for if this nevv Clergie be deuided into many sects as all the vvorld seeth that it is then seing that vve haue noe more assuraunce of one Secte then another vve may refuse to be iudged by any of them especially they them selues refusing to be iudged by one a nother Yea not all this nevv Clergie nor any sect of the same can proue their mission and therfore are not to be admitted for true pastours and iudges in religion vnless vve vvill receiue all false prophets also false Apostles Is ther no iudge then nether in Ingland nor in all the nevv Church of the ghospellers If ther be let them name him if they can if ther be none as it seemeth that ther is not for I haue named and teiected by good reason all vvhom I thinke they can name then is not their Churche the Churche of Christ in vvhich as is before proued is alvvayes resident a visible iudge to compose controuersies yea then the Churche vvhich as I shall proue in the next booke is a peaceble kingdom shall be a commoÌ„ vvelth the vvorst prouided for that euer vvas it shall be a body vvithout a head a kingdom vvithout a king or Prince to commaund a conuenticle of vvranglers the vvorst ordered and the most disseÌ„tious societie that euer vvas to be breef the Church militaunt in earth shall more resemble that mutinouse route of the damned in hell then the peaceable societie of the Church triumphant in heauen yea then shall that follovv vvhich I intented to proue to vvit that in the nevv Churche of the ghospellers there are noe meanes to compose determine coÌ„trouersies bicause vvhere there is no visible Iudge there euery man may beleeue and preach vvhat he lift and no man can controlle him and if diuers preach contrarie doctrine they may go together by the eares and noe man shall be to part the fraye bicause ther is noe iudge to take vp the matter betvvixte them and so the gappe is open to all false prophetes vvhose doctrine must goe for currant be it neuer so absurd bicause ther is no Iudge to giue sentence of the truthe or falshood of the same And to make the matter more plaine suppose that novv in Ingland some nevv preacher should preach a nevv heresie yea that many at once should preach contrary opinions and so fall together by the eares ther vvould be no meanes to compose these controuersies bicause ther is no Iudge to take vp the matter nether is ther any vvay to preuent them bicause vvher there is no Iudge to define euery man may teach vvhat he list and vvhere euery one may teach vvhat he vvill there arise iarres and discords and vvhere no meanes are to appease them the societie is ruined 〈◊〉 11. Bicause euery kingdom diuided vvith in it selfe shall be made desolate But in this case peraduenture they vvould call a Prouinciall or generall Councel and so compose matters by common coÌ„sent Bee it so that they could call such a councell and could also all or the most parte aggree yet I see not hovve vve are vvarraÌ„ted to assure our selues that they all can not erre and that therfore vve may rely vppon their sentence for if they say that vve are vvaranted bicause they are the true pastours I caÌ„ tell them that this is not so sure bicause they can not proue their mission I demaund of them vvhether the Catholike Clergie vvhich is farre greater and vvhich for fifteen hundred yeares before Luther vvas hard of vvas counted the only Clergie may not haue their voice and if they may certainly their voice vvil be negatiue and opposit to their affirmatiue But this is spoken vppon supposition that they could calle a councell and aggree also in the same for I haue good cause to doubte that they nether can call a councell nor aggree in a councell For if ther bee no visible supreme Iudge nor Pastour in their Church as I haue proued that ther is not vvho should calle this councell suÌ„mone all the Clergie to appear Lut l cont â—â— Calu. â—i â— Inst 6.7 Luther and Caluin say that this belongeth to the Emperour but seing that this is an Ecclesiasticall office concerning religion it can not appertain vnto a temporall Prince and novv that the Emperour is a Catholike and a Papist as they terme him I thinke they vvould not obey him if he should summone them to apeare especially bicause he vvould call Catholike bishops vvould giue the preeminence to them But I haue proued all ready that the Emperour though in the name of the Pope as an assistauÌ„te he may by the Churches permission call a councell yet of him selfe he can not meddle in spirituall matters Act. â—â— Vvherfore the Councell vvhich the Apostles called vvas called vvithout the Emperours authoritie vvhere theÌ„ there is noe Suprem Pastour as I haue proued that amongest them is none vvhosoeuer should take vppon him to call a councell should vsurpe and the others might refuse to obey his calle Peraduenture they vvould choose one by common consent and so vvould all stande to his arbitermeÌ„t But in this also is difficultie for vvhere ther is none to commaund vvho shall call them together to aggree in the election of this one man Yet let vs suppose that they should meet by chaunce as crovves do in the Pease-feeld vvhen they are met it is not so easie to aggree vppon one vvhen they haue aggreed it is not so easie to aggree vnto his sentence For if he pronounce sentence for the Protestaunte the Puritane vvill repine and may say that he hath noe vvarraunte of his sentence vvho is but a man constituted by men and can shevv noe scripture to proueth at he can not erre But truly I can not thinke that in this matter they vvould euer proceed so farre For as yet they neuer called a Councell together out of all partes of their Churche and those that vvere called together for vvant of a Iudge to determine could neuer aggree in any one point of religion Anno 1554. Surius relateth hovv on a tyme tvvelue Catholique Doctours and tvvelue Ministers met at Vvormatia to make some attonement betvvixte the Confessionistes Gen. Cron. but after a litle disputation fiue of the tvvelue ministers vvere excommunicated by the rest Stapl l 4. de prim fed c. 13. and cast out for vvranglers and so nothing vvas concluded Diuerse other assemblies and meetings they haue attempted but all ended in thundering excommunications bitter taunts and infamous libels and as yet they neuer could aggree in any councell vppon any controuersie in religion and all for vvant of a visible Iudge and pastour to vvhom all the rest are subiect And this they haue gotten by leauing the ancient Catholike Churche vvhich acknovvledgethe the bishope of Rome as Sainct Peters successour and Christes Vicaire and relyeth vppon his sentence as infallible Luc. 22. bicause Christ in fainct Peter prayed for him
Church for defect of a visible heade 151. 156. Three great inconueniences if Christ shoulde haue suffered the paynes of hell as Caluin diabolically contendeth that hee did 337. The institution of Preesthoode and Preestly function 366. Certaine interpretations of places impiouslie alleaged of heretikes to proue Christ ignoraut 313. That there is no sufficient Iudge of controuersies in religion in Englande or any other Church of the reformers 145. vsq ad 148. The large and supreme iurisdiction of the Popes of Rome accordinge to the vvhich they haue allvvayes practised 142. Imputed Iustice dothe not really heale the soule or sanctifie it 274. The heretikes imputed Iustice admitteth no augmentation or increase 305. it makethe euery man as iust as Christ himselfe K Christes Knovvledge 309. Adams Knovvledge 308. Salomons Knovvledge 308. L Hovv agreable labour is vnto man 603. The succession of gouernement in the Church euen in the lavve of nature 138. Recourse had to the highe Preist concerning all difficulties in religioÌ„ in the lavve vvritten 139. The lavve of grace requireth a visible heade 140 the excellencie therof aloue all others 275. it consisteth in beleeuing and obseruinge 276. To say that the lavves and coÌ„maundements of God bee impossible giueth occasion to all impie-570 the like dothe to saye that Christ hathe freed vs from all lavves 572. The libertie that Luther and Caluin giue all faythefull men to sinne 547. that they giue all men leaue to sinne in sayinge that all our actions are mortall sinnes 549. By vvhat Likelyhoode sentence vvould passe of the Catholicke parte if the matter vvere put to the hearinge of any indifferent person 130. Luthers presuÌ„pâ—ions proude vvordes against all fathers vvith his raylinge tearmes against king Henrie 8.24.86 his attempte vvith the success in dispossessinge of a deuill 25. Hee accusethe the councell holden at Hierusalem of eâ—rour 297. his reprochefull vvordes against the councell of Nice 198. against saint Iames his Epistles ibid. His litle flocke and inuisible Churche disproued 202. hee despoilethe Christ of the title of a lavv maker 280. hee reiecteth prayer 446. the opposition that is betvvixte his doctrine and S. Paules 623. betvvixt his and our sauiours 635. Luther admitterhe a pluralitie of vviues at once 624. his foure cases vvherein as hee sayethe it is lavvfull for a man to leaue his old vvife and 〈◊〉 take a nevve 625. his notorious infamous lyse 〈◊〉 deathe 122. his opinion of sacraments 408. of Baptisme vvherin he thinketh no forme of vvordes necessary 4.6 the reason vvhy a man is more ashamed of his lustes then other vices and Passions 61â— Hee thinketh no forme of vvordes necessary 41 M Tvvo maner of missions coÌ„cerning preachers 7. Extraordinarie mission require the extraordinarie signes and confirmations 20. tvvo vvayes Christ proued his mission 106. Marcious heresie concerning the creation of the vvorlde 30. Markâ—s of heretiks to make a breaehe out of the Churche 159. noueltie 166. a particuler name from their sectmaster 172. a renouation allmost of all olde heresies 179. vvant of succession 188. dissention in doctrine 208. to bee of a particulet sect 228. to bee coÌ„demned for an heretike by the Cath. Churche 236. many others 241. all vvith in their seuerall places aboue noted are seuereally proued to agree to the reformers of this tyme. Mennes to induce men to religion 115. a meane to distinguishe the true Churche from a bastarde and hereticall synagogue 191. The maner of refuting heresies before the tyme that generall councells could bee called 237. The different maner of prayer to Christ and to his Sainctes 354. Melancthon couertlie detracteth from Christ 247. Mans miserie and seruitude after sinne 254. Caluin could vvorke no miracles p. 25. N The nature of goodnes 229. The Nestorian heresie 32. The generall and ancient name of Christians and Catholikes argueth the trevve Catholike religion 177. Noueltie a marke of heretikes 166. Vvhat the name Catholike importeth 231. The number of prelates present at the councell of Trent 240. The necessitie of a visible heade ouer the Churche here in earthe 365. The rayling speaches and odious names that heretikes especially Caluin vvith greate contempt vse against all Saints 346. their reproche-full vsage of reliques and Saincts pictures 347. O The order that vvas taken to reclaime Luther 240. the maner of proceeding against his obstinacie ibid. his heresie condemned by the councell of Trent 240. The Catholike opinion of iustification vvith vvhat reason it is affirmed 261. The iust occasion vvee haue to suspect the reformers sincerity tovvards Christ 355. The distinction of holy orders and the maner of giuinge them proued out of the scriptures 367 The auncient opinion for the number of seuen sacraments 399. The diuersities of opinions amongest the reformers them selues for the number of the Sacraments 408. their erronious opinion for the forme of vvordes vsed in sacraments 427. The Epicures vvitles opinion concerninge the origin of the vvorlde 654. An obiection of our voluptuous heretikes against chastitie 619. the same ansvvered ibid. the obiect of religion 661. P Intolerable pryde in heretikes 73. 66. The probabilitie of the Catholike religion 102. Sainct Peters commission and preeminence aboue the rest 142. Pelagius his heresie 182. A propertie of heretikes vvhich sainct Austine obseruethe 199. The different maner of prayer to Christ and to his Saincts 354. The peace and agreement that is in the Catholike Churche 214. 228. that the same must needs proceede of God 218. The superabundant price of our redeÌ„ption 156. Christs passions or rather propassions 327. The chaunge of preesthood vvith the chaunge of the lavv 364. The coniunction or inseparabilitie of preisthood and religion 363. 369. Plaine proofes bothe by scripture and reason for the sacrifice of the mass 384. 389. Predestination 420. The excellencie of prayer 430. the continuall practise of it in the Churche 437. the contempt of it conformable to the reformers doctrine 438. prayer to Saincts 355. Vvhy the Pope can not erre in defining scriptures and their exposition 155. 677. Precepts of good life reduced to tvvoe heads 277. Parricide aggreing to heretikes 81. R The truthe and euidence of the Catholique Religion 105. The reason vvhy the Churche relyethe vpon the Popes sentence as infallible 155. that a visible heade in the Churche is necessarie 144. the reason of the dayly sacrifice in the Church 288. vvhy Christ is sayed to bee a preist after the order of Melchisedech 289. the reason that vvee maye suspect heretikes for false Prophetes 25 vvhy vvee giue a religious honour to sainctes and their reliques 341. vvhy vvee make intercession 353. The libertye of rebellion that Luther and Caluin giue to all their follovvers 485. Recourse had to the highe Preist about all difficulties of religion in the lavve vvritten 139. The certaintie that the reformers are heretikes 172. nothinge can excuse them from heresie but Apostasie 187. theire absurde doctrine of â—usâ—â—â—cation vvith their pernitious coÌ„sequences vvhich they inferre vpon the same 258. their doctrine hovv iniurious it is to Christ and Christian religion 633. 260. vsq ad 267. 318. to all ciuill gouernement 490. vsq ad 534. hovv it openethe the gapp to all vice and sensualitie 547. vsq ad 598. 621. vsq ad 727. it take the 579. avvaye all speculatiue sciences and morall vertues 550. all conscience 594. it directlye tendeth to atheisme 666. it bringethe into contempte all scriptures and religion 674. 689. vsq ad 696. The proude conceipts that the reformers haue of their sanctirie 206. they affirme that all our actions good and bad are mortall sinnes 300. that all sinnes are equall 301. that vvee haue no libertie nor freevvill in our actions ibid. that God is the autour of all sinnes 302. The libertie of rebellion that Luther and Caluin giue to all theire follovves 485. The reformers vppon necessitie beleeue in some thinges the Pope and Romaine Churche 679 they take avvay in effect all sacrameÌ„ts 12. 16. Examples out of scriptures for religious respect to reliques and images 356. S The custome of offringe sacrifice euen by the Apostles them selues 367. The necessitie of a dailie sacrifice in the nevv lavve for the vpholding of true religion 379. of a visible sacrifice heare in earthe 360. of a proper sacrifice not metaphoricall 383 ExaÌ„ples of selfloue and pryde in heretikes 66. The conuenience or rather necessitie of corporall and sensible Sacraments 391. the proofe of them seuerallye out of scripture 398. 402. the reformers haue no Sacraments at all 416. The only seruice of our heretikes a sermon 447. that also absurde according to their doctrine ibid. The difficultie of vnderstaÌ„dig scriptures 49.57 the bare letter vvithout the true sence no scripture 40. the reason thereof 45. hovv the scripture is sayed to be dependent of the Chut-che 44. 676. Arguments against the priuate Spirit 53. 65. Selffeloue a common disease to all heretikes 65. Thet insufficiency of resoluing all by a priuate Spirit in matters of religion 75. vsq 80. The force of Succession in Preisthoode 193. tvvo shiftes of heretikes disproued touching Succession 196. The Lords Supper according to Luther can not bee eaten 422. Caluins doctrine makes it a niggardlie Super. 424. T Tertullian complayneth of heretikes in his tyme 374. The reason that God can not giue testimonie of an vâ—â—truthe by miracles 106. Proofes of the blessed Trinitie 700. V Valentinus his heresie 30. The Lutherane vbiquetaries take avvaye Christes diuinitie 248. The commendation of virginitie 614. The right vnderstaÌ„ding of certaine places of the scripture vvhich seeme to impeach the freedome of the vvill 167. W Vvilliam Rodings foolishe fiction vvhich hee inuented to derogate froÌ„ the blessed virgin 347. A vvoemans complaint of Caluins doctrine as derogating to their sexe 690. The foure vvoundes vvhich vvee receiued in our soule by sinne 269. Z Zuinglius reiecteth fathers 87. His opinion of the number of Sacraments 408. Excuse this Table I vvas enforced to comit the making of it to a freinde vvho also had not leisure to make it exactely
against so many violent persequutions for so longe a tyme haue endured vnless some potent and prudent gouuernour by his lavves vvisdome and authoritie had vpholden guided and directed it And the reason is bicause in a societie and especially that of the Church are diuerse men yea diuerse nations and diuerse men haue diuerse natures and diuerses natures haue diuerse dispositions and diuerse dispositions cause diuerse opinions and diuerse opinions moue cōtradictions and contradictions ende in factions and factions make an end of all societies vnlesse ther be a moderatour to preuent them by his vvisdom or appease them by his authoritie A head then is necessary in all societies and not only necessary but also principalle For although the obedient complying nature of the subiect doth help much to the maintenaunce of peace and order yet the head and Superiour most of all preuaileth For as the head is the principall part so doth it beare most svvay in the gouernment of the body vvich is the cause vvhy the body is affected according to the head and vvhy the subiect follovveth the princes humour Yea euen as vvhen the head in mans body is intoxicated the vvholle body reeleth and if the head vvant eyes the body tumbleth into ditches and falleth into daunger so if the head of a societie be inconstaunte the vvholle societie vvauereth if the superiour vvant eyes of circumspection the subiectes are in daunger Vvherfore Philip King of Macedo and father to Alexander the great vvas vvonte to say that he had rather haue an armie of fearfull harts gouerned by a Lion then of lions ruled and commaunded by a harte insinuating ther by that as the head in a societie is the principall mēber so is it the most necessary If then the Church of Christe be a peaceble and vvell ordered body it hath a head to guide and rule it And if vve looke into the gouernment of the same euen from the beginning vve shall finde that this goodly common vvelth neuer vvanted a Prince and gouernour In the lavve of nature first of all Adam our first parent as he vvas our common father according vnto flesh so vvas he a preest and pastour of the soules of all those vvhoe liued in his tyme and a gouernour of his familie vvhich vvas descended of him not only in domesticall ciuill or temporall but allso in spirituall matters concerning fayth and religion For this cause he vvas indevved vvith all knovvledg and science that as the first doctour he might instruct and direct his posteritie and although by his falle he lost all infused knovvledg yet did he still so longe as he liued remain pastour and supreme head of the Church Vvherfore Theophilus Bishop of Antioche sayeth l. 2. ad Autol. that God for no other cause framed Eue out of Adams side but to demonstrate vnto vs a mysterie and figure of the monarchie of his Church that as Adam vvas head of the same in his tyme so euer after ther vvas one pastour the cheef of all Ho 34.1 Cor. And sainct Chrisostom sayeth plainly that Adam vvas one head giuen vnto all and his reason is bicause sayeth hee God Knevv that aemulation could not be auoided amongest aequalls vvherfor he vvould haue no popular gouernment but a kingdom After Adams death Seth and others succeeded him in the like pastorall authoritie euen vnto Noe. Noe dying Sem his eldest sonne vndertooke the same charge and euen vnto Aaron the first high preest of the Leuiticall lavve all the heires males of euery familie if vve beleeue sainct Hierom vvere preests q. heb q. 7. vvho ministred sacramentes and offered sacrifices euery one in his familie And amongest all the preests of diuers families one vvas the supreme pastour and Iudge of the rest to vvhom belonged the finall sentence in matters of religion and this supreme authoritie as it seemeth belonged allvvayes vnto the most ancient to vvhom all the rest as they vvere in age inferiour so vvere they subiect in authoritie As for example Abrahame and Sem vvere preests at one tyme bicause Abraham vvas the eldest sonne of Thare Sem of Noe yet bicause Sem vvas the moste ancient he vvas the higher preest Gen. 11. and therfore to him for the Hebrevves as sainct Hierom vvitnesseth affirm that Sem and Melchisedech vvere all one Abraham offered tithes and vvas blessed of him as of his superiour Yea it seemeth probable that Melchisedech in his tyme vvas the highe preest and supreme head of the Church Vvherfor Theophilus speakig of Melchisedech Supra vttereth these vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man vvas a preest the first of all the preestes of God the highest Vvhere he can not mean that Melchisedech vvas the first in tyme yeares bicause Adam Abel and Noe vvere before him and therfore his meaning must bee that Melchisedech vvas the first preest in dignitie the highest of all the preests of his tyme. So that euen in the lavv of nature that is from Adam to Moyses ther vvas allvvayes an highe preest to rule the Church and to compose controuersies that might arise in matters of religiō After that in the lavve vvriten the high preest ruled all in ecclesiasticall affayres as is playn in the books of Exodus and Leuiticus In Exodus vve read hovv Moyses like a spirituall Iudge giueth sentence in causes ecclesiasticall and ansvvereth all doubtes and questions vvhich arose concerning the obseruation and interpretation of the lavv Exod. 1◠and although to ease him selfe he vvas persuaded to lay part of his charge burden vppō others shoulders yet still he reserueth to him selfe the iudgment of all marters concerning the lavv and ceremonies c. 17. And in Deuteronomie vve finde that the people vvere commaūded in all difficulties of religion to haue recourse vnto the preest of the Leuiticall lavv vvho ruled at that tyme and God threatneth that if any bee so proud and stubborn as to refuse to obey his sentence he shall suffer death by the decree of the Iudge Vvhere a blind man may see that the synagogue had her Iudge to decide all cōtrouersies in religion And shall vve imagin that the Church and spouse of Christe vvanteth a head to direct her and a Iudg to giue her satisfaction in all doubts of religion No no in the lavve of grace as God hath bestovved more grace on his Church then on his Synagogue so hathe he prouided her of a Iudge and gouernour vvhom for his Churches sake he assisteth more particulerly And first of all Christe him selfe vvhilest he liued gouerned this Church him selfe and in all points played the parte of a supreme head high preest and pastour For he instituted a nevv lavv a nevv sacrifice nevv sacramentes he ordayned preestes and ministers and gaue them authoritie to preach to minister and to gouern in the Churche vnder him And after that he had vvithdravven his visible presence from vs he lefte vs not vvith out an vnder-pastour but presently
after his resurrection he appointed saint Peter his vice-gerent in earth that still the Churche might haue a visible iudge to vvhom she might repayer in all her difficulties Io. 21. For after his resurrection he appeareth to his Apostles and singling out sainct Peter from the rest he demaundeth of him three tymes not only vvhether he loued him but also vvhether more then the rest and finding in deed that he did so and that consequeÌ„tly he vvas the fittest for the cheefest thing in a pastour is loue he maketh choise of him before the rest and comitetth vnto him the charge of his sheep in so ample manner that he excepteth none but giueth him authoritie ouer all both lambes and sheepe that is lesser and greater Christianes euen Apostles Bishops vvho all must acknovvledge Peter for their pastour if they vvill be the sheep of Christ For as sainct Bernard noteth l. de consid vvhere ther is no distinction there is no exception And seing that after sainct Peters death the Church hath noe lesse need of a visible pastour then before it had as Christe left him for his vicegerent soe in him did he appoint a coÌ„tinuall succession of his successours that the Church might allvvayes be prouided of a visible pastour And therfore as bishops are the successours of the other Apostles so some one must succeed sainct Peter and must haue that superioritie ouer other Bishops vvhich sainct Peter had ouer the Apostles And truly to omitt other proofes noe man more likely to be this man then the Bishop of Rome For in the Sea of Rome saint Peter did last of all reside there he dyed and there before his death he appointed Clemens vvho refusing Linus succeeded and after him Cletus after him Anacletus after him Clemens and so forth euen vnto ClemeÌ„t the eight vvho novv in Rome residing ruleth the Churche not only of Rome but of all the christian vvorld Vverfore the Bishops of this Sea vvere euer called the vicars of Christ and successours of sainct Peter they haue euer called generall Councells and confirmed the same they made generall lavves to vvhich all bishopsyea all Christians acknovvledged themselues bounde and obliged they haue excommunicated Bishops and Emperours vvhersoeuer they liued thinking none that are Christianes to bee out of their iurisdiction they haue taken appellations from all partes and shevved them selues in all these actioÌ„s supreme pastours not of Rome only but of all the vvorld and yet vvere neuer counted vsurpers and therfore sithence that saint Peter must haue a successour and that needs ther must be one visible Iudge vnder Christe to vvhom in all doubtes vve must repayr the Pope of Rome is likest to be hee or else if any one be more like then let the aduersarie name him And if they name any other but him I vvill auouch that the Church hathe been vvithout an head these 1600. yeares for all this vvhile neuer any executed that office but hee S. Hierom I ame suer tooke the Bishop of Rome to be the man for he in a doubte and controuersie of the highe mystery of the Trinity flyeth vnto Damasus Bishop of Rome Epistolâ— ad Dam. not that he vvas learneder then sainct Hierom but bicause he Knevv that for sainct Peter consequently for his successours Christe prayed that he might not erre Luc. 22. but rather confirm his bretheru A pastore sayeth he praesidium ouis flagito Of my pastour I demaund the helpe devv to a sheep Novv then let our nevv Christianes if they be the Church of Christ vvhich euer had a visible head tell vs vvho is their supreme Iudge and pastour They vvill saye peradueâ—tur that Christ him self is their Iudge and pastour and that they need no other bicause as he planted his Church so still he ruleth the same But this shifte vvill not serue the turne for Christe novve conuerseth not visibly amongest vs and so beside him the visible Church must haue a visible head as hether to she hath euerhad And altoughe Christe still remayneth our highe preest Io. 10. doctour and pastour yet he offerreth not sacrifices immediatly but only by his vnderpreestes nether doth he teach vs by his ovvne voice Ephes 4. or reuelations but by doctours vvhom Sainct Paule sayeth hee hath appointed nether doth he feed vs by his ovvne hand but by the hande of inferiour pastours vvho minister his Sacramentes vnto vs and deliuer his vvorde in the true meaning by vvhich the soule liueth Mat. 4. Vvherfore besids him the Church being a visible body must haue a visible head else vve may say of it as once Epaminondas sayed of a great armie vv ch vvanted a Generall Video pulcherimam bestiam sed sine capite I see a very fayre beast but vvithout a head And the reason herof is bicause a head and Iudge in the Church is necessary to decide controuersies in religion vvhich arise all most euery age yea â—ome tymes often tymes in the same age sith then vve can not novv haue accesse to Christ beside him vve must haue a visible Iudge vvhich Christe him selfe vvell knovveing presently after he had left vs appointed S. Peter as his vicegerent as is all ready proued I demaund then of all the professours of this nevv religion especially of them in Ingland vvho is their Iudge in controuerlies of religion They can not say that Scripture is this Iudge bicause scripture is but a vvritteÌ„ lavv vv ch can not speak nor interpret her selfe and therfore if the controuersie bee vvhich is scripture or vvhat is the meaning of it scripture can giue noe senteÌ„ce yea I haue demonstrated in the second Chapter that bare scripture is no sufficient Iudge in any matter of religion Suprâ— They can not alleage the spirit to bee this Iudge as is euidently proued in the third Chapter nether vvill they confess that the Pope fathers or councels are this Iudge and if they vvould all they vvould condemne them as is declared in the fourth Chapter Peraduenture they vvil be Iudged by their founders Luther Caluin and such others But first these aggreed not nether one vvith another nether vvith them selues for vvhat one affirmeth another denyeth and vvhat one of them taught one yeare he corrected the next but and if they had aggreed yet vvere they no sufficient Iudges bicause they can not proue their mission as is proued in the first Chapter and so are not to be admitted for lavvfull Iudges vnlesse vve vvill admitt also all false prophets Vvho theÌ„ is this Iudge to vvhom in controuersies they repayr and by vvhose iudgement they square out theyr religion They vvil say percâ—â—â—nce that the Prince is this Iudge But this is as vnlikely and as flatte against scripture and practise of the Churche as any thing can be And although her Maiestie of late memorie and her Father before her did chaleng as devv vnto them authoritie in cause Ecclesiasticall of vvhich I dispute not at this tyme
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
but there vvhich is the cause vvhy the levves since the destruction of their Temple thoughe thy exercise other actes of their religion yet in no place dare they offer sacrifie Vvherfore in the nevv lavv also if Christe hath planted a Churche and in this Churche religion then hathe hee also amongest the offices of religion instituted a sacrifice And this in parte the Ghospellers vvill not let to confesse Isa 53.10.10 Ephes 5. for they graunte that Christe offered his ovvne selfe vppon the Altar of the crosse as a sacrifice vnto his father vvhich vvas the complement of all the old sacrifices the veritie of all those shadovves and the price of our redemption But yet bicause this sacrifice is not sufficient to vpholde religion and the vvorship of God ether they must shevv vs some other sacrifice or else they can not mainteine any true religion For first I haue proued that religion can not stande vvithout a sacrifice vvherfore seing that the sacrifice of the crosse is paste neuer to bee reiterated another sacrifice is necessarie for the continuaunce of religion Nether vvill it suffice for an ansvver to say that the effectes and vertue of the sacrifice of the Crosse remaine for these effects are noe sacrifices but only graces vvhich by vertue of the sacrifice of the crosse are bestovved vppō vs. Much less can it serue for a good ansvvere to say that Christe still in heauen presenteth vnto his father the sacrifice of the crosse for that presentation is not a true nor a nevv oblation of a sacrifice if it vvere yet bicause it is in heauen it is not sufficient to vphold religion in earthe bicause a visible Churche and visible vvorship of God in earth requireth a visible sacrifice in earth L. 10. cont Faust c. 11. Secōndly as S. Austine sayeth neuer as yet did any societie cōsorte together in one religion but by practise and vse of the same visible signes Sacramēts and therfore seing that sacrifice is the proper principall signe of the homage vv ch vve giue to God bicause it vvas neuer offered but to God or at leaste to that creature vvhich vvas esteemed as God it is impossible that this visible religion vvorship should cōtinevve vvithout a sacrifice visible sacrifice also that to the oblatiō of it the people may meete together And seing that the sacrifice of the crosse is noe more visible and is not to be reiterated nether is a visible signe at the vv ch the people maye meet together to vvorship therby allmightie God vniformely externally that is not sufficient to vphold religion in the Church of Christe for as religion begāne vvith visible sacrifices and chaunged vvith chaunge of sacrifices vvhich is the cause vvhy the Prophets vvhen they complaine of the falle of religion they complaine allso of the falle of Sacrifices so dothe it cōtinevv vvith sacrifices 2. Par. 13. Dan ◠12 and can not stande vvithout a Sacrifice For as in Ingland vvhere kneeling is a proper vvorship devv vnto the Prince it is not sufficient by cappe or cursye to shevv your dutie bicause these ceremonyes are giuen to euery noble man or gentleman yea to all those also vvho beare any svvay in the common vvelthe and therfore to deny his maiestie that homage vvere to despoile him of his honour so to take a vvay sacrifice vvhich hetherto hathe been offered vnto God and neuer vnto any but such as vvere esteemed gods vvere to robbe God of his principall and proper vvorship and consequently to ruine feligion vvhich as it principally respecteth God as his proper vvorship so can it not stande vvith out the same And vvhy I pray you should vvee feare to graunt a sacrifice in the nevv Lavv bicause say they Christ abrogated all sacrifices True I graunt he abrogated all the old sacrifices bicause they vvere but shadovves and figures of future thinges and therfore the sonne Christe Iesus rising in the horizonte of the nevv havv and the light of the verities appearinge the darke figures and obscure shadovves vvere to giue place but yet this is no argumente to proue that he hathe not instituted a nevv sacrifice in the nevv lavve for so he abrogated all the old Sacraments as circūcision vvhich vvas a sacrament only and noe sacrifice and yet as sainct Austine sayethe l. 19. contra Faust. c. 15. he hath prescribed nevv Sacraments for the nevv lavv Greater in vertue better for profit easier in vse and fevver in number They vvill say peraduenture that the old sacrifices being abrogated it is sufficient novv to vvorshippe God in Spirite or at least by prayse thankesgiuing and such other vertuous offices But then I must tell them that bicause still vve are composed of soule and body it is not sufficient that vve honour God in spirite only and bicause the Church is a visible congregation it must haue a visible sacrifice nether are the externall actes of vertue sufficiēt bicause they as is proued are noe true sacrifices but only metaphoricall and improper and therfore as hetherto and in all lavves besids those improper sacrifices it vvas necessarie for the maintenaunce of religion to haue some proper sacrifices such as Abel Noe and others did offer soe in the nevv lavve besides the metaphoricall Sacrifices of prayer thankesgiuing contrite hartes and such like vve must haue some proper sacrifice bicause that and religion euer goeth together And if vve haue no sacrifice it follovveth that the Ievves honoured God more then vve do bicause they offered vnto him sacrifice vvhich is the greatest honour that can bee giuen and therfore vvas all vvayes reserued for God A sacrifice then is necessarie in the nevv lavv and vvhat more likely to be this sacrifice then the Sacrifice of the masse Melchisedech and his sacrifice vvere figures of Christe and his sacrifice as before is proued vvherfore seing that there is no likenes betvvixte Melchisedeches sacrifice and the sacrifice of the crosse vve must finde some other in the nevv lavve vvhich doth more resemble it and vvhat more can resemble it then the Sacrifice of the Masse vvhich though it be not bread and vvine yet hathe it the accidentes and outvvard shevv of bread and vvine ◠12. Daniel prophecying of the hauock of religion vvhich Anti-Christe shall make affirmeth that he shall take a vvay the dayly sacrifice And vvhat Sacrifice I pray you not the sacrifice of the crosse bicause that is past and vvhich is doone can not bee vndoone not improper sacrifices of prayer contrite hartes and such like bicause he speaketh of one sacrifice they are many and of a proper and publike sacrifice they are improper and metaphoricall He speaketh therfore of some publike sacrifice vvhich for feare of persequution shall not bee offered any more in publike manner but very secretly and not so commonly as it vvas vvonte to bee This sacrifice is proued vvith Christes preesthood in the third booke And vvhat other sacrifice is
visible heade here in earthe pag. 365. Christ did not suffer the paynes of hell as Caluin most impiously contendeth that hee did 337. The reason vvhy the Churche only shoulde Iudge of scriptures deduced euen from the doÌ„ctrine of the reformers p. 44. vvhy it is called apostolicall 190. Diuers hereticall opinions aboute the fall of the Churche 198. a difference betvvixte Scripture and the Churches definitions 43. The true Churche can not be inuisible p. 206. it is not confined as hereticall sectes are 231. A Contention betvvixte the Ievves and Samaritanes resemblinge very vvell the controuersye betvvixte Catholiks and heretiks 129. The conuenience that the Churche of God shoulde haue a visible headâ— 133. vsq ad 136. The diuers offices of conscience vvith the greate svvaye it beareth in all our actions 58. the reformers take it avvaye 544. The Contrarietie of Caluins assertions and the Scriptures 594. In vvhat manner our Cooperation in diuers kinds is required notvvithstanding the sufficiencie of Christes passion p. 263. The first Councell called in Ierusalem by the Apostles 189. Proofes of a creation 648. D The deceipt that heretikes vse by places of scripture no sufficient vvarrant of sounde doctrine to alleadge bare scripture for it 37. Diuers secrette derogations by Luther froÌ„ Christ vvhereby hee seemeth to pull at the diuinitie it selfe 24. After vvhat manner the Deuill do the seeke to imitate Christ by heretikes 30. The difference of scholershipp life and conuersation betvvixte the planters of Catholike religion and the first brochers of heresie 121. The difference betvvixte an heretike and a Schismatike 175. An apparant difference betvvixte sinne and the payne of sinne 173. The difficultie amongest the reformers to call any kinde of councelle 154. the likelihoode of disagreement amongest them ibid. no vvaraunt to rely vppon their sentence supposinge agreement 152. The manner of discussion or examination at the day of Iudgement 298. From vvhence desperation proceedeth 326. The ruine that proceedeth of dissention 212. Dissention arguethe heretikes to bee the sinagogue of Satan 219. The deepe dissimulation of the reformers and their trayterous meaninge to Christ him selfe made manifest by an example 357. The manifolde diuisions and sectes of the late reformers 221. the same acknovvledged by many of them 224. The reason vvhy all the Doctours and Pastours of the Churche can not erre 100. E Epiphanius very fitly comparethe heretikes to vipers of diuers kindes 224. Erasmus hovv hee liketh of Luthers doctrine 246. Diuerse Examples out of the olde and nevv testament for prayer to saints 355. for religions respect to reliques and images 356. The Euchariste and real presence proued 223. 703. The denial of it calleth all the mysteries of faith in doubte ibid. The Eutichian heresie 32 Examples of pryde selfe loue in heretikes 66. The Excellencie of Christes preisthood aboue all others and hovve it differeth from them 286. A triple Exposition of that place of sainct Ihon exierunt ex nobis applyed to the first or cheefe heretikes of euery sect 156. Vvho are sayed to bee sent by Extraordinarie mission 8. vvhy the fore sayed mission is to bee proued by miracles ibid. F A comparinge of auncient fathers vvith the late reformers and nevve bible clerkes 93. the difference betvvixt them ibid. 121. Hovv the reformers cut them selues from the Churche by refusing fathers 94. The force of religion 113. In vvhat sence faythe is sayed not to haue increased from the beginning or no nevve thinges to haue beene defined by councells 170. the same expressed by a similitude 170. The reasoÌ„ vvhy faythe admitteth no noueltie 171. One obstinate errour in a matter of faythe depriuethe a man of all infused fayth 180. MaÌ„s feticitie in Paradise vvherein it coÌ„sisted 253. The force of true amitie and frendshippe 339. Hovv disciplinable feare and hope make men in euerye vvell ordered common vvealthe 514. the reformers take them bothe avvaye 516. fovvre kindes of feare ibid. Faythe only dothe not iustifie 532. it may bee separated from good vvorkes 530. Luthers false dealinge in this point as appeareth in his Germane translation 528. Manifest proofes for free vvill 561. vsq ad 566. G The reason that vvee may suspect the Gospellers for false prophetes 25. vvhy they translate elders for Preestes 368. By vvhat meanes God deliuered religion in the lavve of nature in the lavve vvritten and in the lavve of grace 105. hee vvilleth not sinne but only permiteth it 452. Good before bad in all kindes 165. proofes of a God heade 646. The nature of goodnes 229. proofes that God is not the authour of sinne 453. The Gospellers take from Christ the title of an eternall Preest 291. they deny him to bee a Preest according to the order of Melchisedech 293. The Gospellâ—rs especially Caluin blasphemously derogate froÌ„ Christe knovvledge accusing him of ignorauÌ„ce in many thiÌ„ges 311. they make God the only sinner 457. they make him an vnreasonable prince 462. they make him a most cruel tyraunt 465 in their opinion hee might as vvell exact the obseruation of the lavve of beasts as of men 464. H The maner of refutiÌ„g heresies before couÌ„cels 237. Heretikes vrged to shevve scripture for their extraordinary mission 18 their absurde ansvvere vrged to shevve their succession 11. hovve heretikes may bee termed parricides 8â— theenes 3â— hovv they imitate Aesops crovv 33. hovv they are compared by Epiphanius to vipers of diuers kyâ—desâ— 224. by others to the Cadmean brethern 225. to SaÌ„psons foâ—es ibid to vvaspes by Tertullian ibid. Vvhy heretikes couet to decide all thinges by the bare letter of scripture 35. Many euident demonstrations that if euer vvere any heretikes the reformers are also heretikes 184 vsq ad 186. The reason vvhy heretikes seeme to giue so much to temporall princes 483. The grosse absurditie of heretikes in denying all kynde of honour to Saincts 348. of vvhat smalle vertue and efficacie heretikes make sacraments to bee 410. their 2. reasons that they attribute so litle force to them refuted and reiected 413. their erronious and impious opinion of the forme of vvordes vsed in sacraments 427. S. Hierome recurreth to the Pope of Rome in a doubt concerning the holy Trinitie 143. Hierome of pragues beastly behauiour to a crucifix 347. S. Hilarius his counsel to a perplexed man in religion 226. Three kiÌ„des of honour accordiÌ„g to three kindes of excellencie 349. vvhich is devve to God only and vvhich to saynts ibid. The reason vvhy vvee giue a religious honour to sayntes bodyes images and reliques 351. By the honour giuen to sayntes God is honoured and more them if vvee honoured him alone 352. I Idlenes the perfection of a Christian lyfe according to the reformers 607. Idolatrie vvhat it is 353. Vvhat kinde of imperfections Christ vndertooke in our nature 315. why hee refused ignoraunce 316. The congruitie of the Incarnation of the second person 255. The inconuenience that follovveth relyinge vppon bare scripture or the naked letter 40. The great inconuenience that vvoulde follovv in the
her selfe so faste vnto you that the death of your person can not dissolue this Mariadge bicause her mariadge vvith your person is the spousage vvith your noble posteritie These great fauours and benedictions of th' Almightie tovvardes your Maiestie make the vvorld to thinke that God hath culled you out for some good purpose and that your Highnes to shevv your selfe gratefull vnto him vvill imploy your selfe in some honourable seruice for that Church and fayth of vvhich you are called the Defendour in so much that if the general voice grouÌ„ded only on the great expectation vvhich commonly is conceiued of you vvere as true as common I should not need at this tyme to be the Suppliaunte for the freedom and libertie of your distressed Catholiques And althoughe your Catholique subiectes at home haue not yet obteined so great a benefit yet so ritch hopes and so firme confidence do they repose in your Graces Bountie that froÌ„ the first day of your raigne they hoped that your Maiestie vvill proue another Moyses vvho shall deliuer your Realmes and Kingdomes from a vvorse then Egiptian captiuitie I meane heresie vvhich makes the vnderstanding a slaue to errour vnder a shovv of veritie yea that you vvill be vnto them another losue vvho shall bring them to their lande of promise the Catholique Churche vvhich is the lande of all Gods promises and that after a longe famine more then Ievvishe or Saguntine not of body but of soule you shal be another Ioseph vvho shall store vs by your vvisdome and authoritie vvith the spiritual prouision of the true vvorde of God true fayth and sacrameÌ„tes by vvhich the soule is nourished Yea that you vvill bee another Constantine to appease the boysterous storme of a longe persequution and to repaire the ruines of the Catholique faith and Church of your Realmes of England Scotland and Ireland And I also armed vvith the same hope and bidden by your Bountie and constrained by necessitie to be bolde in the name of all your Catholike subiectes of vvhome I ame the leaste in the name of the Catholike Church of vvhich I ame a member and you a Defendour in the name of all Catholike Princes yea of al the Christian vvorld vvhich hath conceiued such an expectarioÌ„ of your Gracious Goodnes in the name of the Great King of heauen and earth by vvhom you raigne and by vvhom you were preserued and reserued for this Croune scepter that it would please your Maiestie to caste a Gracious regard vppon the great affliction of your loyall naturall and moste anciente subiectes the Catholikes of your Realme and to bende your most compationate eares to their humble suppliaunte petition vvho desire nether landes nor liuinges nor offices nor pardon for offences but libertie for their consciencee vvhose restrainte they counte more greeuous then imprisonment yea death of their bodyes and not to contristate them vvith a heauie repulse at this tyme especially vvhen euen theeues and murderers are pardoned so Graciously Our zeale tovvards Christe his Churche the loue of our Religion the desire of the saluation of your Maiesties Person of your louing Spouse our moste Gracious Queene of your Royal Children our Noble Lordes of your Kingdome also our deare Countrie moueth vs to desire your Highnes to restore vvhollie thaâ— Religion vvhich your Glorious predecessours maintened vvith Crovvne Scepter Sworde as for the defence theâ— of they vvere all svvorne at their sacreâ— Coronation But if it shall not standâ— vvith your Graces pleasure to graunte vâ— so much vvee moste humblie desire oâ— our knees libertie only of our conscience and Religion vvhich the nature oâ— bothe requireth Nether as vvee hope vvill your Maiestie condemne vs of to great presumption for demaunding that vvhich hath been so longe denyed vs bicause there is no PrescriptioÌ„ against conscience vvhen conscience is enforced and your princely Prudence vvel perceiueth that necessitie on our parte is importune Bountie on your parte imboldâ—neth and the Religion on your most Noble Progenitours parte for vvhich we plead promiseth a Gracious graunte For if it much skilleth froâ— what treâ— the graffe or frute is taken vvhy shall it not much importe to come of a Catholique Race True it must be vvhich the Poet sayeth Fortes creantur fortibus bonis Hor Flac. Est in â—â—uencis est in equis Patrum Virtus nec imbecillem feroces Progenerant Aquilae columbam I graunt that ReligioÌ„ is supernatural and is not transfused vvith flesh and bloud but infused by God vvith consent of our vvill and operation of Grace but yet children are naturally bent to like of that in vvhich their parentes haue excelled And truly for zeale tovvards the Catholike Religion almost all the noble Kinges of ScotlaÌ„d vvhich vvere your Highnes progenitours are most famous as the Valiaunt and noble Malcolmus and the blessed saincte Marguerite his spouse Histoire abbregée par Dauid â—hambre King Dauid vvho builded 15. Abbeyes erected 4. Bishop-rickes Iames the fourth your Great Grandfather surnamed protectour of the faith Iames the fifte your GrauÌ„dfather a moste iust King and liberall to the poore to omit diuers others not only of Scotland but also of England yea and Fraunce also and namelie that vvarlike and moste Catholike Hovvse of Guise to vvhich you are allyed but of all your Glorious Mother is moste renovvmed vvho as for her goodly personage she deserued to bâ— Spouse to a King of Fraunce and for heâ— Princely qualities and Roiall bloud vvaâ— vvorthy a double crovvn in Earth so foâ— her Zeale in religioÌ„ and more then manly Fortitude shevved for the defence oâ— the same at her death She deserued the third Crovvn in Heauen called Aureola Martyrum Is it possible then thaâ— your moste Excellent Maiestie beholding such rare vertue in your Mother should not desire it in your selfe Or thaâ— you should not loue to liue in that Religion for vvhich she loued to dye I haue hard of some that vvere belonging to her and entertained by her vvhen she vvas rather detained then entertained in England that she spent many hovven in prayer shed many teares of sorovve gaue great almes of charitie and vsed diuers meanes of prouideÌ„ce that your Maiestie might bee made a Catholike and amongest other She deuised the meanes that you should be baptized Nicol Burne in his preface to king lames the sixt and confirmed by a Catholike bishop That ranne still in her mynde that vvas deepest iâ— her harre and oftenest in her mouthe foâ— that she fetched many a sighe and sigheâ— out many a vvishe and as liuing for thiâ— she shed many teares so dying no doubte she offered no litle parte of her innocent bloud vvhich as it cryeth vengeaunce before God against her enemies so like a pleasing sacrifice as vve hope it cryeth for conuersion of your Maiestie and your Kingdomes to that religion for vvhich it vvas shedde So that as sainct Ambrose sayed once to sainct Monica vvho vvas allvvayes praying vveeping
of this fall is a sufficient argument that the Churche neuer fell for if it had falleÌ„ it hauing been once so famous so glorious so coÌ„spicuous the fall therof vvith the tyme occasioÌ„ and other circuÌ„stauÌ„ces could not haue been coÌ„cealed as sone may the sonnes fall from heauen be vnknovven vnto the vvorld as the fall of the Churche Mat. 3. vvhich is sometymes called a citie on an hill Psal 1â— some tymes a tabernacle placed in the some Secondly if the Church fell then certes it vvas not builded vppon a rocke but on the sands Mat. 16. 2. Tim. 3. then is it not â— piller of truth Luâ— 22. then did Christ pray that Peters fayth might not fayle that his father vvould send his holy spirit to remain vvith the Apostles for euer that is in their successoures for vvith them in person he could not remain for euer and yet vvas not hard Mat. 28. Then did Christ promise that he vvould stay vvith them for euer but performed not vvhat he promised TheÌ„ vvas Christ an vnfaythfull spouse vvho betrothed him self to his Churche but separated him self froÌ„ her many hundred yeares c. 2. And then did Daniel foolishly coÌ„pare Christes Church vnto a Kingdom vvhich should neuer be ruined Ser. 2 in Psal 107. But as S. Austin vvel noteth it is the propertie of theÌ„ vvho are out of the Church to say that the Churche is not Sed illa Ecclesia sayth he in the person of the Donatists quae fuit omnium gentium iam non est perijt Hoâ— dicunt qui in illa non sunt O impudentem vocem illa non est quia tu in illa non es vide ne tu ideo non sis nam illa erit etiamsi tu non sis But that Churche vvhich consisted of all nations novv is not it is perished So they say vvho are not in it O impudent voice Is not that extant bicause thou art not in it Looke least thou therfore beest not for the Churche vvill be although thou be not Ser. â—â— in Cant. Vvherfor sainct Bernard vvho vvas one of this Church doubted not but that she should perseuer to the end Ita est tunc deinceps noÌ„ deficiet genus Christianum nec fides de terra nec charitas de Ecclesia venerunt flumina flauerunt venti impegerunt in eam non cecidit co quod fundata erat supra petram petra autem erat Christus So it is both then after vvard the ChristiaÌ„ race shall not fayle nether fayth froÌ„ the vvorld nor charitie froÌ„ the Churche fludds haue come vvindes haue blovvn haue beaten vppon her but the Churche fell not bicause it vvas founded vppon a rock vvhich rock vvas Christ Hom. 1. de Pent. The vvords of Christ must be verified sayth sainct Chrysostome bicause heauen and earth shall fayle before Christs vvords and vvhat are those vvords sayeth he euen those and no other Mat. 16. Thou art Peter and vppon this rock vvill I build my Churche This Churche sayeth he vvas impugned but could not be ouercome dartes vvere shotte against it but could not pearse engines of vvarre vvere vsed to ouerthrovv it but this tovver could not be beaten dovvn Consider sayeth he the tyraunts beasts svvords deaths dartes vvhich the deuil prepared against this Churche but all in vayne for the deuil hathe emptied his quiuer and shott all his arrovves but the Churche hath no hurte The persecutours are novv dead rotten and forgotten but the Churche florisheth Vvhere is novv Claudius vvhere is Augustus vvhere are Nero and Tiberius these are novv naked names for them selues are not extaunt Ser. post exilium And thinkest thou ô deuil sayth he that thou canst ouer throvv the Churche that art not able to encounter vvith a younge Agnes and tender Christian mayd vvho hath proued stronger then all thy force and instruments of tormeÌ„ts And if sayeth he thou couldest not ouercome the Church vvhen she vvas younge and had the Ievves and Gentils Kinges and Emperours against her thinkest thou novv to giue her the foyle or falle And truly he that sayeth that the Churche hath fayled must consequently say vvith the Atheists that it vvas the vvorke of men not of God deuised by men to Keepe fooles in avve for if the Church vvas established by God then by Gamaliel his rule Act. â— it could not by any force of man be dissolued This argument so presseth them that they dare not stand to this ansvver yet they vvill play small play rather theÌ„ staÌ„d out l. de notis Ecclesiae Luther therfore in his book of the notes of the Churche graunteth that the Church neuer quite decayed but only for the most parte and so sayeth he it decayed euen in the apostles tyme for as Christe sayeth he from the beginning had his Church so the deuil had his chappel vvhich vvas bigger then the Church so there hath been euer a succession of both but the chappel as it vvas euer bigger so vvas it most famouse And this chappell saieth he is the Church of the Papists vvhich is so famouse in Ecclesiasticall histories But this shifte is poore and ridiculouse For if the Church of the Papists degenerated from the beginning as Simon Magus did vvhy vver not vvee called by particuler names as all heretikes are Vvhy vvas not our autour named Vvhy is not the tyme and occasion registred If our Church vvas euer the greater then vvas theirs the chappel for it is against the nature of a chappel to be greater then the Church If our Church vvas the greater and most famouse then vvas ours that societie vvhich vvas commonly called the Christian Church then vvas our societie that vvhich condemned heresies and called Councels vvhich vvas persecuted by the persecutours and consequently vvas not the deuils chappel for he persecuteth not his ovvn and fauoured by Constantine and other Christian Emperours Kings Princes for vvhich monasteries vvere erected Churches builded in vvhich all the ancient doctours ministred sacrameÌ„tes preached teached ruled and gouerned And vvhere vvas then Luthers litle flock Vvhat Historiographer vvrote the progress of it Vvhat Emperours persecuted it Vvhat heretikes rayled against it Vvhat Churches vvere builded for it Vvhat ministers ruled it And vvhat vvas the manner of gouermeÌ„t in it If ther vver no such societâ—e noe other counted Christian but ours theÌ„ ether ours vvas the true Church or else the Church quite fayled so they must retourn to their first shifte vv ch yet vvill not serue their turne as is allready proued Vvherfore if all other fayle they haue yet another shifte and that is this Vve graunt say they that the Church neuer decayed but still stood immoueable vppon the rock vppon vvhich Christ founded it Mat. 16. but soone after the Apostles tyme or peraduenture before they vver all dead this Church became inuisible and appeared noe more openly but vvas preserued secretly in obscure
and the lavve of grace in all vvhich See the first booke sint chapter as I haue declared in the laste chapter of the first booke vvere Preestes and they also diuerse according to the diuersitie of lavves Vvherfore if Christe hathe planted a Church and in it established a lavv and religion certainly he hath also appointed a succession of Preestes bicause they euer goe together and haue such a connexion that the one can not stande vvithout the other For if there be noe Preests to offer sacrifice and to minister sacramentes and to interpret the lavve no shevv or face of religion can remaine and as vvell may a Kingdome florishe vvithout a Prince or magistrate In the first booke and sixt chap. as religion vvithout Preests and bishops Vvherfore as I haue proued before in the lavve of nature the first begotten of euerie familie vvas a Preeste in the lavve vvritten the tribe of Leuie vvas deputed and dedicated vnto Preesthod Ios l. 2. cont App. In vvhich tribe ther vvere inferiour Preests so many that Dauid vvas fayne to deuide them into tvventy fovvre rankes vvhich also conteyned a great number There vvere also Leuits vvho had inferiour offices And ther vvere highe Preestes vvhich succeeded one after anothers deathe to the number of fovvre score odde â—os li. 22. Aut. c. 2. and the laste highe Preestvvas Finasius vvho liued vntill the Citie of Hierusalem vvith the Temple vvas beseeged and ruined by Titus Vespasian These Preestes and Leuites loosing their office vvith the abrogation of the old lavve Christe Iesus vvho gaue vs a nevve lavve appointed a nevv Preesthood of vvhich hee him selfe vvas the first Preest and the principall and the only high Preest to vvhom no man succeedeth in the same authoritie and therfore sainct Paule putteth a difference herin betvvixte the olde and the nevve lavve that in the olde lavve many highe Preestes vvho succeeded one another vvere necessarie bicause one dying another vvas of necessitie to succeed least the Church should vvante an highe Preest but in the nevv lavve there is but one highe Preeste Christe Iesus and he is sufficient bicause thoughe hee dyed yet he rose again and neuer gaue ouer the office but still offereth sacrifice and still ministreth sacraments See the third booke sixâ— chap. by the hands of his vnder-Preestes So that he only is the highe Preest of the nevv lavv and none but he bicause no man succeedeth him in the same authoritie But here the aduersarie vvil insulte and say vnto me that I haue affirmed that vv ch hee desired for if Christe bee the only highe preest of the nevv lavve vvhat neede vvee any Popes Bishops and Preests Thus he argueth but vvth hovv litle reasoÌ„ a blinde man may see For as it is no good argument to say that novv in Ingland and Scotland and Ireland can be but one King at once therfore ther muste bee noe viceroyes nor Deputies nor Chauncelours nor Treasures nor Dukes nor Noble men vvhoe are the Princes Officers and Princes in their kinde vicegerentes also some in more ample some in lesse ample maÌ„ner so it is noe good argument to saye that Christe is the only highe Preest of the nevve lavve Ergo ther are noe other Preelts but he for he may haue many vicegerentes vvho also are true Predsts in their Kind And so the Pope maye be his supreme Vicare in earthe and other Bishops and Preests may be inferiour Vicars and Preests also subordinate in iurisdiction vnto the Pope Yea seing that the high Preest Christe Iesus hathe vvithdravvne his visible presence froÌ„ the Churche and executeth not visibly and immediatly by him selfe his preestly function it vvas necessary that to his visible Churche he should leaue a visible succession of Preests vvho should rule and minister vnder him and for him in his absence not as his successours but as his vicegerents and ministers for as noe Preest noe Churche so noe visible Preest noe visible Church Vvherfore vvhen Christe vvas to bid his Church fare vvell he instituted his Apostles Precsts Mat 26. giuing them authoritie to consecrate 10 20. 10.21 and to offer sacrifie and after his resurrection giuing them povver also to absolue from sinnes and appointing Peter as the highe Preest and Vicare vnder him selfe Iesâ— 22. Can. 2. vvhich to denye vvere not only to coÌ„tradicte the Councell of Trent vvhich defineth that in the place alleaged Christe made the Apostles Preefts but also to contemne and condemne the vvholle Schoole of ancient interpretours yea the vvholle Christian vvorld vvho haue so interpreted the places alleaged This Preestly function the Apostles in their tyme did exercisein preaching teaching baptising confirming and offerring Sacrifice also vv ch is the proper function of a Preest Yea their Disciples did the same Act. 1â— for S. Luke sayeth that they ministred vnto our Lord that is sacrificed as the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and as Erasmus him selfe trassateth yea as the maÌ„ner of speach also importeth For if they had only preached or ministred SacrameÌ„ts vvell might they haue been sayed to haue ministred to the People but not so properly vnto our lord vnless they had offered sacrifice vvhich is proper to him Sainct Paule sayeth that Timothie vvas ordained bishop by imposition of hands of the Presbiterie 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 〈◊〉 in c. 5â— Isa that is a company of bishops and he affirmeth that he him selfe imposed his haÌ„ds vppon him vvhich imposition of hands is in greeke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as S. Hierome vvitnessethe signifiethe giuing of holy orders Tit. 〈◊〉 The same sainct Paule vvriting vnto Titus sayeth that he lefte him at Creta that he should constitute and ordaine Preests in euery citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same sainct Paule vvith Barnabas Act. 10. ordained to the people Preests in euery Church by imposition of hands as the greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Act. 20. The same sainct Paule as sainct Luke reporteth sent to Ephesus called the elders of the Churche that is Preests for to them he sayed Looke to your selues and vnto your flocke 1. Tim 〈◊〉 And of Preests he speaketh vvheÌ„ he sayeth Preests vvhich do rule vvell are vvorthy double honou Iaeâ— 5. And againe Against a Preest receiue no accusation Of Preests also speaketh Sainct Iames vvhen he sayeth If any bee diseased among you let them call for the Preests of the Churche And bicause our ghospellers see that by these places it is manifest that in the Apostles tymes Preests vvere ordeined they are enforced for other vvise they could not coÌ„ceale this from the People to translate elders for Preestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbiter Prestre Prete Preest notvvithstanding that the greeke vvorde yea the Latin frenche and Italian soundeth as much as Preest in Inglish Of Bishops Preestes and deacons vve haue mention in the
his vvife complaine that hee keepeth not promise vvith her he may ansvver her easilie that if he bee not bounde in conscience to keepe Gods lavve hee is not bounde to keepe the lavve of matrimonie vvhich is but a particuler lavve And if shee replve that god also commaundeth vs to keepe this particuler lavve and contracte hee may tell her that hee confesseth it to bee true but Caluin hathe assured him that Christe hathe freed him in conscience from all obligation of all lavves vvhether they bee humaine or diuine and soe hee is not bound to keepe the lavve of matrimonie and therfore chalenging his libertie he may leaue his vvife as lavvfully and as freely as if he had neuer made her promise bicause noe lavve much more noe promise is able to bynde in conscience In like manner let merchauntes vvho vse to lend mony or to sell of truste and credit looke better about them theÌ„ hether to they haue doone For if noe lavves binde in conscience then contractes also bynde not and so their debters may chalenge the libertie vvhich Caluin hathe giuen them vvhich is not to bee bound in conscience to pay them a penye Vvee must henceforthe also take heed not only of knovven theeues and murderers but of them also that go for honest men yea euen of our necrest and dearest freinds for vvhat should vvith-hold them from doing vs a mischeefe if noe lavv nether of God nor man nor nature bynd them in conscience And so the pareÌ„tes may distruste their children and the children their parentes bicause according to Caluins opinion the one is not bound to the other nether by the lavve of God nor nature The husband must liue allvvayes in iealousie of his vvife and shee of him bicause the lavve of matrimonie according to this opinion bynds not one partie in conscience to keepe touch vvith the other And so by this doctrine noe man in any thing can truste on rely or another but all must liue in feare iealousie and suspicion of others and so they must forsake societies and flye to mountaines and truste rather to beasts vvhome nature vvithholdeth from iniuries then vnto men vvhome according to Caluins doctrine noe lavve and consequently noe conscience stayeth or vvith holdeth from Mischeef By this let the reader take a scantling of this doctrine and tell me vvhether it be like to be of God vvhich is so opposit to all societie vvhich his of God THE SEVENTH BOOKE CONTEINETH A SVRuey of the nevv doctrine concerning manners in vvhich it is declared hovv by diuers of their opinions they open the gappe vnto all vice The first Chapter shevveth hovv the reformers take avvay hope of heauen and feare of hell and consequently open the gapp to all vice TVVOE thinges ther are vv ch as firme and constaunte pillers do vphold and susteine all coÌ„mon vvelthes from falling and praeserue vvell ordered societies froÌ„ dissoluing to vvit hope of revvard and feare of punishment Hope like a spurre pricketh forvvard feare like a bridle restraineth hope eggeth onvvard vnto vertue feare pulleth backe from vice hope incites vs to obserue the lavv feare makes vs feare to traÌ„sgresse the lavve Vvherfore Solon the graue lavv-giuer vvas vvont to saye that payne and revvard are the things vvhich keepe all Societies in avve And vvell in deed might he saye so for take avvay hope of revvard and men vvilbe slouthfull and sluggish in the excercise of vertue and laudable actions and take avvay feare of punishment the euil disposed vvilbe as for vvard in attempting of theftes murders treasons treacheries and vvhatsoeuer villanies These tvvoe things so necessarie in a coÌ„mon vvelth Christe vvould not haue to bee vvanting in his Church vvhich is the best ordered common vvealth that euer vvas on earth and therfore he proposeth vnto vs a heauen to hope for and an hell to feare the one to stirre vs vp to all vertuous actioÌ„s the other to deterre vs from all vvicked attempts For although vertue as the Philosopher sayeth be so amiable and so beseeming maÌ„s reasonable nature that if ther vvere noe heaueÌ„ nor noe other revvard of vertue but vertue yet vvee should imbrace it for it selfe and liue chastly for the loue of chastitie iustly for the loue of iustice and temperately for the loue of temperancie and although vice be a thing so detestable filthie Th. 1.2 ◠〈◊〉 art 2. abominable and repugnant to the reasonable parte of man that if ther vver noe hell nor punishment for it yet vve should detest it for it selfe and fly it for the dishonestie vvhich it implyeth yet on the one side bicause vertue is repugnaunte to sensualitie and placed amidde many difficulties like a rose amongest thornes man vvould neuer longe liue vertuously if there vvere no other revvard for vertuous actions then vertues honestie and on the other side vice is so pleasing to sensualitie and so sutable to our corrupt nature that if ther vvere no other punishment to deterre men from it then the dishonestie vvhich is ioyned vvith it fevv or none vvould flye and eschevve it Vvherfore God hathe proposed a heauen to allure vs to vertue and a helle to deterre and scarre vs from vice Mat. 2â— Come sayeth Christe to the good vvhose revvard is heauen yee blessed of my father enioye the Kingdome praepared for you from the beginning of the vvorld Ibidem And in terrible vvords he thundreth out the sentence against the reprobate vvhose punishement is the fier of hell departe from me yee accursed into euerlasting fier vvhich is praepared for the deuil and his angells And that this heauen and the hope of it may the more forcibly moue to good life and obseruation of the commaundementes the holy Scripture settes it forth vvith all the gloriouse titles in the vvorld and euen vvith the names of those things vvhich men moste desire If you desire life heauen is called aeternall life Io. 6 1â— Apoc 4. Sap â—â— Apoc. 22. If you couet reste heauen is a repose after labour If light be gratefull heauen is a perpetual light shining in the faces of the Saincts Luc. 12. If mariadge like you Psal 25. heauen is a perpetual mariadge If pleasure please you heauen is a riuer of pleasure If banquetting be thy desire heauen is a Supper and a great supper Liic 14. vvhere vvith Angells vvee shall by fruition and clear vision satiate our selues in feeding vppon the diuinitie If home be gratefull vnto the heauen is thy countrie Psal 13â— froÌ„ vvheÌ„ce accordiÌ„g to thy soule thou fetchest thy race origin and vvhether thou trauelest so longe as in this vvorld thou liuest vv ch is but a vvaye or Inne noe home nor maÌ„sioÌ„ place If a Paradise vhose name importeth a place of all honest pleasure felicitie delighteth heaueÌ„ is called so Luâ— 2â— vvas by christ him selfe promised to the good theef by no other name Breefly if thou desire a revvard of all thy paines and trauells
Sacrament as vve haue for the blessed Trinitie and vvee are as sure of the real meaning of the textes vvhich are alleaged for the real presence as of them vvhich vvere vsed for proofe of the Trinitie or Incarnation bicause the texte is as plaine and the Interpretours as many and as plain also the circunstances also of the texte make as much for the real presence as for those other tvoe mysteries The real presence is no more impossible nor incredible to mans conceite then those mysteries are yea those are of greater difficultie Vvhy then do the reformers deny the Real presence rather then the Trinitie or Incarnation If vvee haue as good proofes for this as for those verities vve can not beleeue those but vvee must beleeue this or if these testimonies bee not sufficient for the reale presence they are not sufficient for those verities and so if not vvith standing plaine texte circunstances of the texte Interpretours of the texte and practise of the Church vve deny the real presence or doubte of it vvee must necessarily doubte of the Trinitie and Incarnation and call them and all the other mysteries of Christian faithe in question for vvhich vve haue no greater nor no other proofe bicause one proofe is for all and as good for the Euchariste as for any And if all the mysteries of christian faith be called in questioÌ„ then seing that vve haue no reason to ioyne vvith Turck or Ievv in their Religion vvee may bid adevv to all Religion and sorte our selues vvith Atheistes vvho are of no Religion FINIS Errours in Printing Imyliethe for implyeth page 3. line 25. hie for hee pa. 3. lin 29. to for do pa. 10. li. 9. oner for ouer pa. 24. li 12. veary for verye pa. 18. li. 28. branisicke for braynsicke pa. 27. li. 6. shovve for shevve pa 36 li. 4. veale for veile pag. 36. li. 8. thy for they pa. 61. li. 6. Hugo for Richardus pag. 114 in the marg they for then pag. 129. li. 9. they for thy pag. 247. l. 4. it is selfe for it selfe 155. li. 31. biourrouinge for borrovvinge pa. 175. lin 8. some for sonne pa. 198. li. 29. larned for learned 240. li. 19. fovv for foure pa. 240 li. 28. fellovved for follovved pa. 252. li. 23. ruled reason for ruled by reason pa. 253. li. 15. bodely for boldlye pa. 259. li. 31. vvoo for tvvo 294. li. 17. demoÌ„strate for bee demoÌ„strated pa 299 li. 27. this for his 337. li. 20. ther for other pa. 354. li. 13. as it vvell for as vvell pa. 355. li. 20 havv for lavv pag. 382. li. 10. is not for it is not pa. 422. li. 29. prauers for prayers pa. 436. li. 28. am for and pa. 346. li. 16. I me for I am pa. 546. li. 22 they for then pag. 588. lin 18. boidled for bridled 606. li. 29. farthe for faythe pag. 607. lin 20. staunge for straunge pag. 632. li. 16. this for his pa. 635 li. 4. greate for greeke pa. 727. li 23. laue for haue pa. 728. li. 6. vvordes omitted page 158. line 2. vvhich come in after the second vvord of the same line Feind So it hapneth to the Heretike the THE TABLE A SAint Peter and the rest of the Apostles sent extraordinarily pag 8. they proue theire mission by theire vvorkes pag. 22. Antiquitie in all kyndes of artes allvvayes reuerenced p. 91. The Arrogancie of heretikes in this age p. 92. An admonition to Atheists p. 112. S. Ambrose his vvords to Valentinian the Emperour concerning his office p. 147. Infallible arguments to proue the stabilitie of the Catholike or Romaine Church p. 198. 202. The agreement and consent in opinions that is in the Catholike Church p. 214. that the same can not but proceede of God p. 218. Arius condemned for an heretike by the councell of Nice consisting of three hundred and 18. Bishops p 237. The tvvo aduents of Christ p. 294. Adame endevved vvith all naturall scieÌ„ces 308. The diuers affections of the superiour and inferiour patte of the soule in respect of the same thinge p. 328. hovv they vveare bothe in Christe in respect of his passion vvithout sinne ibid. The reason of the abrogation of the olde sacrifices and sacraments p. 382. No morall or probable assuraunce of any sacraments at all amongest the reformers p. 409. The Arian heresie 32. No probable assuraunce of scriptures if the Romaine Churche bee reiected 679. vsq 688. Tvvo kyndes of Atheistes 640. Authoritie hovv it is gotten 118. Authoritie of the Fathers and the nevv preachers compared 93. The Sacrament of the Aultare 223. 703. B BAptisme is of no force and to noe purpose according to Caluins doctrine 422. The prodigious beginning of heretikes 17. Nothing in our beleife against reason allthoughe aboue reason p. 276. Vvhat manner of beleife or confidence is required in prayer p. 440. Beza his presumption in correctinge an Euangelist 720. Diuers bitter blasphemies vvhere vvith most spitefully Luther Caluin and a rabble of other miscreants barke at the blessed virgin 343. That the Catholike Churche neuer made breache out of any other Churche as allvvayes heretikes haue 163. C THe successe Caluin had in his pretended miracle p. 25. his smalle accounte of fathers 88. marked in the backe not for his goodnes 121. his herodian deathe ibid. his assertions iniurious to Christ to vvhich in some sorte suscribe vvhytaker and Ievvell p. 249. his levvde distinction betvvixte the olde and nevve lavve 281. his absurde blasphemie 304. his execrable doctrine concerning God 303. hee take the from Christ the title of a Iudge 300. hee makethe him a desperate man 325. hee bringethe him to hell and make the him a compagnion of the damned 332. his miserable end 338. hee make the God a greater Patron of sinne then the deuill is 450. His iustifyinge faythe taketh avvaye prayer vnder penaltye of becominge an infidell 439. His opinions of iustifyinge faythe 442. of sinne ibid. of good vvorkes 442. of free vvill ibid. vvhich makes the Pater noster or our lordes prayer to bee needles yea pernicious to fayth 443. His opinion of the number of Sacramentes 408. of vvhat smalle importauÌ„ce hee maketh them 413. The good alteration that Catholike religion vvorketh in those vvhich sincerely embrace it â—23 That in sondry perfections Catholikes excell the reformers p. 120 vsq ad 124. The effecte of true Charitie 341. Christ him selfe sent p 4. hee prouethe his mission by his vvorkes 22. the reason vvhy hee instituted a succession of Pastors in his Churche 16. in vvhat sence hee is sayed to haue been the Preist the sacrifice and the God to vvhom the sacrifice vvas offred pa. 251. hovv hee is sayed to haue satisfied for our sinnes notvvithstanding that sanctification is required at our haÌ„des pag. 261. that he played all the partes of a spirituall Phisitian q 271. hee hathe no successour allthoughe many vicegerentes pag. 285. 364. Hovv his sole supreme authoritie ouer the Churche consistethe vvith the necessitie of a