vvho vvant a right faith and confidence in him vvhereon intierly dependeth the health of their sowle their quietnes of conscience and peace with God True it is that the best and faithfullest seruants of god have iust occasion to feare Gods iudgement as vvhom they must attend for not only a mercyful father but also a iust iudge one that iudgeth every man not according to this solifidian persuasion and presumption but according to his worke that so severely that the iust man shal scarce be saved and therefore the prophetes Apostles S. Paule S. Peter and Christ him self ever taught their scholers as to hope wel so to feare in feare trembling to vvorke their owne salvatioÌ„ But great or rather infinite is the difference betwene feare dread reverence and trembling vvhich the scripture commendeth these terrible doubtings wonderful stammerings and wonderful pits of desteration in to vvhich these men thrust the best seruants of God And yet this preaching vvere more tolerable if he spared our Saviour him self and set not him farther out of Gods fauour as these men measure it according to this their presumptuous confidence then the vvorst servant of God that ever vvas For vvhereas of such servants M. B. saith that the Lord never sussereth them to despaire though they be brought to the very brinke of desperation yet are they not swallowed vp of it Christ our blessed Sauiour he thrusteth farther in to the very bottomles pit of desperation For saith he To what end doth the lord cast his servants so low He answereth To the end they may feâ—le in their harts and consciences what Christ suffered for them in the yard and on the crosse in sowle and body that we feele in our sowles in some measure the hel which he susteined in ful measure VVhere attributing to Christ the ful measure of that vvhereof he alloweth to his seruants but a portion vvhom yet he draweth to the very brinke of desteration he manifestly teacheth that Christ despayred fully and absolutely according to the doctrine of that monstrous caytive Calvin vvho vvriteth expressely that Christ not only internally in mind despayred but also externally brast out in to a speech of desperation vne voix de desespoir luy est eschappee in his french Harmonic vpon the Gospel and the gehennical church of Geneva in vvhose Catechisme Christ is subiected to the same torment of conscience and paynes of hel as are the damned and reprobate the impenitent sinners whom God doth punish in his terrible wrath saue that Christ susteyned that for a tyme only a day or two in the yard on the crosse saith M. B. vvhich they must endure continually VVhich doctrine invented or published by Calvin and Beza taught in the Geneva Catechisme and here briefly vttered by M. B. besides that it taketh away one article of our faith Christs descent in to hel in effect marreth and destroyeth al articles of our Christian Creed so far as they apperteyne to the redemption vvrought by Christ For if the perfection of Christian iustice be measured by firme persuasion of Gods mercy and favour and as M. B. vvriteth he that hath no measure of this faith hath no measure of peace vvith God Christ of al gods seruants that ever vvere vvas farthest from this measure as being plunged in desperation in ful measure then vvas Christ farthest of all other from being at peace vvith god and therefore was most vnfit to be a peace-maker for others to reconcile man to God pacifying things in heaven and earth vvhereas him self vvas not at peace vvith God nether had that peace of conscience vvhich every Protestant hath A forme of pietie the vertue vvhereof he denieth his vvords cary vvhen as he preacheth that this faith and persuasion vvhich he so magnifieth and baptizeth by the name of their iustifying faith dependes vpon the quiet state of a good conscience This quiet state is troubled by nothing in the world but by sinne Herevpon he falles in to a commoÌ„ place vvhich conteynes much good moral talke that we must glorifie god by doing good works there maÌ„ be an agreemeÌ„t betwene the hart the hand thy conuersatioÌ„ man of necessitie be changed with thy hart and be holy honest godly as thy hart is VVe must love our neighbour els we can not love God Faith is tried by his fruits and except thow glorifie God by thy deeds and make thy life holy to testifie thy holy faith al is but vayne al is but mere hipocrisie c. If thy conversation be good it is a sure token that thow hast a true faith and art one with God But if thy conuersation be not good let men say what they wil thy hart is defiled true and lively faith is not in thee Al vvhich and much more of like effect in fine he plainly referreth to this conclusioÌ„ So this ground holds fast A doubting conscience makes a weake faith The more doubting is the coÌ„science the weaker is the faith A good conscience makes a strong faith Hurt your coÌ„science yow hurt your faith For how can I be persuaded of gods mercy whose anger I feele kindled against me and against whom my conscience shewes me to be gilty of many offences Once again Every of yow take tent to your conscience For keep a good coÌ„science and thow shalt keep faith The better thy conscience is the starker thy faith is Loosing it a good coÌ„science ye loose faith and loosing faith ye loose saluation The hail exhortation that we gather on this point depends vpon this To omit his false ground that strong persuasion and confidence of Gods mercy can not stand vvith sinful life or evil conscience vvhereas presumptioÌ„ vvhich is a degree beyond confidence may so be coupled and oft tymes is sure reason certain experience and manifest scripture telleth vs that to to many there are vvho in the depth of their iniquitie say The mercy of the lord is great he wil be merciful to my sinnes be they never so many to omit this and marke only the il coherence of these mens fantastical gospel here faith of necesâ—itie requireth good conscience good conscience dependeth of holy life So vvhere holy life is abandoned and sinne raigneth good conscience is lost and that being perished faith also perisheth Vpon vvhich gradatioÌ„ he inveigheth against certain great men whose oppressions of the poore whose deadly feids with their owne companions would not burst out in so high a measure if they had advised wel with their consciences But the Lord seing them take so litle tent to their consciences he spoiles them of faith and of the hope of mercy Out of al vvhich vve may must conclude and so M. B. him self teacheth vs that faith in these men may be easely lost vvhich being altogether fastned and tyed to good conscience and
as the Apostle describes it is no substantial ground no evidence or demonstration and it vvas no offence of the Catholikes to cal it an vncertain opinioÌ„ fleeting in the brayne vvhich now your self confesse to be the very nature of your Genevian faith saying that ever it hes be it wil be and man be doubting X. Faith is the gift of the holy spirit And this gift is not geueÌ„ to al men and women Al hes not faith This gift is not geven vnto al but it is only geven to the elect that is to so many as the Lord hes appointed to life everlasting Contra. VVho soever hath a desire to pray to crave mercy for his sinnes suppose the greatest part of thy hart repine and would draw thee froÌ„ prayer yet assuredly that desire which thow hast in any measure to pray is the true effect of the right faith Prayer is a certain argument of a iustifying faith Ergo al that pray to God have faith Item If thow be content to forgave thy neighbour as freely as God forgave thee assuredly that is the effect of the right spirite Item A third effect of faith is compassion Thow man bow thy hart and extend thy pitie vpon the pure members of Christ For except ye have compassion ye have no faith Examine your selves by these 3. effects prayer forgeving wrongs and compassion and if ye find them in any measure be it never so smal yow have the right faith in your hart yow have the true and lively faith and assuredly god wil be merciful vnto yow Ergo al that pray though neuer so litle or forgeve iniuries and vvrongs done to them freely though never so seldom or be pitifully affected towards a Christian in miserie and geve an almes though never so smale one denier al his life time assuredly al these men have the right faith Fourthly if thy conuersation be good it is a sure token that thow art at one with god No doubt that hart that breakes forth in to good fruites of doing wel and speaking wel is coupled with god And consequently it is sure and there is no doubt but in such a person is faith For no man is coupled with god but by the band of faith Item VVhen thy conuersation thy hart and mouth sais al one thing then no question thow hast the worke of faith wrought by the holy spirit in thy hart Ergo al that live honestly that do vvel and speake vvel doubtles have faith as likewise al that are not dissemblers but speake as they meane and meane as they speake without question have faith vvrought in them by the holy spirit Sixtly ye men also try whether ye be in love charitie with your neighbour Loue is the only marke whereby the children of Christ and members of his body are knowen from the rest of the world And the more we grow in love the more god by his spirit dwels in vs. Alwaies this love flowes from the roote of faith Ergo al men that live quietly in love and peace vvith their neighbours have faith Seventhly and last to talke and coÌ„sider this faith more properly and specially in it self by her more intrinsecal effect and operation by faith we have peace with god To try whether ye have faith or not ye must try whether ye beleeve in the blud of Christ or not whether ye beleeve to get mercy by his merites sanctification by his blud For if ye have no measure of this faith ye haue no measure of peace with God This is the faith which purgeth the hart and purisieth the sowle Ergo al kind of Christians al I say vvithout exception save only perhaps Calvin some Calvinists vvho deny the merite of Christs passion and can not abide to heare of any merite in Christians or Christ him selfe vvhich beleeve that Christ by his passioÌ„ merited our redemption sanctification and salvation have faith VVherefore to conclude this vvith his owne vvords The whole weight saith he of our trial stands chiefly vpon this point to see whether we be in faith or nâ—t to examine whether Christ dwels in vs by faith or not For without faith there can be no coupling nor conioyning betwixt vs and Christ without faith our hart can not be sanctified without faith we can not worke by charitie So al depends on this only For vvhich trial and examination he geveth vs so many sure certain doubtles markes markes vvhereby without question vve may know vvhere this faith is found and these maâ—kes are praier at some time though but coldly forgevenes of iniuries and compassion of the poore though once in ten yeare honest conversation plain dealing love of our neighbour to vvhich by like right and reason he may adde al other civil moral vertues beleef in Christs death and passion VVhere these markes be found he putteth it for sure and certaine vvithout doubt and question that al such men have the right true iustifying faith VVhereof I conclude that according to this his doctrine not only al Christians good bad excepting the Calvinists have faith but also many Turkes and Ethnikes vvho in number of the foresaid vertues far surpasse many kind of Protestants For as S. Austin and S. Prosper vvrite and vve find it true by al learning plain reason and certain experience sine quibusdam operibus bonis difficillime vita cuiuslibet pessimi hominis inuâ—nitur The most wicked man vnder the Sunne be he Iew or Gentile hardly passeth the course of his life without some good workes And therefore ether al these are elect vvhich is vnpossible or al vvhich he putteth downe for such are not sure and certain markes of faith vvhich is true or true it is not that only the elect have faith vvhich to affirme is most false absurd and execrable as vvhich everteth al Christianitie and al sense and meaning of scriptures And these few so palpable contradictions found in so smale a compasse may suffice to declare vvith vvhat substance of diuinitie and constancie of doctrine these men feed their miserable auditors I omit many other as fond and contrarie assertions of vvhich these last two sermoÌ„s seeme in maner vvholy patched vp as a beggers cloke of divers peeces and colours especially if I should compare them also vvith his former sermons as for example in his third sermon faith is the gift of God and only iewel of the sowle in his fift sermoÌ„ prayer is a iewel of the sowle as vvel as faith yea better then faith as being the best iewel and gift that ever God gave man in the fourth Sermon love is a iewel of the sowle to and that better then ether faith or prayer as by which vve best of al grip Christ and applie him to our sowles better then by faith c. These and many more must be omitted both for brevities sake and also because in this
this to good life by necessarie sequele faith decaieth vvith good life and conscience But how matcheth this vvith his former preaching that the best and most sincere Christians fal every day seuen tymes yea seuenty times seueÌ„ tymes and that in to grosse sinnes Is not this as much as if he said that the best Christians every howre of the day become infidels can not haue faith in the mercy of god to vvhom their coÌ„science vvitnesseth that daily hovvrely Gods wrath is kindled against them for that their conscience shewes then to be giltie of many offences against God and al those offences grosse deadly and damnable after the Calvinists Theologie Much more this doctrine repugneth to that vvhich Calvin Beza the vvhole church of Geneva and M. B. him self preacheth aftervvards in this self same sermon in these vvords It is sure certain that faith is never wholy extinguished in the children of God Be it never so weake yet shal it never vtterly decay and perish out of the hart where once it makes residence A weake faith is a faith and where that faith is there man ever be mercy Again Faith once geven by God can not be revoked again Faith when it is geven by God is constantly geven neuer to be chaâ—nged nor vtterly tane from them Again This gift of faith where ever it be and in what hart so ever it be it is never idle but perpetually working and working wel by love charitie VVhere ever it be it is not dead but lively How oppoâ—ite and most evidently repugnant is this to the former preaching If saith vvhere ever it be be never idle but perpetually working wel by love and charitie how saith he that they haue faith vvhich oppresse the poore keep deadly feid and so forth vvhich are no vvorkes of Christian charitie how soever they be esteemed among the Calvinists as vvorkes perhaps of their sole iustifying faith and hote love If vvhen â—aith is once geven it can never be lost never revoked by God never vtterly tane from them vvho are once possessed of it how saith he that it is lost by evil life and that God spoiles them of faith hope of mercy vvhich commit such mortal sinnes But a most vvicked barbarous sensibly false paradox it is to say that faith once had can not be lost the contrary vvhereof vve see by lamentable experience of thowsands vvho depart daily not only from Catholike faith to heretike in heresie from one to an other from Lutheran to Zuinglian or Calvinian from Caluinian to Anabaptistical from that to Triuitarian Antitrinitarian c. but also from the general name and pretence of Christian faith to plain Apostasie to Iudaisine to Mahoâ—â—ctisine to Atheisme VVith professors of vvhich gospel as by vvitnesse of my Lâ— of Canterburie the English church is vvel replenished so M. B. him self signifieth the like of his Scottish congregation of vvhich he vvriteth thus Alas we are come to sic a loath disdain ofâ—asting of this heavenly food he meaneth Gods vvord in this country that where men in the beginning would have gane some 20. myles some 40. myles to the hearing of this word they wil searcely now come fra their howse to the kirk and remayne one howre to heare the word but bâ—des at home This being true if as he in this same place teacheth faith formed in our harts by the holy spirit vvil decay except it be nurrished and if to the nâ—â—risâ—ing of this faith it be requisite that we heare the word of God preached and preached not by every man but preached by a lawful pastor by him that is sent vvhich point he doth inculcate diligently without which preaching it is not possible saith he that a man continue in the â—aith how can it be avoyded but vvhere this vvord is not thus preached as it is not in a number of places of England nor perhaps of Scotland there the faith among the bretheâ—â—e not only may but also must of necessitie decay vvhich vvithout this kind of preaching can not possibly continue And if there be no such preaching preaching I meane by pastors lawfully sent as in truth there is noâ—e nether in England nor yet in Scotland amongest al the ministers as of the English ministerie is best proved by the Puritanes by Caâ—twight by Calvin by Beza by Knox by the Scottish communion booke and election of ministers appointed there and for the Scottish ministerie to let passe my L. of Canterbury and the English Pontifical it is very clearly proved by Buchanâ—â— in his storie and the first original and foundation of this new Scottish kirk in our age layd by that seditions and infamous man Iohn Knox his comparteners in despite and against the vvil of both magistrates as vvel temporal as spiritual that I mention not Catholike vvriters vvho have made demonstration of this against both Scottish and English in sundry writings how can there be remayning any faith among them vvhere is no orderly preaching of the vvord by any such lawful pastor orderly sent vvho is so necesiarie to preserve this faith And how plentifully is this most barbarous fansie refelled in the holy scripture by a nuÌ„ber of examples facts and sentences vvhere vve find that Simon Magus beleeved Christs gospel as other Christians did vvho yet after became an Arch-heretike or Apostata as likewise did Hymeneê° Alexander vvhere the Apostle forewarneth that in the later dayes many Christians shal depart from the faith vvhereof vve see daily experience vvhere he reproveth the Galathians for that they receiving the spirite and for a vvhile continuing in the spirite afterwards gave over the spirite and ended in the flesh vvhere is declared that some vvho vvere sanctified by the blud of the new testament afterwards despised trode vnder their feete the sonne of God the same blud by which they had bene sanctified being washed from their sinne afterwards as vncleane swine returned and wallowed in their former filth vvhere the Evangelist vvriteth plainly and our Saviour him self teacheth vs that some there are vvho gladly receiue the word of God and beleeue for a tyme but vvhen trial and persecution cometh then they depart and geve ouer their faith And to vvhat purpose is it that the Apostles exhort Christians to stand fast in their faith that S. Paule threatningly vvarneth some Christians to become humble and thinke lowly of them selves and to feare lest God who spared not the natural branches the Iewes spare not them but cut them of also reiect theÌ„ as he reiected the Iewes If it vvere then an article of faith that faith once had can never be lost that God vvil never take faith from them on vvhom he hath once bestowed it vvhat vvit or vvisdom vvere there in these ether exhortations or threats As much as if M. B. should exhort his ministers
meane wit or sense of Christianitie ever wrote or affirmed that Gods vvord could not be heard fruitfully but of such men as vvere first indued with the love of god and then vvith the love of their neighbour in and for god and had such other vertuous dispositions as here yow require in your communicants Doth not the vvhole course and scope of the new testament shew infinit dissimilitude betwene the vvord of God and this sacrament of God in this respect vvithal resel this your to grosse folie VVhereas the sacrament in the verie place by yow read to your auditors if ye read truly is peculiarly appointed for the good and holy those that have tried and examined vvel them selves contrariwise is not the vvord of God by Gods like ordinance indifferent as vvel to the vnholy as holy to the bad as to the good as vvel to correct the one as to preserve the other to illuminate the faithles as to continue the light kindled in the faithful Do not the vvritings and preachings of Christ and his Apostles confirme this â— Preached they not alike to Iew Gentil to Idolaters to Pagans to sacrilegious persons of al sorts blind for their faith and abominable for their life vvhereof many knew not God much lesse loved him and so could not love their neighbour for him And yet this preaching doubtles vvas vvithout al sinne ether in the Apostles vvho thus preached indifferently to al or in the disciples vvere they Iewes or Gentils vvho heard them In the first primitiue church vvhich vvas immediatly planted by the Apostles preaching of the vvord vvas stil publike vniversal to Heathen no lesse them Christiâ— after for the space of 400. yeres the same maner of preaching the vvord continued vvith expresse order taken by the church by hundreds of bisâ—hops in very general Synodes that nether Pagan nor Iew nor heretike should be excluded from the presence and communication thereof from hearing the word of god vvhen as by precise order both of the Apostles and their successors pastors and rulers of the church al not only heathen Iewes heretikes but also novices in the Christian faith so long as they vvere vnbaptized vvere diligently excluded from being present at or seing the administration of the holy sacrament So that most salse it is like preparation to be required for receiuing the vvord and the sacrament and so to say cleane dasheth and destroyeth both these last sermons induceth the plain opposite of that this maÌ„ vvould seeme to persuade For if no other preparation be necessarie for the sacrameÌ„t then for the simple vvorde it being most cleare and certain that Christ his Apostles al auncient Bisshops vvithout any sinne or offence of any part ether of the preacher or of the heater preached the vvord to Ievves Gentils idolaters vsurers adulterers publicans men and vvomen living in al sinne of body and sowle hereof the deduction is manifest that by like reason the sacrament vvithout sinne of ether part may be delivered and received of Iewes of Gentils of Idolaters of adulterers of vsurers of slannderers of men never so sinful and vvicked VVith vvhich qualities albeit perhaps the elect bretherne of Calvins institution be commonly indued vvho vsually as M. B. vvitnesseth fal in to such grosse sinnes not only seven times but even seventie times seven times that is almost five hundred times every day yet thus to instruct and teach them and namely at such tyme and place was a very vnfit vvay of preparation to vvorthy receiving of the sacrament for vvhich by this doctrine any preparation suffiseth to vvhich they can never come vnworthely nor receive it to their condemnation no more then Marie Magdalen the sinful vvoman or other publicans vsurers and sinners received the vvord of Christ or his Apostles to their condemnation And this may stand for an evideÌ„t exaÌ„ple of a more general repugnaÌ„ce vvherein pretending honour to the sacrament he most dishonoreth it and vvhile at large he persuadeth great care of preparation he shortly but pithily dissuadeth the same causeth his auditors to neglect castavvay al such care Now to end this matter let vs consider one other like general example vvherein he vniversally both gainsaieth him self marreth al his deuout preaching and setteth his auditors in the high vvay to al audacitie licence libertie and fleshly securitie Towards the end of his secoÌ„d sermoÌ„ thus he armeth them against al tentatioÌ„s and teacheth them how they shal find repose in their conscience be their sinnes never so great their contempt of God and despising of his commaundements never so notorious and horrible and their owne conscience never so vehemently accusing them thereof VVhen saith he the devil thy owne life and conscience accuseth thee and beareth witnes against thee go backe ouer again to thy bygane experience cast over thy memorie and remember if god at any time in any sort hath loved thee if ever thow felt the love and favour of god in thy hart c. Remember on this and repose thy assurance on this that as he loved thee ains he wil love the ay and wil assuredly restore thee to that love or thow dye The hart that felt ains the loue of god shal feele it again And looke what gift or grace or what taist of the power of the world to come that euer the lord gave to his creatures in this life to that same degree of mercy he shal restore his creature or ever it depart this life This lesson he vvilleth his audience to locke vp in their harts remember on it faithfully as a most vvorthy comfort and me â—icament for their conscience I vvil not spend time in reâ—uting this strauâ—ge doctrine nether how it contrarieth the scripture of the Apostles and Euangelists in a number of places And yet I may no let passe briefly to vvarne the â—eader that not only in the thing and substance of the matter but also in the very forme of vvords and maner of phrase most vvickedly yea like a flat Apostata enemy of the Apostles al Apostolical doctrine he directly opposeth him self to the Apostle For vvhereas S. Paule saith that such Christians as have once bene made partakers of gods graces and gifts and have taisted the word of god and power of the world â—â— come vvhen such men become Apostataes and fal from God it is impossible for them to recover their former estate and grace M. B. running ful but against the Apostle saith in the same vvords phrase that such as have once receiued the grace gift of the holy ghost or taisted the power of the world to come fal they never so desperatly in to vvhat dissolution of body and sowle soeuer most certain and sure it is that before their death they shal recover be restored to the same grace degree of mercy againe Yea vvhich is far more vvonderful and far
three or fovver bretherne eating and drinking their symbolical bread and vvine hovv can ether that confirme to vs the child to be saved or this that such eaters and drinkers eate spiritually Christs flesh and thereby shal haue eternal life Certainly if the minister out of the vvord did not tel them so much before the bread and vvine vvould neuer confirme nor scarce signifie such spiritual eating much lesse eternal life ensuyng thereof So that vvhereas ordinarily in common practise vvhence these men take their Theologie in this point seales confirme words and vvritings among men and vvithout a scale the vvord and vvriting is of no great force or value in lavv to make a bond and obligation the seale geuing al strength force thereto here it is cleane contrarie For al dependeth of the vvord and the vvord geueth strength vertue and force to the seale not the seale to the vvord and the vvord vvithout the seale is altogether sufficient carieth vvith it ful entier and perfit authoritie vvhereas the seale vvithout the vvord is nothing at al but as M. B. truly saith a common peece of bread so that truly to speake the vvord is rather to be accompted a seale to the bread then the bread a seale to the vvord Again these men in making such comparison vvaigh not the true nature and difference of vvords and seales as they are vsed in things diuine humane In humane because men are mortal and mutable and false so that vve can not take hold of their vvord vve are enforced to vse other meanes for our assurance and certification as first to put their vvords in vvriting and then to ratifie both vvord and vvriting by sealing But in God and things diuine it is not so But for so much as God is immortal immutable and constant vvhose vvord is vvorking and vvhose vvord once vttered is as sure certaine infallible and irreuocable as if it vvere vvritten in faire velem in a thousand exemplars confirmed by as many seales here can be no vse of any such seales as is amoÌ„g men because no such seale can add any more authoritie or certaintie to his vvord as it doth to ours How beit it pleaseth him some times to vse some kynd of confirmation vvhich may not vnfitly be compared to a kind of sealing as vvhere the Euangelist saith that vvhen Christ was ascended his Apostles preached euery vvhere our lord working with them and confirming their dostrine and preaching with signes and miracles of vvhich kynd of confirmation the storie of the Acts of the Apostles is ful But these were miraculous noâ— sacrameÌ„tal seales applied truly properly to speake not to coÌ„firme gods vvord or promises but to confirme vnto the heaâ—ers the authoritie and credit of the preachers the prophets Apostles and disciples of Christ as euery vvhere appeareth both in the old testament nevv And therefore as S. Paul teacheth such miraculous signes and seales properly are not for faithful men Christians but for faithles and infidels to dravv them to faith and Christianitie And this is a far different kind of seales from the sacraments vvhereof vve here entreat vvhich neuer any learned father or vvriter called seale in the Protestant sense For albeit sometime S. Augustin vseth the vvorde and applieth it to the sacraments as also do some other Doctors yet they neuer meane nor applye them as do the Protestants but cal them seales ether because they signe the faithful vvith such a marke vvhereby they are distinguished from the vnfaithful or because they conteyne in them a secret holy thing that is inuisible grace in vvhich sense the booke of the Apocalyps is said to be signed vvith 7. seales in both vvhich senses S. Austin S. Gregorie Nazianzene calle them seales or because they geue perfit and absolute grace vvhereby a Christian being vvashed from his sinnes and made the child of god in baptisme receiueth farther strength to persist and stand fast in his Christian prosession and fight constantly against the enemies of Christ and his church the deuil and his ministers is confirmed in hope and hath as it vvere a pledge of eternal life in vvhich sense S. Cornelius an auncient Pope and martyr and after him S. Leo the Great calle the sacrament of confirmation a seale The vvords of the first are VVhereas Nouatus the heretike was only baptised but afterward tooke not such other things as by order of the church he ought neque Domini sigillo ab Episcopo obsignatus suit nether was signed with the seale of our lord by the bisshop in the sacrament of confirmation how I pray â—ow receiued he the holy ghost to strengthen him in his Christian saith S. Leo in his 4. Sermon de natiuitate Domini Stand fast in that faith in which after yow were baptised by water the holy ghost yow receiued the Chrisme of saluation the seale or pledge of eternal life In these senses and perhaps some other tending to like effect the auncient godly fathers calle the sacraments seales as questionles euery sacrameÌ„t and especially that of the most blessed Eucharist is a most admirable signe and seale and confirmation and demonstration of gods infinite mercy and Christs infinite loue towards mankynd But the sense of the Protestants as it is foolish fond nevv vvithout al vvit and reason and not only so but also wicked impious heretical Anabaptistical as hath bene shevved neuer taught by the holy scriptures of god by any Apostle Evangelist auncient father or Councel so I can not greatly enuy at Bezaes glorious triumph vvhich he maketh to him self and his maisters for the first invention thereof wherein he so flattereth and pleaseth him self that hauing expressed the same in such sort as here M. B. doth and I before out of Beza haue alleaged he suddenly from explication of the scripture breaketh out in to admiration of him self and his companions in these vvords This my exposition coÌ„cerning circumcision a seale of iustice al other sacraments seales in like maner if a man compare with such things as not only Origenes but also sundry other of the auncient fathers albeit for godlines and learning most famous haue written vpon this place he shal doubtles find what greâ—â— abundant light of truth the lorde in this time hath powred out vpon vs of al other men most vnworthy thereof No doubt a vvorthy doctrine for such Doctors and in deed to be vvondered at vvhich being so necessarie for the church as these men make it for it conteyneth the true faith of the sacraments vvhereas Origen S. CypriaÌ„ S. Austin S. Ambrose S. Leo. S. Basil S Gregorie Nazianzene and sundry other for holines and learning most famous as he confesseth could neuer find it out and yet these men Caluin Beza and Iohn Cnox for learning not very famous and for horrible filthines and abomination of life not to be named and not heard
est Christianum hominem non esse qui non eadem fidei certitudine credit Dominum Iesum esse filium Dei se per eum esse percepturum vitam aeternam VVe professe â—aith Bucer Brentius Georgius Maior vvith other Lutheran Divines disputers against the Catholikes in that conference that he is not to be taken for a Christian man who beleeveth not with the same certitude or assurance of faith both that Christ our lord is the sonne of God and that him self in particular by Christ shal possesse life eternal This is that vvhich M. B. meaneth vvhen he saith that the applying of Christ eating of Christ by faith is to beleeue that he hath shed his blud for me that he hath purchased remission of sinnes to me VVhich iustification and remission of sinnes being in particular beleeved of the Protestant in such sort as is any article of his â—aith thereby geveth a spiritual manducation to him vvhich the Catholike hath not Thus writeth M. B. afterwardes vvhere he spendeth many pages in magnifying this â—aith This faith â—aith he workes a wonderful assurance and persuasion that God loves me that he wil saue me that meâ—â—â— life saluation at perteynes to me This works the seeling of mercy in our hart a particular application whereby we claime Christ and God as proper to vs as if no man bâ—â— title to him and his promises but we Again This particular application is 〈…〉 difference the chief marke and note whereby our â—â—ith who are iustified in the blud of Christ is discerned 〈…〉 faith of the Papists c. For the Papist 〈…〉 promise of mercy to his ownesowle He countes it preâ—â—â—tion as in truth it is and for presumption counted and coâ—demned by the Apostle Rom. 11. 20. 21. â—â— Corint 9. â—7 Philip. 3. 11. 12. Hebr. 4. 1. 2. c. to say I am an elect I â—â— saueâ— iustified This is the vvonderful faith of the Protestants vvhich to them is al in al. This M. B. calleth their iustifying faith By this thy eate Christ so as no man doth 〈…〉 theâ—â— By this they are sure of heaven in heaueÌ„ to be felowes equal vvith S. Peter S. Paule yea vvith the blessed virgin mother of God For so Luther foundeâ— and first inventor of this faith writeth expressely Quâ—â— hac side renati sumus pares sumus in dignitate honore D. Paulo Petro S. Deiparae virgini ac divis omnibus VVâ—â— now that at last vvâ— know exactly vvhat faith it is vvhich geveth the Protestants so deep holdfast in their spiritual maÌ„â—ucatioÌ„ let vs retouâ—â—â— to our principal purpose And as by this vvhich hath bene said of this special Protestant faith I confesse M. B. hath a sufficient ground to chalenge such kind of eating by this faith I meane to him self and his companions Protestants and to exclude out al Catholikes be they as holy as S. Peâ—er or S. Paule vvho never had such a special faith and therefore could never thus â—aâ—e Christ so yet the blocke lyeth stil in M. B. vvay and the rest of his consâ—aternitie that by this saith evil Protestants receive Christ no lesse then good For among the Protestants the most detestable and most blasphemous heretikes have this assurance of their iustification and remission of sinnes no lesse then M. B. or Iohn Calvin or Luther him self vvho by the helpe of an old man whose name Luther expresseth not saith M. Fox but belike it vvas the same man vvho in an other forme frequeÌ„ted Carolostadâ—ê° instructed him first of al inveÌ„ted this special iustifying faith For as after Luther al Lutherans have it most assuredly and after Zuinglius al Zuinglians and after Calâ—in al Calvinists so the Anabaptists more then any of those former sects and Libertines Familie of love by vvord and deed by life and death most confidently chalenge to them selves this assurance that they in Christ have remission of their sinnes that Christ died for them that he shed his blud for them that they are spiritually vnited to Christ they are inwardly so fed by him and outwardly so clothed vvith him that as it is testified by sundry stories many such Protestants both men vvemen and maydens long sithence in Bohemia and of late in Holland at none dayes in the sight of thousands vvould vvalke naked thorough the streetes preaching the vvord of the Lord and could not be vvithdrawen from that furious vnnatural madnes by the terror of present death continually even to death and in death some crying Praise the Lord others Open your eyes ye blind Papists others Revenge O Lord the blud of thy servants and thus not by vvords as M. B. doth but by deeds and facts by patient suffering of death approved they their confidence and assurance of such special faith as M. B. teacheth and Luther the Calvinists describe If then the Anabaptists to make stay and exeÌ„plifie this matter by them vvhom Calvin condemneth for heretikes and vvhose martyrs though in shew marvelous holy and in number never so many he accounteth and calleth martyres diaboli the devils martyrs by vvhich name likewise the Lutherans cal the martyrs of Calvins sect have this sure faith that Christ dyed for them in special and that Christ shed his blud for them in particular and they in this sort spiritually eate Christ how vvith vvhat prohabilitie can M. B. deny such eating to al Protestants of his owne sect though evil livers vvho much more certainly have this faith and therefore much more spiritually eate Christ If an heretike can have a constant persuasion in the death of Christ and then al goes wel and he therefore truly receives Christ by faith according to M. B. definition how much more may a vvicked Calvinist vvhom M. B. accounteth no heretike reteyne this constant persuasion Hath an Anabaptist a â—â—â—th of the sowle apt for such receiving hath not a Calvinist Is evil life a greater bar to such receiving then naughty faith vvhereas this receiving is vvrought only by faith not by life And vvhat need I to rest exemplifie this by Libertines or Anabaptists vvhereas the best surest ground to refute M. B. in this point is the general doctrine of Calvin and Calvinists and the same preached at large by M. B. him self in these Sermons For as M. B. is sure that he is iustified he is elect he is saved he hath this special faith vvhich applieth Christ to him so properly and peculiarly as though no man had interest in Christ but him self alone so this faith vvhich is the right perfit iustifying faith and proper to the elect being once obteyned is never after lost nor never can possibly depart from them commit thy sinnes never so greavous and horible Thus teacheth Beza in the Confession of his Christian Geneva faith most plainly This Calvin in his Institutions
to continue men not become vvemen or threaten them that except they stood fast in their new gospel they should never be able to passe from Scotland to Denmark ether on foote or horseback or vvalke in one day from Edinburgh to HierusaleÌ„ This is to foolish impious yet this is the very forme tenor of the scriptures by M. B. Calvins doctrine And as foolish and impious is Calvins answere to these and the like places that the Apostles Evangelists Christ and al scripture speake vnproperly therefore their speaches are now to be corrected by this vvorshipful squire and Evangelist of Gebenna or rather Gehenna And vvhat can be devised more pregnant and forcible against this then that vvhich the Apostle Paule vvriteth to the Hebrews that some vvho vvere endued vvith faith and that in the most high and excellent degree vvho vvere once illuminated after their illumination had tasted the heavenly gift were made partakers of the holy ghost had moreouer tasted the good word of God and powers of the world to come vvhich is to yeld them al the prerogatiues and tastings of Gods grace vvhich M. B. somtime talketh of and chalengeth to his elect yet these men so amply illuminated after al this fel from the faith yea fel in so desperate sort that as much as in them lay they crucified again the sonne of God made a mocke of him If true faith once had can never be lost vvhat commentarie vvil M. B. make of these vvords I omit to produce fathers of the primitive Church of vvhom no one from the first to the last ever dreamed of this CaluiniaÌ„ frensie Yet if M. B. have mind to see this in them refelled generally by scripture let him reade S. Austin vvho most of al other vvas by reason of the heresies of his tyme concerning grace exercised in this kind of argumeÌ„t he shal find inough to satisâ—â—e a reasonable man Certainly to geve men in this vvorld securitie assurance assurance I say not of hope but of faith that they shal not nor can perish eternally is to turne vpside downe and cleane invert the nature of humanitie and divinitie of heaven and earth of man and Angels it is to geve the crowne to one vvho yet is fighting and hath not obteyned the victorie to geve him the garland vvho yet is running his race and vncertain how to hold his course to put him in the sure port who yet is rowing on the sea and tossed vvith the vvaues thereof to geve mortal man in this life that reward for vvhich in this life vve labour and is proper to the next and by gods ordinance appointed for the blessed sowles and angels confirmed in grace that is in one vvord to make men beleeve they are already sure of heaven and salvation vvho by this very presumptioÌ„ are in the broad and most certain vvay to hel and eternal damnation But because if I should proceed in this sort vvith the rest of these two last sermons I perceive I should fal in to that tedious prolivitie vvhich I most covet to avoid I vvil therefore only vvrite downe shortly M. B. his strauÌ„ge assertions concerning faith and vvorks adding for confutation no other authoritie then his owne vvhich I wil likewise put downe so nigh as may be in his owne vvords but alwayes in his owne sense And let this stand for the first The first Faith depends on good life and conscience and so vvith the losse thereof faith and saluation is lost Contra Faith once had can never be lost vvhatsoever a manâ— life is For God never reuokes or takes away the gift of faith which once he hath geven Faith shal never vtterly decay perish out of the hart wherein it makes once residence II. Faith is the onlâ— moven and instrument whereby we applie Christ vnto our sowles And there is in the scripture no other instrument of applying Christ to vs but this Contra. Love of Christ is an instrument vvhereby vve apprehend and grip Christ better then by faith even as the meate vvhich vve eate tast better nurrisheth our body then that vve only feed our eye vvithal III. VVhere the conversation is not holy let men speake what they wil there the hâ—râ— is defiled there this true and liuely faith hes no place Contra. Be our conuersation never so vvicked howsoeuer â—â—â— bodies be losed to al dissolution faith ever remaineth the fier of true faith is never put out suppose it be covered IIII. The gift of faith where ever it be in what hart soeuer is never idle but perpetually working working wel by love and charitie VVhere ever it be it is not dead but lively that is Al men vvhich have faith are perpetually vvorking vvel by love and charitie Contra. In some of our great men their oppressions of the poore their deadly feids with their owne companions burst out in sick an high measure as shew that they advise not wel with their consciences wherein depends faith And therefore the Lord seing them take so litle tent to their consciences spoiles them of faith Then some men vvhich have faith vvorke not perpetually vvel by love charitie V. Sinne severeth a man from God God can not dwel in a man that alway committeth sinnes Contra. The best men every day and howre commit grosse sinnes Yet the faithful in their greatest dissolutions fal they to murther and adulterie as Dauid did they never leese the spirite of God So then God dwelleth in them notwithstanding their continual sinnes VI. A Christian man living dissolutely in sinne can not have faith and confidence in the mercy of God For how may be have faith in the mercy of God whose conscience witnesseth to him daily that for his manifold sinnes Gods wrath is kindled against him A hurt conscience man ever doubt and the more we doubt the lesse is our persuasion Na question so long as the sense of gods anger and feeling of my offenses bides I can not have a starke persuasion that he wil be merciful to me and so yow can not have a right faith vvhich vvith yow is a starke and strong persuasion of gods mercy Contra. A Christian man living never so dissolutely can never leese faith The spoonks whereof worke in him continual morse and makes him cal to God for mercy every day And â—â—â—â— prayer is a certain argument of the right faith and beleefe in God For I can not speake to him nor pray to him in whom I trust not Ergo a brother sinning never so much not only may haue but also actually hath faith cofidece in the mercy of God For els he could not pray vnto him Again In despite of the devil and the corruption which is in vs and M. B. vvho teacheth the contrarie this faith shal never perish and then necessarily such a man hath a stark
Insulsissimus blatero Martyr CoÌ„ment in 1. Cor. ca. 10. VVestphalus in Apologia c. pa. 55. M. B. fond argument The name of Ministers Before pag. 367. Aug. epist 153. â—â— 16â— Contra epist Parmenian lib. 1. ca. 4. lib. 2. ca. 11. lib. 3. ca 1. 2. c. Note c â—â—inâ—l Tom. â— in subsidiâ— de â—â—â—â— arâ—st so â—49 Matth. â—â— â—â— Senaâ—â—â—â—â—â—â—torâ—â—ns Zuinglius in â—â—iâ—st d by a â—ighâ—-sprite Monitor Albus an â—â—er sucrit nihal mâ—miâ—â— Ephes â— 1â— Fox Act. monument â—0 70. Luthers ansvvere to M. B. argument 1 Luther ToÌ„ 7. D sâ—nsio â—â—râ—â—â—um â—â—â—â— so 38â— An otheâ— ansâ—vere 2 Ibi. so â—â—6 The pith of M. B. argument A third Ansvvere 3 Exod. 1â— 11 The Calviâ—â—â—â—â—â—an neâ—â—r provâ—◠〈…〉 Christs vvords are 〈…〉 Luther â—bâ— supâ—â— â— pa. 157. Vntruth Pag. 1â—7 Gods omnipotencie most vvickedly denied Pag. 158. The vvhole body of scripture defaced by M. B. Exod. 14. 22 Iosuâ— 3. 16. Daniel 3. 48. 50. 94. Iosuâ— 10. 13 â—uâ— 23. 45. â— Reg. 17. â—6 Num 20. 21. Exod. 17. 20. Num. 22. â—â— The 〈…〉 principles of Christianitie denyed by M. B. The incarnation of Christ The generall resurrection Pag. 15â— Ignorance Pag. 159. Pag. 160. Of Christâ— entrance the doores being shut Ibid. Câ—lv in Ioan. â—â— â—0 v. 19. Idem Institutio lib. 4. ca. 17. num 29. et in Harmonia Luc. â—4 v. 36. Martyr in dialog de loco corporis Christi sol 94. 95 〈◊〉 in narrations do ecclesia Belgica dispersa pa 185. 186. †Horne of 〈◊〉 Ioan. â—0 â—9 â—6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 24. â—7 â—8 Luc. â—4 19. Iustin questio 117. â—d Christiâ—â—â—â— Cyril in Ioan. lib. â—â— ca. 53 Ibid. ca. â—9 †Miâ—aâ—ulosuâ— per ianuas â—â—auâ—as ingressus Aug. Ser. de Tempore â—56 15â— 260. in â—oaÌ„ â—ract 121. De Agone Christia cap â—1 in epist â— ad Volus de cruâ—â— Dei lib. 22. ca. â— Hâ—â—artus lib. â— de Triniâ—â—â—â— Chrysost in Ioan. homâ—l â—5 Theophil in Ioan. ca. 20. Calv. in 〈◊〉 ca. â—0 v. â—â— Pag. 1â—0 Pag. 16â— Ignorance Daniel 3. â— â—â— 50. 94. Nabugo 〈◊〉 â—ornace Before pag. â—â—â— M. D. heresiâ— overthrovveth al Christianitie VVhat is a contradiction Ievvel Pag. 160. 161. A faire example of contradiction iâ— M. B. Pag. 16â— God can not make of bread his body Pag. 157. Pag. 170. Before pag. â—80 Before pag. â—80 Pag. 170. God can make of bread his body Pag. 160. 161. A sensible contradiction Pag. 116. The perverstâ—â—â— of Calviniste Real presence Cap. 1. num 1. 2. 3. â—â—â— pag. 17. 18. 19. 20. 21. 22. â—8 255 256. 257 336. 337. 365. 366. Before pa. â—â— â—44 See the next devision num â— Pag. 1â—â— See before pa. â—â—â— Thâ—â—â—câ—l 〈…〉 〈…〉 not alvvays in Theologie Pag. â—â—â— â—â—â— â—â—â—â—â— Pag. 1â—â— Pag. 165. The Protestants iudgmâ—â— of M. B. phisical argumeÌ„t Brentius Before pa. â—â— Luth. Tom. 7. Dâ—â—â—â—sio verâ—â—rum Canâ— â—â— 3â—â— 39â— 39â— â—â—2 c. â—â— ibid. â—â—7 â—â—â—v in Ad 〈…〉 â—â—t 〈…〉 in Apolog coÌ„tra Câ—lâ—â—aâ— Pag. 194. 〈…〉 â—â—â—o◠〈…〉 〈…〉 Ibi. pa. 19â— 192. Faith to be vrged aboue reason Mat. 13. 11. Mat. 11. 25 Basil Hexanâ— hom 1. et 1â— Ibi. pa. 192. 193. Philosophica argumenta Diabolica sophismata The Caluinian faith framed by physicke a a c c a c Ibid. pa. 195 196. Mat. 2â— 20. Mat. â—6 â—6 Ibâ— pa. 195. pa. 163. 164. 165. 166. 167. Calv. Instit lib. 4. ca. 17. num 29 â—t in Adâ—â—nitio vltima Obiection Philip â— â—â— Ansvvere VVestphalus vbi supra pag. 197. Difference betvvene the glorified body of Christ and other Saints Coloss 1. 1â— Heb. 1. 9. Ioan. 6. pa. 205. 20â— Pag. 256. 210. Fsai 59. 2. Sapient 1. v. 4. 5. 2. Cor. 6. 14 Some man vvithout grosse sinnes Pag. 211. Pag. 207. No man vvithout grosse sinnes Calv. Institâ— lib. â— c. â— â— num 5â— 59. lib. â— cap. 4. num 28. See before â—a â—â— â—â—â— â—â—â— â—â—â— Only â—aith â—â—â— only â—aith â—â—â— 233. â—â—4 pag. â— pa. â—â—â— Ergâ—â—â—â— faith 〈…〉 eth â—â—â— Before pag 302. 30â— pa. 204. Presumption Cal. Institut lib. 3. cap. 2. num 16. pag. 262. See before pa. 304. 305. Esai 66. 2. 5 pag. 275. Desperation pag. 211 Rom. 2. 6. â— Petâ— 1. 17 4 1â— Melach 1. Psal 118. v. 120. Matth. 10. â—â— â—â—â— 1â— Rom. 11. 2â— Hebra 4. 1 Apoc. 15. 4. Philip. 2. 1â— pag. 276. Ibidem Christ in desperation Caluin â—armen in Maâ—ca 26. v. 46. Sâ—â—trâ—sh caâ—â—chisme the 10 Sunday Christs redeÌ„ption denied by the Caluinists pa. â—1â— Coloss 1. 20. Ephes 2. 14. â— Timoth. 3. 5. pa. 230. pa. 164. pa. 204. pag. 212. 213. 214. pag. 215. 247. 24â— Faith lost by evil life pag. 265. 266. Item pa. 278 Ibid. Faith lost by evil life Ecclesiastiâ— 5. 6. pa. 267. Faith lost pa. 27â— Beâ—ore pag. â—69 pag. â—79 Faith caÌ„ neuer be lost pag. 27â— Faith evâ—â— vvorketh vvel Faith sometime vvorketh â—â— Faith may be lost VVhiâ—â— câ—â—â—â—â— C. Tract â— â—â— 6 pag. 7â— pa. â—3â— 24â— pa. â—â—â— â—â—â— Beâ—ore pag. 224. 225. No lavvful vocation of pastors in England nor Scotland Buchan hiâ—â— Scotic lib. 16 meximâ— pag. 5â—â— 556. 558. 559. 561. 56â— â—aith may be â—ost Act. 8. 13. â— Timoth. 1. 19. 20. Ibid. ca. 4. 1. Galat. 3. 2. 3 Hebr. 10. v. 29. â— Pet. 2. 20 21. 22. Luc. 8. 13. Act. 14. 22 1. Co 16. 13 Coloss 1. 23. 1. Timoth. 2. 15. Rom. 11. â—1 Calâ— Institâ—â— lib 3 cap. â— num 9. 10. 11. 1â— 13. Hebr. 6. 4. 5. Ibidem v. 6. August de corrâ—p et graâ—â—â—â—a 13 â—â—â—m de bono perseueraÌ„t â—a 8. 13. De Ciuit lib. 1. ca. 12. lu psalm 50. â—1 1. Cor. 9. â—4 Philip. 3. 14 Psal 9â— Prosper de vi â—a â—â—â—â—mplat lib. 1. ca. 3. De vocatiâ— gâ—ntâ—nâ—n lib. â— cap. 2â— Faith lost vvith good â—â—e pag. 279. Faith not lost vvith good lose See before pa. â—06 Before pag. 400. Only faith Ibid. pag. 400. 401. Not only faith pa. 213. 214 No true faith vvithout good life pa. 281. 282 True faith vvithout good life Pag. 271. Faith ever vvorking vvel pag. 267. Faith some times vvorking il Before pag. 399. Sinne seuereth God froÌ„ man pag. 282. Sinne severeth not God from man pag. 268. A brother sinning can not have confidence in Gods mercy pag. 265. pa. â—â—â— â—â—â— 278. pag 272. 〈…〉 sin 〈…〉 2â—4 〈…〉 pag. 300. Before pag. â—0â— pa. â—79 2â—0 To spoonk 〈…〉 sometimes smored a long tymâ— pag 2â—0 â—â—1 pag. 282. 283. The spoonkes o 〈…〉 mored not â— short tyme. pag. 26â— 222. Every Caluinist sure of â—â—â— saluation See before pa. 303. 307. pa. 261. 262. pag 275. 278. The best Caluinists doubt of their saluation pag. â—â—1 Other Sectes surer of their saluatioÌ„ then the Caluinists Before pag. â—01 â—02 â—05 Before pag. â—1â— â—1â— pag. 111. Faith never doubteth See before pa. â—03 pag. 277. Faith evâ—â— doubteth pag. â—71 None haue faith but the elect pag. 272. Many