the bloud of our Sauiour Iesus Christe but also the synnes of their posteritie and children But if it be not the pleasure of God that the fathers and mothers shoulde see their children aliue for to offer and present them vnto him by baptisme why should we think that God would vse suche cruell tyranny against the poore infantes and against the poore séely parentes that are alreadie afflicted enough What iniurie is this that we doe vnto our Sauiour Iesus Christe the still borne children shoulde haue but small occasion to blesse his commyng and to syng with those that receiued hym when hee entered into Hierusalem Blessed be the sonne of Dauid whiche commeth in the name of the Lorde They shoulde rather haue a iust occasion to curse and ban his comming sith that in â—téede of bettering of their estate he shoulde haue empayred it and made them more miserable than the children of the Iewes They can not denye this absurditie and inconuenience if at least they will mainteyne their doctrine to be true which declareth it selfe to be most repugnant and contrary vnto the Gospell of our Sauiour Iesus Christ which is a doctrine altogether full of goodly comfort in stéede whereof their doctrine bringeth nothing else but discomfort and dispaire as the experience hath shewed it many tymes But I do heare what they do begin to say the children of the Hebrues for thus peraduenture they wyll replie that were styll borne went no more in to Paradise than the styll borne of the Christians do Therfore it can not be sayde that that our Sauiour Iesus Christ shoulde impaire or worse the estate of the still borne of the Christians If the still borne of the Israelites went into the Lymbe whiche ye say was afore the comming of Christ our Sauiour then was there no greater punishment for them than for the other that had been circumcised sith that they went all thither indifferently Moreouer they that were then in the Lymbe had some hope to be deliuered which is altogether denied vnto the poore seely infantes of the christians that be still borne or that dye without baptisme Wherby it shoulde followe that Christe did rather come to bring the wrath and iudgement of God than his grace and mercie Againe they that were in the bosome of Abraham for none other Lymbe do I acknowledge were not without taste and féeling of the very ioyes of heauen as it appeareth by the aunswere that Abraham made vnto the riche glutton saying Sonne remember that thou in thy life time diddest receyue thy pleasure and contrarywise Lazarus receyued payne nowe therefore is he comofrted and thou art punished They can not denie these wordes to be true Then must they confesse that there is comfort rest and ioy in the bosome of Abraham And howe can these thinges be without the kingdome of God which is righteousnesse peace and ioy in the holy ghost Or if they will say that the still borne of the Iewes went not in to the Lymbe of the fathers but in to a Lymbe by them selues Then must they forge many Lymbes But if one should aske them where the Scriptures are that they haue for to proue such thinges they can bring nothing else but the vayne fantasies and dreames of their owne heades whereof they may be ashamed if any shamefastnesse be in them at least or any pointe of honestie I know that they will alledge the saying of Christe againste mee in Sainct Iohns Gospell where he saieth Excepte that a man bee borne of water and the spirite he can not enter into the kyngdome of god Whervpon they will conclude that the baptisme of water is necessarie to saluation and that he that is not baptized with water shall not enter into the kingdome of god For he did not only say he that is borne of the spirite but he did also adde water for to shewe that both of them are so necessary that the one can not saue without the other They doe well confesse that the water is not sufficient without the spirite and that the visible and outward baptisme without faith cannot saue bicause that Christe saieth first he that shall beleeue and afterwardes addeth vnto it and shal be baptized shal be saued But in nowise they will graunte that the baptisme of the spirite without the visible and outwarde baptisme is able to saue though a body be driuen to suche an extreame necessitie that he caÌ„not come by it though he would neuer so faine Afore that we goe any further we must note diligently that although our sauiour Christ hath saide he that shall beléeue and shal be baptized shal be saued yet notwithstandyng in the contrarie sentence that followeth immediatly baptisme is not mentioned of nor repeated he did not saie he that shall not beléeue nor be baptized shal be condemned But hee speaketh onely of the faithe and belief shewyng plainely that without it no maÌ„ can be deliuered from coÌ„demnation whiche he saide not of baptisme and yet he spake there of the outwarde and visible baptisme Howbeit I would not that any man should go about to gather of my words that I do little estéeme or regarde the visible and outward sacraments or that I goe aboute to minister occasion vnto men to haue them in lesse estimation then they ought and to set little or nothyng by them For I haue beene alwaies of a contrary minde as it dothe sufficiently appeare by my wordes that goe before Yea I haue at all tymes in my sermons exhorted most earnestly all men that they shoulde be diligent to receiue the holy and blessed sacramentes that God hath instituted and ordained in his worde whensoeuer they might haue them ministred vnto them accordyng to the lordes institution and ordinaunce shewyng and prouyng vnto them that they ought in no wise to looke for to enioye the benefites of Gods couenaunt and promises if they should malitiously contemne and despise the holy and blessed sacramentes which be as heauenly seales annexed vnto them But as I woulde not haue them to be despised in any wise for cursed be he that despiseth the Lords institution and ordinaunce so would I not haue to muche to be ascribed and attributed vnto them nor yet our saluation to be alligated and bound vnto the outward ceremonies of them as though we could not bee saued if for some necessitie and vrgent cause they should be left vnministred But Saincte Augustine plainelie saith NoÌ„ aligata est gratia dei sacramentis The grace of God is not bound to sacramentes As for an example if there were some good maÌ„ among the Turkes or els among the Idolaters and Infidels whiche had the knowledge of the Gospell and a true faith in our Sauiour Christ and yet could by no maner of meanes come by the Sacrament of baptisme nor be baptized I cannot beléeue that he shoulde bee damned for lacke of a
Gods promises Now the maister and teacher of trueth the aucthour of light the well and fountaine of wisedome knowledge and vnderstandyng This is he that doeth pourge and cleanse vs from all filthines and ouersprinckleth vs with his sanctitude and holines that we may be made the worthy temples of almightie god This is he that with his effectuall wateryng doeth make vs fruictfull vnto righteousnes for to bryng foorth aboundauntly the fruictes of our faith that our heauenly father may be glorified through our good workes conuersation and outwarde liuyng For the whiche cause he is many tymes called water as in these places of the prophete All ye that are a thirst come vnto the waters Againe I will powre water vpon hym that is a thirste and Riuers vpon the drie lande Wherunto the saiyng of Christe doeth agree where he biddeth them that bee a thirste to come vnto hym and to drinke of the waters of life Although he be other whiles so called for the efficacie streÌ„gth power and vertue that he hath to pourge and make cleane where the Lorde promiseth in Ezechiell to washe his people with cleane waters The same is he that consumeth and burneth awaie the inordinate lustes concupiscenses of our flesh kyndelyng our heartes with the diuine loue of GOD and of heauenly thynges wherefore he is called by God right fyre Finally this is he that by his inspiration doeth make vs wholie to liue vnto God so that we be no more ledde by our owne sensualitie but folowe onely his motion and guidyng Therefore is it saide of Barnarde verie well Quid bonus in nobis spiritus operatur monet mouet docet monet memoriam mouet voluntatem docet rationem That is to saie what good doth the spirite or holy Ghost in vs he doth warne moue and teache he doth warne our remembraunce he doeth moue our willes and teache our reason Therefore if there be any goodnesse in vs it is the fruicte of his grace and vertue But all our giftes without hym are méere darkenesse of the mynde and wicked peruersenesse of the hearte And as I doe beléeue that all the giftes and benefites that we doe receaue of God through his onely begotten sonne our sauiour Iesu Christ are by this holy spirite printed grauen and sealed vp in our heartes and myndes so do I beléeue that all the Canonicall bookes of the olde and newe Testament were written and sette forthe vnto vs onely by his diuine inspiration and that the doctrine that is conteined in them without all other is sufficiente vnto Saluation as the blessed Apostle doeth testifie saiyng Continue in the thinges that thou hast learned whiche also were committed vnto thée seyng thou knowest of whom thou hast learned them and for as muche also as thou haste knowen the holy Scriptures of a childe whiche bee able to make thee wise vnto Saluation through the faithe whiche is in Christ iesu For all scripture giuen by inspiration of God is profitable to teach to improue to amende and to instructe in righteousnesse that the man of God maie be perfecte and readie vnto all good workes Wherevnto Chrisostome doth agree saiyng what soeuer is required vnto saluation all the same shall ye finde in the holy scriptures And in an other place He hath at his tyme saieth he reueiled and opened his woorde by the preachyng that is committed vnto me And this is the preachyng the Gospell doeth conteine all thynges bothe present and to come honor godlinesse faithe to be shorte he hath comprehended all thynges in the woorde of his preachyng Againe he saieth what so euer is required for our saluation is alreadie conteined in the holy scriptures he that is ignoraunte shall finde there what he maie learne he that is stubborne and a synner maie finde there scourges of the iudgemente to come he that is troubled maie finde there ioyes and promises of euerlastyng life thorowe the beholdyng of whiche he maie be stirred to good workes Sainct Augustine saieth reade the holy scriptures wherin ye shall finde fullie what is to bée folowed and what to bee auoided Athanasius also saieth the holy scriptures saieth he beyng inspired from God are sufficiente to all instruction of the truthe Lyra one of the Popes owne doctours hath these wordes Like as in a merchauntes shippe are carried diuerse thinges necessarie for mans life So in the holy scriptures are conteined all thynges needefull to our saluation Who so euer then doeth affirme and saie that the doctrine of the holie ghoste whiche is conteined in the canonicall bookes of the olde and newe Testamente is not sufficiente vnto saluation and that besides it wee haue neede of mens traditions and doctrines as though without them we could not haue in the sacred booke of God a sufficient instruction in thynges that pertaine to life euerlastyng Or who soeuer saieth affirmeth that this holy spirite doeth teache and set for the any other worde or doctrine then is conteined in the sacred bookes of God I dare boldely affirme that the same man is not lead with the same holie spirite who is the lorde and giuer of life and who procéeding from the father the sonne should leade vs into all truthe and bryng into our remembraunces whatsoeuer Christ our Sauiour the heauenly wisedome of the father hath taught and set forthe for the saluation of mankind but with the spirite of errour I meane with the spirite of sathan the deuill who to the vttermoste of his power causeth men to contemne despise and sette at naught the holie commaundementes of almightie God that thei maie set vp their owne traditions and dreames and all vnder the title name and colour of the holie ghoste Wherefore it is moste needefull and necessarie that wee haue alwaies before our eyes the saiyng of the blessed Euangeliste saincte Ihon where he saieth Dearely beloued beleue not euery spirite but proue the spirites whether thei bee of God or not Also S. Chrisost. saith agréeyng with the same Many saith he do boast of the holy ghost but they that do vtter and set out their owne phancies and dreames do pretende him in vaine for as Christ doth witnesse that he speaketh not of him selfe but out of the lawe the Prophetes Si quid praeâ—er Euangelium sub titulo spiritus obtrudatur ne credamus Quia sicut Christus legis Prophetarum impletio est ita est spiritus Euangelij If any thyng be brought vnto vs vnder the name of the holie ghost saieth he besides the Gospell let vs not beleue it For as Christ is the fulfillyng of the lawe and the prophetes so is the holie ghost the fulfillyng of the Gospell For without that spirite we haue neither eares to heare nor eyes to see it is that spirite that openeth and no man shutteth The same shutteth and no man openeth The same spirite opened the sicke womans hearte that she should
Israelites were saued by the inwarde circumcision Actes 10. Cornelius Though we haue neuer so stroÌ„g a faith yet ought we not to despise the Sacramentes Matth. 3. Luk. 3. Luk. 1. Rom. 9. Iere. 1. Galat 1. The chosen among the heatheÌ„ were saued without circumcision Iona. 3. 4. Reg. 5. Iob. 24. What is the firste foundation of our election Ephe. 1.2 Rom. 8.9.10 1. Pet. 1. The efficieÌ„t The materiall The formall The finall cause of our saluation Iosua 5. Marke this ye cruell papistes The Sichemites Gen. 34. Mat. 12. Mark. â— Luk. 6. Iohn â— By baptisme the children of the christians are brought vnto Christe Mat. 21. Mark. 11. Luk. 19. What fruite their doctrine bringeth the condemne â–ª still borne children Obiection Aunswere Luk. 1â— Luk. 16. The comfort that they had in the bosome of Abraham Rom. 14. A question Obiection Iohn 3. Mark. 16. Aunswere Without faith no man can be deliuered from comdemnation What daunger it is to refuse to receaue the holy Sacramentes Augustine Example August in Io. tracta 80. These thinges are diligently to be noted and marked Chris. Ho. 27. A question A great absurditie graunted Sent. 4. dist 4. ca. Sunt August de ciuitate dei lib. 13. cap. 7. De consecrat Distinct. 4. cap. Baptismi De vnita bapt lib. 4. Lib. 4. de bapt Glossa de consecra distinct 4. S. Bapti Cyprian Luk. 23. August in Psalm 34. Rom. 10. Note this Dâ— consecrat distinct 4. ca. baptismi Senten 4. diâ—â—â—nct 4. Ambr. de obitu valenti Chanes de Sacramentis August in Ioh. tracta 80. Gen. 25. Mala. 1. Rom. 10. Iere. 1. Luk. 1. Galat. 1. The place is the thirde of Iohn Iohn 6. The Euchariste ministred vnto litle infants The maner of the Iacobites and Grekes The maner of the Bohemians and Morauians Marke what we ought to do if we should follow the fathers in al thinges The cause that the fathers did thus erre An errour of certaine fooles Iohn 6. August de ciuitat dei lib. 27. cap. 25. A mery story of the Person of Trumpington Hiero. in 1. cap. and Galat. Cypri ad Nouatianum â—omo 2. Thei may as lawfully do one as the other Hebr. â— Mat. 28. 1. Cor. 14. Argumentum minore ad marus Caâ— 100. August contra Epist. Parmeniani 2. ca. 13. Libr. contra herese 1. Gen. 22. Mala. 1. Ierem. 1. Luk. 1. Rom. 8. 9. Nora 1. Sam. 1â— Not lawfull for Midwiues to baptize in any case Howe the place of the .3 of Ioh. ought to be vnderstanded 1. Pet. 1. 2. Cor. 3.5 1. Cor. 15. Iohn 3. Phrases of Scriptures 2. Cor. 15. Iohn 3. The spirite of God worketh in vs our regeneration Obiection Aunswere Matth. 3. August lib. de Haere cap. 59. Alphons de Haere lib. 2. Bern. Luk. Cato Haere lib. 2. Why the spirite of God is called fire Actes 2. Iohn speaketh of the holy ghost first Christ speaketh of the water first The holy ghost for many causes is called by sundry names in the Scriptures Why the holye ghost is called water Psal. 50. Hebr. 6. Psal. 1. Iohn 4. What Christ woulde haue vs further to vnderstande by this maner of speaking Esai 44. Ezech. 36. Actes 2. Ioel. 2. Iohn 4. Iohn 7. Sent. lib. 4. distinct 4. cap. his autem The doctors forced to confesse three maners of Baptisme De consecra distinct 4. Ca. Bapti Senten 4. distin 4. Ca. his autem August de vni Bapti Iohn 11. Obiection In the auncient Church they that had receaued the Gospell and were not baptized were called Catechuminie bicause that thei were instructed in the faith Aunswere Holcot Sent. 4. distin 4. que 1. Sent. 4. distin 4. Cap. his auâ—â—in The papistes owne doctors condemne them An example 2. Cor. 8. August in Leuiti que 88. Sent. 4. dist 4. Obiections August lib. de fide ad pet Aunswere The papistes vnwares to them selues ouerthrowe their owne Lymbe What certen of the leâ—rned called Saint Augusti for his rigour towardes infantes not baptized Augustines modestie in writing of matters of religion What moued Saint Augustine to write as he did of childreÌ„ not baptized Some make any ydol of the sacramentes Others make none account of the sacramentes Wherein the Anabaptistes exceeded Genes 22. Hebr. 11. Math. 19.14 Marke 13. Luke 18.15 August Epist. 23. Whereof confirmation did come Aug. de bap cont Don. li. 3. Cap. 16. Lib. 4. distin 7. cap. 2. The Papist doth openly mainteine an herisie of Donatus Melchiades Oyle for a Sacrament â–ª more fit for a Sallet Math. 15. An argument Aug. in Ioh. tract 80. Whereto the papistes haue brought the order of confirmation Obiection Aunswere Actes 16. â— Cor. 1. Gen. 21. This the wicked Anabaptistes can not abyde Rom. 8. â—n argumeÌ„t Luke 1. Ierer 1. Actes 10. What caused the fathers to magnifie the Sacraments so muche How at leÌ„gth they that vnderstoode not the Fathers did make plaine Idols of the Sacramentes Uaine opinions of sundrie men Chrisost. in Epist. ad Heb. Historia Tripartita De conse distinct 4. Pelagians Originall sinne Gulielmus parisiensis in lib. Summa de vitus virtut Psal. 51. Iohn 3. Iob. 14. Rom. 5. The signe the figure manye tymes are taken for the thinges that they doe signifie Gen. 17. Exod. 12. Gala. 3. Rom. 6. Actes 8. Why Luke saide Simon did beleeue How Sainct Aug. other auÌ„cient writers expounded this place of the .viij. of the Actes What profite and commoditie doth come to them that are perswaded in this doctrine Genâ— 17. What many foolishe people vsed to do in carying their childreÌ„ to ydols Reuel 14. Iohn 5.11 Eccle. 3. Luke 16. Luke 27. 1. Cor. 2. Barnarduâ— in annunciationâ— Marie Ser. 1. Rom. 5. The thirde day he rose again from death Rom. 4. 1. Cor. 15. We do part our saluation betweene Christes death his resurrection Gala. 3. 1. Pet. 1. The fruites of Christes glorious resurrection The office of Christ our Sauiour Rom. 6. Coloss. 2. 1. Cor. 15. Hosea 1â— Deut. 21. Galat. 3. 1. Cor. 15. Coloss. 1. 1. Cor. 15. How Christ is the first fruites of them that sleepe Iohn 12. 1. Reg. 17. Iesus christe hath taken a pledge of vs and hath left vs one Actes 2. Ephe. 1. Rom. 8. Gala. 4. 1. Peter 1. 2. Peter 1. Iohn 12. 1. Cor. 15. Thessal 3. Coll. 3. Rom. 6. Howe we ought to practise the whole life of Christ in our selues Psal. 51. Iob. 14. A spirituall conception and birth 1. Pet. 1. Galat. 4. Ephe. 5. Iohn 3. Ephe. 4. 1. Cor. 15. 2. Cor. 11. Ephe. 5. Gala. 6. Galat. 5. What it is to be crucified to the world Rom. 6. What it is to be dead vnto sinne Rom. 6. Ephe. 4. 1. Tim. 5. Reuel 3. Matth. 8. Coloss. 3. Rom. 12. Ephe. 6. Matth. 3. Howe we do dye with our Sauiour Christ. How we do rise with Christ. Phil. 3. Coloss. 3. The signification of baptisme What the signification of water is in our baptisme Exod. 14.
39. August de spiritu litera ad Marcel cap. 19. August de verbis apost Serm. 10. Hieron super verba christ Quos dedisti◠mihi August in psal 98. In codem psal How this is to be vnderstanded that god saueth no man against his wyll Iohn 6. Phil. 2. August in enchir ad Lau. August de bono perseue cap. 13. In cap. 6. Grego in Ezec. Hom. 9. Barnard Parni Serm. 39. Fulgentius A caueat As concernyng earthy and corporall thinges man hath freewil Maxentius in 1. lib. de fide August in enchir cap. 30. Ad Bonit lib. 3. cap. 8. De verbis ap◠Serm. 11. The strength of men regenerate and after what sort they haue free wyll Rom. 8. Iere. 31. Ezech. 36. Iohn ◠Phil. 1. Phil. 2. Two things to be noted Galath 5. Rom. 7. Psal. 51. Why the faithfull are sayde to be free 1. Cor. 4. August in retract 19. Matth. 7. Iohn 15. August in Ioh. Hom. 49. August in Psal. 70. August lib. d◠praedest Sanctad Boni lib. 4◠August in psal 31. Psal. 14. In outward thinges all men haue free wyll Maxentius 1. lib. de fide 1. Cor. 4. Iames. 1. Num. 24. Luk. 1. The Manycheis heresie The Pelagians heresie Gen. 1. Eccle. 15.17 Iohn 8. Iohn 15. Psal. 5.13.52 Eccle. 17. Osec 13. Psal. 116. Rom. 3.5.7 Phil. 2. 1. Cor. 2. Iohn 8.15 Rom. 7. Galat. 5. Yet August had his darknesse August de natura gratia cap. 53. August de bona perseue cap. 6. 13. Sinodus Mileuent Esai 65. Rom. 10. Iohn 3. 1. Peter 1. Iohn 6. Iames. 1. 1. Iohn 1. Rom. 3. Matth. 5. Rom. 8. A good prayer The resurrection of the fleshe 1. Cor. 15. Phil. 3. 1. Cor. 15. Iohn 5. Iohn 11. Iob. 1◠Esai 66. Ezech. 37. Dan. 12. Iohn 5.11 Actes 23.24 2. Cor. 5. 1. Cor. 15. 1. Thess. 4. Phil. 3. Iohn 5. Matth. 25. Reuel 21. Sapi. 5. Matth. 18. Matth. 8.13 Esai 66. Mark. 9. Reuel 21. 3. Reg 17. 4. Reg. 4.13 Matth. 9.27 Luk. 7. Iohn 11. Iohn 5.12 Actes 9.20 Iob. 19. Iohn 3. Rom. 8. Galat. 4. Ephe. 2. Rom. 4. Iohn 3.5.6.8 Reuel 21. 1. Cor. 15. 2. Cor. 5. 2. Cor. 5. Matth. 25. 2. Tim. 4. Reuel 1. ¶ A breefe Index or Table of the principall matters conteined in this booke A A Cōfortable mistery 7. A place of Esai expounded fol. 10. side 2. A papisticall tricke fol. 13. An error of certain fooles fo 22 A merie storie of the Person of Trumpington fol. 22. Augustines modestie in writyng of matters of religion fol. 26.2 A Spirituall conception and birth fol. 32. A godly similitude fol. 37.2 A similitude of the eye fol. 38. A similitude of gods mercie seueritie ibid. A place of Zacharie expounded fol. 3. A shorte exhortation to magistrates fol. 58. Against their papistical reseruation fol. 52. Aunswere to the obiectiō that is made out of the .1 Corin. 11. fol. 59.2 A similitude of the Kynges broad seale fol. 60. A speciall caueat or warnyng fol. 104. Arguments of papistes wherby they go aboute to proue the Popes supremacie fol. 113 ▪ Antichriste fol. 107. Aucthoritie of the church consisteth in .iiij. thinges fol. 121.2 A note to be marked diligentlie fol. 124.2 A rewarde neuer stirreth vp the Godly to seeke for righteousnesse fol. 130.2 A caueat fol. 140. A greate absurditie graunted fol. 20.2 An other shift of the papistes fol. 65.2 A request of the author to the reader fol. 9.2 B By the Masse the wrath of God commeth fol. 4. By christes death gods wrath was pacified fol. 7. side 2. Bothe wicked and Godly had one feelyng of Christes death but to diuers endes fol. 8.2 By Baptisme the Children of the Christians are brought to Christe fol. 18.2 Bodie of Christ is a creature fol. 36.2 Blasphemie of the papistes by their owne doctrine fol. 47. Benefites of Christes death fol. 4. By the Masse the wrath of of God is kindeled ibid. C Christ cannot be offred except he bee slaine and put to death fol. 3.2 Christ is the true purgation of Christians fol. 13.2 Comfort that they had in the bosome of Abraham fol. 19.2 Christe speaketh of the water firste fol. 24.2 Christes bodye can bee but in one place at once fol. 37.2 Communiō ministred in both kindes in the primitiue church fol. 51. Counsell of Constaunce bolden Anno. 1414. fol. 51. Comfort that we haue by christes ascension fol. 79. Christ is not the Chiefest mediatour by the Papistes doctrine fol. 86.2 Couetousnes of priestes is the mother of all Idolatrie fol. 89. Churche is bounde to no seuerall place fol. 111.2 Churche doth allowe the scriptures as a subiect fol. 117.2 Church knowen by the word of God. fol. 119. Churche hath thrée offices as touchyng the worde of God. fol. 121. Certaintie of our saluation fol. 132.2 Christe a most wholsome medicine and salue to al poore sinners fol. 2. Christe as touchyng his manhoode is ignoraunt of the later daie fol. 107. D Distinctions that the olde Idolaters did make fol. 85. Definitiō of fréewill after S. Augustine 135. E Efficient cause of our saluation fol. 18. Errour of the Iewes fol. 79.2 Exclamation of the Papistes fol. 64.2 Enoch and Elias are come alreadie fol. 106. Eutiches heresie fol. 43.2 F Formall cause of our saluatiō fol. 18. Finall cause of our saluation ibidem Faith receiueth or eateth fol. 54.2 False Christes fol. 107. False Prophetes ibidem Frée will. fol. 134. Fyre and sworde are the best argumentes that papistes vse fol. 45.2 G God doeth gouerne rule and preserue al his creatures fo 1. Good workes of the Papistes fol. 128.2 Good woorkes that God doth require of vs. fol. 129. Gods promises very necessarie to vs all fol. 130.2 H How many waies this worde hell is taken in the scrip fol. 6. How christ went into the hell of the damned fol. 6. How we are already in possession of Gods kingdome fol. 12. Howe long we muste suffer in purgatory for euery sin f. 12.2 Howe it is to be vnderstanded that the faithful shal not come into iudgement ibidem Howe we are passed frō death to life fol 13. Holy ghost for many causes is called by sundry names in the scripture fol. 24.2 Howe they that vnderstoode not the fathers did make plaine Idols of the sacraments fo 29. Howe S. August and others expounde the place of the .8 of the Actes fol. 30.2 How christ is the first fruictes of them that sléepe fol. 32. How we ought to practise the whole life of Christ in our selues fol. 32. Heresie of Eutiches is nowe renewed by the papists f. 36.2 How the poore ignoraunt people are abused fol. 56. How Christe féedeth vs with his body and blood fo 46. Howe the misticall bread is abused in the sacrament fo 55.2 How the place of saint Paule muste be vnderstanded Heb. 1. fol. 73. Hipostases fol. 73.2 Hope possesseth fol. 79. Howe the saiyng of S. Paule ought to be vnderstanded f. 73. How the