condemned them as appeareth by these vvords of his reâ—ocation set dovvne in M. Fox I desyre my lord god of pardon and forgeuenes And now againe â—s before also I do reuoke and make retractation most humbly submitting my self vnder the correction of our holy mother the church c. the yere 1377. After vvhich time he made yet againe an other reuocation the yere 138â— as in the same author appeareth Albeit al this notvvithstanding M. Fox reciteth as a verie great argument of the gospel that VViclefs sect increased priuily and daily grew to greater force truly so great that they made traiterous conspiracies against the king him self as is recorded in the Acts of Parlament and common stories and in part â—auntingly noted by M. Fox vvho vvriteth that king Henry â— decreed most cruel punishement against such as should hereafter solow VViclefâ— doctrine against whom he held a Parlament at Leâ—ester the which peraduenture saith theâ— had noâ— bene so wel holden at London because of the fauourers of the Lord Cobham and other VViclefs solovvers But to returne to my purpose of VViclef and to end his storie although most Protestant vvriters as I haue said recken him for one of their chief most reuerend Apostles namely M. Fox vvho placâ—th him in redd letters first in his Calender Ihon wiclef preacher martyr though he dyed in his bed searce an honest man yet some other ProtestaÌ„t vvriters there are of a more sincere vpright iudgement vvho for the reasons aboâ—e noted recken him as he deserued in the number of ranke heretikes Amongest vvhom Ioachimus Vadianus of Zurich a right Zuinglian vvriteth of him that albeit he saw somwhat in matter of the gospel yet in nounullâ—s foe le lapâ—us est in sundry points of religion he vvas fowly ouerseen much more geuen to scoâ—fing prating then became a sober Diuiâ—e And Pantaleon a sacramentarie likevvise in his Chronologie accounteth him for an heretike as he doth also his scholer Ihon Husse though canonized by M Fox for a martir as likevvise he is in the Scottish Calender of vvhom he saith further that by vvarrant of that great Apostle Martin Luther that quibusdam bonis multa pestifera admiscuit amongest a few good things he mingled a number of wicked pestiferous And these are the principal vvhich since Berengarius time haue bene publishers of the Zuinglian faith touching Christ not present in the sacrament ¶ Out of al vvhich before I conclude this chapiter one general infallible rule I vvil sett dovvne coÌ„monly geuen by al Diuines to proue any sect or opinion heretical and the rule is that VVhensoeuer there ariseth any preaching or doctrine in the church to the Christian people nevv and straunge and vvhich the Pastors and Bishops of the church reproue and disallovv as false such preaching doctrine certainly is heretical This proposition is iustified by the vniuersal tenor and drift of the vvhole testament old nevv in al places vvhere it entreateth of the Catholike church of the nevv Testament for so much as of that church it vvas of old prophecied by Christ performed that it should be put in possession of al truth and by the meanes of Bishops Prelates and Pastors held in the same truth by vertue of the holy ghost and continued vvithout error vntil the end of the vvorld The knovvledge of truth in this Church shal be abundant as the waters of the sea God shal be therein a perpetual teacher God shal make vvith that church such an eternal couenant that the truth once deliuered to it shal be continued from one to an other from seed to seed from generation to generation for euer so long as the vvorld endureth god shal set vpon the vvals of this church right true vigilant pastors and vvatchmen which neuer at any time day nor night shal cease from preaching the truth Thus the prophetes foretold For performance of vvhich Christ promised to be vvith them for euer al daies vntil the end of the world He promised them the holy ghost the spirit of truth to abide with them and their successors for euer to teach them and leade them in to al truth vvhich spirite he sent at the time appointed in the day of Pentecost finally for this purpose before his departure out of this vvorld he placed in his church Apostles prophetes pastors doctors to rule gouerne maynteine preserue in truth that his church so dearly purchased vvith his blud vntil his second comming to iudgement Thus much for the profe of this first proposition Ioyne thereto for a second But the doctrine of BereÌ„garius vvas nevv and strange to Christian people and condemned generally by al Bishops and Pastors then liuing in vnitie of Christs church ouer the vvhole face of Christendome The proofe of this is gathered out of al historiographers liuing about those tymes and out of the practise of the church For as before is noted a number of Councels some general many particular vvere essembled against it and condemned it at Rome at Vercellis at Tours in Italie in France in Germanie and other parts of Christendome as the Histories record Berengario illiuâ— temporis Theologi bellum omnes indixere The Diuines of that time euery one bad warre and defiance to Berengarius so soone as be durst publish his new opinion of the Eucharist Here of the conclusion folovveth plaine and most assured that Berengarius opinion vvas heretical therefore the contrary that is the Catholike opinion vvhich holdeth against Berengarius is the true doctrine of Christ and his Apostles deliuered by theÌ„ to the church in the church conserued and continued in al ages in al times in al Catholike countries and realmes vntil our age VVherefore to end the argument of this chapiter vvithal to stoppe the vvrangling of certain English Diuines vvho more like Grammarians and sophisters then vvise or learned men very childishly thinke to auoid vvhat so euer is alleaged for Christs presence in the Sacrament by conâ—erring together certaine vvords and phrases by vvhich kind of Diuinitie they may and some of their brethern do inferre Christs presence on the crosse to be tropical and figuratiue no lesse then in the sacrament to proue I say that the church and al auncient fathers according to the scriptures vvrote and meant as I haue before declared I vvil shut vp this matter vvith Erasmus vvords vvherein also I vvil comprise the summe in a maner of al that hitherto hath bene declared vvhose authoritie I vse the rather for that the Protestants somtimes much extolle him as a great profound Diuine deepely seene in the Fathers and no enemy to their side to vvhom among others the chief proctor of the English church M. Ievvel yeldeth such high praise as that he calleth him a man of famous memorie whose name for learning and
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
of al languages and al Ecclesiastical and holy vvriters bearing equally both senses most assured it is that it signifieth so in that place of S. Paule as hath bene proued And from this vse of scripture al holy fathers both Greeke and Latin al auncient Liturgies and our common Masse-booke vvithout any such imaginarie scruple of sitting name the place of our Christian sacrifice at some times an altar at some other times a table albeit for ech name the church can yelde a more special and seueral reason for that it is first an altar to offer and propine to god and afterwards a table to take and receiue for our ovvne benefite Both vvhich S. Austin very divinely conioyneth together thus Mensa quam sacerdos noui testamenti exhibet de corpore sanguine suo c. The table which our sauiour the high priest of the new testament prouideth of his body and blud is that sacrifice which hath succeded in place of al sacrifices which in the old testament were offered in shadow and figure of this to come for that in place of al those manifold sacrifices and offerings his body is now first offered to god then delivered to the communicants VVhere vve see S. Austin an other maner of Theologe then M. B. not to oppose an altar and a table offering and receiuing as though one destroyed the other but to couple and conioyne them as coherent one to the other declaring plainly that in the church Catholike there is an altar for the honour of god there is also a table for the commoditie and consolation of Christians first to do sacrifice to god next for Christians to participate of the same sacrifice And that from the Apostolical age vsage the first primitiue Christians evermore vsed altars to sacrifice on vve find recorded by the most auncient Christian vvriters vvhose monumēts are yet extant as namely S. Martialis S. Denis Areopagita Origen Tertullian and S. Cyprian to omit al later fathers as Eusebius Optatus S. Hierom S. Ambrose S. Gregorie Nazianzene S. Chrysostom S. Austin by al vvhich it is most cleere that then altars vvere every vvhere buylt in Christian churches to this very vse of offering sacrifice to God So that M. B. collection from a table to inferre denyal of sacrifice to improue standing and iustifie sitting is very vveake to say the least prophane as vvhich proceedeth from one vvho seemeth to measure and define the table of gods church by the order vvhich him self his vvife and domesticals vse at their ovvne table besides it conteyneth a certaine scorne and disgrace of the English Comunion in which although they haue nought els but a bourd or table as it is there called yet al sitting is quit barred and the bretherne which communicate are commaunded to kneele humbly on their knees and the minister him self some time to stand some time to kneele but neuer to sitte ¶ Amongest the auncient fathers 4. names he findeth attributed to the sacramēt They called it saith he a publike action this was a very general name 2. Sometimes they called it a thankesgeuing 3. sometimes a banquet of loue and 4. at the last in the declining estate of the Latin kirke in the falling estate of the Romane kirke it began to be perverted with this decay there comes in a perverse name and they called it the Masse This last word he most of al dislikes and vvhy for that by processe of tyme corruption hath prevailed so far that it hath turned over our sacramēt in to a sacrifice and where we should take fro the hand of god in Christ they make vs to geue This is plaine idolatrie And therefore where the word was tolerable before now it is no ways tolerable To speake a litle of these 4. names although the sacrifice be a publike action yet vvhere the fathers vsed to cal it so as by a particular name is hard to find In the church of Christ catechizing before baptisme baptisme it self is hath bene vsed as a publike action so hath the geving of orders and making priests confirmation preaching and diuers other sacraments and ecclesiastical offices yea in some respect these haue bene far more publike actions then the sacrament for that many vnchristened vvere publikely admitted to catechismes preachings vvhich vvere carefully excluded frō being present at the celebration of the sacrifice or sacrament both in the Greeke also Latin church And therefore this name is il applied by M. B. In deed the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vvord among prophane vvritiers signifying any publike ministerie or office by the Apostles and aunciēt fathers vvas restreyned to the publike Christian sacrifice that is to the masse as hath bene more at large declared before Priests of the new testament celebrate the mystical liturgie or sacrifice mysticam liturgiam vel sacrificium peragunt saith Theodoretus And the Greeke fathers in this sort made the vvorde liturgie as proper to the sacrifice in the Greeke church as the very vvord masse signifieth the same sacrifice in the latin church vvhen as in the meane season al those forenamed sacraments and other functions vvere publike actions and yet not liturgies The terme banquet of loue is somvvhat more straunge as I thinke more seldom vsed True it is the sacrament is a banquet of love as vvhereby vve are moved first to loue god and then one an other as likevvise it is a banquet of faith of peace of mildnes of patience of modestie of sobrietie of chastitie of al vertues vvhich gods holy spirite especially by meanes of this blessed sacrifice vvorketh in the receivers But yet to say it vvas so named by the auncient fathers is somvvhat avvry And I suppose M. B. by his banquet of love so to speake like a Protestant or rather after the old fashion the banquet of charitie meaneth the church feastes called charities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof I haue spoken before VVhich banquets of charitie albeit they vvere charitably made for relief of the poore and that about the time of ministring the holy sacrament yet the fathers vse not by that name to expresle this sacrament The name of Eucharist Thankes-geving is far more common Mary M. B. must note what the fathers meant thereby not as the Zuinglian Protestants would perswade the simple as though it were nothing but a verbal thankes-geuing to the Lord for Christs passion resurrection vvith a remembrance thereof by eating bread and drinking vvine or beere but they called it so for that in the church sacrifice principally most effectually thankes are gevē to god for his infinite benefites according as S. Austin vvriteth VVhat is a more holy sacrifice of praise thē is geving thākes to god And wherefore are more thākes to be gevē then for his grace which we haue receiued by Christ Iesu our lord Quod totū
prove that Christ can not be at one tyme iâ— heauen and with his church in earth VVhich if he coâ—â— not he would never so have promised So long as they bring sorth no such scripture to prove this sequele or consequent their impertinent allegation of peeces of the holy scripture proving the antecedent nothing excuseth them but that they ground their faith altogether vpon Aristotles philosophie and Galenes phisicke saith this Protestant The Arians the Donatists the Pelagians ciâ—â—l many sentences of scripture yet can any man deny but they drew their arguments from the dregs of philosophie The Anabaptists in like â—oâ—t against Christs incarnation of his mother a virgin â—uddle vp many places of scripture yet shal â—â— graunt that they fetch their doting opinion from the oracles of holy scripture and not from the ayde of prophane philosophiâ— And thus much for M. B his phisicke or philosophie ¶ The other argument taken from the qualities of a glorified body 1. Cor. 15. 42. M. B. prosecuteth in many pages That to be in many places at once is not by S. Paule assigned as any qualitie of a glorified body and therefore â—t may not chalenge it to Christi albeit glorified This argumeÌ„t Calvin in many places vrgeth and much better especially for that he concludeth by conference of S. Paule in an other place that Christs body can not have such prerogative more then the glorified bodies of other Saints for that as the Apostle vvriteth Christ shal make our bodies like to his owne and therfore if ours can not be in many places nether can Christs To this obiection although many answeres may be made and al true as that God if it so plealed him might make any glorified body in many places at once That Catholikes put not the glorification of Christs body to be the only cause vvhy Christs body is in the sacrament for so the blessed virgin his mothers body should be there also vvhich we beleeve to be in heaven most glorious glorified Christ before he vvas glorified gave the disciples his true body yet not immortal nor glorified though he gave it after an immortal and impassible maner only Catholiks shew by the supernatural excellences of a glorified body that Christs body is not subiect to the base rules of this corruptible life of humane reason and phisical prescription c. yet for brevities sake I vvil content myself vvith that one plain answere vvhich is made to Calvin obiecting the same argument vvhich is this This argument taken from the qualities of a glorified body in Christ and vs proveth nothing lesse then that Christs body can not be geuen in many places Only it proveth that our bodies shal be conformed or made like to the body of Christ in glorie but not in equal glorie That likenes or conformitie is not the cause why our bodies must after the resurrection be in divers places because Christs body is dispensed in diuers places at the ministration of the holy Supper Christ hath primaâ—ie in al things he hath more excellent glorie beyond his felowes His flesh hath this glorie which we want that it is meate geving life eternal Likewise this prerogative of glorie agreeth to his flesh that whereas it is geven for foode of life to the members of his church which are dispersed over the whole world he is present in many places which glorie our flesh lacketh Christs body sitteth advaunced and exalted at Gods right hand The conformitie of our bodies with Christ reacheth not so far that our bodies also shou'd obteyne such place at the right hand of God VVherefore the true answere to his argument is that we shal be like to Christ in conformitie of â—lâ—râ— but not in equalitie VVhich answere a meane Christian might learne of him self vvere he endued vvith a litle faith vvhich teacheth that the body of Christ is the body of God and man a body assumpted in to vnitie of person vvith God vvhich albeit it take nothing from the nature of a true body yet putteth it an infinite difference betwene the excellencie of such a body and the body of any other creature be it never so much glorified A brief confutation of the last tvvo Sermons concerning preparation to receive the sacrament The Argument M. B. straunge vncoherent and contradictorie doctrine especially concerning faith and workes in his last two sermons which is manifested by a number of particular examples Of Christ despayring Faith is not geven only to the elect Once had it may be lost Scripture abused to prove contrarie assertions His more general contradictorie preaching concerning preparation for receiving the sacrament There is no comparison betwene the sacrament and the vvord in this respect of preparation for receiuing ether Vnder pretence of preparing his auditors to worthy receiving by holy life he frameth them to most vnworthy receiuing and with manifest and direct opposition to the Apostle S. Paule setteth them headlong to all filthines iniquitie and securitie in finne geuing tâ—â—m assurance and warrant before hand that they shal never be damned but be saued iâ—â—allibly whatsoeuer their life be CHAP. 22. ANd thus much concerning the veritie and substance of the sacrament vvhich is the principal subiect of the first â— sermons There remayne yet the later 2. apperteyning to preparation requisite in those vvho are to receive the sacrament on vvhich I vvil make no long stay as for other reasons so partly because the argument is different and for some part such as a Christian man may vvel approve Only thus much I thinke good to vvarne the reader of that vvhether it be the vveaknes of the man as perhaps or course and sway of his doctrine vvhich is probable â—nough he here as in other parts of these sermoÌ„s pulleth downe with one haÌ„d as fast as he buildeth vp vvith the other He gainsaieth him self as fully and directly as possibly any his adversarie can vvhile he pretendeth to fâ—ame in his auditory vpright coÌ„science sincere life that they may vvorthely receyue the sacrameÌ„t he setteth them in the broad vvay to al iniquitie al losenes of life presumptuous coÌ„tinuance therein For to prosecute these points a litle how can these instructions stand together Thy affection and action must be examined and tried by the square of Gods law yow must see how far they agree with his law or how they dissent from it This is the rule to know sinne which severs thee from God The God of heaven he can have no societie nor can keepe companie with the sowle which is alwayes vncleane This is true Catholike doctrine delivered every vvhere in the scripture And hereof it foloweth that good men in vvhom God dwelleth are voyd of grosse and mortal sinnes vvhich sever from God and vvith vvhich so long as a man remayneth desiled so long remayneth he deprived of gods holy spirite which thing M. B. by many propositions proveth hereafter
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
whereunto is ioyned the thing signified which is the veritie of the same In which kind of veyne and maner of writing he runneth on so lustely that in his last Admonition to Ioachimus VVestphalus the principal minister preacher of Hamburg he boldly auoucheth his doctrine in this point to agree with the Lutheran ConfessioÌ„ of â—uspurge also with Melanchthon penman thereof In which Confession the SacrameÌ„taries no lesse then Anabaptists aâ—e expressely condemned and the I egates of the 4. Sacramentarie Imperial cities then present were en â—oâ—ced to make and put vp to the Emperour Charles a separate Confession of their â—aith because the LutheraÌ„ then called Protestant-princes and Cities for this special opinion reiected them wold in no wise admit them to â—oyne with them in that Confession of thâ—iâ—s commonly called Confessio Auâ—ust ina As also the next yere after when certaine cities of the Suizzers which were then sacrameÌ„taries sued to the Protestants of Germanie to be receiued in to league with them which for some respect the Germanes much desired yet in â—iâ—e the matter being thoroughly debated the Duke of Saxonie chief of the Confession of Auspurg made them answere that for so much as they folowed an other doctrine concerning the Lords supper it was not lawful to enter any league with them And albeit their societie by reason of their power and forces might stand the Germanes in great steed yet he could not so â—â—ch regard that lest gods heauy hand should fal vpon him â— the scripture witnesseth it hath fallen on others who to forâ—â—â—â—â— them silues haue vsed the ayd and succour of such heretikes as they were So that Caluin in saying he agreeth with the Confession of Augusta consequently must needs say that he condemneth the sacramentarie heresie and acknowlegeth Christ truly and really present in the sacrament in such sort and sense as the Confession of Augusta and Protestant princes of that Confession did ¶ And certainly these words and sentences vsed by Caluin and a number of the like are so euident seeme so opposite to al Zuinglian tropes and figures that no man could otherwise imagine but that Caluin thought rightly inough of the real presence Truly in this veyne of writing his hipocrisie is so singular that Ioachimus VVestphalus seemeth to make some doubt whether Caluâ—n in this point of controuersie thought as a Zuinglian or a Lutheran His words are Caluin vseth such art in handling this matter he leaveth his reader so doubtful vncertaine what to iudge of him he shadoweth his speach with such colours that sometime it yeldeth a consession of faith like to our Lutheran churches â—e seemeth to reiect the doctrine of Zuinglius to beleeue that the very body blud of Christ is truly present and geuen in the supper with the bread and wine But yet in fine hauing conferred a number of Caluins words and writings to gether he resolueth the contrarie that he is a â—anke Zuinglian and vseth this crastie â—â—ueyance of darke obscuâ—e speaches only to abuse his readers deceiue them more perniciousty of which speaches hauing recited a nuÌ„ber he thus concludeth of them Hinc â—uilibet fit manifestum saith he Caluinum haerere in eodem caeno c. By vew consideration of â—â—ese places euerie man may see that Caluin sticketh in the same mire in which Zuinglius and other sacramentaries haue walowed and that he is stirred vp with their spirite and that vnder this craftie iugling he singeth the old song of Zuinglius and Oecolampadius iumbleth in his figures and significations taking away the true presence of Christs body blud which as VVestphalus at large very wel proueth by laying downe a number of testimonies out of him so I wil make it manifest by declaring 4. or 5. special meanes degrees besides a sixt which is general vsed by Caluin to that effect The first is by remouing away the true and real flesh of our Sauiour in place thereof allowing vs a true real qualitie and vertue thereof to be sent downe imparted to vs from Christ in heauen by a new kynd of conduit pipe which he hath inuented In desâ—â—â—ption whereof albeit he seeme not wel stayd for in one place of his commentaries vpon S. Iohn when belike he was of that opinion he teacheth that the flesh of Christ is the conduit pipe which traduceth and powreth vpon vs life which is intrinsecally resident in the diuine nature the founteyne of life Ioan. 1. 4. but in his Harmonie as also in his Institutions when belike he thought that opinion somwhat to true and to much sauouring of a real presence for if the flesh of Christ were the conduit pipe and brought to vs the life which is resideÌ„t in the deitie then must the flesh be communicated really vnto vs for otherwise it can no more serue for a conduit-pipe to conuey in to vs such life then a conduit-pipe distant a mile or 2. from a howse serueth to conuey water to the howse vnto which it approcheth nothing nigh he resolueth othervvise that the holy spirite is the conduit-pipe and the flesh of Christ geueth life vnto vs for that the holy spirite causeth to flow downe and to be powred on vs life which is resident in the flesh remayning in heauen yet in fine he seemeth to choose rather this later sense so not novv ioyning the flesh and blud of Christ vvith the signe by the omnipotent power of god but separating the one from the other as far as heauen is from earth of Christs body communicated to vs in the supper thus he vvriteth I conclude graunt that the body of Christ is geuen vs in the supper really as they commonly speake that is to say truly to the end it may be wholesome foode for our sowles I speake after the common fashion but I meane that our sowles are fedde with the substance of Christs body to the entent we may be made one with him or which is al one that a certaine quickening vertue is peured on vs cut of the flesh of Christ by the holy ghost although the flesh be far distaÌ„t froÌ„ vs. Is not here a straunge kind of meaning a straunge declaratioÌ„ so to declare his meaning that his meaning cleane ouerthroweth his words whereof he pretendeth to geue vs the meaning For how match those words immediatly going before with this meaning The body of Christ is geuen vs in the supper really I meane the substance of his body or which is al one a vertue proceeding out of his body Is this al one to say the body and a vertue of the body a substance or which is al one no substance but an accident a qualitie Doth not the scripture most euidently according to coÌ„mon sense and reason distinguish betwene Christ or the body of Christ and vertue proceeding from him which at some
can not comprehend vet let our faith beleeue For true it is though most miraculous in these sacramental earings of the Ievves who so perceiueâ—h not many miracles to be coÌ„teyned is more then a doâ—t vvere he not if not in vvit a very dolt asse yet surely in diuinitie a very simple one vvho vvould attribute such miraculous excellencie to the ceremonies of Moses lavv vvhich them selues notvvithstanding al their hyperbol cal lâ—ing florishes meane not to be true no not in the gospel And vvhat so euer they meane the vniuersal scope and drift of scripture denieth refuteth it in the old lavv most effectually For although the good men vnder the law which vnderstood their ceremonies and sacraments to be shadowes and darke presignifications of a Messias and by vsing them were kept in an obedience and orderly subiection and expectation of a Sauiour to come by such obedience faith pleased god and were therefore rewarded at his hands yet that those ceremonies and sacraments velded them any such grace as is here declared much lesse the participation of Christs true flesh blud which is the supreme soueraine grace of al that euer was or euer shal be in this world the old testameÌ„t it self and also the new in many places denyeth especially the Apostle S. Paule in whole chapirers of his epistle to the Hebrewes where he most expresly treateth discourseth of their sacraments and state of the old testament in comparison of ours and state of the gospel For to omit sundry textes apperteyning to this purpose in the Prophets Euangelists to rest only vpon S. Paule when he saith that circumcision the principal sacrament of the law was nothing of no effect to conferre grace and that Abraham him self vnto whom singularly circumcision was a sâ—â—â—e of the iustice of faith was not yet iustified in circumcision nor by circumcision but otherwise when he disputeth that no worke no ceremonie no sacrament of the lâ—â— was 〈◊〉 to iustification but only the faith and grace exhibited in the new testament when he calleth al those Iudaical sacraments infirma et egena elementa weake and poore elements or as the English bibles translate it weake and beggerly ordinances when he teacheth the vvhole lavv and al the ceremonies sacraments thereof to haue bene reiected and altered because of their weakenes and vnprofitablenes that those sacrifices baptismes and meates drinkes blud of oxen and goates were only iustices of the flesh sanctified those that vsed them no otherwise then in taking away legal pollutions and so purified men only according to the flesh and therefore were instituted by god not to remayne for euer but only vntil the time of correction or new testament and then other maner sacrifice and Sacrament should succede in their place briefly when he teacheth the law to haue had a shadow of good things to come not the very image of them much lesse the body which is geuen by Christ in the nevv testament that it vvas impossible for the blud of those sacrifices to take away sinne and purifie the comscience for vvhich cause also god foretold by his prophets that he vvold reiect those hostes and oblations sacrifices and that they pleased him not vvhen the Apostle thus vvriteth thus teacheth thus disputeth against those legal sacraments vvhat Christian man vvil say that vvith them vvas exhibited and conioyned the true flesh and diuine blud of our god and Sauiour as before according to Caluins first preaching the same is conioyned vvith the sacraments of the nevv lavv If vnder those elements of bread and wine as novv in the supper the body and blud of Christ were not only figured but also truly deliuered if vvhen they vvere eaten of the Ievves by the omnipotencie of god and miraculous operation of his holy spirite Christ Iesus I meane as Calvin teacheth me the flesh blud of Christ yea the very substance thereof as Beza also with the consent of a whole Caluinian Synode speaketh were receiued vvithal then truly S. Paul in calling such a Sacrament a weake and beggerly ordinance had bene a very vveake Apostle an vnfit instrument to publish Christs name before nations and Princes of the vvorld vvho of Christs diuine person of his pretious flesh and blud the price raâ—â—â—om of the world reconciliation of al things in heauen and earth had had so meane and beggerly aâ— opinion But because most sure it is that b. Paule was â—â—â—nom any such beggerly or rather beastly ethnical â—og 〈◊〉 the Calumâ—â— who in this deteâ—â—able â— aâ— pâ—â—mous conâ—cite â—oloweth Calâ—in know that tâ— hâ—m S. Paule speaketh and he shal once to his eterna payne vnlesse â—e in time repent â—â—ele true that which S. Paule threatneth in eueÌ„ for this particular blasphe â—â—â—s heresie of matching the base Iewish ceremonies with Christs most heauenly and diuine Sacraments A man making frustrate the law of Moyses is adiudged to death therefore by the verdite of 2 or â— witnesseâ— How much more deserueth he more extreme punishmentâ— which thus treadeth the sonne of god vnder foote and esteemeth the blud of the new testament polluted by making it nothing superior to the blud of beasts and so hath done contumelâ—e to the sp rite of grace beyond al measure abased most vily and contemptuously the diuine state and maiestie of the new testament Let the discreete reader know that against this Iudaisme the Christians euer from the begâ—nning of Christianitie haue had touching their sacraments a more excellent faith and diuine perswasion as who vpon warrant of Christs words haue euer beleeued that in the one sacrament was deliuered the body and blud of Christ the same in veritie and truth of substance that was sacrificed on the crosâ—e as before more largely hath bene deduced And for the other sacrament for I mention no more because thâ—se men acknowledge no more the holy scriptures and writings of the Apostles and the church ensuing haue yelded vnto it as to an instrumental cause higher grace vertue then to any sacrament of the Iewes law or al their sacraments and sacrifices ioyned in one For proofe whereof when Christ was baptized the heauens opened and the holy ghost descended to signifie that by baptisme the way to heauen shut before is made open to is the holy ghost powred in to vs as Christ him self by word and deed taught most manifestly except a man be borne of water the spirite he can not enter into the kingdome of god And to testifie that aâ—â—uâ—â—dly and that in baptisme Christians are made partakers of the holy ghost in the begin â—â—â—g of the church the holy ghost â—â—sibly deseended rested on them that were baptized by the Apostles and first preachers of our faith And the gospel Apostolical writings euery where teach that â—â—bert the baptisme of Iohn
eating the bread or seeing the bread broken then by hearing the vvord preached Yow confesse that by the vvord we get possession of the sonne of god yow coÌ„fesse we possesse him by the vvord fully and perfitly This possession is the vvorke of faith and the body of Christ is not othervvise gripped possessed or eaten in the supper but by faith when as we beleeue that Christ died for out redemption and rose again for our iustification VVhich being al your ovvne doctrine hovv can yovv explicate to the intelligence of any man that vve better grip possesse and eate Christ in bread and vvine then in the vvord It a true honest man vvhose vvords I trust before vvitnesses geue me a booke and I take it of him and being possessed of it vse it as myne ovvne neuer a vvhit doubting of my right if the same person after come to me and vvil persvvade me by an external signe and say Sir see here is a peece of bread as truly as I breake and eate this bread I geue yow that booke haue I by this external act any better possession right interest or grip in the booke then I had before certainly not In like sort Christ dwelleth in our harts by faith his vvord assureth vs after these mens doctrine that so often as vve trust to be saued by his passion vve eate his flesh and drinke his blud and that fully truly verily really and substantially VVhereas then vve make no doubt of present possession vvhich we already fully and perfitely enioy hovv can this possession be better any vvaies because vve see bread broken before our eyes Again let him remember the resolution of his principal Doctors vvho haue taught vs the cleane contrarie to that he preacheth here vz that Christ is receiued â— possessed as fully by the vvord as by their sacramental bread Let him remember his ovvne preaching in this same Sermon where he hath so diligently told vs that Christ is delivered and receiued in the bread no othervvise then in the vvord Let him remember that P. Mattyr goeth one step farther assuring vs that Christ is better received and possessed by the word then by their signes oâ— bread and vvine vvhich assertion doth plainly folovv is rightly deduced out of the very principles of their doctrine in this point For vvhereas the possession of Christ vvhich vve have ether by the signe or by the vvord dependeth only of faith so the possessing of Christ more or lesse better or worse in greater degree or smaler is to be measured by our faith only if he vvil say that vve possesse Christ better by their signe of bread then by the word he must consequently say that such bread more then the vvord stirreth vp our faith tovvards Christ by which faith only vve possesse and take hold of him And vvhat man of common reason and vnderstanding vvil not be asnamed to say that he is more moved to beleeue Christs death resurrection by seeing a peece of bread broken vvhich is a dumb and dead ceremonie of it self signifieth nothing but is a like indiffereÌ„t to signifie a number of things as vvel Christs life as his death his ascension as his resurrection his incarnation and circâ—â—neisioÌ„ as wel as any of the former which bread therefore M. B. calleth truly a corruptible earthly dead element voyd of life and sowle what reasonable man I say vvil graunt that by such a dumb ceremonic he is more stirred vp to beleeue Christs passion then vvhen he heareth the same plainly and cleerly preached out of the holy Euangelists out of the vvord of god vvhich as S. Paule calleth it is the power of god working saluation to al that beleeue vvhich vvord is lively and forcible and more persing then a two-edged sword able to diuide euen the sowle and the spirite the ioynts and the marow and to discerne the intrinsecal cogitations and intents of the hart Is that blunt bread able to stirre vp our faith comparably to this tvvo-edged sword that dul earthly dead element more then this diuine creature so lively and forcible and persing as here by S. Paule it is described If to folovv M. B. ovvne reason comparison the bread vvithout the vvord be nothing but a common peece of bread and the word serues as it â—ere a sowle to quicken the whole action without vvhich the bread is nothing els but a dead element hovv can a common peece of bread broken by the minister though neuer so artificially geue vs a better holdfast a better grip a more ample possession of Christ theÌ„ the vvord of Christ vvhich is omnipotent and able to vvorke al and vvhich without diminution of his ovvne life imparteth to the bread al the life vvhich it hath Is bread the dead elemeÌ„t more effectual then the vvord vvhich is the sovvle that putteth life in to that dead element Can the body separated from the sovvle or opposed to the sovvle be said to haue more life and spirite then the sovvle vvhich is the only founteyne of life and spirite to the body and vvithout vvhich the body remayneth as voyd of al life and spirite as doth any stocke or stone Novv surely this is aâ—â—ry dead imagination not to be conceiued of a man that hath life and sense and a litle vvit in him I omit that Caluin P. Martyr and Zuinglius commonly vvrite that never vvas there nor is there any sacrament which exhibited or deliuered to vs Christ but al sacraments serve â—ther to signifie and figure Christ absent as Zuinglius wil haue it or to seale the communication of Christ and his promises receiued before as is the more vsual opinion of Caluin Beza Martir and those that be right Caluinists And therefore vvhat speaketh M. B. of better gripping Christ by the sacrament then by the word of possessing him more fully and largely by the sacrameÌ„ts then by the word vvhereas they teach that by the sacraments vve posseâ—â—â— him not nor grip him at alâ—as out of Calvin Musculus Bullinger Zuinglius hath bene sâ—evved VVherefore M. B. perceiuing belike of him self that tâ—â—â— his riddle or oracle of possessing Christ better by 〈◊〉 signe of bread drinke by vvhich vve possesse him 〈◊〉 thing at alâ—then by the word which vvorketh some possessioÌ„ of Christ vvithin vs could very hardly sinke in â—â— the minds of his auditorie he therefore from this 〈◊〉 â—â—th to the first old auncient grace of his sacramenâ— bread lest it should seeme altogether friuolous and â—â—â— profitable For the sacraments serue also saith he â—◠〈◊〉 vp and confirme the truth that is in the word For â—â—â—â— office of the seale hung to the euidence is not to confirme any other truth but that which is in the euidence suppose ye beleeved the euidence before yet by the seales ye beleeue it the better euen so the sacrament assures me of
possessed bodies vvhen he spake of Satan of Beelzebub of Lucifer Christ and Satan Christ Beelzebub Christ and Lucifer the prince of devils vvere as nighly conioyned as the Protestant coÌ„munion-bread Christs body For as M. B. hath diligently told vs before so as though it vvere a principal high matter he in the same termes repeateth it tvvise or thrise in the next sermoÌ„ that looke what sort of coniunctioÌ„ is betwixt the word and the thing signified by the word that sort of coniunction is betwixt the sacrament the thing signified by the sacrameÌ„t And in the same place So soone as thow seest the bread tane in the hand of the minister thow seest it not so soone but incontinent the body of Christ comes in to thy mind these two are so conioyned together even as Christ never named the devil nor any Christian man blesseth him self from the devil but streight ways the devil comes to his mind which maketh nether very wonderful nor very true coniunction Again The coniunction of Christs body vvith the bread is wonderful high secret mystical except thow be illuminated with the spirit and except thow have a heavenly illumination thow canst never conceive never vnderstand it and yet it is as vulgar and ordinarie as the coniunction of words with the things vvhich they signifie which is the most vsual and base coniunction in the world the coniunction is no higher nor more secret theÌ„ is everie most popular signe haÌ„ged at every tauerne dore at the dore of everie hosterie cabaret or tipling hovvse to signifie meat or drinke or lodging to be had there no more then is an ivy bush to signifie vvine a vvad of stravv to signifie beere or ale a lyon or flovver de lyce to signifie the king of Scots and king of France which self same examples of signes significations Zuingli and the Zuinglians Calvin the Caluinists expresly geue and M. B. iustifieth saying that the sacrament is nothing els but a visible word for that as the audible vvord the vvord vvhich is spoken and heard bringeth the thing spoken of to memory by the â—are so the visible vvord that is a signe such as I haue mentioned bringeth the thing signified to memorie by the eye such a signe is the bread and vvine and no other for that it is no other thing but a visible word Again VVe get Christ better in the sacrament then in the word of God VVe get there a better grip of Christ then in the word VVe possesse him in our harts more fully and largely then by Gods word and yet vve get him no more in the sacrament then vve get him vvithout the sacrament vvhen vve heare him named that is then vve get him by the vvord For the sacrament is nothing but a visible word and so by the sacrament vve get and grip him no more then by a vvorde then vve get grip and possesse him no more then vve get grip possesse the Deuil as hath bene said For him vve no lesse remember as soone as vve heare him named And therefore by this plaine and evident deduction the sacrament geueth the Caluinists no better grip no fuller possessioÌ„ of Christ then it doth of the Deuil And if they confesâ—e that they possesse Christ no better by the vvorde of God M. B. saith not so wel as I vvil not stand much against them herein so long as they talke of them selues so if it were applied and spoken of true Christians the sentence were not so false and contradictorie to true Theologie as plainly vvicked blasphemous and develish Once again One point of â—hâ—s coniunction betwene Christs body and the sacrament standes in a continual and mutual concurrence of the one with the other that the signe and thing signified are offered both together at one time and in one action there is a ioynt-offering and ioynt-receiuing c. yet they are not offered in one action nether is there any such mutual concurring or ioynt-offering and ioynt-receiving And that doctrine of ioynt-offering ioynt-receiuing is altogether Papistical For albeit the minister geue the signe that is the earthly thing yet he geves not the heauenly bâ—t Christ keepes that ministerie to him self and dispenses his body blud not vvhen or to vvhom the minister dispenseth the signe but to whom and when him self pleaseth For othervvise vve should tye Christ and his holie spirite to the ministers action vvho must not be so tied and vvho therefore sometimes geueth the thing signified before the sacrament be geuen sometimes after Nay properly and plainly to speake the sacrament is not ordeyned for any such ioynt-offering or ioynt-receiving or coÌ„currence but only to be a seale and confirme the eating of Christ or grace of the sacrament vvhich is geuen before To make short for if a man would rehearse al he might fil many leaves and my mind is only by a few examples to direct the reader to conferre and marke the rest by him self to which end these fevv may serue for a sufficient introduction if it please the reader diligently to marke and pervse these 2. or 3. chapiters he shal find a number of such ether most sensible contradictions or most foolish hipocritical affectations vsed by one vvho desyreth to adorne a base beggerly and contemptible bit of bread and sippe of vvine vvith high ample diuine similitudes vvords comparisons as it vvere to cloth an ape vvith purple or to put Hercules club in the hand of an infant as vvhen he calleth their bread drinke a high mysterie potent instrument to convey Christs body vnto vs being as base vveake an instrument as any vvord that proceedeth from Turke or Ievv vvhich is no great high misterie nor instrument very potent And this being noted by the vvay concerning M. B. his contradictions I vvil end this ansvvere to his first Sermon vvith a summarie note hovv many vvayes their Scottish supper is no sacrament of Christ according to M. B. his ovvne doctrine for cause of defects and vvantes vvhich are found in the material part of that their supper VVherein yet I must craue pardon of the reader if I keepe not an exact distinction betvvene al material formal parts required to these mens sacramental signe because as herein I can go no further then they teach me so M. B. ioyning Christs vvords sometimes vvith the ministers sermon making them part of the forme at other times placing them among the elemental ceremonial and material parts dravveth me necessarily after vvhere he goeth on a fore and on vvhether side he resolueth to place them the effect cometh to one because alvvays they are essential and so of necessitie to be vsed if vve looke to haue a sacrament made ¶ To come therefore to my conclusion for ground and foundation thereof I take M. B his vvords vvhich he hath geven before in the beginning
Christ These fevv instances and exceptions for example sake I geue to the Christian reader vvho may find a number of this sort if he please advisedly to consider that vvhich bath bene said of this matter heretofore And if novv according to M. B. his resolution a man leaving out the least ceremonie vsed by Christ in his supper perverteth the whole institution and marreth the sacrament so as it becommeth no sacrament vvhat horrible prophaners perverters and destroyers of gods sacraments are these vvho leaue out so many and those not the least but the greatest vveightiest ceremonies And if they haue no sacrament vvho lacke in the administratioÌ„ any signe elemental or ceremonial any material part because they be al substaÌ„tial how far are these men from having any shew colour pretence or similitude of Christs Sacrament who lack so many signes ceremonial substantial besides vvhich is the head top leaue out cleane al the vvords of Christ vvhich in deed is the formal therefore the chief soveraine and principal part of the sacrament hovv soever it please these proud ministers to take that honour froÌ„ the vvord of Christ attribute it to their owne vvord Truly as the Catholike for sundry other reasons hath iust cause to abhorre their bread and vvine as polluted as schismatical as heretical as leading the high vvay to Gods vvrath and indignation to hel damnation so these arguments and reasons geven published by them selues suffise to proue as much to proue their communion a schismatical communion cleane divided from Christs communion a perverting a corrupting and destroying of his holy sacrament vvith vvhich it hath no more resemblance by this their ovvne confession then hath an ape vvith a man copper vvith gold heresie vvith religion and an angel of darknes vvith an angel of light Yea many times spiritually sprites of hel doubtles counterfeit Saints and Angels and many apes or munkeys sensibly counterfeit the actions of men vvith more likelihood colour and probabilitie then these mens apish and spritish communion resembleth the Divine Sacrament ordayned by our blessed Saviour Of names attributed to the Sacrament The Argument Of names by which the blessed Sacrament is called in the scripture It is not there called the Lords supper as M. B. falsely supposeth nor yet the Communion Toat it is called mensa domini our Lords table maketh nothing against the sacrifice but rather for it Of names by which the B. Sacrament according to M. B. opinion is called in the auncient fathers It is not called a publique action as by any proper name nor yet a banquet of loue VVhy it is called the Eucharist It was also called the Masse in the Primitiue church when that church generally and especially the church of Rome was most pure and therefore that name savoureth nothing of Idolatry as M. B. ignorantly concludeth But most commonly it was named the sacrifice of Christs body and as a true and real sacrifice was offered vnto God in the church euer since Christs time and first institution of it M. B. argument made to the contrarie answered CHAP. 12 Many of the things which M. B. handleth in these later Sermons or as he calleth them lessons and exercises are by him particularly vttered and entreated of so far furth as concerneth the Sacrament in the first sermon or lesson likewise so much hath bene said of them by me as I thinke convenient ether for proofe of the truth or confutation of error For which cause I shal when they occurre hereafter passe them over in silence or touch them more sleightly The first nevv matter mentioned in this lesson is about names geven to the SacrameÌ„t in holy scripture auncient fathers wherein he speaketh some truth which therefore I gladly embrace as that it is called in the booke of god The body and blud of Christ and never the figure trope signe or seale of that body and blud and therefore belike that being the proper name conteyneth also in proprietie of speech what it is Also it is called the coÌ„munion and participation of Christs body and blud vvhich implieth the former truth It is also called saith M. B. the supper of the lord not a prophane supper not a supper appointed for the belly for Christ had ended the supper that was appointed for the belly or ever he began this supper which was appointed for the sowle In this M. B. is somewhat deceiued as likewise in his explication of the next vz that it is called also in the bible The table of the Lord. It is not called the altar of the lord but the Apostle calâ— it a table to sit at and not an altar to stand at a table to take and receiue and not an altar to offer and propine That M. B. supposeth S. Paule to name the sacrament dominicâ—â— caenam our lords supper it is his error and not S. Paules meaning For albeit at the same time and in the same place whereof S. Paule speaketh Christs sacrament was also communicated vnto the faithful for which cause and also in regard of the time when Christ first instituted it some auncient fathers sometimes inscribe their treatises of the Sacrament De caena domini yet that the booke of god that is the bible and scriptures of god geue not this appellation to it it is plain inough by that place of S. Paule where only in al the scriptures of god that word is vsed For S. Paule mentioning that at these suppers of our lord some devoured al and had to much some could get nothing and rose a hungred some were drunke c. declareth thereby that this place can not directly be vnderstood of Christs sacrament except M. B. be of the opinion with some Puritans whom my self haue heard vpon this place to argue that at their Lords supper there should be not only bread and drinke but also varietie of other meate flesh fish rost and baked wine and beere according as it is in other suppers and feasts Vnto vvhich conceit M. B. by his discourse after ensuing seemeth somewhat to incline But the common opinion of learned men is otherwise that this place meaneth the church-feasts of old time termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were called dominicae caenâ— our lords feasts or suppers because they were kept at night in churches which were in the primitive church and also after called Dominicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our lords howses whence I suppose our name kirke cometh to vvhich feasts the rich sort contributed liberally for the benefite and relief of the poore Before vvhich as S. Chrysostom supposeth though others thinke after the Sacrament vvas also received But that the vvords of S. Paule meane not the sacrament S. Chrysostom is very plaine the circumstance of the place proueth sufficiently This supper saith S. Chrysostom might rather be called humaine then divine potius humana quam dominica rather
and vvithout al apparence of truth there is no sentence or vvord in the vvhole scripture vvhich insinuateth any such matter whereof more shal be said when I come to talke of the first and principal end The Ievves for that they vvere circumcised loved doubtles one an other the better and this vvas some cause of mutual loue yet vvas not this the reason vvhy circumcision vvas ordeyned Like vvise the eating of their paschal lamb together was one good occasioÌ„ to mainteyne love vnitie yet was it no cause or end why that sacrameÌ„t was instituted much lesse vvhy the sacrameÌ„ts of the nevv testameÌ„t were ordeyned which haue more diuine causes of their institution and worke more diuine celestial effects then did those carnal Iewish sacrameÌ„ts The like is to be said of that other part vz This sacrameÌ„t was instituted to the end that to the princes of the world who are enemies of our religioÌ„ we might of enly â—vow testifie our religion For which opinioÌ„ there is never a word or sillable in al the new testameÌ„t it is spokeÌ„ without al learning sense or reasoÌ„ Doubtles in the primitiue church vvhen the Saints martyrs Apostolical men were most abundaÌ„tly endued with gods holy spirit most perfectly knevv the vse of this sacrament if this had bene any end vvhy Christ ordeyned it that by the vse of it they should testifie and openly avow their religion to Christs enemies they would not so diligently haue excluded al Pagans and infidels from the presence of this sacrament as before is noted It should not haue bene so carefully provided against not only Pagans and infidels but euen the very Christians in mind yet vnbaptised that al such should be debarred from seing this sacrament as we find they were by the order of al the auncient Masses or Liturgies amongest which that of S. Iames the most auncient hath this precise rule when after certain general prayers they approched to the celebration of this dreadful mysterie Nullus Catechumenorum c. let none of the learners or novices in Christian faith let none of them which are yet vnbaptized to which number the other Apostles adioyned by witnesse of S. Clement nulluâ— infidelis nullus hareticâ—s let no Pagan or infidel let us heretike let none of them which may not lawfully pray with vs enter in Recognoscite vos invicem haue regard and consider wel one an other The like whereof we find practised 400. yeres after in the masse of S. Chrysost VVhere after the gospel when began that masse which was called missa fidelium the Deacon speake as before in S. Iames masse Quicunque Catechumeni recedite Al yow that be novices or learners in the faith depart Let no novice but only the faithful remayne If this had bene one end why this sacrameÌ„t was instituted what meant the most auncient fathers bishops and doctors both in the first church vvhen al was ful of Pagans enemies of Christ and also many yeres after even in the time of S. Austin when Christians vvere far more multiplied and the governement of the world was in their hands yet so long as Pagans lived among Christians stil to conceale the knowlege of this sacrament from the eye and vnderstanding of the enemies of Christs religion which they did so diligently and so generally that in S. Athanasius it is obiected as a great impietie and straunge act to his adversaries the Arrians that they talked of such matters in the audience of infidels For thus he chargeth them Thorough the iniquitie of these Arrians inquirie and examination was made of church matters of the chalice and table of our lord in the presence of the civil governour and his troupe of soldiars in the audience of Iewes aâ—d Pagans quod nobis incredibile atque admirable visum est which to vt seemed a straunge case and very vncredible For what man wil not count it detestable before a foreyne iudge in the presence of novices and greene Christians and that worse is of Pagans and Iewes to make disputes of the body and blud of Christ Did these blessed saints thinke one end of this sacrament to be that they might openly testifie their religion and maner of worshipping to the Infidels enemies of Christ vvho would not speake of their maner of worshipping of this sacrament of the chalice of the altar in the hearing of infidels and enemies of Christ And this same closenes we find coÌ„tinually in the fathers writings in such sort that coÌ„monly when they wrote preached they vsed secret speaches as it were watch words to signifie their meaning to the end they might conceale this sacrament from Pagans infidels make the knowlege of it proper and peculiar to Christians whereof to omit the more auncient writers whose vvritings every where shew fâ—ith such their vvarines and circumspection even in S. Austin vve find that the same secret maner of speaking and preaching vvas yet continued As for example to note a fevv places out of one of his bookes Then saith he that sacrifice of Christes body and blud was not quod norâ—â—â— fideles which the faithful know wel inough VVhich sacrifice is now in practise thorough the whole world Again Christ â—coke in to his haÌ„ds quod fideles norunt that which the faithful know Again It is a true sacrifice quod fideles norunt as the faithful know Again VVhat is that which in the church is secret and not publike The sacrament of baptisme and the sacrament of the Eucharist Opera nostra bona vident Pagani sacraments vero illis occultantur The Pagans them selues see our good workes but as for our sacrameÌ„ts they are â—id froÌ„ them Again Thow art a priest for euer after the order of Melchisedec fideli bus loquor I speake to the faithful If the no vices Catâ—chumeni vnderstand me not let them shake of their slouth let theÌ„ make hast to knowlege It is not convenient to vtter our mysteries to them And so â—â—â—th in a number of like places VVhereby we see the old Christians did not account this to be one end why this sacrameÌ„t was ordeined For doubtles if they had the first primitiue Christians most constant mattyrs in the citie of Rome vvould never have sought out those crypâ—a those hid secret gâ—ottes vaultes vnder the earth those desert solitarie places they vvould never so studiously have mett in the nights in out-corners far of from the sight concourse presence of the Pagans notwithstanding never so many proclamations made by the persecuting Emperours If Christs ordinance had bene to the coÌ„trarie the Apostles vvould not haue ministred the sacrament in private hovvses but in the open streetes And as in the temple of Salomon and places of most resort in synagoges and publike consistories they preached Christ in the face of Christs enemies and enemies of Christian profession so there
Paule and cited by M. B. is examined and by it is cleerly proved that the Protestant faith which they cal so is no faith such as S. Paule meaneth but mere fansie and imagination Christ in this world did esteeme of carnal cognation which M. B. wickedly denieth His wicked corruption of Christs words that Christs flesh is vnprofitable is directly against Christs owne preaching and our faith of the incarnation He in taking from the body al real coniunction with Christ infinuateth a denyal of the resurrection of the body as Luther and the Lutherans prove plainly against the Calvinists M. B. his obiection taken out of the Gospel that corporal tuitching of Christ is vnprofitable VVhy Christ required faith what maner of faith in them whom he cured from diseases The place of scripture which M. B. obiecteth as likewise many other proveth the cleane contrarie of thâ—t for which be pretendeth it vz that corporal tuitching was a â—â—re immediat cause of health then tuitching by only faith May had benefite of Christ by only corporal tuitching of hiâ— much more by both corporal also spiritual receiving him in the B. Sacrament CHAP. 16. HEnce forward the principal argument concerning the sacrameÌ„t newly entreated of for here is much tedious repetition of old things of the vvord sacrament vvhat word is necessarily required to make the sacrament the doctrine of seales and confirmation of mens right and title by seales c. vvhich being already drawen in to their several places and answered before I vvil therefore omit here coÌ„sisteth ether in refelling the Catholike doctrine tâ—â—ching Christs real presence or in confirming a vulgar opinion that Christ is eaten by faith vvherein he bestoweth many vvords vvhich of them selves are not amisse but that they are applied to an evil end as that the spirit of God vniteth Christians to Christ that Christ is conioyned to vs with a spiritual band that this is wrought by the power and vertue of the holy spirite as the Apostle saith 1. Cor 12. 13. that al faithful men and women are baptized in â—ne body of Christ that is are conioyned and fastned with Christ by the moyen of one spirite c. that faith is a spiritual thing that it is the gift of God powred downe in to the â—â—â— of men and women wrought in the sowle of every one and â—â—â— by the mighty operation of the holy spirite that we â—â—â— Christ spiritually by remembring his bitter death and pa 〈…〉 c. These and a number such other sentences in which he spendeth many pages of this sermon are in them selves good true Christian and Catholike But vvhen â—e applieth al this coniunction of the spirite to exclude the coniunction vvhich is wrought by Gods spirite to but yet not only spiritually but also corporally vvhen he acknowlegeth no other receiuing of Christ in the sacrament then that vvhich is vvrought as vvel vvithout the sacrament vvhen soever vve remember his death and passion vvhen he so advaunceth this manducation by faith as though there vvere not only no manducation so profitable but also besides that no true manducation of Christs body at al in this he plaieth the sophister in vndermining one veritie by commending an other he plaieth the part of a craftie enemie vvho sheweth bread in the one hand and vvhile we behold that striketh vs on the head with a stone which he holdeth in the other in one vvord he plaieth the very heretike vvho ether thinketh him self or would his audience to thinke that one part of Catholike faith gaynsaith an other that the spirite of God vniting Christians vvith Christ their head spiritually excludeth al corporal participatioÌ„ which most of al confirmeth increaseth that spiritual coÌ„iunction that spiritual eating by faith or remembring Christs death passion is an enemy opposite to the real coniunction of his body vvhich Christ him self appointed for that special end amonges other that it might streÌ„ghthen our faith spiritual maÌ„ducation both in the sacrament out of the sacrament and make vs perpetually more mindful of his death passion Vnto vvhich mindfulnes careful meditatioÌ„ we are a thousaÌ„d times more stirred by one thought vvhen vve conceive the same his most pretious body here truly and really present and though glorious eternal invisible and indivisible in it â—ell yet visible divided and broken in the sacrament for our benefite and nurriture vve are I say more stirred to remembrance of Christs death and passion by one such cogitation then by al the bread broken and al the â—â—nkardes of wine that are in a vvhole yere filled out and empâ—ied by the bretherne and sisterne in al the suppers communions of Scotland and England ¶ Before M. B. come to extol his spiritual manduâ—â—tion by â—aith he frameth an obiection as made by the Catholikes and by answering the same maketh way as it vvere and entrance to that matter His obiection is this If say they Christs flesh blud be not received but by faith in the spirite then we receive him but by an imaginatioÌ„ by a conceit and fantasie This is the obiection as he frameth it vvhich albeit it be none of ours if it be taken generally as though al manducation of Christ out of the sacrament vvere imaginarie or fantastical which is wicked to speake or think yet being applied to the Protestants receiving by their â—aith it is good and for such I acknowlege it For their receiving by their â—aith is mere imaginarie and fantastical to speake the best And let vs see how M. B. can answere this obiection So saith he they count faith an imagination of the mind a fantasie and opinion But if they had tasted and felt in their sowles what â—aith bringes with it alas they would not cal that spiritual iewel only iewel of the sowle an imagination That we account faith an imagination or fansie is â—alse though one of the founders of your faith that is Zuinglius and his Tigurine church cal it so Howbeit we cal it not so nor thinke of it so but esteeme it as a verie iewel of the sowle though not the only iewel as yow falsely terme it For that besides the cardinal vertues which also an iewels of the sowle and a number of graces of the hoâ— ghost reckened vp by the Apostle every man that haâ—â— a litle skil in his Christian Catechisme knoweth that among the 3. Theological vertues hope is a iewel of the sowle as wel as faith and charitie a iewel of the sowle more pretious and better then â—aith as the Apostle expressely teacheth â— Cor. 13. 13. and by the one and the other is engendred in good Christian Catholike men a great confidence ioy and consolation of mind and by the one and the other they feele in their harts the holy ghost making them to crye Abba pater they hope confidently by the testimonie of that spirite that
But how matcheth this vvith that vvhich immediatly ensueth In this life there is wonderful iniquities grosse sinnes and great faults wherewith even the righteous are defiled And when we study to do best and the iust man that is the â—â—aist halâ—man falles seven tymes in the day yea rather seventy tymes seuen tymes If the righteous and iust man vvhen he studieth to do best sinneth and that grossely if every â—owre of the day he commit so many grosse and mortal sinnes as these vvords import for in these mens divinitie al sinnes are mortal none venial every mortal sinne sever a man from God as M. B. teacheth agreably to the scriptures vvhat foloweth of these two parcels but that the God of heauen dwelleth in no man be he never so iust for that in every his action he sinneth and offendeth God grossely and mortally And how calleth he such a man holy iust and righteous vvho thus offending and that continually so many hundred tymes in the day is doubtles wicked vniust and vnrighteous for that so perpetually he transgresseth the law of God the true and infallible square of iustice and iniustice as M. B. hath truly declared VVith like constancie he commendeth saith to his audience in these vvords faith is the moyen and hand whereby we apprehend our saluation and applie it vnto vâ— And as it avayles not a sicke man to see a drâ—ge in the Apothecaries booth except a way be found how it may be applied to his sicke body so faith is the moyen and hand whereby we take hold on Christ and applie his redemption to cur sowles This is good if he meant of the right faith and stayd here and proceeded no farther to exclude al other graces of God and his holy spirite But he addeth There is not a way nor an instrument in the scriptures of God whereby any man or woman may applie Christ to their sowles but only the instrument of faith Hereof it foloweth that faith is not only the first and principal but also the sole and only meane of our iustification and saluation as by vvhich only instrument according to the scriptures the redemption wrought by Christ is applied vnto our sowles And thus the Protestants teach commonly and M. B. hath oftentymes told vs before Yet vvithin a few pages after he falleth in to a cleane coÌ„trarie discourse removing faith froÌ„ this office and attributing it altogether to love and charitie For thus he preacheth In corporal foode we have two sorts of apprehensions one by the eye the other by the taist Your eye takes a vew of the meate makes a choise of it This is the first apprehension If your eye like it yet if thy taist like it not also so it enter not in to thy stomake it can never be converted in to thy nurriture For it is only the second apprehension of the meate that is cause of nurrishing our body Even so in spiritual things the first apprehension of Christ Iesus is by the eye of the mynd that is by our knowlege and vnderstanding that is to say by our faith The next apprehension is when we cast our harts on him we have good wil of him For al our affection proceedes from our wil. And if we love Christ we take hold on him we eate him and digest him that is we apply him to our sawles Then is not faith the only instrument to applie Christ but also love charitie and this much more then faith so much more as a mans body is more nurrished by his tast then by his eye by that foode vvhich he eateth then that meate vvhich he seeth standing on the table but never toucheth For so your self applie vrge and reiterate this comparison Looke in what place the eye serves to the body in that same rome serves knowlege and vnderstanding to thy sowle And looke in what place thy hand and thy mouth the taist and the stomake serves to thy body in the same rome serves thy hart and affection to thy sowle So that as our bodies can not be nurrished except our hand take and our mouth eate the meate where thorough the second apprehension may folow likewise our sowles can not feed on Christ except we grip him and imbrace him hartely by our will and affection and not by only faith This is true doctrine and this directly ouerthroweth the former that faith is the only instrument of applying Christ to vs that only faith iustifieth vs and cleanseth the sowle For here vve learne that by charitie vve applie Christ to our sowles as vvel as by faith yea much better as our bodies are better nurrished vvith the 2. apprehension of meate made by our taist then by the first made by our eye Folowing the opinion of Iohn Calvin and the Lutherans before noted touching Christian faith that it is a sure and infallible persuasion of Gods beneuolence towards vs he exhorteth his auditors to hold fast such persuasioÌ„ in these vvords Art thow persuaded of mercy Assure thy self thy conscience is at a good point thow hast health in thy sawle For by keeping of this faith thy conscience is preserved Keep this persuasion bald it â—ail sound hurt it not bring not thy sawle in doubting so far as thow may nor hinder not thy persuasion For if thow doubt or in any wise diminish thy persuasioÌ„ thow dost diminish the health of thy sowle thow leesest thy faith becomest an infidel as Calvin whom in this M. B. foloweth avoweth For he is not a faithful maÌ„ saith Calvin who assureth not him self of Gods faâ—â—ur and who resting vpoÌ„ the securitie of his owne salvation cat not say with the Apostle Paule I am sure that nothing can separate me from Christ vvhich vvords also M. B. very luslely applieth to him selfe saying expressely Our faith assuraÌ„ce growes so great our persuasioÌ„ so strong that we dare come out with the Apostle and say as he said Hereof vve may gather that after this doctrine the best Christian and most faithful is he vvhich hath the greatest confidence in gods fauour and mercy and feareth lest his iudgements VVherevnto tendeth also a great part of his last sermoÌ„ vvhich besides that it preseneth a number of desperat ruffians execrable miscreants and heretikes before meeke harted and humble spirited saintes vpon vvhom the holy ghost specially restâ—â—h can hardly staÌ„d vvith that him self after preacheth that the dearest seruants of God are cast in to terrible doubtings woÌ„derful pits of desperatioÌ„ The best seruaÌ„ts of God are exercised with terrible doubtings in their sowles with wonderful stammerings and they wil be brought sometimes as appeares in their owne iudgement to the very brinke of desperation For this is as much to say as that the most faithful seruants of God are most faithles the best are vvorst his dearest are to him most odious and hateful as they
and strong persuasion of gods mercy For els he hath not faith that being by M. B. Calvin defined a stark and strong persuasion in Gods mercy VII It is true and certain that the spoonkes of faith which are kindled in the harâ— by the spirit of God certain it is they may be smored for a long tyme they may be couered with the ashes of our owne corruption our evil deeds and wickednes in which we fal The effects of a lively faith wil be so interrupted thy lusts and affection wil so preuail for a long time that in the mynd and hart and conscience of him who hath so oppressed smored his faith it wil come to passe that in his owne iudgement he wil think him self an outcast and reprobate Contra. The spirit of God in maÌ„s hart can not be idle but the spoonkes in the meane tyme that the body is cast lose to dissolutions these spoonkes are accusing thy dissolutions these spoonkes suffer thee not to take pleasure of thy body without great bitternesse and continual remorse And these spoonks where they are wil make he sawle to vtter these words ains in 24. howres Alas I offend God c. Then a man that feeles these motions ever once in 24. howres vvhich is no very long tyme yea seeles them vvorking a continual remorse vvhich is a great deale shorter and is a right Protestant endued vvith the faith here declared proper to the elect how vile soever his life be can never thinke him self a reprobate â—eeling in his hart once in 24. howres yea feeling continually these spoonkes of faith and motions of the holy spirit vvhich assure him the contrarie VIII The children of God such as right Caluinists are know assuredly by faith that they are the elect of God And this is the difference betwene the Catholike or Papist and them that the Papist dare not apply the promise of mercy to his owne sowle he countes it presumption to say I am an elect I am saved and iustified The miserable men contents them with a general faith that leanes only on the truth of God vvhereas the Calvinists have a special faith which leanes vpon the lying fansie of man whereby I know that the promises of God are true But the Papist dare not come say they are true in me VVhy because he hes not felt it and the hart of him is not opened But our iustifying faith woorks in vs particularly a marvelous assurance and persuasion that God loves me It workes a certain assurance and persuasion that he wil save me And this particular application is the specifike difference the chief marke and proper note whereby our faith is discerned from al the pretended faiths of al the sects of the world So then this is a special article of the Scottish Calvinists special faith that they and they only know by faith vvhich is most certain assured voyd of al doubt for vvhat Christian doubtes of any article any part or parcel of his faith and if he beleeve vvith doubting then plain it is he hath not faith but opinioÌ„ that they are elect and shal assuredly be saved And this is the specifike difference betwene them and al other not only Catholiks but even Protestants Lutherans Zuinglians Anabaptists Trinitarians Parlament ProtestaÌ„ts or Princifidiaâ—s of England c. that al and singular Calvinists after the Scottish order and vvith them perhaps out English Puritans know most certainly even by faith that they be elect and so infallibly shal al be saued Contra. The elect and dearest servants of God are cost in to terrible doubtings and wonderful â—its of desperation The best seruants of God are exercised with wonderful staÌ„merings in their sowle Every sin which they commit hurts the conscience that impaires the persuasion and so comes in doubting There is â—â—â— a sinne which we coÌ„mit but it banishes light and casts a slough ouer the eye of our faith whereby we doubt and stammer in our sight c. It comes to passe that in our owne iudgement we thinke our selves of casts and reprobats For so offending we can not have a starke persuasion that God wil be merciful to vs. Ergo the elect know not by faith that they are of the number of Gods chosen For so should they never vvant a starke and strong persuaÌ„sion and maruelous assurance they could never doubt of that vvhich to theÌ„ is as sure as an article of faith VVhich doubting yea wonderful and marvelous doubting so far forth that in their iudgement they thinke the contrarie they thinke them selves reprobates seing it oft tymes chaunceth to the best Protestants yea those of the Scottish and Genevian persection hereof this specifike differeÌ„ce betwene them al others is made a very general coÌ„munioÌ„ to them vvith al other sectaries and they left no surer of their saluation then are other their good bretherne of vvhat sect or heresie soever Nay farther vvhereas the Scottish Protestants have such terrible doubtings of their election and saluation as here M. B. confesseth vvhich the Lutherans and Anabaptists have not as before hath bene declared vvho vvithout al such doubt are most assured of their election and salvation hereof it foloweth that this specifike difference rather apperteyneth to them then to these and that it discerneth the faith of those Lutherans and Anabaptists from the faith of al sects in the world be they Calvinists Scottish Genevian Puritan or other rather then of M. B. and the Scottish Calvinists vvho of their election and saluation doubt so terribly as in deed they have iust cause IX To make the later contradiction more plain let it be remeÌ„bred that before in his third sermoÌ„ he inveigheth against the Catholikes for that they cal this Protestant faith an imagination or fansie and he refuteth them as plat contrarie to the Apostle touching the nature of faith for that the Apostle if vve beleeve M. B. expositioÌ„ or if it be credible that S. Paule ever dreamed of this Lutheran devise cals it a substantial ground an euidence and demonstration whereas they Papists cal it an vncertain opinion fleeting in the brayne and fansie of man So there it is Papistical and against the Apostle to cal this faith vvavering vncertaine and doubting vvhose nature is to be a substantial ground to conteyne euidence assurance firme persuasion and demonstration as also Calvin and Calvins maister Bucer strongly confirmeth Contra. Yet here M. B. maketh a long discourse to the contrarie For saith he doubtings as I have oft spoken may ludge in a saul with faith For doubting and faith are not extremely opponed but only faith and despaire Doubting man ludge it wil ludge and hes ludged in the saules of the best seruants of God If then your faith man be and wil be stil doubting stammering vvauering and vncertain then is not your faith such a faith
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
more opposite to S. Paule he assureth vs that such bad Christians can never fal to such Apostasie as S. Paule speaketh of they can never vtterly leese faith never leese the spirite and then it is no matter of impossibilitie as S. Paule thought but rather a matter of great facilitie for a man to recover or keepe fast that vvhich he never lost And this being spoken by the vvay returne vve vnto our former lesson vvhich he vvilled vs to lock vp in our harts as a most worthy comfort and let vs consider vvhether it be not such a rule of desperate losenes and al iniquitie as Epicuâ—e him self if he vvere living or Luther or Lucian could never have deuised a more pernicious If thow at any one time in thy life saith M. B. have loved God or God loved thee in vvhat soever dissolution of life thow fal after assure thy selfe before thow dye god vvil restore thee to that former grace This is to say if a man once in al his life have â—ad a good thought a good motion in his hart to serve god love him live he how he please commit he vvhat sinne and iniquitie he list he is sure never to be damned he is sure eternally to be saved For let vs ioyne together the parts of his doctrine here by him dispersed in 2. or 3. places First VVho soever hath faith or ever had faith is surely elect and certain of his salvation For faith is the gift of God and it is geven only to the elect Item vvhosoever at any tyme hath had a desire to pray that desire vvas vvrought by the holy spirite and is a sure argument of faith So is it if a man haue bene true of his vvord if he be or some times vvas no hipocrite but spake as he meant if in hart he be or have bene pitifully affected towards the afflicted if he love his neighbour if his conversation be honest if he can be content to forgeue iniuries or at any time have bene thus qualified c. al and every of these be sure and certain arguments of a right faith and consequently of one that is elect and sure of salvation I â—ay to this one more lesson of this preacher that faith onâ—e had is never lost The gifts and callings of god saith he arâ— without repentance Therefore faith onâ—e geven can not be reuoked again The Lord wil not repent him of his gift but the sawle which he hath loved ains he wil love perpetually This is able to send thowsands of Protestants to the devil such Protestants I meane as think to be iustified by only faith For vvith faith this man geveth them sure vvarrant that they shal reteyne it eternally if ever they had it or by any of these markes perceived it in any measure though never so smale to have lodged in their harts Now for other Protestants such as dare not venture so far vpon onâ—y faith but thinke charitie necessarie also such as are the civil Lutherans Adiaphorists Melancthonists many cold Catholiks that come perhaps to M. B. his sermons to set them to helward after the rest he geveth like assurance that if since they vvere borne they euer felt in their harts any grace of God any love any charitie any such operation of his holy spirite to those also god shal restore the same assuredly before their dying day and hold them in it For as he loued them ains so wil he loue them ay For the gifts of the lord are without repentance and the sawle which he loved ains he wil love perpetually VVhich good vvholesome evangelical doctrine because vve are vvilled to lock vp in our harts and remember it faithfully I vvil for my better memorie bring it to a sillogisme of vvhich let this stand for the first or maior proposition VVhat soeuer man God ever loued and indued vvith faith at any time in al his life that man is elect him god wil love perpetually and so he is sure of heaven and out of al danger of hel vvhat soever his life be This proposition is plainly evidently and at large avowed and iustified by M. B. VVherevnto let vs adde for the second proposition or minor this But vvhosoeuer once in his life ether loved God or his neighbour or trusted in Christs passion or liued honestly or spake as he thought or â—orgaue an iniury done to him or vvas mercifully affected to the poore c. or by like reason had any other such vertuous inclination was quiet and peaceable or patient mild modest continent chast or vvise and prudent or valiant or fearing God yea or had â—t any time but one good thought vvhich doubtles doth proceed from God is signe of his love in some degree as vvel as the premisses this man vvas at such time beloued of God and had faith vvhereof these vvere sâ—re and certaine arguments This proposition is also at large and in very plaine termes avowed by M. B. Hereof it folovveth that every man vvho once in 40. yeres hath felt any good motion in any of these graces or the like how soever he bestow his life afterwards he is sure of salvation he is sure and certaine that he can never be damned The like argument may be made for the hauing of charitie and if it be perhaps lost as by this mans doctrine it can not be charitie being a gift of God no lesse then faith and therefore once geveÌ„ is geuen irreâ—â—cably as vvel as faith for that gods gifts are without repentance for recouerie of it againe and the partie vvho once had it shal surely dye possessed of it gods loue being towards his creature perpetual as vvel in the one as in the other And vvhat Christian or perhaps Turke or Tartar by this Theologie may not assure him selfe of heaven For vvho liveth vnder the Sunne but some times in his life hath some one or other of these good motions Some of vvhich the very light of nature and natural conscience stirreth vp in al men at one time or other For this also to go no farther is part of M. B. his preaching Our conscience is borne with vs is natural to vs is left in the sowle of every man and woman And as there are some spoonkes of light left in nature so there is a conscience left in it And if there were no more that same light that is left in thy nature shal be anâ—ugh to condemne thee because this very light of nature teacheth vs that God is to be loved our neighbour that vve should not play the hipocrites but speake as vve meane vve should live honestly succour the afflicted c. For neglect vvhereof our conscience condemneth vs before the iudgement seate of God vvhether we be Christians or not Christians as M. B. truly confesseth And many of the forenamed duties are not only knowen but also practised and done of many
they had a good motion to god ward if ever they did any good then had they faith and then are they surely elect they are sure to be saved vvhat man vvil take needles toyle to procure by painful and vnprofitable vvorks that vvhereof he is sure already VVhere it is preached for right Euangelical that a man once endued vvith faith is afterwards by no sinne by no filthines of life never vtterly forsaken of Gods holy spirite a most filthie and blasphemous doctrine is never out of Gods love favour for whom God â—ins loued he loueth perpetually wil scholers thus instructed stand in feare and horrour of sinne vvith vvhich they may satisfie their carnal delites yet hold fast stil Gods favour to and remayne indued vvith his holy spirite VVhere only faith is commended as sufficient to instification vvere it not madnes to suppose that the vulgar multitude vvil do vvorks of supererogation vvil by superfluous and vnnecessarie vvorks do shame to the blud of Christ vvil do that vvhich no vâ—ayes profiâ—eth themâ— vvithout vvhich they are assured of heavâ— of which if they did as many as did S. Peter and S. Paule yet they are persuaded that such works though never so many never so excellent are nothing regarded before God but rather in them they offend his divine maiestie against whom they sinne even when they study to do best Briefly where men are persuaded in that one point that having once had faith or any signe thereof that is to say any good motioÌ„ in their harts they are surely electe surely possessed of the holy ghost and so that they shal never be altogether forsaken of him sal they to murther to adulterie range they in any kind of sinne never so long they shal finally die the seruants of God and without fail inherite eternal ioy who is so blunt and blind as not to see that infinit presumption to commit sinne infinite securitie to wallow and tumble in sinne perpetual neglect to leave sinne or satisfie for sinne must necessarily ensue of such meretâ—icious doctrine more fit for a common bordel then for an honest howse though this man bring at forth as a special ievvel perle of his EuaÌ„gelical doctrine to honor his new kirk congregation withal If we proceed from works to faith which among Christians is first to be waighed as being the ground and foundation of al good works this faith is so wasted by these mens new gospellizing that scarce any peece of it remayneth â—ound in his integritie For let vs put for true that one article which being by Luther and Calvin by Lutherans and Calvinists advaunced as the hart and life of theiâ— Gospel M. B. also magnifieth as the specifike differeÌ„ce betwene his Scottish Gospellers and al Papists yea al â—ects of the world vz. that he with his bretherne by meanes of their firme fast peâ—suasion which is their definition of faith have their sinnes certainly remitted â—oâ—â—em they are in the number of Gods elect and stil endued vvith his spirite This one opinion vvhat a garboile what a spoile and vvast maketh it in Christian religion For first to many heretikes and schismatikes out of the church not only Catholike but also Calvinian to Lutherans Zuinglians Anabaptists Trinitarians SuenkfeldiaÌ„s Memnonists c. al and singular endued vvith this persuasion or presumption no lesse then are the Caluinists to these and a number of like it geueth remission of sinnes eternal life vvhich is against the articles of our Câ—eed and general principles of Christianitie Secondly it abolisheth the vse of the keyes vvhich Christ so expressely gave to his church to S. Peter and the Apostles VVhose sinnes yow remit they are remitted to S. Peter VVhat thow losest in earth shal be losed in hearen Against vvhich these good fellowes by that specisike difference of their only faith iustifying them can and do remit their owne sinnes though never so grosse and damnable vvhich they howrely commit vvithout help of the Apostles open heaven gates to them selves vvhether S. Peter vvil or no. Of seuen sacraments vvhich hetherto the church hath enioyed five being already by this new gospel abolished both in name and vse and two only remayning in name baptisme and the Eucharist to vvhat purpose serve they Are they not in like sort made altogether voyde and frustrate by this solifidian persuasion For doth baptisme remit sinnes vvhich is his office Nothing lesse But sinnes are remitted by this persuasion as the Caluinists teach vs not by the sacrament of baptisme The Eucharist doth it give vnto Christians the communion of Christs body and blud No. VVe eate that only by this appprehension by this solifidian conceit and persuasioÌ„ besides vvhich the sacramâ—nt yeldeth nothing but the communion of a bit of bread and a sip of vvine or ale twentie of vvhich communions altogether as good spiritual a maÌ„ may buy in the market for 2 or 3. half pence But the scripture every vvhere teacheth men to pray to God continually night and day to geve almes to vvatch to fast to do al good vvorkes that they may purchase more grace of God and obteyne from him fuller remission of their sinnes and confirme their election to life eternal and this piâ—â—ie perhaps is much amplified by this vvonderful faith Nay it is vtterly destroyed vvith the rest For before any such prayer may be made there is presupposed faith in the bretherne faith infallibly includeth remission of sinnes therefore to pray for that of vvhich by faith they are assured already is like as if vve should pray for the incarnation of Christ vvhich is already past accomplished Besides that it is against the doctrine of their gospel to thinke that ether Gods favour and grace dependeth on mans vvorks vvhich are never good but alvvaies sinful and impuâ—e or that works caÌ„ any way better or make more perfit and absolute remission of sinnes vvhich is altogether annexed and fastned only to a strong persuasion and constant faith And how can that person feare God vvho is taught evermore to beleeve as an article of his faith that God is loving friendly and most benevolent to him that vvhatsoever he doth God never hateth him never taketh his holy spirit froÌ„ him but loveth him perpetually and therefore before hand hath set him free and secure from al daunger of hel hath geven him a sure placard and vvarrant of his saluation For these and a number of like absurdities both against faith and good life issuing out of this Lutheran and Caluinian doctrine Melancthon that peerles and imcomparable maâ— and most florishing in al kind of vertue and learning as the Protestants account him a chief author of this new gospel albeit in his youth he much holpe forward this special faith vvith the dependences thereof yet in his age he woÌ„derfully abhorred detested
it refuting it in sundry his vvritings by a number of places and examples of scripture calleth it an horrible error of the Anabaptistical sectâ— a Sâ—oical and exeâ—rable disputation Stoica est execrandâ— disputatio he nameth it furorem Antinomorum â—â—â—rious opinion of the Antinomians a sect of Protestants vvho reiected contemned the law by vvhich the vvhole law of God is made frustrate Finally he coÌ„deÌ„neth it as a most filthy heresie repugnaÌ„t to the whole body of scripture froÌ„ the very beginning for beginning at Adam Eva who had the spirit of God lost it by sinne he runneth thorough al the old new testamâ—t by both at large disproveth it to the ending as nothing can be more Thus it sensibly may appeare that this doctrine of M. B. of Calvin the Calvinists is the very bane poison as before of good life so here of true faith namely especially such articles of faith vvhereon good life and holy conuersation is principally builded If leaving these 2. later sermoÌ„s of preparation we shal a litle looke back revew 1 or 2. chapters of the former Seâ—moÌ„s namely such as more directly apperteyne to faith alone coÌ„cerne the priÌ„cipal heads of our beleef Christs incarnatioÌ„ his divinitie his omnipotencie it hath bene plainly declared that this maÌ„s preaching nether meane I as it is his properly alone but according as he draweth it froÌ„ Calvin the CaluiniaÌ„ schole disanulleth his in carnatiâ— denyeth any benefite to have come thereby denieth the omnipotencie of god most Antichristianly disproveth al miracles vvrought by God in the old or new TestameÌ„t by inâ—vitable coÌ„sequeÌ„ce destroyeth the faith of Christs pure nativitie resurrectioÌ„ destroyeth the vnitie of his divine person in two natures Al which depeÌ„de vpoÌ„ such verities as these wicked prophane godles meÌ„ reiect and condemne as being in their new Theologie vnpossible beyond gods reach and abilitie vnpossible I say for him in al his maiestie and omnipotencie to effect performe And vvhat ChristiaÌ„ is there be he not to far gone in the liceÌ„tious course of this new Gospel that is to say be he not in maner a plaine Apostata if he reteyne any sparkes or spoonkes of his old Christianitie vvhen he considereth these issues and sequeles of the Calvâ—nian doctrine vvhat Christian is there I say but he may and ought iustly to stand in horror of such a Gospel and such Gospellers vvho by so plaine and evident coÌ„clusion pul from him al forme and shew of old Christianitie vnder a grosle and impudent pretext of a reformed Gospel wrap him in a Iewish Talmud or Turkish Alcoran I meane such a gulf of Paganisme and infidelitie as hath lesse resemblance and affinitie vvith the old auncient Catholike Christian and Apostolike faith then hath an ape vvith a man then copper vvith gold or Mahomets prophets Homar and Halis vvith S. Peter and S. Paule the Apostles of our Saviour Certainly as for that former Calvinian article of faith in the elect never lost and the holy ghost never departing from them in al their sinnes Melancthon vvith many Lutheran Gospellers coÌ„demneth the Calvinian Gospel of extreme impietie as hath bene said so two or three of these other articles defended likewise by the Calvinists and M. B. seeme to other Protestant preachers and vvriters so grosse and inexcusable that Lucas Osiander sonne to Andreas Osiander the first Protestant-Apostle of Prussia in his answere to Sturmius the Caluinist alleageth them for great reasons vvhy every Christian ought to abhorre the Zuinglian doctrine as erring in principal matters of the Christian faith For so are his vvords Nos ZuinglianuÌ„ dogma merito damnamus c. VVe Protestants of the Germane faith profession iustly condemne the Zuinglian religion for that it erreth in maximis rebus ad verae religionis conseruationeÌ„ aeternaÌ„ Ecclesiae saluteÌ„ pertinentibus in most weightie matters such as concerne the preservation of true religion and eternal saluation of the church And forthwith amonge most vveightie errors of the SacrameÌ„taries he reckeneth these 1. The Zuinglian or Caluinian doctrine gainsayeth the words of Christs testament For whereas Christ saith expresly This is my body This is my blud the Zuinglians reprove Christ God and man of a lye affirming the body of Christ to be as far distant from the Supper as is the highest heaven from the earth 2. The Zuinglian doctrine taketh from Christ his omnipotencie and affirmeth that it is vnpossible for God to make a true body to be in many places 3. The Zuinglian doctrine leaveth vs in the Supper nothing but bread and wine bare tokens without the body and blud of Christ and with those biddeth vs confirme our faith For these vvicked assertions or rather horrible blasphemies for so he termeth them this famous Gospeller together vvith a number of Protestant congregations and pastors ioyning vvith him al endued vvith the right Protestant faith and therefore elect as vvel as M. B. and so as sure of Gods favour and assistance of the holy spirit as he do vvil coüseil al men to detest the Calvinian sect for that it maynteyneth so fowle heresies so opposite to Christianitie And if thus they iudge and persuade in respect of 3. or 4. articles maynteyned also in these Sermons by M. B. how much more ought vve to detest the same Calvinian doctrine being able to lay to these few many other as wicked and execrable so many as that vve can make manifest demonstratioÌ„ that a man embracing Caluinisme renounceth in a maner the vvhole body of Christian faith the intier symbole or Creed of the Apostles for that beleeving the Calvinists or this preacher he can not possibly beleeve rightly nether in God omnipotent nor in Christ Iesus his incarnate sonne God man in one person nor his pure natiuitie of his mother a virgin nor the redemption vvrought by him in his flesh nor his descension in to hel nor the Catholike church nor remission of sinnes obteyned in the same nor the resurrection of our bodies to life eternal nor generally any peece of scripture old or new as hath heretofore bene noted incidently and shal hereafter vpon more occasion be layd open and confirmed more abundantly If Protestants vpon so good grounds abhorre Caluinisme as a poison of Christian faith can Catholikes be blamed if they folow the conseil of Protestants and vpon the same and other as substantial grounds detest Caluinisme from vvhich their owne bretherne so earnestly dissuade If Luther that man of God and first father of this Gospel canonized for a Confessor in the English and Scottish Kalenders and sent by God to illuminate the whole world as vvitnesseth the English congregation professe protest that he had rather be torne in pieces or burnt to death a hundred seueral times then to agree in
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