the Vniuersities and the Friers Folio 62 Vnthankefulnesse ¶ OpinioÌ„ of fre will is VnthaÌ„kefulnesse Folio 13 W. Wealth ¶ The means wherby the Welth of England is wasted Folio 227 Wickednesse ¶ Of colouring Wickednesse with other mens faults Folio 224 What a mans flattering of himselfe in Wickednesse may come vnto Folio 224. 225 Word ¶ The true cause why the Word preched doth not alway bring forth fruite Folio 185 The godly alway take profit by the preching of the Word Folio 185 Three â—oâ—tes of foule whiche eate vp the seede of Gods Word in the high ways Fol. Folio 186 The inconuenience of preaching the Word in generalitie Folio 187 That the Word of God is resembled to seede and why Folio 179 The power of the Word of god in it self in the estimation of the world Folio 180 What Gods Word worketh in the hearers Folio 180 How gods Word preuaileth eueÌ„ against mans wisedome and cunning Folio 180 The imaginations practises and means of the wicked to withstand GODS Worde Folio 181 The Authoritie of the Worde of God is from it selfe c. Folio 26 Such are openlye of the Churche as are called therto by Gods Worde Folio 21 Gods word is a marke of his Church Folio 22 The causes which holde men from obedience to Gods Worde Folio 203 The negligence of our dayes in hearing the Worde Folio 203 Of the power of Christe appearing in himselfe and his Worde Folio 4 The gouernement direction by gods Worde preuaileth more than any deuise of men Folio 5 How the church of Christ must preserue Gods Word and deliuer the meaning of it Folio 27 Workes ¶ Papistical iustification by Workes Folio 29 The doctrine of iustification by Faythe only doth procure good Workes c. Fol. Folio 13. 14 That the Gospell doeth not discourage man from good Workes why Folio 15 FINIS 1. Cor. 1. 23. Hovv contemptible Christ and his Gospell vvere vnto the vvorld in the begynning Vayne opinion of gentilitie may be occasion of the eternall distruction of those which regarde it Considerations concerninge Christ which maketh mans carnal reason to contemne him The more excellent men are in carnall reason only the more they contemne Christe Hilar. 5. de trinit what estimation alway pertayned to Christ and his gospell VVhat povver is in the Gospell of Christ and hovv it appeareth tvvo vvayes 1. Cor. 15. 56. Rom. 6. 23. Luk. 1. 73. 74. Ephe. 4. 8. Psa 68. 18 1. Cor. 15. 55. Rom. 8. 33. 2 The power of Christ appeareth both in himselfe and also in his word Man in his eccellency of carnal wit is not able to giue any perpeâ—uiâ—ie to his diuice The gouernment and direction by Gods word preuaileth more than any deuise of man Example in the Apostles Tertul coÌ„tra Judâ—os Aug. de agone Christi Act. 17. 6. Aug. de ciuitate dei Lib. 22 Example of late and present tones 2. The. 2. 4 The power of the gospel doth most manifestly appeare in these latter dayes The mightye povver of the Gospell is no vvhyt to be discredyted by afflictions vvhych may follovv it VVâ—â—â— kinde of grounde mans policie is to common weales Hovv GOD câ—â— shevve himself vvhâ—n all mens deuyse fayleth yea and agaynst man also in his cheefest povver Psal 2. 4. The seconde parte Diuerse sortes of ennimâ—es to the Gospell Epicures 2 Politikes 3 Hypocrites Sixe Obiections made agaynst the Gospell to bryng it into dyscrâ—d it and the ansvvers to them 2. Obiection against the Gospel that it doth not further but hinder good co 〈…〉 on Answere Rom. 6. â— Rom. 3. 23. 24. Rom. 5. 12. 14. Cor. 15. 22. Eph. 2. 3. Ioh. 3. 3. Iob. 14. 4. Psa 51. 5. Gen. 6. 5. Ioh. 15. 5. 2. Cor. 3. 5. August Aug. ser 2. de verbis Opinion of freewill is vnthankfullnes August How we had freewill And how we haue it not How profitable the doctrine is which is againste free-will The doctrine of iustification by faythe only doth procure good workes and noâ— hinder them Ioh. 14. 2â— Luk. 17. 10 â—it 2. 11. 12 Ephe. 2. 10. Luâ— 1. 73. 74. 75. Rom. 6. 4. Eph. 6. 5. c. Rom. 13. 12. â—an nedeth not by the Gâ—spell thinke himselfe so debased that he should thereby be any whit discoâ—â—aged from good works for he is also therby maruellously exalted by gods goodnes toward him 1. Pet. 3. â— Ioh. 15. 4. 5. Rom. 3. â—5 The second obiection against the Gospell that it doth make this lyfe lesse pleasant to vs then it should be The answere is anneâ—ed to euerie perticular part of the obiection Esay 3. 16. â—c Mat. 6. 19. 20. 1. Tim. 6. 7 Luc. 19. 8. Mat. 19. 22. Rom. 13. 13 Joh. 15. 19. 1. Pet. 2. 9. 1. Cor. 6. 9. 10. 〈◊〉 of the answere The thirde obiection against the Gospell â—â— That we the pretended professors of it are not of the catholike Churche Answere The inuisible church consisting of the electe Col. 1. 24. Rom. 11. 4. 1. Cor. 2. 11. The visible church The description of the church Mat. 28. 19. Mar. 16. 15. The church of Christ is tied to no one place The number of the church may be smale Luc. 12. 32. Mat 18. 20. None are openly of the Church but such as are called theris by the worde of God Io. 10. 17. 15. Faith doth in graffe vs into the Church Act. 37. The markes of the church Esa 59. â—1 Ioh. 8. 47. Io. 10. 27. The firste marke is Gods word August contra litteras petil The second marke is the sacraments 1. Cor. 12. â—â— 1. Cor. 10. 17. The Church of Roome hath not in it the tokens of the true Church The written Scriptures only are and ought to bee sufficient to trie all truth Psal 119. 105. Ioh. 5. 39. Act. 17. 11. Chrisost Deut. 4. 2. 31. 2. Tim. 3. 1â— Verse 16. Ambrose Papistes refuse triall by the Scriptures Three points shevving that Papistes vse not neyther esteeme the scriptures as they ought if they vvere the true churche The firste point The seconde poynte Matters of fayth maye better be preserued by meanes of writing then when they are only left to the bare memorie of man The learned Aduersarye refuseth to be tried by the Scriptures because they do manifestlye confound all such Why Papistes do refuse triall by the Scriptures Blasphemies of the Papistes agunst the scriptures The thirde poynt The authoritie of the word of God is from it selfe and not from the Church principally Howe the Churche maye iudge or vse the Scriptures concerning their truth Howe the Churche of Christ muste preserue Gods worde and deluer the meaning of it Greeuous Faultes in the Churche of Kome which haue come by their taking of authority ouer the Scriptures Manifest false interpretations of papistes 1 Mat. 26. 26. 2 Luc. 22. 19. 20. 3 1. Cor. 11. â—4 1. Cor. 11. 26. Doctrines of papistes against the scriptures iâ—â—â—â—â—aâ—â—i â—uleâ—â— Rom. 3. 28. verse 8. 9. 1 Papisticall iustification
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
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
and how it is so Seneca The way to acknowledge god in man Who so can not acknowledge god in him self can not be saide to be a man Properties which can not but be knowen in god if we doâ— acknowledge him but only in his creatures Eternall Omnipotent vvise infinitly Good exceedingly and liberall and louing Mercifull Iuste Who or what that God is which is taught to be beleeued Of obstinate PaPistrie in three sortes England in most daungerous perils by papistes The meanes to remedie some kinds of papistes Câ—use of care in what places of credite papistes are put Who those be which are the stonie ground which is the 2. kind of ill ground How it commeth to passe that many seame first to be glad of the gospell and yet afterward hate it and helpe to punish the professors of it The cause why many of the Jewes which semed to like of christ well did afterward crie crucifie him crucifie him Of some which now professe the gospell which peraduenture may dislike it hereafter those also that do preache it Meanes to remedie the professors last spoken of Of the kingdom of christ and what is by it to be loked for Gen. 3. 15. Mat. 10. 16. Of worldly inconueniences which commonly follow the professors of the gospell and why Joh. 15. 18. Mat. 7. 24. Why true professors of the gospell cannot by any afflictions be driuen from iâ— What the kingdome of god is In what forte true professors of christ must cleaue to christ and for him renounce al things els Such as doe but a little close with the world are and sâ—and in daâ—ger of treason to Christ How the godly do stay themselues in afflictions so that they may not fall from Christ by 2. considerations The first cause of stay Met. 10. 29. Tertul. Iob. 1. 10. e. Luc. 22. 32. Of gods speciall prouidence for euery thing The second cause of stay Mat. 5. 10. Mat. 19. 29. Luc. 6. 21. c. Ioh. 16. Mat. 10. 37. The third kind of ground Why riches pleasures aâ—e resembled to thorns How riches â—o hurte â—â— In getting In keping In loosing â—hy it is so hâ—â—d for a riche man to â—â— saued Mat. 19. 24. Mat. 22. â— c. Luc. 14. 16. Interpreâ—â—â—â—on of the parable of the guestes bidden vnto a feaste which came not The causes that with holde men from obedience to gods worde The negligence of â—â—â— daies in heaâ—inge the worde 1. Tim. 6. â— Tvvo meanes to vvithstand the mischifes of Riches and vvorldlye cares Mat. 6. 19. There is no assurance to be had of worldly Riches Eciesiastes 2. 4. c. The estimation that is to be had of all earthly things Esay 40. 6. Why we ought rather to estee me the gospel then al earth ly things That we must rest vpon gods prouidence in our desiring thinges of this life Mat. 6. 25. Fovver reasons Vvhy for things of this life vve shold euer content our selues in and vvith Gods prouidence Ordinarie course of things maketh vs not to regarde Gods wonderfull work in them The occasion and circumstances of this texte preached vpon The speciall purpose of Christ in this text here preached vpon What Ministers shold be able to do when their doctrine is discredited by their liues The diuision of this Sermon 1. Cor. 4. 1. 2. Tim. 3. 16. 17. The specialties of a preachers duetie Esay 40. 9 Preachers in deliuering gods will must do it openly without feare or negligence Esay 58. 1. Ezec. 3. 17. Ezec. 33. 6â— 2. Tim. 4. 2. â— Pet. 5. 3. 1. Tim. 4. 12 Tit. 2. 7. Preachers must giue good example of life answerable to their doctrine Jer. 23. 1. Ezec. 34. 2. Jer. 25. 34. What is to be thoughe of Ministers if they liue offensiuely and how they are to be spoken of and delt with Mat. 18. 6. There is more means amongest protestantes to reforme the ministery then amonge papistes It is an ordinarie way of Sathan to discredit true doctrine by the life of the â—â—eachers A very commendable example of concealing Ministers falts Gen. 9. 23. A good example admonishing princes to beware of secreat dealers against Ministers All Ministers aâ— not to be ill spoken of bicause some deserue it and yet though they shall be so ill delt with they haue to be patient 1. Pet. 1. 19. Joh. 1â— 12. The first faulâ— obiected against preachers and the ansvvere Godlinesse may bee by some preten ded who loth true doctrin None can haue good conuersation which at not sound in doctrine Heb. 11. 6. Rom. 14. 23 Faith foloweth doctrine Ro. 10. 17. No man can be saued for any good life when he hath not true faithe Rom. 3. 8. 2. Tim. 4. 3 Contemners of doctrine were foretolde of to come Eze. 33. 32. How little their owne methode would profite them of teachinge manners without doctrine How the enemies of truth dislike particuler reprehension The meanes now left to the ministers to redresse the curiositie and obiection of hearers for preaching either of doctrine or manners Ier. 1. 18. Eze. 3. 8. The second crime obiected against preachers to discredit their doctrine and the ansvvere to it All common weales are not to be tied to one forme of gouernement To be disâ—â—â— bers of common weales c. is no new slaunder noâ— now first obiected against gods true ministers 1. Reg. 18. 1. Reg. 22. 8. Jer. 38. 4. Amos. 7. 10 Contention and warres haue been in other nations before the renewing of the gospel England hath euer bene so farre from contentions and warres as since it hath â—â—â—â—ased the late renuing of the gospel and the wars that haue bene haue not bene by protestants A principle of papistrie against principalities and which can not but occasion wars Papists and not protestantes alter titles of principalities Papists and not protestants challenge all temporall power due to princes Most vnnatural and vndutifull warres lawfull by papists doctrine How papists do vnlawfully ouerrule and abuse princes The full right of authoritie is only by protestants graunted to princes and by them also only restored being taken away by papistes 3. Reg. 11. 2. Chro. 24. Good subiects haue to pray in this sorte for hir Maiestie The third matter obiected against Preachers and the ansvvere therof Gods people do neuer make the want of godlinesse in the preacher to be the cause that good doctrine shold not fructifie in the heaters What the Scriptures shâ—w to be the cause most commonly why true doctrine doth not fruâ—tifie The same shewed by similitudes Verse 3. Truth may be preached and yet three to one take no fruit by it Verse 18. Of colouring wickednesse with other mens faltes What a mans flattering of him selfe in wickednesse may come vnto Esay 5. 19. Verse 12 Psal 127. Math. 7. 3. Others must liue well howsoeuer Ministers do liue What perfection sholde be in the life of euery one and of the application of the text therein The meanes wherby the wealth of England is wasted Verse 1. Doctrine is to be receaued vpon triall Verse 17. How to perceaue protestants to haue truth and of what weight the matters are wherein they differ from papists 1. Ioh. 4. 1. 1. Ioh. 4. 2. c. The causes why Christ came in the fleshe The general cause 1. Tim. 1. â—â— Luc. 19. 10 The particuler causes Verse 18. Verse 1â— Col. 1. 20. Heb. 2. 4. 7. 9. cap. 1. Rom. 8. 37. Christ only â—â— our aduocate and mediatoure 1. Tim. 2. 5. 1. Ioh. 2. 1. 2. Rom. 8. 34 1. Ioh. â— 8. 1. Pet. 1. 18. Ioh. 1. 29. Eph. 1. 7. Christ only is our redeemer Act. 4. 1â— 1. Ioh. 1. verse 7. Heb. 6. 20. Christ only is our priest to sacrifice for vs which he hath done once for all Heb. 10. 14. Heb. 9. 28. Heb. 10. 12. Deu. 18. 15. Mat. 3. 17. Mat. 17. 5. Verse 4. Christ is our only Instructour Verse 6. c. Luc. 1. 33. Verse 22. Verse 18. Verse 23. Christ is the only head of the church Christ hath no partakers in any of his offices Protestants doctrine of Saluation is the doctrine of the Scripture Eph. 1. 4. Gen. 15. 3. Gen. 22. 18. Acte 3. 21. Acte 4. 12. Ioh. 1. 29. Ioh. 3. 16. The generall end of the protestants doctrine and what doctrine only they mislike What it is to deny christ to haue come in fleshe and that in two sortes Popistes and not protestants do deny Christ to haue come in the flesh and how Praier to Saintes is against christ his mediatourship and aduocatship Praier to Saints containeth besides it selfe two other wicked thinges Mat. 11. 28. Ioh. 16. 23. The papistes will haue Christ to be a deâ—nie Sauiour 1. Pet. 1. 18. Jer. 6. 16. Verse 19. 2. Chro. 36. 15.