man much extolled by the aduersaries THE FIRST CHAPITER BEFORE I come to examine the particular points of error false doctrine contayned in these sermons I thinke it convenient first in a chapter or two to declare the true Catholike faith concerning this sacrament as it hath alwaies bene receaued and acknowledged in the church of Christ and withal historically to note when an in what sort the Zuinglian heresie that I 〈…〉 which at this present beaâ—eth greatest sway among the Protestants of England Scotland for the Protestant coÌ„gregations preachers of Germanie from the beginning of this schisme in Martin Luthers time vntil this present day condemne it for heresie no lesse then do the Catholiks at some tymes endeuored to put forth it self but hath evermore bene repressed by the pastors of Christs church vntil this present age wherein faith decayng Christian beleefe being in many men for many points measured by carnal reason vpon such ground ether of prophane infidelitie or great decrease of faith the true beleef of this sacrament hath amongst many other necessarie articles fayled in the harts of a number ¶ Our sauiour Christ therefore when at the tyme of his passion he was to finish consummate the worke for which he was incarnate that is to redeeme mankynd abrogate the old law begin the new into this to transfer the sacrifices and priesthod of that former as the Apostle Paule teacheth vs in his last supper for a perpetual memorie of that high and infinite sacrifice offered on the crosse which was the persite absolute redemptioÌ„ and consummation of al the ful price and raunsom for al sinnes done or to be done from the first creation of the world vntil the last ending of the same to continue I say a perpetual memorie of that bluddy sacrifice to ordeine the true vvorship of god in the nevv lavv or testament which worship in euerie law consisteth principally of sacrifice to leaue his people a peculier meane whereby that infinite vertue grace procured by the sacrifice on the crosse might be in particular diuided applied to them in his last supper instituted this sacrifice sacrament of the altar as comonly among Catholique Christians it is called the sacrifice sacrament of his owne most pretious body blud a sacrifice for that it is offered to the honor of god for the benefite of christian people in coÌ„memoration of Christ his sacrifice once done and now past as al the old sacrifices of the law of nature Moses were offered for the benefite of that people in prefiguration of the same sacrifice of Christ then to come a sacrament for that it was also ordeyned to be receiued of Christians in particular to feed our bodies to resurrection immortalitie to geue grace vertue sanctification to oursewles This to be the true sense meaning of our Sauiour in this institution and that principally especially concerning the sacrifice for the sacrament is more euident confessed by the more learned of our aduersaries it shal be proued plainly hereafter is sufficiently expressed in the wordes of our Sauiour vvhich according to the recital of al the Evangelists S. Paul yeld plainly this sense For when Christ nameth his body broken or geuen for vs which is al one as if he termed it sacrificed for vs his blud of the new testament shed there in the supper mystically for vs for remission of synnes these words as truly import a sacrifice as any words which the holie scripture vseth to expresse the sacrifice of Christ on the crosse especially those words of S. Paul Corpus quod frangitur the body which is broken most properly directly are to be referred to the body of Christ as in the sacrament vnder the forme of bread in which it novv is then was truly brokeÌ„ so it was not on the crosse as S. IhoÌ„ specially recordeth VVhe â—of S. Chrysostom writeth very liuinelâ— expounding this same word Hoc in Eucharistia vi lere liceâ— in cruce autem minime c. This we see done in the sacrament but not on the crosse For there ye shal not breake anâ— bone of him saith the Euangelist Iohn â—â— But that which on the crosse he suffered not that he suffereth in the sacrifice for thy sake o man is content to be broken And so this word being by S. Paâ—le incuitably verified of Christs body in the sacrameÌ„t draweth by like necessitie al the rest both touching the body and blud therevnto although al the rest are also most truly spokeÌ„ of the same body of Christ as geuen for vs on the crosse which no ways impayreth but rather much streÌ„gtheneth the veritie real presence of the same body in the sacrament VVhich sense is yet more clearly necessarely confirmed if we coÌ„ferre these words of Christ vsed in delyuering the chalice of the new law with the vvords of Moses vsed in sprinkling the blud of gotes calues which was appointed by gods ordinance to ratifie establish the covenant betwene god and his people the synagoge of the Iewes in the old lavv For as then Moses gathering that blud in to some standing peece or cup sprinkled the people therevvith saying This is the blud of this old testament which god hath made with you euen to our Saâ—iour ordayning this new testament most euidently making relation to those former vvords of Moses and transferring them to his new ordinance vvhen he deliuered the chalice to his Apostles in them to the vniuersal Catholike church said This is the blud of the new testament as that vvas of the old this here conteyned in the chalice is the selfe same which is to be shed for yow as that was sprinkled vpon the Iewes VVhere S. Luke referring these later vvords shed for yow to that vvhich vvas conteyned in the chalice meâ—utably convinceth that vvhich was in the chalice to haue bene the very real blud of Christ as truly as that vvas his real blud which the next day vvas shed on the crosse as truly as that was real blud with vvhich the people vvere sprinkled in the old testameÌ„t in steed of vvhich blud this is succeded the truth in place of the figure as witnesseth S. Leo S. Austin S. Chrysostom other most auncient fathers All vvhich proue not only the real presence of Christs most pretious body blud but also that it is present by way of a sacrifice as in order to be sacrificed ¶ My intent is not to make any long discourses of this matter vvhich hath bene so learnedly treated dy diuers excellent men of our Iland within our memorie that I gladly confesse my selfe vnable to adde any thing to their labours Yet because this point of Christs testament is the ground of al and for denying the real presence of Christs blud in the sacrameÌ„t the Lutheran Protestants theÌ„ selues charge the
iudgement hath at al times among the learned bene much esteemed with whom the Catholike writers D. Allen Cardinal D. Harding D. Sanders D. Stapleton c. vvhom he termeth the yonge Louâ—nian Clergy may not wel compare in the profound knowledge of the Doctors without blushing VVherefore this man so wel esteemed among the learned of so profound knowledge in the Doctors concerning this matter vvriteth thus Protesting his ovvne faith vz that he had rather be drawen in peeces then to become of Berengarius opinion and thinke of the sacrament as the Zuinglians do that he vvold rather susteine al miserie then to defile his conscience vvith so fowle a sinne therein depart out of this life the reasons of this his constant persuasion thus he yeldeth I could neuer be induced to beleeue otherwise then that the true body of Christ was in the sacrament for that the writings of the gospel Apostles expresse so plainly The body which is geuen The blud which is shed for that this thing so wonderful wel agreeth with the infinite loue of God towards mankind that whom he redeemed with the body and blud of his sonne those after an inexplicable maner he should also feed with the body blud of the same his sonne and by this secrete presence of him at is were with a sure pawne or pledge comfort them vntil he shal returne manifest and glorious in the sight of al. Thus for the scriptures the gospels and S. Paule and the cleare euidence of this faith touching the sacrament vttered by them vvhich vvas to him as he vvriteth an vnmoueable foundation to ground vpon Novv for the auncient fathers Councels of the church thus he procedeth Seing then we haue so manifest warrant from Christ and S. Paule whereas besides it is most evidently proued that the auncient writers vnto whom not without cause the church yeldeth so great credit beleeued with one consent that in the Eucharist is the true substance of Christs body blud whereas vnto al this is ioyned the constant authoritie of Councels and so great consent of Christian people let vs also be of the same mynd concerning this heauenly misterie and let vs in a darke sort feed of that bread and cup of our lord vntil we come to eate and drinke it after another sort in the kingdome of God And I wish with al my hart that they who haue folowed Berengarius in his error wold also folow him in his repentance Thus Erasmus a man of profound knowledge in the auncient Doctors vvith vvhom if the yonge Doctors of the Catholike Clergie may not wel compare without blushing much lesse may the yonge scholers preachers of the Scottish and English congregations vvho for sound learning substance of Diuinitie so long as they liue I suppose vvil not be vvorthy to carie the books after those former And therefore being content that on both sides such great peerles authoritie be geuen to Erasmê° as M. Ievvel chalengeth for him thereof I coÌ„clude that the auncient fathers according to the plaine scriptures alvvaies thought and taught that in the holy Eucharist is the substance of Christs body and blud that a Christian man vvere better to suffer any torment and most cruel kind of death then to be of an other opinion And vvith Erasmus I vvish and our Lord of his mercy graunt that those of our poore Iland both English and Scottish who haue folowed Berengarius in his impudent error for so Erasmus termeth it may also foloâ— him in his repentance execration of the same impudent error whereunto Erasmus persuadeth them OF BERENGARIVS HERESIE RENEVVED IN THIS AGE The Argument Luther is to be accompted in some sort the very original ground and cause of the Berengarian heresie renewed in our time But more precisely directly Carolostadius a wicked man and very familiar with the devil and altogether possessed of him To whom succeded Zuinglius and after him Oecolampadi agreing with Carolostadius in substance of denying Christs presence but differing in particular interpretation of Christs words touching the institution of the sacrament Diuers other interpretations of Christs words one against an other al which are iustified by Zuinglius for that they al concurre to remoue from the sacrament the real presence and establish in steed thereof a mere priuatiue absence As the auncient fathers both Greeke and Latine in the primitiue church attribute the real presence of Christ in the sacrament to the vertue force of Christs words vsed in the consecration so the Sacramentaries by a contrarie opinioÌ„ account such consecration magical and therefore remoue the words of Christ teaching their Sacrament to be made as wel without them as with them Examples of the sacramentarie Communion practised without the words of Christ by the Protestants of England Scotland Zuizzerland and els where which they both by their practise writing iustifie as a very ful and perfite communion The resolution of the church of Geneua that the supper may be ministred in any kind of meate drinke as wel as in bread and wyne VVhereof is inferred that according to the Protestant doctrine that 2. or 3. Euangelical gossips meeting together to refresh them selues eating such vitails as they bring with them haue as true perfite a Communion as the Sacramentaries haue any both touching matter forme also a lawful Minister which ministerie or priesthod euen to preach minister their sacraments the Protestant-gospel alloweth to wemen no lesse then to men CHAP. 2. HAuing novv declared the truth of the Catholike beleef touching the blessed sacrament hovv the faith thereof vvas continued from the first primitiue church of Christ and his Apostles vvith very smale gainsaying in the first thousand yeres somvvhat more in the next 500 vntil the time of our fathers vvherein Luther certaine other vvith him began that vvhich novv is called the Gospel by the Protestants but an vniuersal gulph of heresie and Apostasie by Catholiks it resteth that I plainly sett forth hovv that heresie of Berengarius novv maynteyned in England Scotland began first vvhen Luther broched this nevv Gospel ¶ The original hereof is to be referred to Luther him self noâ— only in general for that he brake al order discipline of the church refusing the obedience vvhich by Christs ovvne precise ordinance vvas due vnto it the gouernors thereof so gaue free libertie by his ovvne craÌ„ple by vvriting arguing disputing to interpret the scripture as ech man listed vvithout regard to antiquitie vniuersalitie consent of al Christendom besides of al fathers Bishops auncient Councels vvhich example and behauiour vvas in general the cause and founteyne of al heresie Apostasie and Atheisme vvhich from such contempt self liking arrogancie must needs arise as vve see by experience but also in special the first origin and spring of this Berengarian
were molten made away he caused others to be made of vvood and reserued his Eucharistical bread in a woodden one and the same so slâ—â—tish as was not good inough for a cowheard to put his butter in it sordâ—da at non digna in qua bubulcus suum recondaâ— butyrum so such Communion bread hath bene and I beleeue is vsed in some churches of England and also Scotland and that according to the rule of their gospel and Communion bookes that a good housholder vvould allow better and fayrer to his catters sure I am many do allow better to their ordinary seruants so nether in this respect can the bread of Caluin compare with that Ievvish sacrament but rather cleane contrarie as that signified by his colour puritie and cleanes so this signifieth synne and filthines and therefore hath no resemblance vvith Christ as that sacrament had Thus resting vpon the signification common to both sacraments of the old lavv and the nevv and remouing al grace and vertue as do the Caluinists proper to the new aboue the old most cleare and sensibly apparant it is that amongst other that sacrament of the old lavv far surpassed this of the nevv because as P. Martyr vvriteth that sacrament had such a number of properties by which it did very aptly designe to vs and represent the thing signified that is Christ IESVS by vvhich signification these men define their sacraments vvhereof this Caluinian sacrament hath scarce any one and for very many of these properties it rather conteyneth a contrarie and false signification and consequently leadeth the coÌ„municants to a vvrong false and vvicked opinion of Christ the thing signified A man might adde to the premisses for a surcharge and the same more general that this doctrine of our adversaries quit abolisheth and taketh avvay al sacraments of the nevv testament For vvhereas the Catholiks confesse some Protestants also namely Philip Melanethon and Martinus Kemnitius vvho hath vvritten most exactly of the sacraments that to the nature and definition of a sacrament of the gospel is necessarily required that it be as Melanethon calleth it a ceremonie as Kemnitius a signe instituted by Christ in the new testament by this definition nether can baptisme nor yet the supper be duly called sacraments of the gospel For our baptisme the Protestants especially Zuinglians Caluinists vniversally teach vs to haue bene instituted by Iohn not by Christ So writeth Zuinglius expresly in a number of places Iohn Baptist instituted our baptisme and the baptisme of Christ and Iohn was the self same this saith Caluin is most certaine The same is the iudgement of Bullinger Musculus Beza Gualterus Tigurinus and al other for ought I haue read So that baptisme is not of Christs institution but of Iohns and so not of the gospel but of the law And the verie like is to be said of this supper For according to these men as Christ borowed his baptisme thence so did he this supper or sacramental bread which being in vse practise among the Iewes Christ him self tooke from them and with their baptisme least also this supper to his disciples as he found it without adding any new forme fashion grace vertue or sanctification as haith bene said And therefore properly and truly to speake both these are ceremonies or signes of the old law not of the new receiued thence not invented or ordeyned here and therefore can not properly be called sacraments of Christ and his gospel but ceremonies of Moses and the old testament where is the first institution nature fulnes and perfection of them But to omit this and returne where I left to our Protestant supper and that Iewish I wil end this chapiter with the Protestants owne comparison only stretching that one ioynt farther then they do yet no â—oâ—e farther then manifest reason such as them selues yeld allow permitteth in this sort If we regard the paschal supper of the Iewes and the gospelling supper of the Caluinists as they are signes of grace so is that Iewish supper a more noble signe and signifieth better then this as now hath bene the â—ed If we regard them as memorialâ— so that in faithful mynds renewed the benefites of heavenly grace better more effectually then this as being a memorial more liuely and evident then is this If we respect them as they are seales of the iustice of faith so that sealed and confirmed it more strongly and durably then this both for that blud is a more durable seale then wine and here being only bread wine whereas there was bread and wine and besides flesh blud those many must needs seale more strongly then these fewer For both reason and scripture teacheth that a triple or quadruple bond is of more strength then a duble or single If we weigh them by their external shape and similitude as they figure represent the things signified so there is no comparison betwene this and that because the paschal lamb and blud thereof was a more liuely representation figure of Christ the immaculate lamb by whose blud we were to be redeemed then is the Caluinian bread and wine VVherefore if touching any other matter there can be put no difference betvvene the one and the other as them selues confesse and then in these so many points manifest reason taken from the very nature and intrinsecal proprietie of the sacraments according to their owne deâ—cription convinceth the Iewish so far to excel theirs let the Christian reader hereof conceiue what a gospel they haue what a communion out of it they haue drawen and invented hovv base hovv simple hovv contemptible and beggerly For if they make the Apostle so to speake of the Iewish sacraments much more iustly may vve be bold so to tearme theirs vvhich vve see to be so many degrees baser more beggerly then the Ievvish And can it sinke into the head of any Christian man that Christ our God and Sauiour vvas incarnate and came into the vvorld so to alter the lavv the sacraments ceremonies thereof that he vvould make exchaunge for the vvorse That he vvould abrogate and take avvay sacraments more liuely more beneficial more effectual and gracious and substitute in place thereof sacraments more dead more fruitles more vnâ—to itable yea altogether vveake impotent and graceles If this be not only vnprobable but also vnpossible then is the Caluinists doctrine vvhich thus teacheth not only heretical but also Apostatical as vvhich tendeth to the ouerthrovv of al Christian religion of Christs gospel and incarnation and by these craftie and misâ—hevous sleights laboureth in steed of Christianisme to plant Iudaisme from Christs gospel to bring vs backe to Moyses of Christians to make vs Ievves at vvhich rocke many of the purest and most zealous Calvinists haue made shipvvracke already as in their ovvne vvritings vve find it recorded OF THE VVord SACRAMENT and
sacraments And then must it needs folow that the sacraments may be ministred to those only which are able to heare the word whereby infants are secluded from baptismâ— And in deed this is one of the strongest arguments that the Anabaptists haue This for al Christians to come so that hence forward by M. B. Theologie baptisme must no more be ministred to children or infants but we must expect with the Anabaptists vntil they come to yeres of discretion that then they hearing the minister preach may haue the right sacrament endued with life and sowle and perfite essence which now for want of such preaching is to them mere water without the spirite a dead body without life or sowle and as our Puritanes speake iust according to Caluin M. B. nothing but seales without writing and plain blanks After foloweth an authoritie of Zuinglius to prove his purpose which because it is very long would fil vp a leaf at lest I willingly omit The summe of Zuinglius allegation and my L. application is that the word preached is not the life and perfection of the sacrament but that the sacraments are perfite without it and that M. B. and al other in teaching this doctrine plainly ioyne hands with the Anabaptists Thus my Lord of Canterbury Vnto whose reasons one more I wil adde which M. B. his preaching before and the general doctrine of the sacramentaries yeldeth against this toy or rather madnes It is agreed among them very generally that the baptisme of S. Iohn was the self same that Christ his Apostles after deliuered to the church we now enioy VVhich being so then must it needs folovv that it had the same matter forme the same elemeÌ„t word that ours hath This is evident can not be denyed Let vs then proceed because of the matter element which was water in both there is no controversie let vs consider the forme that is the life and sovvle the word preached without vvhich baptisme is nothing but water as their other signe of the supper conteyneth nothing but coÌ„mon bread VVhen S. Iohn ministred baptisme to Christ did he preach the word as here vve haue it defined did he with a cleere voyce denounce and proclame to Christ al the parts of baptisme Did he tel Christ vvhat was his owne part and dutie as likevvise what was Christs part dutie How Christ ought to come receiue the baptisme and so furth as here vve haue the vvord defined and explicated Let M. B. make choise of vvhich part he vvil and answere yea or no I suppose he shal perceiue his ovvne error and foly and that as in ansvvering truly he must deny al his preaching hetherto about this VVord so if he vvil stand to maynteine his vvord and say that S. Iohn vsed in his sacrament such a word such preaching and opening al parts of the sacrament this affirmation in the iudgement of sober men wil conuince him not so much of folie as furie not of heresie as of phrenesie the particular consideration vvhereof I leaue to him selfe ¶ Novv let vs a vvhile sequester al authoritie both of god and man of scripture and father old or nevv saving M. B. him self and examine this matter by it self according to indifferent trial M. B. his ovvne preaching If vve marke vvel vvhat vvord it is that he requireth to geue life to the sacrament vve shal find it to be such a word as proueth the tenth part of English and Scottish baptismes and communions to be no sacraments at al. For first vvhereas in very many churches of England and I thinke the like of Scotland baptismes and communions are ministred vvithout Sermons in many some poore homilie is read in steed of a Sermon in al these churches the sacraments are dead things the communion bread is nought els but common bread the vvater of baptisme is coÌ„mon prophane vvater nether of these any sacrament And that the reader thinke not my asseveratioÌ„ bold or straunge vvhere I say that in England in many churches are so fevv Sermons let him vnderstand that albeit there be in deed order prescribed that in euery parish church there should be 4. sermoÌ„s in the yere euery quarter one vvhereas in the yere there are baptismes and communions perhaps 2. or 3. hundred yet this is soil obserued that notvvithstanding such order takeÌ„ the CaÌ„bridge doctors them selues testifie that they know parishes not far from Cambridge so principal an Vniuersitie for preachers where one of these sermons was not in 4. yeres together which if it be so so nere to Cambridge say they what is to be thought of other places of the realme And els where the same parties affirme that in most churches of England there is none that ether can or wil preach so that this one clause maketh voyde thousands of baptismes and thousands of Communions in England and Scotland For this must be obserued by the vvay that such reading of Homilies in the church is not according to this definition not these mens opinion preaching of the word with a cleere voyce no more say they then a mens pen or hand is his tongue and voyce vvho furthermore vtterly deny such reading to be comprised in the name of preaching despise it altogether and say that it is as il as playing on a stage and worse to Next to omit Homilies come to sermons whereas this vvord is appointed by Caluin to be preached after one certaine forme vz that the minister preach the promise and leade the people thether where the signe directeth how many thousand ministers faile in preaching this promise who doubtles in al the Gospels where after the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Caluin surmiseth for that assuredly there is none such For to tel vs that these vvords This is my body is a promise is as blunt ridiculons a toy as if a man would make the articles of our Creed promises as if some vvise minister would tel vs that these verities Christ was borne of the virgin he suffred death vnder Pilate be rose againe and ascended vvere promises which are of like qualitie with that promise of Iohn Caluin And if in Christs words vvhere he instituteth this sacrameÌ„t there be no promise hovv then shal the minister preach with a lowd cleer voyce vpoÌ„ this promise which is not If to helpe forward the matter we shal take M. B. his expositioÌ„ that the minister must tel the people whereto the signe tendeth and directeth them that is looke how able the bread is to nurish them corporally so able is Christ to nurish them spiritually to eternal life which spiritual nurriture is sealed coÌ„firmed in them by these reuerend sealeâ— of bread vvine first this similitude is taken not from the scripture but from the doctors fâ—thers and therefore a
113. It is in the power of man to make as good a sacrament 270. 271. 272. 273. Actions of Christ in the Institution of the Sacrament pa. 147. 148. 150. 151. 155. He mingled his chalice vvth water 151. 158. 159. He blessed the bread and chalice 152. 153. 154. 155. The Sacrament vvhy called Eucharist pa. 251. 252. Carefully coÌ„ceiled froÌ„ knowlege of Ievves Pagans in the primitiue church 262. 263. 264. No heretike could be present at the administration thereof 254. 262. The Sacrament reserved sent abrode to private men in the primitive church pa. 278. 279. Yet beleeved to sanctifie and confer grace 279. Only heretikes thought contrarie 279. To receiving the Sacrament other preparation required then to receiving the vvord pa. 421. 422. 423. Sacraments of the Law Gospel much differ in conferring grace pa. 95. 96. 97. 98. 99. 108. The material parts of the Sacrament signifie many things not necessarily present pa. 359. 360. substance of bread not necessarie to it 359. 361. The Sacrament not called Dominica coena the lords supper in scripture pa. 245. VVhat that word meaneth in S. Paul 245. 246. 247. Nether is it called coÌ„munion in al scripture 247. 248. A Sermon not necessarie to the essence of any SacrameÌ„t p. 218. that opinioÌ„ is refuted by the English church 221. It is plainly Anabaptistical 222. 223. It maketh voyd most baptismes in England and Scotland 224. 225. and also coÌ„munions 226. 227. 228. 229. 235. It maketh the vvord or sermoÌ„ it self superfluous of no effect 230. 231. A Sacramental speech pa. 367. Sacramentaries condemned by Erasmus pa. 34. 35. By Luther 325. 354. 438. By Melancthon 348 349. By Pappus 326. VVestphalus 121. 283. 284. 285. Hosiander many other protestaÌ„t Doctors 344. 436. Euery heretike against the Sacrament an heretike for other matters besides as Berengarius pa. 26. 27. Petrus Brusius Henricus and the Albigenses 27. 28. Almaricus 28. VViclef 29. Christ at his last supper instituted a sacrifice pa. 3. proved by vvords of the Institution 4. 16. and conference of them with the vvords of the legal sacrifice of Moyses lavv 4. 5. Christs sacrifice ordeyned in steed of the Paschal sacrifice of the law pa. 9. 10. The exact coÌ„parison of them proveth ours to be a true sacrifice 10. 11. So al the auncient fathers teach pa. 12. 51. 252. 255. 256. 257. 258. 363. It is the same sacrifice which Christ offered 201. A true sacrifice though commemoratiue 19. 20. Sacrifice of Melchisedec a figure of Christs sacrifice pa. 13. 14. 15. 363. Sacrifice vsed by the Apostles pa. 17. Proved by S. Paule 17. 18. 19. Graunted by some chief Protestants 19. Beleeved in the primitiue church 20. 21. 22. 257. 358. Confessed by both churches Greeke and Latin 26. as Calvin graunteth 257. Sacrifice of the church testified by the auncient fathers 201. 249. 251. 252. 255. 256. 257. Seales divine miracles pa. 142. 143. ProtestaÌ„t Sectes of this age to what number they are grovven pa. 445. Sinne separateth man from God pa. 399. Al sinne mortal none venial with the Calvinists pa. 30. 399. Remission of Sinnes See priests The Protestants special faith invented by Luther pa. 301. 302. putteth them in assurance of their election and salvation 303. 304. Cause of infinite pride and presumption 304. 307. 308. 402. Of vile dissolute life 306. 307. CoÌ„mon to al kind of heretikes especially Anabaptists 304. 305. 4â—4 By this faith the vvorst Protestants eate Christ spiritually in their supper as vvel as the best 304. 307. 308. It leadeth to hel 308. 309. Seâ— Protestants Special faith destroyeth al Christian faith 433. Remission of sinnes in the church Keyes of the church Sacraments of the church pa. 433. prayer to God feare of God 433. 434. This special faith refuted by S. Paule pa. 316. By Caluinists theâ—â— selves 316. 317. By Melancthon 434. 435. This special faith once had can never be lost pa. 306. VVhat is necessarie essential to the Scoâ—tish or Geneva Supper pa. 146. 239. How it is ministred 156. It is nothing like to Christs sacrament for a number of defects 157. 158. 159. 160. 162. 200. 201. 239. 240. 241. 242. and superfluities 220. 223. 224. Any vulgar dinner or repast as good as that Supper 65. 163. It is ministred as wel by wemen and boyes â—â— by their Ministers 65. How Christs body is ioyned to the Geneua or Scottish Supper pa. 174. 175. 274. As to a word spoken 176. 177. 27â— Lesse then to a picture 178. No more then God is ioyned to the devil 175. 176. Nothing at al. 175. 176. It is altogether superfluous ridiculous 179. 180. VVickedly by M. B. preferred before gods vvord 210. 211. 212. The Supper described by M. B. pa. 182. prophanely 182. 183. 184. Striving for the coÌ„munion drinke 184. It is not vvorth a straa 193. 200. 229. rather to be called a breakfast then a supper 332. It is wicked and sacrilegious 242. 243. No sacrament of Christ 229. 233. Christ no othervvise received in the Scottish supper then in any common dinner pa. 187. 206. 275. 276. Then in seeing any creature 189. Christ received no vvayes in their Supper 189. 190. The flesh of priests Catholikes more eaten in the Geneva suppers then the flesh of Christ pa. 229. 230. Divers vncertain significations of the Geneua supper pa. 177. 178. 179. Many things signifie Christ as wel as that 180. 181. 182. How long it remayneth holy 276. 277. T Table See Altar Christs Testament made at his last Supper 6 8. VVhat was required to the making thereof 6. 7. 8. The real presence and sacrifice is thereof inferred 7. 8. 9. How his blud in the chalice is called the new testameÌ„t 371. 372. Difference of the old TestameÌ„t new pa. 98. 99. V No lawful VocatioÌ„ of preachers in Scotland or England pa. 407. VV VVemen may preach and minister the Protestants communion pa. 61. 62. 63. 64. 65. VVemen have in them al power ecclesiastical 64. VViclef an heretike and a parasite pa. 29. 30. An heretike to the Calvinists 30. His often Recantation 30. 31. He is condemned by the Protestants 31. 32. The VVord required to make the Calvinists sacrament is a sermon pa. 134. 216. 220. 228. The Ministers preferre their owne words before Christs 216. 217. 218. The right word wanteth in most Scottish sacraments pa. 226. 227. 228. No such word found in scripture as they require 225. Christ vsed no such word pa. 220. 221. 233. See more in Sermon Z Zuinglius an Anabaptist pa. 140. His interpretation of Christs words more fond then that of Carolostadius 43. He learned it of a sprite in the night 376. 378. FINIS A TABLE OF PLACES OF SCRIPTVRE EXPLICATED IN THIS TREATISE ESPECIALLY SVCH AS APPERTEINING TO THE SACRAMENT ARE CORRVPTELY expounded and perverted by the Sacramentaries Genes 3. 15. In the sweate of thy face thow shalt eate thy bread pa. 267. Exod. 12. 6. The children of Israel shal offer
so taught the new sacrifice of the new testament which the church receiuing from the Apostles doth offer to god through the whole world Of which sacrifice the prophete Malachie foreprophecied thus I haue no liking in yow saith our lord almightie nether wil I take sacrifice of your hand o ye Iewes because from the rising of the Sunne to the going doune of the same my name is glorified among the Gentils incense is offered to my name in euerie place and a pure sacrifice The same argument and dedustion I haue noted before out of S. Cyprianâ— First that Christ our lord and god him selfe was high priest of god the father and he first of al offered him selfe a sacrifice to his father â—â—â—â—s last supper and commaunded the same to be done in commemoration of him Next that such priests occupie the place of Chist truly who do that which Christ did and then in the church offer they to god the father true ful sacrifice if they so offer as they see Christ him selfe to haue offered About some 100. yeres after S. Cyprian vvas gathered the first general Councel of Nice and about a hundreth yeres after that of Nice vvas the first general Councel of Ephesus in vvhich the bishops there assembled thus vtter their faith that is the faith of the vniuersal catholike church in this matter The vvoids of that most auncient Apostolical Councel of Nice are On the diuine table let vs not basely regard the bread and cup set there but lifting vp our myndeâ— let vs by faith vnderstand that on that holy table is placed the lamb of god which taketh away the sinnes of the world who there is without effusion of blud sacrificed by the priests and that we truly receiue his preticus body and blud beleeuing these to be the pledges of our resurrection The vvords of the other general Councel of Ephesus are to the same effect thus VVe confessing the death of Christ according to his flesh his resurrection and ascension into heauen confesse withal and celebrate in the church the holy liâ—eâ—â—uing and vnbluddy sacrifice beleeuing that which is set before vs not to be the body of a common man like to vs as nether is that pretious blud but rather we receiue that as the proper body blud of the word which geueth life For common flesh can not geue life as him selfe witnesseth saying flesh profiteth nothing it is the spirite that geueth life For because it is made the proper flesh of the word for this reason it is lifegeuing according to that our Sauiour him selfe â—aith As my liuing father hath sent me I liue by the father he that eateth me he shal liue by me This faith I say of Sacrament sacrifice in al sinceritie simplicitie thus passed on so vniuersally knovven beleeued that as vvriteth S. Leo in Italie S. Augustin in Africa very children vvere taught to acknovvledge the true flesh and blud of Christ to be offered in the sacrifice of the masse Tovvards 800. yeres after Christ one Bertram a litle before him one Scot â—s vvrote darkly of the truth of this sacrament Of the vvritings of the one of these nothing I thinke remayneth of the other a litle doth but the same vttered so doubtfully that as the Zuinglians vse his authoritie against the Catholikes so the Lutherans vse him to the contrarie yea they in maner reproue him as fauoring to much the faith of the Catholikes For of him Illyricus vvith his bretherne say that he hath in that his litle booke semina transubstantiationis the seedes original ground of transubstantiation But vvhat soeuer his priuate opinion vvere his publike speaches and vvriting â—ounded soâ—il in the eares of the Catholiks of that age that Paschasius an Abbat in France made a verie learned booke in refutation of him And al vvriters vvho about that age vvrote of this mysterie vsed more expresly to denâ—e the sacrament to be a signe trope figure image symbole c. in such sort as vvhereby the veritie of the real presence might be excluded as appeareth in the seuenth general Councel in Alcuinus scholemaister to Charles the great in Rabaâ—â—â— archbishop of Ments lib. de diuinis officijs Theophilact in Matth. 26. Marc. 14. Ioan. 6. Aâ—alarius Arch-bishop of â—reuirs lib. de mysterijs missae cap. 24. 25. Haymo bishop of Halberstat in 1. ad Corinth ca. 10. Remigâ—ê° bishop of Antissiodorum in Canonem missae Fulbertus bisshop of Chartres in epistola ad Adelman episcopum in lib. Paschasij Stephanus bishop in high Buâ—gundie Tom. 4. bibliothâ—cae Sanctorum patrâ—m and briefely al other that vvrote betvvene the time of Bertram Berengarius ¶ For after Bertram the next that appeared in fauour of this heresie vvas Berengarius vvho put forth him self a little after the yere of our lord 1000. vvhen as S. Ihon vvriteth in his Apocalyps the deuil was let lose to trouble the church This man as vvitnesseth our martyr-maker M. Fox like to those first heretiks in the Apostles tymes toke away the veritie of the body blud of Christ from the sacrament For vvhich cause he coÌ„mendeth him as a singular instrument whom the holy ghost raised vp in the church to ouerthrow great errors VVhat instrument he vvas vvhom he serued shal best appeare by his ovvne behauiour confession In the meane season this old heresie he published vvith greater industrie shevv of learning then his predecessors countenanced it with more credit assistance of many vnstable sowles and sinful persons as is noted by the godly and learned writerâ— of that tyme vvhich only kind of men ioyned them selues to him and that because his doctrine seemed to yeld them some quietnes securitie in their sinne from vvhich they vvere much withdravven by a reuerend feare and dread vvhich they had of Christs presence in the sacrament to the receauing vvhereof they vvere by order of the church at certaine times induced But as the heresie of this man spread farther then any of that kind in any age before so the church vsed more diligence in repressing the same by sundry publike disputations had vvith the same Berengarius by a number of most excellent vvriters against him among vvhom Lanfâ—ancus archbishop of Canterbury in England Guitmundus bisshop of Auersa in the kingdom of Naples Algerus a monke in Fraunce in that verie time excelled the supreme pastors of the church assembled sundry great synodes meetings of byshops and other doctors to discusse that opinion instruct those that erred after him first at Tours in Fraunce next at Vercellis in Italie then againe at Tours vvhere Berengariê° him selfe being manifestly conuicted 〈…〉 a solemne oth neuer to maintaine his former heresie VVhich oth vvhen as yet he performed not but returned to his former filth an other Councel vvas gathered in Rome of 113.
in the church VVherefore the ministerie of the word is not coÌ„mon to them al Christians Here vnto he answereth I confesse that it is not permitted to women to speake as nether to men that be dumbe For I beleeue that albeit this right is common to al yet no man can nor ought to practise it but only he who is fitter then other to him other are bound to yeld place that order comlynes may be kept And to speake in publike assembly besides the spirite there is required a good voyce eloquence memorie other natural gifts which who so wanteth he must yeld his right to an other So Paule forbiddeth wemen to speake not altogether but in the church that is to say where are men able to speake that for order honesties sake For a man is more fit then a woman and the spirite doth more inspire men then women this is the meaning of Paules place Otherwise how should Paule alone withstand the holy ghost who saith Ioel 2. your daughters shal prophecie and Act. 21. Philip had 4. daughters that prophecied Out of al vvhich much more to like effect he draweth this conclusion Order therefore honestie requireth that men speaking wemen should hold their peace But where men speake not there it is necessarie that wemen speake By al which we see that the word of god forbiddeth not wemen to prophecie that is in the new gospel to preach no not amongst men much lesse amongst wemen which is the highest office consequently nether to minister the communion baptisme which is a great deale lesse if so be that they haue better learning vtterance then men haue as oft tymes it chaunceth or if the minister through negligence and ignorance be not able to preach the word which perhaps in Scotland England is very common And of this same opinion with Luther are Pèter Martyr and Huldrike Zuinglius Of the same opinion were the first reformers of our English church M. Horne bishop so called of VVinchester others who of this matter write thus There is so much required in a spiritual minister that al men be not meete for the office therefore with good reason wemen be debarred from it Albeit at some time it pleaseth god to vse their Ministerie VVherefore me thinke euen in this point we must vse a certain moderation not absolutely in euery wise to debar them herein as it shal please god to serue Christ I pray yow what more vehemency vseth S. Paule in forbidding wemen to preach then in forbidding them to vncouer their heads And yet yow know in the best reformed churches of al Germanie al the maydes be barehedded which the preachers learned men make no great accompt of As much to say that it is a thing indifferent for wemen to preach minister the Sacraments may wel be suffered no lesse then it is that maydes go with their heads vncouered which S. Paule forbiddeth with like vehemencie as he doth their preaching yet the best reformed churches of al Germanie with the learned men ministers there make no great accompt of it It were very easie to proue this by a number of other Protestant writers authorities especially English where a womaÌ„ being supreme head of the church from whence al ecclesiastical power authoritie is deriued to bishops and ministers who hauing in her as writeth my I. Archbishop of Canterbury the supreme gouernemeÌ„t in al causes ouer al persons as she doth exercise the one apperteyning to matters ciuil temporal by the Lord Chauncellor so doth she the other concerning the church religion by the Archbishops what reasonable man can deny or doubt but that a woman in whom is the fulnes of al ecclesiastical gouernement may geue vnto a woman some inferior peece thereof no lesse then she geueth the excercise of many parts vnto the Archbishop who receiueth al his order power from her And whereas king Harry imparted the exercise of his like supreme ecclesiastical regiment to my L. Crumwel Erle of Essex his subhead in the church of England and vicegerent for and concerning al his iurisdiction ecclesiastical who can with any probabilitie of reason yea without incurring manifest treason deny but that as K. Harry a man gaue vnto my Lord of Essex so the Quene a woman may geue vnto my Lady of Essex or any other al her iurisdiction ecclesiastical especially for that it is by supreme authoritie so precisely defined that the Quene may assigne name and authorise whom so euer she shal thinke meete and conuenient and for such so long time such persons being naturally borne subiect as Ladies vvemen are to vse and execute vnder her al maner of iurisdiction spiritual or ecclesiastical And if the pattie thus assigned named authorised be also vvel spoken and learned then not only mans lavv but also gods as Luther and the English doctors haue before taught iustifieth such wemens both preaching al other ministring For if they may haue the greater authoritie to preach and yet to be supreme head of the church is much more then al inferior offices belonging to the edification of the church aâ— baptizing ministring the coÌ„munion binding losing calling Synodes c. may much more be exercised by them as Luther disputeth manifest reason convinceth and our English Iewel together vvith the Qâ—ea ler of this new Divinitie in Cambridge teacheth VVho by authoritie of S. Fabianus an auncient Pope and Martyr 1400 yeres sithence and also of S. Bernard vvil needs proue against D. Harding that in the Primitiue church wemen no lesse then men made the sacrifice of the altar and that of bread wine after the order of Melchisedech VVherefore to returne to our matter of making vp an euangelical communion hereof it appeareth I suppose sufficiently that 3. or 4. Euangelical gossips meeting together and eating and drinking in such â—oâ—t as hath bene said make a very true real perfect and absolute coÌ„munion touching al substance required by the Protestant doctrine And therefore I vvish them selues to iudge vvhether Martin Luther that reuerend Father as M. Fox calleth him vnderstanding throughly their meaning and sense had not some cause to say that Christ had bene very vnwise he vseth a more vvicked terme vvhich I vvil nor English to haue instituted a peculier supper whereas otherwise the world is ful of such suppers quum caenarum huiusmodi totus mundus alioqui plenus sit vvhich after they haue turned and tossed so many vvaies as they can vvil proue nothing but as Luther affirmeth it a poore and vulgar banquet or rather a rustical compotation For if 3. or 4. vvemen so meeting and gossiping make such a coÌ„munion then 3. or 4. men vvemen consequently as many men boyes may serue to do the like so there is no rustical cortage where there is
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
and played his part though not condemning Carolostadius yet bringing a new kynd of faith in that behalf forthwith al or the greatest number as Zuinglius him self vvriteth euen of those qui vehementer â—rant Carolostadiani who of late were marvelous eager Carolostadians forsooke Carolostadius and ioyned them selves to Zuinglius After how Zuinglius vvas put out of countenance by Calvin and at this present how Clauin is in Germanie disgraced by the Anabaptists in England by the Puritanes and Martinistes and bretherne of love other fresh â—ects vvhich bud vp every day control Caluin and draw multitudes after them for that they bring a gâ—eeneâ— and newer and more fined gospel this is so puâ—â—â—â—â—â—ly knowen that I need not to make â—lâ— herein and vvhat is the reason hereof but because this Gospel be â— of Carolosiadius or Zuinglius or Caluin or Puritans or Anabaptisis or Familie of love is a Gospel of meÌ„ a Gospel devised by light braynes vvhich go about to pervert the true and Apostolike Gospel It is not that Gospel of Christ vvhich Christ by him self first and after by his Apostles preached to continue in al ages It is not that word of God which remayneth one the same for ever but it is the vvord of a few light lecherous infamous Apostataes inuented by them selves vvith assistance of the devil to serve their owne vvanton lustes and appetites for this reason hauing his ground and foundatioÌ„ vpon the fansie of such men can not have other constaÌ„cie then haue the first founders coyners of it But the Gospel of Christ the Catholike vniversal faith vvhich he planted as it came from heauen so hath it that eternitie that heauen and earth shal passe and perish before any peece or parcel thereof As the author of it vvas god and the preachers thereof being principally twelve though diuided and scattered throughout the vvhole vvorld vvere always guided by the same God vvhich is one and indivisible so the Gospel vvhich these many preachers sowed vvas one and the same in al quarters corners of the vvorld in Iurie in Asia in Grece in Macedonia in Italie in Africa in Spaine in France vvhere ever they set their foote planted churches and left successors and so hath it bene preserued by the grace direction and internal guiding of the same God far othervvise then vve see in this new Lutherish Gospel vvhereof the author being but one as many vvil have it that is Luther or at the most two Luther and Zuinglius as our English in their Apologie like better although some loyne a third yet vvithin a short time in some one prouince hath multiplied in to not only twelve different contrary gospels but more then twelue tymes twelve as by faithful calculation of learned men is â—ccorded and by plain reason and historical demonstration may be proved Christ in that his Church ordeyned a peculiar vvorship of God his father consisting in sacrifice according as god had taught al nations ether by the very law of nature vvritten in their harts as in the old Patriarkes in the Greekes and Romanes c. or by the vvritten law deliuered to Moyses as in the politie of the Iewes In this there is no vvorshipping or acknowleging of one God by sacrifice but a prophane contempt of al such vvorship vvherein this new congregation is far more irreligious and godles then ever vvas any knowen estate of Gentils and Pagans In that Christ left divine sacraments as fountaynes conduits of his heavenly grace of vvhich the rest being altogether reiected by these reformed bretherne 2. are only in name reteyned but in effect made no iote better then the old Iewish vvasihings rites and ceremonies that is are not reteyned and â—oâ—deÌ„ at al for sacraments of the new law In that Christ appointed ordinarie meanes vvhereby his people falling might procure remission of their sinne vvhich in this new congregation is counted a matter straunge and vnpossible as though they had never heard of Christ the sonne of man in earth â—orgeuing sinnes to men and imparting the same puissance to his Apostles and disciples vvhom he made gouernors of his church Briefly to that the Apostles committed left a short epitome of Christian saith to be particularly beleeved in euery parcel and sillable of al Christians as most sure and infallible and so hath the faith thereof bene preserued from the Apostles preaching to this age and shal be for ever vvhereas in this new kiâ—k gospelling congregation scarce any one of them is beleeved a right very many are expressely denyed as in this treatise hath bene particularly declared I omit a number of fowle cankered heresies coÌ„demned vvith the authors by that primitive Church of Christ vvhich now are embraced and extolled as Gospellike by these new Euangelical bretherne I omit the gratious discipline regiment and order set downe in that church by Christ and his Apostles contrarie to which in this Synagogue is nothing but a Babylonical misâ—â—der and confusion vvhere ether the sheep coÌ„maund rule their pastors as in England some territories of Suizzerland and Germanie or an equalitie of Ministers vvithout superioritie of bisshops and prelates destroyeth the verie face of al orderly regiment obedience and discipline as in Scotland and Geneva these vvith a number of such dissimilitudes betwene that church of Christ and this of Iohn Knox or Calvin I voluntarily let passe because they are vvithout the compasse of this discourse and vvhereof there hath not bene much mention made heretofore These few may suffise to iustifie both the nobilitie the vvhole youth and every other man vvoman and child of any degree or calling vvho soever forsaketh this new Gospel and ioyneth him self to the old vvhich fault is no greater how so ever M. B. be grieued at it then it is for one that is blind to desue sight for a man that lieth in extreme danger of death to vse the meanes of procuring life one that is tossed amiddest the vvaues rocks of the raging seas to desire a quiet port and harbour in plaine termes then it is for a Christian to forsake heresie and embrace truth to forsake schismatical conuenticles to leave fantastical vayne and discordant opinions of men betake him self to the one only Apostolike Catholike Church and faith of Christ Iesu vvho is God blessed for ever Laus Deo A TABLE OF THE SPECIAL POINTS HERE ENTREATED concerning the Catholike faith and Sacramentarie heresie A A Gapâ— feasts of charitie in the primitive Church what they vvere pa. 245. 246. 251. Altar and Table vsed for one in scripture pag. 249. both are referred to sacrifice pa. 248. 249. Altars in the primitive church pag. 249. Anabaptist Martyrs pag. 305. called Martyrs of the devil by Calvin Ibi. The like iudgeth Luther of the Caluinian Martyrs 305. â— Austin vily corrupted by the