to proue the contrarie The Romish Catholikes thinke that the Church can not erre although she doe and appoint any thing without the worde of GOD for being guided by the holie Ghost she may goe and walke without the order and direction of the word and although she goe and walke yet she can not erre or goe astray But they separate that which ought alwayes to remaine and abide ioyned together for if the Churche followe not the word of God it is impossible to keepe her from error as on the other side if she followe it therein she doth well and can not erre The reasons wherby they would persuade men that the Church can not erre are these following The first is this Iesus Christ doeth not at any time forsake his Church which is his spouse or wife Wherefore it followeth that it can not erre I aunswere by a distinction So farre forth as the Church foloweth Iesus Christ it can not be forsaken of him and can not erre but in as much as it liuing in the world doth stray from Christ and goeth aside from Gods commaundements it is forsaken of him and doth erre The second reason The Church is called The piller and ground of truth 1. Tim. 3.15 Wherfore it can not erre I answere that there is in this argument a double error the one touching the word Church For Saint Paule meaneth the Catholike Church not any particular one The other is concerning the meaning of the Apostle For he calleth the Church the piller and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs bicause that the trueth of God hath not place in the world saue onely in the Church For as much therfore as God maintaineth his trueth amongst men and maketh it alwayes to goe it right course Chrysost in 3. cap. 1. ad Timothae by the ministerie of the Church therefore is the Church called the piller and ground of the truth To be short bicause that God him selfe commeth not downe from heauen and doth not euerie day send his Angels to maintaine his trueth among mē to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of trueth because that by the preachinge of the worde it is reteined amongest men countergarded to the ende that it decaie not or perish from the memory or remembrance of men The thirde reason The Church is gouerned and guided by the holy ghoste how then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghost suffering it selfe to bee guided by him and obeyeth him shee can not erre but if shee doe the contrarie she may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Matth. 13.24.16.19 For trueth reigneth therein but the Church is the kingdome of heauen it followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so far foorth as they shew themselues to be the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But were is that particular Church so obedient to Iesus Christ the king of heauen that it erreth not faileth not in any points particular duties The fifth reason Councelles cannot erre but the Church consisteth of Councells therefore the Church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertayne thing by another thing yet more vncertayne For many examples doe plainely testifie that the Councelles may erre as indeede they haue oftentimes erred And touching the first the Councell that Ahab assembled of foure hundred prophets did not it erre It is written that they being come to this wicked king to flatter him 1. kings 22.6 c. Sathan was sent out by and from God to be a lying spirite in their mouths so al of them with one consent condemned the trueth Michaiah alone withstanding them who was reproued as an heretike beaten put into prison Iohn 11.47 The Councell which the high priestes and Pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much dispised his doctrine And what shall wee say of the Councelles and Synods which were helde kepte after the death of the Apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they beeing repugnant and contrarie one of them to an other Examples hereof The Councell of Carthage in whiche Saint Cyprian was president did decree Con. Carthag that those which were baptised by heretikes shoulde bee baptised agayne Which decree was broken and ouerthrowen Concil Carthag by an other Councell of Carthage holden after The seconde Synode of Ephesus Synod Eph. consented to Eutyches his error and imbraced the same and receiued it in this that hee confessed in Iesus Christ but one onely nature that is to saye the diuine nature which error was afterwardes confuted and caste downe to the grounde Conc. Chalcedo by the generall Councell of Chalcedonia The Councell of Constantinople Conci Constant called by the Emperor Leo about nine hundred yeares agoe ordeyned that men should throw down breake in peeces al the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperors mother was immediately after broken and cracked and commaundement giuen that Images shoulde be set vp againe Con. Neoce Con. Maien Con. Carthag 2. The Councel of Neocesaria and of Maience the second Councel of Carthage did forbide mariage to the Ministers and Elders of the Church The Councell of Nice decreed the contrarie Con. Nicen. permitting ministers to marie Con. Braca Con. Tole 3 Con. Roman The Councell Bracara did pronounce curse against those that abstiened from eating fleshe and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of the fleshe vpon certaine dayes of the yeare August lib. 2. de Baptis contra Donatist cap. 3 To be short S. Augustine plainely declareth that which I speake to wit that coūcels may erre for hee expressely saith that the letters and Epistles of particular Bishoppes are corrected by prouinciall Councels and the prouinciall Councells by vniuersall and the former vniuersall Councells annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened and that which was hiddē is made euident and plaine neither shall it stād thē in
sound goeth foorth of his mouth If he be deade as saith S. Gregorie when he preacheth not Greg. epl 24 by what title may a man say that the Romish Bishops and priestes succeded the the Apostles and haue the possession of their chaire or place if they be deade or altogether dumbe or else not the followers of the Apostles in doctrin truth for let vs a litle beholde howe the auncient fathers haue ioyned and knitte the succession of person or place with the succession of doctrine and office Irenae lib. 4. cap. 43.44 Irenaeus saith Wee are commaunded to yeeld obedience to the elders which are in the Church who haue their succession from the Apostles and together with the succession of the office of a Bishoppe haue receiued according to the good pleasure of the father certaine grace and knowledge of the trueth Tertullian saith also If some heresies dare be so bolde to intermingle them selues with the times of the Apostles thereby to make men beleeue that they were deliuered from the Apostles them selues because they were vnder the Apostles or in their dayes we may say let them shew then the beginnings of their Churches let them vnfolde or discouer the succession of their Bishops in such sorte running and flowing by continuall order from the beginning that the first Bishoppe hath had some of the Apostles for his author and predecessor or some one of them who were the folowers of the Apostles who also did notwithstanding perseuer and continue with the Apostles And a litle after The Churches saith he which were planted after the Apostles time those which are yet planted at this day although that they bring not any author for them from amongest the Apostles themselues or Apostolicall persons yet notwithstanding being found consenting in the same faith they are not to be helde taken or acknowledged for any other then Apostolicall pro consanguinitate doctrinae saith he that is to say for the nighnesse in bloud or by reason of that doctrine which they maintaine keepe and holde with the Churches which the Apostles them selues ordained and set vp S. Augustine writing to one Generosus Aug. epist 156. doth so extoll the succession and continuall order of Pastours that he nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but he addeth euen presently or immediately after In all this ranke or band there was not to be found one Donatist Epist fundament cap. 4. And against the Manichees he writeth thus There are very many things which holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie which was begunne by miracles nourished through hope augmented by charitie and confirmed by antiquitie moreouer the succession of Pastours euen from the seate of Saint Peter to him that is at this day present And a little after But on your parte saith he to the Manichees ye alledge or bring foorth no such thing but onely ye retaine or stand to a promise of truth which indeed if it did declare it selfe so euidently that a man could not any more dout therof I confesse consent that it ought to be preferred before antiquitie succession and all other things Hierom. epist 1. ad Heliodor habetur S. Hierome they are not saith he the sonnes and children of holy men that hold and possesse the places of holy men but they which followe their doctrine and practise their workes Distinct 40. Can. And Chrysostome in a certaine place There are saith he many Elders and fewe Elders many in name and fewe in deede Behold my brethren how ye are placed and set in the chaire For it is not the chaire or place that maketh an Elder but the Elder the chaire or place Behold after what maner and sort the auncient writers haue spoken But would we knowe in one word by the word of God of what value is the most common and old succession that a man can suppose if the puritie of doctrine be wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If we our selues or an Angell from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed Moreouer I would gladly demand of the Romish Catholikes for what cause they holde not the Churches of the East for true Churches They will not say that it is bicause that succession is not on their side for they want not that but it is on their side euen as olde and auncient at the least as in the Romish Church Wherefore they must needes say that it is by reason of the doctrine receiued amongest them to wit bicause they hold not the Pope for their head bicause thei deny Purgatorie bicause their ministers be married bicause they celebrate and minister the holy supper with leauened breade bicause they giue both kindes to the people and such like things Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherfore do they when they dispute with vs stay themselues rather vpon succession then vpon the doctrine seing that the question in controuersie betweene vs is to examine the markes of the Church Secondarily touching the matter of succession we say that if we shall enter into the sifting of the succession of Popes Bishops in the Church of Rome we shal easily finde that if men will thereby iudge of their vocatiō or calling it shall not serue their turn very much or stand them in any great stead For this we shal be sure to find that they haue oftentimes succeeded tyrants schismatikes excōmunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the popedome Hildebrand Vispergens Vispergensis witnesseth that he vsurped the Papall seate through tyrannie and not by a lawful vocation And the Councel holdē at Wormes Concil Wormat. in the yere 1080. saith also of the said Hildebrand that he was not chosen by God but that he did without shame thrust in him selfe thether by deceit and money that he ouerthrew the Ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations and dreames yea a manifest Necromancer or coniurer What was the woman Pope Ioan about the yere 854 Platina Platina in her life saith that she was an English woman who in her youth followed and accompanied a young scholler in studies and profited so well therein that at Rome she was esteemed amongest the most skilfull and learned for which cause she was exalted to be Pope they supposing she had ben a man But she was found great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpon the shoulders of those that caried her where also she died What was Benedict the ninth The storie writers declare that after he
things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regard the Apostles there is as much or rather more reason to make S. Paule the first Bishop or Pope of Rome as S. Peter For in the first place besides that he was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 we finde not that S. Peter did at any time reproue him in his ministerie Gal. 2.11 as he reproued or blamed S. Peter And besides we haue a certaine and an assured testimonie in the holie scripture touching S. Paul Act. 23.11 Act. 28.30.31 that he was sent by GOD to Rome there to beare witnesse of him that he there preached the kingdome of God two whole yeres together that from thence he writ diuers Epistles to the Churches that he was there prisoner and at the last beheaded by Nero. And as touching Peter we haue no assured testimonie that he went to Rome or that he taried there exercising there the ministerie If they wil replie that Iesus Christ gaue him the keies of the kingdome of heauen and that by that meanes he was preferred before Saint Paule and made head of the Church we haue aunswered that heretofore which we minde not hereto repeat Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not therevpon followe that his successours ought to haue any such right or authoritie as he bicause they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For when Iesus Christ ordained his twelue Apostles he ordained them for a time onely and after thē he hath not substituted or ordained others in their place to haue so ample and large a charge as theirs was Likewise we read not that the Apostles established other Apostles in their stead but onely Elders and Auncients that is to say Pastors and Ministers who had their callings charges and offices limitted Wherefore albeit Saint Peter might well be an vniuersall Bishop yet so it is that those that came after him can not rightly attribute vnto themselues such an office But to conclude by what marks can the Pope brag that he is the successor of Peter whose office he doth not any maner of way execute and whome he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether we doe well to separate and withdrawe our selues from it WHen we cal the assemblie of Papistes the Romish Church we mean not that we hold or take the same for the true Church For we take the word Church in his generall signification for a companie or fellowship or congregation And indeed we hold and affirme that among the Papists the true church is not but only some little tract or path of a Church to the end that that which Saint Paule saith may be accomplished to wit that Antechrist doth sit as God in the temple of God This being true 2. Thess 2.4 much lesse can we say that the assemblie which is amongest the Papistes is the Catholike Church which point we proue by these reasons folowing The first reason The true Church is founded or buided Ephes 2.20 vpon the doctrine of the Prophets and Apostles as S. Paul saith but the Papacie or Popedome hath not any such foundation bicause that it hath ouerthrowne the doctrine of the Prophets and Apostles as may plainly appeare by the examination of their traditions The Popedome therefore is not the true Church The second reason In the true and Catholike church 1. Tim. 3.7.15 the truth should reigne beare sway for S. Paul saith the church is the piller and ground of truth but in the Papacie truth reigneth not but on the cōtrarie side falshod lying as appeareth by the doctrine of the Masse of Purgatorie of invocatiō or praier to Saints of idols of merits and other such matters Wherfore it foloweth that the papacie or popedome is not the true Church The third reason The true Church 2. Cor. 11.2 Ephes 5.22 is the spouse or wife of Christ But the Churche of Rome is not the spouse of Christ For the spouse of Christ contenteth her selfe with Christ her only husband euen as an honest woman doth content her selfe with her only husband without admitting or suffering any other with or besides him which the Romish Church doth not bicause she receiueth the Pope of Rome for her husband and ioyneth him together with Iesus Christ Wherefore it followeth that the Romish Church is not the true Church The fourth reason The true Churche is the sheepfold of Iesus Christes sheepe Ioh. 10.16 But the Popedome is not the sheepfold of Christes shepe for it heareth not the voice of Christ the true Pastor or sheepheard but the voice of a stranger that is of the Pope whose lawes it foloweth and keepeth more then the lawes of Christ The papacie then or popedome is not the true Church Ephes 1.23 The fift reason The true Church is the body of Christ but the Romish Church is not the body of Christ For the body of Christ contenteth it selfe with Christ the onely head therof otherwise it should be a monster with two heades as we haue declared before in the seuenth chapter which thing the Romish Church doth not bicause it receiueth and holdeth the Pope for her heade Wherefore it followeth verie well that the Romishe Church is not the true Church The sixt reason Though it were that Church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus and others wherevppon it followeth that it is not neither can be the Catholike and vniuersall Church The seuenth reason In the true Church these three markes are founde without fayling that is to say the lawful calling of pastors the pure preaching of the worde the right administration of sacraments but in the Romishe Church these three markes are not to be founde as it is easie to shewe by the examination that a man might make thereof Wherof it followeth that the Romishe Church is not the true and right Church Nowe seeing that wee haue sufficiently shewed that the Church of Rome is not the Catholike Church neither yet the true Church mē must not deme it strange that we can not agree with it but that we depart and seperate our selues from it and that in so doing we ought not at any hand or any manner of way to be held accoūted for Schismatiks because we do not forsake the auncient and Catholike Church no not the auncient Romaine Church but doe altogether agree with the same For would we knew what manner of Church the church of Rome was in auntient time Tertullian teacheth it vs Tertul. de praescr haeretic when hee speaketh therof after this maner A blessed Churche
any steed at al to say that any this place of Augustine ought to be vnderstod of outwarde and indifferent thinges for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian of the Councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie gainsaying one of an other what shall we say To which Councell shall we giue greater faith and credit for this we perceaue clearly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the word of God Certainly it is verie meet and requisite An admonition touching Coūcels and Synods that we should be wise and verie well aduised when the question is either to set out or to receiue that which shall bee determined by councells and Synods For it is altogether manifeste and plaine that Councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them and make it subiecte to the balance that is to say we must try and examine thē by the worde of GOD which is indeede the balance Gala. 1.8 whervnto not onely men are subiect but also the Angels as Saint Paul teacheth in his Epistle to the Galathians Wherefore whatsoeuer wee shall finde in them conformable and agreeable to the proportion of faithe and agreeing with the authoritie of the holy Scriptures wee ought to receiue the same without any scruple or doubte But if they propound vnto vs and set out things contrarie to that we ought and we may without any difficultie or daunger reiecte and refuse them as suspected and daungerous doctrines For as Saint Ierome hath somtimes saide Hierom. in 9 cap. Ierem. we ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God who teacheth vs. Wherevppon also Gerson Gerson par 1. de exam doctrin Abbas Panormita Epist de electi one elect potest cap. 5 and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishoppes may not determine and decree any thing against the worde of God and that if a generall Councell should come so farre as to decline and goe aside either through malice or through ignoraunce of the Gospell a simple man alleadging in that coūcell the worde of GOD ought rather to bee hearde and yealded vnto then all they Let vs enter or come nowe to our aduise and let vs bring forth and alledge our reasons to prooue that the Church may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes and had giuen vnto them sacramentes and ceremonies which were as it were visible signes of his grace that great company I say was a verie goodly a verie excellent Church But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honour which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the Church may erre and be deceiued The seconde reason The Church in old time did offer and giue the holy supper to litle infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.53 drinke his bloud ye haue no life in you And this custome was in vse in the time of Pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children which can not prooue and examine themselues are not at this day receiued to the partaking of the sacrament Wherefore the Church in olde time hath erred or else it erreth now But if we wold answere that the Church hath power and authoritie to chaunge such customes and manners I replie to the contrarie for now the question is not here of a thing indifferent in the vse but of the word of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding and to morrowe an other wherefore if the place of S. Iohn commaund to giue the supper to little infantes of necessitie as the forenamed auncient fathers haue vnderstood and expounded the same the Church hath done well in time heretofore to followe that commaundement and at this time it erreth in not folowing it any longer Or else if the said place be not to be referred properly vnto the holy supper neither commandeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whome we must administer the saide sacrament 1. Cor. 1.2 haue knowledge to trie examine him selfe according to S. Pauls doctrine as in deede this is the pure and only trueth it followeth then that the Church hath in former time erred to admit little infants to the holie supper and that at this day it doth well to practise the contrarie The third reason If the Church could not erre Saint Paul had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church should through the subtiltie of the serpent be corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ. And indeede in vaine should he haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of al this without cause or in vaine otherwise Saint Paule himselfe should haue bene deceiued wherefore it followeth that the Church may erre The fourth reason Those that can not erre haue no neede of the forgiuenesse of sinnes but the Church hath neede of the forgiuenesse of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund aske of GOD forgiuenesse of their sinnes Matt. 6.12 Wherefore it foloweth that the Church may erre The fifth reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this world without will and deede to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Church let men reade that which is written thereof in these places Touching
recompence that slownesse as it were long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of iron to bruise in peeces beat downe all vnrepentant wicked persons O blessed is he as a certaine Poet hath sayde who is made wise by an other mans daungers and examples I wishe that this might open the eies of the men of our time who doe openly bande and set themselues againste God and his Church For some there bee who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people as though they had made a couenant or agreement with death it self as Isaiah saith They lift vp thē selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration and chaunge not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his own iudgemēts yea that his hande although it appeare not that it seemeth as thogh hee had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp them selues against heauen that hee will in a moment and twinkling of an eye make them to fal backwarde to the earth yea and cast them headlong to the deapth or bottome of Hell O that tyrants persecutors would thinke well of these matters But what What should a man doe to hard heartes and to blinded eies The wicked become more proude through the prosperitie which they haue in this worlde as though that no punishmēt for their cruelties were prepared for them It fareth with them as with Dionysius the tyrant who after he had spoyled and robbed a temple went to the Sea and seeing hee had a good wind beganne to say that the Gods fauoured Churche robbers or spoylers of temples So likewise these men when they beholde that their offences remaine vnpunished that their villanies wickednesses are not corrected immediatly they giue them selues ouer to worke wickednesse outragiously and to conclude in their carnal fleshly vnderstāding that there is no iudgement of God at all and that hee hath no punishments redy and prepared for their iniquities But as the holy Scripture determineth and pronounceth the quite and cleane contrary so ordinary and common experience of the examples of gods wrath doeth sufficiently shew vnto vs that when god spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee wyll giue vnto the enimies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their daies and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handled in this present booke A AFflictions and the causes thereof Page 333. c. Afflictions of the church 274. Afflictions of the Church and the ends which God respecteth therein 340. Afflictions of the Church increase when the deliuerance thereof is nigh 325. Afflictions of the Church is alwayes ordered and gouerned by Gods hande 321. Afflictions come not without the prouidence of God 318. Afflictions and their issue in respect of the faithfull 345. Afflictions and their issue in respect of the persecutors 357. Ancientes 133. Antiochus 359 Apostles 128. Archebishops 69. 144. Aurelian 304 372. Augustine and in what sense he saide that hee would not beleeue the Gospel without the authoritie of the church 222. Auncient fathers did not acknowlege the bishop of Rome for Pope 92. c. B BBaptisme of the Roman Church 115. Bishop 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men 94. C CAlling see Vocation Cardinals 146. Censures 247. Censures three endes thereof 252. Censures of the Church must be applied with out respect of persons 255. Chaplines 140. Councels 202. Consistorie 241. Corrections and censures 247. Curates 142. Church whence it commeth 2. Church how many waies taken 2. Churche which is true hath two substantiall markes 15. Church and her continuance 55. Church and her head is Iesus Christ alone 68. Church and her holinesse 184. Church compared to a Palme tree roses lilies and to a Vine 332. Old Church of Rome what a one it was according to Tertullian his iudgement 106. Church catholike is one alone 11. Church catholike inuisible what it is 7. Church distinguished into three sortes 4. Church in what sense called the piller groūd of trueth 200. Church in what sense saide to be without spot or wrinckle 189. Church whether aboue the scripture 213. Church whether more old then the scripture 220. Church must not be iudged by the great number 58. Church whether it may erre 197. Church why called catholike 9. Church why saide to bee inuisible 12. Church represented by a bright lampe or firebrand in the middest of a burning or smoking furnace 330. Church represented by the burning bush 330. Church of Rome hath not the markes of the true church 19. Church of Rome is not the true church 102. Church of Rome hath not true vnitie 113. Church increaseth in the middest of persecutions 330. Church visible what it is 14. D DEcius 299.370 Deacons 136. Diaconisses 244. Dioclesian 305. 373. Discipline necessarie in the Church 235. Discipline incrocheth nothing vpon the magistrate 237. Doctors 132. Domitian 283. 365. Donation of Constantine to Siluester 87. E EVangelistes 130. Excōmunication 3. endes therof 252. Exposition of Scriptures and two principles necessary therein 20. Elders 135. G GAlerius 376. Galien 302. God deliuereth his church out of afflictions when it is time 327. God why he afflicteth rather his church then other people 319. God why he sendeth not succour to his church so soone as it is afflicted 323. H HEad of the church is Iesus Christ alone 68. Herode Agrippa 362. Herode Antipas 362. Herode the great 360. High or chiefe Bishop 97. Holinesse of the Church vnperfect 187. I IGnorance excuseth not 125. Iulian the Apostata 313. 377. K Keyes in the Church and the vse thereof 79. L Lawes Ecclesiasticall 258. M MArcus Aurelius 293. 357. Maximianus Herculien 305. 373. Maximinus 298. 369. Metropolitanes 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto 179. Ministerie of the worde ordeined by God for our weakenesse sake 177. Ministerie necessary in the Churche 160. Ministers considered after two sortes 180. Ministers of the church their degrees or orders 128. Miracles are not sufficient to proue a calling 53 Multitude maketh nothing at al for the church 58. N Nero. 184. 364. O Orders of the Pope his cleargie 139. P POpe 97. 152. Pope and his blasphemies 75. Popes two at Rome at one time 91. Pastors 131. Patriarches 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter 100. Persecutions of the Church 274. Persecutions of the Church ten great and general a discourse thereof 279. Persecutions come not without Gods prouidence 318. Persecution the first vnder Nero. 281. Persecution the second vnder Domitian 283. Persecution the third vnder Traian 284. Persecution the fourth vnder Marcus Aurelius 293. Persecution the fift vnder Seuerus 296. Persecution the sixt vnder Iulian Maximinus 298. Persecution the seuenth vnder Decius 299. Persecution the eight vnder Valerian and Galien 302. Persecution the nienth vnder Aurelian 304. Persecution the tenth vnder Dioclesian and Maximianus 305. Pharao 358. Peter whether he were Bishop of Rome is vncertaine 98. Peter was not the head of the Church 71. Pilate 363. Pontifex or high Bishop 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned 126. Priestes 140. Prophetes 129. Parsons 158. S SAbaoth changed to the Sunday 228. Sanctitie or holinesse of the churche is vnperfect 187. Sanctification how wrought in vs. 186. Sanctification and three degrees of it 69. Saincts in what fense wee are called 185. Sancherib 358. Seuerus 296. 269. Succession and three sortes thereof 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken there from 28. Sucession personall hath some times had a breache in the seate of Rome 35. Succession and calling of persons 24. T TRaian 284. 356. Teachers 132. V VAlens the Emperour 314. 378. Valerian 362. 371. Vicars 140. Vnitie in veritie is not in the Romishe church 113. Vocation of Pastors three thinges necessarie therein 39. Vocation ordinarie and extraordinary 47. FINIS
this manner of speach which Saint Peter vseth is not in any sort to be referred to the forme of baptisme but onely declareth that all the vertue power and efficacie of baptisme consisteth onely in Iesus Christ alone bicause that all that which baptisme doth represent and figure vnto vs 1. Ioh. 1.7 Rom. 6.4 is comprehēded in him alone For by the bloud of Iesus Christ we are washed purged from all our sinnes and by baptisme buried with him to the end that as he is raised vp frō the dead by the glorie of the father so we also should walke in newnesse of life The fift reason The Church hath changed the Sabaoth to the Lordes day or that which we call Sunday although that God by expresse writing commaunded the obseruation and keeping of the said Sabaoth Wherefore it followeth that the Church hath power and authoritie ouer the holie scripture I aunswere in the first place That the Church hath changed nothing at all of the commaundement touching the obseruation of the Sabaoth in or cōcerning the substance thereof but onely in or concerning the circumstance For the thing or matter abideth always that is to say the substance of the commaundement seeing that one day of the weeke is reserued to be imploied bestowed vpon the holie rest which thing is enioyned by the commandement as being indeede the veritie and truth therof So that the obseruation and keeping thereof is only chaunged in respect of the time which chaunge doth not derogate any thing from the commaundement and neither altereth nor chaungeth any thing therin of that which God minded to commend and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an end as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christ wherevpon also the Apostle saith Col. 2.16.17 Let no man therefore condemne you in meat and drinke or in respect of an holie day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councel which they held in Ierusalem Act. 15.29 that the Christians should abstaine from a bloud and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both bloud and that that is strangled It foloweth then that it is lawfull for the Church to change some thing in the word of God and by cōsequent that the Church is aboue the same word I aunswere that the place of the Actes touching that which the Apostles determined in the Councel which they held in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate bloud and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to end The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bound in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christ hath brought vnto vs would without any difference vse all manner of meates and so amongst the rest bloud and that that was strangled Wherevpon the Apostles least that so free a vse of bloud and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councel that euerie one should abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Nowe afterwardes the feare of such an offence being taken away the Church iudged that the obseruation and keping of the said decree was not any more necessarie or any longer needfull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or else to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meats without in any thing altering or chaunging the intent and purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by them but for a time onely And thus much touching the reasons of the Romish Catholikes who affirme that the certaintie and trueth of the worde of God doth depend of the iudgement authoritie of the Church Beholde nowe our reasons to the contrarie The first is this The certaintie of the Churche dependeth vpon the authoritie of Gods word It followeth then that the contrarie can not be true to wit that the certaintie of the word of God should depend vpon the authoritie of the Church Nowe we proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Church is builded vpon the foundation and doctrine of the Ppophetes and Apostles Wherevpon it followeth that the Church dependeth vpon the authoritie of the same doctrine And herevnto belong the sentēces of the ancient Doctors which we haue cited and quoted before in the third Chapter by which this is shewed proued that the Church is marked declared and knowne by the holie scriptures 2. Tim. 3.16 The second reason The holie scripture being giuen by inspiration of God as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in aunswering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credit or authoritie from the Churche neither more nor lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say from the King from whome it proceedeth and commeth and not from the parliament to which it is sent although that the same be allowed praised yea and expounded sometimes by the saide parliament The third reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authoritie of the Church but that the word of GOD ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the