vnto him in the supper yea out of the supper also â—â— vvel as M. B. him self doth in the supper Every Chastian I say of vvhat condition faith or qualitie so ever not only Catholike but also heretike or Protestant of any sect Lutheran Zuinglian Calvinist Anabaptist Arrian Trinitarian and vvhom ye vvil besides For al and every one of these beleeve that Christ shed his blud for him and that Christ hath purchased remission of sinnes for him And is not these mens religion and Theologie a verie profession of deceite and mockerie of the vvorld vvho keepe such a do make such a sturre about the application and coniunction vvhich they have vvith CHRIST in their supper and tel vs that it so far surmounteth the vvitte and capacitie of man that except the spirite of God reveile it except the spirit of God illuminate our minds and be bissie in our harts it can not be conceiued and therefore the poole Papists can not get this vnderstoode It so far surpasseth the coniunction and possession vvhich vve have of Christ by his vvord that vvhereas in the word we get but a litle grip of Christ as it were betwixt my finger and my thumb here in the supper I get him in my whole hand and more to who extolle this eating and drinking as a vvorke so divine supernatural and supercelestial that no evil man may eate Christ as they eate him spiritually in their supper and yet in fine vvhen they come to the issue of their apisâ— doctrine and are driven to expresse plainly vvhat they meane by this their spiritual eating they can make no other thing of it but that vvhich not only evil Christians may have but also the vvorst Christians actually have and must have and vvithout having vvhich and in that maner eating Christ they are no Christians at al And vvhich eating is so far of from being peculiar to the supper that perpetually in al suppers and dinners al Christians do thus eate Christ for every Christian ever at al 〈…〉 beleeveth that Christ died for him for remission of his sinnes or els he is a Ievv or a Turke and no Christian and can not be vvithout this spiritual coniunction and application Is not I say these mens preaching and teaching a mere iest a very scorning and deluding of their folovvers Let the reader vvaigh vvel this point and he shal be iustly moved to abhorre and execrate these coosening companions these vvicked ministers as the very Angels of Satan vvho vnder pretence and colour of a fevv high lofty affected vvords as S. Peter long ago prophecied of them superba vanitatis loquentes by speaking proud vaine words vvithout pith or substance leade their miserable disciples to hel euen like beasts to the slaughter ¶ And thus much may serve for a ful ansvvere to M. B. in this place and here vvould I end this argument vvere it not that yet there remayneth one farther shift vvhich albeit M. B. touch but obscurely here yet he at large layeth it forth aftervvard and therefore I vvil not altogether omit it The matter is this that albeit they in vvords make their spiritual eating of Christ by faith to be such as vve haue heard such as every child learneth in his Catechisme such as Catholikes professe professed before ever the Gospel of Calvin or Luther or any sentence or sillable thereof vvas coyned in the vvorld yet they after their fashion have an other meaning in the vvord faith and consequently in eating by faith then haue the Catholikes and vvhereby in deed they exclude the Catholikes from their eating and make it proper to them selues VVhat mysterie is this or vvhat can they vnderstand by their faith more then other men more then hath bene said alredy M. Fox declaring the very first original of their Gospel in Martin Luther expresseth it thus Though Laurentiâ—â— Valla and Erasmus had somwhat broken the vvay before Martin Luther came c. yet Luther gave the stroke and pluckâ— dovvne the foundation of errour and al by opening one veine long hid before wherein â—eth the â—â—â—â—stone of al truth and doctrine as the only principal origin of our salvation which is our free iustification by 〈…〉 in Christ VVhy vvas that doctrine so straunge and never heard of before No not in Luthers sense For the meaning of it is not that we must generally beleeve only thâ—â— sinnes are or have bene remitted to some but that Gods expresse commaundement is that every man should beleeve particularly his sinnes are forgeuen This is the testimonie that the holy ghost geveth thee in thy hart saying Thy sinnes are forgeven thee and this is the faith by which we are iustified and the same is the right faith by vvhich the Protestants peculiarly above al other Christians old or new eate the flesh of Christ For albe it Catholikes have the sacrameÌ„ts of Christ more in number and more effectual for grace and spiritual operation then have the Protestants and they are learned by the evident vvord of God that the sacraments as instruments ordeyned by Christ infallibly bring vvith them remission of sinnes or other iustifying grace yet because they know vvithal that the hait of man is inscrutable and every maÌ„ knoweth not his owne vvayes many seeme repentant for their life past who yet have not a ful purpose to amend the same and so by reason of our owne imperfection and indisposition the sacraments some times vvorke not in vs that good vvhich otherwise by Christs institution they could and assuredly vvould for these causes as on the one side vve haue occasion of confidence so on the other side vve may vvel feare and in feare and trembling vvorke out owne salvation although vve have great and certaine hope yet have vve not sure and certain faith of our iustification or favour vvith God nor make vve but privat peculiar iustification an article of our faith as do the Protestants vvho be they never so great sinners and blasphemers yet by vertue of their faith are ever so sure as possibly may be that their sinnes are not imputed to them but they are most cleane pure and sanctified and so continually feed on Christ by this apprehensiue faith And this as the Protestant writers define is the essential difference betwene a Catholike and a Protestant For saith Calvin the very definition of the Protestant faith it a sure and certaine knowledge of Gods benevolence towards vs. And he is not to be accompted a faithful Protestant except he be thoroughly persuaded that God is to him a loving and merciful father whereof he must have fixed in his mynd such an assurance as we have of things which we know and find true by experience And as Bucer vvhom for honors sake Calvin vsed to terme his Master our first Apostle of this new Gospel in Cambridge in the disputation of Ratisbon after published by him self expresseth it Nostra confessio
by like reason any baptisme vsed in the law were but â—gâ—â—â—â—ue in waâ—er alone yet the baptisme of Christ brought with it the holy ghost it gaue remission of synneâ— and therefore to there that were otherwiâ—e faithful beleeuing beâ—â—â—â—s their faith and beleef baptisme was neâ—eâ—â—aâ—â— for remission of their sâ—nnes eternal life For which cause it is called the holy ghosts lauer or font of regeneration and râ—â—â—uation By iâ— the word of life we aâ—â—cle â—nâ—ed from synne and siued as 〈…〉 â—â—uly as Neâ— and his â—aâ—â—â—lâ—e was sauâ—â— by the Arke and water supporting it in the time of the vniuersal deluge Al which promises and testimonies so plaine and preguant other to 〈…〉 as Calâ—â—â— Zuinghus Musculus and others do with flat denyal that by vertue of baptisme any such matter as grace remission is bestowed on vs or to elude by interpreting al thâ—â— to be spoken only for that baptisme is a signe or marke to â—estife the Lords wil vnto vs is to make a â—est of al scâ—â—pture nothing being so cleare but in this â—ort and with this audacitie may be shifted of or els to expound al these teâ—ts so that nothing be leaft singular to the new testament aboue the old this is plainly to disgrace and deface Christ with his new testament This is to match Moyses with Christ the servaÌ„t with his maâ—ster quit to destroy this new testameÌ„t whose essence coÌ„â—isteth in this differeth from that for that the old law coÌ„teyned shodowes signes prefigurations the grace veritie whereof was fulfilled in Christ Iesus That was a law of secuitude because it found meÌ„ sinners left the in then sinne occasionally encreased heaped synne vpon synne by no meanes of the lavy deliuered men from the burden of synne and therefore is called a TestameÌ„t in the letter which killeth not in the spirite which geueth â—â—fe the ministerie of death damnation because for the â—â—â—son a sore said it was a greater cause of death damâ—â—ion where as this is the law of freedom lâ—l ertie especialy for that it setteth men free from their sinnes hath old naâ—â—e meanes to abolish sinnes when they are committed and to pouregrace into men whereby they may absteyne from committing sinne and therefore is called a nevv Testament in the spirite which geueth life not in the letter which killeth the ministerie of the Spirite and iustice because it maketh men iust holy by conferring grace in her sacrifice and sacraments vvhereas in those other of the lavv was nothing els but a perpetual commemeratioÌ„ of synne once committed without forgeuing putting away or abolishing the same Al which difference the Apostle sammatilie compriseth when as comparing these two Testaments together he coÌ„cludeth that the nevv Testament standeth and is grounded on better promises then the old which out of the prophete Ieremie he noteth to be these In the new testament I wil geue my lawes into theirs mynds and in their hart wil I write them and not in tables of stone as before and I wil be mercyful to their iniquities and their synnes I wil not new remember which in the old testament vvere neuer forgotten but by the very sorme of then seruice remembred perpetually ¶ But to dravv to a conclusion of that vvhich I purpose that is to make plaine and manifest the true nature of the Eucharist after Caluins faith and the faith of such congregations as are erected grounded vpon his Apostolical ministerie and vvithal to demonstrate where to this gospel tendeth that is to a very abnegation of Christianisme establishing in place thereof Iudaisme or some worser thing let vs in this principal mysterie coÌ„sider wel hovv they forsaking Christ and his Apostles forsaking the Apostolical primitiue church of al fathers martyrs the beleef vse of this SacrameÌ„t practised amongest them haue taken their Supper from the Ievves from a Iewish ceremonie vsed amongest the Ievves before Christs coming It is recorded by good historiographers that Berengarius was thought to haue bene instructed in this point of his insidelitiâ— â—y a certain Iew and that al his argument vvhich he made against the truth of Christs presence in the sacrament vvere borowed and taken from Iosephus Albo a Iew a capital enemie of Christian name and religion For that Iew chap. 2â— of his 3 oration which he wrote concerning the points of Moyses law vâ—â—ereâ—h the self same arguments against the Eucharist which afterwards Berengarius his sectaries cast forth Eadem omnino dicit que BereÌ„garius se tatores eâ—uâ— pâ—stea vomueruÌ„t Beza out of Emanuel Tremell us the Ievv telleth that among the Iewes it vvas a custome yerely vvhen they did â—ate their paschal lamb vvithal to ioyne a ceremonial eating of bread and drinking of vvine in this sort The good maÌ„n of the house in the beginning of supper taketh an vnleauened loaf which he diuiâ—eth in two parts and blesseth the one with these words Blessed art thow O lord our god king of al things which out of the earth doest bring forth bread The other part of the loaf â—e â—â—uereth with a napkin and reserueth Then â—al they to their supper merily which being ended the good man taketh out that part of bread which was couered and sitting downe eateth so much as is the quantitie of an oliue distributeth the like to al that sit with him in memorie of their passe ouer Then sitting stil in like order he drinketh and saith the ordinarie grace c. This Ievvish ceremonie I make choise of to compare vvith the Caluinian Supper principally for that both in matter and forme al circumstances it resembleth the Calâ—inian deuise most aptly but partly also that vvithal I may shevv to the reader the incredible â—rovvardnes and peruersitie of Caluin and Beza vvho vvhen they haue equalled al sacraments and ceremonies of the lavv vvith those of the gospel yet forsooth for honour of their ovvne inuention can not abide to haue their peeuish supper called a Ievvish ceremouie or coÌ„pared vvith any such vvhereaâ— Caluin stoâ—meth maruelously Beza in the place before quoted vvheÌ„ he hath likened the one to the other very diligently in fine as though he bare some special reuerence to his ovvne supper addeth by vvay of correction Longe â—amen aliter iudicandum est de hac sancta solemni c. yet must we iudge fâ—â— other wise of this holy and solemne institution of the supper as it is set forth by Ihon Caluin and the church of Geneua whereby we are put in possession of Christ then of thâ—â— external rite humane traditioÌ„ Thus Beza most foÌ„dly frovvardly For what more peevish frovvardnes can be imagined then that they vvho against Christ his Apostles and al scripture haue altogether made equal our Testament with the Ievvish our sacraments vvith theirs ouâ— Eucharist with
word SacrameÌ„t inuented by man not rather the vvord Signe or Seale appoynted by god As yovv haue altered the Masse in to the Communion Bisshop in to superintendent priest in to minister church in to congregation c. so why in like maner chaunge yovv not sacraments in to signes and seales and then inscribe these your sermons Sermons not vpon the sacraments but vpon the signes and seales But this fault vvere lesse and more pardonable if these men vpon the self same word vvhich they condemne did not buyld the vvhole frame of their cauilling and sophistical Theologie vvhen they ether vvrite against their aduersaries be they Catholiks or Lutherans or in sermons preach to the people because the word being in deed ambiguous ministreth them more occasion to multiplie words to shuffle from one sense to an other to abuse their simple auditors and to saue them selues from plain and direct expressing of that which in deed they stil entend although at some times they are loth to vtter Ioachimus VVestphalus the Lutheran in his last ansvvere to Caluin vvriteth that Carolostadius the first father of the sacramentaries in our daies in his disputations and bookes of the supper of the lord vtterly reiected the word sacrament as new and not found in scripture But our aduersaries the Caluinists saith he because they find the word apt for them to shift and lurke vnder very greedely embrace it and make it their chief ground and ankerhold So Caluin braggeth that this is to him a wal of brasse that Christs words are to be expounded sacramentally This one word he bosteth is sufficient to ouerthrow al the arguments of the Magdeburgenses Hereon he frameth his rules herevpon he bringeth in his tropes If a man marke him he shal fynd that euer he maketh his retreat to this one word sacrament and as a sure buâ—kler he euer opposeth a sacramental maner of speech when he hath nothing els to say In one place he writeth that al this controuersie might forthwith be ended if we could be content to admit a sacramental speech c. Thus he vvhere vve perceiue that although no man be more fierce and eager then is Caluin against words inuented by man out of the compasse of holy vvrite yet him self is content to make his most aduantage chief buckler thereof And this one vvord he not only vseth and vrgeth continually vvhich in him is a great fault but also maketh it to signifie vvhat him self best pleaseth vvhich is intolerable But VVestphalus ansvvereth him rightly that he his Lutheran bretherne are not so simple nor so careles of their faith and saluation as that they can or wil hazard their cause vpon a word obscure ambiguous c. withal stand to rules deduced thence at the pleasure of the Zuinglians VVolâ— Musculus in his common places vvhere he entreateth of the sacraments because he refuâ—eth that name and calleth them sacramental signes for his defence in so doing that good men be not offended very religiously layeth for his discharge â—â—o principal doctors Luther and Melanethon of vvhich Luther writeth thus If we wil speake as the scripture teacheth vs then haue we but one sacrament Christ and three sacramental signes the supper baptisme and penance Melanothon thus That which the common people calleth a sacrament we wil cal a sacramental signe because Paule calleth Christ him self a sacrament So that their proper name it signes and sacramental vvhich Musculus ioyneth is no more then holy or Christian or appointed by Christ vvhom the scripture acknovvlegeth only for a sacrament and only calleth a sacrament and so these fignes are called sacramental because they vvere ordeyned by him signifie him vvho is the sacrament as also a chapiter of S. Matthevv or S. Paul may be called a sacrameÌ„tal chapiter because it entreateth of Christ the only sacrament in which sense al figutes sacrifices many chapiters of the old testament were likevvise sacramental figures chapiters VVhereas then the scripture calleth not the supper by the name sacrameÌ„t but applieth this word only to Christ is it not straunge that the same maÌ„ almost in the same place debating this very question of Christs presence in the supper betvvene his felovves the Zuinglians the Lutherans the Catholikes vvheÌ„ as he should speake most plainly most distinctly intelligibly vvould yet â—un against his ovvne knovvlege and conscience to cover him self to obscure and confound and trouble both the matter vvhereof he treateth and his auditors or readers by such ambiguous and darke vvords vvhich him self vvith such religioÌ„ disliketh and condemneth as not agreable to the vvord of god Yet this man forsooth vvhen he cometh to expound the words of Christ concerning this sacrament not by the vvay or accidentally but fully and directly and of purpose placeth the entier summe substance of his resolution vpon this terme sacrament sacrameÌ„tal For pretending great reuetence to the vvords of Christ protesting that his desire is most religiously to hold fast the words of Christ not to alter any one iote of them that he may thus do he refelleth a number of his bretherne as he calleth them Carolostadius Occolaâ—â—padius Zuinglius Luther and the Lutherans for their expositions of Christs words This is my body for that they al depart from the precise letter and text of the gospel And I saith he can not say as they do that Christs body is with the bread quia ab ipsis verbis domini discedere neâ—uâ—â— because I may not depart from the very words of Christ and if I should thinke as they do haec cogitatio me ab ipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abduceret such thinking would withdraw me from folowing the plaine and precise letter After this much more to like effect in fine coming to his ovvne exposition Let is now consider saith this doctor how bread may be the true body of Christ that same which was delivered for vs on the crosse so that nether the bread leefe his owne nature and substance and yet receâ—ue in it the substance of Christs body which also remayneth immutable Nam omnâ—no sunt haec omniuÌ„ verissima For 〈…〉 both these are most true that the bread which our lord geueth is his owne body yet as verely bread as it was before the communion c. VVhere by the vvay the reader may see the vvicked and feared conscience of these prophane heretikes vvhom not vvithout great reason S. Paule teâ—meth damned in their owne iudgement vvho feyning a great regard and religious dread to depart from Christs words in the self same instant pervert his words most malitiously For vvhere sayd Christ euer This bread is my body oâ— This wine is my blud what Apostle doth witnesâ—e it what EuaÌ„gelaâ— recordeth it Certainly Christ neuer sâ—ake 〈…〉 contrativvise by his divine wisedome so tempered his words that it is not possible to frame
Paule and cited by M. B. is examined and by it is cleerly proved that the Protestant faith which they cal so is no faith such as S. Paule meaneth but mere fansie and imagination Christ in this world did esteeme of carnal cognation which M. B. wickedly denieth His wicked corruption of Christs words that Christs flesh is vnprofitable is directly against Christs owne preaching and our faith of the incarnation He in taking from the body al real coniunction with Christ infinuateth a denyal of the resurrection of the body as Luther and the Lutherans prove plainly against the Calvinists M. B. his obiection taken out of the Gospel that corporal tuitching of Christ is vnprofitable VVhy Christ required faith what maner of faith in them whom he cured from diseases The place of scripture which M. B. obiecteth as likewise many other proveth the cleane contrarie of thâ—t for which be pretendeth it vz that corporal tuitching was a â—â—re immediat cause of health then tuitching by only faith May had benefite of Christ by only corporal tuitching of hiâ— much more by both corporal also spiritual receiving him in the B. Sacrament CHAP. 16. HEnce forward the principal argument concerning the sacrameÌ„t newly entreated of for here is much tedious repetition of old things of the vvord sacrament vvhat word is necessarily required to make the sacrament the doctrine of seales and confirmation of mens right and title by seales c. vvhich being already drawen in to their several places and answered before I vvil therefore omit here coÌ„sisteth ether in refelling the Catholike doctrine tâ—â—ching Christs real presence or in confirming a vulgar opinion that Christ is eaten by faith vvherein he bestoweth many vvords vvhich of them selves are not amisse but that they are applied to an evil end as that the spirit of God vniteth Christians to Christ that Christ is conioyned to vs with a spiritual band that this is wrought by the power and vertue of the holy spirite as the Apostle saith 1. Cor 12. 13. that al faithful men and women are baptized in â—ne body of Christ that is are conioyned and fastned with Christ by the moyen of one spirite c. that faith is a spiritual thing that it is the gift of God powred downe in to the â—â—â— of men and women wrought in the sowle of every one and â—â—â— by the mighty operation of the holy spirite that we â—â—â— Christ spiritually by remembring his bitter death and pa 〈…〉 c. These and a number such other sentences in which he spendeth many pages of this sermon are in them selves good true Christian and Catholike But vvhen â—e applieth al this coniunction of the spirite to exclude the coniunction vvhich is wrought by Gods spirite to but yet not only spiritually but also corporally vvhen he acknowlegeth no other receiuing of Christ in the sacrament then that vvhich is vvrought as vvel vvithout the sacrament vvhen soever vve remember his death and passion vvhen he so advaunceth this manducation by faith as though there vvere not only no manducation so profitable but also besides that no true manducation of Christs body at al in this he plaieth the sophister in vndermining one veritie by commending an other he plaieth the part of a craftie enemie vvho sheweth bread in the one hand and vvhile we behold that striketh vs on the head with a stone which he holdeth in the other in one vvord he plaieth the very heretike vvho ether thinketh him self or would his audience to thinke that one part of Catholike faith gaynsaith an other that the spirite of God vniting Christians vvith Christ their head spiritually excludeth al corporal participatioÌ„ which most of al confirmeth increaseth that spiritual coÌ„iunction that spiritual eating by faith or remembring Christs death passion is an enemy opposite to the real coniunction of his body vvhich Christ him self appointed for that special end amonges other that it might streÌ„ghthen our faith spiritual maÌ„ducation both in the sacrament out of the sacrament and make vs perpetually more mindful of his death passion Vnto vvhich mindfulnes careful meditatioÌ„ we are a thousaÌ„d times more stirred by one thought vvhen vve conceive the same his most pretious body here truly and really present and though glorious eternal invisible and indivisible in it â—ell yet visible divided and broken in the sacrament for our benefite and nurriture vve are I say more stirred to remembrance of Christs death and passion by one such cogitation then by al the bread broken and al the â—â—nkardes of wine that are in a vvhole yere filled out and empâ—ied by the bretherne and sisterne in al the suppers communions of Scotland and England ¶ Before M. B. come to extol his spiritual manduâ—â—tion by â—aith he frameth an obiection as made by the Catholikes and by answering the same maketh way as it vvere and entrance to that matter His obiection is this If say they Christs flesh blud be not received but by faith in the spirite then we receive him but by an imaginatioÌ„ by a conceit and fantasie This is the obiection as he frameth it vvhich albeit it be none of ours if it be taken generally as though al manducation of Christ out of the sacrament vvere imaginarie or fantastical which is wicked to speake or think yet being applied to the Protestants receiving by their â—aith it is good and for such I acknowlege it For their receiving by their â—aith is mere imaginarie and fantastical to speake the best And let vs see how M. B. can answere this obiection So saith he they count faith an imagination of the mind a fantasie and opinion But if they had tasted and felt in their sowles what â—aith bringes with it alas they would not cal that spiritual iewel only iewel of the sowle an imagination That we account faith an imagination or fansie is â—alse though one of the founders of your faith that is Zuinglius and his Tigurine church cal it so Howbeit we cal it not so nor thinke of it so but esteeme it as a verie iewel of the sowle though not the only iewel as yow falsely terme it For that besides the cardinal vertues which also an iewels of the sowle and a number of graces of the hoâ— ghost reckened vp by the Apostle every man that haâ—â— a litle skil in his Christian Catechisme knoweth that among the 3. Theological vertues hope is a iewel of the sowle as wel as faith and charitie a iewel of the sowle more pretious and better then â—aith as the Apostle expressely teacheth â— Cor. 13. 13. and by the one and the other is engendred in good Christian Catholike men a great confidence ioy and consolation of mind and by the one and the other they feele in their harts the holy ghost making them to crye Abba pater they hope confidently by the testimonie of that spirite that
they are the children of God and his â—eyrâ—s And by this firme hope vvhich the Apostle significantly calleth the confidence and glory of hope not of â—aith they patiently expect and attend that which yet they see not Thus vve speake and thinke of Christian and Catholike faith and never cal this imagiâ—ation or fansie But if yow aske vvhether we make so light account of the Protestant â—aith that vvhich was invented by Luther vvith the help of his old man after received by Zuinglius and set forth by Iohn Calvin this in deed vve account a very imagination and fantasie or rather a most vvicked presumption and damnable arrogancie And what can yow say to the contrarie or reprove vs for thus thinking and thus saying Mary say yow the Apostle describing it Hebr. 11. 1. cals it a substance and a substantial ground Looke how wel these 2. agrees an imagination and a substantial ground They cal it an vncertaine opinion fleeting in the brayne and fantasie of man he cals it an evidency demonstration in the same definition Hereof M. B. concludeth See how plat contrarie the Apostle and they are â—â—â— the nature of faith If a man should aske yow in vvhat Apostle yow find this definition of â—aith I suppose your answere would be in the Apostle S. Paule vvhom by the name of the Apostle we commonly meane and who is vniversally of Catholikes esteemed the author of that epistle If yow answere so as of necessitie yow must then by the vvay yow may note and hate the rashnes of your felow-ministers of England vvho in their late editions of the new testament have taken away S. Faule or the Apostles name from that epistle Yow may note and condemne the wickednes and impietie of Beza vvho in Calvins life making a register of Calvins Comments vpon the new Testament â—aith that he hath written Vpon the Actes of the Apostles Vpon al the Epistles of S. Paule Item Vpon the Epistle to the Hebrewes as though this vvere none of S. Paules so both Calvin Beza labour to persuade both in the argument also in their comments vpon the same Epistle But let this passe Come we to the Apostles definition vvhich is this Faith is the substance or substantial ground of things which â—â— to be hoped for an argument or sound firme probation and persuasion not as M. B. wil have it an evidence and demonstration for evidence and demonstration is against the nature of faith of things which appeare not noâ— are comprehended by reason and therefore are not evident as demonstrations are to reason and vnderstanding and yet for obedience to God and his vvord which passeth al humaine evidence and philosophical demonstration we frame our wil to obey it and by the same make out vnderstanding to geve firme assent and beleefe vnto it how so ever humaine reason or argument suggest the contrarie As for example in the Catholike Church vpon Christs vvord assuring that in the sacrament is his true natural body the same vvhich was delivered crucified for vs to al Catholikes how so ever they live wel or il faith is a substance ground and foundation of this veritie a â—ound firme and vnremoveable probation and persuasion that thus it is although it appeare not evident to them nether can they prove it by any demonstration or manifest reason if they be once removed from the word of God authoritie of â—aith By such faith â—aith the Apostle we beleeve the creation of the world and al things vvhich are therein By such faith Abraham and Sara old and barren received power to have a child because they beleeved he was faithful who had promised vpon vvhich promise and word of God they so rested that they hoped against hop For which cause of one man even dead by common estimation there rose thousands in multitude like the sand of the sea This faith vvas the right cause why Abraham at Gods vvord was fully resolved to have offered in sacrifice his only begotten sonne Isaac in vvhom the promise of such infinite posteritie and the Messias to come was made And though he could not see by ordinarie reason or discourse how the performance of that promise could stand vvith the death of that his only sonne in whose life and by whose life the promise was to be fulfilled yet thorough this substantial ground of â—aith he persuaded him self that albeit he could not reconcile those two points which seemed to him contrarie yet God vvas able to do it vvho could rayse him vp after death and so after death make him to beget children and multiplie as he had promised To this end the Apostle Paule referreth his examples and discourse of faith that by it as by a sure certain and infallible rocke ground worke or foundation in al adversities we are susteined borne vp and confirmed in assured beleef of vvhat soever God hath said promised ether touching this life or the life to come And vvhat maketh this for the Lutherish or Scottish special faith vvhereby every Protestant Lutheran Zuinglian Anabaptist or Caluinist vvarranteth him self that his sinnes are remitted that he is an elect he is iustified he is the sonne of God and as sure of heauen as Christ him self VVhat one sentence worde or peece of vvorde findeth he ether here in this place of S. Paule or in the whole corps of scripture to coÌ„firme this special faith S. Paule a 100. times speaketh of faith of diuers fruits effects of â—aith but among theÌ„ al what one place is there where faith signifieth that every particular man is bound thus to beleeve that such beleef is necessarie as an article of his Creed vvithout vvhich he can not be iustified nor communicate vvith Christ Let any such text of Apostle or Euangelist be shewed and I yeld If there be no such place as questioÌ„les there is none and this kind of faith being but lately inuented by Luther and his old man and never heard of before and lest of al among the Apostles therefore can not be mentioned in any part of the Apostles vvritings it is as vnfit to applie the Apostles speaches of the Catholike faith to this Lutherish CalviniaÌ„â—aith as it is to applie the EuaÌ„gelists words spokeÌ„ of Simon Peter prince of the Apostles to Simon Mag prince of al heretikes or to interprete of Beelzebub the god of Accaron the duties honors sacrifices appointed for the God of the Hebrues the creator of heaveÌ„ earth And this place which M. B. meÌ„tioneth is so far of froÌ„ approving that Lutherish faith or presumption that it cleane overthroweth and destroyeth it not only in the iudgement and verdite of a Catholike man but even of M. B. him self For the faith whereof the Apostle speaketh is a sure substantial grouÌ„d for that it is built vpoÌ„ gods word which is most certaine infallible and so vvith that there can
drinke in deed He that eateth my flesh and â—â—keth my blud abideth in me I in him If these be Christ owne vvords and if to have life everlasting to be raised that life in the last day if to abide in Christ and Christ â—â— abide in vs be some profite and al this Christ him â—â— ascribeth directly to his flesh which is the chief and principal instrument conioyned vvith the diuinitie vvhereby God vvorketh these effects vvhat Iewish impudencie â— infidelitie is it to say that Christs flesh profiteth nothing which flesh geveth life to the whole world Doubtles â—â— Christs flesh had profited nothing Christ vvould neâ—â— haue takeÌ„ flesh nor come in to the world vvhich he diâ— to this end that in his flesh by his flesh he miâ—hâ— coÌ„dâ—â—â— sinâ—e that by his flesh he might make an end of that â—â—â—â—â— vvhich vvas ether betwene Iew and Gentil or â—â—â— and man and in the body of his flesh â— as the Apostle speaketh â—â—â—ght reconcile man to God and by the some 〈…〉 ouen for vs the vvay to heaven And therefore M. â— denying Christs flesh to be profitable vvere as goodâ—â—â—â— vvith our Familianes that Christ never came in 〈◊〉 but only in spirite and mystically and so al Christi 〈…〉 may say to him and of him vvith S. Iohn that he in not confessing that Christ came in slesh vvhich by plaine consequence he flatly denieth is roâ— of God but of the devil he is a very seduâ—er and an Antichrist A third collectioÌ„â—e maketh of like qualitie vvith the â—ormer in these words Suppose Christs body be not â—uâ— in the band â—â— mouth of thy body And wherefore should it Hâ—th he not appointed bread wine for the nurriture of thy body and may not they coÌ„tent â—ow Are they not sufficient to â—uâ—rish yeâ— to this earthly temporal life God â—ath appointed Christ to be deliuered to the inward mâ—uth of the sowle The flesh of Christ is not appointed to nurrish thy body but to nurrish thy sowle in the hope in the groweth of that immortal life And therefore I say suppose the flesh of Christ be not delivered to the land of thy body â—et is it delivered to that part this is should nurrish Here a man might demaunde of M. B. how he caÌ„ match these words vvith the last If Christs flesh profite nothing how nurrisheth it the sowle to life immortal If it may nurrish the sowle vvhy not the body or â—ow is Christ potent to profite the one and impotent to benefit the other Nay if it profite nothing how can it be beneficial ether to body or sowle Next the reader may marke how directly his vvords tend to denial of the rosurrectioÌ„ of our bodies which in deed is an opinion already much spread among these bretherne and this denial of our corporal communication vvith Christ helpeth it forward excedingly For as though there vvere no difference betwene the body of a man and of a beast both vvhich once dying should lie rotte eternally vvhat need Christs flesh saith he for the nurriture of our body May not bread and wine and flesh fish such other good cheere as vve have in Scotland content yow Are not the sufficient to nurrish yow to this earthly and temporal life Yes truly And if vve had no more to looke for but this earthly and temporal liâ—e vvhich belike is al that M. B. and his â—elow ministers care for then earthly and temporal vitailes vvould serve and suffise vs abundantly But vvhereas Christians have an other life vvhich they expect besides this earthly and temporal vvhereas they hope that not only their sowle but their body also shal enioy life immortal they can not content them selves vvith bread and wine and flesh and fish and such other belly cheere vvith vvhich these Sadduces and Epicures can nurrish their bodies to an earthly and temporal life there with wel content them selves looking no farther but they require such food such meate as feedeth both body and sowle to life eternal VVhich seing Christ promised and promised that to that end he vvould geve his owne body the bread of life vve therefore in respect hereof contemne this Geneva bakers bread and tapsters vvine and tel M. B. that in thus preaching he preacheth like an â—picure like Marcion like Cerdon like a number of his felow ministers and Gospellers of this age vvho vpon pretence of the immortalitie of the sowle deny the immortalitie resurrection of the body both vvhich our faviour by imparting his pretious body to both nurrisheth to life immortal and these vvicked and prophane Sadduces by denving that grace vnto the one take from it so great a help and instrument of eternitie immortalitie vvhich in time also they vvil doubtles deny and take from the other Hereof hath bene spoken before vvhere vvas shewed that the auncient fathers drevv from this coÌ„munication of Christs body vvith our body a very common and very effectual argument to prove the resurrection and immortalitie of our bodies Here let it suffise to vvarne the reader thus much that as of old in the primitive church Cerdon Marcion Basilides Carpocrates and such other Archheretikes denyed the resurrectioÌ„ of our bodies the Catholike fathers S. Ireneus S. Gregorius Nyssenus Tertullian S. Hilarie and others argued against them out of this Catholike veritie that our bodies being made partakers of Christs body in this B. sacrament vvere thereby assured of resurrection life eternal so in our daies not only Catholike vvriters bisshops but even Luther also the Lutherans accuse and condemne the Calvinists and Sacramentarieâ— as gilty of those damnable heresies because against the general faith of al the auncient fathers they denie to Christian men the corporal and real participation of Christs body VVhen as Zuinglius had reproved Luther for vvriting that Christs body cateÌ„ corporally nurrisheth and preserveth our bodies to the resurrection Luther at large defending this proposition both by the authoritie of Christ and of the auncient fathers in fine concludeth thus According to the old fathers our bodies are nurrished with Christs body and blud to the end our faith and hope may rest vpon a more sound foundation that our body naturally receiving the sacrament of Christs body shal also in the resurrection become incorruptible and immortal And for that cause Christ wil be naturally in vs saith Hilarie both in our sowle and also in our body according to his word Ioannis 6. VVhich thing because Zuinglius and OF colampadius denyed he therefore pronounceth sentence against them as plain infidels These gentil Sacramentaries saith Luther make a faire way to deny God Christ and al the articles of our Creed and for a great part of them they have begon already to beleeve nothing And certain it is that they tend to a verie Apostasie in this article of the resurrection Certum
They answere yea lord Then he touched their eyes saying according to your faith be it done vnto yow The like is mother places Now if vve vvel consider the maner of such histories vve shal easely find that other actions namely corporal touching of Christ vvas as requisite to obteyne such benefites as vvas this persuasion and that even in such places vvhere this faith persuasion is most highly commended VVhereof this verie storie mentioned by M. B. is a plain demonstration For as the 3. Euangelists vvhich al vvrite this storie describe it the faith of the vvoman vvas as good before she touched Christs garment as after and in the Protestants conceit much better for that before she touched his garment vvith her hand she touched Christ by faith that is she had ful confidence assurance that he vvas able to cure her perhaps that he would also do it whereas after the touching vvhen Christ called her she came trembling vvith great scare sel downe at his feet vvhich is cleane contrarie to the Protestants secure coÌ„fidence and courageous persuasion Yet this her great faith or coÌ„fidence notwithstanding she had not of Christ that she sought for so long as she touched him by faith only though it vvere never so strong But so soone as she had ioyned thereto corporal touching forthwith her disease left her VVhereby vve see that in this verie storie vvhich M. B. hath made choise of the corporal action vvas a more direct and immediat cause of helth then vvas her faith or good persuasion of Christ though that vvere requisite also And vvhereas M. B. like a right scholer of Calvin that is like a right Saracene rather then a Christian carefully sorevvameth his reader against the Papists that this vvoman touched only the hemme of Christs garment not his flesh or any part of his holy person left the Papists should ascribe this vertue to the carnal tuitching if he had but one dram of like honestie and faith as this simple vvoman had he vvould never have made such a brutish sensles note vvhereas any man not of Christian faith but of humaine wit and discourse may easely see that if the touching of his only garment or hemme thereof had such force and vertue by many more degrees his holy body and person had it For this vertue vvas in the garment or hemme thereof nether by vertue of the matter or forme nether of the sheep that bare the vvolle or vvever that made the cloth c. but only of the person vvho vvore it And this the vvoman could have taught him if he had so vvel marked her vvords by them to learne a truth as he malitiously expoundeth them to the dishonour of Christ thereby to feed his heresie For according to the Euangelist she said vvithin herself Si tetigero vel vestimen tum eius If I shal touch yea so much as his garment I shal be whole vvhich is in effect as if she had said I vvil not presume to touch his divine person his sacred flesh for that I am vnworthy of and I know that it is of infinite grace and efficacie it may suffise me if I may come to touch any peece or part of his shoe of his coate of the left thing that is apperteyning to him So that she vvith the Papists vvould much more ascribe this or a greater matter â—o his carnal tuitching that is to the tuitching of his holy person vvho vvas persuaded that it vvould serve hertuâ—ne if she might tuitch but his garment And whereas our saviour by that tuitching did immediatly â—uâ—e her he thereby declared that to receive him not only spiritually as she after a sort did but also corporally must needs conteyne great and vncredible benefite vvhen as the only tuitching of the hemme of his coate or gowne was so beneficial The like is to be iudged of al other vvho being persuaded that Christ vvas of abilitie to do them good and requesting it of him yet obteyned not that good by their tuitching of Christ by faith but only then vvhen besides other they tuitched Christ or Christ them actually and corporally VVhich thing the Euangelists against such prophane and Antichristian collectors do precisely note as vvhen the leprous man caâ—â—â— to Christ besought him kneeled downe to him and said to him If thow wilt thow carst make me cleane although here he had alredy tuitched Christ by faith yet thereby he vvas not cleansed but it soloweth in the Evangelists Christ having compassion on him stretched furth his hand and tuitched him and so cleansed him VVhen certain blind men cryed after him as he passed by the vvay Lord have mercy vpon vs thew sonne of Dauid although the multitude rebuked them for their crying and importunitie they for al that held not their peace luâ— cryed so much the more Lord have mercy vpon vs sonne of Dauid here vvas tuitching by faith Yet remained they blind notwithstaÌ„ding vntil our saviour vvith his hand tuitched their eyes and then immediatly they saw And so vvas it in the other storie of the 〈…〉 men rehearsed before And generally albeit such as came to Christ for â—elpe had faith in him yet the Evangelists make Christs tuitching to be the more immediat and â—â—e efficient cause of such help as they receiued For vvhich reason as S. Marke S. Luke vvnte multitudes of people both in the fildes and villages and cities vvhere he passed by as many as had any burtes or diseases pressed vpon him to touch him and they laid forth their sicke in the streates and besought Christ that they might touch but the hemme of his garment And as many as touched him were made whole vvhereas many other vvho had as good a faith as these and yet came not to tuitch him corporally vvent vvithout such comfort as these vvhich tuitched him obteyned For so much the vvords of the Evangelists necessarily import And therefore vvhereas M. B. out of this faith of the good vvoman maketh a general rule that tuitching of Christ by faith was euer profitable but the corporal tuitching of Christ never was Item Corporal tuitching of Christ hath never bene is not nor shal never be profitable although I defend not nor approve in our que 〈…〉 the one vvithout the other and the corporal receiving of Christ in the Sacrament vvithout faith and charitie also is not only not profitable but also damnable yet because this assertio of his tendeth to Christs dishonour is a manifest â—alsitie against the truth of the Evangelists I can not omit it but must needs tel him of it For Christs corporal tuitching vvas profitable to many vvho vvhen Christ â—o tuitched them nether had nor could have any povver to tuitch him by faith VVhen Christ by tuitching Peters mother in law healed her it appeareth not by any vvord of the text that she had any great faith in
and strong persuasion of gods mercy For els he hath not faith that being by M. B. Calvin defined a stark and strong persuasion in Gods mercy VII It is true and certain that the spoonkes of faith which are kindled in the harâ— by the spirit of God certain it is they may be smored for a long tyme they may be couered with the ashes of our owne corruption our evil deeds and wickednes in which we fal The effects of a lively faith wil be so interrupted thy lusts and affection wil so preuail for a long time that in the mynd and hart and conscience of him who hath so oppressed smored his faith it wil come to passe that in his owne iudgement he wil think him self an outcast and reprobate Contra. The spirit of God in maÌ„s hart can not be idle but the spoonkes in the meane tyme that the body is cast lose to dissolutions these spoonkes are accusing thy dissolutions these spoonkes suffer thee not to take pleasure of thy body without great bitternesse and continual remorse And these spoonks where they are wil make he sawle to vtter these words ains in 24. howres Alas I offend God c. Then a man that feeles these motions ever once in 24. howres vvhich is no very long tyme yea seeles them vvorking a continual remorse vvhich is a great deale shorter and is a right Protestant endued vvith the faith here declared proper to the elect how vile soever his life be can never thinke him self a reprobate â—eeling in his hart once in 24. howres yea feeling continually these spoonkes of faith and motions of the holy spirit vvhich assure him the contrarie VIII The children of God such as right Caluinists are know assuredly by faith that they are the elect of God And this is the difference betwene the Catholike or Papist and them that the Papist dare not apply the promise of mercy to his owne sowle he countes it presumption to say I am an elect I am saved and iustified The miserable men contents them with a general faith that leanes only on the truth of God vvhereas the Calvinists have a special faith which leanes vpon the lying fansie of man whereby I know that the promises of God are true But the Papist dare not come say they are true in me VVhy because he hes not felt it and the hart of him is not opened But our iustifying faith woorks in vs particularly a marvelous assurance and persuasion that God loves me It workes a certain assurance and persuasion that he wil save me And this particular application is the specifike difference the chief marke and proper note whereby our faith is discerned from al the pretended faiths of al the sects of the world So then this is a special article of the Scottish Calvinists special faith that they and they only know by faith vvhich is most certain assured voyd of al doubt for vvhat Christian doubtes of any article any part or parcel of his faith and if he beleeve vvith doubting then plain it is he hath not faith but opinioÌ„ that they are elect and shal assuredly be saved And this is the specifike difference betwene them and al other not only Catholiks but even Protestants Lutherans Zuinglians Anabaptists Trinitarians Parlament ProtestaÌ„ts or Princifidiaâ—s of England c. that al and singular Calvinists after the Scottish order and vvith them perhaps out English Puritans know most certainly even by faith that they be elect and so infallibly shal al be saued Contra. The elect and dearest servants of God are cost in to terrible doubtings and wonderful â—its of desperation The best seruants of God are exercised with wonderful staÌ„merings in their sowle Every sin which they commit hurts the conscience that impaires the persuasion and so comes in doubting There is â—â—â— a sinne which we coÌ„mit but it banishes light and casts a slough ouer the eye of our faith whereby we doubt and stammer in our sight c. It comes to passe that in our owne iudgement we thinke our selves of casts and reprobats For so offending we can not have a starke persuasion that God wil be merciful to vs. Ergo the elect know not by faith that they are of the number of Gods chosen For so should they never vvant a starke and strong persuaÌ„sion and maruelous assurance they could never doubt of that vvhich to theÌ„ is as sure as an article of faith VVhich doubting yea wonderful and marvelous doubting so far forth that in their iudgement they thinke the contrarie they thinke them selves reprobates seing it oft tymes chaunceth to the best Protestants yea those of the Scottish and Genevian persection hereof this specifike differeÌ„ce betwene them al others is made a very general coÌ„munioÌ„ to them vvith al other sectaries and they left no surer of their saluation then are other their good bretherne of vvhat sect or heresie soever Nay farther vvhereas the Scottish Protestants have such terrible doubtings of their election and saluation as here M. B. confesseth vvhich the Lutherans and Anabaptists have not as before hath bene declared vvho vvithout al such doubt are most assured of their election and salvation hereof it foloweth that this specifike difference rather apperteyneth to them then to these and that it discerneth the faith of those Lutherans and Anabaptists from the faith of al sects in the world be they Calvinists Scottish Genevian Puritan or other rather then of M. B. and the Scottish Calvinists vvho of their election and saluation doubt so terribly as in deed they have iust cause IX To make the later contradiction more plain let it be remeÌ„bred that before in his third sermoÌ„ he inveigheth against the Catholikes for that they cal this Protestant faith an imagination or fansie and he refuteth them as plat contrarie to the Apostle touching the nature of faith for that the Apostle if vve beleeve M. B. expositioÌ„ or if it be credible that S. Paule ever dreamed of this Lutheran devise cals it a substantial ground an euidence and demonstration whereas they Papists cal it an vncertain opinion fleeting in the brayne and fansie of man So there it is Papistical and against the Apostle to cal this faith vvavering vncertaine and doubting vvhose nature is to be a substantial ground to conteyne euidence assurance firme persuasion and demonstration as also Calvin and Calvins maister Bucer strongly confirmeth Contra. Yet here M. B. maketh a long discourse to the contrarie For saith he doubtings as I have oft spoken may ludge in a saul with faith For doubting and faith are not extremely opponed but only faith and despaire Doubting man ludge it wil ludge and hes ludged in the saules of the best seruants of God If then your faith man be and wil be stil doubting stammering vvauering and vncertain then is not your faith such a faith
men by the very light of nature and natural conscience though out of grace therefore not availeable to glory as the Apostle and true Theologie assureth And therefore vvhereas M. B. against al reason against â—l Theologie against the Apostle and al Apostles and Euangelists of Christ that ever vvere telleth his auditors and biddeth them locke vp this as a sure conclusion that if they once had any of these vertues they before they dye shal have them againe if ever they had any one of them then had they faith vvhereof that vvas a suie certain argumeÌ„t vvhich faith is proper to the elect therefore they are Gods elect perpetually then they can not possibly perish vvhereas he maketh thus far such linking together coÌ„nexioÌ„ of his Theological or rather diabological propositions vvhat one of his auditors or disciples is so simple but he can deduce one farther conclusion out of these premisses that he may live how he vvil he may do vvhat he please he may freely folow the lusts of his flesh in al catnalitie and sensualitie having assurance before hand from this preacher that he shal never be damned for it that if ever he vvere inclined to any good since his infancie he shal be surely as good again before he die and if once he felt any grace of God any good effect of his grace al his life time he shal find God gracious merciful to him for ever for that his gifts favour are irrevocable vvhom he once loved him vvil he love eternally This is the coÌ„clusion consequence of that former preaching this is not to preach God but Epicure not Christ but Antichrist not civil and moral honestie as becometh an honest civil man much lesse as becometh an Euangelist and preacher of Christian pietie and religion but rather this is to set open the schole of Sardanapalus of Lucian and Diagoras to make a mocke of religion to extinguish and eradicare honest life and al vertue other ciuil or Christian and briefly in â—â—eed of making preparation to the vvorthy receiuing of their lords supper except Satan be their lord this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus of Lupercalia and Bacchanalia to set a man headlong in to al filthines villanie al dissolution both bodily and ghostly The conclusion conteyning certaine general reasons vvhy the Calvinian Gospel novv preached in Scotland can not be accounted the Gospel of Christ The Argument The conclusion drawen out of the precedent discourse preaching of M. B. sheweth that whereas al religion especially Christian coÌ„sisteth principally of two partes 1. faith towards God 2. honest charitable behavicur towards men both these the Calvinists vtterly destroy by their preaching of only and special faith and therefore their gospel hath no shew or face of any religion These 2. partes are proued severally first touching good life next touching necessarie points of ChristiaÌ„ saith For which cause euer since the beginning this Calvinian gospel hath bene abherred and condemned not only by al Catholikes but also by very many Protestants and those of most same and learning The Caluinian gospel is nothing so coloured with probable shew of Christianitie as were many old heresies The preachers of it are much more variable mutable contrarie to them selues and therefore the shame miserie and condemnation of men is greater who have departed from the Catholike and Apostolike faith of al ages vnto it The nature of the Caluinian and Sacramentarie Gospel is never to be constant but to be always chaunging the solowers whereof are neuer setled in any one certain faith For which reason and also for that in many chief articles it dissenteth from the Gospel of Christ and his Apostles as most Scottish and English detest it so al Christians haue iust causeâ— hate it and returne from it to Christs Catholike church and Gospel The Conclusion AND now to leave M. B. and turne my talke to thee my deare countryman vvhose benefit I most entend whose eternal good I vvish and daily pray for as thow regardest thy owne saluation and hopest to have part vvith Christ thy Saviour in heaven and to avoid eternal torment vvth Luciser and the damned in hel consider vvith thy self advisedly as the vveight of the case requireth vvhether in coÌ„mon sense and probabilitie in reason humane or divine the vvay to attayne the one and avoid the other be this vvhich these late ragged and scattered Apostataes divided against them selves al Christendome besides Luther and Zvinglius Caluin Beza vvhom M. B. more exactly foloweth have of late inveted or rather that vvhich al thy forefathers for these 13. or 14. hundred yeres in vnitie vvith them selves and al other Christian provinces and countries ouer the vvhole vvorld have taught by vvord and vvorke and in such an vniuersal Catholike faith have happely offered their blessed sowles to God CoÌ„sider vvith thy self omitting al other inferior and secondarie controuersies vvith vvhich the Christian vvorld is now by these new Evangelists so pestered that the nature of every religion in general much more the Christian vvhich only in truth and by vvay of excellency is called religion is built vpon 2. vniversal pillers faith and charitie to beleeve vvel and to live wel as Christ and his Apostles every vvhere teach And leauing to thy private remembrance knowlege if thow be of age if not to thy information by bookes or other better learned how our Catholike religion hath evermore framed her childreÌ„ to both these to right faith and godly charitable life vvhereof the daily discipline and practise of the church is the best proofe and the very face of our realmes Scotland and England adorned vvith such a number of goodly hospitals of colleges of monasteries built first to the honor of God next to the benefit of the realme of the poore of impotent of orphans of al sorts of men in the realme ech in their degree and order ruinated now by these caterpillers and false ministers yeldeth abundant confirmation to leaue this and to behold a litle the other part the religion brought in by these ministers which they intitle by the name of their Gospel consider vvhich thow maist do vvithout any great learning as being a thing evident to the eye vvhether it plucke not vp even by the rootes as it vvere al faith and good life For demonstration vvhereof I vvil not trouble thee vvith any new discourse but only 〈◊〉 vpon that vvhich touching ether of these hath bene said already in the last chapter or at the farthest in this present treatise And concerning good life vvhen men are taught that vvhat so ever they do is sinne and that mortal deseruing damnation that thus they sinne when they studie to do best vvho vvil labour vvho vvil studie to auoid sinne vvhich he beleeveth to be a thing vnpossible VVhen men are taught that if ever
hindereth it 354. 355. Christ is absent from the world not from his church 356. 357. Christ concurreth with his Ministers in conferring grace by his sacraments pa. 183. 201. 202. Christs body glorified hath preemineÌ„ce aboue al others pa. 397. Circumcision a seale of iustice to Abraham peculiarly pa. 131. 132. The Iewes Communion pa. 100. 101. 102. Compared with Calvins 102. 103. They are after the Calvinists doctrine al one 103. 104. 105. In truth the Iewish much better proved at large pa. 109. 110. 111. 112. 113. 115. 116. The Calvinian Communion no sacrament of Christs gospel pa. 104. 115. The definition thereof 104. 109. Priuate Communions improved by the Calvinists pa. 277. 278. 280. Approved by al the primitiue church pag. 278. 279. 285. Item approved by the Lutheran ProtestaÌ„ts 283. 284. 285. M. B. reasons to the contrarie 280. Answered 281. by them 283. A policie of the Devil to deny priuate communions 285. 286. Confidâ—ce engendred by Catholike faith pa. 312. Presumption by the protestant faith 303. 304. Feare as necessarie to be taught as confidence 402. Sacrament of Confirmation pa. 143. 144. VVords of Consecration religiously obserued in the church 334. They are pronounced in the East church alowd 337. And of old in the VVest 336. It vvas is an evident testification of the real presence 336. 337. 338. VVhat power or vertue is in the words 339. 340. 341. Christs words of consecration beleeved to be of great force in the primitiue church pa. 49. 50. 51. To be of no force in the Protestant church 51. 52. 53. 217. 218. See VVorde VVhat is a Contradiction pa. 388. 389. D Dominica coena our lords supper pa. 245. See Sacrament E English clergy against the Scottish touching the necessitie of preaching to make sacraments pag. 221. 222. 223. S. Paules Epistle to the Hebrewes denyed by the Calvinists pa. 313. Erasmus faith touching the real presence pa. 34. His grounds reasons thereof 34. 35. F VVhat faith Christ required in them whom he healed pag. 328. Faith defined by S. Paule pa. 314. 315. No similitude betwene S. Paules faith and the Caluinists 315. 316. Their faith is no faith 308. But arrogant presumption 303. 304. 409. 410. Faith not the only iewel of the sowle pa. 312. How it worketh confidence in the hart 312. 313. Once had it may be lost 408. 409 Faith to be vrged before reason in matters of Diuinitie 391. Only faith iustifieth not pa. 401 Fathers of the primitiue church condemned by the Calvinists for their beleef of the church sacrifice 15. 257. For preferring the sacrameÌ„ts of Christs Gospel before those of Moyses law 93. For preferring Christs baptisme before S. Ihon Baptists 199. G Geneua consistorie dispenseth against Christ pa. 59. 60. 147. 361. Gospel See Protestant S Gregories coÌ„passion of the English pag. 442. Gyges ring 346. H Heretical craft to disproue one truth by coÌ„mending an other pa. 311. Heretikes deceiue by faire speeches 17â— I Iewel a eaviller vpon words pa. 15. 16. A notorious lyer corrupter of fathers 389. A shufler together of sentences out of the fathers to no end 149 150. L Liturgia with the Greekes the same that Masse in the Latin church pa. 17. 250. 251. Luther author in general of the sacramentarie heresie pa. 37. 38. His rule to interprete scriptures by â—â— M Manna and his properties pag. 111. 112. 113. Martyrs of the primitiue church most zealous pa. 136. The vvord Masse vsed in the primitiue church pa. 253. 254. But sacrifice much more 254. 255. Of priuate Masse See priuate communion Scottish Ministers much geven to sorcerie witchcraft pa. 3â—â— They condemne them selues for heretikes 196. Verie inconstant in their preaching 440. 441. Ministers in their sermoÌ„s what they handle most 219. The name Ministers 374. 375. Never found in scripture in the Calvinists sense 375. N Nabugodonosors fiery fornace hote and cold at one instant 387. 388. O Gods omnipotency denyed by M. B. and the Calvinists pa. 137. 381. And withal the vvhole bodie of scripture 381. 382. principles of Christianitie 383. P Phisical qualities necessarie to humaine bodies bind not the body of Christ 344. 345. 346. 383. 384. Priests remit sinnes in the church pa. 194. 195. 196. 197. God is honored thereby 197. They communicate Christs body to the faithful 201. 202. Protestant Gospel suggested by the devil to Carolostadius pa. 41. 42. To Luther 304. To Zuingliê° 376. 378. It overthrovveth al Christianitie 388. Protestants once indued vvith their special faith can never after leese it pa. 306. Nor yet the holy ghost howsoever they live Ibidem As sure of their electioÌ„ and saluation as of any article of their faith 303. 307. 308. 413. 414 See special faith The Protestants rule vvhereby they interprete scripture pa. 38. 39 R Real presence of Christ in the sacrament pa. 20. 21. 22. 49. 50. 51 Acknovvleged by the old fathers for a cause of our resurrection 169. 170. 171. 325. Real presence proved by scripture 202. 371. by fathers 203 204 291. 292. 364. 365. 366. 369. 391. 392. By protestant Doctors 349 354. It standeth vvel vvith the memorie of Christs death 363. Al religion grounded on two pillers pa. 430. Resurrection of our bodies denyed by the Calviâ—ists pa. 323. 324. 325. 326. 383. Rock what it signifieth in S. Paul 1. Cor. 10. 4. eagerly debated betvvene the protestant Doctors pa. 373. 374. Romain church for 500. or 600. yeres after Christ pure in faith by graunt of many Protestant Doctors 252. 253. S The word Sacrament most auncient pa. 132. Much disliked and condemned by M. B. and other Calvinists pa. 119. 1â—2 127. Yet most vsed by him and them 120. 121. 125. Their wicked sophistrie in abusing that vvord 125. Exemplified by their expounding of Christs vvords touching the Sacrament pa. 122. 123. 124. 125. 174 Divers significatioÌ„ of the word Sacrament 126. Sacraments of the new Testament never called selves in the scripture pa. 130. 132. In the Calvinists sense they are lying seales â—6 They are fondly and falsly so called 141. 142. 144. Definition of the Geneua or Scottish sacrament that it is a seale of the word preached pa. 134. Refuted 135. 136. 137. 138. 140. 214. It is plainly Anabaptistical 138. 139. 140. The word is rather a seale to the sacrameÌ„t then contrariwise 141. 142. VVhence probably this doctrine of seales proceded 213. 214. Sacraments in what sense called seales by the auncient fathers 143. 144. The SacrameÌ„t to the Calviniste nothing but a seale 〈…〉 84. 85. A lying seale 86. A signe without al grace or vertue 87. 105. A bare signe 70. 88. 89. 90. 106. No better then a Iewish ceremonie 90. 91. 92. 93. 94. 104. 106. 107. See Supper and Communion The principal end substaÌ„ce of the Geneua sacrament is to signifie pa. 265. 266. It signifieth vnperfitly 267. Many other things signifie as wel or better therefore are as good sacrameÌ„ts 268. 269. 270. The Calvinists base esteeme of it 112.