good Husbandman hath sowed in his Land pure and good seede the enemye commeth in the nighte and soweth among it Cockell and Darnell And yet is not the Husbandman to bee blamed for that which the mallice of the enemye hath wroughte Euen so nowe in this tyme when GOD hath restored the true and pure Seede of his Worde and cast it into the worlde by his Preachers the Deuill hath raysed vp diuerse sectes and wicked Heresies of purpose to discredite the truth and yet is neyther GOD nor his Ministers to be blamed for it If any of them of that sort haue professed the Gospell we may comfort our selues as Saint Iohn did in the like matter A nobis sayth he Exicrunt sed non erant ex nobis si enim fuissent ex nobis permansissent vtique nobiscum That is They wente out from vs but they were not of vs for if they had bene of vs they had vndoubtedlye remayned with vs. Happily some of these came from vs but they were not of vs they be departed from our Churche they doe more hate vs than the Papistes Al the fautors of the sea of Roome haue not written halfe so much to impugne the wicked Doctrine of the Anabaptistes Libertines Stenkefeldians Osiandrists and suche other as the Protestantes haue done Yea if a man looke thorowlye into those Sects he shall see theÌ„ farre better to agree with the church of Rome then with vs. Wherfore how iustly they do vpbraid vs defame the Gospel with y â— reproch of their names let the Godly consciences be Judge But happily they will say that euen wee that chalenge moste of all to haue the Gospell and truth of Gods word do foullye disagree among our selues For I pray you hath not the controuersie of the Sacramente a long time with bitter conteution distracted the two churches of Wittenberge and Tigure Doth not the same contention at this day remain amonge vs heere in Englande Doe wee not euen nowe striue for the matter of Apparell I woulde to GOD if it were his holye will I mighte in this poynte saye as I haue before that it were not so I would I might say that all were false and that they doe therein slaunder vs. But it is true I confesse it and with sorrowfull hart I doe confesse it But yet neuerthelesse God be thanked there is no iust cause why either I or other should be greatly dismayed at it or for that cause to be ashamed of the Gospel It is stil the power of God to saluation though by this little spotte in countenaunce of the world it may seeme to be somewhat blemished As for the controuersy of the Sacrament among vs it is not great the parties of the one syde are but fewe and yet I confesse they are to many But where the contention is greatest the matter is not so heynous nor the dissencion so diuerse as Staphilus and such other of very malice would haue it seeme to be Both parties in the right vse of the Sacramentes doe well agree both parts grant that they be Seales to confirme in our harts the promises of God and benefite of our saluation by Christ Jesu both partes graunt that they be Testimonies and Pleadges of his Diuine grace and fauour both partes graunte that they be badges and Cognizaunces of Christian societie to erecte and confyrme our Fayth and to bynde vs to the studie of honestie charitie and concorde both partes graunt that the body of Christ is present yea and that truely and in dede so y t they be not bare signes but such as effectualy doe bring to the faithfull harte the very thinges that are signifyed both partes graunt that the cheefe effecte and benefit of a SacrameÌ„t is takeÌ„ by the spiritual eating so y t the bodily eating without y t is nothing Only the contentioÌ„ is about the Maner of y â— presence eating while y e one part affirmeth with the Church of Rome that it is Reall and Carnall the other to be only Spiritual and by Fayth How this controuersie may be agreede and of what force this carnall presence and eating is for whiche onelye they contende if I should now stande to declare I should make to large a digression from my purpose and holde you to long This only I trust for this time you maye see that the matter is not so greeuous as it is pretended to be As for the controuersie of Apparell as there is in it some diuersitie of Judgementes so is there no separation of christian fayth and charitie For sure I am y â— neither they that do refuse the appointed apparell do condemne vs that weare it I speake of them that be learned neither we y t at y â— Princes order receiue it do hate theÌ„ that of coÌ„science for certayne consideracions thinke they may not safely vse it Although in this matter we wishe that they would doe as we doe As for al other pâ—intes of Doctrine I wil protest my conscience for my self as many other as I knowe I thinke very well of them and iudge that for their singuler gifts there may some of them be very good instrumeÌ„ts in the church and we are perswaded they think euen so of vs. Wherfore although there be some misliking of iudgemeÌ„ts in these trisles that it pleaseth the Magistrates and rulers for certaine causes by their authoritie rather to iustifie the opinion of the one than of the other yet assure your selues the iarre in the matter it selfe is not so great as the enimies of the truth would haue it seeme to be But be it that the iarre were great hath not God I pray you in the most pure state of his Churche for causes to his wisdome known suffered such misliking diuersitie of iudgements among his holy blessed Apostles Preachers perhaps to this end that they might therby learne to remember know their own infirmity What controuersy was betwene Peter Paule for the eating or not eating in the coÌ„pany of the Gentiles wherein albeit Peter were a cheefe Apostle yet God suffered him to be so caried away with error y â— Paule opeÌ„ly blamed him as not rightly prâ—â—eding in the Gospel Was there not much misliking betwene Paule Barnabas for the coÌ„pany of Marke that they in displeasure parted companies Were there not so great sects contentiâ—ns among the Cor. that the Lordes supper â—â—â— by theÌ„ very â—ull abused through the same and yet 〈◊〉 nâ—â— their whole doctrine for that be condemned Did not the Emulation betweene the Jewes the Gentiles a great while trouble the primatiue church Did it not cause a couÌ„saile to be gathered of the Apostles for quieting of the same Immediately after the Apostles time it is euident in Eusebius and other histories that the controuersie for the obseruatioÌ„ of Easter day did cause great styr betweene the East and West Church And yet
both of them pretended the example of the Apostles Policrates and the East church following Saint Iohn Victor Bishop of Roome and the West Church alleadging the authoritie of Sainte Peter Did not this matter fall out so bitterly that the one part did excommunicate the other What shall I say of the Scismes and greeuous contencions in the East churche betweene Paulinus and Flauianus Lucifer and Eusebius the Meletians and Eustathians all good Christians yet did they with great troubles eschew one the others Communion as you may read in Epiph. li. 2 Tom. 2. Theodo lib. 1. ca. 8. c. Soc. li. 1. cap 23. 30 Sozom. 2. ca. 18. the space of 80 yeares or aboue What shall I say of the great strife betwene Chri. on the one part Theophilus Cyrill Epipha on the other for y â— burning of Origins bookes They were al godly and learned Bishops we do worthily reuerence their names and yet fell this matter so foule out betweene them that because chrisost woulde not consente to the burning of Origines bookes Theophilus and Cyrill would scantly euer acknowledge him to be a lawfull Bishop Epiph. in bitter chiding fell out to such cholar as he said y t he hoped he shold neuer die Bishop To whom Chriso answered as angerly agayne that he trusted he should neuer returne aliue into his countrey of Cypres Which chiding words were not so bitter in sounde as after they proued true in deed For both Epiph. died before he came home to Cypres and Chrisost being put out of his Bishopricke ended hys lyfe in banishment I omit the contentious betweene August and Hierome betweene Hierome VigilaÌ„tius Ruffinus and other betweene Tertul the preists of Rome betwene Ciprian cornelius as wel for other things as for rebaptizing of Heretiks whiche things I here recite not to the discrediting of so worthy learned men as all christendome doth iustly reuerence their memorye but to declare that god oftentimes for such causes as he thinketh good doth suffer the best sort of his preachers to haue not only diuersity of iudgemeÌ„ts but also contention strife among themselues But who I pray you are they that thus find fault w t our dissention diuersity of opinirns forsooth euen they whose whole religion if it be well considered is nothing but a Chaos confuse heape of sects scismes seperations of minds iudgemeÌ„ts And God is my witnes I speake not this of stomake to aggrauate y â— matter but of very coÌ„science finding y â— thing to be so am forced to speake it as a most plain and certain truth And first for proofe of this I pray you coÌ„sider with me whether among the fautors of the sea of Rome euery countrey Citie parishe and house haue not a peculiar patrone in whom he trusteth euery man his peculiar Saint y â— especially he worshippeth euery disease a peculiar helper Mediatour to cure it England hath S. George Fraunce S. Lewes ScotlaÌ„d S. Andrew freland S. Patrike likewise of other In Roome S. Peter in Milain S. Ambrose in Vienne S. Stephane in Coline y â— iii. Kings are worshipped S. Appoline for y â— teeth S. Roche for the plague S. Swithine for the lost key is cheefely sought vnto euery person euery thing had his peculier God This sort wold go to heauen by S. Francis rule y t sort by S. Benedicts the third by S. Dominikes the fourth by S. Augustines Some would be S. clares disciples other wold be S. Bridgets And herof came their manifold swarms sects of religious persoÌ„s of which som were called FraÌ„ciscanes some Dominickes some Augustines som clemeÌ„tines some IohaÌ„nites some Iesuites some Scapucinâ—s I can not tell what so that they would bee called all things rather then Christians What other thing is this then that Christ prophecyed should come to passe in the latter dayes Loe here is christ Loe there is Christe So that al forsake him the Lord and only Christe and in euery corner and Monastery followe their own peculier Sauieur and Christ S Paule was greued with the Corinthians for that they were so distracted in factions that some would say we are Apollos schollers other we are Cephases other we are Paules WheÌ„ they call themselues Dominikes Benedictines c. mighte wee not saye to them as Paule sayd to the Cor. Is christ deuided Was Dominike crucified for you was Francis or Benet crucified for you that you chuse rather factiously to beare their names then with all other y t name of christ I will not stand to recite the Repugnancie and concrarietie â—â—t the decrees of the Bishops of Roome seeing that Platina their own historiographer writeth that their coÌ„tinal maner was that one Bishop disanulled the decrees of the other His words are these Magnafuit haec controuersia pessimi exeÌ„pli cuÌ„ pòst seÌ„per seruata sit haec consuetudo vt acta prioruÌ„ pontificuÌ„ sequentes aut infringereÌ„t aut omnino tollereÌ„t i. Great was this controuersie and vnto very ill example when as alwayes after this custome is continued that those Popes which followe doe euer eyther breake eyther vtterly disanul the deeds of their predecessours The like he writeth in the life of Romanus of the disseÌ„tioÌ„ betweene the Popes Loke Exasmus in his annotations vpon the 7 Cor. Who is able to recken vp the infinit disagreinges of the Scholemen both against y â— maister of the Sentences and among themselues and that in matter of no small wayght Do not al the scholers almost in sundrye points swerue from their maystor with this clause Hic Magister non tenetur Heare is not our Maister to be holden and maintained The maister of y â— SenteÌ„ces touching Original sin saith y e mans nature is by it so corrupted that by the power of nature they caÌ„ do no goodnes toward god coÌ„trariwise Scotâ— OccaÌ„ other aâ—â—â—rme y â— natural mans streÌ„gth is yet indifferent and may apply and prepare it selfe to Grace The Maister of the Sentences in the vse of the Sacramentes reiecteth Opus operatum i. The deede of receauing that it in it selfe shoulde haue vertue to geue grace and requireth Panitentiam fidem Faith and repentaunce to be also in the Receauer that shall haue benefite by the sacrament The other ScholemeÌ„ doe erpressely and plainely teache that the Sacramentes haue power to sanctifie Ex opere operato etiam sine bono motu vtentis i. Euen by their being receaued and that without any good inward motion of the Receauer But they doe not onely thus runne from their Maister Lomberde but are foule fallen out also betweene themselues whyle some will be called Terminales some Reales some Nominales some Formales some Thomistes some Scotistes some Occamistes and so forth a many moe This diuersitie of professions could not bee without great repugnancie in opinions If I should staye
from the face of the earth of his infinite goodnesse and wisedome he deuised the sonne of God the seconde person in Trinitie should descend from Heauen and take flesh of the blessed virgine that so being in one person both very God very man he might be a most fit Mediator to work recoÌ„ciliatioÌ„ betwene God and man The cause therefore why Christe came in flesh was to worke the saluation of mankinde For so saith S. Paule It is a sure saying worthie of all men to be beleeued that Christ came into the world to saue sinners And Christ himselfe sayth that he came to saue that which was lost The generall worke of our redemption hath certayne principall branches whiche are cheefe Articles of oure Fayth and groundes of all Christian religion Firste that he might be the reconciler and attonement maker betweene God and vs as S. Paule witnesseth 2. Cor. 5. All things are of God which reconciled vs vnto himself in Christ Iesus And immediately God was in Christ recoÌ„ciling the world to himselfe And to the Colosâ— It pleased him to reconcile all things vnto himselfe by Christ appeasing by the blood of his Crosse all thinges whiche are either in heauen or in earth God therefore appoynted him for euer to be our high Bishop our Mediator our Aduocate our Intercessor which should coÌ„tinualy appeare before the face of God for vs and make him fauourable to sinners that we might haue accesse to God by him by his intercession and merite obtayne mercy and grace in oure necessities these be the wordes of the scripture And hee is not onely our Mediatour and Aduocate but Our onelye Mediatour and Aduocate One God and one Mediatour of God and man the man Christ Iesus We haue an Aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes It is hee that ascended vp to heauen and sitteth at the right hand of God the Father Vt interpellat pro nobis That he may bee an Intercessour for vs. The 2. cause of Christs comming into flesh is that he might be our redeemer from the tyrannye of the Deuill and the purchazer of remission of sinnes The Sonne of god appeared to this ende to dissolue the workes of the Deuill And agayne Yee are redeemed not with golde and siluer but with the blood of the immaculate Lambe Christ Iesus And agayne Beholde the LaÌ„be of god that taketh away the sinnes of the world And S. Paule In whome wee haue redemption and by his blood remission of our sinnes We must not onlye beleeue that he is our Redeemer but our Only Redeemer and the Only Purchazer of the full remission of our sinnes For Non est aliud nomen c. That is There is no other name vnder Heaué wherin we shold be saued but only by the name of Christ Iesus And S. Iohn The blood of christ hath washed vs froÌ„ al sinne And S. Paule He gaue himself for vs. that he might redeme vs froÌ„ all iniquitie The 3. cause of Christes incarnatioÌ„ y â— 2. office of his eternal Priesthood is to offer a ful perfit sacrifice to appease y â— wrath of God to satisfie his iustice y t not according to y â— order of Aaron which by imperfectioÌ„ did nede a Succession but according to y â— order of Melchizedek y â— for euer Thou art a Priest sayth God for euer according to the order of Melchizedek Therefore it cannot bee borne â—â— christian religion that Christ should haue any succession in Priesthood to sacrifyce after him For by one oblation he made perfect all that be sanctified And agayne Christ was once offered for the extinguishing of the sinnes of many And agayne Hauing offered one Sacrifice for sinne he sitteth perpetually at the right hand of God And sundry times else where the Epistle to the Hebrues affirmeth Christ Semel That is to say once to haue sacrificed himselfe The fourth cause of his Incarnation and the thyrde office of his eternall Priesthood is that he might be the only Prophet Maister Teacher and instructer of his people fully to open to them the knowledge of God and the true way of Saluation God sayth Moyses shall raise from among you a Prophet like vnto me him do you heare according to all thinges that he shall say vnto you And God the father himself at the baptizing of Christ did with the visible presence of the holy Ghost consecrate him Maister and teacher of his church which only was to be heard This is my dearely beloued Sonne in whome I am well pleased him doe you heare The same Consecration was confyrmed in the Mounte at the transfiguration of Christ And Esay the Prophet in the 55. chapter or rather God by Esay sayth I haue giuen him as a witnesse vnto people preceptorem Gentibus And a Maister and instructour of all nations And therefore Christ himselfe forbiddeth his Apostles to be called Maisters for sayth hee Ye haue but one Maister which is Christ The fyfte cause of Christ his comming in flesh is that he might be the Lorde of Lordes and King of Kinges the onlye head ruler gouernour and defender of his vniuersall Church ouer al the partes of the worlde according to the Prophecie of Dauid Psal 2. Yet haue I annoynted my King vpon my holy hill of Syon to whome for his inheritance he gaue all the Nations of y â— world and for his possession the vttermost bounds of the earth And the Angell at his Conception sayde He shall raigne in the house of Iacob for euer and there shall be none ende of his kingdome And Ephesians 1. He hath put all thinges vnder his feete and hath appointed him aboue al things head of his Church And Coloss 1. He is the head of his body the Church which is the beginning the first of them that rise from death Vt sit in omnibus primas tenens i. That in all thinges hee might haue the preheminence And Ephe. 5. The Husband is the head of the wife as Christ is head of the Church But the wife may haue no more heades but her husband vnlesse she will be a wedlock breakeâ— and so the Church can haue no other heade But Christ vnlesse she doe in the face of the whole world forsake hir owne Spouse who hath betrothed her to him alone He is the only Sonne whiche alone gouerneth the house of GOD his father In all these Branches I adde this worde Onely because Christ onelye is alone that that he is oure onely Mediatour our onely redeemer and purchazer of remission of Sinnes our onelye high Prieste to sacrifice for vs oure onlye Maister and Teacher that instrueteth vs our onely head and gouernour that guideth and defendeth vs. And herevnto I am mooued not onelye with expresse wordes of the scriptures but also with consideration
is so hard a thing for him that aboundeth in Riches too bee saued Fol. Folio 202. 203 Two meanes to withstād the mischiefes of Riches and worldly wealth Folio 204 There is no assurance to bee had of worldly Riches Folio 204 The estimation that is to be had of all earthly things and consequently of Riches Folio 205 S. Sacrament ¶ What a Sacrament is Folio 118 How the body and bloud of Christ are sayde to be meate and drinke thys concerneth the Sacrament Folio 137. 138 Against the carnal eating and drinking of Christ body and bloud in the Sacrament Folio 142. 143 What to eate Christes bodie and to drinke his bloud as in the Sacrament Fol. Folio 144. 145. 146 The eating of Christ by faith is no derogation to the dignitie of the Sacrament and profit therof Folio 147 In the vse of the Sacrament is a double eating to be noted Folio 148 Our sences in the vse of the Sacrament are helpers to our better receyuing of the same Folio 148. 149. 150 The dissention of the Protestantes for the Sacrament is no such greate matter as the Papists make it Folio 56 The wickednesse of the minister doeth not derogate any thing from the effect of the Sacrament c. Folio 119 The faith of the receiuer not the life of the minister doth helpe or hinder in the effect of the Sacrament Folio 120 Fruiteful actions and doctrines concerning the Sacrament of the Lords supper Folio 33 Christ his body c. receiued in the Sacrament of the Lords supper Folio 34 The enemie of Christ in the Sacrament is not carnally to be vnderstoode Folio 35 Papisticall vntruthes and abuses concerning the Sacrament of the Lordes supper Folio 35 Blasphemous doctrine of wicked mens eating of the bodie of Christe in the Sacrament refelled Folio 152 153 How we ought to prepare our selues to the worthye receiuing of the Sacrament of Christs bodie and bloud Folio 154 How we are to make triall of our selues before we come to receiue the Sacrament of Christs bodie and bloud Folio 154. 155. 156. A briefe and pithie prayer for communicāts to say before they receiue the Sacrament of Christs bodie and bloud Fol. Folio 157. 158 The faithful togither with the outward signe receiue the inwarde thinges in the Sacrament Folio 128 Sacraments ¶ The difference betwixte the Iewes Sacrament and ours consisteth in externall signes respect of time Folio 133. 134 Sacramēts are badges by which we christians are knowne from Idolaters Folio 150 Sacraments are the seales whereby Gods promises are confirmed vnto vs. Folio 151 How Christes bodie and bloud is truely and rightly to be eaten and drunken as well in the Sacraments as without them Folio 142 What the internal part of Sacraments is Fol. Folio 122 Sacraments are seales whereby the letters patents of our saluation in Christ are confirmed vnto vs. Folio 123 Why Sacraments were ordayned Folio 125 Our infirmitie the first cause why Sacraments were ordayned Folio 125 The second cause why Sacraments were instituted is oure exercise in the remembraunce of Christs benefits Folio 126 The thirde ende wherevnto Sacramentes were appointed Folio 126 Sacraments consist of three parts Folio 120 The second part whereof Sacraments doe consist is the spiritual or inward thing Fol. Folio 122 The third part wherein Sacraments consist is the words of Christs institution and promise Folio 124 The fourth cause why Sacramentes were ordayned Folio 126 The last cause why Sacraments were appointed Folio 127 God the only author of Sacraments Folio 118 Sacraments vnite vs vnto Christ Folio 151 Sacraments are too linke vs togither in brotherly vnitie Folio 151 Papisticall Sacraments of their owne deuise Folio 32 Papistes cannot be knowne to be of the true Church by their Sacraments Folio 30 Papisticall number of sacraments Folio 30 Sacraments markes of Gods Church Folio 23 What diffeeence is to bee obserued betwixt the Sacramentes of the olde Iewes c. Folio 129 Saluation ¶ Christonly is al in al to Saluatiō Folio 85. 86 It is not sufficient to Saluation to be idle professours of God but also doers of godly deedes Folio 160. 161 Blasphemous derogation to the merits of Christs working our Saluation Folio 91 The letters patents and seales of our Saluation what they are Folio 123 The old Iewes vnder the law hadde the same hope of Saluation by Christ that we now haue Folio 129. 130. 131 Protestants doctrine of Saluation is the doctrine of the Scripture Folio 234 Scismes ¶ Christēdome torne by Popish Scismes Fol. Folio 103 Scismes in the East Church whiche were Christians Folio 58 Scismes between diuerse of the auntient fathers Folio 58. 59 The Papistes cannot without their own great shame obiect Scismes to Protestants Folio 59 Scriptures ¶ The learned aduersarie refuseth to be tryed by the Scriptures and why Folio 25 Why Papistes doe refuse tryall by the Scriptures Folio 26 Blasphemie of the Papistes againste the Scriptures Folio 26 The written Scriptures onely are and ought to bee sufficiente to trye all truth Folio 23 The Papistes refuse triall by the Scriptures Folio 24 Three poyntes shewing how the Papistes esteeme the Scriptures Folio 24. 25 How the Church may iudge or vse the Scriptures concerning their truth Folio 27 Greuous faults in the Church of Rome by taking hir authoritie ouer the Scriptures Folio 27. 28 Manifest false interpretations of Scriptures vsed by Papistes Folio 28 Doctrines of Papists againste the Scriptures in sixe perticulars Folio 28. 29 Sectes ¶ Protestantes are not to be blamed for the Sectes that happen in the time of the Gospell Folio 55 Sectes do more agree to Papistes than to Protestants Folio 55 Papisticall Schoolemen which diuided themselues into Sectes and how hurtfull that is to Christianitie Folio 6 Sinne. ¶ God is not the author of Sinne. Folio 166 The punishment of Sinne and what are the causes that moue God to plague men Folio 168 We cannot acknowledge a God but that withall he must punish sinne Folio 191 Wicked menne are plaged of God for their owne Sinnes to our example Folio 162 Soule ¶ Faith the mouth of the Soule whereby Christ is eaten Folio 144 A comparison betwixte the body and the Soule Folio 138 What the Soule is to the body that is God to the Soule Folio 138 How Christ was prepared to bee the foode of our Soules Folio 139 Christ the foode of our soules Folio 136. 137 Succession ¶ Papistes obiect Succession as a true note of their Church Folio 36 How the argumente of Succession hathe bin vsed by the fathers Folio 37 Succession is nothing without the doctrine of the Apostles Folio 38 The true Church better proued by doctrine than succession c. Folio 39 Personall Succession is no sure proofe that the Romish Churche is the true Church Folio 42 T. Transubstantiation ¶ The absurditie of Transubstantiation Fol. Folio 121 V. Vniuersities ¶ The cause of few Diuines in Vniuersities of the best sorte of wittes Folio 64 Diuersitie of opinions betwixt
in Examples they be infinite I should holde you too long A witnesse or two of approued authoritie for this may serue Roffensis agaynst Luther This saith he I speake for the Fathers vvhose iudgement I had rather follow then the Schoolemens for that in this pointe they bee repugnant one to the other Erasmus in his Enchiridion sayth Si Turcis vt Christum amplectantur Occamos Durandos Scotos Gabrieles aut Aluaros proposuerimus quid cogitabunt quid sentient vbi audierint spinosas illas argutias de instantibus de formal tatibus de quidditatibus c. Praesertim vbi viderint eos de his adeò non conuenire vt frequenter vsque ad pallorem vsque ad conuitia vsque ad Sputa nonnunquam vsque ad pugnos inâ—ucem digladientur If wee to winne the Turkes to embrace Christ shall offer or alleage vnto them Durande Scotus Gabriel Aluarus or any their followers what wyll they thinke What will they gather when they shall heare those Sophisticall and contentious subtilties De instantibus de formalitatibus de quidditatibus c. Whiche are altogether friuolous contentions rather for wordes then matter But especially when they shall see these men in such sorte to disagree for these things that often they striue euen till they be pale withall euen till they fall to chiding euen till they spit one at an other euen til they fall to blowes together The like repugnancie is betweene Thomas and sundrie other Diuines For the Vniuersitie of Paris condemneth Thomas in diuers articles as manifestly erring in the faith as it may appeare in certaine additions set to the end of the maister of the sentences I omit the contrarietie of Councells by manifest decrees impugning one another I omit the greeuous conteÌ„tion betwene the Councell of Basill the Popes struggeling which of them should haue the chiefe authoritie in the Church I omit the repugnant opinions of Gerson sundry other Diuines touching the same I will not speake of the great stirre that was betweene the Vniuersitie of Paris and the Freers for the whole state of their religion and continued many yeeres vntill the Popes highnesse tooke the Freers into his tuition against a great number of learned Diuines that disputed preached and wrate sharpely against them I will not speake eyther of the disagreeing betweene the Canonistes Scholemen for sundrye matters as betweene the Monkes and Freers for the conception of our Lady Ouely I will in a word or two put you in minde of some of their chiefe champions that euen in this age euen in our dayes euen in our remembraunce haue not onely differed in some small pointes but in chiefe and great articles one writing against another Yea and I will note unto you the Fathers of one onely counsaile of Tridente that thereby you may take taste what agreement is betweene the residue if their doinges shoulde bee sifted Doth not Catharinus Archbishop of Compsane one of the Popes legates and great Cardinalls in rigour and fierce manner impugne the iudgement of Dominicus a Soto â— Spanishe Frier of great credite and one of the Emperours confessors the same Soto as sharpely write against Catharinus that in no such small controuersies as in a trifle touching apparel but De Fiducia hominis Christiani of the hope of a ChristiaÌ„ Of predestinatioÌ„ of originall sinne of free will c. belike ech part had his assistances For one of their bookes was printed in Rome w t the alowance of the Byshop and Cardinals the other were printed at Antwerp Cam priuilegio Imperatoris and the allowance of of the Scholes of Louaine Colone the prelates of Flaunders The same Catharinus writeth as vehemently against Cardinall Caietanus of famous memorie a great patrone of the Popes to his dying day but in hys workes Katharinus noteth 200 pointes of doctrine erronious as he saith heretical That booke came forth after Caietanus was dead or else like it is that he woulde haue done as much for Catharine as that commeth to Like contention was betwene Catharinus and Franciscus Torrensis for y e single life of Priests and the residence of Byshops whiche thing Francis sayd were appointed by Gods lawe but Catharine earnestly defendeth the contrary Who is of greater credite in y e Church of Rome theÌ„ Albertus Pighius who hath more stoutely or w t more countenance of learning defended that side And yet in the weightie articles of Originall sinne Iustification and Free Grace beside diuers other Ruardus Tapper Deane of Coleyne in his 2. Tome doth namely expressely write against him say that hee was deceaued Because the time doth now cut me so shorte I will here end this matter as hauing giuen you a sufficient triall how the Patrones of the Sea of Rome agree among themselues And yet forsoothe these are they that fynde so greate faulte wyth lacke of agreement betweene the Preachers of the Gospell in these dayes and vppon euerie diuers worde in the interpretation of a sentence will deuise the name of a sect among vs onely of malice onely to defame our doctrine as Doctor Staphilus dealeth with vs in c. Wherefore when wee heare these lying and sclaunderous repartes that the Teachers of the Gospel are licentious seditious disagreing amoÌ„g themselues let vs consider that these are the blastes of malitious enimies tenne times more offending in the same things themselues Let vs remember that the Gospell of Christ is y â— true Rule of perfect life the paterne of obedience and the assured bonde of vintie peace and concorde and therefore still say wyth S. Paule I am not ashamed of the Gospell Last of all they which depend wholy vpon the iudgemeÌ„t of men and estimation of the world and are ashamed of the Gospell because of the Multitude the power the authoritie and noble estate of them that mislike the Gospel They see not onely losse of estimation and contempt of the world but commonly persecution also eyther partly annexed or alway imminent and at hand to the preaching of the Gospell As it is well written Crux est comes Euangely i. The Crosse and persecution is the companion of the Gospell so it is as truely proued on the other part that Sensus carnis crucem execratur fugit i. The vnderstanding of the fleshe detesteth and flyeth froÌ„ the Crosse Wherefore worldly men because they see that the greater part do hate the Gospel That fewe Nobles or great estates doe soundly fauour it That they are disdayned and had in contempt that puerly doe teache it that there is continuall erpectation of the Crosse of persecution to lyght vpon it for this cause I say many doe shunne it fewe doe embrace it all men euerie hower stande looking what mutabilitie of time will bring vnto it This causeth that in the Vniuersities many excellent and goodly wittes that myghte bee singular ornamentes â—â— the Churche
to haue written hys Epystle but his whale Gospell also to this ende only and principallye that Christyans shoulde vnderstand that Christ only and no other thing or person is the meanes to bring to the people of God remissyon of sinne Justification Redemption and all the Benefites and parts of our saluation For in that gospell Christ is declared to be the Lambe of god that taketh awaye the sin of the world The fulnes of Gods grace of whose fulnesse all we take part The brasen Serpent that only healeth the sting of the olde Serpent Sathan The Fountaine of liuing water of which he that drinketh shall neuer thyrste The bred of life which he that eateth shal neuer die The true foode and drink of our soules of which hee y ◠eateth drinketh shall be sure to haue eternall life The Lighte of the world which only scattereth disperceth the clowds of ignorance and errour maketh vs to see the truth of God and right way of Saluation The good Sheapheard that giueth his lyfe for the benefite of his Sheepe The onlye Doare whereby we enter into the Church of GOD and so into eternall Lyfe The very Waye Truth and Lyfe without which Waye there is no walking to Heauen but wādring by wrong pathes vnto the Diuell without which Truth there is nothing but falshood and errour withoute which Life there is nothing but death eternal The true Vine by which only as branches we sucke the sweete and liuing iuyce of Gods holy spirite and without which wee are hable to doe nothing The onelye giuer of the blessed comforter that doth worke the peace of our Consciences and direct vs into all truth c. What good christian hart waying these things doth not thereof conceaue vnestimable comfort and more quietnesse of conscience then in all the heapes of mens deuises which they haue imagined to purchase vs the fauour of GOD and remission of sinne Yea what faithfull minde after the vnderstanding and imbracing of this sweete Doctrine doeth not deteste as blasphemous and wicked all suche as directe vs to any other meane of Saluation then the bloode of Christe onlye Wherefore the people of GOD muste bee well assured by this seconde rule of Saint Iohn that not onely they are false Prophets Wolues and of the spirit of Antechrist that in grosse tearmes denie Christ to haue come in fleshe but they also whiche will seeme constantlye to confesse this Article to bee moste true and yet in verye deede colourably and as it were vnder sheepes cloathing denie impugne and disgrace the causes Fruite Profite and effectes thereof by attributyng the same to other things than vnto the Death and merites of Christ only Now whether the Teachers of the Church of Roome doe this or no let such as haue the feare of god and care of their saluation vnfaynedly consyder They teach that Christe is not our onlye Mediatour and intercessoure vnto GOD or if they say so in wordes in effecte they denye it when they affyrme that wee haue infinite other that is all the Sayntes in heauen that be our Mediatours and Intercessoures for vs to directe our praiers to thē or by them They teach that Christs death is not a full satisfaction for the whole sinnes of the World or if in wordes they will saye so in Trueth they denye it when they affyrme that Christe his bodye was offered vppon the Crosse for the debte of Originall Sinne only and that for oure other daylye Offences it is offered in the Sacrifice of the Masse Or when they affyrme as Gabriell Biell doeth That althoughe Christe his Passion be the principall Merite for which grace is gyuen and the Kingdome of Heauen is opened yet it is neuer the only and whole meritorious cause thereof because there euer concurreth with the merite of Christe some worke or merite of him that receiueth the grace They teach that we haue not remission of sins the fauor of god only by christ but partly by the merites of Saynts partly by our fasting Almes deeedes and other good workes partly by pardons by Pilgrimages by Masses by building of churches erecting of chaunteries by holy water and such other thinges Wherefore I may conclude euen by this rule by whiche S. Iohn directeth vs to trie y ◠spirits of preachers whether they be of God or no y t the teachers maintainers of the Doctrine of the Churche of Rome are not suche as Christian men ought to beleeue and giue credite vnto but rather to beware of them and take heede that they bee not seduced by them The thyrde poynte of Doctrine is how we may be partakers of Christe comming in fleshe and how the benefites thereof are truely and rightly applied vnto vs. A doctrine surely no lesse needeful then the two former for in vayne to no purpose in respect of vs doth Christ come in flesh and suffer death if the benefits therof be not applied to vs and we made partakers of the same Now what this Mean is S. Ioh. in the same Epist doth euidently declare vnto vs saying Let that remain in you that you haue herd frō the begining For if that remain in you that you haue heard at the beginning you also shall abide in the son in the father What it is to abide in that which they heard in the beginning he afterward playnely expoundeth that is constantly with sure fayth to beleeue y ◠premises of God in his Gospel assuring vs of Saluation in Christes Sonne For this he writeth Euery one that is borne of God ouercōmeth the world this is the victory that ouercōmeth the world euē our faith Who is he that ouercommeth the world but he that beleueth that Iesus Christ is the sonne of god And after He that beleueth in the son of god hath the witnes in himself he that beleueth not god hath made him a liar becaus he beleued not in the witnes of God which he testified of his son And this is the record that God hath giuen vnto vs eternal life and this life is in his sonne In these words we haue first that saluatiō eternall life is y e gift of God not a thing of vs deserued Secōdly y ◠God the Father by his witnes promise doth assure vs that we shall be partakers therof for the merite of Christe his Sonne only This life sayeth hee is in his Sonne Lastlye that the meanes to be made partakers hereof is assuredlye to beleeue the truth of GOD promissing this in his sonne or else by infidelitie wee make God a lyer and leese out partes of his promise Christ himselfe also beareth witnesse of the same Meanes to apprehend our saluation So God loued the world that he gaue his onely begotten sonne that whosoeuer doth beleeue in him should not perishe but haue eternall life c. And agayne He that beleeueth in him is not condemned but he
and his blood is called meate and drinke and how he is to be eaten and drunken in the sacramente truely and in deede And lastly I will let you vnderstand that the bare professyon of Christianitie the externall vse of the sacramentes and outward exercise of praying and other â—the thinges are not sufficient without the inwarde worshipping in spirite and truth and christian obedience to the will and lawe of God A sacrament is a reuerend and holy misterie ordayned of God wherin he by his holy word and promise doth both stirre vp and practise the faith of his people and by y â— operation of the holy ghost increase his grace in them bestoâ— his benefites and blessinges vpon them wee on the other part testifye our obedience toward him vnity of faith among our selues The authour and ordainer of sacrameÌ„ts is none but God himself No Patriarche nor prophet nor Apostle nor Father nor the whole church hath authoâ—â—â—â— to ordayne a sacrament Who is authour of Sacraments sayth Ambrose but the Lord Iesus These SacrameÌ„ts came from Heauen c. A sacrament is a part of Gods worship but no creature can ordayne any part of Gods worship but himself according to that saying of the Prophet In vaine they worship me teaching the traditions of men In the old Testament if a man had offered any sacrifice not appointed by God it was esteemed little better then Idolatrie It is knowne what happened to the sonnes of Aaron for that they brought strange syre to the Alter of God much lesse may any appoint straunge sacramentes not ordayned by the expresse word of God in his scriptures Sacramentes be seales that confyrme Gods promises and looke what a counterfeyted seale is to a mannes writing or deede that is a sacramente in the Churche not ordayned by GOD. If this be true as in deede it is moste true what shall we saye of the Church of Roome which hath presumed not only to alter those Sacraments that Christ appoynted but also to ordayn sundry other sacramentes without any iust warrant of gods word onlye vpoÌ„ forced interpretacioÌ„s deuised of theÌ„selues Penance Orders Matrimony corrupt Doctrine being taken froÌ„ theÌ„ be good things to be exercised in y â— church so likewise are prayer fasting and almes deedes yet I see nâ— cause why they shold be called sacrameÌ„ts Ther is a great differeÌ„ce betwene a sacrameÌ„t an other godly exercise coÌ„manded in y â— church as herafter you shal better vnderstaÌ„d Seing therfore christ is author of sacrameÌ„ts none other you may not think theÌ„ to be trifles vaine Ceremonies and mens deuises y â— you may vse or not vse at your pleasures as you list but you ought to reuereâ—â—â— theÌ„ as y â— ordinance of God to receiue theÌ„ euen as at Christs own hand For as wheÌ„ gods word is taught you by the ministery of men you must not receiue it as mans word but as the word of God as it is in deede and therefore the Prophet sayd the mouth of the Lord hath spoken it euen so the Sacraments when you receiue them at the hands of a fraile and mortall yea and sometime a sinfull man you must looke to the Authour and in your faith see the hande of God offering the same vnto you The sacramentes take not their excellencye and worthinesse of him that Ministreth them though he be neuer so holy neyther be they disgraced or weakened though the Minister be wicked and euill And therfore the errour of y â— Donatistes Anabaptists and some other is sharpelye to bee reprooued that thinke the sacramentes of Christ to bee of leesse value if they be ministred by an euill or sinfull man In deede the haud of the receiuer being withoute Fayth maketh the sacramentes that of themselues bee good to bee vnto him of no Force because of his vnbeleefe But a wicked Minister cannot in anye wyse make frustrate or deceiue the Fayth of the Godlye Receauer Iudas was a wicked and false Traytoure and a Couetous naughtys person al the time that he followed Christ yet I doubte not but that the baptisme that he ministred was as auailable to the faithful receiuer as the baptisme of Peter was or of any other of the Apostles S. August vseth the same example Whereas fayth he there was great difference betweene Peter and Iudas yet was there no difference betweene the baptisme ministred by Peter that was ministred by Iudas that was all one but of the partyes one was a member of Christ another a member of the Deuill And agayne he sayth Such are the Sacramentes as they are that come vnto them Whereby one maye profitablely receiue the Sacrament of an ill minister so he himselfe be good This is a great comfort to the godly that in receiuing the SacrameÌ„t they neede not to loke into the life of the Minister but to examine theire owne hartes Now as touching the partes of a Sacrament you shall vnderstande it consisteth of three partes The fyrste is the externall signe as the Lambe in the Passouer the cutting of the fore skinne in Circumcision water in Baptisme bread and wyne in the Lordes supper Because of these outwarde â—ignes a Sacrament is called a signe a Seale a Visible word so that it were a Monster to haue a sacrament without an externall signe or elemente to the outewarde substaunce of it Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth froÌ„ the body so doth the grace of God through Christ his blood wash away the gilt and filthinesse of our soules As breade and wine by naturall effect nourisheth our bodyes strengthneth and comforteth oure spirites so doeth the heauenlye foode of Christes body and blood broken and shead for vs vpon the Crosse nourish our soules and quicken our Spirites to eternall life with God As the breade is made of many graynes kneaded into one loafe and the Wine pressed out of many Grapes into one cuppe so the multitude of Christians communicating at the Lordes Table thoughe many in number are ingrafted into Christ made meÌ„bers of his misticall body and ioyned in mutuall loue one with the other so that nowe they liue by the spirite of Christe as the members of a naturall bodye lyue and haue sence by that Spirite that commeth from the harte and from the heade This proportion and similitude betweene the signes and the spirituall effectes of the sacrament S. Cyprian acknowledgeth As this coÌ„mon bâ—ead saith he being chaunged into fleshe and blood breedeth life to to our bodies so by the accustomed nature of thinges the weakenesse of our fayth being holpen is taughte in sensible argument that in visible Sacramentes are the effect of eternal life These godly instructions and â—weâ—e comfortes the Church of Roome weakeneth and â—aketh away by their monstrous doctrine of TransubstaÌ„ciation Wherein they
entelye to bee noted in them and greatly to be 〈…〉 When we speake therefore of the sacrament we must speake as it is in it selfe by the force of Gods worde consisting of all three partes and not as the baldnesse of men or the weakenesse and imperfection of oure fayth maye make it â—â—w vs. Nowe let vs consider the causes and endes for which Christes pleasure was to ordaine Sacramentes in hys Church that we may thereby also in part learne what fruit and benefite wee take by them The first cause is partly our owne infirmitie and weakenesse beyng dull and slowe in the vnderstanding of heauenly things partly the great goodnesse and loue of God that woulde vouchsafe to attemper himselfe to our simple capacitie and seeke meanes by outward things to ease and helpe the same For this cause in the Scripture doth he so often vse parables and similitudes of those things that are within the compasse of our vnderstaÌ„ding by those the sooner to induce vs to the knowledge of his heauenly doctrines This cause the auncient and learned Fathers did acknowledge in their writinges The Lord saith Chrisostome geueth vs not any thing that is sensible but insensible things The outward things are sensible but all thinges are to bee vnderstanded in the minde In Baptisme water is sensible but our regeneration and renewing is perceiued in the minde For if thou wert spirituall and without a body he would haue giuen all these things to thee naked bare but because with thy minde there is ioyned a grosse body in things sensible he declareth vnto thee things by thy minde to be vnderstanded Like wordes almost hath Dionysius in Caelost Hier. Because of carnall persons saith Augustine visible Sacramentes were instituted to the end that by things that be seene with your eyes your minde may be transformed to those things that be vnderstanded Our vnderstanding is weake and dull our memorie is fraile and fickle and soone forgetteth the benefite of God Both these our unperfections God by his Sacramentes helpeth our vnderstanding is â—ed by the similitude and lykenesse of the external signes as before I haue noted Our Seuces also are by the erercise of the Sacramentes stirred vp to be instrumentes to helpe one mynde and weake faith Our remembraunce also by the same 〈◊〉 is marueilouslyâ— strengthened And therefore a seconde cause or ende of a Sacrament is that it maye bee to vs a blessed exercise whereby wee call to remembraunce the benefite of our redemption in Christ and yeelde to him most hartie thankes and praise for the same according as Christ teacheth vs in the institution of his laste Supper Doe this in remembraunce of mee And Saint Paule so often as you eate of this bread and drinke of this cuppe you shall set forthe the death of the Lorde vntill his comming c. They therefore which come to receaue the Sacrament and neuer thinke of this nor call to theyr remembraunce to prayse God for this vnestimable benefite but thinke that the outwarde vse of the Sacrament is sufficient are among the number of them that receyue vnworthily and make lyttle accompt of Christes benefite procured for vs. A thyrde cause and ende of a Sacrament is that wee by the practice and vse thereof myght bee traded to the obedieuce of Gods holye wyll and commaundementes thoughe the thinges seeme to our selues neuer so simple and meanâ— and also that thereby wee myght openly before God and the worlde protest and acknowledge that we are his people and of the number of them that looke to be saued preserued defended by the benefite of Christ onely So that the open vse of the sacramentes is a parte of that confession wherevnto S. Paule attributeth saluation when he sayeth If thou confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raised him from the dead thou shalt bee saued for by the heart wee beleeue to righteousnesse and by the mouth confession is made to saluation In the vse of the sacramentes wee confesse both by mouthe anâ— testimonie of all the partes of our bodye that Christ Iesus is our Lorde and sauiour A fourthe cause and ende of the Sacramentes is that they myght bee as bandes and linkes of loue vnitie and concorde among our selues Therefore Saint Paule when hee exhorted to vnitie and loue among other thinges a 〈…〉 th Wee haue one faith one Baptisme And agayne in another place Wee are one bodye as manye as bee partakers of one lofe For this cause doth Saint Augustine call the Sacrament of the Supper Sacramentum vnitatis i. A Sacrament of vnitie and teacheth vs as before I haue saide that as a loafe of breade is made of manye graynes and a Cuppe of Wyne of many Grapes so wee thoughe manye in number are made members of one mysticall bodye of Christ Iesu A foule thing it is to see the seruauntes of one Maister that weare one cognizaunce or liuerie to fall out among themselues it can not bee without some reproche of their Maister All Christian men weare one cognizaunce and badge for the Sacraments are the marks of Christes sheepe Therfore not to loue agree together is a reproch wrought to our Lord and Maister Wherby in a maner we protest to the world that we be not seruaunts of his familie For in this sayeth he shall men knowe you to be my Disciples if you loue one another as I haue loued you Hereof doth the right vse and vnderstanding of the Sacrameutes very notably put vs in remembraunce For it teacheth vs that in Baptune wee are all newe borne children of God and graffed into one bodie and in the Lordes supper fedde and nourished with one heauenly foode of the body and blood of Christ and therefore that we should with faithfull and vnfained loue hartelie embrace one the other as the children of one father the members of one body and the seruauntes of one Maister fed at one table and nourished with one foode to eternal life Let them therfore looke with what consciences they come vnto the Sacramentes y â— reserue bytter rancour malice in their hartes let them consider what heauy testimony they giue against theÌ„selues before God his Angels The last cause end of a sacrament y â— I meane nowe to speake of is that by those as by blessed instrumentes of the holye Ghostes working hee myght imparte vnto vs and bestowe vppon vs hys vnestimable Graces and benefytes together wyth all the fruites of our redemption in Christ Jesu For as his worde is so are his Sacraments instrumentes and Meanes by the working of his holy spirite to bring vnto vs the whole benefite of our saluation And here againe because of our sclauÌ„derous aduersaries I must put you in remeÌ„braunce that we which teache thus teache not as it is fathered vpon vs that the Sacramentes are but bare signes For you heare vs
frustrate But surelye these be those dayes that S. Paule prophecied of The time shall come fayth he wheÌ„ men shall not abide sound doctrine but hauing itching eares shall frame vnto theÌ„ selues preachers according to theire owne phantasyes and shall turne their eares from the truth For if we doe as these men would haue vs to doe leaue doctrine preach of manners so that it bee done in generalitie with some shew of eloquence and enterlacing of fyne short senteuces it is tollerablye thoughte of and vsed somewhat lyke as GOD speaketh of to Ezechiell As a iest and song of a pleasaunt Musitian But so soone as the sweete tune and note of the eloquence is out of their eares the Dittie and matter is cleane forgotten and they remayne the same persons that they were before bee the thinge neuer so good that was spoken But if wee speake of anye matter particularlye and come so nigh them that they feele their consciences nipped and touched then are they greued with this disease Noli me tangere Touche mee not Then the Preacher rayleth hee wanteth wisedome hee hath neede to go to a Schoole of Discretion hee medleth with those matters that he should not In deede I woulde not wishe eyther Preachers or any other Subiectes to enter into Councell Chambers and openly to deale in the consultation of Princes or controuersyes of the State so long as they bee consultations but if any matter breake oute in facte contrarye to the Lawe of God eyther in the fyrste or seconde Table which toucheth eyther religion and the true worshipping of god or the order of iustice and charitie among Christians I see not but that euery good Preacher maye and in duetye ought to speake agaynst them and to denounce the perill thereof euen to the face of the offendoures vnlesse wee will bee contented that the blood of them that perish without warning should be required at our hands which is too heauy for any mortall creature to beare Therefore seeing the mynde of men in these dayes bee so ouerthwarte and waywarde wee whome GOD hath placed for the Ministerye of his worde haue great cause to praye vnto him that hee will assiste vs not onely with that spirite of integritie as well in office as life whereof Christ here speaketh that with confidence of conscience wee maye bee able to saye for the iudgementes of men Quis ex vobis c. Which of you can rebuke me of sinne But also that he will indue vs with that spirituall strength which in like case he promiseth to his Prophets Ieremy and Ezechiell that is that he will make vs strong cities yron pillers and brasen walles agaynst them that oppugne in vs God and his truth and if they do make stiffe their neckes and harden their faces as stones agaynst the Lord his preaching to repentaunce that he wil make vs also to haue faces of flinte or Adamante that maye not blush or be abashed to let them vnderstande it For â—urteous talking and shame fast speaking will not serue Another crime that they lay agaynst vs and that with great daunger is that wee are seditious and contentious men in common weales daungerous to States and Principalities neuer contented but still seeking alterations and studying to bring al states to y â— Swizers coÌ„mon weale here with charge they not only vs that be Preachers but also all those y â— be true sincere professors of the Gaspell What the Swizers common weale is I partly vnderstand but I neuer yet hearde nor reade of any man that was of this opinion that all principalities ought to bee broughte either to the forme therof or any one other Or if there be anye such out of my knowledge I muste saye vnto him Anathema if hee were an Aungell in Heauen For the Doctrine of GOD teacheth no such thing but that all Christian Subiectes should content themselues with that forme of gouernemeÌ„t vnder which God hath placed them and by prayer and all other honest and Godlye meanes of obedience studie to preserue and maintain the same Therfore they that laye this to oure charge doe desyre maliciously to deface the word of God and his truth But this is the olde meanes where with the Serpent Sathan by his politique Instrumentes hath alwayes indeuoured to make odious to Princes and Magistrates the Prophets preachers and Ministers of Gods word So was it sayde of Helias and Micheas That they troubled Israell that they were enimies to the King neuer spake any thiÌ„g that was pleasaunt to him So was it sayde of Hieremias That he was a Traytor to his Countrey that he had conspired with the Babilonians and bare no good harte to the Prince So was it sayd of Amos That the earth might not abide the words that he had spoken to King Jeroboam So was it sayde of the Apostles and Fathers of the Primatiue Churche in so muche that the name of a Christyan in those dayes was in that state as nowe in some Countreyes the name of a Protestante or Gospeller is That is a sufficiente cause to drawe men in daunger of goodes Landes lyfe and al that hee hath though there bee no other matter in the worlde to charge them And these men studye to make their accusation probable by those sturres that of late yeares haue fallen out in Germany Flaunders Fraunce Scotland and as they saye here in Englande too But it is a wonderfull thing to see how affection blindeth men that either they cannot or will not see the truth Were there neuer sturres rebellions or vndutifull dealinges towarde Princes in Flaunders Fraunce and Scotlande before these late yeares of the reâ—â—ing of the Gospell If they thinke so they knowe nothing and erre of ignoraunce and by ignoraunce seeke to misleade other but if they know it to be otherwise as needes they muste if they haue reade anye thing then erre they of malice and purposely seeke to deface God his Ministers and his truth As for the Realme of Englande all men knowe that for the spare of these fyftie yeares or more there hath scante bene two Princes so happy as to scape w t one Rebellion in theyre tyme. To lette passe other and to speake of those thinges that are in oure rememberaunce Were they Protestantes that rebelled in the tyme of king Henrie Were they all Protestantes that rebelled in the time of that blessed Babe King Edwarde the sixte Were they Protestantes that rebelled in the Queenes Maiesties time that nowe is They cannot nor I thinke they will not say it for shame The Messengers and seditious Fyrebrandes that inflamed that styrre are well knowne to be Englishe Romanistes and Louanistes as euen nowe they doe indeuour the like Is it vnknowne to any man that it is a principle of their Doctrine that if a Prince be not a friend to the Sea of Roome be his Title otherwise neuer so good yet he is
of the high and most excellent meanes of oure saluation deuised by the wisedome and vnspeakeable mercye of God For it should greatlye impeache the wisedome of God if he should send downe his sonne the seconde person in Trinitie into the vale of miserye here to take Fleshe and in the forme of a Seruaunt and abiecte man to suffer most vile and reprochfull Death to bee a partye redeemer or a partie Sauiour and to yeelde a great parte of the honoure and glory thereof to other No no he is GOD he giueth not his glory to other He onely onelye I saye hee is our full and perfecte reconciler and Redemer and all the residue that I haue spoken of before This is the Doctrine which we teache this is the Gospell whiche we preache and this is no new Doctrine but that whiche was conceaued in the bosome of the wisedome of GOD before the beginning of the Worlde For wee were chosen sayeth Sayncte Paule in Christe Antequám iacerentur Fundamenta Mundi i. Before the Foundations of the Worlde were layde This is that Gospell that GOD himselfe opened in Paradise to our fyrst Fathers I will set enmitie sayeth he to the Woman betweene thy seede and his seede and thy seede That is one that shall come of a woman shall breake the Serpents head That is ouerthrow the whole power of the Deuil and delyuer mankynde from sime This is that Gospell that was renued to Abraham and all the Patriarches In thy Seede shall all the Nations of the earth be blessed This is that Gospell that was fygured to the Jewes by the Paschall Lambe by Manna by the Rocke by all the Sacrifices and Ceremoniall seruices of the Lawe This is that Gospell Where vnto all the Prophets beare witnesse As Saynt Peter sayeth in the Actes That all they that beleeue in him shall haue remission of sinnes by his name This is that Gospell that Saynt Iohn the Forerunner poynted vnto Beholde the Lambe of God c. This is the Gospell that Christe himselfe preached and deliuered to his Apostles and they to the whole Worlde So GOD loued the Worlde that hee gaue his onlye begotten Sonne that whosoeuer beleeued in him should be saued Therefore as I haue sayde Our doctrine is no newe Doctrine but the moste aunciente Doctryne that euer was vpon the face of the Earth neyther doe wee teache anye other Doctrine then this and those that doe of necessitie depende vppon this or bee grounded vppon this Neither doe wee impugne anye Doctrines in other but suche as are repugnaunte to this Fayth and eyther directlye or indirectlye impeache the same For I protest before GOD and his Aungels and in the presence of this honourable Audience for my selfe and as many professoures of the Gospell as I know that whatsoeuer Doctrine is agreeable to this wee doe gladly receiue it and with both armes imbrace it though it come from the Churche of Roome And whatsoeuer Doctrine is repugnant to this and will not stande with it wee doe reiecte it though it come from an Aungell in Heauen Seeing then wee haue nowe this 20. yeares taught you this vnfallible trueth Why doe you not beleeue vs c. Now as touching the second branche what it is to denye Christe to haue come in Fleshe and who they are that denye it you shall vnderstande that there bee two wayes to denye Christe to haue come in fleshe The one flatlye and groselye and in playne wordes as Ebion Erinthus Marcion Valentinian Arrius and a number suche other in the Primatiue Churche whiche denyed eyther the Deitie or Humanitie of Christe But in them Sathan shewed himselfe in his owne Coloures like a blacke Deuill and therefore the Heresyes beeing so grosse were soone confuted and confounded in the Churche of GOD. There is another waye more subtle and perilous vndirectly to denye Christ to haue come in fleshe in whiche Sathan tourneth himselfe into an Aungell of lighte and as Cyprian sayeth Vnder the name of Christe confounding the Religion of christe That is While in wordes they confesse the Incarnation of Christ by peruerse Doctrynes in effecte they deny it by denying those causes for which the Sonne of GOD was Incarnate attributing the effect of oure Saluation to other thinges And after this sorte the Teachers of the Churche of Roome very plainlye and perilouslye denye Christe to haue come in fleshe as I wil particularly lette you vnderstande by the Branches of our saluation before recyted As touching the fyrst cause of Christe his Incarnation that Christe is the onelye reconciler mediatoure and attonement maker betweene God and vs and for that cause sitteth at the right hande of God perpetualy to appeare before his face for vs Against this Article they teach blasphemous Doctrine of Inuocation of Saintes that they are our mediatours and reconcilers that by their merites and prayers we haue accesse vnto God and are for their sakes heard receiued and accepted into the fauour of God agayn euidently displacing the son of God frō the cheefe office of his eternall priesthood setting his creatures in his place and dignitie and y t with out any warrant of scripture eyther by word or by exāple This Doctrine is ioyned with two other foule erroures Firste that they conceaue of Christ as of a dreadfull God and terrible iudge and not as of a mercifull Mediatour therefore that wee haue needs of other spokesmen to make the way to him for vs though he himselfe most gratiously and mercifully cryeth vnto vs Come all ye that trauayle and be heauy loden and I will refresh you And in sundry places commaundeth vs to pray vnto God the father in his name assuring vs that whatsoeuer wee desire it shall be graunted vs. And therefore doe they shew them selues to mistrust the Credite of Christ Secondly in this praying to the Saintes not without great daunger of Idolatrie they attribute vnto them diuine power For in their praying to them they imagine of them that they bee of Vniuersall knowledge and vnderstanding not onelye what men speake but also what they thinke in theire hartes Agayne they attribute vnto them Almightie power as being able to worke and bring to passe whatsoeuer is desyred of them And lastlye they shewe themselues to beleeue that they are More merciful and readye to heare sinners then Christ himself which is flat Blasphemy As touching the second cause of christ his Incarnation that he is our onlye redeemer and purchazer of remission of our sinnes This ground of our faith they weaken by a number of corrupt Doctrines As first that in parte wee haue saluation and remission of sinnes by the Merites of Saintes for thus they praye Tuper Thomae sanguinē quem pro te impendit Fac nos Christe scandere quò Thomas ascendit Graunt vs O Christ by the blood of Thomas which he shed for thee thether to goe whether he is ascended And to
Saint George they pray thus Hie nos saluet à peccatis vt in coelo cum beatis possimus qâ—iescere Let him saue vs from our sinnes that we may rest with the blessed in heauen And touching Saint Anne they say thus Deus qui beatam Annam matrem tuae genetricis fieri voluisti praesta quaesumus vt meritis vtriusque matris filiae regna caelestia consequamur O God thou which wouldest Saint Anne to become the mother of thy mother graunt we beseeche thee that by the merites of the mother and the daughter we may obtaine thy heauenly kingdome In thys you heare three Sauiours beside Christ and in like maner doe they acknowledge a thousande moe Secondly they say we haue remission of sinnes and saluation in parte by our owne Merites and good doynges For this writeth Gabriel Biel That the Passion of Christ may be the first and principall cause of attaining grace and opening the way to heauen Sed nunquam est totalis causa quia semper cum merito Christi concurrit aliquod meritum recipientis gratiam that is to say But it is neuer the whole cause for that euer there goeth with the merite of Christ some merite of him that receaueth grace What shall I say of Pardons of Pilgrimages of Purgatorie of holy Water and a number of other like Superstitions false errours by which not without blasphemie they matche transitorie things and vaine deuises of men with the most excellent price of our redemption the blood of Christ Iesu y e sonne of God our Sauiour exprefly contrarie to the holy ghost thus writing by Saint Peter Ye are not redeemed with transitorie things as with Golde or Siluer but with the blood of the immaculate Lambe Christ Iesus As touching the third cause of Christes IncarnatioÌ„ that he being our only high Priest according to the order of Melchizodech hath once for euer offered himself vpon the Crosse purchased for vs eternall redeÌ„ption they impugne it wyth y â— most horrible doctrine of the propiciatorie sacrifice daily offered in the Masse wherin they teach that mortall sinfull men in a state of Priesthood succeede Christ continually offer the very reall naturall body of Christ to God the father for the remission of dayly sinnes not only of theÌ„ that CoÌ„municate but of them that looke on receaue not yea and of them that be absent and procure the same to be made eyther for money or otherwise aswell for themselues as other which is directly contrarie to the doctrine of the holy Ghost in the Epistle to the Hebrewes Where at large he prooueth that neither the Priesthood of Christ can haue any successioÌ„ nor his sacrifice any repetitioÌ„ without euident note of imperfection As concerning the fourth cause of Christes Incarnation that he is the only Maister and teacher of his Church and hath reuealed vnto vs the perfecte wyll of God and true waye of Saluation so that nowe after hym wee shoulde receaue no doctrine but that is vttered by the voyce of our hygh Sheeparde in his holye worde Yes sayeth the Churche of Rome there bee many weyghtie matters of necessitie of saluation to bee beleeued which Christ in hys written worde hath not deliuered vnto vs and the same to bee receaued wyth lyke reuerence that the written worde of God is Last of all the fifte cause of Christes Incarnation that he came to be the onely Head Ruler Gouernour and Directour of his Churche the Patrones of the Churche of Rome manifestly denye saying that Christ is in deede the onely heade for saluation but not for gouernment because the Pope is the Ministeriall heade and gouernour and directour of the vniuersall Churche wherein they manifestly alter the nature of Christes kingdome For whereas the kingdome of Christ is not of this worlde but a spirituall kingdome wherein by the word of God and the power of his holy spirite hee ruleth and raygneth in the heartes of true Christians the Pope hath transferred it to an earthly kingdome and Empyre by which as the Vicar of Christ he challengeth a vniuersall gouernment not onely ouer the Ecclesiasticall state but also ouer all Princes and gouernours of the earth This opposition and contrarietie of the doctrines of the Churche of Rome to the doctrine of y â— Gospell if you diligently marke and obserue you shall euidently see in them the spirite of Antichrist althoughe not grossely and playnely yet vndirectly and colourablye denying Christ to haue come in fleshe What shall I saye that the doctrine of that Churche dothe not onely disgrace the office of Chryst in the worke of our redemption but hys person also by brynging hys humanitie and the trueth of hys bodye in doubte whyle they teache that the verye naturall bodie of Christ is really in all places or in tenne thousand places at once that is in euerye host consecrated through out the whole worlde And what Christian knoweth not that it is the propertie of of God alone and of no creature bee it neuer so holye to bee in manye places at once Finallye I adde that the Churche of Rome teacheth corruptlye as touching Originall Sinne freewill and the grace of GOD Faith and Justification good workes and the merites of them the vse of the Sacramentes and almost of all doctrines touching Christian Religion Therefore I trust you nowe perceyue both the partes of my second proposition euidently proued that is that we sincerely confesse and teache in all true sense that Christ is come in fleshe and they doe not therefore accordyng to the wordes of my Theame I say vnto you If we teach you the truth why doe you not beleeue vs If it be the onely right way of saluation why is it not fauourably receaued and embraced If it be the glad tidings of the Gospell sent by God vnto you why are the Messengers thereof disdayned and contemned People that doe feare God heare the worde of God with reuerence and not onely heare it with the eares but faithfully beleeue it in the hart and not onely beleeue it but constantly abyde in it not onely themselues to abyde in it but by all meanes they can to labour to drawe other to it and to represse all such as eyther reuolte from it themselues or seeke to disgrace or discredite it in others God is not more displeased with any thing than with the contempt of his word and Ministers Thus sayth the Lord by Ieremie in y t 6. chap. reprouing the obstinacie of his people Stand in the wayes and behold aske for the olde way which is the good way and walke therin and there you shall finde rest for your soules but they said we wil not walk therin Also I set watchmen ouer you which said take heede to the sounde of the Trumpet but they said we will not take heede But consider what God addeth immediatly Heare O earth saith he beholde I will cause a plague to come vpon
this people euen the fruite of their owne imaginations because they haue not taken heede vnto my wordes nor vnto my law but haue cast it of And in the last Chap. of the. 7. of the Chronicles it is thus written The Lord God of their fathers hath sent vnto them by his Messengers rising vp earely and sending for he had compassion on his people and of his habitation but they mocked the Messengers of God and misused his Prophetes vntill the wrath of the Lord rose against his people and till there was no remedie for he brought vpon them the King of the Chaldees who slewe their yong men with the sworde c. God of his great goodnes hath sundry times sent into this land his Messengers and Preachers of his Gospell and principally these twentie yeeres last past in which time the sounde of Gods holy worde hath continually roong in the eares of men yet was the loue of the Gospell neuer so colde as euen at this day nor the hartes of English men so ready to reuolt from it It is lamentable to vnderstande howe in all partes of the Realme those Papistes whiche before time appeared to be somewhat afrayde and sought by all meanes to hyde themselues doe now openly shew themselues and desire to be knowne to be as they are What their hope or expectation is the Lord knoweth but surely it is full time that hir Maiestie and hir most Honourable Counsell as they feare God and loue his truth doe speedily looke vnto it otherwise vndoubtedly the inconuenience will be greater than by authoritie will be easily stayde The care hereof I leaue to them whome God hath sette in place of Gouernement only I thought it my duetye being appoynted a watchman in the Church of God to sounde the Trumpet in this place and to giue warning that the bloud of them that perish be not required at my hande and withall moste humbly and hartilye praye vnto almighty God that with the grace of his holy spirite he will so direct strengthen the minds of them whose principall charge this is that that may be done which moste tendeth to the glory of God and maintenance of his truth and to the good state and preseruation of this our naturall Countrey Amen ¶ The speciall contentes of this Booke of Sermons reduced into a necessarie Table of Common places A. Acknowledge THe way to acknowledge God in man Folio 192. Meanes to make those acknowlege a God which do altogither deny him Folio 191 Whoso can not acknowledge God in him selfe can not be sayd to be a man Folio 193 Properties which can not but be known in God if we doe acknowledge him but only in his creatures Folio 193 Afflictions ¶ That afflictions doe no whitte discredit the power of the Gospell Folio 7 Howe the godlie doe stay them selues in afflictions so that they may not fal froÌ„ Christ c. Folio 200 Afflictions are layde vpon the righteous to trie them withall Folio 174. 175. 176. B. Baptisme ¶ Fruitful doctrines of the Protestantes concerning Baptisme Folio 30. 31 Papisticall vntruthes and abuses concerning Baptisme Folio 31 Benefite ¶ How we are to apply the benefit of the comming of Christ in the flesh euery man to himselfe Folio 92. 93 The Church of Rome impugneth the doctrine of applying the benefites of Christs merits by faith c. Folio 94. 95. 96 C. Calling ¶ Ordinarie authoritie or calling is no iust proofe of true Doctrine Folio 74 The Prophetes extraordinarily set vp by God to reprooue the abuses of their ordinarie calling Folio 75 Vnder the clothing of ordinarie calling the wolfe is descried and how Folio 76 Christ. ¶ Christ only is our aduocate and mediatour Folio 231 Christ only is our redeemer Folio 231 Christ only is our priest to sacrifize for vs which he hath done once for all Folio 232 Christ is our only instructour Folio 232 Christ is the only hed of the Church Folio 233 Why Christ of necessitie was to be both God and Man c. Folio 140 Why Christ shoulde necessarily bee man 140. Folio 141 Christ hath no partakers in any of his offices Folio 233 Suche as doe but a little close with the worlde are and stande in daunger of treason to Christ. Folio 200. 201 The Papists wil haue Christ to be a demi Sauiour Folio 237. 238. 239. c. Church ¶ Christe compareth the Church to husbandrie Folio 177 Why the Spirite of God compareth the Church to husbandrie Folio 178 The name of the Church abused by the Wolues Folio 77 The inuisible Church consisting of the elect Folio 20 Of the visible Church and the descriptioÌ„ of the same Folio 20 The Church of Christ is tyed to no place Fol. Folio 21 The number of the Church may be smal Fol. Folio 21 None are openly of the Church but such as are called thereto by Gods worde Fol. Folio 21 The corrupt liues and foule vices of the fathers of the Church of Rome detected c. Folio 98 Faith doth ingraffe vs into the Church Fol. Folio 21 The Church of Rome a Monster hauing three heads at once Folio 102 The Church of Rome hath not in it the tokens of the true Church Folio 23 What Church is most likely to haue false interpretations Folio 39 The markes of the Church Folio 22 23 The increase of the Church by Martyrdome shewed in a similitude Folio 182 Of dissolutenesse of life in the Churche of Rome c. Folio 47 The Papistes obiect the visible state of their Churche to proue it the true Church Folio 42 Gods true Churche may bee and yet not appeare generally visible Folio 43 That may seeme to vs the true Churche which is not Folio 43 Examples prouing a Churche and yet not visible c. Folio 43. 44. 45 The inuisible state of the Churche since the Apostles dothe not prooue the Church to be no true Church Folio 45 Comming ¶ What it is to denie Christes Comming in the flesh and that in two sorts Folio 235 Papistes and not Protestants denye Christes Comming in the fleshe and how Folio 235 The causes of Christes Comming in the flesh Folio 230 The generall and particular causes of Christes Comming in the flesh Folio 230 The faithfull Iewes did eate and drinke spiritually the Body and Bloud of Christ before hys reall Comming in the flesh c. â—35 A place ymagined where the dead did rest before the Comming of Christ Folio 132 Common weales All Common weales are not to be tyed to one forme of gouernement Folio 218 To be disturbers of Common weales c. is no new slander nor now first obiected against gods true ministers Folio 219 Contempt Considerations concerning Christ which maketh mans carnall reason to haue him in Contempt Folio 2 The more excellent that meÌ„ are in carnall reason onely the more is theys Contempt of Christ Folio 2 Contempt of Godlynesse of life can not stande with the acknowledging of a God Folio 191 The Contempt of
Christ and his Gospell in the beginuing of the world ◠D. Deuice ¶ Man in his excellencie of carnall wit is not able to giue any perpetuitie to his Deuice Folio 4 The gouernemente and direction by Gods word preuayleth more than any Deuide of man Folio 5 Of mans policie and Deuice and what kinde of grounde it is to Common weales Folio 8 How God can shew himselfe when all mans Deuice fayleth c. Folio 8 Dissention ¶ Dissention of opiniōs is no new thing Fol. Folio 54. 55 Dissention of the Protestants about the Sacrament c. Folio 56 Dissention among Protestants for apparell c. Folio 57 The bitternes of the Dissention amōgst the Schoolemen Papists Folio 6 Dissention about originall sinne and the vertue of Sacraments Folio 60. 61 Of the multitude of Dissentions among Papists in sundrie poyntes Folio 59. 60 Late Dissentions in opiniōs among Papists Folio 62 Doctrine ¶ Protestantes Doctrine of saluation is the Doctrine of the Scripture Folio 234 The generall ende of the Protestantes Doctrine and what doctrine only they mislike Folio 234 Godlynesse may be pretended by some that loath true Doctrine Folio 216 None can haue good conuersation which are not sound in Doctrine Folio 216 Faith followeth Doctrine Folio 216 Contemners of Doctrine were foretold of to come Folio 217 How little their owne methode would profit thē of teaching manners without Doctrine Folio 217 Most vnnaturall and vndutifull warres lawfull by Papists Doctrine Folio 220 What is the cause that good Doctrine doth not fructifie in the hearers Folio 222 What the Scriptures shew to be most commonly the cause why true Doctrine doth not fructifie Folio 223 Doctrine is to be receyued vpon trial Folio 228 How to perceyue Protestantes to haue true Doctrine and of what weight the matters are wherein they differ from Papistes Folio 228. 229 F. Fayth ¶ Faith doth ingraffe vs into the church Fol. Folio 21 Faith followeth doctrine Folio 216 No man can be saued for any good life when he hath not true Faith Folio 216 The force and effect of Faith set out at large Folio 146. 147 Faith the mouth of the soule whereby Christ is eaten Folio 144 Matters of Faith may be better perceyued by meanes of writing than by mans bare memorie Folio 25 Of the doctrine of iustification by Faith only and what it procureth Folio 13. 14 Fortune ¶ A definition or description of Fortune declaring what it is Folio 164 God the creator disposer and preseruer of all and not blind Fortune Folio 164 Nothing betideth man by Fortune but all things by Gods direction Folio 163 Freewill ¶ How profitable the doctrine is which is against Freewill Folio 13 Opiniō of Freewill is vnthankefulnes Folio 13 How we haue Freewill and how we haue it not Folio 13 G. Gentilitie ¶ Of the vayne opinion of Gentilitie and the daunger of the same thys toucheth contempt Folio 2 Of heathenish Gentilitie and the mischiefe by it Folio 189 God ¶ Certayne notable and excellent titles proper vnto God Folio 193 Who or what God that is whiche is taught to be beleeued Folio 193 Mocks against God his iudgemēts Folio 190 Against those that denye God altogyther Folio 191 Meanes to make those acknowledge a God which do altogither deny him Folio 191 Gospell ¶ Why we ought rather to esteeme the Gospell than all earthly things Folio 205 In what sort true professors of Christ his Gospell must cleaue to him it Folio 199 How God hath blessed England euen in this late time of the Gospell Folio 65 That Princes do resist the Gospell is no cause of discredite vnto it Folio 65 The Gospell often flourisheth when it is most resisted Folio 66 Howe it commeth to passe that many seeme first to be glad of the Gospel yet afterwardes hate it c. Folio 197 Of some which now professe the Gospel which peradventure may dyslike of it hereafter c. Folio 198 Of worldelie inconveniences which do commonly followe the professors of the Gospel Folio 199 Why true professours of the Gospel can not by any meanes be dryuen from it Fol. Folio 199 The mercie of the professors of the Gospel compared with the crueltie of the Church of Rome Folio 76 The Gospel euill spoken of because of suche as ydlely professe and liue not after it Folio 109 The preachers of the Gospel exhorte to holinesse of life to godlynesse c. Folio 111 The preaching of the Gospel is not altogither fruitlesse Folio 111 The godlynesse of the preachers of the Gospel compared with that of the prelates of Rome c. Folio 112 What fruits haue followed the preching of the Gospel Folio 113 Not the Gospel but our corrupt nature is the cause why our fruits at these days are no better Folio 109 Diuers sorts of enimies to the Gospel Folio 8. 9 Sixe obiections againste the Gospel to bring it into dyscredit c. Folio 10 A first obiection against the Gospel that it doth not further but hinder good conversation Folio 10. 11. 12 A seconde obiection against the Gospel that it maketh this lyfe lesse pleasant to vs than it should be Folio 16. 17 18 A thirde obiection againste the Gospel that we the pretended professors ther of are not of the catholike church Folio 19 A fourth obiection againste the Gospel concerning the leude lyues of protetestantes c. Folio 46 A fift obiection against the Gospel that the professors of it agree not in opinion Folio 54 A sixt obiection against the Gospel that ignominie and persecution doth followe it Folio 64 The estimation of Christ his Gospel Folio 2 Of the power of the Gospel of Christ how many wayes it appeareth Folio 3 Man needeth not by the Gospell thinke himselfe debased c. Folio 15 Of the power of the Gospell appearing in these latter dayes Folio 7 That the power of the Gospell is no whit to be discredited by afflictions c. Folio 7 Contentions and warres haue bin in other Nations before the renuing of the Gospell Folio 219 England neuer in such peace as since the embracing of the Gospell Folio 219. 220 The sturre following the Gospell is not to be imputed to the Gospell Folio 52. 53 How stirres do come in the time of the Gospell Folio 53 H. Holynesse ¶ Outward Holynesse is no sure token of true teachers Folio 69 The firste clawe whereby a Woolfe is knowne is trust in Holynesse of life Folio 70 The second claw to know the Wolfe by is Holinesse consisting in the obseruation of mens conditions Folio 71 The preachers of the Gospell exhort to Holinesse of life c. Folio 111 K. Kingdome ¶ The Kingdome of God what it is Folio 199 Of the Kingdome of Christ and what is by it to be looked for Folio 198 M. Martyrdome ¶ The increase of the church by Martyrdome 182 What increase only commeth by Martyrdome Folio 182 Ministerie There is more meanes amongst protestants to reforme the Ministerie thā
in the externall signes respect of time In Ps 73. CoÌ„ Faust. lib. 19. cap 14. De doct Christ. in Jo. in psal Note August Tract in Joh. 26. The faythfull Jewes did eate and drinke spiritually the body blood of Christ before his reall comming in the flesh and soe doe we that ar borne beleeue since his incarnation the conclsion thereupon Christ the food of our soules Esay 55. 1. Joh. 7. 37. Io. 6. 26. c. Ioh. 6. 32. c. Ioh. 6. 35. Ioh. 6. 48. c. Io. 6. 53. â— Ioh. 6. 63. How the body and blood of Christ are said to hes meate and drinke Acomparison betwixte the body and the soule What the soule is to the body that is God to the soule 1. Io. 5. 12. How Christ was prepared to be the food of our soules Io. 6. 35. Why Christ of necessitie was to be both god and man firste why he shold be god 1. Jo. 5. 20. 1. Jo. 3. 5. Joh. 1. 12. Heb. 7. Ro. 8. 34. Why Christ world necessarily be man Joh. 12. 26. Heb. 4. 15. Now Christ his body and blood is truly rightlye to be eaten drunken as well in the Sacraments as without them Against the carnal eating drinking of Christs body and blood Mat. 15. 11 Rom. 8. 11. Iac. 1. 17. Fayth the mouth of the soule whereby Christe is eaten Ioh. 6. 29. 33. 35. What to eate Christ is what to drinke his blood is Ver. 4â— Tract in Ioh. 26. Trast 25 De coenae Domini The force of fayth Ioh. 6. 54. The eating of Christ by fayth is no derogation to the dignity of the Sacramente and profite theâ— of Luc. 23. 4â— Acts. 10. In the vse of the Sacrament is a double eating to be noted Our senses in the vse of the Sacrament are helpers to our better receauing of the same Hearinge Ma. 26. 26 Ro. 10. 17. Luc. 22. 19. Seeing Feeling Tasting Sacraments are badges by which we Christians are knowne from idolaters Sacraments are the seales wherby gods promises are confirmed vnto vs. Sacraments vnite vs to Christe Sacraments are to linke vs togeather in brotherly vnitie Blasphemus doctriue of wicked mens eating of the body of christ â—efelled Joh. 6. 56. Joh. 6. 54. In Mat. 15. De Trini lib. 4. Tract 59. PaneÌ„ dnÌ„â— PaneÌ„ dnÌ„i Tract 26. How we ought to prepare our selues to the worthy receauing of the lords supper 1. Co. 11. 18. How we are to make trial of our selues before we come to the lords table Deut. 6. 5. Deu. 27. 26 1 2 3 Obiection Answeare Psal 103. 14. A breife praier for communicants Mar. 9. 24 Ma. 26. 33. Mar. 9. 33. Heb. 1â— 22. Mat. 7. 21. It is not sufficient to saluation to be idle professors of god but also doers of godly deedes Iam. 1. 22. c. Luc. 11. 28. Mat. 7. 24. Maâ— 11. 13. Wicked mâ—n are plagued of god for their owne sinnes to our â—â—â—ngle Nothing beâ—â—ideth man by fortune but al thingâ— by gods direction Joh. 5. 17. Act. 17. 28. Psal 104. 29. Nature what it is Gen. 7. 3. Reg. 17. Retract Fortune what it is Mat. 10. 29 God the Creatour disposer and preserner of all The absurd opinion of theÌ„ confuted that imagined god to gouerne great thinges and matters only without prouiding any whitt for things of leue value God is not the author of sinne Euerie act is to be measured good or bad by the intent of the actor Jer. 7. 13. Esai 10. 5. God vseth naughtie instruments to the working of good What the causes ate that moue god to plague men The punishment of sin Leu. 26. 40 Jos 24. 20. Deutro 21. Leu. 26. 14. c. punishmenes sent from god for examâ—ples sake Luc. 13. 2. Psal 543. 2. â—um 11. 4. Num. 25. â—â— Num. 16. 3. Esai 36. 37. Afflictions are laid vpon the righteous to trie them withal Eccl. 27. 5. Prou. 17. 3. Judi 8. 21. Job 1. 21. Heb. 12. 6. Rom. 5. 3. 1 2 3 4 Christ compareth the church to husbandry especially in pasturing vintage and tillage Psal 23. 1â— Psal 95. â— Joh. 10. 11 Joh. 15. 1. Esa 5. 1. c. Mat. 21. 33 Joh. 4. 35. Mat. 9. 37 Why the Spirit of god doth compare the church to husbandrie as beforesaide Interpretation of this parable of the seede sower Preachers are authoriâ—ed by god in their calling 1. Cor. 4. 1. What â—â—â—matâ—â—â— ought to be had of prechers 1. The. 2. 13. Gal. 4. 14. 2. The. 4. 8 Luc. 10. 16. How those are to be thought of who lightlie regard-either preachinge or preachers 1. Pet. 1. 23. That the worde of god is resembled to seede and why Esa 40. 6. The power of the words of god in it selfe and in the estimation of the worlde Rom. 1. 16. What gods worde woorketh in the hearâ—â—s 1. Cor. 1. 23. Verse 27. How gods worde preuaileth euen against mans wisdome and cunning Example of the Apostles time Example of later and of these present times Pâ—â—â— â— â— The imaginations praâ—tises meanes of the wicked to withstand gods worde Psal 2. 4. The increase of the church by Martâ—rdom 〈…〉 d in a similitude What increase only coâ—â—â—â—eth by Marâ—â—â—dom 2. The. 2. 8. An obiection made against the credit of the gospell and the preachers of it because it is likened to seede Esa 55. 10. Answere Some preachers had but barren successe and yet was theire doctrine â—â—â—â—he The like to be saide of Christ and his Apostles The cause of barren successe is all one to the present preachers as was to the prophets Christ and his apostles and yet is not their successe the lesse How greeuous it is for preachers to offende Why preachers offences are not to be made more greeuous then they are The true cause why the worde preached doth not allway bringe forth fruite The godly do alway take pro 〈…〉 of the preaching of the worde The first kinde of grounde Three sorts of foules vvhich doe eate vp the seede of gods vvorde in the heigh â—vaies Of worldly securitie The inconuenience of pre achingiâ— generalitie Luc. 1. 74. 75. Rom. 6. 3. 1. Pet. 3. 7. Rom. 8. 17. Eph. 2. 19. Mat. 23. 37 How god calleth Engto repentance and without repentance what is like to befall it Of heathenish Gentilitie and the mischiffe by it Sap. 2. 5. c. How they are to be accounted of that deride preachers 2. Pet. 3. 1. c. Mocâ—es against god his iudgmentes Ier. 5. 1â— How to trie crulye who do beleauâ— there is a god and who not Contempt of godlinesse of life can nor stand with the acknowledging of a god We cannot acknowledg a god but that with all he must punishâ— sinne Against those that denie god altogeather Rom. 1. 20. Meanes to make those acknowledge a god which â—â— altogetheâ— deny him The saying of the Heathens that al things stand according to the course of Nature is to be vnderstod of god