commaundeth that christians willing to vnderstand the sure ground of faith should haue recourse to no other thing but to the Scriptures And agayne in the same place Before time it was euideÌ„t by many meanes what the true churche was and what gentillitie but now after that heresie is growne into the church there is no way whereby it may be knowne but only by the Scriptures Now Dearely beloued we shunne not this Triall we desyre to be iudged hereby only we say with Moyses yea with God himselfe Nothing is to be added or taken away from his worde We say with S. Iohn 20 chapter So much is written that if we beleeue we shall haue saluation by the name of Christ We say with S. Paule that the scriptures can make vs wise to saluation We say with S. Paule agayne that the scriptures written by the inspiration of the holy ghost are profitable to teache to reproue to correct to instruct in Iustice and to make a man perfect in all good workes Finally we say with S. Ambrose Noua omnia quae Christus non docuit iure damnamus quia fidelibus vita Christus est i. All newe Doctrine which christ hath not taught we rightly condemne because that christ is life to all the beleeuers Contrariwise the aduersaries of the Gospell will not abide this triall of their Doctrine but seeke by all meanes they can to auoide it I wil not in this place discribe their whole practise herein but I will note vnto you three pointes First the keeping of the scriptures in an vnknowne tongue from the common people and to make it little lesse then Heresie to haue it in their mother tongue Haue not many good men partly lost their liuing and borue fagots partly bene burned for no other cause Manye yet aliue knowe it to bee true But they did not only finde this meanes to keepe it from the common people of GOD but brought to passe that it was almost out of vse euen with the learned sorte of which very fewe did reade the Texte of the Bible you had almost tenne that wrotte vppon the mayster of the sentences The greate heapes of schoolewriters declare this to be true Secondly they doe marueilously disgrace and discredit the Scriptures as vnsufficient to saluation and not contayning all necessary truth but that there are manye Articles of necessity to be beleeued whiche are not contayned in the Scriptures So sayth Lindan lib. 1. Cap. 10. The Apostles sayth hee Woulde not committe certayne principall pointes of our Fayth to paper and ynke thereby to perishe and be forgotten but they committed them to the faythfull hartes of Christians As though those thinges remayned more sure whiche be committed to the frayle memorye of seeble men in this sinfull world then those thinges that by the spirite of God are put in writing Doe you not see howe this malicious and reuolting Aduersary doth ouerthwart the gratious and ordinary prouidence of God in preseruing the truth of his doctrine and holy will When God saw that the law written in the heart of man was in continuaunce of time by corruption of the world greatly blemished and almoste cleare forgotten then that it might bee renewed and remayne more surelye in the memoryes of men did hee not by Moyses put the same in writing But this is the manner of the olde Heretiques as Irenaeus sayeth When they are confuted by the Scriptures they fall to blame and accuse the scriptures as though they were not in good case and of sufficient Authoritie and because they may be diuersely interpreted or as though the truth could not be knowne by them without the knowledge of Traditions For say they the truth was not deliuered by them but by the liuely voice of the speaker Hitherto Irenaeus This was the gappe whereby almoste all Heresies were drawen into the Churche that eyther they deâ—ied the Scriptures or else depraued them as vnsufficient without priuate traditions reuelations And so the aduersaries at these dayes strine to keepe the same gappe open as well for the maynteinaunce of their tradicious as for that they see they are not by them hable to maintayne the moste of their Doctrines What shall I say of them which are not contented by these means to accuse and discredit the Scriptures as the old Heretiks did but giue vnto the sacred written worde of God contemptible and blasphemous titles of reproche as to call it A dead writing A dumbe maister doubtfull and vncertaine A black Gospell Dead ynke Ynkie Diuinitie A Nose of waxe A leaden Rule c. But the eternall and euer liuing God whose immortall word scede of life they so reuile sitteth in heauen and seeth their wicked blasphemy howsoeuer conningly they will seeme to cloake their doinges Thirdly they say the scriptures take authority of the church and therfore that the Church is aboue y e scriptures and her authoritie the greater Sine authoritate ecclesiâ— saith Friar Soto Scriptura sacra non habet authoritatem hoc certissime fatemur i. Without the authoritye of the Church the holy scripture hath no authoritie This we confesse most certainly As though the maiestie of Gods wisdome the truth contained in the scriptures depended vpon the authoritie of man For though the Church be neuer so holy yet it consisteth of men which maye and often times do erre when they leane not to the word of God Oh say they how know you that the Scriptures came from God but by the church I graunt dearely beloued that the true church that is the faythfull people of God haue the spirit of discretion to discern what writings are according to the law Prophets which are not And therfore the Godly Fathers in the primatiue church partly in the time of the Apostles partlye after reiected many counterfeyted writinges fathered by Heretiques vppon some of the Apostles because they agreede not with the lawe and the Prophets nor were agreeable to the Analogie of fayth and truth of Doctrine contained in them and so by their witnesse they iustifyed the truth of those canonicall scriptures and that no other ought to be Judges ouer them or in any part of doctrine in them or to haue authoritie aboue them or withoute them When a Prince sendeth a commission to certayne â—ounsaylers they may by their skil in the lawes in the realme and practise of gouernmente consult whether it be a right true commission or other wise but when they haue by their iudgement determined that it is a true commission vnder the Princes hand and seale they take not to them Authoritye ouer it yea they submitte themselues in all thinges to bee ruled by it They may not be so bold to ad to diminish to change or to interprete it further then authority doth warrant theÌ„ So is it with the church of Christ it must submit it selfe to be directed by the word of God
to bee of this Churche which yet in Gods appoyntment are the certaine members of it as euidently was shewed in the example of S. Paule But the visible Churche that is discerned of man and by outwarde tokens is knowne to the worlde maye in thys manner bee described to you It is the multitude of all them bee they fewe or manye whiche beeing vppon the face of the earthe and called by the worde of the Gospell protest to beleeue in our Sauiour Christe looking for sanctification and saluation by hym and worshipping him according to his holy word That it is the whole multitude of all beleeuers it is euident when Christ himselfe sayth Ite predicate Euangelium omni creaturae i. Go ye and preache the Gospell to all creatures He excepteth none and therefore the grace of God and benefites of his Church are not tied to anye one place as to Rome to Hierusalem to Constantinople to Antioche or any other place That the number of this Church may be as wel small as great Christ himselfe teacheth saying Grex meus pusillus est i. My Flocke is verye small And where two or three be gathered togither in my name there am I in the middest of them Hereby maye you learne that the argument of Multitude or great number is not alwaye strong For by it the Doctrine of the Prophets the Doctrine of Christ and of the Apostles mighte be reiected which vndoubtedly were but few in comparison of them that misliked and reproued it That this multitude must be called by the word of the gospel S. Paule affirmeth Rom. 10. Fides ex auditu auditus per verbum Dei Et quomodo predicabunt nisi missifuerint that is Faith commeth by hearing and hearing by the worde of God And how shall they preache vnlesse they be sent And therefore Christ did sende his Apostles to preache the Gospell that thereby they mighte by brought to the beleefe of the Church The members of the Church be graffed into it by professing the beleefe saluation in Christ In the 8. chapt of the Acts. When the Eunuche desyred Baptisme Phillip aunswered If thou beleeue with all thy harte thou mayst he aunswered I beleeue that Iesus Christe is the sonne of God By this branche of the description the Jewes and Turkes are excluded and as many as seeke other meanes of saluatioÌ„ then by Christ Jesus though y t they pretend to be christians though that they pretend to be the church This church is knowne by certayne markes and tokens Nowe what they are lette vs consider The Gentiles for the state of their Religion alleadge Pindarus and other Poets The Jewes their Talmud The Turkes their Alcorane and all sorts doe ground their religion vpon some authoritie But God in Esay to his people saith this Ego ineo cum his quiresipuerint in Iacob hoc meuÌ„ foeduâ— vt Spirit us meus qui est super te verba mea quae posui in ore tuâ— non recedant ab ore tuo neque ab ore seminis tui amodo vsque in saeculum i. I will make this my couenaunt with them that turne from iniquitie in Iacob My spirite that is vpon thee my words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seede from henceforth euen for euer Here you see that God willeth his church to sticke vnto his word And in the 10 of Iohn Qui ex deo est verbuÌ„ Dei audit He which is of God heareth Gods word And Oues meae vocem meam aâ—diunt c. My sheepe heare my voice and I know them and they follow me A stranger they wil not follow c. True doctrine then according to the word of God is one vnfallible token of the righte church of Christ For god by his Prophet by his sonne witnesseth that it is his worde and that it is his voyce that his people doe staye vpon This marke S. August acknowledgeth in his Booke Contra litteras Petil. I haue the manifest voice of my shepheard sayth hee without all circumstaunces declaring which is his Churche My sheepe heare my voice and they follow me Beholde we heare his plaine and euident voyce For how dareth he call himself christes sheepe that doth not vouchsafe to followe christe Let no man saye vnto mee what sayde Donate what sayde Petilian or Pontius for wee must not consent to catholike Bishops if they be in any pointe deceaued and iudge contrary to the canonicall scriptures c. And agayn If thou crie out recite vnto me any other thing vnderstaÌ„d then that after the voice of our sheapherd vttered euideÌ„tly vnto vs by the mouth of the Prophets by his owne mouth and by the mouth of the Euangelists we will not hearken to your voices nor giue eare to any thing that you shal speake Whosoeuer wil not waÌ„der froÌ„ his flock let him hearken to him let him folow him Now as Christ y â— true sheapheard doth call his sheepe by his voice lead them by his word so doth he mark theÌ„ by his Sacraments The Gentiles the Jewes the Turkes haue their ceremonies but only the church of christ hath the true SacrameÌ„ts by him appointed distributeth the same orderly lawfully vnto faithfull people according to his Justitucion for by one spirit saith S. Paule are we al baptised into one body And of y â— Lordes supper he saith We being many are one bread one body because we are all partakers of the same bread By these marks theÌ„ of baptisme the Lords supper Christ doth vnite his flock togeather in one folde maketh them known to be his Now let vs examine these tokens how well they agree to the Church of Roome Touching the fyrst how can they haue truth of doctrine which vse not that rule of Religion nor that Touchstone whereby onely all truth of faith and holinesse is tryed Can that Goldsmith alwaies haue good and pure mettall that doth not vse a right and true Stone to trye it The right touchstone perfect directory whereby all trueth in doctrine is known is The word of God deliuered in his holy scriptures Therefore sayth y â— Psalmist Thy word is a lantern to my feete and a light vnto my pathes And Christ himself saith vnto y e Jewes Search the scriptures for they beare witnes of me He imputeth the grosse errours of the Saducies to the ignoraunce of the scriptures The Conuerts of Berrhaea in the Acts to trie Paules doctrine did dayly search the scriptures whether all thinges were so as Paule preached This is it then wherby preachers and teachers are discerued This is it whereby the true church of God is tried This is it wherby al truth of doctrine is examined So sayth Chri. The Lord knowing the coÌ„fusion of al things that would be in the latter dayes
it must not adde diminish alter or change or otherwise by wrested interpretatioÌ„ draw it to another meaning then the Analogie of our fayth and the conference of one place with another place of it in it self may warrant And therefore it is strangely written of Hossius that if a man haue the Interpretation of the Sea of Roome vppon anye place of the Scriptures though he knowe not nor cannot vnderstande howe it can possibly agree with the wordes of Scripture yet is it sayeth hee the moste certaine worde of GOD. Yea they say that the interpretation of the scripture Varyeth with the practise of the Church so that as that changeth the interpretation of the Scripture chaungeth also Of this Vsurpation of authoritie ouer the worde of GOD and of this discrediting of the scriptures it commeth not onelye that they make in manye places Interpretations repugnant to the Text as when they interprete Datur for Offertur and Facite for Sacrificate But also that the moste parte of their Doctrines are contrarye to the expresse wordes of GOD and the Analogie of oure fayth As by example of a fewe you shall take the measure of the residue As for interpretations when Christ sayth in the matter of the Sacrament This is my body that is say they this is Transubstantiated or hath the substance of it turned into my Body contrary to all writers and the nature of al tongues expounding est the Verbe substantiue is by Transubstantiatur Let them shew eyther any auncient Father yea or anye latine writer that euer did the like and let them take the victorie Agayne where Christ sayth This is my body that is Giuen for you that is say they that is Offered for you So that that which he meÌ„t to be giuen to death vpon the crosse as al good christians vnderstand the place they to mayntayne their Sacrifice of the Masse drawe it to this that Christ then presently in the time of the Ministration offered his body to God the Father in waye of a Sacrifice And so for to mayntayne a deuise of their owne they doe robbe the people of God of that sweete promise and comfortable legacie wherein Christe in his last will assureth them that his body shoulde be giuen to Death for their redemtion In like manner when christ sayth Do this in remembraunce of me that is say they Sacrifice this in my remembraunce Wherein with as great absurditie as before they doe peruerte the meaning of Christ For where his purpose was to giue a warrante to all christian people to vse and celebrate this Sacrament in remembraunce of his death they bring it to bee spoken to Priestes only wringing them vtterly contrary to that exposition of Christes wordes whiche S. Paule maketh 1. Cor 11. saying So often as you eate this bread and drinke this Cuppe you shewe the Lordes death vntill he come Nowe as touching their Doctrines repugnaunte to Gods word you shall â—â—te these few examples in steede of many mo The Scripture teacheth that we haue redemption and iustification by fayth in Christes blood onelye without the helpe of our owne Vertues and good workes For S. Paule saith Therefore we gather that a man is iustified by faith without the deedes of the lawe And to the Ephe. 2. Ye are iustified by grace and that not of your selues it is the gift of God not of works least any man should boast And yet if wee beleeue not that our workes doe helpe vs to our iustification and remission of sinnes the Churche of Rome will condemne vs as Heretikes The scriptures teach vs that Christ By once offering himselfe on the Crosse made perfect all them that are sanctified For so saith S. Paule to the Hebr. And yet by the Churche of Rome are they horrible heretikes that say there is not daylye sacrifice propitiatorie for our sinnes in their Masse The scriptures teach vs y t Christ is ascended into heauen and sitteth on the right hande of God the Father and from thence and no place else he shall come to iudge the quicke and the dead yet contrarie to this article of our faith and contrarie to the nature of Christes humanitie if wee beleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a. 1000. places at once we must be pronouÌ„ced detestable heretikes The scripture saith in the vse of the Lordes Supper Bibite ex hoc omnes Drinke ye all of this The Churche of Rome saith it is heresie to affirme that y e lay people should drinke of the Lordes Cuppe The scriptures say Thou shalt make thee no grauen image nor thou shalte not bow downe to worship it The Church of Rome saith it is godlye to haue the churche full of Images to kneele downe before them to set vp candels to them and with incense to honour them The scripture saith In the Church it is better to speake fiue wordes vnderstanded to edifie than to speake tenne thousande in a tongue not vnderstanded yet you knowe the churche of Rome hath defined it that it is more fruitfull and godly to haue all the diuine seruice in a straunge and vnknowen tongue Wherefore howe truely they can claime to haue this first marke of Christes churche I doubte not but those consciences that haue the feare of God can easily perceiue As for the sacraments it is not onely sufficient to haue them but to haue those that Christ appoynted and to vse them accordyng to hys institution Saint Ambrose sayth verie notablye Qui aliter presumunt accipere quam Christus instituit deuotus esse non potest i. Hee that presumeth to receaue it he meaneth the sacrament of the bodye and bloud of Christ after another sorte then Christ hath ordained can not be accounted to be truely deuoute But howe they haue altered the Sacraments both in number and in the right vse of them no man almost can bee ignoraunt Where the Scriptures mention but two they haue appointed seuen I will not now stand vpon the number of sacramentes I will speake only of those which both parts agree to be sacraments Baptisme the Lordes Supper First as touching Baptisme we teache not onely as some falsely father vppon vs that it is signum Initiale a Signe wherby we be first consecrated Christians but wee adde also that we by faith and the operation of the holy Ghost doe put on Christ as a garment that is that wee haue him so fastened and appropriated to vs that he is ours and wee his and that he hydeth and couereth our nakednesse according as S. Paule saith As many as are Baptized haue put on Christ We beleeue and teache that Baptisme is to Christians the Fountaine of life whereby our sinnes are washed away So saith S. Peter Baptizetâ—r vnusquisque vestrum in nomine Jesu in remissionem peccatoruÌ„ i. Let euerie one of you
Redemption The Doctrine of the Apostles is that Christ is our onely Priest for euer according to the Order of Melchizadech that with once offering of himselfe hath for euer made perfecte them that bee sanctified But the Church of Roome telleth vs that Christe hath a state of Priesthoode succeeding him which must dayly and continually offer the very natural body and blood of Christe to God the Father for the remission of the sins of y e quick the dead The Doctrine of the Apostles is that Christe is the only Mayster and teacher of his church in his holy word hath deliuered vnto it al truth But the Church of Roome teacheth vs that Christ hath not deliuered vnto vs all truth but that there be many thinges necessarye to be beleeued which are not contained in the Scriptures herevpon doe they ground al their vnwritten verities and vayne tradicions of men saying that they are to bee receiued with the like Reuerence that the written worde of GOD is The Doctrine of the Apostles is that Christ is the onlye Heade of his Churche and the Ruler and gouernor of the same but the Church of Rome would perswade vs that the Pope his successors are the heads of the vniuersall church of Christ The doctrine of the Apostles is that Christ is the only Foundacion ground of his Church wherevpō it resteth and is stayed for S. Paule sayth that No man can lay any other foundacion then that is layd Christe Iesus But the church of Rome teacheth vs that S. Peter and his successours be the foundation of the Church and that Hell gates shall neuer preuayle against that church that is builded vpon that foundation This may you see very euidently how well the doctrine of the Church of Roome agreeth w t the doctrine of y e Apostles And therfore though they haue personall Succession neuer so muche yet because they haue not Succession of this true doctrine that may not iustly be taken for the right Churche of Christ Now if they will continue to aske of vs where oure Succession is We aunswere that wheresoeuer since the comming of Christ there hath bene any persons vpon the the face of the earth that haue confessed this sincere truth and doctrine We say that they are our predecessors we are their Successors and with them members of the true Church Therefore our church is not so new a Church as they would make it but as auncient as the Doctrine is which is the most auncient Doctrine y t euer was vpon the face of the earth But if this their personal Successiō be the greatest proofe of their Church What will they saye of the Grecians Who haue hadde Successyon of Bishops for as long continuaunce as they haue and yet did neuer acknowledge the Supremacy of Rome nor that it was the only Catholike church but a member of it only as others were Oh will they say The Grecyans were Scismatickes yea but they haue cōtinual succession of Bishops professing Christ And by what authority proue they that forsooth because they separate themselues from the Apostolicall Sea And is that sufficient Why if the Grecians are to bee counted Scismatyckes because they forsake the sea of Roome howe muche more is Roome it selfe to be counted no true Churche whiche hath swarued from Christe himselfe as before I haue declared both in Doctrine and in the right vse of the Sacramentes Wherefore their alleadging of the name and Title ot the Church is euen a lyke shyft as the Jewes vsed against Ieremie and the other Prophets of God in old tyme saying Templum Domini Templum Domini i. The Tēple of the Lord The Tēple of the Lord. Whereas the Lord did acknowledge nothing among them to bee his So do they now crie we are the catholique church We are the catholique Church and God hath promised that he will neuer forsake it but alwaye assiste it with his holye spirite and therefore hath it prospered so many yeares Or if the Churche of Roome be not the true Church there hath bene no church at all for certayn hundred yeares For where was your churche scene within these fourty yeares before Luther began What token was there of your Doctrine had christ no church at al yes truely had he God forbid that Christ at any time should not haue his true church But good people it is not alway necessarie that the churche of GOD should be Notable or flourishe in the outwarde face of the Worlde by continuall Successyon of Byshops GOD and the worlde bee contrary and therefore often times the Churche is more notable by contempte of the world and persecution then by great Number or Power Yea sometime they whiche in the outwarde shewe of the Worlde and by certayne externall Signes mighte seeme to bee the Church and haue taken vppon them the name of the Churche and people of GOD haue bene persecutors and to theire power the Oppressors of the true Churche of God as it appeareth towarde the Prophets towarde Christe himselfe and towarde his Apostles Wherefore though the heads and gouernors of the church with the assistance of the greater number doe forsake the true worde worshipping of God doe make new lawes repugnante to gods word do bring newe Rites ceremonies into the church and vtterly corrupt and deface the righte Sacramentes and true markes of the Churche yet GOD reserueth to himselfe his true churche sending from tyme to tyme Doctours and Teachers to lead them although the same bee not allowed by them that will bee counted the Ordinary gouernoures of the churche but esteeme them as Scismatiks as Heretiques as disturbers of the people of God So were the Prophetes vsed so was Christe himselfe and his Apostles serued by the Jewes that woulde be counted the true churche of of GOD. But this I wil declare vnto you by particuler Examples Noe had preached as some write sixe score yeares but to howe small effecte it did afterwarde appeare when that in the Deluge eyghte personnes onelye of his Familye were saued Consyder then what countenaunce the Churche of GOD had in the World before the Deluge when it consisted onlye in eighte Personnes and they not the best esteemed in the time of Abraham Isaac and the Patriarches In how few and small families were they dispersed vpon the face of the Earth in whome the dignitie of the Church consisted Achas King of Iuda Vria the high Bishop and the other Priests not resisting him shut vp the Temple of GOD and tooke away the Chayre so that vndoubtedly the ordinary Sacrifice and Teaching of Gods Lawe did cease and yet was there an holy and true Church in the Kingdome of Iuda where Esay and other good men did Teach but extraordinarily Vnder Manasses the true Doctrine and celebration of the Sacramentes ceased and so this Defection continued vntill it was refourmed by the good King Iosias yet
defende strengthen and maintaine the same against all assaultes that they may to his glorie performe their worke whereto he hath appoynted them For so our Sauiour Christ willeth vs to cal vpon the Lord of the Haruest that he would send forth plentiful store of labourers to bring in his Haruest The seconde way to beware of false Prophets is a diligent and continual reading of the Scriptures of God which as I haue said before is y ◠rule of true knowledge and right doctrine Herevnto Christ exhorteth when he sayth Search the Scriptures for in them you thinke ye haue eternall lyfe And they are they that testifie of me And the Thessalonians that did heare Paule at Berrhaea dayly searched the Scriptures whether things were so as Paule preached or no. S. Augustine also doth exhort vs to the same by a very apt similitude Euen as a Prince or gouernour in time of peace maketh prouision for armour munition and all warlike furniture that when he is assaulted by his enemies he may not be foūd vnprouided so saith he is it necessary that al good Christians should diligently reade carefully hearken to the teaching of the word of God and out of that storehouse to furnish thē felues with all spirituall furniture against the assaultes of Sathan his instruments whether it be in matter of faith and Religion or behauiour of life For of all the spirituall armor y t S. Paul describeth aboue all things he warneth to haue y t Target of faith the sword of gods holy word By y t weapō only you know y t christ our sauior droue back y t Deuil whē he indeuoured to seduce him by peruerting y t scriptures of God They therefore y t forbid the people to reade y t scriptures do hearken to gods word are to be esteemed no better thā traitors y t take frō the people of God their chief defence to leaue thē open to y t daunger of their enimies Or if men be not able to reade y t scriptures themselues in any wise as they haue care of their soules let thē learne to vnderstand y t generall principles of Christian Religion in their Catechisme that is the .x. Commandemēts the articles of their beliefe y t right vse of the Sacraments the Lordes Prayer And this must they learne not as Parrets to sound the words but to vnderstand the truth of the matter And then surely w t gods assistance may they be easily able to discerne the spirites of the Preacher tollerably to iudge of his doctrine as I could by some particular examples declare vnto you if the time would serue But if men will be take themselues to the Colliars faith that beleeued generally as the Church beleeued and knewe not one word what the church did beleeue or ought to beleeue they shall by such wilfull ignoraunce lay themselues open to false teachers that shall come vnto them in sheepes clothing and seeke nothing but as rauening Wolues to deuour their soules c. ¶ The thirde Sermon vppon this part of the Texte By their fruites shall ye knovv them Mat. 7. 16. THE Churche of Rome and the writers thereof doe interprete these wordes not of the fruites of doctrine as I haue done but of the fruites of godly and honest lyfe and withall challenge to themselues a singular holynesse aboue the Preachers of the Gospell in these dayes Who as they saye discourage men from vertuous exercises of godlye lyfe and in their owne behauiour shew a dissolutenesse and loosenesse of life fo that vice and wickednesse euer since the rysing of thys newe Gospell as they call it hath increased among men And for this cause will they haue vs noted to bee the false Prophetes that Christ willeth men heere to take heede of and say that we are knowne by our euill fruits Wherefore I thinke it most necessarie at this tyme to pull thys Lambes cloathing from them that the worlde or at least such as be not too muche affectionate to them may see how lyttle helpe they haue by this colour eyther for themselues or against vs. Neither doe I thinke that there is any fitter meanes to doe this than to let men vnderstand by the course of their owne histories and other credible writers how great corruption of lyfe and how foule vices haue ben vsually practised not among common persons of the meanest sorte but among the most holy and reuerend fathers of the Churche of Rome the Popes themselues that thereby you may gheasse what state of Religion hath most preuailed wyth them For it can not bee that that place can bee the seate of true Religion and holynesse whiche hath bene alway a sinke of most horrible and foule vices And here I protest vnto you that I will not speake or alleage anye thing of stomacke to aggrauate the matter but as I finde it in trueth layde downe in verie credible histories And first to begynne with the most notable roote of the corruption Simoniacall ambition in aspiring to that exceedyng power whiche this manye yeeres they haue vsurped About the yeere of our Lord. 600. Iohn Patriarke of Constantinople because that Citie was the Royall seate of the East Empyre obtayned of Mauritius the Emperour with intollerable pride to bee vniuersall Byshoppe the head and ruler of al other Against whom Gregorie 1. at y t time Bishop of Rome did write very earnestly reproueth sharply his exceeding ambition saying y t whosoeuer doth so aspire doth shew himself to be the forerunner of Antichrist And he calleth y t name of vniuersall Bishop a new a peruerse a superstitious a prophane a foolishe a proude a wicked name a name of errour a name of singularitie a name of vanitie a name of Hypocrisie a name of blasphemie Notwithstanding Boniface 3. y ◠next Pope of Rome sauing one w t great suite obtained of y t wicked traiterous Emperour Phocas y t he his successors might haue that name Title of vniuersall Byshop and heade of the whole Church This was the first open step of their monstrous exceeding pride ambition which afterward by corruption briberie they continually followed still heaping on wicked practizes euery day more more as their owne histories do witnesse What shall I say of Constantius y t. 2. who being a lay man by exceeding ambition with great broile stirre obtained y ◠Popedome was after depriued cast in prison had his eyes pulled out What shal I say of Formosus y t. 1. which by manifest briberie came to the Bishoprick I wil come to y t time wherin their owne secretaries Platina and Stella Venetus openly cry out on them y t is about the time of Benet the. 4. 900. yeeres after Christ Of which time Stella Venetus sayth Omnis virtus tam in capite quam in membris ex hominū ignauia consumpta est i. All vertue
the Vniuersities and the Friers Folio 62 Vnthankefulnesse ¶ OpinioÌ„ of fre will is VnthaÌ„kefulnesse Folio 13 W. Wealth ¶ The means wherby the Welth of England is wasted Folio 227 Wickednesse ¶ Of colouring Wickednesse with other mens faults Folio 224 What a mans flattering of himselfe in Wickednesse may come vnto Folio 224. 225 Word ¶ The true cause why the Word preched doth not alway bring forth fruite Folio 185 The godly alway take profit by the preching of the Word Folio 185 Three â—oâ—tes of foule whiche eate vp the seede of Gods Word in the high ways Fol. Folio 186 The inconuenience of preaching the Word in generalitie Folio 187 That the Word of God is resembled to seede and why Folio 179 The power of the Word of god in it self in the estimation of the world Folio 180 What Gods Word worketh in the hearers Folio 180 How gods Word preuaileth eueÌ„ against mans wisedome and cunning Folio 180 The imaginations practises and means of the wicked to withstand GODS Worde Folio 181 The Authoritie of the Worde of God is from it selfe c. Folio 26 Such are openlye of the Churche as are called therto by Gods Worde Folio 21 Gods word is a marke of his Church Folio 22 The causes which holde men from obedience to Gods Worde Folio 203 The negligence of our dayes in hearing the Worde Folio 203 Of the power of Christe appearing in himselfe and his Worde Folio 4 The gouernement direction by gods Worde preuaileth more than any deuise of men Folio 5 How the church of Christ must preserue Gods Word and deliuer the meaning of it Folio 27 Workes ¶ Papistical iustification by Workes Folio 29 The doctrine of iustification by Faythe only doth procure good Workes c. Fol. Folio 13. 14 That the Gospell doeth not discourage man from good Workes why Folio 15 FINIS 1. Cor. 1. 23. Hovv contemptible Christ and his Gospell vvere vnto the vvorld in the begynning Vayne opinion of gentilitie may be occasion of the eternall distruction of those which regarde it Considerations concerninge Christ which maketh mans carnal reason to contemne him The more excellent men are in carnall reason only the more they contemne Christe Hilar. 5. de trinit what estimation alway pertayned to Christ and his gospell VVhat povver is in the Gospell of Christ and hovv it appeareth tvvo vvayes 1. Cor. 15. 56. Rom. 6. 23. Luk. 1. 73. 74. Ephe. 4. 8. Psa 68. 18 1. Cor. 15. 55. Rom. 8. 33. 2 The power of Christ appeareth both in himselfe and also in his word Man in his eccellency of carnal wit is not able to giue any perpeâ—uiâ—ie to his diuice The gouernment and direction by Gods word preuaileth more than any deuise of man Example in the Apostles Tertul coÌ„tra Judâ—os Aug. de agone Christi Act. 17. 6. Aug. de ciuitate dei Lib. 22 Example of late and present tones 2. The. 2. 4 The power of the gospel doth most manifestly appeare in these latter dayes The mightye povver of the Gospell is no vvhyt to be discredyted by afflictions vvhych may follovv it VVâ—â—â— kinde of grounde mans policie is to common weales Hovv GOD câ—â— shevve himself vvhâ—n all mens deuyse fayleth yea and agaynst man also in his cheefest povver Psal 2. 4. The seconde parte Diuerse sortes of ennimâ—es to the Gospell Epicures 2 Politikes 3 Hypocrites Sixe Obiections made agaynst the Gospell to bryng it into dyscrâ—d it and the ansvvers to them 2. Obiection against the Gospel that it doth not further but hinder good co 〈…〉 on Answere Rom. 6. â— Rom. 3. 23. 24. Rom. 5. 12. 14. Cor. 15. 22. Eph. 2. 3. Ioh. 3. 3. Iob. 14. 4. Psa 51. 5. Gen. 6. 5. Ioh. 15. 5. 2. Cor. 3. 5. August Aug. ser 2. de verbis Opinion of freewill is vnthankfullnes August How we had freewill And how we haue it not How profitable the doctrine is which is againste free-will The doctrine of iustification by faythe only doth procure good workes and noâ— hinder them Ioh. 14. 2â— Luk. 17. 10 â—it 2. 11. 12 Ephe. 2. 10. Luâ— 1. 73. 74. 75. Rom. 6. 4. Eph. 6. 5. c. Rom. 13. 12. â—an nedeth not by the Gâ—spell thinke himselfe so debased that he should thereby be any whit discoâ—â—aged from good works for he is also therby maruellously exalted by gods goodnes toward him 1. Pet. 3. â— Ioh. 15. 4. 5. Rom. 3. â—5 The second obiection against the Gospell that it doth make this lyfe lesse pleasant to vs then it should be The answere is anneâ—ed to euerie perticular part of the obiection Esay 3. 16. â—c Mat. 6. 19. 20. 1. Tim. 6. 7 Luc. 19. 8. Mat. 19. 22. Rom. 13. 13 Joh. 15. 19. 1. Pet. 2. 9. 1. Cor. 6. 9. 10. 〈◊〉 of the answere The thirde obiection against the Gospell â—â— That we the pretended professors of it are not of the catholike Churche Answere The inuisible church consisting of the electe Col. 1. 24. Rom. 11. 4. 1. Cor. 2. 11. The visible church The description of the church Mat. 28. 19. Mar. 16. 15. The church of Christ is tied to no one place The number of the church may be smale Luc. 12. 32. Mat 18. 20. None are openly of the Church but such as are called theris by the worde of God Io. 10. 17. 15. Faith doth in graffe vs into the Church Act. 37. The markes of the church Esa 59. â—1 Ioh. 8. 47. Io. 10. 27. The firste marke is Gods word August contra litteras petil The second marke is the sacraments 1. Cor. 12. â—â— 1. Cor. 10. 17. The Church of Roome hath not in it the tokens of the true Church The written Scriptures only are and ought to bee sufficient to trie all truth Psal 119. 105. Ioh. 5. 39. Act. 17. 11. Chrisost Deut. 4. 2. 31. 2. Tim. 3. 1â— Verse 16. Ambrose Papistes refuse triall by the Scriptures Three points shevving that Papistes vse not neyther esteeme the scriptures as they ought if they vvere the true churche The firste point The seconde poynte Matters of fayth maye better be preserued by meanes of writing then when they are only left to the bare memorie of man The learned Aduersarye refuseth to be tried by the Scriptures because they do manifestlye confound all such Why Papistes do refuse triall by the Scriptures Blasphemies of the Papistes agunst the scriptures The thirde poynt The authoritie of the word of God is from it selfe and not from the Church principally Howe the Churche maye iudge or vse the Scriptures concerning their truth Howe the Churche of Christ muste preserue Gods worde and deluer the meaning of it Greeuous Faultes in the Churche of Kome which haue come by their taking of authority ouer the Scriptures Manifest false interpretations of papistes 1 Mat. 26. 26. 2 Luc. 22. 19. 20. 3 1. Cor. 11. â—4 1. Cor. 11. 26. Doctrines of papistes against the scriptures iâ—â—â—â—â—aâ—â—i â—uleâ—â— Rom. 3. 28. verse 8. 9. 1 Papisticall iustification
will raise him vp at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse he did to eating and drinking and therfore vseth y â— wordes indifferently as beyng of one meaning I myght stay vpon many other places wherein the holy Ghost wytnesseth that we haue eternall life by beleeuing in Christ as in the same place He that trusteth in me hath eternal life but the matter is needelesse and the time will not suffer me Therefore by Christes owne wordes to beleeue in Christ is to eat Christ That you may not thinke this is a new deuise proceeding from my selfe or from the Preachers of thys tyme hearken you what S. Augustine sayeth This is the bread that came from heauen that if any doe eate of it he shoulde not die but that stretcheth to the Vertue of the Sacrament not to the visible Sacrament He that eateth within not he that eateth without he that eateth with the hart and not he that presseth it with his teeth Marke I pray you y â— he attributeth the true effectuall eating not to the pressing with the teeth and bodyly mouthe but to the inward eating with the hart and what is that but by faith and beleeuing spiritually to eate him and so he expoundeth himselfe in an other place This it is therefore fayeth he to eate that foode that perisheth not but remaineth to eternall lyfe What preparest thou thy tooth and thy belly beleeue and thou hast eaten And againe To beleeue in hym that is it to eate the bread of lyfe Cyprian also to the same purpose writeth These things so often as wee doe wee sharpen not our teeth to byte but with sincere fayth wee breake and diuide that holye breade Some happily thinke that this spirituall eating by faith is but a â—leight matter and of no great weyght and so the teachers of the Churche of Rome woulde perswade men but they consider not the great vertue power and strength of Faith By Fayth wee knowe Christ and the true meane of our saluation by hym By Faith wee bee graffed into Christ as braunches into the roote and stocke so that wee lyue now by him and by his spirit as the braunches doe by the Iuice that commeth from the bodye of the tree By Fayth wee bee so vnited vnto Christ that we may iustly saye whatsoeuer is hys is ours also by fayth we are made the chyldren of God and heyres of eternall lyfe By fayth wee haue peace wyth God and are assured of hys fauour in the myddest of all our troubles by fayth wee dare boldly approche to the throne of Gods mercie This might and strength of fayth they feele not that thinke it so simple a matter to eate Christ by fayth Christ witnesseth That by eating him by faith and beliefe we haue saluation and eternall lyfe and that hee will raise vs at the last daye Wherefore I woulde knowe of them what other eating there is beside thys whereby wee maye assure our selues of Saluation Truely the Scriptures mention none And that carnall eating for which the Churche of Rome striueth is suche as they themselues confesse that Iudas and all wicked persons may vse and bee damned Nowe I appeale to the consciences of them that feare GOD and will not willyngly runne into errour whether wee or they deale with the people of God more sincerely They without any euident proofe of the Scriptures contende as I haue sayde for that reall and bodily eating with which damnation maye bee ioyned wee endeuour to perswade men that manner of spirituall eatyng by faythe throughe which by the testimonie of the whole Scriptures wee shall be assured of eternall lyfe and with which damnation can not bee ioyned Some perchaunce wyll saye vnto mee or wyll thinke with themselues in their mynde If this doctrine bee true then are Sacramentes needelesse For wee may eate Christ by fayth spiritually in such sort as you haue sayd without any vse of the Lordes supper and therefore it maye seeme superfluous God forbydde that the most perfect Christians and of strongest fayth should once thinke Sacramentes to bee superfluous and needelesse They bee the blessed and holy ordinaunces of Christ by his mercy and goodnesse appoynted for our great helpe and benefite as I haue in the former Sermon declared And yet I must confesse to the great comforte of many godlye persons that the faythfull Christian maye and doth often feede vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace and benefites which as I haue sayd before is the principall parte of a Sacrament is not of necessitie alwaye so tyed to the outwarde signes that without them God can not or doth not sometime bestowe the same I doubte not but the Theefe vppon the Crosse without vse of the Sacrament dyd eate the bodye and blood of Christ in such sort that he was the same day w t him in Paradise We see in the Actes of the Apostles that Cornelius and hys company was sealed with the spirite of GOD before the receauing of the outward Sacrament in such sort that if he had then immediatly departed out of this life he should haue gone to heauen which coulde not bee vnlesse he had spiritually by fayth eaten the true foode of euerlasting life that is Christ Jesus crucifyed which he fed vppon most assuredly whyle he heard Saint Peter preach Christ There were in tyme of the Primitiue Churche great numbers of godly Martyrs saued which neuer outwardly receaued the Sacrament of the Lordes supper and yet fruitfully and effectually did eat Christ by faith And so doe many at this daye which either by sicknesse or by imprisonment or by any other lyke cause of necessitie are tyed from the outwarde vse of the Sacraments Yet as I haue fayde God forbyd that we shoulde thinke the Sacrament of the Lordes supper superfluous but rather exceeding profitable In the vse of y t Sacrament there is a double eating of which one helpeth the other †As manne consisteth of two partes bodie and soule so the bodye feedeth vppon the outwarde elementes of bread and wyfe but the soule feedeth in deede and truely vpon Jesus Christ crucified The outward eating by y â— instrumeÌ„ts of our body causeth al our senses our hearing our seeing our feeling our tasting to helpe our inwarde eating by faith by the same quickeneth stirreth strengtheneth increaseth our faith y t we may eate y t body and blood of Christ more effectually fruitfully For when the faithful christian heareth the wordes of Christes institution sounde in his eares This is my body that is giuen for you this is my blood that is shed for the remission of your sinnes it stirreth vppe his faith for faith is by hearing to lay strong howfast vppon this promise in his hart doth assure himselfe that Christ dyed and shed his blood not
Magistrate and tooke the reproche thereof vnto himselfe And therefore caused the earth to swallow vp the cheefe ring leaders of that mischeefe and destroyed of the residue 14700. Hereby they maye learne what is due vnto them and what wil come vpon them which not onlye in their harts secretly but openly in their assemblies wheÌ„ they dare murmure at our gracious Gouernour whome God hath appointed to deliuer vs out of Aegipt and by the Gospell of his sonne Christe to bring vs into the Lande of promise and cause their patrones and defenders in their flaunderous Libels and bookes openly published like traitoures to disgrace her magestie with titles of an Vsurper a scismatike a feducer of the people from the Churche of God and they that be at home giue oute the same thinges in their secrete speeches And all as truely and iustly as Dathan and Abyram charged Moyses with vsurping authoritie ouer them and with leading of the people purposely to destroy them in the Wildernesse But I doubt not the God of truth wist as hither to be hath done take vpon him the defence and preseruatioÌ„ of his lawfull Magistrate and Gouernour agaynst these traiterous murmurers and mutterers and in the end vnlesse they repente will sende them their iust reward In the meane time we oughte in our prayers earnestly to call vpon God that hee will holde his mercifull hande ouer vs and that hee will mooue the mindes of oure Prince and Counsaile to haue a more careful eye to these murmurers which openly shewe themselues by forbearing oure communion in Prayers Sacramentes and in the meane time with greedy mynds lust long for that â—ay in which they may poure out their traiterous malice toward God their Prince Moreouer it is written in Esay That euen in the time of that good king Ezechias who had cast out superstition and idolatrie and very exactly reformed Gods true Religion accordyng to his law yet that the â—â—uell Tyranâ—â— Sennacherib the Assyrians entred Jewrie spoyled the countrey destroyed all their great Cities beseeged the Citie Hâ—â—â—â—â—alem the king himself in it then which calamitie the people of God had scantly at any time felt a greater or more greeuous And what I pray you might be the cause hereof vndoubtedly because the people did vnthankefully receaue y â— godly happie reformation of ReligioÌ„ Some murmured at it kept their monuments of idolatrie for a day some receaued it holowly coldly either to please the Prince to haue some benefite or countenaunce by it or else to keepe themselues from the penaltie daunger of the Lawe The most that did soundlye embrace it did not conforme themselues in life accordingly but w t little or no amendmeÌ„t continued their old corruption Some notable faultes were also in y t king himselfe though otherwise a blessed Prince Therefore God vsed that sharpe scourge as well instly to punishe the obstinate as also to bring the repentaunt home to hys mercy reformation of life By this we are taught that â—lbâ—it it hath pleased God by our Prince to cast out superstition and idolatrie to driue awaye the vsurped power of the Bishop of Rome to restore true religion the right vse of the Sacraments by lawe and authoritie to confirme y â— same yet we may not herein flatter our selues as though we were safe from Gods displeasure or greatly in his fauour For if we doe not thankefully receaue this his vnestimable benefit in lyfe and godly conuersation conforme our selues vnto it that his name may be glorified in vs we must assure our selues that this wil fal to our great iudgement that in the time of our Ezechia he wil plague vs as he did the Jewes by Sennacherib in time of their good king Thus haue I noted vnto you three or foure examples that by them you may know how to apply the resâ—ue Now least by rashnesse and ignoraunce men vncharitably condemne the 〈…〉 and good man because hee seeth him touched with affliction and trouble I must let you vnderstand that beside the iust punishment of the open and notorious 〈…〉 whereof hitherto I haue spoken there is also an other cause wherewith God is moued to seâ—â—â— among men myselfe trouble affliction and griefes of this worlde that is to trie and proue suche as bee good and godlye that theyr vertues maye more shyne among men to the honour and glorye of God The fornace sayth Jesus Syrache tryeth the Potters vessell and affliction tryeth the iust and godly And Salomon As â—iluer and Golde is tryed by fire so doth God proue and trie the heartes of men Your Fathers sayeth Judith were tempted that they myght bee tryed and prooued whether they truely from their hearte worshipped God In this maâ—â—â—r GOD tempted and prooued his faythfull seruantes Abraham Ioseph and Iob that by the tryall of their constancie theyr fayth myght hee the more notable and famous and both themselues more in faythe confyrmed and GOD as I haue sayde by them more glorifyed When God cast vppon Iob all those myseries which the Scriptures mention hys vnnaturall wyfe and vnkynde friendes with rashe and vncharitable iudgement woulde needes perswade hym that it was the anger of GOD and iust punishment for hys sinnes that brought all those thinges vppon hym But he stayed vppon the testimonie of a good conscience and the constancie of hys fayth assured hymselfe of the good wyll and fauour of GOD and therefore hee tooke all patiently saying The Lorde gaue it and the Lorde hath taken it awaye euen as the Lord will so be it In which wordes wee haue to learne the exceedyng comforte which the godly take in the myddest of their troubles by the doctrine of the prouidence of God whereof I spake before For because nothyng is done wythout hym by hys onely sufferaunce Tyrauntes persetute they spoyle men of theyr goods they cast them into banishment into prison bondes they kyll them and exercyse all kynde of crueltie agaynst them It is his wyll also that men bee afflicted wyth sickenesse wyth pouertie wyth hunger wyth colde with sclaunder and reproche wyth losse of children and goodes and with all myseries that may fall in the lyfe of man But because the same Lorde and God which as a iust iudge sendeth all these thinges is also a most mercyfull tender and kynde father vndoubtedly hee wyll not suffer any thing to happen to vs but that shall bee profitable and a furtheraunce to our saluation Wherefore in all troubles and myseries seeme they at the beginning neuer so greenous and vntollerable the godlye receaue them and adyde in them not onely wyth patience but wyth ioye and gladnesse They are perswaded as the truth is That God chasâ—iseâ—h euerie sonne that he receaueth and therefore with cheerefull heartes They glorye in their afflictions knowing that tribulation bringeth patience patience experience experience hope and hope confoundeth not nor maketh ashamed
is so hard a thing for him that aboundeth in Riches too bee saued Fol. Folio 202. 203 Two meanes to withstād the mischiefes of Riches and worldly wealth Folio 204 There is no assurance to bee had of worldly Riches Folio 204 The estimation that is to be had of all earthly things and consequently of Riches Folio 205 S. Sacrament ¶ What a Sacrament is Folio 118 How the body and bloud of Christ are sayde to be meate and drinke thys concerneth the Sacrament Folio 137. 138 Against the carnal eating and drinking of Christ body and bloud in the Sacrament Folio 142. 143 What to eate Christes bodie and to drinke his bloud as in the Sacrament Fol. Folio 144. 145. 146 The eating of Christ by faith is no derogation to the dignitie of the Sacrament and profit therof Folio 147 In the vse of the Sacrament is a double eating to be noted Folio 148 Our sences in the vse of the Sacrament are helpers to our better receyuing of the same Folio 148. 149. 150 The dissention of the Protestantes for the Sacrament is no such greate matter as the Papists make it Folio 56 The wickednesse of the minister doeth not derogate any thing from the effect of the Sacrament c. Folio 119 The faith of the receiuer not the life of the minister doth helpe or hinder in the effect of the Sacrament Folio 120 Fruiteful actions and doctrines concerning the Sacrament of the Lords supper Folio 33 Christ his body c. receiued in the Sacrament of the Lords supper Folio 34 The enemie of Christ in the Sacrament is not carnally to be vnderstoode Folio 35 Papisticall vntruthes and abuses concerning the Sacrament of the Lordes supper Folio 35 Blasphemous doctrine of wicked mens eating of the bodie of Christe in the Sacrament refelled Folio 152 153 How we ought to prepare our selues to the worthye receiuing of the Sacrament of Christs bodie and bloud Folio 154 How we are to make triall of our selues before we come to receiue the Sacrament of Christs bodie and bloud Folio 154. 155. 156. A briefe and pithie prayer for communicāts to say before they receiue the Sacrament of Christs bodie and bloud Fol. Folio 157. 158 The faithful togither with the outward signe receiue the inwarde thinges in the Sacrament Folio 128 Sacraments ¶ The difference betwixte the Iewes Sacrament and ours consisteth in externall signes respect of time Folio 133. 134 Sacramēts are badges by which we christians are knowne from Idolaters Folio 150 Sacraments are the seales whereby Gods promises are confirmed vnto vs. Folio 151 How Christes bodie and bloud is truely and rightly to be eaten and drunken as well in the Sacraments as without them Folio 142 What the internal part of Sacraments is Fol. Folio 122 Sacraments are seales whereby the letters patents of our saluation in Christ are confirmed vnto vs. Folio 123 Why Sacraments were ordayned Folio 125 Our infirmitie the first cause why Sacraments were ordayned Folio 125 The second cause why Sacraments were instituted is oure exercise in the remembraunce of Christs benefits Folio 126 The thirde ende wherevnto Sacramentes were appointed Folio 126 Sacraments consist of three parts Folio 120 The second part whereof Sacraments doe consist is the spiritual or inward thing Fol. Folio 122 The third part wherein Sacraments consist is the words of Christs institution and promise Folio 124 The fourth cause why Sacramentes were ordayned Folio 126 The last cause why Sacraments were appointed Folio 127 God the only author of Sacraments Folio 118 Sacraments vnite vs vnto Christ Folio 151 Sacraments are too linke vs togither in brotherly vnitie Folio 151 Papisticall Sacraments of their owne deuise Folio 32 Papistes cannot be knowne to be of the true Church by their Sacraments Folio 30 Papisticall number of sacraments Folio 30 Sacraments markes of Gods Church Folio 23 What diffeeence is to bee obserued betwixt the Sacramentes of the olde Iewes c. Folio 129 Saluation ¶ Christonly is al in al to Saluatiō Folio 85. 86 It is not sufficient to Saluation to be idle professours of God but also doers of godly deedes Folio 160. 161 Blasphemous derogation to the merits of Christs working our Saluation Folio 91 The letters patents and seales of our Saluation what they are Folio 123 The old Iewes vnder the law hadde the same hope of Saluation by Christ that we now haue Folio 129. 130. 131 Protestants doctrine of Saluation is the doctrine of the Scripture Folio 234 Scismes ¶ Christēdome torne by Popish Scismes Fol. Folio 103 Scismes in the East Church whiche were Christians Folio 58 Scismes between diuerse of the auntient fathers Folio 58. 59 The Papistes cannot without their own great shame obiect Scismes to Protestants Folio 59 Scriptures ¶ The learned aduersarie refuseth to be tryed by the Scriptures and why Folio 25 Why Papistes doe refuse tryall by the Scriptures Folio 26 Blasphemie of the Papistes againste the Scriptures Folio 26 The written Scriptures onely are and ought to bee sufficiente to trye all truth Folio 23 The Papistes refuse triall by the Scriptures Folio 24 Three poyntes shewing how the Papistes esteeme the Scriptures Folio 24. 25 How the Church may iudge or vse the Scriptures concerning their truth Folio 27 Greuous faults in the Church of Rome by taking hir authoritie ouer the Scriptures Folio 27. 28 Manifest false interpretations of Scriptures vsed by Papistes Folio 28 Doctrines of Papists againste the Scriptures in sixe perticulars Folio 28. 29 Sectes ¶ Protestantes are not to be blamed for the Sectes that happen in the time of the Gospell Folio 55 Sectes do more agree to Papistes than to Protestants Folio 55 Papisticall Schoolemen which diuided themselues into Sectes and how hurtfull that is to Christianitie Folio 6 Sinne. ¶ God is not the author of Sinne. Folio 166 The punishment of Sinne and what are the causes that moue God to plague men Folio 168 We cannot acknowledge a God but that withall he must punish sinne Folio 191 Wicked menne are plaged of God for their owne Sinnes to our example Folio 162 Soule ¶ Faith the mouth of the Soule whereby Christ is eaten Folio 144 A comparison betwixte the body and the Soule Folio 138 What the Soule is to the body that is God to the Soule Folio 138 How Christ was prepared to bee the foode of our Soules Folio 139 Christ the foode of our soules Folio 136. 137 Succession ¶ Papistes obiect Succession as a true note of their Church Folio 36 How the argumente of Succession hathe bin vsed by the fathers Folio 37 Succession is nothing without the doctrine of the Apostles Folio 38 The true Church better proued by doctrine than succession c. Folio 39 Personall Succession is no sure proofe that the Romish Churche is the true Church Folio 42 T. Transubstantiation ¶ The absurditie of Transubstantiation Fol. Folio 121 V. Vniuersities ¶ The cause of few Diuines in Vniuersities of the best sorte of wittes Folio 64 Diuersitie of opinions betwixt