affirmeth the quit contrarie and in precise termes deâ—â—ieth the siâ—ne and thing signified to be deliuered in one action most directly reiecteth al such ioynt-offering and ioynt-receiving and concurrence and teacheth that Christ dispenseth the thing signified that is his body and blud not to whom the minister geveth the sacrament not when he ministreth the communion but to whom in respect of the persons and when in respect of the time be pleases The very like wherof he writeth afterward concerning the sacrament of baptisme that the minister washeth the child in water and baptizeth externally boâ— as for the vertue of regeneration that Christ hath to geâ—e â—â— whom and when he pleâ—â—es and not when it pleaseth M. minister And why so For that otherwise a marvelous great absurditie wil folow VVhat is that If a mâ—â— might geue Christs body he might also clense the hart and forgeue sinnes But only God forgeveth sinnes Therefore it is not possible for man to geue Christs body Graunting the sequele of the first proposition how proveth he the second that only God forgeveth sinnes and not man By Iohn Baptist Matth. 3. 11. For Says he not the ministerie that I â—â—â—e is of the element I am commaunded to minister the element of water only but as to the ministerie of the fier spirite that Christ hath reserued to him self Thus he for his first negatiue For answere whereof let vs take the affirmatiue on the contrary side thus If man haue power to clense the â—art by remitting of sinnes he hath or may haue power also to geue Christs body the thing signified in the sacrament These two M. B. maketh in like â—ort possible or vnpossible But say we a man hath poâ—â—â—â— to remit sinnes and so to clense the hart vvhich vve prooue cleerely by Christs vvords to his apostles VVhose sinnes ye remit they are remitted And here I vvish againe the reader to marke the rude ignorance and grosse barbarousnes vvherevnto this Calvinisme grovveth vvho recken that for a straunge absurditie obiect it as a matter irreâ—utable vvhich in the catholike church is so certain a veritie so vniuersally knovven and beleeved as any article of our Creed in vvhich as the church Catholike hath a principal notorious place next after God him self so ioyntly vvith the Catholike church vve are bound to beleeue Remission of sinnes vvhich men truly â—s Gods ministers and by authoritie from him geue to Christians in the vnitie of the same church as every auncient father Greeke and Latin that ever vvrote vpon the Gospels or of remission of sinnes in the church acknovvlegeth VVhich the Christian learned reader may see if he please to pervse S. Cyprian S. Austin S. Hierom S. Ambrose S. Chrysostom S. Athanasius S. Basil S. Hilarius S. Pacianus al most auncient doctors in the places here noted Cyprian de lâ—psis sermo 5. Augustin Epistola 180. De doctrina Christiana lib. 1. cap. 18. In Eâ—chirid ad Laurent cap. 64. 65. 66. In Psal 101. Concio 2. In Ioan. cap. 11. â—oâ— 49. Contra adversarium legis et prophet lib. 1. cap. 17. Tom. 10. Hom 23. et 50. cap. 10. 11. Hieron in Ecclesiast ca. 10. et in Matth. cap. 16. Ambros in psal 38. Chrylostom de sacerdotio lib. 3. Athanafius Sermo in illud Iâ—e in vicum qui contra vos est in fine Basil in regulis brevioribus reg 229. Hilarius in Matth. ca. 18. Paâ—ianus â—arâ—inon in Parâ—nâ—â—â— ad paenitentiam Leo magnus epistola 80. VVith â—ehersing the several sentences of these Saintes I vvil not trouble the reader because I desire to be brief Only for satisfaction of M. B. vvho maketh it so straunge and absurde to suppose that a man may remit sinnes and if he could so do he might also geue to the Christian people Christs true body I vvil say that herein he is not altogether deceiued in part I yeld vnto him in such sort â—â— S. Ambrose doth to the Novatians heretikes of his time who in this matter were iust of M. B. his opinion and for defence of it argued much like as M. B. doâ—â— and therefore he may be contented with that answere which S. Ambrose so long since allowed to his betters and elders No minister no man can remit sinnes not yet geue Christs body saith M. B. I answere with S. Ambrose Both of these the one the other is lawfully â—â—â— in the church Nether of both is done in heresie cut of the church For this is a right geuen only to priests Duely therefore doth the church challenge it which hath true priests heresie heretical congregations can challenge nether which haue not the true priests of god Non vendicar do autem itâ—â— de se pronunciat quod cum sacerdotes non habeat ius sibi veâ—dicare non debeat sacerdotale And whereas heresie the Scotish ministerie challengeth not this right it geveth sentence against it self that whereas it hath no lawful priests it may in take and vsurpe that right of remitting sinnes which by Christ is geven to priests And forth with he inferreth with a sounder kind of consequence then is this of M. B. that such heretical synagoges for this self same reason aâ— quite void of the holy ghost For that the holy ghosts resident in the church to the end that by the ministerie of priests he may remit sinnes to Christians being penitent according to the articles of our Creede To which purpose he alleageth the words of our Sauiour before â—ted VVhose sinnes yow remit they are remitted And alter it seeme absurd and vnpossible to M. B. yet it is not absâ—â— saith the auncient learned archbishop S. Cyril that they forgeue sinnes which haue the holy ghost For when they â—â—mit sinnes ether in baptisme or in penance the holy ghost remitteth in them Against which whereas M. B. seemeth to stand by challenging this preeminence to the Diuie maiestie who only forgeueth sinnes he must learne tâ—â— as â—â—is conceit is stale and Iewish and perhaps proceedeth from some counterfeit hypocrisie which preteÌ„deâ— great iealousie of Gods honour where it is lest meet so our Sauiour hauing of old detected this hypocrisie â— error in the Iewes I could wish that M. B. would beâ— disciple of Christ and his church rather then of those other Christs adversaries crucisiers For when Christ forgaue sinnes in the gospel they vpon M. B. his ground said within them selues He blasphemeth VVho can forgeue sinnes but only God But Christ proved vnto them that â—â— only God in heauen but alâ—o the sonne of man in earth had power to forgeue sinnes and he proved it so that the multitude seeing it glorified god who had geuen such power to men and not reserved it peculiarlie to him self VVhich povver being in Christ as man he in most plaine and effectual words imparted to his Apostles and their successors as in the
vnto him in the supper yea out of the supper also â—â— vvel as M. B. him self doth in the supper Every Chastian I say of vvhat condition faith or qualitie so ever not only Catholike but also heretike or Protestant of any sect Lutheran Zuinglian Calvinist Anabaptist Arrian Trinitarian and vvhom ye vvil besides For al and every one of these beleeve that Christ shed his blud for him and that Christ hath purchased remission of sinnes for him And is not these mens religion and Theologie a verie profession of deceite and mockerie of the vvorld vvho keepe such a do make such a sturre about the application and coniunction vvhich they have vvith CHRIST in their supper and tel vs that it so far surmounteth the vvitte and capacitie of man that except the spirite of God reveile it except the spirit of God illuminate our minds and be bissie in our harts it can not be conceiued and therefore the poole Papists can not get this vnderstoode It so far surpasseth the coniunction and possession vvhich vve have of Christ by his vvord that vvhereas in the word we get but a litle grip of Christ as it were betwixt my finger and my thumb here in the supper I get him in my whole hand and more to who extolle this eating and drinking as a vvorke so divine supernatural and supercelestial that no evil man may eate Christ as they eate him spiritually in their supper and yet in fine vvhen they come to the issue of their apisâ— doctrine and are driven to expresse plainly vvhat they meane by this their spiritual eating they can make no other thing of it but that vvhich not only evil Christians may have but also the vvorst Christians actually have and must have and vvithout having vvhich and in that maner eating Christ they are no Christians at al And vvhich eating is so far of from being peculiar to the supper that perpetually in al suppers and dinners al Christians do thus eate Christ for every Christian ever at al 〈…〉 beleeveth that Christ died for him for remission of his sinnes or els he is a Ievv or a Turke and no Christian and can not be vvithout this spiritual coniunction and application Is not I say these mens preaching and teaching a mere iest a very scorning and deluding of their folovvers Let the reader vvaigh vvel this point and he shal be iustly moved to abhorre and execrate these coosening companions these vvicked ministers as the very Angels of Satan vvho vnder pretence and colour of a fevv high lofty affected vvords as S. Peter long ago prophecied of them superba vanitatis loquentes by speaking proud vaine words vvithout pith or substance leade their miserable disciples to hel euen like beasts to the slaughter ¶ And thus much may serve for a ful ansvvere to M. B. in this place and here vvould I end this argument vvere it not that yet there remayneth one farther shift vvhich albeit M. B. touch but obscurely here yet he at large layeth it forth aftervvard and therefore I vvil not altogether omit it The matter is this that albeit they in vvords make their spiritual eating of Christ by faith to be such as vve haue heard such as every child learneth in his Catechisme such as Catholikes professe professed before ever the Gospel of Calvin or Luther or any sentence or sillable thereof vvas coyned in the vvorld yet they after their fashion have an other meaning in the vvord faith and consequently in eating by faith then haue the Catholikes and vvhereby in deed they exclude the Catholikes from their eating and make it proper to them selues VVhat mysterie is this or vvhat can they vnderstand by their faith more then other men more then hath bene said alredy M. Fox declaring the very first original of their Gospel in Martin Luther expresseth it thus Though Laurentiâ—â— Valla and Erasmus had somwhat broken the vvay before Martin Luther came c. yet Luther gave the stroke and pluckâ— dovvne the foundation of errour and al by opening one veine long hid before wherein â—eth the â—â—â—â—stone of al truth and doctrine as the only principal origin of our salvation which is our free iustification by 〈…〉 in Christ VVhy vvas that doctrine so straunge and never heard of before No not in Luthers sense For the meaning of it is not that we must generally beleeve only thâ—â— sinnes are or have bene remitted to some but that Gods expresse commaundement is that every man should beleeve particularly his sinnes are forgeuen This is the testimonie that the holy ghost geveth thee in thy hart saying Thy sinnes are forgeven thee and this is the faith by which we are iustified and the same is the right faith by vvhich the Protestants peculiarly above al other Christians old or new eate the flesh of Christ For albe it Catholikes have the sacrameÌ„ts of Christ more in number and more effectual for grace and spiritual operation then have the Protestants and they are learned by the evident vvord of God that the sacraments as instruments ordeyned by Christ infallibly bring vvith them remission of sinnes or other iustifying grace yet because they know vvithal that the hait of man is inscrutable and every maÌ„ knoweth not his owne vvayes many seeme repentant for their life past who yet have not a ful purpose to amend the same and so by reason of our owne imperfection and indisposition the sacraments some times vvorke not in vs that good vvhich otherwise by Christs institution they could and assuredly vvould for these causes as on the one side vve haue occasion of confidence so on the other side vve may vvel feare and in feare and trembling vvorke out owne salvation although vve have great and certaine hope yet have vve not sure and certain faith of our iustification or favour vvith God nor make vve but privat peculiar iustification an article of our faith as do the Protestants vvho be they never so great sinners and blasphemers yet by vertue of their faith are ever so sure as possibly may be that their sinnes are not imputed to them but they are most cleane pure and sanctified and so continually feed on Christ by this apprehensiue faith And this as the Protestant writers define is the essential difference betwene a Catholike and a Protestant For saith Calvin the very definition of the Protestant faith it a sure and certaine knowledge of Gods benevolence towards vs. And he is not to be accompted a faithful Protestant except he be thoroughly persuaded that God is to him a loving and merciful father whereof he must have fixed in his mynd such an assurance as we have of things which we know and find true by experience And as Bucer vvhom for honors sake Calvin vsed to terme his Master our first Apostle of this new Gospel in Cambridge in the disputation of Ratisbon after published by him self expresseth it Nostra confessio
they had a good motion to god ward if ever they did any good then had they faith and then are they surely elect they are sure to be saved vvhat man vvil take needles toyle to procure by painful and vnprofitable vvorks that vvhereof he is sure already VVhere it is preached for right Euangelical that a man once endued vvith faith is afterwards by no sinne by no filthines of life never vtterly forsaken of Gods holy spirite a most filthie and blasphemous doctrine is never out of Gods love favour for whom God â—ins loued he loueth perpetually wil scholers thus instructed stand in feare and horrour of sinne vvith vvhich they may satisfie their carnal delites yet hold fast stil Gods favour to and remayne indued vvith his holy spirite VVhere only faith is commended as sufficient to instification vvere it not madnes to suppose that the vulgar multitude vvil do vvorks of supererogation vvil by superfluous and vnnecessarie vvorks do shame to the blud of Christ vvil do that vvhich no vâ—ayes profiâ—eth themâ— vvithout vvhich they are assured of heavâ— of which if they did as many as did S. Peter and S. Paule yet they are persuaded that such works though never so many never so excellent are nothing regarded before God but rather in them they offend his divine maiestie against whom they sinne even when they study to do best Briefly where men are persuaded in that one point that having once had faith or any signe thereof that is to say any good motioÌ„ in their harts they are surely electe surely possessed of the holy ghost and so that they shal never be altogether forsaken of him sal they to murther to adulterie range they in any kind of sinne never so long they shal finally die the seruants of God and without fail inherite eternal ioy who is so blunt and blind as not to see that infinit presumption to commit sinne infinite securitie to wallow and tumble in sinne perpetual neglect to leave sinne or satisfie for sinne must necessarily ensue of such meretâ—icious doctrine more fit for a common bordel then for an honest howse though this man bring at forth as a special ievvel perle of his EuaÌ„gelical doctrine to honor his new kirk congregation withal If we proceed from works to faith which among Christians is first to be waighed as being the ground and foundation of al good works this faith is so wasted by these mens new gospellizing that scarce any peece of it remayneth â—ound in his integritie For let vs put for true that one article which being by Luther and Calvin by Lutherans and Calvinists advaunced as the hart and life of theiâ— Gospel M. B. also magnifieth as the specifike differeÌ„ce betwene his Scottish Gospellers and al Papists yea al â—ects of the world vz. that he with his bretherne by meanes of their firme fast peâ—suasion which is their definition of faith have their sinnes certainly remitted â—oâ—â—em they are in the number of Gods elect and stil endued vvith his spirite This one opinion vvhat a garboile what a spoile and vvast maketh it in Christian religion For first to many heretikes and schismatikes out of the church not only Catholike but also Calvinian to Lutherans Zuinglians Anabaptists Trinitarians SuenkfeldiaÌ„s Memnonists c. al and singular endued vvith this persuasion or presumption no lesse then are the Caluinists to these and a number of like it geueth remission of sinnes eternal life vvhich is against the articles of our Câ—eed and general principles of Christianitie Secondly it abolisheth the vse of the keyes vvhich Christ so expressely gave to his church to S. Peter and the Apostles VVhose sinnes yow remit they are remitted to S. Peter VVhat thow losest in earth shal be losed in hearen Against vvhich these good fellowes by that specisike difference of their only faith iustifying them can and do remit their owne sinnes though never so grosse and damnable vvhich they howrely commit vvithout help of the Apostles open heaven gates to them selves vvhether S. Peter vvil or no. Of seuen sacraments vvhich hetherto the church hath enioyed five being already by this new gospel abolished both in name and vse and two only remayning in name baptisme and the Eucharist to vvhat purpose serve they Are they not in like sort made altogether voyde and frustrate by this solifidian persuasion For doth baptisme remit sinnes vvhich is his office Nothing lesse But sinnes are remitted by this persuasion as the Caluinists teach vs not by the sacrament of baptisme The Eucharist doth it give vnto Christians the communion of Christs body and blud No. VVe eate that only by this appprehension by this solifidian conceit and persuasioÌ„ besides vvhich the sacramâ—nt yeldeth nothing but the communion of a bit of bread and a sip of vvine or ale twentie of vvhich communions altogether as good spiritual a maÌ„ may buy in the market for 2 or 3. half pence But the scripture every vvhere teacheth men to pray to God continually night and day to geve almes to vvatch to fast to do al good vvorkes that they may purchase more grace of God and obteyne from him fuller remission of their sinnes and confirme their election to life eternal and this piâ—â—ie perhaps is much amplified by this vvonderful faith Nay it is vtterly destroyed vvith the rest For before any such prayer may be made there is presupposed faith in the bretherne faith infallibly includeth remission of sinnes therefore to pray for that of vvhich by faith they are assured already is like as if vve should pray for the incarnation of Christ vvhich is already past accomplished Besides that it is against the doctrine of their gospel to thinke that ether Gods favour and grace dependeth on mans vvorks vvhich are never good but alvvaies sinful and impuâ—e or that works caÌ„ any way better or make more perfit and absolute remission of sinnes vvhich is altogether annexed and fastned only to a strong persuasion and constant faith And how can that person feare God vvho is taught evermore to beleeve as an article of his faith that God is loving friendly and most benevolent to him that vvhatsoever he doth God never hateth him never taketh his holy spirit froÌ„ him but loveth him perpetually and therefore before hand hath set him free and secure from al daunger of hel hath geven him a sure placard and vvarrant of his saluation For these and a number of like absurdities both against faith and good life issuing out of this Lutheran and Caluinian doctrine Melancthon that peerles and imcomparable maâ— and most florishing in al kind of vertue and learning as the Protestants account him a chief author of this new gospel albeit in his youth he much holpe forward this special faith vvith the dependences thereof yet in his age he woÌ„derfully abhorred detested
beneuolence Againe in the same booke and chapiter Circumcision geuen to Abraham the Iewish purifications and washings the sacrifices and such other rites of Moses law were then the Iewes sacraments in place whereof haue succeded in the gospel baptisme and the supper Both theirs and ours were referred to the same end and scope that is to direct men to Christ or rather as images to represent him and make him knowen c. The only difference betwene them is this that the Iewish figured Christ as yet to come ours notifie him already come and exhibited The like he hath in many other places and it is the general sense commentarie of al or most Caluinists sacramentaries writing vpon the first epistle to the Corinthians cap. 10. VVhich equalitie Musculus very exactly better to the vnderstanding of the reader explicateth in particular â—unning thorough al cases and points wherein these sacraments may be compared one to the other the summe of whose comparison in his owne words is this 1. If we regard that which is more principal in the sacramental signes of the old and new testament so there is no difference betwene them one and the selfe same god Christ Iesus the mediator of grace was author of both 2. Both the one and the other were geuen to be signes of grace 3. As in the old so in the new the signe and the thing signified differ For one thing is signified an other vnderstood 4. Touching the thing signified it was al one in both Circumcision was a sacrament of our nature to be regenerate and purified in Christ so is baptisme Circumcision was a sealing of the iustice of faith Râ—m 4. so is baptisme Circumcision was a signe of gods couenant so is baptisme The paschal lamb was a sacrament of Christ the immaculate lamb by whose blud we were to be redeemed so our bread and wine is a sacrament of the same VVe haue the same meate drinke which they had 1 Cor 10. So hetherto there is no differeÌ„ce betwene our sacrameÌ„ts and theirs But now cometh the greatest difficultie the efficacie or effectual working and conferring of grace whether in this also those sacrameÌ„ts were match vvith ours vvhich equality the whole course of scripture and state of the old and new testament seemeth to improue Concerning this question thus proceedeth this Euangelist I confesse that the auncient fathers he might and should haue added and with them the Apostles and namely S. Paul as out of him shal hereafter â—e declared in this point attribute more to our sacraments then to those other and far extol ours as though they did not only signifie but also geue and conserre grace and iustice euen to them that are in mortal synne and lacke faith where in he grossely belieth the auncient fathers as also al other Catholiks but this is an error vtterly to be reiected of al faythful For it fighteth directly with the doctrine of iustifying faith which is so necessarily required is that without it the sacrameÌ„ts are not only vnprofitable to the receiuers but also hurtful For sacraments as they are signes of grace so they signifie grace geue none as wel in the new testament as the old As they are seales of iustice of fayth so seale they and confirme it not only in the new testament but also in the old and they confirme it not as the spirite sealeth but as signes do seale As they are figures so by the external shape similitude they figure and represent the things signified as in the old testament so in they new In that they are memorials so in the mynds of the faithful renew they the benefites of heauenly grace no lesse in the old testameÌ„t then in the new If besides this we attribute any force to our sacraments that they worke grace iustice health in those that vse them we geue to them that which only is the worke of the holy ghost For our sacraments wash from synnes iustifie and sanctifie no otherwise then those did of the old testament c. and therefore in this respect we ought to put no difference betwene them Out of al which so diligent and exact comparison he dravveth this conclusion That sentence belike of Luther vvhom there he citeth for proof of this doctrine is verâ—e true that not the sacrameÌ„t but faith of the sacrament iustifieth that as wel in the old sacrameÌ„ts as in ours VVherefore there is no other vertue or efficacie in our sacraments then was in theirs and it was rasâ—y said by Austin in psal 73. that the sacrameÌ„ts Iewish Christian were not al one because other are the sacrameÌ„ts which geue health or saluatioÌ„ other that promise a sauiour The sacrameÌ„ts of the new Testament geue saluation those of the old promised a Sauiour This is very aâ—surdiâ— spoken c. VVherefore this being put dovvne as a â—aâ—e ground that the sacraments of Moyses and Christ of the law and the Gospel agreed were al one sauing that they pointed to Christ as afterwards to be incarnate ouâ—s point to him as being novv incarnate already hereof the reader meanely skilled in diuinitie ether Catholike of Protestant may quickly gather conclude that al these first thetorical gloses of Caluin touching the vvonderful supernatural incomprehensible inexplicable vvorthines of the Eucharist of Christs flesh truly ioyned with the bread of his blud truly and really deliuered vvith the cuppe beyond al reason and capacitie of man by the only omnipotent operation of the holy ghost c are nothing els but so many wonderful sensible palpable and impudent lyes and mockeries For both Protestant must graunt and Catholike doth conâ—eâ—â—e and the scripture convinceth that Christ vvas in no such vvise conioyned vvith the bread or vvine or oyle or vvaâ—â—ings and purifications or asâ—hes of a heifer or flesh of a calle in the old lavv For is there any Christian yea Caluinist or Anabaptist so meanely instructed in Christian saith that vvhen the Ievves did eate some such bread or a peece of calues flesh vvil say that vnder those signes of bread or calues flesh was deliuered to the Iewes the body and blud of Christ that the veritie of Christs flesh was conioyned with those signes that Christ truly gaue them his flesh blud to the end they might grow in to one body with him that Christ descended vnto them aâ— wel by the external signe aâ— by the spirite that his flesh did penetrate vnto them which thing albeit it seeme vncrelibâ—e in sâ— greaâ— distance of plaâ—es as is heauen from earth especially Christ being then not incarnate and so hauing nether flesh nor blud nether in heauen nor earthâ— yet by the holy ghost omnipotent power of god this was truly done this flesh and â—lâ—d was truly and â—eâ—ly exhibited as truly and really as the holy ghost vvas in the do eat Christs baptisme VVhich thing although our mynd and reason
by like reason any baptisme vsed in the law were but â—gâ—â—â—â—ue in waâ—er alone yet the baptisme of Christ brought with it the holy ghost it gaue remission of synneâ— and therefore to there that were otherwiâ—e faithful beleeuing beâ—â—â—â—s their faith and beleef baptisme was neâ—eâ—â—aâ—â— for remission of their sâ—nnes eternal life For which cause it is called the holy ghosts lauer or font of regeneration and râ—â—â—uation By iâ— the word of life we aâ—â—cle â—nâ—ed from synne and siued as 〈…〉 â—â—uly as Neâ— and his â—aâ—â—â—lâ—e was sauâ—â— by the Arke and water supporting it in the time of the vniuersal deluge Al which promises and testimonies so plaine and preguant other to 〈…〉 as Calâ—â—â— Zuinghus Musculus and others do with flat denyal that by vertue of baptisme any such matter as grace remission is bestowed on vs or to elude by interpreting al thâ—â— to be spoken only for that baptisme is a signe or marke to â—estife the Lords wil vnto vs is to make a â—est of al scâ—â—pture nothing being so cleare but in this â—ort and with this audacitie may be shifted of or els to expound al these teâ—ts so that nothing be leaft singular to the new testament aboue the old this is plainly to disgrace and deface Christ with his new testament This is to match Moyses with Christ the servaÌ„t with his maâ—ster quit to destroy this new testameÌ„t whose essence coÌ„â—isteth in this differeth from that for that the old law coÌ„teyned shodowes signes prefigurations the grace veritie whereof was fulfilled in Christ Iesus That was a law of secuitude because it found meÌ„ sinners left the in then sinne occasionally encreased heaped synne vpon synne by no meanes of the lavy deliuered men from the burden of synne and therefore is called a TestameÌ„t in the letter which killeth not in the spirite which geueth â—â—fe the ministerie of death damnation because for the â—â—â—son a sore said it was a greater cause of death damâ—â—ion where as this is the law of freedom lâ—l ertie especialy for that it setteth men free from their sinnes hath old naâ—â—e meanes to abolish sinnes when they are committed and to pouregrace into men whereby they may absteyne from committing sinne and therefore is called a nevv Testament in the spirite which geueth life not in the letter which killeth the ministerie of the Spirite and iustice because it maketh men iust holy by conferring grace in her sacrifice and sacraments vvhereas in those other of the lavv was nothing els but a perpetual commemeratioÌ„ of synne once committed without forgeuing putting away or abolishing the same Al which difference the Apostle sammatilie compriseth when as comparing these two Testaments together he coÌ„cludeth that the nevv Testament standeth and is grounded on better promises then the old which out of the prophete Ieremie he noteth to be these In the new testament I wil geue my lawes into theirs mynds and in their hart wil I write them and not in tables of stone as before and I wil be mercyful to their iniquities and their synnes I wil not new remember which in the old testament vvere neuer forgotten but by the very sorme of then seruice remembred perpetually ¶ But to dravv to a conclusion of that vvhich I purpose that is to make plaine and manifest the true nature of the Eucharist after Caluins faith and the faith of such congregations as are erected grounded vpon his Apostolical ministerie and vvithal to demonstrate where to this gospel tendeth that is to a very abnegation of Christianisme establishing in place thereof Iudaisme or some worser thing let vs in this principal mysterie coÌ„sider wel hovv they forsaking Christ and his Apostles forsaking the Apostolical primitiue church of al fathers martyrs the beleef vse of this SacrameÌ„t practised amongest them haue taken their Supper from the Ievves from a Iewish ceremonie vsed amongest the Ievves before Christs coming It is recorded by good historiographers that Berengarius was thought to haue bene instructed in this point of his insidelitiâ— â—y a certain Iew and that al his argument vvhich he made against the truth of Christs presence in the sacrament vvere borowed and taken from Iosephus Albo a Iew a capital enemie of Christian name and religion For that Iew chap. 2â— of his 3 oration which he wrote concerning the points of Moyses law vâ—â—ereâ—h the self same arguments against the Eucharist which afterwards Berengarius his sectaries cast forth Eadem omnino dicit que BereÌ„garius se tatores eâ—uâ— pâ—stea vomueruÌ„t Beza out of Emanuel Tremell us the Ievv telleth that among the Iewes it vvas a custome yerely vvhen they did â—ate their paschal lamb vvithal to ioyne a ceremonial eating of bread and drinking of vvine in this sort The good maÌ„n of the house in the beginning of supper taketh an vnleauened loaf which he diuiâ—eth in two parts and blesseth the one with these words Blessed art thow O lord our god king of al things which out of the earth doest bring forth bread The other part of the loaf â—e â—â—uereth with a napkin and reserueth Then â—al they to their supper merily which being ended the good man taketh out that part of bread which was couered and sitting downe eateth so much as is the quantitie of an oliue distributeth the like to al that sit with him in memorie of their passe ouer Then sitting stil in like order he drinketh and saith the ordinarie grace c. This Ievvish ceremonie I make choise of to compare vvith the Caluinian Supper principally for that both in matter and forme al circumstances it resembleth the Calâ—inian deuise most aptly but partly also that vvithal I may shevv to the reader the incredible â—rovvardnes and peruersitie of Caluin and Beza vvho vvhen they haue equalled al sacraments and ceremonies of the lavv vvith those of the gospel yet forsooth for honour of their ovvne inuention can not abide to haue their peeuish supper called a Ievvish ceremouie or coÌ„pared vvith any such vvhereaâ— Caluin stoâ—meth maruelously Beza in the place before quoted vvheÌ„ he hath likened the one to the other very diligently in fine as though he bare some special reuerence to his ovvne supper addeth by vvay of correction Longe â—amen aliter iudicandum est de hac sancta solemni c. yet must we iudge fâ—â— other wise of this holy and solemne institution of the supper as it is set forth by Ihon Caluin and the church of Geneua whereby we are put in possession of Christ then of thâ—â— external rite humane traditioÌ„ Thus Beza most foÌ„dly frovvardly For what more peevish frovvardnes can be imagined then that they vvho against Christ his Apostles and al scripture haue altogether made equal our Testament with the Ievvish our sacraments vvith theirs ouâ— Eucharist with
and such like it may be answered in his behalf that to require of him or any other of his profession to make their doctrine ech part agreable to other in places so far distant is vnreasonable and against the tenor and qualitie of their gospel vvhich euermore varieth and altereth VVhich libertie also M. B. closely insinuateth and chalengeth to him self in these Sermons vvilling his auditors in the second of them to take this for the present vntil he have more insight in these matters and it appeareth his insight vvas more in the 4. and 5. Seâ—mons then it vvas in the third I omit also vvhich yet is very markable and diligently to be noted that for al these blind contrarie assertions he stil alleageth scripture as vvel for one part as the other That faith is lost by evil life he proveth by scripture That faith is never lost by any meanes he proveth at large and more abundantly by scripture That faith is a substantial ground an assurance and certaine pâ—rsuasion without al doubting he proveth by S. Paul That faith may stand vvith doubting looke to the Apostle saith M. B. the Apostle saith we always are in doubt but we despaire not For vvhich text refeiring it to faith as he doth that we always are in doubt of our faith or any part thereof vve may looke for it in the Apostle til our eyes be out and never find it That the holy ghost can not abide and remayne in a sinful sowle is proved by scripture That the holy ghost never departeth from the elect commit they sinnes never so fowle and filthy for this also he alleageth scripture and so forth for the rest that faith is ever vvorking wel by charitie sometimes not vvorking wel c. scriptures especially S. Paul is ever at hand to iustifie al. ¶ But the most absurd and grosse contrarietie is that he maketh the very frame body of his discourse plaine repuguant to his beginning ending he setteth as it vvere the head feet of a horse to the body of a man as though he vvould protest him self to be of the number of those of vvhoÌ„ the Apostle speaketh They covet to be taken for doctors of the law and preachers of the gospel vvhereas they vnderstand nether what things they speake nor whereof they affirme For what is his discourse in these 2. Sermons touching preparation Forsooth that to the vvorthy receiving of the Lords supper is required preparation vvhich conteynes many parts that the communicant have true faith in Christ love God love his neighbour pray be merciful bring forth good fruits glorisie God in vvord and deed be sorie for sinne coÌ„mitted â—heretofore diligently eschew it for the tyme to come hate sinne and also have sorow for it For it is not inough to hate it if thow lament not the committing of it and with a godly sorow deplore it vvherein he speaketh like a Papist or Catholike not like a Gospelling Protestant this being flat against the common vvriting of his maisters Luther Calvin Musculus Melanchton Beza c. yea against his owne Scottish communion booke For it was one of Luthers capital articles condemned by the Romane See and after stubbornely mainteined by him and his sectaries as an article most true Christian and godly plane manifeste Christianissimus that such contrition and lamenting for sinne as here M. B. commendeth maketh one an hipocrite yea a greater and more grevous sinner before God facit hypocritam imo magis peccatorem and the Scottish communion booke speaking of this verie point saith that the Lord requireth no other worthines on our part lut that we vrfaynedly ackowlege our naughtines and imperfection briefly and in summe the person that vvould vvorthely receive the supper must trie his conscience in these 2. points first to know whether it beat peace with God secondly whether it be in love charitie and amitie with his neighbour This preparation vvhich thus in these last Sermons he most prosequuteth may seeme both to incite his auditors to great holynes and to make others suppose that he hath a verie divine and high opinion of their supper to the receiving vvhereof such great preparation is required But vvilt thow see good reader al this overthrowen in one sentence Marke his first proposition in the first page of these last Sermons wherein he avoweth preparation to be always at al times as wel necessarie for hearing the siwple word as for receiving the visible sacrament and like preparatioÌ„ requisite for the one as for the other For so he foloweth on vvith his discourse The Apostle in the words that we have read 1. Cor. 11. v. 28. gives his commaund that we should not come to the table of the Lord we should not come to the hearing of the word rashly but with reverence we should prepare and sanctifie our selves in some measure VVith the same conclusion he shutteth vp both these sermons thus speaking in the last leaf Thus ye see in what points every of yâ—w ought to be prepared Ye man be indâ—ed with loue â—aith if ye haue these in any smal measure go baldly to the hearing of the word and receiving of the sacrament VVhy Siâ—is this the vvay to make your auditors to amend them selves their life and maners or to engender iâ— them reverence towards the supper to tel them that like preparation is required for hearing the simple vvord as for receiving the sacrament To leâ— rest for a vvhile the grosse absurditie and vile consequence vvhich dependeth hereon lâ—â— vs first learne vvhere yow find this kind of Theologie Yow answere The Apostle in the words which yow have read to your auditors 1. Cor. 11. ver 28. interpones his counsel and geves advise and not only that but also geves his admonition and commaund that we should not come to the table of the lord we should not come to the hearing of the word rashly but with reverence c. Let vs consider the text in the Apostle The place by yow quoted is this according to the translation of Calvin and Beza Let every one try him self and so eate of that bread and drinke of that cup. For who so eateth and drinketh vnworthely eateth and drinketh to himself damnation for that he discerneth not the lords body VVhere find yow here that a man must come vvith such reverence as yow tel vs of to heare the word Yea vvhere find yow the vvord mentioned at al ether in that verse or in the vvhole chapter VVhat grosse impietie corruption is this to publish so vvicked vnreasonable pestilent doctrine then to father it on the blessed Apostle and namely in this place vvhere it is most repugnant to the vvhole drift of the Apostles atgumeÌ„t VVhat one I vvil not say of the Apostles or primitive fathers and auncient Doctors but vvhat man indued vvith any meane learning
it refuting it in sundry his vvritings by a number of places and examples of scripture calleth it an horrible error of the Anabaptistical sectâ— a Sâ—oical and exeâ—rable disputation Stoica est execrandâ— disputatio he nameth it furorem Antinomorum â—â—â—rious opinion of the Antinomians a sect of Protestants vvho reiected contemned the law by vvhich the vvhole law of God is made frustrate Finally he coÌ„deÌ„neth it as a most filthy heresie repugnaÌ„t to the whole body of scripture froÌ„ the very beginning for beginning at Adam Eva who had the spirit of God lost it by sinne he runneth thorough al the old new testamâ—t by both at large disproveth it to the ending as nothing can be more Thus it sensibly may appeare that this doctrine of M. B. of Calvin the Calvinists is the very bane poison as before of good life so here of true faith namely especially such articles of faith vvhereon good life and holy conuersation is principally builded If leaving these 2. later sermoÌ„s of preparation we shal a litle looke back revew 1 or 2. chapters of the former Seâ—moÌ„s namely such as more directly apperteyne to faith alone coÌ„cerne the priÌ„cipal heads of our beleef Christs incarnatioÌ„ his divinitie his omnipotencie it hath bene plainly declared that this maÌ„s preaching nether meane I as it is his properly alone but according as he draweth it froÌ„ Calvin the CaluiniaÌ„ schole disanulleth his in carnatiâ— denyeth any benefite to have come thereby denieth the omnipotencie of god most Antichristianly disproveth al miracles vvrought by God in the old or new TestameÌ„t by inâ—vitable coÌ„sequeÌ„ce destroyeth the faith of Christs pure nativitie resurrectioÌ„ destroyeth the vnitie of his divine person in two natures Al which depeÌ„de vpoÌ„ such verities as these wicked prophane godles meÌ„ reiect and condemne as being in their new Theologie vnpossible beyond gods reach and abilitie vnpossible I say for him in al his maiestie and omnipotencie to effect performe And vvhat ChristiaÌ„ is there be he not to far gone in the liceÌ„tious course of this new Gospel that is to say be he not in maner a plaine Apostata if he reteyne any sparkes or spoonkes of his old Christianitie vvhen he considereth these issues and sequeles of the Calvâ—nian doctrine vvhat Christian is there I say but he may and ought iustly to stand in horror of such a Gospel and such Gospellers vvho by so plaine and evident coÌ„clusion pul from him al forme and shew of old Christianitie vnder a grosle and impudent pretext of a reformed Gospel wrap him in a Iewish Talmud or Turkish Alcoran I meane such a gulf of Paganisme and infidelitie as hath lesse resemblance and affinitie vvith the old auncient Catholike Christian and Apostolike faith then hath an ape vvith a man then copper vvith gold or Mahomets prophets Homar and Halis vvith S. Peter and S. Paule the Apostles of our Saviour Certainly as for that former Calvinian article of faith in the elect never lost and the holy ghost never departing from them in al their sinnes Melancthon vvith many Lutheran Gospellers coÌ„demneth the Calvinian Gospel of extreme impietie as hath bene said so two or three of these other articles defended likewise by the Calvinists and M. B. seeme to other Protestant preachers and vvriters so grosse and inexcusable that Lucas Osiander sonne to Andreas Osiander the first Protestant-Apostle of Prussia in his answere to Sturmius the Caluinist alleageth them for great reasons vvhy every Christian ought to abhorre the Zuinglian doctrine as erring in principal matters of the Christian faith For so are his vvords Nos ZuinglianuÌ„ dogma merito damnamus c. VVe Protestants of the Germane faith profession iustly condemne the Zuinglian religion for that it erreth in maximis rebus ad verae religionis conseruationeÌ„ aeternaÌ„ Ecclesiae saluteÌ„ pertinentibus in most weightie matters such as concerne the preservation of true religion and eternal saluation of the church And forthwith amonge most vveightie errors of the SacrameÌ„taries he reckeneth these 1. The Zuinglian or Caluinian doctrine gainsayeth the words of Christs testament For whereas Christ saith expresly This is my body This is my blud the Zuinglians reprove Christ God and man of a lye affirming the body of Christ to be as far distant from the Supper as is the highest heaven from the earth 2. The Zuinglian doctrine taketh from Christ his omnipotencie and affirmeth that it is vnpossible for God to make a true body to be in many places 3. The Zuinglian doctrine leaveth vs in the Supper nothing but bread and wine bare tokens without the body and blud of Christ and with those biddeth vs confirme our faith For these vvicked assertions or rather horrible blasphemies for so he termeth them this famous Gospeller together vvith a number of Protestant congregations and pastors ioyning vvith him al endued vvith the right Protestant faith and therefore elect as vvel as M. B. and so as sure of Gods favour and assistance of the holy spirit as he do vvil coüseil al men to detest the Calvinian sect for that it maynteyneth so fowle heresies so opposite to Christianitie And if thus they iudge and persuade in respect of 3. or 4. articles maynteyned also in these Sermons by M. B. how much more ought vve to detest the same Calvinian doctrine being able to lay to these few many other as wicked and execrable so many as that vve can make manifest demonstratioÌ„ that a man embracing Caluinisme renounceth in a maner the vvhole body of Christian faith the intier symbole or Creed of the Apostles for that beleeving the Calvinists or this preacher he can not possibly beleeve rightly nether in God omnipotent nor in Christ Iesus his incarnate sonne God man in one person nor his pure natiuitie of his mother a virgin nor the redemption vvrought by him in his flesh nor his descension in to hel nor the Catholike church nor remission of sinnes obteyned in the same nor the resurrection of our bodies to life eternal nor generally any peece of scripture old or new as hath heretofore bene noted incidently and shal hereafter vpon more occasion be layd open and confirmed more abundantly If Protestants vpon so good grounds abhorre Caluinisme as a poison of Christian faith can Catholikes be blamed if they folow the conseil of Protestants and vpon the same and other as substantial grounds detest Caluinisme from vvhich their owne bretherne so earnestly dissuade If Luther that man of God and first father of this Gospel canonized for a Confessor in the English and Scottish Kalenders and sent by God to illuminate the whole world as vvitnesseth the English congregation professe protest that he had rather be torne in pieces or burnt to death a hundred seueral times then to agree in
a lamb p. 10. 11. 12 Exod. 12. 11. It is phase that is the passeover of our lord pa. 375. 376. 377. 378. Exod. 16. 15. Mauha what thing is this pa. 111. 112. Exod. 24. 8. This is the blud of the covenaÌ„t or TestameÌ„t which God hath made with yow pa. 5. Psal 109. 4. Thow art a priest forever after the order of Melchisedec pa. 13. 14. 15. Daniel 3. 22. 50. The fiery fornace burning to the ChaldeaÌ„s cold to the. 3. children 387. 388. Mat. 3. 11. I baptise yow in water but he shal baptise yow in the holy ghost and fier pa. 198. 199. Mat. 9. 6. The sonne of man in earth hath power to forgeve sinnes pa. 196. 197. Mat. 12. 48. VVho is my mother who are my brethreÌ„ 318 Mat. 26. 26. Christ blessed the bread pa. 152. 153. 154. 159. 337. Ibidem This is my body pag. 123. 124. 369. 370. Ibidem v. 29. I wil not drinke of this fruit of the vine pa. 158. Marc. 2. 7. He blasphemeth VVho can forgeve sinnes but God pa. 196. 197. Mar. 6. 5. 6. He could not do any miracle there because of their incredulitie pa. 327. 328. Mar. 5. 28. If I shal touch but the hem of his garmeÌ„t I shal be safe Pa. 327. 328. 329. 330. 332. Mar. 16. 19. Christ assumpted in to heaveÌ„ sitteth at the right hand of God pa. 353. 354. 355. Luc. 22. 20. This chalice the new testament in my blud vvhich shal be shed for yovv pa. 5. 6. 7. 8. 371. 372. Luc. 24. 39. Handle and see For a spirit hath not flesh and bones pa. 352. Ihon. 6. 14. And I wil raise him vp in the last day pa. 170. Ihon. 6. 63. It is the spirit that quickeneth the flesh profiteth nothing et c. pa. 320. 321. 322. Ihon. 13. 5. Christ vvashed his disciples feet pa. 147. 148. Ihon. 14. et 16. 28. I leave the vvorld 356. 357. Ihon. 20. 19. The doores being shut Christ stood in the middest of his disciples pa. 384. 385. Ihon. 20. 23. VVhose sinnes yovv forgeue they are forgeuen pa. 195 196. 197. Act. 3. 21. VVhom heaveÌ„ must receive vntil et c. pa. 350. 35â— Act. 13. 2. As they vvere ministring to our lord pa. 17. Rom. 4. 11. He received circumcision a seale of iustice pa. 130. 131. 1. Cor. 10. 3. 4. Al did eate of the same spiritual food and al drank of the same spiritual drinke pag. 107. 108. 1. Cor. 10. 4. The rock vvas Christ 372. 373. 1. Cor. 10. 21 Yovv can not be partakers of the table of our lord and of devils pa. 17. 18. 19. 1. Cor. 11. 20. This is not to eate our lords supper pag. 244. 245. 246. 1. Cor. 11. 27. VVho soever shal eate this bread or drink the chalice of our lord vnworthely shal be giltie of the body blud of our lord pa. 288. 289. 290. 294 Hebrew 9. 20. This is the blud of the Testament et c. pa. 5. Hebrew 11. 1. Faith is the substance of things hoped for â—t c. pag. 314. 315. FINIS Errors some in al copies some in certain only are thus to be corrected Pag. 17. Lin. 9. Deest in margine 5 Pag. 42. Lin. 1. in margin obseus obsessus Pag. 31. Lin. 11. 138r 1381. Pag. 57.  in marg remo remoued Pag. â—1  in marg 710. 71. Pag. 150. Lin. 4. 21. 12. Pag. 236. Lin. 19. in marg deest The fift Before p. 167 Pag. 237. Lin. 4. in marg deest The sixt Pag. 265. Lin. 4. in marg deest The third first end Pag. 327. Lin. 31. in marg Marc. 5. 5. 6. 6. 5. 6. Laus Deo ANNO 1553. Narrati 〈…〉 de dissipa ta Belgan ecclesia caet Acta apu 〈…〉 regeÌ„ Daniae a pa. 24. vsque ad 110. Heb. 7. â— 1â— 1 Cor. 10. 1â— Christ in his last supper iâ— stituted a true sacrifice Genes 4. â—â—â— et cap. â— â—â—â— Exod. 24. Malâ—ch 1â— Christs body 〈…〉 in his supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Cor. 11. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â— â—â— 20. Maâ— 26. 28 Maâ— 14. â—â— Gal. 1. 4. 1. Tim. 2. 6. Tiâ— 2. 14. Ioan. 19. 33. 36. Chrysost in 1. 〈…〉 â—â— Christs blud in the chalâ—câ— Exod. 24. â— Hebr. 9. â—â— Luc. 22. â—â— Leo â—â—â—m 7. de passione Domini August â—pist â—6 â—â—â—â—â— l. Chrysost â— â—â— ad N oplytoâ— hom 45. in Ioan. â—â—â—â—m 61. ad â—oâ—ul Aâ—tioch Magdeburg Câ—â—t 4. in pâ—â—sâ—t Plane â—â—â—câ—ant testamentum Domini Muscul in â—o â—â— commun cap. de canâ— Domini nu 〈…〉 2. Pag. â—â—2 Christs testaâ—â—â—t made as â—â— last supper VVhat vvas required to â—he making thereof 1 â—â—ber ac sui 〈…〉 Matth. 11. 27. Hebr. 1. 2. Hebr. 8. â—â—â—â—â—om â— 1. 2 3 4 1. Cor. 4. v. â— 5 Ibi. pag. â—â—â— Christs blud deliuered in his last supper Exod. 24. 6. 7. â— Hebr. 9. â—â— Christ offered sacrifice at his last supper â— 3 â— Ioan. 13. 34. cap. 14. 16. cap. 15. 9. 10. â—â—c Cap. 16. 12. Cap. 13. 14. 15. 16. 17. Hâ—br 9. 17. Christ offered him sâ—lf at his â—â—â—t supper Greg. Nyssenus orat 1. de ` Resurrectione Hesiâ—hius 〈…〉 Leuit. lib. 1. cap. 4. â—â— lib. 6. cap. 23. Muscul vbi supra pa. 3 â—4 Beâ—â— annot â— Mattâ— â—â— 26. v. 28. The sacrameÌ„t in steed of the Paschal lamb Musâ—â—l vbi supra 3 23. Comparison of our sacrament vvith thâ— paschal lamb Num. 9. 5. Exo. 1 2. v. 6 Matth. 20. v 17. 20. Exo. 12. 11. est enim phâ—se 1. transâ—tus Domini Luc. â—2 19. Ioan. 13. 1. Exod. 12. v. 6. 8. 11. Deuteron 1â— v. 5. 6. Hieron tom 2. epist ad DamaiuÌ„ Papam Aug. sermo 18 1. de teÌ„pore cap. 12. Num. 9. 5. Exod. 1â— 43 45. 1 Cor. 11. 28 Exod. 12. 42. 1 Cor. 11. 25 26. Exod. 12. 6. Christ sacrificed at his last supper 1. Cor. 5. â— Tertullian Cyprian Ambros Nazianz. Hiâ—râ—nâ—m Chrysost August Leo. Hesichius Beda Marc. 14. 12 Hostia â—n â—â—stiam transit Gaud. tract â— in Exod. Mâ—lâ—â—isedâ—â—â— sacrifice Gâ—â—â—s 14. Psal 109. Vide Vâ—â—â—â— Râ—gium responâ—â—â—â—â—â— Eâ—â—â— dâ— Missa cap. 13. Fâ—â—câ—as Mâ—dâ—â—â— de â—â—â—â— siâ— lib. 4. ca. 19. Ibid. lib. â— â—e Ecclâ—siâ—â—â—act 11. dialog 1. pa. â—1â— Christ in his â—â—sâ— supper offered after Melchisedeâ—â—s order Cyprian libr. â— epist 3. Melchisedeâ—â— sacrifice in the nevv Testament Bibliander de summa tâ—â—n lib. 2. pa 89. Galat. de arcanis Cath. verita lib. 10. Cap. 4. Cap. 6. Cap. 5. Genes 14. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConteÌ„pt of the auncient fathers Caluin dâ— vera ecclâ—sia reformanda ratione â—psâ— vanitatâ— vanius Idem ad Hebra ca. 7. v. 9. Zuingâ— â—â— â— Epichir de canone Mâ—â—sâ—â—ol 183. Thyr glâ—sâ— iâ— Hebra â—7 v. 1. Ievv Defence of the A 6. logic part poâ—a 11. pa. 650. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 9â— 6. Genes 14. 18. Psal 109. 4. Helra 7. 1. Luther Vrbanâ— Reg. M 〈…〉 n Pomeranuâ— Biâ—â—rus Brentius Kâ—mnâ—â—â—us â—â—â—yrâ—cuâ— Caluin in
is ten thousand times greater then the worke of our first creation then to worke this our new creation appointeth for a meanes this wonderful coniunction of Christ with the sacramental signe and addeth farther that except he be not only receiued but also both deuoured for so he speaketh and digested he can do vs no good and yet in fine to procure and worke our second creation ten thousand times greater then our first creation assigneth for the meane such a graceles bit of bread ten thousand times yea ten thousand millions of times of lesse force then vvas the vvorker of our first creation to speake the lest a man may iustly deeme of him that he very negligently considereth the greatnes of these creations ether the first or second and that he vttereth these vvords rather like a mery iester or player on a stage then a sober preacher of gods vvord from the pulpit A further declaration of that vvhich vvas handled in the last chapiter The Argument M. B. to the more disgrace and abasing of their supper proposeth certain questions with their answeres which as they are partly true in the Scottish or Geneua supper so are they false in the Sacrament of Christs church The first two are 1. VVhether one man geue the signe the thing signified that is Christs body 2. in one action which he denieth land therein manifestly contradicteth him self because saith he no man hath such power no more then he hath to remit sinnes Against which it is proued that man hath pover to remit sinnes and therefore may haue that other power also VVithal is shewed the great difference betwene Christs baptisme and S. Iohns which M. B. ignorantly wickedly confoundeth M. B. his first question is plainly answered and resolued by S. Chrysostom against him and therein is conteyned an answere to his second question The third assertion that Christs body is not promised nor geueÌ„ to be receiued corporally is likewise refuted by plain scriptures which teach a real and corporal eating and not only by faith Such corporal receiuing of Christ M. B. can not auoyd but by foolish and shameful peruerting of Christs words whereof he geueth in this place a faire example to the manifest abasing of the Scottish Communion CHAP. 8. ANd yet as though hetherto he had not sufficiently against his former words disgraced abased his poore tropical bread he goeth much farther folovving the right principles of his ovvne Theologie vvhere sacraments signifie as vvords do vvhich euery natioÌ„ may alter as they list so he likevvise falleth more and more to chaunge and abase their Communion bread and drinke and in deed vseth it altogether as a signe of their ovvne inuention For vvhich as hetherto he hath alleaged no one text or syllable of scripture to proue I meane the thing in questioÌ„ betvvene him and the Catholiks touching this sacrament for impertinently one or tvvo places he hath quoted otherwise so here he somvvhat more dravveth from it al estimation due to a sacrament of Christ and his church though vvhen he hath left it at the vvorst it is good inough for the ministerie of Iohn Caluin and Iohn Knox and their congregations 4. questions he proposeth ansvvereth the first VVhether the signe and thing signified be deliuered to the communicants by one man or no He ansvvereth No. Next VVhether the signe and thing signified be deliuered to them in one action He answereth No. Thirdly VVhether it be geuen to one instrument The ansvvere is No. Fourthly VVhether the signe and thing signified be offered receiued after one maner The answere likevvise is No. Al thâ—se he vvilleth his auditors to marke diligently then saith he litle difficultie shal â—e find iâ— the sacrament vvhich I confesse For al these negative ansvveres standing for true there is no more difficultie in their sacrament then in any other moâ—sel of bread or meate vvhich vve eate euery day And these ansvveres being restrayned to their Scottish and Geneua signes I admit for good and so let them passe But that the Christian reader be not deceiued and thinke likevvise of the sacraments of Christs church in that respect I wil severally shevv the vanitie and falsitie of them especially the first three and examine his reasons if he bring any to iustifie these negatiue answeres For the first thus he argueth The signe and thing signified are not both geven by one man and this ye see clearly For the bread and wine ye see your self that the ministers offers he geues yow the sacrament As that signe is an earthly and corporal thing so an earthly and corporal man geues it Now the thing signified iâ— spiritual and heavenly incorruptible the geving whereof Christ hath reserved to him self only Therefore there are two geveâ—â— in this sacrament This first reason how strong so ever it seeme in the Caluinian Synagoge touching their signe yet is it but weake anb slender in the catholike church where the veritie of the sacraments is not tried by the clearenes of the eye sight for so sometimes the ministers dog that standeth by him seeth perhaps more in the sacrament then he yong men that haue good eyes more then old whose eye sight is dim therefore need spectacles but by Christs ordinance the cleareâ—es of faith And this being vvith vs more sure and certaine M. B. his Therefore folovveth not very vvel that Therefore there be two gevers of this sacrament To this phisical reason which yet is the very ground of al the rest â—or from phisick and philosophie and sense and their â—iesight proceedeth al their â—aith or rather infidelitie against this diuine mysterie he ioyneth certaine theological as The minister geues the earthly thing Christ keepes the ministerie of the heauenly to him self and he dispenses his owne body and blud to whom and when he pleases For why â—f any man in the world had power to geue Christs body and â—lud no question that man should haue power to clense the hart and conscience for the blud of Christ hath that power with it and consequently should haue power to forgeue sinnes Now it is only God who may forgiue sinnes and therefore it is not possible that the ministerie of the heauenly thing can be in the â—over of any man In these vvords the reader may first â—â—cal to memorie M. B. contradiction to his former â—â—ords vvhere he taught hovv the sacrament signifing and the thing signified that is Christs body were coâ— ioyned For the second part of that coniunction he there made to consist in a continual mâ—â—â—al concurring of the one with the other in such sort that the signe and thing signified were both offred together receiued together at â—â—â— time and in one action c. And immediatly after The second point of this coniunction stands in a ioynt-offering and ioynt-receiuing and this I cal a concurrence Here he
Gospel sundry times vve reade And this is no derogation to Christ but rather glorie as S. Ambrose verie vvel teacheth For our Lords wil is that his servants haue great power His wil is that they sâ—â—uld in his name do such things as him self did when he was here on earth Yea in S. Ioan. 14. he saith that they shal â—â— greater things then he did Act. 9. when he could haue restored to Saul his sight yet he sent him to Aâ—anias And to be short having with sundry scriptures iustified this in fine he opposeth his adversaries the Novatian heretikes as I do M. B VVhy presume yow to deliuer and clense any from the fowle and stinking service of the devil Cur baptizatis si per honimem peccata dimitti non licet VVhy baptize yow if by man sinnes can not be forgeuen For in baptisme is forgeuenes of al sinnes Et quid interest vtrum per paenitentiam an per la vacrum hoc ius sibi datum sacerdotes vendicent And what skilleth it whether in Baptisme or Penance Priests exercise this right which by Christ is geuen to them Thus S. Ambrose And therefore if this be al the difficultie why a man may not in the sacrament geue Christs body we see the case is not so hard As for that M. B. obiecteth of S. Iohn Baptist proceedeth first of ignorance then of heresie Of ignorance for that from S. Iohns ministerie baptisme which apperteyning to the old lavv and so vvithout question not being of force to remit sinne he draweth his argument to proue that the ministerie baptisme of Christs gospel can not remit sinne VVhich argumeÌ„t holdeth as blindly ignorantly as if he said Moyses could not forgete sinne ergo Christ can not whereof hath bene spoken before And for his better instructioÌ„ herein he may must learne that not S. Iohn Baptist but Christ is the malâ—â— and ordeyner of the nevv testament and al sacraments apperteyning thereto as the prophete Esay the Apostle Paule and vvhole frame of the nevv testament declareth VVherefore if he wil proue that the ministerie of the nevv testament consisteth only in the external element let him shevv it in some one sacrament of this state and so he speaketh to the purpose Of heresie his reason proceedeth because he assumeth as certain that our baptisme is not in the fier and spirite but in water only as that of S. Iohn Baptist was VVhich doctrine stinketh of heresie as being not only coÌ„demned for such by the late general Councel of Trent but also earnestly reproued by al the auncient fathers vvho by occasioÌ„ wrote of those two baptismes vvere they Greeke or latin as Origen in epist ad Romanos ca. 6. Athanas quaest 133. ad Antioch Basil lib. 1. de Baptismo ca. 2. Nazianz. orat 39. in lumina S. Chrysest hâ—m 10. 12. in Matth. 16. in Ioan. S. Cyril lib. 2. in Ioan. ca. 57. where he of purpose handeleth this matter saith that the holy ghost foresaw that afterwards would rise ignorant felowes who would not distinguish Christs baptisme from Iohns and that therefore the holy ghost moued Iohn baptist him self to speake most plainly that it baptized in water only Of the latin doctors Tertul. in liâ— de baptismo S. Cyprian in his sermon de baptismo Christâ— â— Optatus lib. 5 S. Hilarie in Matth. ca. 3. S. Ambros lib. 2. cap. â— in Luc. praeâ—â—â—io in psal 37. S. Leo epistola 4. ca. 6. S. Gregâ—r Homil. 20. in Euangel S. Austin and S. Hierom in a numbeâ— of places S. Hierom. epist 83. ad Occanum in 2. cap. â—oelis iâ— dialogo contra Luciferianos S. Austin epist 48 prope finem 163. Enchirid. ca. 19. 49. Lib. 2. contra literas Peâ—iliani ca. 37. lib. 3. ca 76. lib. 4. de baptis coÌ„tra Donatist ca. 26. lib. 5. cap. 9. 10. 11. 12. 14. 15. de vnico baptismo ca. 7. de vnitâ—r ecclesiae ca. 18. Of which two fathers S. Hierom earnestly reproveth them vvho vvith M. B. and the Caluinists thinke that Christs baptisme Iohns was al one and saith that they mainteyne a froward opinion by yelding to much to the baptisme of the seruant destroy the baptisme of his our maister S. Austin that they defend a wicked sacrilegious opinion And what need I to alleage auncient fathers to this purpose vvhereas Caluin confesseth it as a cleere and knowen case that they in deed thus taught much laboured to distinguish the baptisme of Christ and Iohn whose authoritie yet most arrogantly he contemneth But therefore to breake his insolent spirite supporte the fathers authoritie let it be added that this sacrilegious opinion of Caluin and the Caluinists was long before these fathers liued condemned by the Gospel it self in which we find the ministerie of Christs baptisme to haue bene done not in water only but in water and the spirit or as it is expressed sometimes in fier and the spirit that is in the spirite of god who as he descended visibly vpon the Apostles in forme of fier in the day of Pentecost so oft times visibly in the primitiue church he powred his grace on the nevv Christians especially vvhen they received the sacrament of baptisme confirmation thereby to testifie that his presence grace was euer infallibly geuen in al the baptismes which vvere ministred in Christs name and by his order since the first institution thereof as S. Iohn Baptist him self in the place quoted by M. B. plainly told distinguishing most euidently as betwene his person and the person of Christ so betvvene his ministerie and baptisme vvhich was in water that vvhich Christ vvas to ordeyne in water and the spirite as it is noted in euery of the Euangelists and in the Apostles vvhich spake thereof afterwards ¶ And novv this blocke being remoued which lay so in M. B. his way that he could not allovv a man to deliuer Christs body blud no more then a maÌ„ could geue remission of sinnes vve may vvith so much the more facilitie conclude the answere to his first question whether one person or tvvo deliuer the sacrament And alb eit his answere be that there are twa propiners twa perons which offer and geue the sacrament Christ and the minister of which twa the minister geueth the signe Christ the thing signifiedâ— the minister the earthly matter that is bread Christ the heauenly matter that is his body coÌ„paring these two ministeries together he so abaseth the one that he saith he wil not geue a straa for it so that by this description their coÌ„munion so far furth as by their ministers it is geuen is nothing els but an earthly signe a coÌ„mon peece of bread not worth a straa al vvhich I graunt in such sort as hath bene said before yet referring this to the sacrameÌ„t of the church
they are the children of God and his â—eyrâ—s And by this firme hope vvhich the Apostle significantly calleth the confidence and glory of hope not of â—aith they patiently expect and attend that which yet they see not Thus vve speake and thinke of Christian and Catholike faith and never cal this imagiâ—ation or fansie But if yow aske vvhether we make so light account of the Protestant â—aith that vvhich was invented by Luther vvith the help of his old man after received by Zuinglius and set forth by Iohn Calvin this in deed vve account a very imagination and fantasie or rather a most vvicked presumption and damnable arrogancie And what can yow say to the contrarie or reprove vs for thus thinking and thus saying Mary say yow the Apostle describing it Hebr. 11. 1. cals it a substance and a substantial ground Looke how wel these 2. agrees an imagination and a substantial ground They cal it an vncertaine opinion fleeting in the brayne and fantasie of man he cals it an evidency demonstration in the same definition Hereof M. B. concludeth See how plat contrarie the Apostle and they are â—â—â— the nature of faith If a man should aske yow in vvhat Apostle yow find this definition of â—aith I suppose your answere would be in the Apostle S. Paule vvhom by the name of the Apostle we commonly meane and who is vniversally of Catholikes esteemed the author of that epistle If yow answere so as of necessitie yow must then by the vvay yow may note and hate the rashnes of your felow-ministers of England vvho in their late editions of the new testament have taken away S. Faule or the Apostles name from that epistle Yow may note and condemne the wickednes and impietie of Beza vvho in Calvins life making a register of Calvins Comments vpon the new Testament â—aith that he hath written Vpon the Actes of the Apostles Vpon al the Epistles of S. Paule Item Vpon the Epistle to the Hebrewes as though this vvere none of S. Paules so both Calvin Beza labour to persuade both in the argument also in their comments vpon the same Epistle But let this passe Come we to the Apostles definition vvhich is this Faith is the substance or substantial ground of things which â—â— to be hoped for an argument or sound firme probation and persuasion not as M. B. wil have it an evidence and demonstration for evidence and demonstration is against the nature of faith of things which appeare not noâ— are comprehended by reason and therefore are not evident as demonstrations are to reason and vnderstanding and yet for obedience to God and his vvord which passeth al humaine evidence and philosophical demonstration we frame our wil to obey it and by the same make out vnderstanding to geve firme assent and beleefe vnto it how so ever humaine reason or argument suggest the contrarie As for example in the Catholike Church vpon Christs vvord assuring that in the sacrament is his true natural body the same vvhich was delivered crucified for vs to al Catholikes how so ever they live wel or il faith is a substance ground and foundation of this veritie a â—ound firme and vnremoveable probation and persuasion that thus it is although it appeare not evident to them nether can they prove it by any demonstration or manifest reason if they be once removed from the word of God authoritie of â—aith By such faith â—aith the Apostle we beleeve the creation of the world and al things vvhich are therein By such faith Abraham and Sara old and barren received power to have a child because they beleeved he was faithful who had promised vpon vvhich promise and word of God they so rested that they hoped against hop For which cause of one man even dead by common estimation there rose thousands in multitude like the sand of the sea This faith vvas the right cause why Abraham at Gods vvord was fully resolved to have offered in sacrifice his only begotten sonne Isaac in vvhom the promise of such infinite posteritie and the Messias to come was made And though he could not see by ordinarie reason or discourse how the performance of that promise could stand vvith the death of that his only sonne in whose life and by whose life the promise was to be fulfilled yet thorough this substantial ground of â—aith he persuaded him self that albeit he could not reconcile those two points which seemed to him contrarie yet God vvas able to do it vvho could rayse him vp after death and so after death make him to beget children and multiplie as he had promised To this end the Apostle Paule referreth his examples and discourse of faith that by it as by a sure certain and infallible rocke ground worke or foundation in al adversities we are susteined borne vp and confirmed in assured beleef of vvhat soever God hath said promised ether touching this life or the life to come And vvhat maketh this for the Lutherish or Scottish special faith vvhereby every Protestant Lutheran Zuinglian Anabaptist or Caluinist vvarranteth him self that his sinnes are remitted that he is an elect he is iustified he is the sonne of God and as sure of heauen as Christ him self VVhat one sentence worde or peece of vvorde findeth he ether here in this place of S. Paule or in the whole corps of scripture to coÌ„firme this special faith S. Paule a 100. times speaketh of faith of diuers fruits effects of â—aith but among theÌ„ al what one place is there where faith signifieth that every particular man is bound thus to beleeve that such beleef is necessarie as an article of his Creed vvithout vvhich he can not be iustified nor communicate vvith Christ Let any such text of Apostle or Euangelist be shewed and I yeld If there be no such place as questioÌ„les there is none and this kind of faith being but lately inuented by Luther and his old man and never heard of before and lest of al among the Apostles therefore can not be mentioned in any part of the Apostles vvritings it is as vnfit to applie the Apostles speaches of the Catholike faith to this Lutherish CalviniaÌ„â—aith as it is to applie the EuaÌ„gelists words spokeÌ„ of Simon Peter prince of the Apostles to Simon Mag prince of al heretikes or to interprete of Beelzebub the god of Accaron the duties honors sacrifices appointed for the God of the Hebrues the creator of heaveÌ„ earth And this place which M. B. meÌ„tioneth is so far of froÌ„ approving that Lutherish faith or presumption that it cleane overthroweth and destroyeth it not only in the iudgement and verdite of a Catholike man but even of M. B. him self For the faith whereof the Apostle speaketh is a sure substantial grouÌ„d for that it is built vpoÌ„ gods word which is most certaine infallible and so vvith that there can
28. 77. 78. pa. 78. Christs body lesse ioyned to the Scottish sacrameÌ„t then to a vvord pa. 27. 28. Pag. 6. Pag. 1â— Pâ—ag 4. The Scottish signe signifieth vncertainly Before pag. 88. 89. Any picture a better sacrament then the Scottish supper Pag. 11 Pag. â—9 One signification of a picturs Diuers significations of bread and vvine 1. Reg. 20. 24. Ezech. 16. 49. 3. Reg. â—â— 27. Genes â— 1â— Before pag. 11â— 114. The Scottish signe superstuous And ridiculous Pag. â—9 Pag. â—0 Many things signifie Christ aâ— vvel as the Scottish signe Sâ—oâ—â—ish sacraments Levitie ca. â—â— â— 4. â— Christs coÌ„iunction vvith the Scottish signe Pag. 30. Pag. 43. b c d Christ breakâ—s his body in heaven d Pag. â—3 Prophane impretie Matth. â—â— Iean 1. 33. Devout Communions 〈◊〉 in 〈◊〉 veritatis c. â—â—â—â—â— 4. argument 5. Nonne vinum vesiduum in â—anth â—â—m reinsundâ—re prâ—â—â—buiste Striâ—e for the CoÌ„munion cup Nonne caluiÌ„ vtraque manu â—ortiter â—â—nus Before pa. â—56 c. d. Pap. 10. M. B. contra 〈…〉 other Calusnests See before pa. â—7 Caluin ad â—phâ—s ca. â— v. 20. Zuingl Tom. 2. Comment de vera et falsa religio ca. de sacramentis Musculus in l 〈…〉 communiâ—us â—a de baptisme pa. â—0â— Bullinger De â—â—â— 5. Sermo 7. See the sa 〈…〉 Caluin instâ—â—utâ—â— lib. 4. â—â— â—◠〈◊〉 â—â— M. B. contrarie to al Protestant Theologie Before pa. â—0 â—1 Before pa. 11. â—9 â—25 c pa. 48. Before pa. â—5 pa. â—1 Christ no other vvise receiued in the Sâ—â—â—tish supper â—â—em in any vulgar dinâ—â—r Ephes 5. 20. Before pa. 7â— 79. Christ bettâ—â— received vvith â—ut the supper then vvith â—â— Before pa. 78 79. â—0 c. â—uâ— 2. 3â— Ioan. 1 â— Ioan. 4. 14. ca. 7. 39. Before pa. 1â—◠〈◊〉 lib. â— cap. â— Christ not receiued aâ— al iâ— the Genâ—â—â— Supper Pag. â—â— Pag. â— Calv. Institu lib. 4. ca. 17. num 4. See before pa. â—5 Ievvel Reply contra Hard. artic â— Diâ—iâ—iâ— â—â— pa â—â— M. B. doctrine â—ot uvel sraâ—â—ed Pag. â—5 Pag. â—1 Pag. â—â— M. B. 4. questions Pag 37. 1 2 3 4 Pag. â—â— Pag. â—â— The first question Pag. â—â— â—â—â—â—râ— pag. â—â—â— Manifest contradiction Pag. â—â— Pag. 4â— Sinnâ—â— remitted by man Ioan. â—â— â—â— Creâ—â—â—â—â—lesâ— Catholicaâ—◠〈◊〉 peccatâ—râ—â— Cyprian Augustin Hieron Ambros Chrysost Athanasâ— Basil â—â—lar Paâ—iaâ—â—â— Sinnes remitted by priest in the church Ambros de panitentia lib. 1. ca. â— Ioan. â—0 Cyril in Ioan. lib. 12 â—a 56. Obiection of M. B. Ansvveâ—ed Matth. 9. â— â— Marc. 2. 7. 10. Matth. 2â— 1â— Matth. 16. 19. ca. 18. 18. Ioan. 20. 2â— Ambros lib. 1. de panâ—tiâ— cap. 7. It is to Gods honor that man forgeueth sinnes Ibid. M. B. bad argument Ignorance â—saâ— 11. â— Hebr 9. 11. 15. cap 12. â—4 cap. 10. 16. Heresie Difference betvvene Christs baptisine and S. Iohns Concil Tâ—ideÌ„t Seâ—s 7. ca. 1. Origen Athanas Basil Nazianzen Chrysostom Cyril lib. 2. in Ioan. ca. 57. Tertullian Cyprian Optatus Hilarius Ambros Leo. Gregor Hieronyâ— Augustin Hieron dialog contra lucife riâ—nâ—s August lib. â— contra literas Pâ—tilians ca. 37. Calv. Instituâ— lib 4. ca. 1â— num 7. Grace geuen by the baptisme of Christ Act. ca. 2. 10 â—â— 19. Matth. 3. 1â— Marc. 1. v. 5. â—uc 3. 16 Ioan. 3. 5. Act. 11. 16 ca. 19. 4. See before pâ— 97. 98. Pag. 41. pa. 4â— Before pa. 193. Tâ—e true ansvvere to M. Bâ—sâ—â—st questioÌ„ Christs body geuen by man in the church sacrament Chrysost in â— ad Timoth. â—â— mil. â— The sacrifice of the church is the saâ—â— vvhich Christ offered Ansvvere to M. B. second question Pag. 41. Ansvvere to the third question Matth. â—6 â—6 Marc. 14. 22 Luc. â—2 19. â— Cor. 11. â—4 Ioan. 6. â—â— Christs body receiued really corporally â— Cor. 10. 16 Matth. â—6 27. â—3 Marc. 14. â—â—â—4 Luc. 22. 20. 1. Cor. 11. â—â— Real presence â— Cor. 10. 1â— Chrysostom in â— â—er 10. hom â—4 August Confessio lib. â— â—â— 10. Leo Sermo 6. de â—eiunâ—â—â—â—ptim◠〈◊〉 Before pa. 174. Marc. 14. â—â— Real presence Before pa. 41 Christs vvords vvon 〈◊〉 y expounded Before pa. 46. 47. Pag. 45. M. B. exposition of Christs vvords Calv. Institâ— lib. 4. ca. 17. num â—7 Psal 50. 15. Caluins mad exposition of Christs vvords Christ as present in every repast of Christians as â—â—â—â—e Geneua supper Before cap. 6. 〈◊〉 1. Chap. 7. â— Before cap. â—0 Luc. 6. 45. Caluinian preachers enemies of Christ Matth. â—4 11. 2. Pâ—tâ—â— â— 3. 2. Timoth. â— 5. Philip. â— 1â— M. B. very vnconstant in his doctrine Ecclesiastâ—â—s â—7 v. 1â— Esai â—7 2â— Before chap. 3 Chap. 6. Chap. 7. Chap. â— Before pa. 14. Pag. 45. 4â—â— Tertul. â—â— Apologeâ— ca. â—â— M. B. Paradox Pag. 46. Before pag. 7â— 79. Christ not possess dâ—ett â— by the bread then by the vvord M. B. paradox refuted by al Calâ—iâ—â—sts Before pa. 78 79. 80. Pag. â—1 32. Before pa. â—74 Before pa. â—3 Before pag. 177. â—â—â— 200. Rom. â— â—â— Hebr. 4. 1â— M. B. vvithout al reason preferreth the Geneus signe before Gods vvord Before pag â—â—4 M. B. reâ—uted by him self Zuingl Tom. â— responsio ad Confesâ—io Lutheri fol. 477 Before pag. 105. 106. 87. 88. 185. 186. 189. Pag. 47. Before cap. 4 num â— The doctrine of seales borovved fron the corrupt maners of meÌ„ Calvin prâ—lectiâ— in Daniel cap. 11. fol. 1â—â— Pâ—â—â— sunt per fidia â—â—lâ—â— câ— fraâ—dâ—â—â—s Faith nothing bettered by â—hâ—se Seales Before pag. 176. 177. 178. 179. Pag. 44. Sermo 3. pag. 132. VVhat vvord â—â— necessarie to to make the Sacrament Ibid. pa. 133. Ibi pa. 136. 137. Hovv the minister must preach this vvord The ministers good opinion of their ovvne vvords Iâ—vv Râ—pliâ— centra Hard. Artic. 1 Diâ—isâ—o 1. pag. 19. Bulâ—inger decâ—â—â—â—â— Sermo â— Calvin Institutio lib. 4. â—â— 17. num 15. Colv. Institutio â—â—â— â— ca. â— 7 num 15. Before pag. 51. 52. No vertue in the vvord of Christ â—ut much in â—â—e vvord of a minister A Sermen no vvays necessarie to make a Sacrament Chap. 5. num 3. Ioan. ca. 14. 15. 16. 17. Before pa. 5â— Of the vvord preached vvhich is the vse of the Scoâ—tish Signe â— VVigandus dâ— boâ—â—s et malâ— Germania mal 6. Vide Surium in Chronico Anno. 1566 Arch. HamiltoÌ„ in Demonstrat Calviniara Confusio lib. 2. ca. â—â—â— Pag. 6. Pag. 136. Calv. Institutio lib. 4. â—a 14. num 4. Clara vâ—ce Pag. 1â—â— The Scottish Supâ—â—â—â— sacrament of â— Christ Before pag. 200. The English clergy against the Scottish VVhitegist do sense of the ansvvere tracta â— pa. 565. Ibi. pa. â—66 M. B. preaching 〈◊〉 â—nabaptistical Ibi. pa. â—â—6 M. B. preaching Anabaptistical Ibi. pa. 568. Before pag. 115. 197. 198. Christs Sacrament had no such vvord as hath the Scottish 1 Many baptismes voyd for vvant of Sermons The. Câ—â—t iâ— his 2. Râ—pliâ— pa. 164. Idem in his first Replie pa 110. T. Cart vbisâ— pra pa. 127.