men by the very light of nature and natural conscience though out of grace therefore not availeable to glory as the Apostle and true Theologie assureth And therefore vvhereas M. B. against al reason against â—l Theologie against the Apostle and al Apostles and Euangelists of Christ that ever vvere telleth his auditors and biddeth them locke vp this as a sure conclusion that if they once had any of these vertues they before they dye shal have them againe if ever they had any one of them then had they faith vvhereof that vvas a suie certain argumeÌ„t vvhich faith is proper to the elect therefore they are Gods elect perpetually then they can not possibly perish vvhereas he maketh thus far such linking together coÌ„nexioÌ„ of his Theological or rather diabological propositions vvhat one of his auditors or disciples is so simple but he can deduce one farther conclusion out of these premisses that he may live how he vvil he may do vvhat he please he may freely folow the lusts of his flesh in al catnalitie and sensualitie having assurance before hand from this preacher that he shal never be damned for it that if ever he vvere inclined to any good since his infancie he shal be surely as good again before he die and if once he felt any grace of God any good effect of his grace al his life time he shal find God gracious merciful to him for ever for that his gifts favour are irrevocable vvhom he once loved him vvil he love eternally This is the coÌ„clusion consequence of that former preaching this is not to preach God but Epicure not Christ but Antichrist not civil and moral honestie as becometh an honest civil man much lesse as becometh an Euangelist and preacher of Christian pietie and religion but rather this is to set open the schole of Sardanapalus of Lucian and Diagoras to make a mocke of religion to extinguish and eradicare honest life and al vertue other ciuil or Christian and briefly in â—â—eed of making preparation to the vvorthy receiuing of their lords supper except Satan be their lord this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus of Lupercalia and Bacchanalia to set a man headlong in to al filthines villanie al dissolution both bodily and ghostly The conclusion conteyning certaine general reasons vvhy the Calvinian Gospel novv preached in Scotland can not be accounted the Gospel of Christ The Argument The conclusion drawen out of the precedent discourse preaching of M. B. sheweth that whereas al religion especially Christian coÌ„sisteth principally of two partes 1. faith towards God 2. honest charitable behavicur towards men both these the Calvinists vtterly destroy by their preaching of only and special faith and therefore their gospel hath no shew or face of any religion These 2. partes are proued severally first touching good life next touching necessarie points of ChristiaÌ„ saith For which cause euer since the beginning this Calvinian gospel hath bene abherred and condemned not only by al Catholikes but also by very many Protestants and those of most same and learning The Caluinian gospel is nothing so coloured with probable shew of Christianitie as were many old heresies The preachers of it are much more variable mutable contrarie to them selues and therefore the shame miserie and condemnation of men is greater who have departed from the Catholike and Apostolike faith of al ages vnto it The nature of the Caluinian and Sacramentarie Gospel is never to be constant but to be always chaunging the solowers whereof are neuer setled in any one certain faith For which reason and also for that in many chief articles it dissenteth from the Gospel of Christ and his Apostles as most Scottish and English detest it so al Christians haue iust causeâ— hate it and returne from it to Christs Catholike church and Gospel The Conclusion AND now to leave M. B. and turne my talke to thee my deare countryman vvhose benefit I most entend whose eternal good I vvish and daily pray for as thow regardest thy owne saluation and hopest to have part vvith Christ thy Saviour in heaven and to avoid eternal torment vvth Luciser and the damned in hel consider vvith thy self advisedly as the vveight of the case requireth vvhether in coÌ„mon sense and probabilitie in reason humane or divine the vvay to attayne the one and avoid the other be this vvhich these late ragged and scattered Apostataes divided against them selves al Christendome besides Luther and Zvinglius Caluin Beza vvhom M. B. more exactly foloweth have of late inveted or rather that vvhich al thy forefathers for these 13. or 14. hundred yeres in vnitie vvith them selves and al other Christian provinces and countries ouer the vvhole vvorld have taught by vvord and vvorke and in such an vniuersal Catholike faith have happely offered their blessed sowles to God CoÌ„sider vvith thy self omitting al other inferior and secondarie controuersies vvith vvhich the Christian vvorld is now by these new Evangelists so pestered that the nature of every religion in general much more the Christian vvhich only in truth and by vvay of excellency is called religion is built vpon 2. vniversal pillers faith and charitie to beleeve vvel and to live wel as Christ and his Apostles every vvhere teach And leauing to thy private remembrance knowlege if thow be of age if not to thy information by bookes or other better learned how our Catholike religion hath evermore framed her childreÌ„ to both these to right faith and godly charitable life vvhereof the daily discipline and practise of the church is the best proofe and the very face of our realmes Scotland and England adorned vvith such a number of goodly hospitals of colleges of monasteries built first to the honor of God next to the benefit of the realme of the poore of impotent of orphans of al sorts of men in the realme ech in their degree and order ruinated now by these caterpillers and false ministers yeldeth abundant confirmation to leaue this and to behold a litle the other part the religion brought in by these ministers which they intitle by the name of their Gospel consider vvhich thow maist do vvithout any great learning as being a thing evident to the eye vvhether it plucke not vp even by the rootes as it vvere al faith and good life For demonstration vvhereof I vvil not trouble thee vvith any new discourse but only 〈◊〉 vpon that vvhich touching ether of these hath bene said already in the last chapter or at the farthest in this present treatise And concerning good life vvhen men are taught that vvhat so ever they do is sinne and that mortal deseruing damnation that thus they sinne when they studie to do best vvho vvil labour vvho vvil studie to auoid sinne vvhich he beleeveth to be a thing vnpossible VVhen men are taught that if ever
I vvil take as sure certainâ— vz. that Christ not only gaue thankes to his father but also blessed sanctified and consecrated the bread because vve are taught so to beleeue both by the plain vvords of the Evangelists by S. Paule by consent of al fathers oâ— al auncient I â—â—uâ—gies or soâ—mes of Masse in al churches of Christendome vvhereof some example shal be geuen hereafter also by vâ—â—â—â—t of M. Ievvel Caluin Eâ—â— a vvho so effectually by innumerable places of cripture pâ—oue it and refel Musculus and consequently M. B. in thâ—â— point vvâ—o against al scripture wil haue blessing of these elements to be al one vvith geuing thanks to God VVherefore according to this most sufficient authoritie as Musculus truly telleth vs that Christ at tvvo seueral times first ouer the bread next ouer the cup gaue thanks to God so must vve also assure our selues the scripture these Protestans leading vs therevnto that Christ at tvvo seueral times blessed sanctified and consecrated those 2. seueral elements of bread and vvine vvhich he tooke in his hands Concerning the breaking and deliverie of the bread Musculus vvords are Christ brake it with his owne hands gaue it to his disciples He gaue not the bread whole to them which they afterwards should breake but him self brake it He gaue it not them to distribute but him self did distribute it willed them to take and eate it He deliuered with his owne hands this sacrament of grace signifying withal that it was not possible for any man to haue participation of his grace except himself gaue it by the vertue of his spirite Of which point I warne the reader not without cause Thus much saith Musculus concerning the external fact doing of Chrisi so far furth as agreeth to the institutioÌ„ of the mystical Supper After al vvhich finally for declaration that they might vnderstand vvhat he meant by the premisses he addeth This is my body which is geuen and broken for yow Do this in commemoration of me Again This cup is the new Testament in my blud which is shed for yow and for many to remission of sinnes Do this so oft as ye shal drinke it in commemoration of me This is the summe of that which Christ did vvhich he spake about the sacrament vvhich as the same author vvitnesseth Christ first of al did in the eyes of his disciples both that they afterwards should do the same them selues and also deliuer the same order to his church ¶ And this being agreed vpon according to the manifest storie of the Gospel exposition of the purest Protestants that Christ thus did as hath bene novv in particular described and thus spake item that thus he did spake as things apperteyning to the Sacrament and which he would not haue omitted by his Apostles disciples and aftercomeâ—â— to returne to M. B vvho affirmeth al the actionâ— and speeches which Christ did and vttered to be so essential to the Supper that if any one yea any iote be omitted the whole Supper is marred and peruerted let vs conserre these doings of Christ vvith the Scottish Supper ministred after their order vvhich is this Commonly once in a moneth the minister vvhen the supper is to be ministred first of al out of the pulpit reherseth briefly to the people a peece of the 11. chapiter of S. Paule touching the Institution of this sacrament Afterwards he maketh some Sermon against ether the Pope and Catholike religion vvhich is their common argument or in praise of their owne which is more seldom or as seemeth good to the minister The Sermon or exhortation ended the minister cometh downe from the pulpit and sitteth at the table now beginneth the communion euery man and woman likewise taking their place as occasion best serueth Then he taketh bread and geueth thanks ether in these words folowing or like in effect The thankes-geuing set downe for a paterne for al ministers to folow as in sevv vvords it rendereth thanks to God for his benefites of creation sanctification and redemptioÌ„ by Christ as is ordinarie in many good prayers so it maketh no mention of the Supper or any thing vvhich Christ spake or did therein saue that in one place they mention a table and remembrance of Christs death in these vvords Although we be sinners neuertheles at the commaundemeÌ„t of Iesus Christ our lord we present our selues to this his table which he hath left to be vsed in remembrance of his death vntil his coming again to declare and witnesse before the world that by him alone we haue receiued libertie and life c. and that by him alone we are possessed in our spiritual kingdom to eate and drinke at his table with whom we haue our conuersation presently in heauen This is al that approcheth any thing nigh to the vvords and Institution of Christ Immediatly after this thankes-geuing the ministâ—r breaketh the bread and deliuereth iâ— to the poeple who distribute and diuide the same amonge them selues according to our Sauiour Christ commaundement Likewise he geueth the â—â—p Here is the entier forme and essence of the Scottish communion For that during the time of eating and drinking some place of the scripture concerning Christs death is read this is a sequele and fashion folowing after and not included in the nature substance of the communion vvhich al goeth before Let vs novv seuerally confer Christs supper vvith this communion and consider how many the same most substantial and essential points after their ovvne graunt vsed there are wanting here Christ first of al tooke bread in to his hands and afterwards gaue thanks and blessed vvhich albeit it may seeme vsual and ordinarie yet saith Musculus it is not so and the very vvords of scripture shevve that it apperteyned to the order and institution of a sacrament Here the minister cleane contrariwise inuerting the order of Christ first geueth at large a thanks after taketh the bread the vvhich vvithout any thanks or any vvord at al he deliuereth to the people Secondarily Christ made a special and seueral thankes-giuing blessing and sanctification or consecration first of the bread and next of the cup and this also he did as a thing perteyning to the verie order and institution of his sacrament Here is no such matter but a confuse thankes-geuing vvithout relation to ether and vvhich conteyneth a blessing sanctification or consecration of nether Christ did not only breake the bread once and afterwards bid them breake and distribute it amonge them selues but him selfe brake and distributed and deliuered it to them ech one with his owne hand signifying thereby that it was not possible for them to haue any participation of grace except he gaue it them by the vertue of his spirite Of vvhich point Musculus geueth the reader a special warning and prouiso Here the minister loth belike to take so much paynes
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
laboureth to prove very earnestly and diligently This M. B. out of Calvin and Beza preacheth very directly and expressely and by scripture wickedly perverted seeketh to establish It is sure saith he and certain that the faith of Gods children is never wholy extinguisted Though it be never so weake it shal never vtterly decay â— perish out of the hart Howsoever it be weake yet a weake faith is faith and such a faith that the lest parcel or drop of â—ssureth vs that God is fauourable frindly and merciful â—â—â— vt Minima fidei gâ—â—ta facit was certo inâ—uiâ—â— contemplari fâ—ciem Dei pâ—acidam sereâ—em nobisoâ—e prâ—pitiaâ— as writeth Caluin M. B. hauing run a good vvhile in this veyne concludeth For conformation of my argument howsoever 〈…〉 bodies â—e 〈…〉 â—o al dissolution â—et after our effectual calling within our sewles suppâ—â—e the fier be covered with â—shes yet it it â—ier therâ— wil no man say the fier is put out suppose it â—e covered No more is faith put out of the sowle supâ—ose it â—â— so covered that it shâ—w nether how nor light outwardlâ— Finally he repeateth as a most sure principle It is certaine that the faithful have never the spirit of God taâ—e from thâ—â— wholy in their greatest dissolutions though they 〈…〉 〈…〉 thâ—rers adulterers c. VVhereas then every Calvinist vvho once hath tasted of Calvins iustifying faith as hath M. B. can never possibly leese that faith but must of necessâ—â—â—â— reteyne it perpetually though he fal into never so great dissolution and filthines of life become he a murtherer an adulterer a robber of churches a sinke of iniquitie as many such iustified and elect Calvinists are vvhereas I say al that notwithstanding he is not forsaken of the spirit of God nor deprived of this special and singular faith vvhich M. B. so oft hath told vs is the only mouth of the sowle the only meane to eate and fâ—â—d oâ— Christ how can he possibly vvith any face or modestie vvith any learning or reason deny that vvicked men receive Christs body vvhereas he alloweth and that infallibly to the most detestable men the spirit of God and this special faith this month of the sowle by vvhich most truly effectually spiritually the body of Christ is eateÌ„ let him vvith better advise marke this his owne preaching and doctrine of Iohn Calvin and his Geneva church and conferre it diligently vvith his other fansie of evil men not receiving Christs body in their signe he shal find this opinion to be altogether false vnprobable and vnpossible to be conceived or beleeved and â—â—â— against their owne preaching and teaching And doubtles besides this special point of Calvinisme vvhich is so pregnant and direct to prove against M. B the general sway of their doctrine induceth the same which is it provoketh men to licentious and dissolute life in that it preacheth only faith to serve for Christian iustice so the verie issue of that solifidian iustification is this vvhen men in life are become most beastly and vitious then to make them most vaunting and glorious for this â—â—stant persuasion that by only faith in Christ they are saved and iustified for that as Luther taught nothing but only infidelitie could 〈…〉 such faithful Protestants of his sect as Zuinglius wrote al such if they beleeve as he preached they forth with were in as great favour with God â—â— Christ Iesus him self and God would no lesse deliver them from â—el no lesse open heaven to them then to his only begotâ—â— soâ—â—e as our first English Apostles and martyrs taught and â—ealed vvith their blud whâ—â— we labour in good workes to come to heaven we do shame to Christs blud For having that particular persuasion vvhereof is spoken if we beleeve that God hath promised vs everlasting life it is impossible that we should perish VVe can not be damned except Christ be damned nor Christ saved except we be saved VVe have as much right and as great to heaven as Christ vvhat soever our life or vvorks be For al they erre that thinke they shal be saved when they have done many good workes For it is not good life but alonely a stedfast faith and trust in God that may bring vs to heaven be our sinnes never so great and that it seeme vnpossible for vs to be saved c. This is the very pith substance of the Lutheran Zuinglian Calvinian English and Scottish Theologie touching only faith this inferreth cleane contrarie to M. B. that vvicked â—nd instructed in the Protestant schoole may have and by coÌ„mon reason and discourse have as constant persua 〈…〉 to be iustified in Christ as men of more honest life And therefore vvhereas M. B. saith that such bad Protestants lacke a mouth of the sowle that is lacke a constant per 〈…〉 in Christs death vvhereby Christ is eateÌ„ he speaketh l 〈…〉 man that lacketh a face that lacketh a forhead or 〈…〉 that lacketh vvit that lacketh knowledge that hath no skil in his owne Theologie in his owne religioÌ„ which by plaine manifest reason and proofe yea by expectence ocular demonstration assureth vs the contrarie The rest of this Sermon vvhich is principally in coÌ„mending and magnifying the vertue of faith that by faith vve have an interest title and right in Christ by faith we possesse Christ that true faith is a straunge ladder tâ—â—â— wil climb betwixt the heaven the earth aâ—cord that gâ—â—â— betwene heaven and earth that couples Christ and vs together c. al this and much more as it is wel spoken of â—â—â— Christian and Catholike faith so being applied to the Lutheran Calvinian Anabaptistical and Scottish presumption that rash and brainsick imagination 〈…〉 described vvhich the Protestants cal faith never I vvord of it is true By that vve have no right title oâ—â—â—terest in Christ but the devil hath a right title 〈…〉 in vs. By it we possesse not Christ but are possessed of his enemie It is no ladder reaching to heaven no cord that goes thether but it is a steep breakeneck downefal sending to helâ—a rope or cable of pride by vvhich as the first Apostata Angels vvere pulled downe from heaven to hel and there tied vp in eternal darknes so by the same pride arrogancie presumption albeit these men baptise it by the name of faith al prowd schismatiks and heretikes Apostataes from Christs Catholike church despisers of that their mother and therefore true children of that first Apostata Lucifer their father must looke to have such part and portion as their father hath vvhose example and as it vvere footesteps in this arrogant and Satanical presumption and solifidian confidence they folow Of tuitching Christ corporally and spiritually The Argument M. B. guilefully magnifieth the spiritual manducation by faith to exclude the spiritual manducation ioyned with corporal manducation in the sacrament The definition of faith geven by S.
that one article of the sacrament with Zuinglius Oecolampadius and others of that miserable and fanatical sect so he speaketh if Philip Melancthon * that peerles man be of the same iudgement and geve the same counseil if Osiander do the like and infinite others how much more ought vve folowing herein not only Luther not only Melancthon not only Osiander not only such a number of gospelling Doctors congregatioÌ„s but vvhich is a thousand tymes more folowing the true sense of the holy scripture the Apostolike and Catholike Church folowing the direction of Gods holy spirite infallibly resident therein and ever leading in to al truth contemne life and preferre death â—ather then to coÌ„municate vvith those Zuinglians Caluinists vvhereas besides that one heretical article obiected by Luther vve can as truly charge them vvith a number of other ech one as heretical as execrable Satanical as that of Luthers is ¶ And this my deare countrymen is one thing which doubtles as it vvil much encrease our eternal damnation before God so presently it much sheweth forth our miserie our infelicitie and turpitude to the vvorld that the Zuinglian or Calvinian gospel vvhich vve folow hath so smale shew of truth of religion of coherence in itself of learning vvisedome or honestie in the first preachers Apostles that except men did vvillingly shut theyr eyes and stop their eares from seeing or hearing that vvhich is most sensible and evident or God for plague of sinne beâ—est them of common intelligence they could not but streight vvaies see the fowlenes and deformitie thereof Our Saviour vvilleth vs to beware of wolves that come in sheepes clothing because they resemble sheepe to beware of false prophetes vvhich come adorned with the signes marks of ChristiaÌ„ religioÌ„ of holynes of pietie because they nighly represent counterfeit true Christians And such vvere many of the old heretikes as the Manichees the Apostolikes the Tatians or Encratitae the Messalians or Euchitae the Novatians some other vvho for rare severitie vvhich appeared in their living for their long prayer for their maruelous fasting great abstinence and chastitie seemed to excell Besides vvhich as many of the Archheretikes erred not in many articles of their faith so their preaching had much shew of holynes of coÌ„sent vvith religion in general and Christs gospel in special vvhich every vvhere commendeth such holy actions as they though vvith false meaning exercised So that needful it vvas men to be specially vvarned against such craftie deceivers And much it vvas not to be vvondered if false Apostles covered vvith such sheepes clothing adorned vvith such coÌ„mendable vertues good in them selves and right fruits of Christian faith only faulty in this that they vvere not applied to a right end and practised vvith a right intention and meaning it vvas I say no marueil if such false maisters vvere folowed and honored by many vnstable Christians especially of the simpler sort vvho are vsually moved vvith such rare vvorkes and can not easely distinguish betwene pure colours and counterfeit sincere pietie and dissembled hipocrisie betwene puritie of faith in right religion and that which hath the external shape face resemblance countenance thereof vvhereas it vvanteth the internal substance and vertue But vvhat one such probable or affected marke vvhat figure or imitation of such sheepes clothing findest thow in this Calvinisme If thow looke in it for articles of faith thow findest in effect none If thow looke for vvorkes of charitie and pietie their solifidian iustification taketh away al colour thereof If thow respect external monuments built in the honor of Christ in memorie of his Apostles of the first planteâ—s of Christian faith and to the relief of Christians vvherewith in the tyme of our graund-fathers the ChristiaÌ„ vvorld did abound as partly thow maist see by vew and experience of our Iland at home so more evidently â—brode in those partes of Fraunce of Savoy of Flandres and Germanie vvhere Calvinists have vsurped rule and the Zuinglian Gospel hath for any tyme gotte footing there hath bene made much more vvast and desolation of al such Christian monuments I speake of certain knowlege then in Hungarie in Greece in Iurie in Constantinople it self vvhere the great Turke vvith his Alcoran vvith his Bassaâ—s and Ianissaires commaundeth If thow consider the first Apostles of it Carolostadius Zuinglius Calvin they vvere men notoriously knowen for so filthy and abominable livers as the earth never sustayned vvorse set a vvorke by the devil instructed by the devil very familiar vvith the devil in their life and altogether possessed of him in life and death If thow respect their maner of preaching it is so vnioynted so thwart and contradictorie to it self that one thing they preach to thee for the gospel out of the pulpit an other thing they vvrite for the gospel in their studies not only that but one thing they tel thee in their sermons of Sunday the cleane contrarie they teach in the sermon vvhich they make the next munday nor only that but in the beginning of one and the self same sermon they vvil assure thee of this point to be right Euangelical and in the same sermon before the middle and againe before the end they vvil as assuredly tel thee the contrarie For demonstration vvhereof I referre thee to that vvhich hath bene declared out of Calvin and M. B. in some places of this treatise And can that man have any pretence of excuse before God or the vvorld vvho departeth from the Catholike church of Christ and vniforme consent of al fathers tymes and ages to these scattered sects and Apostataes And not content therewith beleeveth them in such heretical impieties as them selves disprove and condemne If vve beleeve that Luther vvas a man of God indued vvith his holy spirite sent to so great a vvorke as to illuminate the whole world vvhich is to make him an other not Elias or Iohn Baptist as the Germanes cal him but an other Christ an other Messias vvhy beleeve vve not the same Elias vvhen he preacheth that it vvere better for vs to susteyne any torment many deathâ— then to communicate vvith the Calvinists and Zuinglians or to be of their opinion If Calvin be such a prophet of God as Beza and the Calvinists vvil make vs suppose vvhy beleeve vve not Calvin so many vvayes and so effectually persuading vs Christs real presence in the Sacrament If M. B. be a true preacher of the vvord if as he telleth vs he be an elect have the right faith and be sure of Gods holy spirite vvhy credite vve not M. B. vvhen as folowing so precisely the steps of Calvin he vvith so many good vvords apt similitudes avovveth in like maner the real presence vvhen against their solisidian iustice he teacheth that love charitie applieth Christ to vs that is to say iustifieth vs as vvel yea better then faith that our saluation
depends on good life and good conscience and not on faith alone that it is not sufficient for a man to leave sinne and leade a new life but he must vvithal lament for that which he hath committed and with a godly sorow deplore it and so forth in a number of the like Ipecified before VVhat vvisedome or probabilitie of reason can move a Christian to beleeve such preachers in other their assertions discredite them in these If reply be made that because they be contradictorie it is vnpossible to folow them in both is not this very reply a most sufficient and abundant cause cleane to shake them of to esteeme them for men vnsetled in any one faith and therefore very vnfit to be guides and lights ditectors and Apostles to others vvho as yet have no stayd faith of their owne And vvhat miserie is it vvhat grief of hart to a Christian of any zeale to see men vvhom God hath abundantly blessed vvith so rare gifts of nature both in body mynd as al straunge nations of Europe acknowlege to appeare eminently in the inhabitants of our Iland such meÌ„ to be mislead by so rude so savage so barbarous an heresie by so fond brutish vnreasonable ministers vvho ether vvriting vvith one pen or preaching in a maner vvith one breath at one time and place informe them vvith such contradictorie instructions S. Gregâ—â—â—â— that glorious Saint bishop of Rome vvhen he saw in Rome certain of our countrymen of Yorkeshire or the bisshoprick of Duâ—â—haÌ„ vewing their comely countenaÌ„ce good proportion of body vnderstanding that the country vvhence they came vvas then not Christened sighing from the bottoÌ„ of his hart Alas quoth he what a pitiful case is it that the autor of darknes should possesse so beautiful a people men of so fayre a face should inwardly cary so fowle a sowle But how much more pitiful lamentable is the case now that the same people indued by Gods prouidence with those gifts as largely as euer heretofore hauing by meanes of that blessed Pope or other Apostolical bisshops bene established rooted in the ChristiaÌ„ faith 1400. yeres continually as the Scottish or almost a thousand as the English should vpon I know not vvhat weake pretence vpon friuolous light persuasion vpon the word of ministers most vnstable ignoraÌ„t vngrounded fal froÌ„ the Christian faith to an heresie so wicked sowle as is the Caluinian or Zuinglian coÌ„demned not only by al ChristendoÌ„ besides but also by those very schismatikes Arch-heretikes them selues who were the first authors of this schisme heresie Much better had it benâ— for vs neuer to have knoweÌ„ the way of iustice ChristiaÌ„ faith then vvhen once vve vvere put in possession thereof so carâ—lesly to neglecte it and so shamefully reiecte it embrasing in steed thereof the vncertain sansies of 2. or â— â—oâ—e â—editious Apostataes which is to put our selues in more damnable estate before God then vve vvere in that our first infidolitie as after Christ our Sauiour S. Peter the Apostle the auncient fathers teach ¶ And yet this vvhich I write let not the reader so interprete as though I supposed the learned the sober the vvise and discrete or the general number of â—ther nation so far seduced as to beleeve this ragged Caluinian Gospel For as in England the publike practise of certain bluddy persecutors the daily murthering or imprisoning spoiling of constant Catholikes the chief Theological argument vvhich for many veres hath bene vsed there for only religion though they cal it treason maketh thousands doubtles of civil honest natured men for sauing of their lives libertie and goods to them their vviues posteritie to frequent the Protestant churches vvhose harts yet can not possibly be induced by such bluddy and butcherly argument to beleeve that their priuate Parlament religion is the publike faith of Christ his Apostles so in Scotland not only reason persuadeth the like the religion of Scotland though it come from Caluin and Beza yet being as vveakely grounded as the English devised by as meane instruments in the nonage of K. Edward the sixt but also M. B. maketh a plain and comfortable confession to the same purpose For saith he I see our hail youth for the most part geuen to Papistâ—ie as likewise our noble men for the greatest part trauailes vtterly to banish the Gospel of Luther Iohn Caluin and Bezaes inuention And vvhat maâ—ueil is it if the youth and noble men be thus affected nâ—ther of vvhich ever perhaps liked your gospel the one because even by moral vvisedome and humaine discourse they see it to be nothing els but a vvild irreligious heresie the other because being free from grosse sinne iniquitie gods merciful hand vvithholdeth them from crediting such infidelitie in to which blindnes he coÌ„monly permitteth men to fal for punishment of sinne and naughtie life vvhereas the hote and zealous bretherne them selues vvho vvere the first stickleâ—s and earnest promoteâ—s thereof are now so far altered that they also make as light account of it as other the Nobilitie or the youth I or euen so M. B. testifieth saying that such also loath disdaine ofcast the Gospel whereas in the beginning they would haue gone some 20. some 40. miles to the hearing of this word they wil scarcely come now fra their howse to the â—irk and remayne there one howre but bides at home This is the very forme and essential proprietie of this new gospel Christian reader to please the eye or tast for a vvhile but in short space to lease both beautie and sweetenes and dislike both eye and tast It glittereth at the first like a painted puppet but a very few yeres or moneths take from it the counterfeit shape and leave it to be seene in his natural deformitie VVhen Carolostadius first began it and had made a treatise or two in defense of his opinion the bretherne vvere so feruent in setting it forward that as vvriteth Zuinglius they came flocking in great numbers to Basile vvhere his bookes vvere printed carying them avvay on their shoulders dispersed them yea filled vvith them almost everie citie towne village and hamlet non modo vrbes oppida pagos verum etiam villas ferme omnes oppleusruÌ„t and vvere so earnest in setting vp that opinion that as Vrbanus Regius a principal new Euangelist complaineth they accompted him not a right Christian though otherwise a right Protestant that vvas not a Carolostadian and refused to be present at a sermon or heare the Gospel and vvord of the Lord preached by any that was not of that sect A verbo per nos prâ—dicato abhorrent vvriteth Vib. Regius hoc vno nomine quod Carolostadianus non sum Quasi vero Carolostadiani soli mysticuÌ„ Christi corpus absoluant pro quo Christus sit mortuus A few yeres after came Zuinglius on the stage
Calvinists pag. 348. 350. B BAptisme of Christ S. Iohn Baptist differ pag. 198. 199. Baptisme conferreth grace and remission of sinnes pag. 97. 98. Baptisme of the Calvinists by their doctrine is no sacrameÌ„t of Christs Gospel pag. 114. 115. as nether is their Supper Ibid. Nether of them conferreth any grace 185. 186. Baptisme is to them only a ceremonie pa. 105. Only a signe 106. Remitteth no sinne nor doth any good to the sowle 105. 106. 186. Baptisme by the Caluinists ministred vvithout vvater pag. 60. see Sacrament Berengarius the first notorious heretike against the sacrament pa. 23. General Councels against him 24. 26. His recantation 25. He is condemned by the Protestants 27. His doctrine as likewise al other that is new proued heretical 32. 33. He learned his sacrameÌ„tarie heresie of a Iew 100. Bertrams doubtful vvriting of the sacrament pag. 22. 23. Bezaes frowardnes and hipocrisie 101. 106. His vaine bostiâ—g of him self 144. 145. Blessing of creatures vvickedly denyed by M. B. pag. 153. 154. Christ blessed creatures pa. 153. Especially the bread and vvine at his last supper 152. 154. 158. 337 Blessing c geving thankes differ much pag. 152. 153. M. Bruces Sermons vvhat they conteyne pag. 118. 119. 426. M. B. very vnconstant in his preaching 208. M. B. his coÌ„tradictions pa. 120 128. 194. 234. 235. 236. 237. 238. 389. 390. 399. 400. per totum cap. 22. M B. his had argumeÌ„ts against remission of sinnes imparted by man pag. 197. 198. Against sacrifice to be offered to God 258. 259. Against private coÌ„munions pa 2â—0 â—81 Against Christs presence in the sacrament 253. 254. 255. 256. 368. 374. 375. M. B. coÌ„trane to al other Calvinists pa. 185. 186. 187. 210. 212. 419. 420. To the English church pa. 212. 222. 282. To the Scottish church pa. 419. 420. His arguments answered by Calvin 351. 355. 356. By the Consistorie of Geneva 358. 361. By Luther 377. 378. 394. By VVestphalus 394. 395. M. B. corrupteth the Gospel against Christ 320. 321. 322. He corrupteth S. Paul 288. 289. 421. vnto vvhom he is fully opposite 424. He applieth Scripture to prove contrarieties 418. 4â—â— M. B. measureth Diuinitie by physicke pag. 392. 393. M. B. assureth heauen to Pagans no lesse then Christians pag. 427. This bread and this cup vvhat it signifieth in S. Paul pag. 289. C. CAluins inconstancie in treating of the Sacrament pa. 70. His double dealing hypocrisie therein 74. 75. 76. 94. His manifold plain testimonies for the real presence 71. 72. 73. He protesteth him self a Lutheran in that point 73. 74. His doctriâ—â— a mockerie of Chistians 300. He corrupteth the scriptures 91. 107. 108. Calvins cundit-pipe for receiving the sacrament pa. 75. Calvins contradictions touching the Sacrament pa. 77. 78. Calvins sacramentarie Gospel leadeth to Iudaisme pa. 116. 117 where it began â—00 Calvin a mere Zuinglian 89. 90. Calvinists Zuinglian Berengarians Sacramentaries al one pa. 45. 70. 90. VVho is a right calvinist or Sacramentarie 45. Calvinists make void the Tesâ—ament of Christ pa. 5. Enemies of Christ 207. They make Christ to have despayred 403. They denie his redemption 403. 404. Calvinists Atheists pa. 53. 325. they hate the words of Christ pa. 54. 162. How sometimes they magnifie their sacrameÌ„t 69. Thei corrupt the scriptures 350. 351. 370. 371. 394. Fathers 348. 349 Calvinists practise their CoÌ„munions without the words of Christs Institution pa. 54. in Germanie Ibi. in England 55. 56. 57. in Scotland 58. 156. 159. 160. 161. 162. in Suizzerland 58. 59. Calvinists coÌ„munion may be ministred without ether bread or wine pa. 59. 60. 361. By wemeÌ„ 61. 65. and boyes 66. The Calvinists Creed pa. 325. 326. By what Doctors they vse to coÌ„firme their Gospel 53. 394. Their Gospel denyeth almost al Articles of the Apostolike Creed 437. Their Gospel a Gospel of Epicure Venus 425. 426. 428 Calvinists condemned by the Protestants of Germanie 73. 74. 394. 395. Their maner of writing and disputing 162. 394. Their faith framed by physicke 394. 395 396. They applie scriptures to prove any thing 418. The Calvinian Gospel destroyeth al religion pa. 430. 436. 437. Good workes 431. 432. Faith 432. 433. It erreth in matters of great weight 436. It is lesse covered with sheepes clothing then old heresies 438. 439. A more enemie to memories monumeÌ„ts of Christianitie then is the Aleoran 439. 440. It is condemned by them selves 441. 43. Ever vnconstant altering 444 Many differences betwene the Gospel of Christ this of Calvin 444. 445. 446. Carnal cognation esteemed by Christ 318. 319. Carolostadius in our tyme the first father of the sacramentaries pa. 39. His interpretation of Christs words 39. 40. approved by Zuinglius 44. A description of him 41. He was very familiar with the devil 41. 42. Catholike words vsed with heretical meaning pa. 129. 173. DiffereÌ„ce betwne Catholiks Protestants touching the assurance of salvation pa. 302. 303. No salvation out of the Catholike church 316. The Catholike visible church eternal ever directed by the Spirit of truth 32. 33 Chalice or cup in S. Paule what it signifieth 289. chalice of Christ mingled with water 151. 158. 159 Christ honored his mother 318. 319. Christ made â—â—â—s Testament aâ— his last supperâ—ba 6. He sacrificed him self thereiâ— 8. 9. See more hereof in Testament SacrameÌ„t Christs flesh profiteth pa. 322. It feedeth vs to eternal life 32â— 234. It is at one time in heaven and in the sacrament 342. Hovv it is horrible to eate Christs flesh 363. 364. It is received really 202. 203. 204. 365. 366. Corporal touching of Christ profitable 327. 329. 330. 331. sometimes vvithout faith of the party profited 331. 332. much more corporal and spiritual touching as in receiving the sacrament 332. Christs words of the Sacrament diversly straungely interpreted by Carolostadius pa. 39. 40. By Zuingliê° 42. By OecolaÌ„padius the Anabaptists 43. Many other contrarie interpretatioÌ„s of those vvords 44. 45. Al approued by Zuinglius and Musculus 45. 46. 47. 48. Calvins and M. B. exposition of those vvords 204. 205. 206. The true sense of those vvords 3. 4. 5. 124. 362. 369. 370. Confessed by a sacramentarie Martyr pa. 55. Christs body in the sacrament received of evil men pa. 290. 291. 292. Christ not received of evil men in their supper saith M. B. other Calvinists 288. 293. 295. The contrarie is proued by the whole course of his and their doctrine 296. 297. 298. VVhat it is to eate Christ 7 by their Theologie 78. 79. 29. 298. The worst men eate him so 299. 300. See Special faith Christ no otherwise received in the Sacramentarie communion then out of it pa. 79. 80. 81. 82. Better out of it 83. Christs miraculous entrance to his disciples the doores being shut pa. 384. 385. 386. Many wayes cluded by the Calvinists 384. 385. Christs Ascension and sitting at Gods right hand vvhat it meaneth pa. 354. 355. It rather proveth the real presence then
haâ—e faith besides the elect 1 At that pray pa. 273. 274 2 Al that forgaue Ibidem 3 Al that haue compassion Note pag. 213. 248. 249. 4 Al that liue honestly pa. â—14 Ibidem 5 Al that spâ—â—ke as they thinke pag. 214. 215. 6 Al that loue their neighbours 7 Al that beleeue in Christi death pag. 211. 212. Calv Instiâ—â— lib. 3. ca. 15. num 2. â—t lib. 2. cap. 17. num 6. ad Philippen cap. 2. v 9. pag. 249. August dâ— spiritu lit ca. â—â— Proâ—â—er in libro sentent num 46. Pag. 111. See before pa. 312. Pag. 272. Pag. 235. â—36 See before pa. 400. 401. â—â—costancie in â—â—e protestant Gospel Pag. 102. Scripture applud to proue contrary assertions Pag. â—â—â— pa. â—â— 9. 2â—0 â—â—1 252. pag. 111. pag. â—â—â— Pag. â—â—â— More general câ—ntradiction 1. Tiâ—â—â— 1. â— â—or preparation to recceiuâ— Pag. â—5 Art 6. Luth. tâ—m â— vvittemb â—o â—9 Fox Act. Monum vâ—t adiâ— p. 1459 1460. In the supper of the lord pag. â—47 Against preparation to recesue pag. 185. pag. â—â—6 pag. 2â—5 Notâ— S. Paul sovvly misreported 1. Cor. â—1 v. â—â— Other preparation required to receiue the Sacrament 1. Cor. 11. 28 Then to receiue the vvord â—â— Evang. et Actâ—â— Apostâ—lâ—â—â—â—â— passâ—â—â— â— Cor. 14. â—â— Câ—cil Carthag 4. ca. â—4 See before pa. â—6â— â—63 â—64 Luc. 7. f. cap. 11. Matth. 9. a. b. Maâ—â— â— b. Luâ— 6. c. cap. â— a. b. â—â—an 6. d. â— f. g. General preaching against preparation pag. â—â—6 pag. â—â—7 pag. â—â—â— Hebr. 6. 4. M. B. fully opposiâ—e to S. Paule A Gospel of Epicure Venus Before pag. 415. 416. 1 2 3 pag. 279. Before pag. 306. Before pag. 415. 416. pag. â—7â— pag. â—â—â— Maior The summe of M. B. Sâ—râ—â—s of preparation Minor Galat. 5. 22. Esaâ— 11. 2. â— Cor. 3. 5. Conclusion M. B. assurâ—â—â— heauen to Pagans no lessâ— theâ— ChristiaÌ„s See before pag. 417. pag. 1â—â— Rom. 1. â— pa. 189. 19â— Rom. 2. v. 14 Plato in Apolog Sociat Cicero delegibus Plutarch in moraâ—â—b vbi â— The coÌ„clusion of M. B preaching Matth. â—â— gaâ—t 5. Hebr. 11. Ioc. 1 2. pillers of al religion 〈◊〉 â— good 〈◊〉 Caluins gospel enemy to both 1 To good vvorkes Before pag. 399. Before pag. 415. 416. Before pag. 406. 41â— Before pag. 4â—4 4â—5 Only faith Before pag. â—â—â— Before pag. â—99 â— â—â—â—uinâ— gospel â—â—â—my to faith Before pag. 413. Before pag. 303. â—â—â— 41â— Special faith destroyeth â—â— Christiâ—â— faith â— Remission of sinnes in the church Before pag. 316. 317. 2 Keyeâ— of the â—â—â—â—ch Maâ— â—â— â—â— â—oan â—â— â—3 Maâ—th â—â— â—â— 3 Sacraâ—eÌ„â—s of the church Before pa. â—â— 105. 106 Before â—â— â—â— 4 â—rayer to god Psal 50. 4. 〈…〉 4. â—4 â—onâ— â— â— 9. Ioâ—â— â— â—3 14. Act. â— 22. ◠〈…〉 â— â—â— 5 of God Colâ—â—â—â— Gospâ—l condeâ—ned by the best Protestants Before pag â—4◠〈…〉 i◠〈…〉 â—â—â—â— â—lâ—â—â—â—â—â—iâ— Hoâ—â—â—â—ilis â—râ—â—â— Sectâ— Aâ—â—baptisticâ— Cap. de peaâ—â—â—â—is actualib cap. de pâ—â—â—â—â— cap. de 〈…〉 Anabaptist Calvins Gospel destroyeth the Articles of our Creed Before pag. 381. 382 383. Lucas Osiender in Antisturmio pa. 22 an 1579. Calvins Gospel Antichristian Articles there of 1 Before cap. â— 7. 8. 2 Before pag. â—â—7 â—â—â— â—â—â— â— Before cap. â— 4. pa. 21â— 214. Horrendas blasphemiâ—s Before pag. 303. 304. a See before pag. 137. 381. 382. c pag. 383. 317. 318. 321. 322. 329. pag. 388. p. 321. 322 403. 404. m pag. 403. 404. n pa. 49. 50 51. alibi passim †pag. 194. 195. 196. 197. * pag. 323. 324. 325. 326. 383. ††pag. 381. 382. Defence of the Apolog. ca. 4. par 4. p. 39. Centâ—â—s laniari velâ—ignâ— coÌ„ burt maâ—â—em Confessio orthodox ecclesiae Tigur fol. â—0 â— Before pag. 341. Matth. 7. Sheepes clothing vsed by old heretikes No such clothing vsed by the Caluinists Before pag. 41. 4â— 37â— Vide la vâ—â— dâ— Calvin ca. 1. 11. Before pag. 77. 78. 234 235. 236. â—â—7 389. 390. â—â—â—â—â—â—â—ap â—â— Ioan. 1. 9. Protestâ—â—tâ— coÌ„ demâ—â— their â—vvne Protestâ—â— Gospel Before pag. 164. 165. 166. 167. 168. In the laâ—â— chapter Deirenses Bedâ—â—isâ— Eâ—clâ—sâ—ast lib. 2. â—â— 1. 2. Pet. 2. â—1 Matt. 12. 4â— August de ciuâ—t lib. â—1 cap. 25. Câ—â—ysoâ—â— â—pâ—re 〈…〉 in Mat. hâ—m 30 M. R. good opinion of the Scâ—ttish Nobilitie and youth p. 209 The CalviniaÌ„ Gospel ever â—haâ—nging pag. 219. 240. Before pag. â—9 40. Zuing. â—om â— Subsid de Eu charistiâ— sol â—44 Regius in â— paâ—t opeâ— â—â—â—pâ—st â—â—â—â—llican sol 3. Before pag. 4â— 45. Zuinglius â—ol 244. â—â—i supra Differeneâ—s be 〈◊〉 â—â— t◠〈◊〉 Gospel of Chrisâ— and this â—â—â—â— of Caluin Gal. â— â—â— â— 1. Pet. 1. â—â— Before po 4â— 4â— â—76 Matth. â—â— â—5 â— Prateolus â—â—â—nitâ—â— Elenchâ— Alphab anto annoâ— 24. sâ—ctas enumerat plusquam 170. Gâ—nebrardus aâ—â—quot post annâ—s in Chronol initiâ— lib. 4. pa 526. dicit esse plus quam 2â—â— Spongâ—e in defens pat Societ impressa â—nâ—olstad anno 1591. dicit excreuisse ad numeruÌ„ fere â—50 pag. 100. Bedinus in Methode historiarum cap. 5. dicit Sectas Geâ—â—â—â—â—â—â—â— pâ—â—â— innumerabilâ—â— 3 Before chap. 1. pa. â—â— 258. 259. 4 Before pag. 97. 98. 99. Before pag 90. 91. 92. 93. pag. â—03 â—06 5 Before pag. 194. 195. Matth. â— 6 Before pag. 437. 7 7