy and profane, godly and hypocrites. There are some also who think that by this point [to believe the holy church] the churches authority is commended to us : that we should trust, credit, and obey the church, which the Council of Trent (it seemeth) would insinuate, though somewhat darkly and distrustfully. But Bristow therein doth bear the bell away. For he (the more easily to deceive English men, at least the simpler, if not all) worketh treachery with the dooble signification of words; expounding this article, I believe the Church, as if the meaning of it were, I trust the Church: between the which things there is great difference, and that very manifest, in the Greek and Latin, though in our mother tongue not so. Yet this man was created Doctor at D • way : and some do account him a man of much value. O wretched professors of the Douay-school, that created such a Doctor : but more wretched Papists, if they give credit to such a Doctor: who whether he be sophister or sclaunderer more notable, it is hard to say. A learned man among the Heathens (if I remember well) said, that physicians cannot find a medicine against the biting of a sclaunderer. But, because the things are possible with God which are impossible with men : therefore upon confidence of his gracious goodness I have assayed to make one against the biting of this sclaunderer, and of the like, in the fourth Conclusion : wherein I have declared, (setting apart the Prelates of the Church of Rome, and goats mingled with sheep) that the holy Catholic Church which we believe, is the whole company of God's elect and chosen.

Moreover, least the painting of the Romish Church should make unskillful young men to be enamored of her, when they should hear many commend her as Catholic, Apostolic, and sound in faith : to take this visard also away from her face, & wash away her painting with water of the holy Ghost, I have added y ^e fifth Conclusion, that the Church of Rome is not the Catholic Church, nor a sound member of the Catholic church. A matter, clear in truth, but hard to be persuaded: specially to lovers: for Cupide is blind. And as he saith in Theocritus,

Daphnis in the Poet saith so to Polyphemus: we by experience have found it true in Bristow. For he, being besotted with the love of the whore, is not content to say that she alone is Catholic : that error were more tolerable; at least it were an error common to him with many. But he affirmeth farther, that the Church might be & was called Apostolic, for this cause only, that we might be directed thereby as by a mark to the Church of Rome, founded by the Apostles Peter and Paul, the only Church now left of all the Churches Apostolic. Which flattering speech of this lover the Pope of Rome himself, the bridegroom of his Church, though doting on his bride too, yet refuseth: acknowledging that the Church was called Apostolic (by the Fathers in the Creed) to note the beginning of the Church which it hath from the Apostles, because they delivered once the Churches doctrine, and spread it abroad through all the world. As for them that give the title of Catholic to the Church of Rome : they must take advisement how to clear their boldness from attaint of sacrilege, who decke an adulteress with the spoils of the spouse of Christ; or, (to think the best of the Church of Rome, ) who spoil the mother to decke the daughter, and her not the best, with great wrong and injury to the rest of the sisters. For the name of Catholic doth not appertain to this or that Church, but to the Church universal, continued through all nations, ages, and provinces, from Adam unto us and to our posterity : as the Council of Trent and the expounders of the Council (such is the force of truth) do confess plainly. But the chiefest error that is to be abated, is theirs, who are persuaded that the Church of Rome is of right 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 unfaithfulness any way defile her. Of the which assertion they allege the Fathers, (to omit the residue, men of baser credit,) for principal patrons. And therein Andradius dealeth somewhat wisely. For he doth heap together witnesses without testimonies, the givers of evidence without evidence, Austin's, Jerome's, Basils, Athanases, and Chrysostom's. But Sanders much more gloriously. For he hath laid on such a l • ade of testimonies, that, if the sayings should be numbered and not weighed, we must leese our suite, no remedy. But all the Fathers (whom this petty-lawyer produceth as speakers for the Popes monarchy, ) do either deny that the Church of Rome did err, or that it may err: did err, as Irenaeus, In the Church of Rome that doctrine hath been kept still which was delivered by the Apostles: may err, as Cyprian, that the Romans are they whose faith is commended and praised by the Apostle, unto whom unfaithfulness cannot have access. The former, who deny that the Church of Rome did err, speak not against us. For we do not say that it did err in Irenaeus time, but that it doth err now. He denieth that it did err: we say that it doth err: do we gainsay one another? Jerusalem is called the city of God by the Psalmist, and he is said there to be served: Isaiah termeth it an harlot. The temple of the Lord is named the house of God, the house of prayer, by Solomon: by Christ it is reported to be a den of thieves. Dooth Isaiah speak against the Psalmist, or Christ against Solomon ? No, but the Psalmist showeth what Jerusalem was, in his time: Isaiah, what in his. The faithful city is become an harlot : it was a faithful city, but it is become an harlot. Solomon teacheth what the house of God ought to be: Christ, what it is made. You have made it a den of thieves: it was not to Solomon, but you have made it. So Rome was likewise sound in the time of the Fathers, but the faithful city is become an harlot: the soundness it hath lost, it hath got a leprousie: it was the house of God, it is a den of thieves: it held the faith of Christ, but it is fallen from it. It had kept the doctrine still which was delivered by the Apostles, until the time of Irenaeus : but that it hath kept still until our time the doctrine which was delivered by the Apostles, doth it thereof follow? Unless perhaps the Popes Courtiers will prove, that the whores, the Courtisans which keep their stews, are virgins, because they were virgins when they were little babes. The former Fathers then, who deny that y ^e church of Rome did err, do not gainsay us. The later, who deny that it may err, gainsay us in deed: but they gainsay y ^e holy Ghost too. By whose inspiration the blessed Apostle exhorting the Roman church not to lift up it self against the Jews: Be not high minded (saith he) but fear. For if God spared not the natural branches, take heed least he also spare not thee. Behold there fore the bountifulness and severity of God: severity toward thē which have fallen; but toward thee, bountifulness, if thou continue in his bountifulness: or else thou shalt also be cut off. The church of Rome therefore may be cut of : if cut of, then err: if err, then unfaithfulness may have access unto it. What? and was Cyprian of another mind? Pardon me O Cyprian : I would believe thee gladly, but that believing thee I should not believe the word of God. But whether we should rather believe, God, or man: let the Papists judge. At least, if they believe rather man then God: let them believe the reason and judgment of their own men. For Sotus, Alfonsus, Hosius, Verratus, the lights of the Papists, do witness that any particular church may err. But that the church of Rome is a particular church, the same Verratus affirmeth, nor can the rest deny it. Wherefore if Cyprian did think that the church of Rome cannot err: in that he must him self be condemned of error by the Papists judgment. And so, whereas all the testimonies of the Fathers are of two sortes, the one of them true, but clean beside the purpose; the other to the purpose enough, but untrue: it followeth that the sickness of the Church of Rome can find no help in any medicines of the Fathers. What have we then to do with them by whom old Rome is praised and reported to gather together Christians to peace, and repair their faith, to minister relief unto the brethren & the Churches, to be a school of the Apostles, a mother-city of godliness, a sanctified Church, and such like things a number? We have to do with new Rome, whom her own stories, acts, and monuments do convince to be a nurse of wars, a parent of unfaithfulness, a spoyler of the brethren, a worshipper of idols, a seat of covetousness, a lady of pride, a cherisher & inflamer of lusts, of outrages, of abominations: whose most loving son complaineth of his mother, that her old fame continueth, but her goodness is gone; that her Pastors are turned into the shape of wolves, the nearer you come the filthier all things be; that trifles are given, gold is received, and only money reigneth there; that the Church-goods are made to serve for scoffers, the altars for wantons, the temples for boys abused by unnatural monsters; that the laws divine and human are denied, men and God deceived, holiness put to flight, godliness despised, renounced, and afflicted:

And these may seem (I hope) both weighty causes, and just, why the reformed Churches (to come to the last Conclusion ) in England, Scotland, France, Germany, & other kingdoms & commō wealths, have severed them selves from the corruption of Rome. Though if this were all, that it were not lawful to lead a holy life at Rome, y ^t we might not be good, as Mantuan affirmeth: we would have departed from y ^e city of Rome as Mantuan adviseth us, but we would not have gone frō the Church of Rome. If only small infirmities had cra • ed the health of Rome in pointes of faith, such as certain did in y ^e time of the Fathers: we would have lamented▪ but tolerated it; &, taking compassion of men being unwarily fallen into a faute, we would have born their burdens. But since in the fellowship of y ^e Church of Rome it was not lawful for us, either to serve God with a holy worship, or to believe God with a holy faith, as God hath commanded; since the Church of Rome being taken with contagious diseases & a frensy, did put her counselors to the fire, friends to the sword, brethren to cruel death, and stained the faith of Christ with reproaches, creatures with the Lord's honor, God's service with idolatry: we went away from Papists, not willingly, as from men; not unwillingly, as from heretics; and reforming our Churches by the rule of God's word, we severed them from the contagion of the Church of Rome. Wherein because nothing was doon by our brethren, but that which the Apostle S. Paul, a chosen instrument of the holy Ghost, both did, and taught to be doon, as I have proved in the Conclusion: the Lord shall judge beweene our Churches and Bristow, who condemneth them of the same schism, of which the Donatists were guilty; and he will give sentence in the last day that we have been severed from the Church of Rome by the prescript of his word, that is, lawfully. But, some man will say, you ought not to leave the fellowship of the Romans, of them which are at Rome, beloved of God, Saints by calling, whose faith is spoken of throughout the whole world. But, I answer, that the Romans, which now are there, be not Romans : they be carcases of Romans. It is another Milo: his lusty arms are dead. It is another Hector: how greatly changed from him? But you ought to obey and not resist the Pope of Rome, most good in grace, most great in power, the vicar of Christ, the successor of Peter. But, that we must resist him, if he command things unjust and pernicious yea, that it is the duty of Princes to resist him in unlawful things : the Papists them selves teach. But Christians ought to keep unity of spirit in the bond of peace : and the name of peace is sweeete, the thing it self both pleasant and healthful. But through unity of spirit we ought to grow together into the unity of of faith : and to be all of one mind, but in the Lord. If peace should be made with the Pope and Papists, it would be like the peace with Antony and his adherents; that is, not a peace, but an agreement of slavery to them, nay, of impiety. Wherefore, as Agamemnon (in a Greek Poet) did answer his brother Menelaus of whom he was requested to show him self a brother by giving his consent to a wicked act: so do I answer my brother requesting me to join with him in fellowship of the Church of Rome, whose faith is unholy, whose service is ungodly;

And here an ende of my preface. Only this remaineth, that I desire heartily and beseech all Christians, who shall take pains in reading hereof, that they will read, weigh, and interpret all things with a Christian mind; lay aside the prejudice of their own opinions; examine the spirits, whether they be of God or no ; seek to find the truth, and love it being found; advertise me if they think I have missed in anything; bear with my briefenes, because I was constrained to shut up much in few words: look how faithful and diligent I have been in opening and proving the Conclusions, whereof God is my witness who will reu • ale the secretes of thoughts; so moderate and indifferent let them show them selves in censuring and judging of that which they shall read, as before the Lord who shall be judge of judges. Finally, let them follow the godly people of Beroea, who (when Paul preached ) received the word with all readiness of mind, and daily searched the scriptures whether those things were so : & not the froward Luciferians, of whom he confesseth who best knew the manners of his own companions, that they might be convinced more easily then persuaded. As for you, my fathers and brethren well-beloved, with remembrance of whom I have consecrated my labor (such as it is) to the Church of God: I pray you and beseech you by our Lord Jesus Christ, who hath redeemed us with his precious blood and sanctified us to him self, that you will strive by all means to advance the glory of God, to cherish the seeds of godliness, to help forward the Churches safety, to nourish fruitful plants, to make the Universities praise to be increased, I mean the praise which is, not of men, but of God. Confute you the ill speeches of Bristow, by your deeds: and show, by your works, that the crimes wherewith he chargeth us are sclanders. Bestow ye well the good opportunity of time in study of good arts, by hearing, reading, disputing, meditating, speaking, and writing. Doo ye the work of the Lord with joint desire, and will, and travail: one body, one spirit, one heart, one way. Stir up exercise of learning, decayed (I had almost said,) but I hope better. Destroy those wanton lusts that draw men from study; idleness, a sweet evil; delicacy, the bait of Venus ; the ryote of feasts, the vanity of apparel, dishonest pastimes, unseasonable drinkinges, the plagues of stageplayers, the sights and shows of Theaters. Last of all, to conclude with the Apostles words, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, if there be any virtue, and if there be any praise, think ye on these things. If there be any virtue, and if there be any praise, brethren, think ye on these things. The God of might and mercy lighten us all with the grace of his holy spirit: that the heads of Colleges may be present to govern, and govern to benefit the company committed to them, as Samuel was wont: that the members of Colleges may learn under Samuel to prophecy, by speaking of, and setting forth the praise of God, as the prophets did: that young men, who study the arts of humanity, may in other things be unlike to Saul, yet like to Saul among the prophets : that Colleges themselves and all our companies may be assemblies, not of prophets only, but of such as prophecy and follow the lessons of the prophets, to the honor of God, the comfort of the godly, and our own salvation, through Jesus Christ our Lord. Fare ye well. From Corpus Christi College. The 2. of February. 1580.

CONCLVSIONS HANDLED AT THE ACT▪ IN S. MARIES CHURCH. THE XIII. O • IVLY. 1579.

A Lthough I am not ignorant (right worshipful audience) that Cato the grave Censour reproved a certain Roman ▪ who taking upon him to write a story in Greek had rather crave pardon of his fault in doing it, then keep himself clear from committing that fault: yet so it hath happened to me at this present, yielding shall I say thereto, or refusing it, surely some what against my will, but so it hath happened, that I who could not choose but commit a faut, am forced to request you to pardon my faut. For both the weakness of my voice, because it is not able to fill the largeness of this place, will discontent perhaps them who hear me not: and the vnripenesse of my abiliti • , which I fear me will not answer the solemnity of this assembly in handling those things that are to be debated, will of likelihood be reproved by them who hear me. How much the more earnestly I am to request, by word, you that hear me; by will, the rest who hear me not: that either you will be no Censours at all, or else be more favorable Censours then Cato ; least either you judge me to have dealt unwisely who did not keep myself from fault; or impudent, who first commit it▪ and then request you not to blame it. Neither do I dout but I shall find defense, for the weakness of my voice, in your friendly curtesi • before whom I speak: for the vnripenes of my ability, in the goodness of the cause which I have to speak off. For, that your courtesy will condemn me of that fault, which I could not eschew, I need not to fear. And the goodness of the cause hath in it such evident and clear light of truth, that (I do not dout) it will defend it self though no man plead for it. Wherein I hope also that you even yourselves either do already or will agree with me: if you shall hear me open as briefly as I may the meaning of the three Conclusions that I h • ld, the perfection of the scripture, the infirmity of the Church, the authority of them both. For, as for the praise and commendation of Divinity, whereof the beginning is from heaven; the majesty, divine; the office, to be an instrument of salvation to mankind; which was ordained by God the father, revealed by Jesus Christ, registered in writing by the holy Ghost: I cannot speak thereof as I would, according to the woorthines of the thing; as I may, according to my power, I ought not. In the one, I hope, you approve my good will: in the other, I beseech you, take my judgment in good part. For I do • not say, by way of amplification colourably, that I refrain therefore from the praising of it, because my woundering at it doth dasell (like the brightness of the sun-beams) the eyes of my mind: as Tully feigneth of Caesar that the people shown not their good will toward him by joyful clapping of their hands, because that they being amazed with woondring at him could not stir themselves. But as the prophet Isaiah witnesseth of God, that, when he beheld his majesty, he was dismayed, because he was a man of polluted lips, unworthy to behold the king and Lord of hosts : so may I protes • from my heart in truth, that, when I consider the highness of God's word, I hold my peace as amazed, because I am a man of polluted lips, unfit to touch the nobleness of a thing so worthy. Wherefore I willingly leave these Iuy-garlands to be hanged up by them, who vent the wine of Philosophy, Physic, and Law: which arts very profitable, but for the life that fadeth; excellent, but human; commendable, but transitory; beautiful, but brittle, I dout not but already the learning and eloquence of men well seen therein hath made you well to like of in this exercise of disputations. Now I take a greater enterprise in hand, for the valor of the thing which I am to deal with: though nether with better wit, nor deeper judgment then they whom I follow in the course of dealing. Liuie reporteth that Annibal, having purposed to fight • with the Romans, did cause certain couples of captives to fight one with another hand to hand, before he set his soldiers in battle array: that his Carthaginians might, by that pastime of the captives combat, address them selves with better consideration and courage to the serious and set battle. In like sort there have been brought before you (gentle audience) to the combat sundry opinions of sundry arts, as it were cooples of captives: which whether they live or die, be so or not so, it skilleth not greatly; the state of the realm is not ventured upon it. But now from that sporting conflict of light matters there cometh to the battle for earnest trial of things of weight, host against host, truth against falsehood, religion against error: wherein if we swerve out of the right way, it is the death not of captives, but of Carthaginians ; not opinions of men, but the truth of God is hazarded; not life, not health, not wealth and possessions, but the inheritance of heaven and salvation cometh into controversy. Lend me therefore (I pray you) the presence of your minds, and patience of your ears, to that which shall be spoken: remembering that we have, not toys, as on a stage, but serious things in hand. And because we handle the matters of the Lord, I pray him to sanctify with his holy spirit our tongues, and your ears, and the minds of all: that neither we dispute to any other end then to bring forth the truth into light by conference of reasons; neither you in hearing have any other mind then to believe the truth when it shall be brought forth, and proved.

To begin therefore with the first Conclusion, and so run over the rest briefly: the holy scripture teacheth the Church all things necessary to salvation. God the father of eternal goodness and mercy did choose of his free and singular favor (before the foundations of the world were laid) a great number of men, whom he would indue with everlasting life, and make them heirs of heavenly glory. Now, that the chosen might come to this inheritance: they were to be made the children of God by adoption through Jesus Christ. For this hath ever been the only way to salvation. In consideration whereof, the holy ghost, speaking of the company of such as God hath chosen, termeth them sometime the children of God, by adoption, not by nature, yet fellow heirs with Christ ; sometime the wife of the Lamb, which is endowed with all the wealth of her husband; some time the body of Christ, by the power and virtue of whom as of a head they are governed, and moved; sometime the citizens of heaven, appointed to be inhabitants of the new Jerusalem ; finally, Christ him self (to omit the rest) doth call them his Church, which the gates of hell shall not prevail against. This Church then, even the company of the elect and chosen, the children of God, the wife of the Lamb, the body of Christ, the citizens of heaven, that is to say, the holy Catholic Church; as it is chosen and ordained by God to life everlasting: so hath it been always taught by his word the way of salvation, whereby it might come to the possession of that life. His word being uttered in old time sundry ways, was published at length in writing. And so it came to pass that the holy writings of God did teach the Church such things as must be known for the obtaining of salvation. For who could reveal the way to obtain the inheritance of the kingdom of God, but God alone? And he revealed it to his Church, as first without writing, in such sort as seemed best to his wisdom; so afterward in writing, by the hand of his servants inspired with the holy Ghost: without writing, to Adam, and from Adams time till Moses ; in writing, to Moses and from Moses forward till the ende of the world. Wherefore in these writings given out by the holy Ghost, and penned by the servants of God, which writings S. Paul calleth scripture, by an excellency, as you would say the writings which surpass all others: the way of salvation whereby we come to heaven, the light of our souls which shineth in this worlds darkness, the food of life which nourisheth us to grow in Christ, is delivered to the Church. For clearer proof whereof, let us divide the Church into the old and the new: the old, before Christ; the new, since Christ was borne. The Prophets taught the old Church the way of salvation: the Apostles with the Prophets together teach the new more plenteously and fully. The doctrine of the Prophets and Apostles is comprised in the holy scripture. The scripture therefore teacheth the Church whatsoever is behooveful to salvation. For the Church is the company of the elect and chosen. Now they who are elect, are of the household of God : and they of his household are built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. But, this foundation of the Apostles and Prophets is the doctrine touching Christ which they preached to the Church. And that doctrine which they preached is enrolled in scripture. Wherefore the scripture teacheth the Church all things that for salvation are requisite to be known. Moses (to begin with the first of the Prophets ) having published the law of God to the Israelites : Give ear (saith he) O Israel to the ordinances which I teach. Ye shall not add to the word which I command you, nor shall you take from it: but whatsoever I command you, that shall ye observe to do, that ye may keep the commandments of the Lord your God. Now the Israelites were to labor for the obtaining of salvation. But they might do nothing which was not prescribed by the law of God. Therefore the written law of God did deliver whatsoever was needful for the salvation of the Israelites. And there is no dout but the Israelites were the Church. The law then did teach whatsoever was needful for the salvation of the Church. The Prophets, who followed, were expounders of the law: that as they were inspired with the same spirit by which Moses wrote, so they neither added anything to his law, nor took from it; only they unfolded it to the edifying of the Church, as it seemed best to the holy ghost. I let pass David : in whom there are not many mo Psalms then there are testimonies of the sufficiency of the law. Isaiah examineth both the faith and life of the Priests and people, by the law and testimony. Idolaters are condemned by the Lord in Jeremiah, for doing in their sacrifices things which he commanded not. In Malachi the last Prophet God willeth his people to remember the law of Moses : that he as a schoolemaister may lead them to Christ, whose forerunner should be Elias. But these things could not have been spoken by God or the servants of God, unless the law of Moses had shown the whole and perfect way of salvation. The law of Moses therefore did wholly and perfectly instru •• the Church therein. Which if the law of Moses did perform alone: much more all the Prophets together with Moses. How may it then be douted, but the old Church was taught out of the scriptures the way of salvation wholly and perfectly? S. John (to pass over from the Prophets to the Apostles ) after that the sun of righteousness was risen, not to abolish the law, but to fulfill it, and to bring a brighter and clearer light into the world, declareth in the gospel how Jesus Christ our Savior, doing the office of our sovereign Prophet, Priest, and King, accomplished our salvation, by teaching, by dying, by rising from the dead. Our salvation then is fully wrought by Christ. But is it fully written by S. John ? Let us hear him self speak. These things (saith he) are written, that ye may believe that Jesus is the Christ, the son of God, and that in believing ye may have life through his name. In which words the sum and end of the gospel is set down by John : the sum, that we may believe that Jesus is the Christ, the Christ, that is, the sovereign Priest, Prophet, and King, the Savior of men: the end, that we believing in Christ, the son of God, may through him have life, even that which alone is called life rightly, to wit, eternal life. Which things being so, as the Evangelist him self teacheth: it must needs be granted, that those things which are written in the gospel are sufficient for us, both to the way of life, and to life. As much then as sufficeth to faith and salvation, so much is written in the gospel. For if the things which are written had not been sufficient to faith, and salvation, there were mo thing • , which might have been written, so many as the world could not have contained. But these were omitted by the spirit of God, because the other were enough for his purpose. For he giveth this reason why mo were not written: these things are written that ye may believe, and in believing may have life. There is contained therefore in S. John's gospel so much as is sufficient to faith and salvation. Then if S. John's gospel alone have sufficient: how plentifully hath Christ provided for his Church, as a most bountiful Lord for his household, to which he hath given so many Apostles, and Evangelists, witnesses and expounders of the same doctrine? Wherefore the scripture doth not only teach the Church, but also amply and plentifully teach it, all things behoofull to salvation. For although the substance of the Christian faith be single and the same, wherewith as with meat the servants of God are fed to life eternal: yet, as the ages of the servants differ, and in ages different their cases differ too; so was it meet there should be sundry sortes and ways to divide that meat, and as it were to season it, for ech one his part as it might best agree with him. Whereof that we might have a true & lively pattern set forth by Christ's own spirit in the word of life for the feeding of the faithful: therefore he gave sundry woorkemen (so to term them) and writers of his faith, that although they delivered all the same food, yet they did not dress it all in one sort. And so it cometh to pass, that, in those writers of the faith of Christ, both the unity of doctrine in the diversity of delivering yieldeth a sweet taste in the spiritual mouth of the godly mind; and the manifold use ministereth wholesome nourishment to every man's stomach; & the evident plainness in the grounds of faith maketh that even they who are of deintiest mouths cannot refuse it for the toughnes; and the hidden wisdom in the secretes of scripture both trieth the strongest, and satisfieth them who are sharpest set; and (to say that in a word which no words can express enough) the infinite treasures bring infinite fruits to the faithful, to procure them a blessedness that is exceeding great and infinite. Wherefore it is a thing so clear, and so sure, that those secretaries of the holy Ghost (joined together) do open to the Church in the holy scriptures all things behooveful to salvation: that he, who knoweth it not, may be justly counted ignorant; he who acknowledgeth it not, lewd; he who dissembleth it, unthankful; he who denieth it, more then wicked. For what can there be in clearness more evident, or in peise more weighty, or in strength more sound, or in truth more certain, then that general principle which S. Paul delivereth, not as Moses, of the law; not as John, of the gospel; but of the whole scripture and holy writ, to Timothy: The whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be furnished, thoroughly furnished to every good work. Thus, if you demand of what authority scripture is, it came from God by inspiration; if you regard what use it hath, it teacheth, improueth, correcteth, instructeth; if you would see to what end, it is, that the man of God may be furnished. Our duty in Christ Jesus, is faith working by love. Faith embraceth sound doctrine: love requireth a godly life. Soundnes of doctrine is held, if true things be taught, and false refuted. Godlines of life is kept, if we fly from evil, and follow good. But the holy scripture teacheth the truth; improueth error; correcteth iniquity; instructeth to righteousness: as it appeareth by the Apostles words. Therefore it setteth forth a man's whole duty in Christ Jesus: that is, (as I suppose,) so much as sufficeth to salvation. For it is not only profitable to these things, (as some do mince the matter,) but sufficient too: in so much that it is able to make a man wise to salvation through faith, and to furnish him. Yea, to furnish what manner of man? the man of God: that is, the Lord's interpreter, the Minister of the word, the teacher of the Church, the Pastor of the flock, even Timothy himself: much more the flock of the faithful, in whom so great furniture of wisdom is not necessary. Howbeit the Apostle neither so contented with saying, that the man of God may be furnished : addeth (to beat the absolute perfection of the scripture into our minds and memories, (with as many reasons, as he useth words,) that the man of God may be furnished, thoroughly furnished, to every good work. Whereupon it followeth that there is nothing at all that can be wished for, either to soundness and sincerity of faith, or to integrity and godliness of life, that is, to man's perfection, and the way of salvation: which the scripture given by inspiration of God doth not teach the faithful servants of Christ. It is the judgment therefore of the holy Ghost, whose sentence I defend, as I am bound by duty: that the holy scripture teacheth the Church all things necessary to salvation. Here, if some perhaps desire the testimonies of the Fathers, though, to what purpose, since ye have heard the Father of Fathers? notwithstanding, if any would hear the scholars judgment when he hath heard the masters, he shall hear the judgment not of this or that man of whom he might dout, but of the whole Church and of all the Saints. For they, with one agreement and general consent, have termed the books of scripture, Canonical, of the word Canon, which signifieth a rule : because they contain a worthy rule and squire of religion, faith, and godliness, according whereunto the building of the house of God must be fitted. Which opinion touching the Canon of the scripture, (allowed by Andradius himself the chiefest patron of the Popish faith) hath been so well liked of the ancient Doctors: that Austin saith, that all things concerning faith and manners are contained in those, I say not which are, but which are plain in scripture: Chrysostom avoucheth in the like manner, that everything is clear and evident by the scriptures ; and whatsoever things are necessary, they are manifest: Tertullian pronounceth that himself honoreth the fullness of the scriptures ; and denounceth a woe to Hermogenes the heretic, if he take ought from those things which are written, or add to them: Jerome, in the controversy which he had with Heluidius, doth turn the reason in and out, we believe it because we read it, we believe it not because we read it not: Cyril observeth, that such of the things doon by Christ are written, as the writers thought to be sufficient for manners and doctrine: Basil affirmeth, that it is a manifest revolting from the faith, either to disallow anything that is written, or to bring in anything that is not written : to be short, all the Fathers (unless it were when some human infirmity overtook them) agree with one mind, and say with one voice, that all things which God hath willed us to believe and do, are comprehended in the scriptures. For, as touching that some of them sometimes, as Basil and Epiphanius, assaying all sortes of helps against heretics, will have certain things to be contained in traditions, whereto by the judgment of scripture it self there must no less credit be given then to scripture : I take not upon me to control them, but let the Church judge, whether they considered with advise enough those sayings of S. Paul, by which they were induced perhaps to this opinion, at least they seek to prove it. For Epiphanius groundeth upon these words of his to the Corinthians: as I delivered to you ; and, I have delivered so in the Churches ; and, if ye keep it, except ye have believed in vain. And Basil gathereth it to be Apostolic doctrine, (that we must hold fast unwritten traditions,) by his words to the Thessalonians: hold the traditions which ye have been taught either by word or by our epistle. Now if S. Paul meant in both these places by [delivered] and [traditions] his doctrine, delivered to them by word of mouth, yet comprised in scripture too: then must it be granted that they were deceived who thought that unwritten traditions were approved by S. Paul's traditions. But the former point is true, that he meant so. Therefore the later also is true which followeth of it. For he doth expound it himself, to the Corinthians, considering that he writeth the sum of those things which he had delivered; and, what he delivered, that he received (he saith) of the Lord ; and that which he received of the Lord, is written; and in plain terms he witnesseth himself to have delivered that unto them, which he had received according to the scriptures, to weet, that Christ died for our sins according to the scriptures, and that he was buried and that he rose the third day according to the scriptures. As for the Thessalonians, what the things were, which he delivered unto them by word, it is shown in the acts of the Apostles: where we read that Paul being come to Thessalonica, taught the Jews out of the scriptures, that it behooved Christ to suffer, and to rise again from the dead, and that this Jesus whom (said he) I preach to you, is the Christ. In which words it is opened both what Paul delivered to the Thessalonians by word, and from whence: from whence? out of the scriptures : what? that it behooved Christ to suffer, and rise again, and that Jesus is the Christ. The tradition therefore, which Paul doth exhort the Thessalonians to hold, is the tradition of the gospel, as Ambrose calleth it very well. Which the reason also doth prove, that Ambrose noteth, that Paul doth there gather: God hath raised you to salvation by our gospel; therefore stand ye fast, and hold the traditions which ye have been taught either by word or by our epistle : as if he should say, see therefore that ye stand steadfast in the gospel, which I, as well by word of mouth as by writing, have delivered to you. Thus S. Paul's traditions are the gospel delivered. And the gospel (I hope) is written. Therefore S. Paul's traditions are written. But the salvation of y ^e Thessalonians was contained in the traditions which S. Paul had taught them by word & by epistle. The scripture then informeth the Church of so much as is necessary to salvation. Wherefore auant heretics out of y ^e school of Christ, ye Valentinians, Marcionites, and Gnostikes: who (as Irenaeus reporteth) did deny that the truth may be learned out of the holy scriptures by them who know not tradition. Auant Jews, by whom the Cabala of the Rabbins ; auant Montanists by whom the new Comforter ; auant Anabaptists, by whom revelations ; auant ye Trent-council-fathers and ye Papist • , by whom traditions beside scripture are falsely reputed to be necessary to salvation. Our salvation is Christ ; the way to salvation, faith ; the guide of the way, scripture : whereof the light and lantern directeth our steps, the food nourisheth our souls, the preservative keepeth us from diseases, the sword killeth our enemies, the plaster healeth our wounds, in a word the safe conduit doth bring us unto eternal life.

The second Conclusion, which I am next to treat of, doth undertake to show that the militant Church may err both in manners and in doctrine. In manners, against the Puritans : who, challenging to them selves a singular kind of holiness, denied repentance to such as had fallen. In doctrine, against the Papists: who for a defense and shield of their errors hold forth this bugge to fright us out of our wits, The Church cannot err. Here, that the truth may be the better opened, the name of Church must be distinguished. For, as Thrasylaus, (a frantic man amongst the Greeks ) whensoever he saw any ships ariue into the haven at Athens, thought them all his own, and took an inuentory of their wares, and met them with great joy: after the like manner certain frantic Romanists, wheresoever they see the name of the Church in the holy scripture, they take it to be theirs, and book the treasures of it, and boast thereof as of their own, crying, the gates of hell shall not prevail against it. But to remove these frantic men out of the haven, and deliver the merchants ech their own ships, & set the Church it self in possession of the Church, the name of the Church in Greek (the native language of the new testament) cometh from a verb which signifieth to call out, thereby to note a company called out, as you would say. So that the Church of Christ be tokeneth a company called out from amongst the multitude of other men to life everlasting through faith in Christ Jesus. But they who are called out of the refuse and filth of mankind to this state and honor, are not of one sort all. For same of them are called effectually, and do come: some, that are called, do not yield them selves obedient to the calling. They whom God hath chosen, are called, and do come: they, who being called come not, are not chosen. That speech of our Savior Christ doth touch them both: many are called, but few are chosen. The many, that are called, are named the Church : but (to speak distinctly for instructions sake) the visible Church : because we see the companies of men which are called to the faith of Christ, which profess that they would enjoy eternal life. The few, that are chosen, are named the church also, but the church invisible : not for that we see not those whom God hath chosen, but because we cannot discern by sight who be the chosen ; only the Lord knoweth who are his. Now, of this Church which we call invisible, parte is in present possession of heavenly glory, part not having yet attained thereunto abideth on the earth. That part which is entered into the joy of their Lord, is commonly termed the triumphant Church : the other which lieth in campe and waiteth for the victory, is called the Church militant. But as it falleth out in camps of worldly warfare, that either for covetousness, or fear, or favor, there are with faithful soldiers such as are unfaithful, some who never mind to come into the field, some who will betray their fellows to their foes, some ready to stir up the soldiers to mutinies, some perhaps that traitorously will set upon their own captain: so the militant church, which hath none but faithful soldiers of Christ in that respect that it is matched with the Church triumphant, yet, while it abideth in the campe of warfare, there hang about it slipp • ry merchants; who pretend that they also are of Christ's soldiers, but under soldiers coats they bear the hearts of enemies, being such, as they of whom Bernard saith, They are in Christ's livery, but they do service unto Antichrist. Since therefore to discern the faithful soldiers from unfaithful it belongeth to him alone who shall one day sever the sheep frō the goats: we, measuring a soldier by the profession that he maketh, & oath that bindeth him to warfare, call that the militant Church which is enrolled & billed to serve under Christ, part whereof doth faithfully sight the Lord's battles, part making show to serve him do fight the battles of the devil. And this is the militant Church which I mean in the point proposed: the militant Church may err both in manners and in doctrine. To the ripping up whereof we must observe, that it is proper to God alone by nature, to be holy, true, perfect, and free from errors: as contrari-wise man by nature is unclean, a liar, vnperfit, prone to deceive and be deceived. For every man is a liar: God alone is true. And none is good but God: he is naught therefore that is a mere man. But of grace God bestoweth upon man the gift of perfection, holiness, and truth, as it were a beam of the sun shining into a house of clay, to give us light and warmth. Howbeit this beam, though the more the sun of righteousness ascēdeath and cometh daily nearer us, the greater light and warmth it yieldeth: nevertheless it shall not ouershine us with full light of truth, and warmth of holiness, until we be taken out of our houses of clay, and go into the open heaven unto God. The militant Church hath the beams of the sun, but as in a house, not in the open heaven: sometimes it is shadowed and made dim with darkness, sometimes it waxeth faint through cold. The triumphant Church hath the sun it self, not within doors, but a broad; not on earth, but in heaven: where neither any darkness doth hinder the light, nor any cold abate the warmth. Thus it is made proper to the Church triumphant, to be without all spot: as the spouse is told (in the song of Solomon ) by her well-beloved, speaking thus unto her; thou being all fair, my love, and no spot in thee, shalt come with me from Lebanon, O spouse, with me from Lebanon. For thereby we learn that as soon as the Church being fully cleansed from spot of all errors shall have attained that excellent fairness and perfection, whereto she is fyned by little and little in this life: she is taken out of Lebanon, (as you would say, the forest) of this world, and joined to her bridegroom in that blessed marriage, to enjoy eternal glory with God. But that excellent fairness she atteineth not, while she warfareth on the earth. The militant Church therefore is not fully clean from spot of all errors. She shall be a Church not having spot or wrinkle when she shall be glorious : as Paul declareth to the Ephesians. Wherefore since to promise that gloriousness in this life, is, to sound the triumph before the conquest be gotten: it followeth that the Church shall have spot and wrinkle so long as she doth live in warfare. But, over and besides all this, because the Church, while it is in warfare, hath unfaithful soldiers in it amongst the faithful, who as they are unlike either to other, so is their case unlike too: therefore as the men that are in the Church, so the kinds of errors must be discerned and distinguished, that it may the better appear to what errors what part of the Church is subject. To err then is to swerve and turn out of the way, which God by the word of life (the holy scripture) hath willed us to walk in. Which way since it containeth soundness of doctrine, and godliness of manners, as I have shown before: thereupon it followeth that they who offend, either in manners, or in doctrine, do err and go out of the way. We err in manners therefore, when we do ill: we err in doctrine, when we judge falsely. Now these errors of the mind are of like condition in comparison of life eternal, as are diseases of the body in comparison of life temporal. So that as amongst diseases of the body some are curable, some are deadly; curable I call them whereof we recover, deadly, whereof we die: in like sort amongst the errors of the mind some are curable, which do not bereue us of salvation; some deadly, which bring us to everlasting death. In the Church militant they whom God hath chosen may err in manners and doctrine: but their error is curable, they cannot err to death. But they who are called only, and not chosen, may err in manners and doctrine, even with a deadly error, which never shall be cured. That the chosen may err in manners and doctrine: it is evident by the Apostles. For they did err in manners, when they forsook Christ, at the time that Judas the renegate betrayed him. They did err in doctrine, when they thought the kingdom of Christ to be not heavenly, but earthly: not spiritual, but like the kingdoms of this world; presently to come, not after to be looked for: proper to Israel, not common to all nations by virtue of the promises. Yea, that more is, when they had received the holy Ghost in greater measure from heaven, Peter went not rightly to the truth of the Gospel: John would have worshipped an Angel once or twice: the Apostles & brethren who were in Judea thought that the word of God was not to be preached to the Gentiles. But yet all these errors of the Apostles were curable. For both they returned to Christ when he was risen again from death to life: and first them selves acknowledged, then they taught others the state of his kingdom: and Peter being reproved by Paul, did yield unto him: and John stayed himself upon the Angels admonition, and the Apostles with the brethren being taught the truth, were glad y ^t God had granted to the Gentiles also repentance unto life. Wherein that is performed which was promised by Christ, when Peter having made that worthy profession of faith, he said unto him: Thou art Peter, and on this stone will I build my church, and the gates of hell shall not prevail against it. The gates of hell shall not prevail against the church : they shall not prevail. They shall be of strength then against the Church: but they shall not prevail by strength. For the elect and chosen of God may take a fall: but fall a way they cannot. Perhaps they build stubble: but they build on the foundation. And the foundation is Christ Jesus, from whom they shall never be plucked away. For, as Fabius saith in Liuie, that right doth faint often, as being not able well to prove the truth, but it never dieth: so men, who cleave to right and truth, are oft assaulted, but they are never conquered. The sheep of Christ may go astray in the wilderness : but they cannot perish. The prodigal son may go away from his father: but he shall come again. The faith of Peter him self did sown, as you would say: but it failed not. He was turned away a while from the Lord, whom he denied too: but he was turned again unto him. To conclude, the faithful are sorely pressed often, by many enemies, and mighty: but they shall never be suppressed. Often have they assaulted me from my youth up, may Israel now say, often have they assaulted me from my youth up: but they have not prevailed against me. It is certain therefore that the elect and chosen, though they be made the children of God by adoption, yet are subject to error. Howbeit, of the other side, they are subject so, that they are freed from the gilt of error by Christ, and are accepted as holy of God, because they are in part holy. I am black, ô ye daughters of Jerusalem, saith the spouse, yet I am comely: as the tents of Kedar, yet as the hangings of Solomon. Yea farther the bridegroom saith, that she is fair, nay (that is more) the Fairest, but the fairest of women : not simply the fairest, (as Bernard well noteth) but in comparison of women, but in respect of earthly creatures. To teach the Church thereby, least she wax proud, that, as long as she liveth in the tabernacle of the body, she goeth on towards, but is not yet come to the perfection of fairenes: and therefore that she is not (I use S. Bernardes words) fair altogether, though she be therefore commended for her fairness because she walketh after the spirit not after the flesh. But here peradventure some man will object (an argument which Papists are ever hammering on) that the holy Ghost is promised and given by Christ to the elect ; and the holy Ghost is the Ghost or spirit of holiness and truth: whereof it may seem to be well gathered that they can neither err in doctrine, nor in manners. To this, (if it be objected) thus I answer: that the holy Ghost hath filled with the immeasurable abundance of his grace none but Christ only, of whose fullness we all receive: Christ in deed hath given the holy ghost to the elect, but he hath given it by measure, (as I may say with John ;) not to this effect that they may not err, but that they may not err to death. For it is a sentence not only proved by Philosophers, but also known to simple men by common experience, that whatsoever thing is received of another, it is received according to the capacity of that which receiveth it. We receive therefore the gifts of the holy Ghost, according to the simple capacity of man's weakness, not to the majesty of God's spirit. There is water enough in the main sea to quench the raging flames that waste a whole town: but a small dish cannot contain enough to asswage the fire that burketh one house. Men, who are begotten in the image and likeness of their father Adam, do flame, & burn as the Prophet speaketh. Though they be borne anew of water and of the spirit : yet the water of the spirit d •• th not quite put out all sparks of faults and oversights. For there remaineth a strife between the spirit and the flesh even in the godly; and the remnants of the flesh stick in the heart and mind both; and now (while we live) we know but in part, and the power of God is perfitted in weakness ; and Jeremiah prayeth, heal me O Lord and I shall be healed ; and Paul acknowledgeth of himself that he is not yet perfitte, though laboring hard toward the mark ; and James saith generally concerning the faithful, In many things we all offend, and our Savior witnesseth that he which is washed hath need to wash his feet. Wherefore though the chosen and elect of God be renewed by the holy Ghost : yet they are not cleansed so in this life from all peruersenes of heart, and blindness of mind, that they can neither swarne from doing their duty, nor be deeeiued in judgment. For the holy Ghost, no dout, (as Christ promised,) doth lead thē into all truth, yea I say farther into all holiness: but so, as S. Paul professeth to the Ephesians, that he shown them all the counsel of God. Now, he shown them all the counsel of God, not absolutely and simply, but so far as was profitable for them. The holy Ghost therefore doth lighten the minds and sancti •• e the harts of the elect and chosen so far, as is expedient for their salvation. But it is expedient for us to err in some things: that we may give all glory unto God alone ; that, knowing what we are, we be not high minded ; that we may be taught to bear ech others burdens ; that we may work forth our own salvation with fear ; that we may learn with Paul, that the grace of God is sufficient for us ; that we may sharpen our trust in him, stir up our love towards him, and pray unto him heartily, increase our faith, forgive our sins ; in a word, that we may run the whole race of our life with greater steadfastness and constancy. Then since these things are thus, it is to be concluded, that the godly are lead by the holy Ghost into all truth and holiness, even to salvation: but to this salvation they are so lead, that they are not free from all spot and wrinkle, either of manners or of doctrine. Touching which point, on the one side in respect of manners Sebastian Castellio hath erred very shamefully, holding this heretical opinion (amongst others) that the regenerate are able to perform the law of God perfectly : which thing it is blasphemous to affirm of any but of Christ only. On the other side in respect of doctrine, Hosius the Cardinal hath ouershot him self as foully, saying that everyone of the elect may err, as by S. Cyprians example he showeth: but, that all the faithful gathered together in one, cannot err ; which is a fancy of a man that would build castles in the air. It is a matter therefore most sure and out of dout, that the elect and chosen may err, as in manners, so in doctrine too: though in such sort that they shall not die, but live notwithstanding, and be cured of their errors. Marry, that they who are not chosen, but only called, may err even to death, as well in doctrine as in manners: in manners, it appeareth by the example of Judas, who was brought through covetousness to betray Christ; in doctrine, we may see by those monstrous heretics, of whom S. John saith, they went out from us but they were not of us. Wherefore since both the chosen and the called may err, the one, to their trial; the other to their destruction; and the church militant consisteth of none but of the called and the chosen : that which I proposed is proved sufficiently, that the militant church may err not only in manners but in doctrine also. If any man for proof thereof require examples: he hath the churches of Galatia, of Corinth, of Pergamos, of Thyatira, of Sardis, and of La • dicea. All the which (to omit examples of our own time) the scripture witnesseth to have erred, some of them in manners, some in doctrine, some in both. Yea, the very church of Ephesus it self, which Christ shown to John in the figure of a candlestick, because it held the light of life: which Timothy abode in, when Paul wrote unto him, that the church is the pillar and ground of the truth : even this church of Ephesus was impaired so greatly by leaving of her first love, that Christ did therefore threaten her he would remove her candlestick out of his place unless she repented. She repented not, but by little and little became worse & worse, and heaped faut upon faut, yea many faults upon one, both in manners, and doctrine. Therefore Christ removed her candlestick out of his place : the chosen, who shined with the light of faith, he gathered to himself; the called, who hated the light, he gave over to darkness & the shadow of death; the godly he made pillars in the temple of his God: the hypocrites (the filth of the temple) he cast out to the dunghill of the ungodly; and he left the city of Ephesus desolate to wicked Muhammad's impiety. Now, that may befall to everyone (as they say) which may befall to any one. Then look what hath befallen to the Church of Ephesus, that may to every Church. But the Church of Ephesus was shaken first and crazed, afterward quite overthrown: and being hereft of the light of Christ is now a Church no longer. Then is there no Church upon the face of the earth, howsoever it flatter it self with those titles of the candlestick of Christ, & pillar of the truth : there is no Church (I say,) whose body, that is the chosen, may not be overtaken with faintness and darkness: whose dregs, that is the hypocrites, may not be consumed with rottenness and destruction: finally whose whole frame & constitution may not be deprived both of strength and beauty. I know that the Papists answer hereunto, that the militant Church may err for the flocks, the people, that are in it: but the guides and Pastors (whose assembly is called the Church by Christ, saying, tell the Church, ) cannot. Which is false and fond. For, as there are sheep and goats in the flocks : so the Pastors of them are good, hirelinges, or thieves. The good ones do slumber sometimes, as the Apostles: the hirelinges fly as soon as the wolf cometh : the thieves come to steal, to kill and to destroy. Wherefore no Pastor is exempt from danger of erring more or less. And, for the former point that they may err in manners, what need I bring Apostles or Prophets to prove it? The complaint of Bernard is fresh, I would to God it were not too fresh: there creepeth an owgly rot at this present through the whole body of the Church. Which words being spoken in reproof of the life and conversation of the Prelates, that is, of the Bishops & Pastors of the Church, do show, that not a common disease, but a rot ; and that not small, but ugly ; and that creeping on, not keeping at a stay; may infect, not only this or that member, but the whole body of Pastors for their manners. Now, that they may also be overseen in doctrine, and err in pointes of faith: it is plainly proved by those Corinthian Pastors, who built hay and stubble upon the foundation that S. Paul had laid : by them of whom S. Peter foretelleth, that there should be false teachers in the new Church, as in the old there were false prophets : by Samosatenus, Arius, & Nestorius, Pastors of famous Churches, and authors of most heinous heresies: yea, by the Bishops of the whole world, who all were Arians in a manner, when there were scarce left a few Catholics, when the whole world did groan & wonder at it self, that it was become an Arian. But the Papists will reply, that when they say the Church cannot err, they mean the Church in that sense in which the School-men call it representative, that is, Bishops and Prelates representing the whole church in a general Council. What? And hath that Church (I mean, a general Council ) this privilege that it cannot err? They hold so in deed. But what will they say of so many Councils of the Arians? which caused Gregory Nazianzen to despair that any good would be doon by Councils. But they deny these to have been lawful Councils. What will they answer then to those which them selves confess to have been lawful. The Council of Laodicea (though a provincial Council, yet allowed by a general ) did set down the same Canon of the scriptures which both the old Church had, and our Church doth hold. The third Council of Carthage (which therein the Council of Trent subscribeth to) did add the books of Maccabes & the rest of the apocrypha to the old Canon. The Council of Nice appointed bounds and limits, as well for the Bishop of Rome's jurisdiction, as for other Bishops. The Council of Lateran gave the sovereignty of ordinary power to the Church of Rome over all other Churches. The Council of Constance decreed that the Council is above the Pope, and made the Papal power subject to general Councils. Which thing did so highly displease the Council of Florence, that it undermined the Council of Basel, and guilefully surprised it, for putting that in • re against Pope Eugenius. Upon the which pointes it must needs be granted that one side of these general Councils did err: unless we will say that things which are contrary may be true both. Wherefore, to make an end, since it is apparent by most clear proofs, that both the chosen and the called, both the flocks, and the Pastors, both in several by them selves and assembled together in general Councils, may err: I am to conclude, with the good liking (I hope) of such as love the truth, that the militant Church may err in manners and doctrine. In the one point whereof, concerning manners, I defend our selves against y ^e malicious sclanders of the Papists: who charge the Church of England with the heresy of Puritans, impudently, and falsely. In the other, concerning doctrine, I do not touch the walls of Babylon with a light finger, but raze from the very ground the whole mount of the Romish Synagogue.

Whose intolerable presumption is reproved by the third Conclusion too: wherein it resteth to be shown, that the holy scripture is of greater credit & authority then the Church. And although this be so manifestly true, that to have proposed it only, is, to have proved it: yet give me leave I pray to prove it briefly with one reason, I will not trouble you with many. All the words of scripture be the words of truth: some words of the Church be the words of error. But he that telleth the truth always, is more to be credited, then he that lieth sometimes. Therefore the holy scripture is to be credited more, then is the Church. That all the words of scripture be the words of truth: it is out of controversy. For the whole scripture is inspired of God: and God can neither deceive nor be deceived. That some words of the Church be the words of error: if any be not persuaded perhaps by the reasons which I have brought already, let him hear the sharpese and most earnest Patron of the Church confessing it. Andrad • us Payua, a Doctor of Portugal, the best learned man (in my opinion) of all the papists, reherseth certain pointes wherein Councils also may err, even general Councils : in so much that he saith that the very general Council of Chalcedon, one of those four first which Gregory professeth him self to receive as the four books of the holy Gospel, yet Andradius saith, that this Council erred, in that it did rashly and without reason (these are his own words) ordain, that the Church of Constantinople should be above the Churches of Alexandria and Anti •• he. Neither doth he only say that the Council of Chalcedon erred, and contradicted the decrees of the Nicene Cuncell : but he addeth also a reason why Councils may err in such cases, to weete, because they follow not the secret motion of the holy ghost, but idle Blastes of vain reports, and men's opinions which deceive oft. A Council then may follow sometimes the deceitful opinions of men, and not the secret motion of the holy ghost. Let the Councils then give place to the holy scriptures : whereof no part is uttered by the spirit of man, but all by the spirit of God. For if some caviller (to shift of this reason) shall say that we must not account of that error as though it were the judgment of the general Council, because the Bishop of Rome did not allow it and approve it: I would request him, first of all, to weigh, that a general Council and assembly of Bishops must needs be distinguished from this and that particular Bishop ; so that, what the greater part of them ordeineth, that is ordained by the Council : next, to consider, that the name of Church may be given to an assemblis of Bishops and a Council, but it cannot be given to the Bishop of Rome : lastly, to remember, that the Bishop of Rome, Honorius the first, was condemned of heresy by the general Council of Constantinople allowed and approved by Agatho Bishop of Rome. Wherefore, take the name of Church in what sense soever you list, be it for the company either of God's chosen, or of the called too, or of the guides and Pastors, or be it for the Bishop of Rome his own person, though to take it so it seemeth very absurd: the Bishop of Rome him self, if he were to be my judge, shall not be able to deny (unless his forehead be of adamant) but that some of the Churches words are words of error. Now if the Bishop of Rome and Romanists them selves be forced to confess, both that the Church saith some things which are erroneous, and that the scripture saith nothing but clear truth: shall there yet be found any man, either so blockishly unskillful, or so frowardly past shame, as that he dare affirm that the Church is of greater credit and authority then the holy scripture ? Pighius hath doon it, in his treatise of the holy government of the church. Where though he in 〈◊〉 •• llify with gallant salves his cursed speech: yet, to build the tower of his Church, and Antichrist, with the ruins of Christ and of the holy scripture : first he saith: touching the writings of the Apostles, that they were given to the church, not that they should rule our faith and religion, but that they should be ruled rather: and then he concludeth that the authority of the church is not only not inferior, not only equal, nay, it is superior also after a sort to the authority of the scriptures. Pliny reporteth that there was at Rome a certain dial set in the field of Flora to note the shadows of the sun: the notes and marks of which dial had not agreed with the sun for the space of thirty years. And the cause thereof was this, as Pliny saith, that either the course of the sun was disordered and changed by some means of heaven, or else the whole earth was slipped away from her center. The Church of Rome seemeth to be very like this dial in the field of Flora. For she was placed in the Roman territory to show the shadows of the sun, even of the sun of righteousness, that is, of Christ : but her notes and marks have not agreed with Christ these many years together. Not that there is any faute in the dial, I mean in the Church, (for that cannot be, as Pighius proveth pretily:) but because perhaps either Christ him self hath took another course, and is altered I know not by what changeablenes of God, or else the whole scripture is slipped from the point in the which it stood. But let us (right worshipful) who know that the dials and clockes do mysse often, but the course of the sun is certain and constant, let us make more account of the sun, then of a dial ; of heaven, then of Pliny ; 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 us) so beastly a monster in the shape of man, as to set up Antichrist in the temple of God above God: and to attribute more to any, either man, or multitude of men, then to the Lord of majesty. But so do they, no dout, who have 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 up men above God: doubtless, to set up the Church above the scripture, it is Antichristian. Nor yet do I deny that the Churches voice is sometimes the voice of God. For, in appeasing the offenses and reproving the sins of brethren, if thy brother (saith Christ) refuse to hear 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 speak, both alone, and always, in the scripture. An human spirit, that is a spirit of error, hath a part sometimes in the speech of the Church. Both which pointes I have proved by the word of God, the evidence of the thing, and the confessions of our adversaries. Why do we not then acknowledge that the royal prerogative of this privilege, to be altogether exempt from all error, is due to scripture only; and confess, as Austin doth against the Donatists, that it is peculiar and proper to the holy canonical scripture, that all things which are written therein be true, and right: but the letters and writings of Bishops, as of Cyprian, yea the very Councils, not provincial only, but also full and general, have often times somewhat that may be amended. I, for my part, do gladly both allow this sentence of Austin, and judge it worthy to be allowed, as agreeable to the truth. And therefore I conclude the point which I proposed, that the holy scripture is of greater credit and authority then the church. Thus you have my judgment (right learned Inceptors ) touching the Conclusions which are to be disputed of; opened in more words perhaps, then your wisdom; in fewer, then the weight of the things required. But I have waded so far in the opening of them, as I thought the Proctors might well give me leave by the straitnes of time. As for that which needeth to be discussed farther: I will assay to open it, as well as I can (if occasion serve,) when the adversary arguments shall be proposed in disputation.

CONCLVSIONS HANDLED IN DIVINITIE SCHOOLE, THE III. OF NOVEMBER 1579.

A Mongst many singular benefits of God bestowed upon our University, (fathers, and brethren,) which may be very fruitful to the advancing of God's glory and salvation of the Church, if they be well husbanded: there is scarce anymore excellent (in my judgment,) then that it is ordered, that the truth given by inspiration of God, and registered in the Scripture, should be not expounded only by public lectures, but also proved by disputations. A worthy and profitable ordinance, no doubt: and most meet for schools which serve to train up Christians, that is, for schools of God. For what can there be more precious then the truth, which teacheth us the knowledge of God, the way to life? And what more convenient to strengthen the truth, then to have it proved by discussing the reasons brought of both partes. For as gold, being digged out of the veins of the earth, is severed from earthy substance (mixed therewith) by the metal-workmen knocking it together; and as husbandmen are wont to sift wheat from the chaff by winowing, that it may be fit to nourish the body: so the golden treasure of truth by striking reasons as it were together is parted from the dregs, which it hath not gotten frō the holy veins whence it is digged, but from men's vessels wherein it is received; and the corn that is sown for the food of the soul, is winowed (with the wind that bloweth from the holy Ghost) by the husbandmen of heaven, that it may be cleaner from the chaff of errors. The cheerful undertaking, and faithful performing of the which duty the common wealth may challenge at our hands of right: specially for that it hath endowed and furnished this noble University and place of exercise of good learning with privileges, with houses, with lands in ample sort, to this intent chiefly that it might be a nursery for Pastors of the Church. For both it is meet that Pastors of the Church should be not only able to edify the faithful with sound and wholesome doctrine, but also to convince them who gainsay it, as S. Paul witnesseth: and we shall be able to convince gainsayers so much the more easily, fitly, and effectually, if first we practice that in a warlike exercise, which we may do after when we shall make war with enemies in deed. Now, it there be anything wherein it is very convenient and behooveful, both for Christian soldiers to be well practiced, against the mischievous attempts of their enemies; and the gold of Christian truth to be thoroughly cleansed from the dross, the wheat from the cha •• e, by the pains of husbandmen and workmen of the church: doubtless, th • s, which I have chosen to debate of, is so profitable, being known; so perilous, unknown; that we have great cause to bend all our wits unto the search & knowledge of it. For there have assailed the Church now this great while, and scatteredly there range, they, of whom Christ hath warned us to beware, whom Peter did foretell of that they should be in the Church, I mean false teachers, and false prophets: who coming to us in the clothing of sheep, yet being ravening wolves in their hearts and deeds, naming them selves the Church as if they were the only sheep of Christ, do teach damnable heresies, and blaspheme the way of truth. To spread the infection of the which pestilence farther amongst the faithful: as Rabsakeh the Assyrian, when he did solicit Jerusalem to fall from God, did use the name of God against the people of God: so that Romish Rabsakeh the enemy of the new Jerusalem, doth use the Churches name against the children of the Church. He saith that Christians ought to believe the Catholic Church : and that no Church is Catholic at all but the church of Rome : and that we therefore who have forsaken it, have fallen away from the communion of the catholic Church : moreover, that there cannot be any hope of salvation out of the Church : and therefore that all, who either leave the Church of Rome, or join them selves to any of our reformed Churches, must needs be lost forever. This fair but false visard of the catholic Church, doth lead many simple men out of the way: who shun the catholic faith, while they are afraid least they should fall from the faith ; & dare not join them selves with the Church of Christ, least they should be severed from the communion of the Church. So that we may justly say to the Bishops of Rome at this day, that which a Roman Bishop did write long ago to the Bishops of Jewry: Ye think yourselves to deal for the faith (O ye Romans ) & ye go against the faith; ye do arm yourselves with the name of the church, & ye fight against the church. Wherefore, being persuaded that y ^e handling hereof would avail much to ease the ignorance of the unskillful, and quail the stubbornness of our adversaries, and further (which is the chief point) the salvation of the elect: I, for the duty, or rather more then duty which I owe to the church of Christ, resolved with myself (having such opportunity of disputation offered) to treat of the state of the Catholic, of the Roman, and of our own Church. The rather, for that the foundations of this work are already laid in our former disputation: wherein it was shown out of the word of truth, that the scripture teacheth all things needful to salvation ; that the church may err while it is militant on the earth ; that the authority of the church is subject to the scripture. Which things being settled, it will be the easier to build thereupon that which I have purposed: I mean, to lay open the nature and condition of the catholic church, the corruption of the Roman, and the soundness of ours. But before I enter into the opening of these pointes, which I will do (by God's grace) briefly, as the time; sincerely, as the charge requireth: first I must desire and crave of you all, my hearers, most earnestly, not that you will give me an attentive ear, which of your own accord ye do: but that with your ear you will bring a mind desirous to embrace the truth. In Athens there were judges called Areopagites, whose order was such (as the Heathens write, and commend them for it) that they bid the pleader plead without preambles, and made him to be sworn that he should tell them no untruth: them selves did hear the cause with great silence while it was pleading, and judged of it with great uprightness when they had heard it. Such Areopagites would I have you, brethren, in this our Christian Athens, show yourselves to me ward. I will declare the matter (as a pleader ought) simply, and sincerely, without preambles, though unbidden: and without untruths, though vnsworne. Give you (as judges should do) favorable audience, without a partial prejudice of foreconceiued errors: and sentence with the truth, without corrupt affections, according unto right and reason. And I would to God you would hear me, in such sort as Denys the Areopagite heard Paul the Apostle: whose words of the unknown God he believed, persuaded by y ^e light of truth, though against that opinion which he had foreconceiued. God, the father of lights, and author of truth, who gave Paul a fiery tongue, to lighten and kindle the minds of his hearers; who moved the heart of Denys to see the light of godliness and to be set on fire with it: vouchsafe with the direction of his holy spirit both to guide my tongue, that it may serve to open the mysteries of his word; and to soften your hearts, that the seed of life may fall upon a fruitful ground. Open our eyes▪ O Lord, and we shall see; give us fleshy hearts, and we shall assent. Let thy spirit lead us into all truth, and let thy word be a lantern to our feet: that we may believe the things which thou teachest, and do the things which thou commaundest, to the everlasting glory of thy goodness and our own salvation. Amen.

In the treaty of the matter, that I set in hand with, of the state of the Church both in general, and particular, the Roman, and the reformed Churches of sundry nations: it cometh first to be declared what is the holy catholic church, whereof we profess in our Creed that we believe it. And hereof I say, the holy catholic church is the whole company of God's elect and chosen. Which is termed a Church, that is, a company ofmen and an assembly of people called together; holy, because God hath chosen this company, and sanctified it to him self; Catholic, for that it consisteth not of one nation, but of all, spread through the whole world. For God, to the intent that he might impart the riches of his glorious grace unto mankind, did choose from everlasting a certain number of men, as a peculiar people, who should possess with him the kingdom of heaven prepared for them from the foundations of the world. And although this people be sundered by the distance of places, and times, for the several persons and members thereof: yet hath he joined and knit them all together by the bond of his holy spirit, into the fellowship of one body, and a civil or rather a spiritual communion, as it were into one city. The name of which city, is, the heavenly, new, and holy Jerusalem, the city of the living God: the king, is God almighty, who founded, establisheth, and ruleth the city: the laws, are God's word, which the citizens hear and follow, as sheep the voice of the shepherd : the citizens, are the Saints, even all and singular holy men, who therefore are called fellow-citizens of the Saints, and men of God's household : the register, wherein their names are enrolled, is called the book of life : finally the liberties and commo • ities, which they enjoy, are most ample benefits both of this life and of the life to come, to wit, the grace of God, the fountain of goodness; the treasures of Christ, who is heir of all things; the forgiveness of sins, the peace of conscience, the gifts of righteousness, of godliness, of holiness; one spirit, one faith, one hope of our calling, and sacraments which are the seals of our hope; in a word all things which are expedient for us to the necessary maintenance of our earthly life, and after this life the inheritance of life eternal in heaven with endless bliss and glory. But because the citizens of this city of God having disobeyed & rebelled against him had lost their freedom through their treason, and being put thereby from everlasting life w • re to suffer death in the chains of darkness: God the father of infinite mercy and compassion, did send his only begotten son into the world, that he being appointed king of God's city should redeem y ^e citizens from the powerof darkness out of the thralldom of the devil, and translating them a fresh into his kingdom should bless them and endow them with all the privileges and liberties of the citizens of God. And so it pleased him, though we had played the traitors in revolting from him to his and our enemy, yet of his free favor to make a league with us, & enter into covenant. Which covenant being one and the same in substance, yet diversely considered, and (by reason of this diversity) divided into two, the one called old, grounded on Christ being promised to come; the other, new, on Christ being come into the world: God hath set it down in the instruments of his c • uenant, wherein he hath said, I will be your God, and ye shall be my people. What is the tenor, how great the use, how unspeakable the benefit of this holy covenant, made with the Patriarchs, the Prophets, the Apostles, and all the Saints of God: it is recorded in the sacred instruments of the old and new testament, or covenant. An abridgement whereof, containing the summeof the Apostles doctrine, is delivered in y ^e articles of our Christian faith, or Creed, as we term it, gathered out of God's word. Wherefore as the covenant consisteth of two branches: so the Creed expressing it containeth two partes. One of them instructeth our faith touching God, who said to his servants, I will be your God : the other, touching the people of God, that is the Church, to whom God said, you shall be my people. Touching God, it teacheth us to believe in him, who is one God in nature, distinct in three persons; the Father the creator, the Son the redeemer, the holy Ghost the sanctifier. Touching the people of God, it teacheth us to believe, that they are a Church, holy, and Catholic, which hath communion of the Saints, to whom their sins are forgiven, whose bodies shall be raised up again from death, and being joined with their souls shall live everlastingly. Now, to make the matter more evident and plain that this city of God and company of the chosen is the holy Catholic Church : first, it is certain that the people of God is called effectually out of the filth of other men, to know, and serve him, by Christ who doth lighten their minds, and move their hearts, through the power of the holy Ghost and ministry of the word. And the whole company of them, who are so called, is named the Church, by an excellency; not a common one, but a passing, eminent, and most noble Church : as wherein the faithful all are comprehended that either be, or have been, or shall be to the end from the beginning of the world. Which is termed in scripture the Church of the first borne, who are written in heaven. Which God did predestinate to be adopted in himself, according to the good pleasure of his will. Which Christ being given to it by his Father, as a head to the body, loved as his spouse, redeemed it from Satan, and quickeneth it with his Spirit, having suffered death him self to deliver us from the gulf of death. Moreover as it is clear that this Church is called out of the rascal sort of the world, to be partaker of the inheritance of the kingdom of heaven: so is it clear too that it ought to be holy. For the holy one of Israel cannot abide them who are workers of iniquity : neither shall any Canaanite be in the house of the Lord of hosts : and into the heavenly city there shall enter no unclean thing, nor whatsoever worketh abomination, or lie. Christ therefore, the Savior of the Church his body, who as he called them whō he predestinate, so justified them whom he called : having cleansed the Church from her sins by his blood, reneweth her from the filth of the flesh unto holiness ; which he beginneth in this life, and perfitteth in the life to come, when he shall present her without spot and wrinkle a glorious spouse unto him self. So that, both the Church may well be termed holy, and the communion of Saints the Churches communion: which militant on earth is holy in affection, triumphant in heaven is holier in perfection, both militant and triumphant is in Christ most holy. Finally, since God hath called the holy church not out of this or that country, not out of this or that people, but out of all nations spread through the whole world: for that cause the church is intitled Catholic, that is, universal: not Jewish, not Roman, not English, not of one people or province, but universal and Catholic, cōpacted as it were into one body out of all sorts of estates, sexes, ages, & nations; Jews, & Heathens; Greeks, & Barbarians ; bond, and free; men, and women; old, and young; rich, and poor. For both the old Church (before the birth of Christ) which saw the day of Christ to come, and was saved, did gather children of God unto her self at first out of any people; afterward when the grace of God shined chiefly among the people of Israel, she did join conuertes to Israel out of the rest: and much more the new Church (called since Christ was borne) hath enlarged her tabernacle (as Isaiah the Prophet speaketh) to all nations, beginning at Jerusalem, Judea, Samaria, and going forward thence even to the uttermost ends of the earth. For God hath not called the circumcised Jews alone, to be his Church, as the time was when the Apostles thought through a little oversight, the Jews in our days have too presumptuously weened: but Christ being crucified hath broken the stop of the partition-wall, and is become the chief stone of the corner, on which a dooble wall ariseth; and as David prophesied, the Egyptian, the Babylonian, the Tyrian, the Ethiopian, the Philistine are borne in Zion ; and, as the Elders (in whom is represented the company of the faithful) do sing unto Christ, Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation, and hast made us kings and priests to our God, & we shall reign upon the earth. Wherefore since the church, which the holy scriptures do commend unto us, betokeneth the company and assembly of the faithful, whom God hath chosen, Christ hath sanctified, and called out of all nations to the inheritance of his own kingdom: the holy Ghost, who spake by the Prophets and Apostles, doth warrantise me to resolve on my Conclusion, that the holy catholic church which we believe is the whole company of God's elect • and chosen. You marvel perhaps why I propose this article of the Christiā faith to be discussed by disputation: as though either any man stood in dout of it, or things not douted of were to be handled as doutfull. But if you consider that the true meaning thereof, which I have opened, most agreeable to the scripture, most comfortable to the faithful, is condemned and accursed by the standard-bearers of the church of Rome : you will cease to marvel. For in the Council of Constance, in which they condemned John Hus for an heretic, they condemned these two sayings, as heretical, to be burned with him: that there is one holy universal Church which is the whole company of them that are predestinate ; and, that the Church, as it is takē in this sense for the company of them that are predestinate, is the article of our faith. Which sayings of his to be counted ungodly it seemed strange to me: and so much the more, because I perceived that the Fathers (whose words the Papists will seem to make great account of when they serve their purpose) did use the same squire to measure out the Catholic church by. For Clemens Alexandrinus doth expressly call it the company of the elect, into which are gathered the faithful and just, whom God did predestinate before the creation of the world. Likewise Ambrose, having said that the honor of God the father is in Christ and in the church, defineth the church to be a people which God hath vouchsafed to adopt to him self. Furthermore Gregory the Bishop of Rome affirmeth that all the elect are contained within the compass and circuit of the church, all the reprobate are without it. And Bernard declaring the church to be the company of all the elect, which company was predestinate before the world began, doth touch it as a mystery which he had learned of Paul, and saith that he will boldly utter it. As for Austin, a man of sharpest judgment of them all, he neither acknowledgeth any city of God, but this elect church, in his most learned work touching the city of God ; and in another touching the catechizing of the unskillful, he saith that all the holy and sanctified men, which are, which have been, which shall be, are citizens of this heavenly Jerusalem ; and in another, touching baptism against the Donatists (against whom he urgeth the Catholic church most ) he confesseth that those things in the song of songs, the garden enclosed, the fountain sealed up, the lily, the sister, the spouse of Jesus Christ, are meant of the holy and righteous alone, who are Jews inwardly by circumcision of the heart, of which holy men the number is certain, praedestinate before the foundation of the world. Wherefore, if the Prelates of the Romish Church had had any reverence, I say not of the scriptu • es, over which they play the Lord's as they list; but of the Fathers, of whom as of orphans they bear men in hand that they have undertook the wardship: they would never have wounded, or rather burnt in Husses person, Clemens Alexandrinus, Ambrose, Gregory, Bernard, and Austin, who taught the same point that is condemned in Hus, namely, that the holy universal Church is the whole company of the elect of God. But it is (I see) an undoubted truth which a learned man, liking the Popes religion, but not the Popes presumption, hath set down in writing: that amongst the Popes and men like to Popes it is a sure principle, If wrong he to be doon, it is to be doon when thou mayest get a kingdom by it. For they wrest the holy catholic Church (taught us in the Creed ) from the right meaning, to the intent they may be kings, & hoise up the sails of their own ambition: in as much as they apply it, like unskillful men, if they do it ignorantly; impious, if wittingly; they apply it (I say) not to the Catholic Church, but to y ^e militant ; nor to that, as it is chosē, but as it is visible, mingled with hypocrites and ungodly persons. The cause, why they do so, is, that all Christians, by reason they believe the holy Catholic Church, may be induced to think that the visible Church must be held for Catholic, and a visible monarchy must be in the visible Church, and the Pope is Prince of the visible monarchy, and all Christians must be subject to him as Prince. For, this to be the mark whereat the Popes shoot, it is as clear as the light by the very Extrauagants (as they are termed) of the Canon law, in that royal decree of Boniface the eighth, beginning with these words, One holy Catholic Church. Where from one Catholic Church, without the which there is no saluatiō, nor forgiveness of sins, he creepeth up to the head of the Church evē Jesus Christ, & from Christ the head he slippeth down by stealth unto Christ's vicar, one and the same head (as he saith) with Christ, even the Pope of Rome: whom yet to be the head of the Catholic Church not him self would say, (unless perhaps in a dream,) for thē he should be head of the triumphant church, which is a part of the Catholic: but he would be head of the visible church, which he nameth Catholic, thereby the more easily to deceive the simple: who being astonied and snared with that name, the fowler shutteth up the net, and concludeth, that every earthly creature if he will be saved must of necessity be subject to the Pope. Thus saith Pope Boniface. But unless the Pope him self and the Fathers of his Council of Trent, being thereto forced by the truth of scripture, confess against them selves, that the holy Catholic Church doth not signify the visible company of the Church militant, consisting of the good and bad mixed together ; which sense the Papists give it with their Pope Boniface to the intent they may be kings: I will not request you to believe me in it. For, in the Catechism which was set forth by Pope Pius the fifth according to the decree of the Council of Trent, having said that the Church (in the Creed) doth chiefly signify the company of the good & bad together, they add, that Christ is head of the Church as of his body, so that, as bodily members have life from the soul, in like sort the faithful have from Christ's spirit: and therefore it is holy because it hath received the grace of holiness and forgiveness of sins from Christ, who sanctifieth & washeth it with his blood: and it is called Catholic, because it is spread in the light of one faith from the east to the west, receiving men of all sortes, be they Scythians or Barbarians, bond or free, male or female; containing all the faithful which have been from Adam even till this day, or shall be hereafter till the ende of the world, pro • essing the true faith, & being built upon Christ, upon the foundation of the Apostles and Prophets. Pope Pius therefore and the Fathers of the Council of Trent affirm that the Church, which is specified in the Creed, is the body of Christ. Now, the scripture teacheth that all the body of Christ is quickened and increased by the holy Ghost, as if he were the soul of it. But the bad and wicked are neither quickened, nor increased. Then are they no part of the body of Christ : and therefore neither of the Church. Pope Pius and the Fathers of the Council of Trent affirm that the Church is holy, being washed by the blood of Christ, endued with grace of holiness, and with forgiveness of sins. Now, blessed are they whose sins are forgiven: blessed are the clean in heart, for they shall see God. But the bad and wicked shall neither see God, nor are blessed. Therefore neither have they forgiveness of sins, nor are their harts clean. Then are they no part of the church. Pope Pius and the Fathers of the Council of Trent affirm that the church is called Catholic, in respect that it containeth all the faithful from the first to the last, professing the true faith, and being built upon Christ. But the wicked and hypocrites either are not faithful ; or, if they may be called so, yet they profess not the true faith ; or, if they profess it, yet they are not built on Christ. For they who are built on Christ, are built on a rock, and shall never be removed. But the wicked shall be removed. Then are they no part of the church. Yet they must needs be a part of the church if the name of church did signify the visible church (as we call it) consisting of the good and bad. Wherefore it followeth thereof that the church mentioned in y ^e Creed, betokeneth not the visible church, that is, the company of good and bad together : which it is imagined to do by the builders of the Popes monarchy. Thus, as Caiaphas in the Gospel although he spake many things amiss against Christ, yet, being the high Priest that same year, he said well in this speech, though ill meant too, that it was expedient for them that one man should die for the people : so the Pope and the Fathers of the Council of Trent, being the high Priests that same yere, though they meant ill, in saying that the holy catholic church, which we believe, is the company of good and bad mixed together: yet, being lead and moved by some divine force to speak better then they meant, they added such an exposition, that their own doctrine is overthrown by it, the error of the Council of Constance is discovered, and the truth of the scripture confirmed and established. Wherefore I may justly conclude against the Papists out of the Pope him self and the Council of Trent, that all the good and holy men, and none but they, do make the holy Catholic church. But seeing our faith must have a better ground then human decrees either of Popes or Councils, whose breath is in their nosethrils, whose houses are of clay, and their foundation is sand: therefore let us stay our selves on that conclusion which I made before on warrant of the holy Ghost, who hath spoken to us by the Apostles and Prophets; The holy Catholik Church, which we believe, is the whole company of God's elect and chosen. And let this suffice for the first Conclusion.

The second doth follow: The church of Rome is not the catholic church, nor a sound menber of the catholic church. Of the which position that we may the better perceive the drift and truth: we must search somewhat deeper, and fetch the beginnings of particular churches out of the fountain whence they flowe. God, having chosen in his eternal purpose the holy catholic church, that is, all his children, to be the heirs of his kingdom, and to triumph in heavenly glory with him and his elect Angels: doth first of all send them abroad into the earth, as it were into a campe, there to serve him in war against the flesh, the world, the devil, and all the powers of darkness under the banner of Christ, that they may come conquerors out of warfare to the triumph, and may strive lawfully before they be crowned. Whereto that they may be the stronger made and better furnished, to endure the labor and hardness of warfare: God begetteth them a new by his word, (the word working effectually through the holy Ghost,) as it were by seed ; and with the same word he nourisheth them, as with milk ; strengtheneth them, as with meat ; armeth them, as with a sword of the Spirit ; and frameth them a shield of faith, wherewith they may quench the fiery darts of the wicked one. Yea, the more to harten them against all dangers and deceits of enemies with the skill of warfare and sure hope of victory: he bindeth them with sacraments, as with bonds of obedience, and pledges of his grace; he willeth them to call for his help in distresses, & promiseth it if they call for it, he appointeth them warlike discipline, to keep them selves in order, and gard them safer from their enemies: to be short, be delivereth them the whole trade of warfare, opened by himself the General of the army, and written in his word. To the intent then, that all the soldiers of God, who be sent at diverse times into diverse countries to serve him in this warfare, might learn it, & practice it: he hath ordained, as civil assemblies & societies, for y ^e mainteinance of this life; so likewise, for the next, ecclesiastical. In which ecclesiastical societies and assemblies it is his will & pleasure that there should be captains to teach, and soldiers to learn, both of them warriors faithfully to practice and wage the war of the Lord. And these are called churches, but particular churches to distinguish them from the catholic: because they are diverse partes of the catholic, that is, the whole church ; diverse members, of one body, diverse bands, of one army. Which, for the diverse regard of place, and time, wherein they go to warfare, are specified by diverse names. In regard of place: the church, which served God at Jerusalem, is called the church of Jerusalem : that which at Samaria, the church of Samaria : that which at Ephesus, the church of Ephesus ; that which at Rome, the church of Rome ; they which in England, in France, in Germany, are called the English, the French, the Dutch churches. In regard of time: we say the Jewish church in the days of Moses, of David, of Hezekiah; the Roman under Nero, Constantine, Boniface; the English in King Henries reign, King Edward's, Queen Mary's: or how soever else the difference of times be noted. Now, the rule of reason and honesty would that everyone of these churches, ordained by God to that end, should bring forth the children of God, as a mother; yield dutiful honor to God, as a spouse; and fight the spiritual battles of God, as a valiant and faithful army. But the devil, the enemy of the chosen woman, in nature a Satan, in subtlety a serpent, in fierceness a dragon, which furiously pursueth the woman & her seed, soweth rares among the wheat in the field of the Lord, that is to say, he mingleth his soldiers with the soldiers of God in the campe, and amongst the godly he foysteth in hypocrites, that they, being fellow-soldiers in show, but traitors in deed, may corrupt the army. And him self provoketh the faithful to revolt from God, by all his practices, open, and secret; force, and fraud: some time by fire and sword of tyrants, some time by baits of pleasures, and wealth, some time by the pretense of religion, and charity. By the which means he procureth often, partly through the craft and cunning of hypocrites, chiefly when they are made captains of some band, partly through the frailty and infirmity of the elect, whom flesh and blood do weaken: that the church, which is billed to the warfare of Christ, knoweth not or careth not for the trade of warfare, and serveth perhaps under her captains banner, but retchlessely, and loosely, perhaps is betrayed to the enemy by her watchmen, while either they do fall a sleep, or deal falsely. And so cometh that to pass at the length, which the Prophets lament in the church of the Jews, & too many churches since Christ's time have felt. that y ^e church, which should be a mother, is a stepmother; & she, whose faith is plight to Christ, becometh an adulteress; & bands of soldiers breaking their promise, yea their oth, do rebel against the Highest. So the churches of Galatia when they had believed the Gospel of Christ, and their names were billed by their own consent to serve in his wars, were removed away (by such as troubled them) to another Gospel. So S. Paul feareth for the Church of Corinth, least, as the serpent beguiled Eve through his suttletie, so their minds should be corrupted and seduced from the simplicity that is in Christ. So Christ him self teacheth us, that the church of Pergamos was stained with the filth of the Nicolaitans: that the church of Laodicea was blind, naked, luke-warm, neither hot nor cold: that the church of Sardis was in part, dead ; in part, ready to die ; though alive, in part. The assemblies therefore of the churches militant, called visible churches, which do contain the good together with the bad, the chosen with the reprobate, the faithful with the treacherous, the holy with the hypocrites, chaff with corn, tares with wheat, wooden and earthen vessels, with vessels of gold and silver, some of them for honor, and some unto dishonor : I say, these visible churches may do their duty faintly, may leave it altogether vndoon, may be discharged of their oth, and dismissed from soldiers service; they may be sick of lesser diseases and infirmities, they may be of a deadly pestilence, they may lose the spirit of Christ, and so die. Furthermore, to make it easier to be seen what churches ought to be accounted dead, what churches sick, what churches whole, and sound : we have to consider the causes of death, of sickness, and of health. The causes of these things do come in men's bodies, (as Physicians teach,) partly, from the seed that we are begotten of: partly, from the food wherewith we are nourished. Whereof the one appeareth in sickness and diseases that come by inheritance; such as are derived from the parents to the children: the other, as it hath a great force in all men, so experience showeth that it hath greatest force in armies. For the soldiers who served Marcus Antonius, being fain to eat roots for want of corn, fell upon an herb which brought them first to madness, and afterward to death: and Vegetius (a writer of the trade of warfare ) giving charge that soldiers drink not of marish waters, saith that naughty water is like unto poison, and doth breed the plague in them who drink of it. Not unlike is the case of spiritual death, diseases, and health, in the bodies of Churches. For they do either live in p • rfit good health, or fall into sickness, or come to their death, according to the nature of their seed, and food. Now, the seed whereof, and food with the which they are wont and ought to be begotten anew, and nourished, is the word of God (as S. Peter witnesseth) preached by the servants and ministers of Christ. Therefore in what Churches the ministers do preach the word of God pure, sincere, and uncorrupt, that it may breed good juice and blood in them through the inward working of the holy Ghost: those churches must we count to be • ound, and whole : some of them indeed more sound, then other some, according as the word is more purely prea •• ed, and the spirit worketh more effectually, but all of them, sound. But where the word of God, either is not preached, so that there groweth a famine; or is preached corruptly, mixed with man's word as it were with leaven, or darnel, or poison: as they who receive no food are like to die through hunger, & such as eat bread made of corn and •• rnel do fall into a light fren ••• ; so must we needs judge that churches, whose food is either none, or naught, are apt to diseases, and near to their death. For Amos declareth that men are cast away through want of the word, in that he telleth Israel, that God will send a famine and a thirst of hearing the word of the Lord: which when they shall seek for to and fro, and find nowhere, it shall come to pass that virgins and young men shall faint with thirst, and fall, and never rise again. Now, that the corruption of the word doth hurt too, the Apostle noteth in advertising Timothy, that they, who teach other doctrine, and consent not to the wholesome words of Christ, and to the doctrine which is according to godliness, are sick, and do dote about noisome folies, which edify not to godly faith: in so mu • h that their word doth fret as a kind of canker, which having taken hold of one part of the body, doth eat out the next partes by little & little, until the whole body at last be clean consumed. Which if it come to pass, as it must of necessity unless the better remedy be speedily provided for healing of the body: that which was a body, doth become a carcass, and is no longer a church : it is left destitute of the spirit of God, which is the soul thereof, and of the souls instrument, that is, the word of God. And this death is threatened by Christ to the Jews (in the old church ) refusing him their Messias ; therefore shall the kingdom of God be taken from you, and given to a nation which shall bring forth the fruits of it : and (in the new church ) to the Ephesiās having left their first love; I will come against thee shortly, & will remove thy candlestick out of his place except thou amend. Which two things foretold by our savior Christ were fulfilled in the destruction of the two churches : of the church of y ^e Jews, within a few years, when the gospel was removed from them to the Gentiles; of the church of Ephesus, many ages after, when having been sick first of sundry heresies, it died a while ago of the plague of Mahomet. Thus I have declared, as briefly as I could, how particular churches are called members of the catholic : how they are ordained to learn and practice Go • s service: how the good in them are intermingled with the bad, the godly with hypocrites: finally, what their health is, what their diseases be, and when they must be counted sound, when unsound. Which pointes being marked, my pains will be the lesser in opening the Conclusion: the two stemmes whereof on what roots they grow you perceive already. The church of Rome is not the catholic church: it is no sound member of the catholic church. The church of Rome is not the catholic church. What can be more clear? For the catholic church is the church universal: the church of Rome is particular. So that (in my judgment) the Papists speak monstrously, when they call the Roman church, the catholic church, and make them all one. Some will say perhaps, that when they call it catholic, they mean it to be sound and of a right belief, such as doth hold the catholic faith : as the civil law doth term the right believers, catholic Christians, and the church of Afric is named catholic by Cyprian. Yet that is false too. For they give the title of catholic church of Rome, that they may put into the heads of the unskillful that that is the church out of which there is no salvation. But out of the church of Rome there have been saved innumerable, & shall be: out of the catholic church, not one. But let it be granted that they mean by [catholic] a church holding the right faith. I deny that the church of Rome doth hold the right faith: and that is the other part of my Conclusion; it is no • ound member of the catholic church. Now when I deny it to be a sound member of the catholic church : I mean not that it languisheth of a little sickness or disease not dangerous, which may seem rather to have abated somewhat of exquisite health, then have bereft her of all health. For, as Galen teacheth of the health of the body, that it hath a reasonable breadth as you would say, and certain degrees as it were of perfitnes, that they who are able to go about their business and do affairs of life are to be counted whole, though they enjoy not a most perfect health : so in the health of churches I deem there are certain degrees of sincerity, that they who do the functions of spiritual life reasonably well are to be counted • ound, although they attain not to a most absolute soundness. And for that cause, as we judge our own churches to be sound, although there remain some distemper in them by the relics of those diseases wherewith the contagion of the church of Rome had cast them down so, that they could not yet be recovered fully: in like sort we judge of the churches of Germany, which are troubled with the error of consubstantiation as it were with the grudging of a little ague, if other wise they hold Christian faith, and love, soundly, and sincerely. But the church of Rome is not distempered with a little ague, such as hindereth not the functions of life greatly: but is sick of a canker, or rather of a leprosy, or rather of a pestilence, in so much that she is past hope of recovery, unless our Savior Christ the heavenly physician do give her wholesome medicins to purge her of pernicious humors. And therefore I pronounce that the church of Rome is no sound member of the catholic church. Which I will prove by two reasons, the one, of the causes ; the other, of the effects : whereof from the one, diseases do arise; in the other, they show them selves; by them both they are surely proved. I would to God I might discourse hereof at large, according as the weightines of the things requireth. But we must be content to do, as time will license us. You will pardon me therefore, I trust, if I run them over somewhat hastily, and (as they say) touch and go. I will hold out my finger toward the well head: guess you the lion by his paws. Concerning the causes which do breed diseases and sickness in the church, it is (as I have touched already) clear and certain, that they are either the want of food of God's word, or the having of it corrupted. In the which respect, Christ, who giveth charge that his sheep be fed, chargeth that they be taught to observe those things which he commanded his Apostles. And Peter, having shown that the faithful are begotten a new by God's word, exhorteth them to desire the milk of the word, the sincere milk, & not corrupt with any trumpery, that they may grow thereby. And they who are warned to hear the Pharisees sitting in the chair of Moses, are warned to beware of the leaven of the Pharisees. Wherefore a church, that will be whole and sound, must neither be famished with want of God's word, nor have it corrupted. But the church of Rome doth bring in both corruption, and want of the word : nor only bring them in, but also maintain them obstinately, as wholesome. The church of Rome therefore is not whole and sound: nay she seemeth rather to be mad & frantic. For she bringeth in corruption of the word, (to begin with that,) by mingling and adulterating the word of God with man's word, not one way but sundry. First, in that she giveth authority canonical, that is divine authority, to the books called apocrypha, which are human. Against the truth of the holy scripture, which is gainsaid flatly by certain pointes in the apocrypha : against the clear evidence of things therein recorded, which by their repugnancy one unto another do show that men were authors of them against the consent & judgment of the church, of the old church wholly, and of the best part of the new. Secondly, in that she receiveth traditions of men with equal reverence and religious affection, as she doth the scripture. As though the holy scripture, the most exact & perfect squire of God's will, and rule of righteousness and wisdom, sufficed not for faith and manners: or the spirit of God could gainsay him self, which must be imported by this of traditions, some whereof do fight one against another, some against the scripture. In sooth this point is handled with a dutiful care and regard of scripture, which hath no greater reverence at Rome, then traditions : and that all traditions are not observed there, it is plain by the Fathers whom them selves allege. Thirdly, in that she willeth the Latin translation of the Bible (commonly called S. Jerome's ) to be received throughout as sacred and canonical, and not to be refused on any pretense. Whereas yet (to let go the judgment of S. Jerome, & other ancient Fathers,) the Papists them selves, such as are most expert in the tongues amongst them, acknowledge that translation to have missed sometimes the meaning of the holy Ghost, and not the words only. Even Pagninus namely in the old testament; Budaeus in the new: Andradius, and Arias Montanus in them both. Fourthly, in that ( about expounding of the scripture ) she condemneth all senses and meanings thereof which are against the sense that her self holdeth, or against the Fathers consenting all in one. Whereby it falleth out that the sense and meaning of the holy Ghost shall be refused often; but meanings and senses devised by men, though crossing one another, yet if they be currant for the time, and practiced, (as a Cardinal saith,) shall go for authentical: the baggage, which the School men have s • iled Divinity with, out of the Philosophers puddles and their own, shall be accounted holy: the things which some Fathers have handled more soundly, shall be set aside as human inventions though they agree with God's word; but other, in the which they were overseen through weakness of natural affection or reason, shall be approved as God's word, though they proceed from man's fancy. Fifthly, in that she coopleth with the commandments of God, the commandments of the church, that is to say, of men: and (that is more) she coopleth therewith these commandments, not as things indifferent, but as necessary to salvation. So whatsoever filth, devotion, as it is named, indeed superstition, hath brought or shall bring in, that must be deemed to be pure religion: and in vain shall the Lord be worshipped of us, as of the Jews in old time, with the commandments of men : and good intents (as they call them) which are abominable to God, shall be preferred before obedience : & voluntary religion condemned by the scriptures, shall be taken up as a most holy service of the Lord. Last of all, in that she appointeth images to be had in churches, for the instruction of the people, as books (so one supposeth) which idiotes may read in. O miserable idiotes, the instructing of whom is committed to a stock, which instructeth to vanities ; whose teacher is an image, that is, a teacher of lies, if we believe the Prophets. And is it any marvel if they be naughty scholars, whose masters are dumb idols, the doctors of errors? The church of Rome therefore hath brought in such corruption of the word of God, what by the apocrypha, what by traditions, what by faults of the translation, what by the sense of her holding, what by commandments of the church, what by the teachers of idiotes : that she seemeth to have mingled the sustenance of life not with filth, but with poison; and the wine of God not with water, but with venoome; and the bread of Christ not with leaven, but with ratsbane, or rather (if I might speak so) men's-bane. As for