Malach 2. 7. Ans 1 Malachie there shewes what is the dutie of the Priests But that the Priests did not their dutie the verie next words following declare But you are gone out of the waye you have caused many to fall by the lawe c. verse 8. 2 This argument changeth the manner of the speech for the words are a commandement teaching what the Priests should doe but the Papists do vniustly turne them into words of promise iust as if a man should say God hath sayde thou shalt not steale therefore no man stealeth CHAP 4. Of Traditions THE word Tradition often times is simply taken for anie kinde of doctrine whether it be written or delivered by word of mouth But by the name of Traditions are such things also meant which were not written but onely delivered by word of mouth and so have beene from hand to hand conveyed to our age These kinde of Traditions are of two sorts Some containe Ceremonies of nature indifferent and changeable according to the circumstances of place and time which though they be not expressed in Scriptures yet because they are not contrarie to the same and are retained in the Church as things indifferent are not called into question But there bee other sorte of Traditions in Poperie which are contrarie to the Scriptures and whereof there appeares not so much as one step in the Scriptures such as are the Canon of the Masse Holy water a set number of prayers holy Candells and an infinite number more which are commeÌ„ded to the World vnder the glorious name of Apostolicke Traditions to the observing whereof as being Apostolicke all Christians are bound if wee will believe the Papists The question The state of the question then is 1. Whether besides the Scriptures the Apostles delivered some things by word of mouth only 2 Whether they delivered those things by word of mouth onely which at this day the Papists bragg of as of Apostolick Traditions We deny both the former wherof wee prove by the sufficiencie of the holy Scripture which containes all things necessary to saluation Whereof we have intreated before the later wee prove by these reasons following Because these their Traditions are contrarie to the Scriptures which we wil prove clearely hereafter But we may not thinke that the Apostles writt some things and delivered by word of mouth other and those contrarie to their writings Because in Pauls time such Traditions began to bee suspected in the Church which appeares by the words of S. Paul 2. Thessal 2 2. Be not suddenly moved from your mind nor troubled neither by Spirit nor by Worde nor by letter as sent from vs. Because it may be proved out of histories that such traditions had their first beginning some ages after the Apostles death Wherof see in particular Polidor Virgill especially concerning the Canon of the Masse de Inuererum lib 5 cap 11 c. It is proved by many manifest reasons that those bookes and Canons wherby they indevour to procure authority and credit to their Traditions are forged and counterfaite such as are the Canons of the Apostles the Decretalls the Decrees of Popes the books of Clement and Dyonisius Areopagita Neither do our aduersaries doubt but that many such Canons bookes are counterfeits Such Traditions of men are condemned by the holy Scripture 1 Because they are in cause as Christ witnesseth that in the mean time the CoÌ„mandements of God are neglected Mat 15 3 2 Because God is worshipped in vaine by the doctrines and precepts of men verse 9. 3. Because the Traditions of men cannot reach into the minde of God for my thoughts are not as your thoughts neither are your waies as my wayes saith the Lord For as the Heavens are higher than the earth so are my waies higher than your waies and my thoughts above your thoughts Isay 55 8 9. Whence it commeth to passe that those things which men admire for their singular holinesse do most of all displease the Lord God 4. Because such plants as are not planted of the heavenly Father shall bee rooted out Mat 15 13. Because wee must rely our selues wholly on the Word of God in worshipping of God and that onely must we doe which he hath commanded Neither may we add or diminish anie thing there from Deut 12. 32 neither may we decline from the commandements of God either to the right hand or to the left Deuter 28 14. Because the Traditions of men are deceipts or trappes Beware sayth Paul least there bee anie man that spoyle you through Philosophie and vaine deceite through the Traditions of men according to the rudiments of the World and not after Christ Colos 2 8. Contrariwise our Aduersaries doe argue 1 Brethren stand fast and keepe the traditions which you haue been taught either by word or by our Epistle 2 Thessal 2 15. Therfore our Traditions to wit the Papisticall are to bee received and kept as Apostolike Traditions Ans 1. All the Propositions are particular and it is such a kinde of absurde reasoning as this The Apostles delivered some things by word of mouth we have some Traditions therefore our Traditions are Apostoâ—ike 2. It is a fallacie from a part to the whole for when Paul wrot these things fewe of those â—hings which appertaine to the Canon of the New Testament were then written That â—herefore which Paul meant in respect of â—hat time when as al were not yet written that the Papists vnderstand simply even of that â—ime when the Canon was perfected when as â—ow wee have all things in the Apostles wriâ—ings which are needefull to bee knowen for â—aluation 3. There are foure termes in the syllogisme in the Maior are vnderstood Traditions doctrinall Apostolicke in the minor forged Traditions inuented long after the Apostles time 2 Christ did not altogether reject the Traditions of the Fathers where he sayth these things ought you to have done and not to have left the other vndone Luke 11 42. Answe Christ there opposeth the strict obseruance of Moses his law not of mens Traditions in outward small matters as in â—ithing of cumime mint the neglect of the principal duties of the first second Table both which should have beene ioyned together obserued as being both the commandements of God This reason therfore 6 is like a rope of land 3 When Paul and Timothy went through the Citties Tradebanteis they delivered or gave them for Traditions the decrees to keepe which were ordained by the Apostles Elders which were at Ierusalem Act 16 4. Ans 1 It followes not The Apostles 7 deliuered somethings therfore the Papisticall Traditions are Apostolicke There is no coherence in this reason 2 Paul and Timothie deliuered not vnwritten verities but those things which were decreed of the Apostles and then comprized in writing sent to the Church of Antioch The Papists therfore dispute from a written to an vnwritten Tradition 4 Paul saith that hee deliuered
infallible as beeing receiued from heauen Heere therefore wee are to handle three questions 1 Whether the Church of Rome or our Church bee the true Church 2 Whether wee ought to grant that there is an invisible Church 3 Whether the Church can erre First of al in the entrance we must obserueâ— that there may many waies arise ambiguitiâ— in the word Church First it doth signifie indefinitely Ambiguitie in the word Church euery Church or congregation and is taken both in the good and bad paâ—â— for any kinde of assembly or congregation whence also the Scripture maketh mentioâ— of the malignant Church Secondly it is tâ—ken for the company of them which aâ— called by the outward ministerie of thâ— word and Sacraments wherein are gathâ—red both good and bad Matthew 13. Thirdlie it is taken for the inuisible Church or the company of them which vse the Ministerie of the Word and Sacraments to their saluation and are truely beleeuers which also may bee called the companie of the Elect. Fourthly it is taken foure maner of waies in respect of the foure fold outward face of the Church 1 For the most pure Church of the Apostles 2 for the Church of the Fathers wherein there was a more sincere state of doctrine than in after-after-ages yet it was not altogether voide of superstition 3 For the Church of Antichrist which is ouerflowne with horrible Idolatrie as with a kinde of deluge 4 For the reformed Church restored according to the conformitie of the Apostolick Church A fift signification the Papists haue made vs vnderstanding by the Church not a company of teachers learners but the Pope Cardinalls Bishoppes Monkes c. By obseruing of these distinctions we shall detect many stratagems of the Papists seeing they play continually with the ambiguitie or equiuocation of the word Church and in their arguments they bring sometimes fiue termes But now let vs come to the questions Question 1. Whether the Church of Rome which at this day blasphemes the Gospell of Christ curseth and persecuteth the professours thereof or ours be the true Church Wee denie that the Church of Rome is the true Church for these reasons Because they want the true notes and the true definition of the Church therefore neither haue they the definitum that is the Church 1. The Church heareth the voice of Christ Iohn 10 27 Which is reuealed in the Scripture which the Papists do not heare and that 1 in refusing it for their Iudge 2 in making decrees in many thinges against it 3 In giuing it but cold and slender commendation 2. Because they haue not the sincere ministration of the Sacraments and that 1 in forging new Sacraments 2 in defiling Baptisme with humane superstitions 3 in making Monasticall habite state equall to it 4 In changing the Lords supper into a sacrifice 5 And in the Câ—munion of lay people in maiming it of the one kinde that is by taking the cup froÌ„ the people they haue not therefore an vncorrupt Ministerie and consequently their Church may not be called a true Church Because they haue not so much as the notes which the Papists themselues require in the definition of a Church 1. Their Church hath not vnitie 1 Because they striue amongst theÌ„selues about manie things 2 They haue not vnitie by reason of the foure-fold face and condition of the Church before noted 2. Their church is not holy because they trust in their own holines which before god is not holines but as filthy clouts Isai 64 6. 3. It is not Catholick 1 Because they haue not the consent of the whole world for the Greeke Church hath alwaies dissented from them in diuers points 2 because they defend not the vniuersall true doctrine of all times therefore they neither agree with the Church of the Apostles nor yet with the Church of the Fathers 4. It is not Apostolick because they agree not with the Apostles doctrine seeing verie many of their thinges are not Apostolick but superstitions raked together and compiled of sundry Authors Take for example there of the Canon of the Masse and the mangling of the Lords Supper which was vnknowne for many ages and at length established by the Counsell of Constance Likewise Indulgences the feast of Corpus Christi other moe without number concerning which looke Polidor Virgil. lib. 4. cap. 6 7 8 9 10 11 12 13 14 As also the whole 5 6 7 8 bookes But of such like superstitions of the Romaine Church that they be contrary to the Scripture shal hereafter bee spoken in their proper places sufficiently Contrariwise our Aduersaries reason thus 1 The Church of God hath had the name of the Church euer since the Apostles time therefore it is the true Church Answ 1. It followeth not It was long agoe Simil. This woman was long since a Maid therfore nowe she cannot be an harlot therefore now it is 2 There is no good argument from the bare name of a thing to the thing it selfe 3 Neither yet doe wee denie but that there doth at this day remaine some Church in the City of Rome to wit of such as bee yong children girles and simple men which simply believe in Christ their Saviour and trust nor in their owne merits Neither is it to be doubted but that there be some intelligent and wise men in Rome who with all their hearts derest the Popes impietie and tyrannie But all these are not that Roman Church with the authoririe wherof our Aduersaries do seeke to oppresse and beare vs downe 2 The Fathers themselves did account the Roman Church for the true Church Ans 1 Here be foure termes For in the Antecedent the worde Church is taken for that face or condition of the Church which was in the Fathers time in the consequent for that state wherin Antichrist doth raigne Now it followes not it was so twelue or thirteene hundred yeares ago or vpward therefore it is so now 3 The state of the Roman Church is most antient therefore the Roman Church by reason of his antiquity is the true Church Ans 1 We denie the Antecedent for the testimonies alleaged before out of Polidor Vergill 2 not simply that which is ancieÌ„t is to be received but that which is most ancient For the Devill is ancient but God is more ancient 3 Antiquity cannot make that good which in it selfe is bad 4 The Church of Rome is the Vniversall and Catholicke Church therefore it is the trve Church Ans Wee denie the Antecedent For if by the word Catholicke be meant that which agreeth with the Catholicke and so with the Apostles doctrine then the Antecedent is absolutely false But if the Church of Rome be called Catholicke by reason of the multitude of those that take parte and cleave to that side then the multitude of them that err is no iust defence for the error Otherwise in the time of Arrianisme the Apostolicke CHVRCH as beeing brought to a great paucitie shoulde
not have beene the true and Catholicke Church but the Arrians should have been the Catholick Church for that they far exceeded in nuÌ„ber the rest which were the true Christians In this sence therefore wee deny the consequence The Antecedent also is not true because as before I sayde the Church of Rome doth not consent with the Church of the Apostles nor yet with the Church of the Fathers And therefore they haue not that vniuersality of multitude whereof they boast 5 If the Church of Rome bee not the true Church then for some ages together Christ had beene without a spouse but Christ never was without a spouse Therefore c. An 1. From a speciall to a generall arguments are drawen only affirmatively It is no good consequence therefore the church of Rome consisting of Popes Cardinalls Bishops Priests and others of the same ranke who withstood the heauenly truth were not the spouse of Christ therefore Christ had no spouse 2. I deny the maior or first propositioÌ„ For there were also other Churches as the Greeke Church which alwaies gainsayd the Bishop of Rome and wherein Christ might haue his spouse The argument therefore proceedes from an insufficient enumeration or reckoning vp of the parts to the whole 3 In the visible erronious Church of Rome there was the spouse of CHRIST hidden to the eye of the World all glorious within Psal 45 13 or the inuisible companie of belieuers Ans so Christ neuerthelesse had his Spouse On the contrarie side that we haue the Church of God with vs we proue Because to us agreeth the definition of the church therefore the church which is the thing defined agreeth to vs also 1. For in our Church the vncorupt ministerie of the word and Sacraments dooth flourish for witnesse whereof wee haue the holy scripture nay our Aduersaries theÌ„selues who hither to coulde neuer shewe out the Scripture that there is any thing in our Ministerie doctrine or administration of the Sacramentes contrarie to Christ or his Apostles Therefore wee are the true Church Because our Church in respect both of the Word and Sacraments is comformable to the Church described in the writings of the New testament vnder the Apostles Contrariwise our Aduersaries do reason thus 1 The Protestants belieue not all thinges which the Church of Rome dooth Therefore they are not the true Church Ans 1. There is more in the Conclusion than in the premises For no more followeth thence than that we do not agree with the Church of Rome in all things which who will deny But wee may not for that cause be thought not to be the true Church 2 It is a begging of the question For whether they which gaine-say the Churh of Rome do gaine-say the true Church that is the thing in controversie 2 The Protestants Church dooth not agree with the Church of the Fathers in all thinges Therfore they are not the true Church of Christ Ans 1. This argument is too common and agrees to both sides For by the same reason it may be proved that the Papists are not the Church because their Church which they cannot deny hath much fallen away from the Church of the Fathers 2 the church of the Fathers is not the sampler of Churches but the Church of the Apostles to which it is sufficient that our Church is like 3 The Prodestants doctrine is new It is but few yeares agoe since it first sawe the light Therefore their Church is not the true Church Answ 1. This is a begging of the question For that same is the matter in controversie 2. Our doctrine is not new but renued 3. There are therefore foure termes in the Argument For in the Maior proposition the worde Newe is taken for that which is simply and altogether new in the Minor for the refined and renued ministerie of the Word reformed according to the rule of the most ancieÌ„t doctrine of the Prophets Christ and the Apostles 4 The Church ought to have vnitie but so hath not the Church of the Protestants for it is rent and devided into parts and schismes Ans 1 Heere be foure termes For in the Maior proposition by the word Church are meant those which in truth and deede are the Church in the minor those which are in the outward company of the Church or those which have mingled themselves amongst our Church when as in truth they be not of our opinioÌ„ And these sever themselues from the true Church of them who maintaine the truth and stirre vp Schismes Of such sort of men Saint Iohn saith They went out from vs but they were not of vs for if they had been of vs they would have continued with vs 1 Iohn 2 19 2 It is a fallacie taking that for a cause which is not a cause Because the Church is not the cause of tumults and schismes but Schismatickes are the cause therof Otherwise the Church of Corinth had not beene the true church seeing Paul writeth There must be heresies among you 1 Corinth 11 19. Question 2 Whether we must grant that there is an inuisible Church The Papists acknowledge onely a visible Church which same they tye to the Pope Cardinalls Bishops c. rather than to the hearers But wee in this visible companie of them that heare the Word and vse the Sacraments doe believe that there is an other companie inuisible to the eies of men not in respect of the members persons themselues but in respect of the inteÌ„t of their hart and their fayth which is only known vnto God And that for these reasons Because wee believe the holy Catholicke Church but faith is the ground and evideÌ„ce of things which are not seene Heb 11 1. Because those which are in the visible Church may a great part of them be hypocrites betweene such and the true beleeuers God alone doth discerne vnto vs the hearts of men are not knowne and the Church doth iudge of secret â—gings 1. Christ knowes his sheepe Ioh 10. 14 27 2 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his Timo. 2. 19. Because we haue the thing it selfe the invisible Church deciphered by examples in the holy Scriptures 1 For a long time hath Israel beene without the true God and without priest to teach and without law but there Christ was not altogether deprived of his Spouse but though the ministerie were corrupted he had his invisible Church 2. Chron. 15. 3. 4. 2 I will leaue vnto me saith the Lord seven thousand men in Israel which haue not bowed the knee vnto Baal 1. Ki. 19. 18. But this company could not then be perceived with bodily eyes but was invisible and only knowne vnto God as is gathered out of verse 10 and 14. â— At the time of Christs comming into thâ— world when the publick Ministerie of the Word was corrupted God had his inuisible Church Marie Ioseph Zacharie Elizabeth the wise men that came froÌ„ the East Simeon
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
Peter also erred Galat 2 11 14. Neither could be present in all places Christ only is the head of the Church Eph. 1 22 4 15. But the Church is not a two headed monster The Heavenly Father commended onely Christ vnto vs that wee should heare him Matt 17 5. Contrariwise our Aduersaries reason 1 From a similitude A Prince that goes into an other Countrey hath neede to leave some man behinde him furnished with full and absolute power so wee must beleeve that Christ did when he was to depart from vs. Ans Heere be manie falshoods and ridiculous toyes 1 Similes doe some times illustrate but never prove 2 If it were never so true that Christ had appointed a Vicar yet it would not follow that the Pope should be hee 3 Neither is there absolute authority such as is falsely ascribed to the Pope granted to anie vicar but authoritie onely which is bounded and limited by lawes 2 It is needefull that some one watch for the whole Church Ans 1. Christ watcheth for the whole and for the parts and speciall members let everie Bishop watch amongst his Clergie 2. It is a thing impossible that anie one man should watch over and for the whole this reason therefore supposeth an impossibility 3 In the olde Testament God appointed a Vicar in deciding controversies to wit the high Priest that hee might bee a visible head in the Church Deut 17. An 1 They argue from a type the signification whereof was accomplished ended in Christ to the Pope Which maketh foure termes in the Syllogisme for the high Priest was not the type of the Pope â—ut of Christ 2 The Priest was Iudge in civill affaires between bloud and bloud c therefore from civill affaires to Ecclesiasticall no good consequence can be drawen vnlesse perhaps from the type of Christ to the Pope 4 It is needefull that there should be some Vicar of Christ to interprete coÌ„troversies which arise or fall out in the holy Scriptures Ans If this were granted to bee never so true which yet may not be granted it wold not therefore follow that the Pope should be that interpreter 2. The Holy Ghost sendeth vs back to the Scriptures which is that our firme word of the Prophets 2 Pet 1 19. 3 Wee doo not reiect anie Interpreter which shall speake according to the law and the testimonie that is which shall interprete the Scriptures according to the Analogie of faith But the Pope will never suffeâ— himselfe to be tyed to this condition 5 It is certaine there should be one and a certaine visible heade for the preseruing of the vnitie of the Church Ans 1 Christ is that heade which governeth his Church by the Ministerie of the Word and Sacraments to whom whosoever joyneth himself is made one bodie with the Church vnder one head 2 The Pope draweth vs from this vnitie whilest he sends vs away from the Scripture to the closer of his breast which doth very often crosse the holy Scripture directly 6. A Monarchie is the best state of gouernment but we must thinke that the Church is to haue the best state of gouernment therefore a Monarchie Ans 1. As concerning a visible head there â—s great difference betweene Ciuill and Ecclesiasticall gouernment And Christ himâ—elfe sheweth a very great vnlikenes between â—hem when he saith The Kings of the Genâ—iles raigne ouer them but you shall not be so Luk 22 25 26. 2 But as concerning an inâ—isible head we haue Christ the only true Monarch of his Church 7 In the Church all things ought to bee done Corinth 1. 14 40. â—â— order but all Ecclesiasticall Order is contaiâ—ed vnder the Pope Ans In the Antecedent proposition Paul â—eats not of the order of inferiour or superiâ—ur persons but of the outward order of Ceremonies which is to be obserued in the â—ssembly of the Church for comlinesse sake Such an order euery Church ought to obserue as the circumstances of time person and place shall require though they submit not themselues to the yoke of the Bishop of Rome The alleadging therfore of that saying of Paul makes nothing at all for the establishing of the Monarchie of the Bishop of Rome and so heere be foure termes in this argument Question 2. Whether Peter receiued 1 power of Dominion ouer the rest of the Apostles and 2 the dominion of faith We denie both and first we denie that Peter receiued Dominion ouer the other Apostles for these reasons Because it is no where taught in the holy Scriptures Because Peter doth no where testifie that hee receiued such power but behaued himselfe as equall to the rest in power 1. I which am a fellow-elder Consenior and witnes of the sufferings of Christ 1 Pe. 5 1. 2. Not as Lords ouer gods heritage but that yee may be ensamples to the flocke 3. Therefore he suffered himselfe to be sent of the other Apostles into Samaria with Iohn as his fellow equall Act. 8. 14. 4. He suffers himselfe to be accused for that hee had gone in vnto the Gentiles as being their equall cleareth himselfe before them Act 11. 2 3 c. 5. Hee endured himselfe to be reproued of Paul Galat 2 11 14. 6 Who is Paul who is Apollo 1 Cor 3 5 which wordes doe shew that there was no authoritie no superioritie among the Apostles one ouer another 7. When Iames and Cephas Iohn knew Note 1. Paul placeth Iameâ— in the first place 2 Hee saith not pillar but pillars 3. Hâ— calleth theÌ„ fellows of the grace of God that was giuen vnto me which are counted to be pillars they gaue to mee and to Barnabas the right hands of fellowship c Galat 2 9. Christ saith the Kings of the Gentiles raigne ouer them but yee shall not bee so Luk 22 25 26. When the Apostles stroue for superioritie Christ neuer preferred Peter but exhorted all and so Peter also to equalitie humilitie Contrariwise our Aduersaries doe reason 1. Math 10 2. Where the Apostles are reckoned vp in order Peter is said to be the first Ans There bee foure termes in the Antecedent the word first is taken for the order of counting or reckoning and in the Consequent for the order of dignitie or authoritie 2 Thou art Peter and vpon this rocke I will build my Church therefore Peter is the foundation of the Church and thereupon hath power ouer the rest Ans It is a fallacie of Composition because in the Papists argument those thinges iointly are spoken of Peter which Christ spoke distinctly and seuerally of himselfe of Peter 2 Because Christ spoke to all the Apostles vnder the person of Peter it would follow arguing as the Papists doe that euerie one of the Apostles was the Prince of the Apostles Nowe what an absurditie were this 3 Christ saith to Peter feede my sheepe c. Ioh 21 17. Therefore hee made him head of the Apostles Ans 1. Heere is the changing of an
Answer 1. The Epistle to the Hebrewes cap 8 vers 10 doth so expound these words that hee compareth together the constraint or coaction of the law of Moses to wit the involuntarie and enforced obedience and the renovation of the mind by the Spirit of the Gospell whereby the beleeuers by the Sanctification of the Spirit wrought by the preaching of the Gospell doe performe a willing voluntary obedience to God the wil of man being set at liberty by the Spirit of God and doe delight in the Law of â—od and haue no more stony hearts but fleshly tractable to performe obedience vnto their Lord. 2 What priuiledge soeuer is graunted by this gratious promise the Pope Cardinalls and the rest of that Hierarchie haue no reason to challenge it as proper to themselues seeing the Apostle applyes it as doth also the Prophet to all euen the least of Gods children They shall no more teach euerie man his neighbour saying know the Lord for they shall all know mee from the least to the greatest of them as it followeth in the next words Ierem. 31 34 and Heb. 8 11. 3 Yee are the Epistle of Christ ministred by vs and written not with inke but with the Spirit of the liuing God not in tables of stone but in the fleshy tables of the heart 2 Corinthians 3 3. Answ 1. Paul compares the commendatorie letters whereby some of the falâ—e Apostles did glory in their ministerie and the worke it selfe which ought to commend the work-man and shewes that he hath no neede of letters of commendation because the effect of his preaching in the Corinthians did testifie that his Ministerie ioyned with the holy Spirit was powerfull and effectuall It will by no meanes therefore hence follow that there is one inward and an other outward Scripture 2 The contrary doth rather follow hereof because the holy Ghost was powerful by the meanes of Pauls ministerie that therfore it was a mediate and not immediat word wherby it pleaseth him to save those that believe Rom 1 16. 4 Yee have no neede that any Man should teach you but as the same annointing teacheth you all things c. and you have an oyntment from him which is holy and yee haue knowen all things 1 Ioh 2 20 27. Therefore we must have recourse not to the Scripture but to the annointing of the Spirit Ans 1 That Saint Iohn speaketh of the annointing which Christians receive by the preaching of the Gospell these wordes do shew Let therfore abide in you the same which yee have heard from the beginning verse 24. Also I write no new commandement vnto you but an old commandemeÌ„t which ye have had from the beginning c. verse 7. Therefore S. Iohn dooth not teach that there is a two-fold Scripture but declareth that they were inlightned by the publike ministery of the Word endued with the Holy ghost that now they do know by those thinges which they had heard how they ought to behave theÌ„selues in all things 2 It is therefore no good conclusion from the publike mediate ministerie to the immediate writing of the Spirit seeing there bee foure termes 3. If such an inwarde writing had been sufficient what need had there bin of Iohns outward writing 5 All thy Children shall be taught of God Isai 54 13. Ioh 6 45. Ans 1. The Prophet Christ do speake of the knowledge of Christ which should be more plentifull in the new Testament than is was in the olde but never a whit of the inward and outward Scripture 2. If they mean an immediate teaching then fall they into the absurditie of the Enthusiasts Schwenfeldians if they meane a mediate teaching let them know that the holy Scripture is that medium that meanes which is able to instruct vs to Saluation 2 Timoth 3 17. 3. It were strange If the Papists would attribute this inward writing and gift of vnderstanding Scriptures which they claime by these places to the common lay people among them yet all these places are meant of all the faithfull vnder the gospell as it is evident by the words circumstances of the places cited CHAP. 6. Of Councells THE Papists in defence of their errors obiect vnto vs the authority of certain CouÌ„cells as sacred and such as may not bee gaine sayde We willingly imbrace those Councells whose decrees speake out of the holy scripture alleaged in his true meaning but if any where they swarue from the truth we think they ought to bee examined by the rule of the holy Scripture and do believe that no faithfull man is bound to stand to their authority if they decree any thing against Scripture But above all we detest their Idolatrous councells And that which I have sayd is built on these grounds following We reade in the holy scriptures that some Councells have erred 1 The Councell which was for the condemning of Christ Mat 26 27. 2 The Councell which condemned Peter and Iohn Act 4 5. 3 The councell which condemned Stephen Act 7. 4 The Councell that was gathered against Paul Act 22 23. Certain Councells celebrated in the time of the antient Fathers and afterwards have erred for example 1 Manie Councells forbade the Ministers of the Church to marrie contrary to the expresse Word of God 2 The Councell of Constance admitted the mangling of the Lords Supper 3 The Trent Councell hath confirmed Carte loads of errors So some other councells which for brevity sake I passe over in silence have either decreed false opinions or have approved them being inuented of others before Which to bee so our Divines have plainely proved in their severall Treatises Becavse some Councels disagree one with an other in their whole constitutions which See Erasmus in his annotatioÌ„s on the 1 Corinth 7 no man can deny who hath read and compared together the decrees of all the Councells Reade but the decrees of Gratian and thou shalt often times finde diverse and contrarie Canons concerning one and the same matter alleaged of him in the same distinctioÌ„ The Papists themselues receive not all things nor all Canons in all Councells Take for example the Canons which are caried about vnder the name of the Apostles Manie Canons of Councells are countersaite For the Bishops of Rome have beene conuicted of forgerie for corrupting the Canons of the Councell of Nice In one and the same Councell in divers copies the words number of the Canons are different Look the Tomes of the councells They be men that are gathered together in Councells and seeing they be men why may they not bee deceived and lye as the Scripture speaketh Psalm 116 11. for neither is the Spirit of God tyed to those persons Contrarily thus our Aduersaryes reason thus 1 All the faithfull were bounde to the obseruation of the Councell of Ierusalem Acts 15. Therfore they be bound to keepe the councels of Bishops Ans There is great difference between the Councell of the Apostles and
Anna c. He is not a Iewe which is one outward neither is that Circumcision which is outward in the flesh But he is a Iewe which is one within and the circumcision is of the hart whose praise is not of meÌ„ but of God Rom. 2 28 29. Now how God in the time of Poperie the publick Ministerie of the word being corrupted had his inuisible Church is thus declared There were a coÌ„pany of baptized Infants which were a great part of the Church but Note By this declaration it appeares tâ—at we doe not condemne our godly ancestours who liued in the time of Poperie the Church was neuer at any time without baptized children seeing that Baptisme euen vnder the raigne of Antichrist remained in the Church There were alwaies godly intelligeÌ„t meÌ„ which gaine-said the Pope sometimes openâ—y sometimes secretly See the booke intiâ—uled Catalâ—gus testium veritatis and those who gaine-said him had them which approâ—ed their iudgement although by reason of the tyrannie of the Bishops of Rome they durst not openly make profession thereof There were also many simple men whose harts were more pure thaÌ„ were the mouthes of their teachers The simpler sort had the chiefe fundamentall points of Christian Religion in the Lords praier the Creede and the ten Commaundements whereby they might bee instructed to a true faith a right inuocating of God and an holy life They heard the Passion of Christ read out of the stories of the Euangelists as also the rehearsing of the Gospels They might therfore out of the text neglecting the glosses of their Preachers learn those things which are necessarie to saluation They confirmed their faith by receauing the holy Supper of the Lord which though it was maimed of the one kinde the cup being quite taken froÌ„ them yet were not they in fault who were coÌ„strained to endure that tyrannie The Masse and other idolatrous seruice by the speciall prouidence of God were celebrated in the Latine tongue for which cause the Lay people were the lesse partakers of their idolatrie which vnderstoode not what was done They had Christ the foundation It is credible therefore that in their agonie the stubble that was built vpon the foundation was consumed but theÌ„selues saued as it were by the fire of tentation tribulation 1 Cor. 3. Contrariwise our Aduersaries reason 1 Yee are the light of the World a City that Note 〈◊〉 this 〈◊〉 our Aduersaries should proue that the church is onely visible but they proue nothing els but that the church is visible which is not questioned is set on an hill cannot be hid also no man lighteth a candle and putteth it vnder a bushell c. Mat. 5 14 15. therefore the Church is visible Ans 1. I graunt the whole reason if by the Church be meant the externall publick Ministerie 2 It is a fallacie from that which is spoken in some respect to the same taken absolutely for in that the Church is said to be visible that is true in some respect onely that is not in respect of the inward man but of the outward publick Ministerie 2 That the Church is visible and that the Church is inuisible be contradictories therefore if it be granted that the Church is visible the inuisible is ouerthrowne Ans Contradictions are not vnlesse they be spoken of the same things and in the same respect but that Church is called visible in one respect and inuisible in another for it is visible in respect of the externall companie of them that heare the Word and vse the Sacraments but it is inuisible in respect of the inward man and true faith which is knowne to God alone as before I said 3 Vnlesse the Church bee visible there will not bee an apparent and free accesse to the Church for any man which ought notwithstanding continually to be so Answer 1. There is an equiuocation in the worde Church First it is taken for the publick Ministerie of the Word and Sacraments and so I grant the whole reason Secondly it is taken for those which doe truly beleeue the Word and rightly vse the Sacraments and so the conclusion is to be denied 2 By that which hath beene saiâ— it appeareth that the Antecedent speaketh of the former the consequent of the later acceptioÌ„ of the Church and so there bee foure termes in the Syllogisme 4 Christ bids vs heare the Church Matthew 18. Which if it bee inuisible cannot bee found out Answer 1. I answere to this reason as to the former 2 Our Aduersaries haue more in the conclusion than in the premisses For thus much followeth that there is a certaine visible church or that in some meaning the church is visible but that there is onely a visible Church there is neuer a word in the place cited 5 The Fathers did oppose the authoritie of the visible Church against Heretikes therefore there must needes be a visible Church Ans 1. It is a fallacie supposing that for a cause which is not For they did not oppose the authority of the Church against the Heritikes for that it was either visible or inuisible but because at that time it preserued the sacred bookes and the sincere profession of the Doctrine 2 Neither did the Fathers seeke to represse the Heritikes by the onely authoritie of the Church but stroue against them with the authoritie of the Scripture Question 3. Whether the Church may erre Our Aduersaries denie it hoping that if it appeare as in truth it doth that the Church in ancient times was at Rome and if that the Church cannot erre that they shall easily without any adoe free themselues from all crime of falshoode by the bare name of the Church being free from all errour But we denie it for these reasons Because the promises of preseruing the purity of the Church are conditionall and not absolute as if yee continue in my word yee are verily my Disciples Ioh 8. 31. Because where the thing doth testifie the contrarie there no plea hath place But we haue examples ready at hand both in the olde and new Testament that the Church hath erred 1. The Church of the olde Testament aâ— concerning the publick Ministerie hath often erred as in the Wildernes when iâ— worshipped the Calfe in the time of the Iudges it oftentimes fell away from the true seruice of God The like happeneâ— vnder the gouernment of King Ahab iâ— the time of Ieremie and of Christs comming in the flesh 2. In the new Testament the Church erred 1 In the Church of Corinth many doubted of the Resurrection of the dead 2 The Galathians swarued from the Apostolick doctrine of Paul in the article of Iustification 3 The Church of Pergamus fauoured the Nicholaitans Reuelation 2 15. 3. At this day the Church of Rome doth erre in many things which hereafter shall be made to appeare as cleare as the noon day The particular members of the Church are not free from error as it is plaine that Peter
erred Galath 2 11 14. All admonitions and predictions of the changes of the Church of taking heede of 1 Iohn 2 18 c 1 cor 11 1â— Math 7. 15 Act â—0 28 29 c 2 Thessal â— 2. 15. false teachers of diligent keeping of sound doctrine c were friuolous superfluous if â—t were impossible that the church shold err And why aboue all other Churches the Church of Rome whereof we now treate â—hould haue this speciall priuiledge that it â—annot erre there is not one sillable or title in â—he holy Scriptures Contrariwise our Aduersaries reason thus 1 The Church is the pillar and ground of truth 1 Timothie 3. 15. Therefore it cannot erre and consequently the Church of Rome neuer did erre An. 1. There are heer foure terms because the Antecedent speakes of the true Church in which alone is Saluation to bee had and which is the keeper of the writings of the Prophets and Apostles but the consequent speaketh of the Church of Rome which is indeede the company and Church of Babilon 2 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely Because the Church is the pillar and ground of truth that is so long as it maintaineth the truth followes the direction of Gods word But and if it swarue aside from the word of God it can no longer be called the pillar of truth 2 Christ promised to the Church the Spirit of truth Iohn 14 16 17 Therefore the Church cannot erre Answer 1. This promise did principallie pertaine to the Apostles in whom it was most exactly fullfilled and secondarily to the Church which holdeth the doctrine of the Apostles such as the Church of Rome is not at this day 2 It followeth not the holy ghost was given to the Church therefore the Church shall retaine it forever Or the spirit was given to the Church therefore the Church dooth alwaies follow the direction and guiding of the Spirit For neither did Christ so promise his holy Spirit that needs it must abide with the Church howsoever the Church behaue it selfe and turne aside from the revealed Word of God For so the Church of the Galatians coulde never haue been seduced 3 Christ prayed for the Church Father sanctifie them with thy truth c Ioh 17 17. therefore it cannot err Ans 1 Here bee foure termes The Antecedent speakes of the companie of the Elect or the inuisible as is plaine by the whole text the consequent of the visible Church 2. It is a fallacie from that which is spoken but in some respect to the same taken absoly For Christ speakes so adding withall a condition Thy Word is truth Therefore this promise is tyed to the obseruance of that worde as to a certaine condition 4 My Spirit which is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede from henceforth for euermore Isai 59 21. Ans 1 If this promise had beene made without condition then it would follow that God had not kept his promise For these words doe immediately goe before They shall feare the name of the Lord from the West and his glory from the rising of the sunne or the East but the Easterne Churches have had a most miserable downe-fall long agoe This promise therefore is condtionall as if God should say I will not forsake thee for ever if thou forsake not me It is therefore a fallacy from that which is spoken but in some respect to the same taken absolutely 2 This promise belongeth to the Church which obeieth the word of God vnto which God will never be wanting with his spirit 5 The Comforter shall abide with you for ever Ioh 14 16. therefore the Church of Rome cannot erre Ans 1 What agreement is there between the Apostles witnesses against whom no exception can be taken the present Church of Rome as now it is vnder the kingdome of the Pope which differeth so much from the Church which Paul taught at Rome as light dooth from darkenesse 2 There is no good consequence from that which is spoken indefinitely to the same spoken definitely or determinately but in the Antecedent the speech is indefinite in the consequent definite There be therfore in this reason foure termes 6 Christ sayth that hee will abide with his Church vntil the end of the World Mat 28 20. Therefore the Roman Church cannot erre Simil. The Husband promised that hee would bee faithfull to his wife all his life loÌ„g therefore she caâ—not become an adultere Ans 1 There is more in the conclusion than in the Premisses for it followeth not Christ remaineth with his Church therfore the Church can in nothing swarue from Christ 2 Besides the Argument is from that which is spoken indefinitely to the same taken definitely 3. And there bee foure termes For Christ speakes of the true Church wherewith the present Church of Rome to which our Aduersaries wrest this promise hath no agreement besides the bare and naked name onely 7 The gates of Hell shall not overcome the Church Mat 16 18. Ans 1 Heere bee foure termes In the Antecedent the Church is meant which is built vpon Christ his Word and SacrameÌ„ts but in the consequent such a Church is meant as is built vpon the Pope and Traditions of men 2 As long as the Church remaineth vpon this Rocke that is Christ it is inuincible but not so if it make defection from the Gospell of Christ CHAP 8. Of the Bishop of Rome THe Papists being driven from their holds which have now beene treated of doe flee to the authoritie of the Pope as to a sure sacred anchor For they imagine 1 that Christ appointed Peter as his Vicar in the Church 2. And gave vnto him both the dominioÌ„ over the whole Church and also the dominion of faith 3 that Peter was Bishop at Rome and gave the same authoritie of dominion to that sea or place 4 That the Bishops of Rome are his successours both in Power and Office And that therefore whatsoeuer proceedes out of their mouth of any point of Religion must needes be infallibly true and that all the faithfull or all Christians are bound to obey them From this rope platted of sand arise moreover these questions 1 Whether Christ have need of any such Vicar on earth 2 Whether Christ gave Peter authority power whereby he should beare rule over the rest of the Apostles and have the dominion of faith 3. Whether Peter were at Rome and did there constitute this order 4 Whether the Bishops of Rome be the successors of Peter the Apostle Question 1 Whether Christ have neede of any visible head or Vicar in his Church on Earth The Papists affirme and wee denie it for these reasons Christ had ill provided for his Church if he had ordained a man vniversall Vicar which might erre as beeing a man as
some others should signifie habituall or inherent righteousnes would it thence necessarily followe that it should haue the same signification in the article of Iustification 4 Deferre not vnto death to bee iustified Ecclus. 18. 21 therefore there is habituall righteousnes gotten by many actions Ans 1 The meaning is deferre not to bee conuerted and reconciled with GOD c. Therefore this argument hangeth not together 2. If to iustifie bee all one with the author of that booke as of vniust to make iust then an absurde sense would followe from the same wordes in the beginning of this chapter The Lord onely iustificabitur shall bee iustified that is by the former interpretation of an vniust God shall be made a iust God by an infused habite 5 Hee that is iust iustificetur let him be iustified still Revel 22 11 therefore iustification consisteth of an habite Ans 1 The speach is figuratiue for by a Synecdoche the whole is put for the part or the cause for the effect for hee speakes of Renovation vnder the name of iustification which the words next following added by way of explication doe declare and hee that is holy let him be made holy stil Sanctificetur adhuc 2. from Renovation to iustification no conclusion can be made but by foure termes QVESTION 2 Whether the grace of Iustification bee bestowed equally vpon all them that be iustified In this question the controversie is not about Renouation which may and ought to receiue growth and increasing all our life longe neither is there controuersie about the gifts of the holie Ghost bestowed vpon them who are iustified but about that righteousnesse by the which wee are said to be iust before God and are reconciled to God through Christ Our aduersaries affirme that this iustice or righteousnesse is not equall and alike in all them which are iustified and that it doth receiue increase according to diuersitie of persons and times but we vtterly deny it for these reasons Because our righteousnes whereby we are iust before God is not our owne but is the righteousnesse of Christ for hee is made vnto vs of God righteousnes and sanctification 1 Corinth 1 30. Nowe Christ is receiued by faith of all them that truely beleeue not in part but wholly with all his merite Peter writeth to them which had receiued like pretious faith with him amongst whome those were also which were weake in the faith 2 Pet 1 1 So Christ giueth to them which beleeue not an halfe but a whole and entire iustification for he promised to them that beleeue eternall life and eternall life is not giuen to them who are iustified in part onely but to them who are wholly iustified Ioh 3 15 36 and 5 24. and 6 40 47. and 17. 2 and 20 31. Act 4 12 and 10 43 and 51 11 c. Christ was the same to Peter as he was to Paule as he was to the father of him that was possessed Marc. 9 23 c. to the Samaritan woman Iohn 4. Neither is he diuerse of one kind or degree to on of an other to an other according to the difference of men and their faith So the man sicke of the palsie was iustified wholly and not in part by one act so to speake complet and finished at one and the same instant Matt 9 2 the Publican Luk 18. 13 14. the theefe Luke 23 40 c the sinfull woman that annointed Iesus Luke 7 38 c Contrariwise our aduersaries do reason thus 1 To euery one of vs is giuen grace according to the measure of the gift of Christ Ephes 4. 7. therefore c. Ans Paull speakes not of Iustification but of the gifts bestowed vppon them which are Iustifyed for the adorning and edifying of the Church as the wordes following do declare There are therefore foure termes in this argument for in the Antecedent the word grace is taken for a gift of the spirit in the consequent for iustification 2 There are diuersities of the gifts of God 1 cor 12. 4. Ans He speaketh of gifts which are bestowed vpon them who are iustified and so iustification is presupposed to goe before as already hath beene said And hereof there is no controversie IustificatioÌ„ is on thing and the strong and weake apprehending or laying â—ould of it is an other 3 Iustifying faith is stronger in some men and weaker in others Ans 1 Yet there is the same obiect totall and not partiall of faith whether it bee strong oâ— weake to wit Christ Iesus whole entire with his most holy merits which is our righteousnes Peter calleth faith like precious 2 Pet. I 1 because there is the same obiect apprehended or laid hold on by all although without all doubt all to whom hee wrote had not the like strength and firmenesse of faith which Peter had and Christ yeelded himselfe to bee receaued or laied holde on by a weake faith Marke 9 23 24 c. Isai 42 3. as was aforesaid 4. We are commanded to pray for the increase of Gods gifts therefore c. Ans Wee are commaunded to pray for Note The Papists doe stil coÌ„found iustification with renovation or sanctification the increase of the gifts of renovation or sanctification but not of iustification Question 3. VVhereas Renovation doth concurre together in Iustification and faith cannot bee without good workes it is questioned What that is whereby the righteousnes of Christ is apprehended of vs whether it be faith or good works The Papists ascribe it to good works but we proue that justification may not bee graunted or attributed to good works by these reasons Because good workes are not accepted of God vnlesse they bee done by men that are iustified therefore iustification goes before good works by the order of nature which order is inverted if iustification be ascribed to good works Because good works onely in them which are iustified please God and so iustification goeth before works Now if wee will be iustified the second time by workes that come after what is this else but to doe that which is already done Iustification by works doth derogate from Christ so much as is attributed to our works for if wee could haue beene iustified by our works what neede was there of the merite of Christ who alone hath made satisfaction for all our sinnes 1 I haue troden the Wine-presse alone and of all the people there was none with me Isai 63 3. 2 The bloud of Iesus Christ his sonne clenseth vs from all sinne 1 Ioh 1 7. 3 Hee not our good works is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world 1 Ioh. 2 2. 4. Among men there is none other namâ— vnder heauen whereby we must be saved Act 4 12. Iustification by workes taketh away the certainty of Salvation which the Scripture proposeth vnto vs. 1 Because wee know not what and howe many workes are necessarily required as
But sacrameÌ„ts haue not Ceremonies which are left to mens liberty Seeing theÌ„ heere be vnderstood sacramentall Ceremonies both which are see that it was still vsed of the Apostles their so precise vsing of it ought to be vnto vs in steed of a comman dement Calvin Iustitut lib. 4. cap. 3 5. 16. How soeuer there is no thing in it to make it the matter of a Sacrament left and which are not left to mens choise and libertie there arise fower termes 3 The order of the Ministerie hath a promise of grace that God will work effectually by the ministerie Therefore it is a Sacrament Ans 1. That promise respecteth rather the hearers than him that is ordained For he may preach vnto others to their saluation and himselfe be a cast-away but the Sacraments doe apply grace to him that vseth them 4 But wee reade that in Ordination grace iâ— bestowed vpon them which are ordained As we reade of Timothy 2 Timoth 1 6. Answer 1 The Apostles had the gift of miracles and did giue the Holy-ghost miraculously by the imposition of hands 2 GOD dooth vsually worke by the good meanes ordained by himselfe and so dooth bestowe his grace vppon the person which was ordayned at the praier and request of the whole congregation gathered together in his name for so holy an exercise Yet wee may not therefore thinke that the imposition of hands is a sacramentall signe which conferreth grace 5 Augustine writing against the Donatistes dooth call Order a Sacrament as doo other of the Fathers also Ans 1. They did so in some sort and respect for the excellencie and reuerence of the ministerie which the Donatistes did debase 2. The Fathers vsed the word Sacrament in a larger signification than we here take it as was sayde in the beginning of this Chapter 4. Matrimonie Why wee doe not account matrimonie for a Sacrament these be our reasons Because it hath no promise of grace of iustification Because by the same reason it should haue been a Sacrament in the Olde Testament which the Papists will not grant Because if it were a Sacrament then Sacraments should bee amongst infidells and without the Church which is absurde Because it hath no visible Element Because there is there no applying of grace Because our Aduersaries doo so speake of Matrimonie that they leaue no place for it Pope Syricius among Sacraments calling it a carnall state wherein they that live cannot please God they say also that Priests are polluted by this state How then dare they call Matrimony a Sacrament seeing their Ecclesiasticall persons doe abhorre it as a prophane thing Contrariwise our aduersaries doe dispute Paul calleth matrimonie a Sacrament Ephes 5 32. Ans 1 The Papists translation is corrupt the worde in the Greeke signifieth a mysterie or secreâ—â— Paul sayth not of mariage that it is a mysterie but of the spiritual coniunction of Christ his Church as hee expoundeth himselfe But I speake concerning Christ and the Church 2 Mariage is honourable among all and the bed without spott Hebrewes 13 4. But the bed should not be without spot if there were not They bee the wordes of Eckius in his Enchiridion the Grace of the Sacrament Ans 1 The Ministerie Magistrates Parents are honourable and yet no Sacraments 2 Here is a fallacie taking that for a cause which is not For the bed is sayde to bee vnspotted not because matrimonie is a Sacrament but because the religious Man and Wife dooth not defile the bedde with whoredome and adulterie as the next words following do declare 3 If the grace of the Sacrament doo make the bed spotlesse why do they not grant matrimony to their priests why doo they esteeme it more tollerable for a Priest to bee a whoremonger and adulterer than a married man For such Priests haue they to lerated manie in poperie when as they will not away with honest mariage 3 Mariage hath the promise of eternall life For the woman shall bee saued by bearing of children 1 Timoth 2. 15. Ans 1 By this reason all married persons euen the infidels should bee saued 2 Paul comforteth women that their sorrowes which GOD layeth vpon them for a punishment do turne to them to bee offices of their calling exercises of the crosse of a Sacrament neuer a word 3 Paul speaketh vpon supposition and with limitation If they continue in faith c. Hee dooth not ascribe saluation to matrimony but onely dooth teach that those wiues shall be saued in the state of wedlocke who keep faith godlinesse charitie and chastitie 4. Godly women by perseuerance in faith loue c. doo sanctifie their matrimonie but sacraments are not sanctified by man but on the contrarie side men receiue sanctification from the Sacrament 4 The vnbeleeuing husband is sanctified by the Wife 1 Cor. 7 14 Seeing therfore Matrimonie hath the power of sanctifying it is a Sacrament Answ 1. If this sanctifying heere spoken of pertaine to saluation then it followeth that infidels shall bee saued by their belieuing wines which is absurde but if to sanctifie heere signifie an other thing then the argument falleth to the ground 2 But there bee fowre termes For in the Antecedent holy signifieth after the phrase of the Hebrues that which is granted and permitted as a thing that is lawfull to be vsed in holy manner in which sense creeping things are saide to be purified Acts 10 15. but in the consequent it is taken for sanctitie or holinesse and iustification and renouation 5 Matrimonie hath his institution blessing from God Gen. 2 18 22 24. Therefore it is a Sacrament Ans That promise of blessing is not of the grace of iustification and reconciliation but onely of a temporall felicitie It is nothing therfore to a Sacrament which is conuersant onely about the grace of reconciliation 6 Matrimonie is a remedie or medicine as the schoole-men speake of a spirituall disease to witfornication 1 Cor 7 2 Ans 1 This is not sufficient to make it a Sacrament because it is a remedie against fornication 2 Faith and praier are remedies against tentations shall they therefore bee counted Sacraments 5 Extreame vnction We admit not of extreame vnction because it neither hath the wordes of institution which is to continue in Church nor any certaine ordination of his rite described by the circumstances thereof nor the promise of grace of iustification nor any other property at all of a true Sacrament Contrariwise our Aduersaries doe dispute 1. Extreame vnction hath the outward element of oile therefore it wanteth not the property of a Sacrament Ans Vnlesse to this element there come the word to destinate it to this purpose to coÌ„ maund it and to promise the forgiuenes of sinnes and euerlasting life of all which our Aduersaries can shew nothing in the Scripture their oile of the sicke is no more to bee esteemed than oile Oliue which is provided to be sawce for a sallet of hearbs 2.
defined so after generally receiued how soeuer for só-400 or 500 yeares before it was disputed of maintained by some three hundred yeares and this error at the length was spread further and was confirmed by the Lateran Councell Contrariwise our aduersaries doe dispute 1 That which Christ reached to his Apostles was the true bodie of Christ Therfore the bread was turned into his body by Transsubstantiation Ans 1 There is more in the consequent than in the Antecedent For it followeth not Christ gaue his body to his disciples therefore there was his bodie in none other manner than by Transsubstantiation For it was in the sacrament by sacramentall relation and vnion and receiued of the belieuers spiritually by faith 2 Christ sayde not This breade is my bodie but he sayde This meaning thereby his body so that the demonstratiue particle This is construed and taken not for the bread but for the body Heereby therefore he insinuated that the bread was not then in the Eucharist Ans 1. Then the speach shall be this this body shall be my body which is idle 2 This explication of Christs words cannot stand with the doctrine of the Papists For whereas they say that the power of Transsubstantiating is contained in those fiue words pronounced Hoc enim est corpus meu◠for this is my bodie doubtles whē Christ tooke up the breade and pronounced the word This as yet was made no Transsubstantiation and so the speech should haue bin of a non ens a thing which had no being 3 The worde est is is a verbe substantiue which noteth a beeing or subsisting therefore there must needes be Transsubstantiation Ans 1 By the same reason it will as well follow Christ saith I am a vine but the verbe sam or I am is a verbe substantiue which noteth the beeing and subsisting of a thing Therefore there must needes bee Transsubstantiation of Christs nature into a vine 2 It signifieth the beeing but not the manner of the being There is Christs body indeed but not after a naturall manner of being by Transsubstantiation but after a spirituall by faith and sacramentall vnion 4 There must needes bee an Identitie that the body may truly be predicated of the breade for it were not true that breade remaining the same and a different thing from the body should be the body but an Identitie of the breade and body can bee no other way made but by Transsubstantiation Therefore c. Ans There needes no Identitie to make the predication true for this proposition is true the Lambe is the Passeouer and yet the Lambe and the Passeouer bee not the same thing For some things are affirmed of other because they are really formally inherent in them some things again are affirmed of other because they haue an externall vnion and coherence which is most vsuall in all the sacramental speeches both of the old new Testament Circumcision is the Couenant the Rock was Christ c. 5 As that predication is vnderstood Matth 3 This is my beloued Sonne that is whatsoeuer ye see is my beloued Sonne so are the wordes of Christ to be vnderstood in the supper as This is my body that is that which yee see is my body So that the bread remaineth no longer bread Answer 1 Howsoeuer the predication be vnderstood Matthew 3 the contrarie will rather follow thereof For by reason of the neare coniunction of the two natures in Christ the one is predicated of the other in Concreto but there is no Transsubstantiation or changing of one nature into the other 2 Christ was the Sonne of God both in respect of his deitie and of his humanitie And therefore this speach is nothing like those of the Sacrament 6 Seeing that the predication is changed so that the breade is afterward not called bread but the Lords bodie it must needes bee that the subiect that whereof it is spoken must bee changed also therefore there is Transsubstantiation Answer There is a great change but it is of vse and qualitie not of substance Therefore after the consecration it is called blessed and holy breade the communion of the body of Christ and is not common vulgar breade But it followeth not there is a change therefore by Transsubstantiation 7 Tropes and figures are not to bee admitted in the wordes of the supper For it is to bee supposed that Christ would then speake plainely without figures but if Transsubstantiation be not granted there must needes be admttted some figure Therefore c. Answ All figures and improper speeches are not obscure but they are when they be vsuall and knowen most cleare and significant Now there bee no other figures or tropes in the Lords Supper but such as are and alwaies were vsuall in Sacraments and familiarly knowen to the Church 2 How will the Papists auoid a trope in those words of Christ Luk 22 20 This cupp is the New Testament in my bloud Is the cupp properly the Newe Testament 8 Breade before the consecration the Fathers call breade but afterward they call it the body of Christ Ans And so doo wee For though it be in nature bread euen after the consecration as Paul oftentimes calleth it yet is it sacramentally the body of Christ 9 In the liturgie of Saint Iames Transsubstantiation is approued Answere This is a testimonie from a forged and counterfaite writing 10 All things are possible with GOD therefore Transsubstantiation Answere From what GOD can doo to what hee will is no good consequence It is a fond reason to argue as Papists doo from the absolute omnipotencie of GOD without his Word or Promise Heere follow certaine shiftes of our Aduersaries 1 Breade after the phrase of the Hebrues is often taken for nourishment so whereas the body of Christ is the nourishment of the soule it may well be called breade by Paul euen after the consecration Ans It followeth not breade in some places signifieth nourishment therefore in the Lords Supper breade dooth not signifie bread All these propositions be meere particulars and therefore nothing followeth thereof 2 Some things which haue beene changed in nature haue kept their olde name in the scripture as the Rod of Moses that was turned into a Serpent So may breade after it is transsubstantiated keepe the name of breade Ans 1 They should first proue that there is Transsubstantiation but this argument of the Papists presupposeth Transsubstantiation which we denie It is therefore a begging of the thing in question 2 They bee meere particulars from which nothing will follow 3 The Ancient Church admitted of the Phrase Sub specie that is vnder the shape or Accidents Therefore they intimate hereby that the breade and wine remaine not Ans Our Aduersaries trifle with an aequiuocation of the worde Species For the Fathers tooke it for the one part or kinde of the outward Element in the Sacrament as it is also meant in that question betweene vs and the Papists
miraclâ—s done about the Masse 〈◊〉 seldome and those most false too the Papists at this day are ashamed of the books wherein those miracles are reported 2 The comming of Antichrist shall be with all power and signes and lying wonders 2 Thess 2 9 as Paul prophecied of him 3. Miracles without the word of God are not sufficient to prooue articles of religion as wee reade Deut 13 1 2 3. 27 Luther doth confesse the deuill suggested arguments vnto him against the masse Therfore to impugne the masse is diuelish Ans 1 Luther describeth the conflict of Luther dimisâ—a priuata his conscience wherein Satan after his manner laying a truth for his ground endeuoured to build thereupon falsehood and desperation Euen as the deuill tempting Christ alleadged the holy Scripture which vndoubtedly is true But it doth not therefore follow that simply euery thing is a lye which Satan bringeth in his tentations For when hee obiecteth our sinnes against vs certainely he speaketh a truth 2 We oppose not against our Aduersaries either the authoritie of Luther or the tentation of Satan but the Word of God Now the testimonies of Scripture which ouerthrow the masse cannot be termed deuilish suggestions Let them then answere vnto them if they can 28 Our Aduersaries seek a shift to wind themselues out of the danger of the thunderbolts of the Epistle to the Hebrues say that Christs bodie alwaies remaineth one therfore though it be daily offered yet it is alwaies the same and but one only and so it doth not anie waiet whart the Epistle to the Hebrues Answ 1. That is not the question whether Christs bodie be one and the same But here is the controuersie whether that bodie which is one and the same be often to bee offered to God seeing the Apostle to Hebrewes witnesseth that that bodie was once onely offered and that the offering thereof may not be iterated There is then no connexion of the Antecedent consequent in this paralogisme 2 But neither do they offer the same bodie of Christ which was offered vpon the Croffe but an other bodie which within a moment of time before was breade if all bee true which they faine of Transsubstantiation But the true bodie of Christ was not breade Therefore neither doo they offer one and the same body of CHRIST An appendix of other abuses of the Masse The followers of Antichrist have transformed 1 Abuse priuate masse the Masse into a priuate action wherein there is no communion but the masse-maker onely receiueth the sacrament whilest others that be present onely looke on who are perswaded that such a masse benifitteth them neucrthelsse though they communicate not But wee reject this priuate masse fos these reasons Because the Lords supper by those priuate masses which neuer were instituted by Christ is changed into an action altogether diuerse and different from the first institution Christ gaue not onely a bare spectacle to his disciples in his first supper but distributed his bodie and bloud to them to be eaten and druncken Priuate masses therefore haue no agreement with the action of Christ That appellation of the Lords Supper vsed by the Apostles the breaking of breade which is nothing els but by a hebrue phrase the distribution of it sheweth that in the primitiue Church in the celebration of the supper there was a communicating that priuate masse was altogether vnknowen The same is meant by the wordes of Paul we are all partakers of the same bread 1 Cor 10 17 If the Corinthians were partakers then doubtles they were not bare beholders of some priuate masse That which Paul speaketh of the abuse of the Supper among the Corinthians euery man taketh his owne supper afore one is hungrie and an other is drunke 1 Corin. 11 21. May not vnfitly be applyed to the priuate masse for a certaine likenesse betwixt them For what more like to this abuse than is the priuate masse wherein the looker on hungreth the masse-maker hath his priuate banquet though he be not drunken vnlesse perhaps of the former dayes ryot Contrariwise our aduersaries do dispute 1 There is mention made of a priuate communion euen in the histories of the primitiue Church Ans 1 Priuate communion at that time was a thing much differing froÌ„ priuate masse now a dayes For from the beginning whilest persecution did still rage and the Christians were therfore inflamed with great zeale the whole Church did vse to celebrate the Supper euerie day But after persecution ceased the zeale of Christians was by little and little abated so that afterwards they did coÌ„municate onely vpon the Lords day In the meane while they of the cleargy and the ministers of the Church kept the custome of the dayly communion And this Communion when they of the laitie were absent began to be called a priuate Communion and that which was celebrated on the Lords day was called a publicke CoÌ„munion It is therefore a frivolous argument altogether froÌ„ the purpose whilest our Aduersaries argue from the priuate receiuing of the Lords supper to the priuate sacrifices of the Masse so making foure termes 2 Those which are the lookers on in priuate masse do communicate spiritually Therfore they want not the fruite of the masse Ans 1. We speake of the sacrament and sacramental eating our Aduersaries alleadge spirituall eating There are therefore in this argument foure termes 2 That spirituall communion may bee by faith alone euen out of the masse and communion Therefore it is nothing to the masse 3 This is the nature of the ministerie that the benefits of God bee by it applyed vnto men But priuate masse is a part of the ministerie Therfore by it there is application Made to the standers by Ans 1 The minor proposition is falâ—â— It suffiseth not that a Preacher preach to himselfe without hauing any hearers so neither sufficeth it that the masse-maker alone communicate for others becavse our aduersaries cannot free their publicke masse much lesse their priuate masse from idolatrie and how shall idolatrie then be a part of the ministerie 2 Sacramentall application doth not consist in a bare spectacle but in the vse and fruition as it is not sufficient to saluation that an vnregenerate man bee a beholder of Baptisme vnlesse himselfe also bee baptized 4 Priests that doe masse are the mouth of the Church Therefore if the Priest communicate it is all one as if the whole Church had communicated Ans 1 The Antecedent hath no ground in the scripture 2 Neither doo the Papists themselues belieue this which they say otherwise the priuate coÌ„munion of the Priest would bee sufficient for theÌ„ that they should neuer haue neede of anie publicke communion 3 The mouth of the Church should bee an impure one when the Priest is polluted with adulterie whoredome and such other wickednesse The Priests in the Olde Testament did sacrifice for others the laitie being present so in priuate masse the
the sacrifice of Abel and Meschizedeck If our Aduersaries referre these words to the olde accustomed offerings they make mockeries seeing this manner is now ceased amongst them and they pray for that which is no where But if they refer them to the present sacrifice of the body and bloud of Christ in the masse what is this else but to make intercession to the heauenly Father for his Sonne Christ Againe how absurdly is that most precious sacrifice of Christs own body bloud compared with the sacrifice of Abel which it may be was a Lambe or a Goate but these witlesse men make no more reckoning of Christs sacrifice than of a goate or a Lambe There is comparison made with the sacrifice of Melchizedeck whereas yet there is An error in the sacrifice of Melchizedeck who did not sacrifice but brought forth bred and wine nothing in Scripture as hath alreadie beene shewed that Melchizedeck did offer breade and wine The sacrifice of Christ is compared with that sacrifice which is not neuer was and neuer shall be The Canon sayth that they offer the bread of life to the heauenly Father But where are they bid to offer the breade of life Whereof we reade nothing in the whole course of the scripture but that the bread of life should be eaten not offered The Canon is contrarie to the article of Christs ascension when it commandeth the Angels to carie the hoste before the face of God to the high altar What And did not Christ ascend vnto his Father And is there neede that he should now after all appeare before his Father that he should be caried from the earth aboue to his Father Againe seeing Christ is neuer in his glorifyed bodie absent from his Father what do the Angels carie according to the Canon of the masse if breade then they commit idolatrie if his body then hath Christ two bodies one whereof is present in Heauen with the Father and the other is now after all caried from the earth by the Angels And lastly that we may not seeme heere to make a large refutation of the Canon whatsoeuer praise prayer thankesgiuing was wont to be vsed in the primitiue Church in the celebration of the Supper and offerings of charity all that though the manner of those offerings bee abrogated with which that part of the seruice should rightly haue beene abrogated too all that I say our Aduersaries do so retaine that they haue of a foolish ordinance trasferred to the bread of the Eucharist present in the Supper all those which formerly belonged to an action altogether different from this As anie man may easily finde moe than be heere alleadged if hee doo but onely reade the Canon of the masse In the meane while the Councell of Trent striketh all them with acurse which say there be errors contained in the Canon of the masse But it is â—uident how it wanteth no errors but abouÌ„deth with them This is also one of the Abuses of the masse that 8 Abuse Masse sayd in Latine it is celebrated not in a knowen tongue and such as the people vnderstand but in a strange and indeed only in the latine tongue which we reproue for these causes Because in the supper there ought to bee a coÌ„memoratioÌ„ of the death passioÌ„ of Christ which how can it be done in a tongue which the people vnderstand not And how shall he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest 1 Corin 14 16. Paul writ the institution of the Lords Supper to the Corinthians rather in their mother tongue than in an other Before the receiuing of the Supper to the fruitfull vse thereof it is needfull to admonish and exhort the communicants before hand that the people may examine themselues This admonishing hath no place where the holy Supper is celebrated in a strange tongue Paul though hee commend the gifte of tongues yet woulde haue all thinges in the Church ordered to edification but by a strange tongue he that vnderstandeth it not is not edified neither can the hearers faith be strengthened by that speech which hee knoweth not what it meaneth I had rather in the Church saith Paule speake fiue words with mine vnderstanding that I might also instruct others than tenne thousand worâ—s in a strange tongue 1 Cor 14. 19. for this purpose reade that whole chapter Paul had rather in the publike congregation of the Church speake so that hee might bee vnderstoode but the Papists had rather in the meeting of the Church speake that they be not vnderstood Contrariwise our Aduersaries do reason thus 1. Masse is to be saide in Latine that they which come to vs out of France Italy England may vnderstand it and thereby set the vnitie of the Church Ans 1 By the like reason wee should not preach in the Dutch tongue but in the Latine amongst Dutch men that strangers which come vnto vs may vnderstand and heare the consent of our doctrine 2 The whole flocke and company of the godly are not to bee neglected for the cause of a stranger or two whereas notwithstanding there is often times never a one present 3 If there be a necessitie that all strangers should vnâ—erstand Masse how much more needefull â—â—at the whole Church at home should vnderstand 4 It is not certaine that all strangers doe vnderstand the Latine tongue 2. The words of some one language for example of the Dutch tongue are in sundâ—y places of the land different and disagreeing which falleth not out in the Latine tongue Answere 1. The Papists may bee ashamed of such sencelesse Paralogismes for by the same reason it should bee vnlawfull to preach in Dutch 2. And why doe not the Iesuites at this day for the same reason cease to publish their writings in the Dutch tongue But a fit cover for such a pot such as is the Popiâ—â— Religion such are the Popish reasons 3. If service should be said in the vulgar tongue then there would be a prophanation of the mysteries of Religion Answere 1. This is the sore that our Aduersaries cannot abide should bee touched for they are afraide least the grosse absurditities of the Canon of the Masse should bee espied even of the Laicks 2 By the like reason it should not bee any more lawfull to reade the Gospels appointed for Sondaies wherein are many high Mysteries of faith contained in the vulgar tongue before the people but mysteries of Religion whiles they are proposed to the Church and explaned are nothing at all by this meanes prophaned vnlesse they account the Church as Swine and Dogges before whom it is not lawfull to cast sacred things 4. Strangers which vnderstand not our vulgar tongue would laugh at our service which they vnderstand not Answer 1. And what if the common people deride the Masse because they vnderstand it not being saide in Latine 2. And what if those strangers vnderstand not the
argument then is this hunger is alaied with bread therefore the lay-people may communicate vnder one kinde onely 10. In the Church of the Apostles the faithfull communicated vnder one kinde of bread onâ—ly Act. 2 42 Ans 1. The breaking of bread in that somwhat The connsel of CoÌ„stmâ—e doth conâ—es in expresse words that in the Primitiue Church this Sacrament was vsâ—d to be receaved of the faith full vnder both kinds obscure place may as well bee vnderstoode of the communitie of goods and rereceaving the poore into their fellowship as of the Communion in the Supper for by the circumstances it should rather be meant that their bread was broken in their houses and not in the Church that is that the Christians lived of their goods in common neither is this interpretation or sence absurd 2 But bee it granted that the speach is there of the Supper yet it being a Synecdochicall speach where the whole is signified by a part it will not exclude the Cup. 11. Christ bad vs pray Giue vs this day our daily bread c. therefore the lay people ought tâ— communicate vnder one kinde Answere 1. The Priests say the same prayer let them then abstaine also from the Cup. 2 The word Bread in the Antecedent is taken for food and rayment in the consequent for Communion vnder one kinde so there are foure termes 12. The Fathers when they speake of the Supper doe oftentimes mention the bread onely and not the Cup also Ans 1. They name the Supper so by a figure Synecdoche from the more principall part signifying the whole but the figure Synecdoche hath not an exclusiue power but vnder one part includeth the other two â— The counsell of CoÌ„stance doth grant that in the Primitiue Church in the time of the Fathers the Communion was vsed vnder both kindes 3 If such sayings of the Fathers doe exclude one part of the Sacrament why doth this exclusiâ—e belong to the Laicks onely and is not extended to the Priests also 13. The ancient Canons did thrust bad Priests downe to the Communion of the Laicks therefore Communion vnder one kindâ— for the Laicks was then in vse Answer The Communion of the Laicks was a punishment for evill Priests because Thâ— a godly Laicke a evill Priest are esteemed of the Papists alike they were suspended from their office the power of consecrating whereby they did minister and distribute in the holy Supper was taken froÌ„ them and a place was appointed for them amongst the Laicks In which signification the Communion of Laicks is taken in the Antecedent because therefore it is taken otherwise in the consequent there are foure termes 14. In ancient time they caried the consecrated bread home with them but there is nothing saide of the carying of the Cup therefore c. An. The question is not what was done but whether it were rightly done and according to the rule of Christs institution 15. The Communion vnder one kinde is an ancient Tradition Ans 1. The counsell of Constance saieth no as hath beene said sundry times 2 The Tradition of Christ and the Apostle Paule concerning the Supper is farre more ancient Let this tradition then which is of no such antiquitie giue place to the more ancient 16. The Church hath power to change the Sacraments because at this day all holde that thaâ— change is lawfull whereby the Supper is translated from the evening to morning meetings Answere 1. The change of the circumstance of time in the celebration of the Lords Supper belongeth not to the substance of the Sacrament but to the accidents and circumstances to reason then from these to changes in the substance is against art and reason 2 And that was spoken to the Church Turne not aside to the right hand nor to the leaâ—t Deut. 5 32. 17. Of the sonnes of Eli it is written Appoint â—e I pray thee to one of the Priests offices that I Eckius in his Enchiridion may eate a morsell of bread 1 Samuel 2 36 therefore the Communion vnder one kind is due to the Laicks Answere I will onely reckon vp the severall Termes that bee in this argument 1 The sonnes of Eli. 2 Lay Christians 3 The Priests office or maintenance by the revenues of the Priesthoode 4 The Lords Supper 5 The repulse from the Priests office 6 Admission to the Supper 7. A morsell of bread 8 The Sacrament vnder one kinde Is not this a verie fertill argument of many termes and how prodigall are our Aduersaries in termes CHAP. 19. Of Purgatorie OVr Aduersaries lay it for a ground that as there bee three sorts of men some good some bad and some of a meane sort betwixâ— both so there shall be three estates of mens soules after this life that they are either altogether blessed or â—uerlastingly damned or else in the temporall punishment of Purgatorie And this last sort of soules to wit those that bee in Purgatorie hath much augmented their rents and revenues for the Papists â—each that those soules may â—e hâ—lpen by the prayers of the liuing purchased by golde and siluer yea by lands and other revenues also of these things then let vs treate briefelie Question 1. Seeing that which is not hath no proprieties first the question is whether there be a Purgatorie Our Aduersaries say there is we say no for these reasons Because the Scripture teacheth vs nothing of Purgatoriâ— neither in the letter nor in the sence thereof but the Scripture containeth all things necessarie to salvation Yea aâ— often as Christ and the Apostles speake of the estate of soules after this life they mention onely two estates either of eternall life or of hell torments 1 Hee that shall beleeue and be baptized shall bee saved but hee that will not beleeue shall be damned Mark 16 16. 2 Verily verily I say vnto you hee that heareth my word and beleeveth in him that sent me hath euerlasting life and shal not come into condemnation but hath passed from death vnto life Ioh. 5 24 3. Hee that beleeveth in the sonne hath euerlasting life and hee that obeyeth not the sonne shall not see life but the wrath of God abideth on him Ioh 3 36. 4. He that believeth in him shall not bee condemned but hee that believeth not is condemned already Ioh. 3 18. 5. So in the parable Luke 16 there are onely two places after death mentioned euerlasting life wherein was Abraham and Lazarus and eternall damnation wherin was the glutton neither is there granted any passage from the one to the other 6. Christ at his comming maketh onely two flockes to wit the blessed and the damned Matthew 25 and Christ saith nothing of the purging of them which are of the meane sort betwixt the other two by Purgatorie whereas notwithstanding in that congregation of all men the three sorts of men the good the bad and those of meane sort betwixt both shall all appeare before the tribunall seate of Christ 7 So
to the examples not the praiers of the saints whether euer God doe vse to afflict his saints so but here is nothing of intercession 3 Moreouer our Aduersaries confesse that there was no inâ—ocatioÌ„ of saints in the olde Testament 11 If there shall be an Angell speaking for him one of a 1000. to declare the righteousnes of man the Lord will haue mercy vpoÌ„ him Iob 33 23 24. Ans 1. The Translation is bad which should be thus according to the hebrue verity If there be an Angel or messenger or propheâ— with him an interpreter one of a thousand who may declare vnto man his righteousnes theÌ„ he wil haue mercy on him c. that is if he who is corrected of the Lord for his sin be admonished by an Angel or a faithfull prophet of the Lord of his righteousnes either of the Lords how iustly he punisheth him or of his own what he ought to do to amend his life he shall obtaine mercy Therefore this place is nothing at all to the purpose 12 Intercessions are commanded and approued of in the Church 1 Tim 2 1. Iam 5 14 c Paul desireth intercession Rom 15 30 Colos 4 3. Abraham prayeth for Abimelech Gen 20 17. The Lord biddeth Iobs friends to require his intercession Iob 42 8. Ans 1 To argue from the liuing to the deade iâ— to make foure termes 2 If the Saints pray neuer so much in generall for the Church yet they are not therefore to bee worshipped And whereas it standeth with reason that the Angells do pray for the Paul did not worslâ—p or pâ—ay â—nto the Roâ—â—ans church yet they would not suffer themselues to be worshipped Reuel 19 10. 22. 8. 9. 3. To desire the prayers of other men aliue and to pray vnto are things very different 4 And it is a farre different thing to ioyne the prayers of manie men together whose prayers they beeing aliue we desire that the praier may be the stronger that is I say much different froÌ„ directing our praiers vnto them 13 The Saints departed are sayd to be aequall vnto the Angels Luke 20 36 But Angels doo from God know things present and things to come Therefore the Saints know the same also and so they know our prayers Ans 1 Christ maketh the comparison betweene the blessed Saints and Angels not in respect of their offices but in respect of theiâ— glorification and state of life in the other World wherein they shall haue no need of Matrimonie It is then a fallacie from a thing spoken but in part and some respect to the same taken absolutely 2 The office of Angells is to bee ministring spirits by reason Heb 1 of this office God doth many times reueale to the Angels things present things to come but neither dooth hee reueale all things nor alwaies Now because this office is neuer in Scripture giuen to the blessed soules departed doubtlesse the cause of this speciall reuelation beeing denied both the necessity and certaintie of their knowing our prayers and so of our praying vnto them is denyed 14 Elizeus though hee was absent yet by the spirit knew the actions of Gehazi 2 King 5 26. So the Saints in the spirit may know our praiers and our estate Ans Of pure particles nothing followeth Elizeus being absent saw the actions of Gehazi Therefore the Saints heare and see al things that are done vpon earth What foolery is this For it is neuer sayde in the Scripture that the deade doe in the spirit know our affaires as Elizaeus being aliue did know the deedes of Gehazi and that in a miraculous manner 15 The Saints do pray for the Church Reuel 5 8. and 8 3. Answer 1. In that vision it is not certaine that the speach is onely of the prayers of the Saints departed but in generall the praiers of the Church are pourtraied out by the 24. Elders 2. It is graunted that the Church triumphant doth in generall pray for the militant but that they do in particular pray for certaine and definite members thereof the Scripture sayth nothing of it 3 Neither is there any mention made of inuocation of Saints in the places cited Reuel 5 8. 16 Yea but the Scripture doth grant adoration to Creatures in their kinde As Abraham adored the Hittits Gen 23 7. Iacob worshipped Esau Genesis 33 3. Nathan did the like to Dauid 1 King 1 23. and Salomoâ— the King vnto his mother 1 King 2 19 c. Answer The Phrase is there a hebrue Phrase whereby an externall ceremony bowing of the body and ciuil reuerence is described but we speake of the inward spirituall affection deuotion of the heart Heere are therefore foure termes 17 There is one that accuseth you euen Moses c. Iohn 5 45. Therefore the Saints departed deale for and against the liuing Answ It is a figure called Metonymia whereby Christ signifieth not the person of Moses but his lawe 18 The rich glutton commeth not with his praiâ—â— to God but to Abraham as to a mediator Luk. 16 24. Ans 1 Right We must forsooth learn the inuocation of Saints from the desperate damned soules 2 There is much difference betweene the parable of the glutton and the popish inuocation of Saints 3. These praiers got the gâ—utton nothing and so may the Papists speede 19 Onias and Ieremias appeared praying for the people 2 Maccab 15 12 13 14. Answ 1. The booke is Apocriphall 2 There is rehearsed a deame not an article of Religion 3 Wee doe not reade that the Iewes did for this dreame pray vnto Onias and Ieremias but they prayed vnto God 20 Heare now the prayers of the deade Israelites Baruâ—h 3 4. Answ 1 The booke is not canonicall 2 Lyra expoundeth it not of the prayer of the dead after their death but of those praiers which the Saints being aliue did long since before their death â—owre out vnto God for the preseruation of the Church 21 Miracles haue beeen done yet are done at the inuocation of Sainrs Answer 1 Miracles alone without the Word of God especially if they be contrary to the Word of God are not fufficient as God admonisheth that we should not belieue miracles without the word Deuter 13. 2 3 2 And the comming of Antichrist shall bee with lying Miracles 2 Thes 2 9. Reuel 13 13. QVESTION 3. Our Aduersaries denie that in worshipping images they doe commit idolatrie but the contrarie is proued by these reasons Let them GraÌ„matically expound the word Idolatry and they shall be able to make none other thing of it but a worship and seruice of Idols but that they worship and serue Idols no man can denie that hath but once in all his life entred into the popish temples It is proued by experience For they prostrate themselues before Idols pray before them adorne them they dedicate offerings vnto them light candles sigh vnto them c. And they worship one image of one Saint for example of
Monkes will never be perswaded to practise 2 Error Whereas in the Church of God it is left at libertie for any man to fast at any fit time yet the Papists are so bound to their fastes by lawes at sette times that he may incurre the danger of his head who shall breake his fast at those times Which also is repugnant to Christian liberty Let no man condemne you in meate or drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes Colos 2 16. 3 Error The Papists teach that fasting hath the nature of a merite and that it is a satisfaction for actuall sins and punishments This is repugnant to the doctrine of the merite and one only satisfaction of our Saviour and to the article of Iustification as was declared in his proper place Contrariwise our Aduersaries do dispute 1 The Ninivites and others haue by fasting obtained a mitigation of punishments therefore fasting is meritorious Ans 1. They that obtained the spirituall grace of God obtained it by faith for without faith no man can please God Heb. 11. 6. 2 And whereas others obtained a mitigating or deferring of temporal punishments it belongeth not to this disputation wherein the question is not of temporall grace but of the grace of iustification So the wicked King Ahab by fasting and humbling himself in sack-cloath obtained the deferring of temporall evils but escaped not eternall punishments 1 King 21 29. 4 Error Heere in the Papists erre also that of a wrong zeale they thrust vpon the Church the fast of Lent without any authoritie from God Contrariwise our Aduersaries doe reason 1. Christ fasted forty dayes Matth. 4 2. but every action of Christ is our instruction therefore c. Ans 1. This fast was miraculous neither is there any thing in it which agreeth with the Popish fast But and if every action of Christ be our instruction then we must worke miracles too 2. We should also in like manner abstaine 40 daies altogether from all meate 3 We haue no commandement to imitate this fact of Christ 4. And if we must imitate every action of Christ in particular then wee should with a whip scourge the Popish Merchants of holy things out of the temples But woe to the Pope with his Simoniacal mates if this dealing should be vsed 2. Moses and Elias fasted 40 daies Ans 1 If their example should bind others to imitate them then the fast of Lent should haue beene instituted in the olde Testament also which seeing it was not done the vanitie of this argument is apparent 2 Both their fastes were miraculous and vnimitable 3 Lent fast is the tithing of the daies of the yeare Therefore it was well ordained of the Church Ans These be fictions of idle braines without the word of God Will-worships therefore to be condemned 4 The Canons of the Apostles doe commend the fast of Lent Ans 1 They be counterfait Canons which our Aduersaries themselues dare not altogether denie vnlesse they they be without both iudgement and shame 2 There are many things in those Canons which the Papists themselues at this day doe reiect 5 Error He that violateth the law of fasting or of Lent is sorer punished amongst our Aduersaries than he that transgresseth the law of God Why doe yee transgresse the commandement of God for or by your tradition Mat. 15 3. 6 Error There are many mockeries in this Popish Lent fast They permit most delicate fishes to bee eaten which are more dainty than any beefe or veale such as are Pikes Sea-pikes Salmonds Giltheads Gudgions Lampreyes Eeles Oysters c. These meates may bee and vse to bee daynties manie times in the more costlie banquettes of rich men or perhaps of noble personages It is a fit course forsooth to tame the flesh by dainties In the meane while they refraine not from wine but reserue the strongest wine for Lent time taming the flesh if it please you with strong wine according to that of the Proverbs Prou. 23 31 33. That the hypocrites may seeme to fast till evening they sing their Evensong at dinner time that afterward they may freely banquet and take their repast as if God did not know the houre of the day but by their service and singing In the evening they make a Collation so they call it with divers delicate sawces confections spices almonds and wine and in the mean time they beare the world in hand that they fast notably They sell Indulgences for money to eate butter flesh egges white meates c. in Lent time committing Simonie and making way for advaâ—ntage and gaine by fastes The iudgment of the holy Ghost of such manner of Fastes Crye aloude spare not lifte thy voice like a Trumpet and shewe my people their transgression and to the house of Iacob their sinnes Yet they seeke me dayly and will know my wayes euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice they will drawe neere vnto God saying wherefore haue we fasted and thou seest it not c. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lye downe in sackcloth ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednesse c. Isay 58. 1 2 c. When ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme to men to fast Verely I say vnto you they haue their rewarde Matth. 6 16. Bodily exercise profiâ—eth little 1 Tim 4 8. Where Paul doth not speake of the exercises of the body vndertaken for healths sake but of abstinence from those things which are in themselues left free and indifferent and such exercises he maketh no great reckoning of A Popish shifte The Pope doth not say that meates are euill Therefore the place of Paul 1 Tim 4 1 3. belongeth not to him Answ 1. Neither dooth Paul say that erroneous spirits shall say that meats are euill but that they shall bring in an abstinence froÌ„ certaine meates vnder what preâ—ense of Religion soeuer it bee done 2 And the place Coloss 2 20 c which we cited is more cleare than that it can bee shifted off The Pope therefore remaineth a Doctor that teacheth the doctrine of deuils CHAP. 23. Of Repentance WHereas the Pope of Rome hath thrust his errours into the article of Repentance also wee will likewise briefely propose them 1 Error Contrition which otherwise neither ought nor can be excluded from repentance is required by our Aduersaries not simply in Repentance but they teach that sinnes are blotted out and satisfied for by contrition which wee ascribe to Christ alone who was wounded for our transgressions Isa 53 5 according as the Scripture teacheth vs as
hath beene sufficiently declared in the article of Iustification and the sayings of Scripture Acts 4 12. 1 Ioh 1 7. 2 1 2. doe witnesse 2 Errour They appoint a certaine measure to contritiâ— on and do teach that vnlesse it be sufficient there is no remission of sinnes granted We reiect this doctrine of sufficient contrition Because it breedeth a perpetuall doubting of the remission of sinnes the repentant sinner being alwaies in suspense and neuer knowing whether he be so contrite and sorrowfull as the measure of his sins do require therfore will alwaies be in doubt and anxiety whether his sinns be forgiuen Neither can his Confessor free him from this doubt For how shall he know certainly that the penitent mans contrition is sufficient for the greatnes and multitude of his sinnes And so at length he should thrust his penitent into the depth of desperation because he sendeth him to his owne sufficient contrition and not to the all-sufficient satisfaction of Christ By this doctrine of sufficient contrition the soule of maÌ„ is led to a thing simply impossible For how is contrition for all sins possible seeing the knowledge of all and euery sin in particular not only contrition for them is impossible and vnknowen vnto vs 1 Who can vnderstand his faults clense me from my secret faults Psal 19 12. 2 Thou hast set our secret sins in the light of thy countenance Psal 90 8. 3 Error They require satisfaction in their repentance or penance not the satisfaction of Christ but their owne which the priest receiuing confession must lay vpon him that confesseth that heereby satisfaction may be made to God by the sinner for his sinne Which same also cannot stand with the one alone satisfaction of Iesus Christ nor with the article of free iustification nor with the imperfeâ—tion of our good works Add heereto that those workes of satisfaction are for the most part works of their owne deuising which for that very respect are hatefull to God Which seeing they haue beene sufficiently handled before in their proper place it is not needefull now to repeate the same Let it suffice onely to note and reckon vp their errours The explication thereof the Readershall finde before in their due place 4 Errour In reckoning the parts of repentance they omit faith and take awaie as it were the soule or life of true Repentance For Contrition without faith is desperation as wee are taught by the most woefull examples of Cain and Iâ—das Iscarioâ— Whatsoeuer is not of faith is sinn Rom 14 23. Therefore Repentance without faith cannot please God that sinnes may beforginen Repentance without faith profited Esau nothing Heb 12 17. 5 Errour Mens Consciences also with our Aduersaries are most miserably tormented while they driue them that confesse to a particular rehearâ—ing of all and euery of their sinnes and that with euery circumstance of the facte fondly affiâ—ming that this same particular confession is meritorious by reason of the shame that is ioyned with it which vexing of mens consciences in the Church of God is not to be borne with for these reasons â— Because it hath no precept nor example of Christ or his Apostles Such auricular confession as they call it hath no promise of grace in the Word of God The Gospell is turned into the law whiles the desert of remission of sinnes is placed in the reckoning vp of offences as it were out of the tables of the law The Conscience is brought into perpeâ—uall doubting and at length into desperation on while a man feareth lest he haue forgotten some of his sinnes or lest he haue not rehearsed his sinnes with all circumstances necessarie to the remission of his sinnes And therfore he must alwaies doubt of the remission of his sins which how terrible a tormeÌ„t of Conscience it is men of conscience may easily iudge Hence it came to passe that superstitious men in Popery coulde scarse euer make anie end of confessing and yet still there arose new prickes of conscience Agaiâ—â— mens workes which cannot stand in Gods iudgment are placed in the roome of Christs satisfaction and the free forgiuenesse of sinns whileâ— such confession is made meritorious The doubtfull consâ—ience is driâ—en to an impossibility as before was cited out of Psal 19 12. 90. 8. Contrariwise our Aduersaries do dispute 1 In the Primitiue Church publike confession of â—innes by circumstances was required Answere 1 It was a part of ecâ—lesiasticall discipline which was woont to be performed before the whole Church by such persons as had grieuously fallen before the Church had any Christian Magistrates But that popish auricular confession was vnknowen to all antiquity There are therefore foure termes 2 God exercised priuate confession in Adam when he sayd Adam where art thou in Cain when hee asked where is Abel thy brother Gen 3 9 4 9. Answ 1. Those places prooue nothing lesse For Neither did Adam nor Cain reckon vp their sinnes but endeuour to cloke them But to preaâ—h to the impenitent the acknowledging of their sinnes to receiue confession in the care are things very far different 2. Neither did either Adam or Cain deserue anie thing by that confession which was with much a doe wrunge from them For Caine despaired and Adam belieuing on the promised seede of the woman was saued by faith not by the confession of his sinne The Argument then hangeth not together 3 Hee that hideth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy Prou. 28 13. When I held my tongue my bones coÌ„sumed Psal 32 3. If we acknowledge our sinnes c. 1. Ioh. 1 9. therefore Auricular confession is grounded on the Scripture Ans 1. Seeing there is not one onely manner of confession but diuers they argue from that which is spoken indefinitely to the same taken definitely from a particular as from an vniversall for there is a confession before God there is a generall confession there is a particular before the Ministers before the Church before our brethren whom we haue offended c. All these things our Aduersaries do fondly confound together 4. The Iewes were baptized of Iohn and confessed their sinnes therefore he speaketh of Auricular confession Math. 3 6 Answer 1 There is more in the conclusion than in the Premisses for it followeth not they confessed themselues to be sinners therfore they confessed every one of their sinnes on the Popish manner 2 The text saith that Ierusalem all Iurie all the region about Iordan went out vnto Iohn c. of how much time then and how many tenne yeares had Iohn neede of if hee would haue heard the particular and secret enumeration of all and every their sinnes nothing therefore followeth 5. Christ saith Whosesoever sinnes yee remit they are remitted vnto them and whosesoevers sinnes yee retaine they are retained Ioh. 20 23. That it may therefore bee knowne what sinnes ought to be retained what not
of their owne religion Moreover how lately those Ceremonies arose â— Abuse The newâ—es of their ceremonies and were vnknowne to the Primitiue Church we cannot more briefely learne than by the narration of Polydore Virgil. He writeth on thâ—â— wise Dâ— inâ—ent rer lib. 5 cap. 11. All mysteries of Religion were deliuered of Christ amongst his Apostles plainely and simply the whole order of Ceremonies was naked and plaine having more devotion than gay furniture for it is evident enough that Peter who either first of all as being the chiefe of the Apostles or together Where was here the offering after the Coâ—sâ—â— cratioâ—â— with the rest of the Apostles did estsoones celebrate divine service with that rite which hee receaved from Christ was woont straight after the consecration to bring in the Lords Prayer Afterward Iameâ— the Bishop of Ierusalem increased these mysteries Basill also increased them and others at sundrie times instituted other things Caelestinus the Introitus of the Masse the beginning whereof is the Psalme Iudica me Deus Damasus ordained the Confession which is made by the Priest before hee ascend to the Altar yet some there bee who ascribe it to Pontianus Gregorie ordained the Antheme which followeth the Introitus and therefore it is commonly called by the same name as also that Kyrie should be said nine times the Antheme after the Epistle Gospel Communion But the Antheme after the Epistle they call the gradual because the DeacoÌ„ ascendeth into an higher place to reade the Gospell Telesphorus ordained the Hymne Gloria in excelsis Deo Gelasiuâ— first invented the Orâ—isons that is the clauses of praiers as they call them Hierâ—m the Epistle and Gospell and Anastasiâ—s first appointed when it was read that all which were present at service should stand crooked and bending downe for reverence that they might bee more readie to defend the faith of the Gospell or to marke and note it which we vse to doe rather standing than sitting The Alleluiah was translated from Ierusalem The singing of the Creede that it should bee sung after the Gospell on feastivall daies and should bee repeated by the people which were present at service was the decree of Pope Mark the first The same decree was renued afterward by Damasus Gelasius made the Antheme which Here Masse was so celebrated that the people might answere they commonly call the Tract and the Hymnes and the prefaces which goe before the Canon hee framed in an elegant speach and song which as Pelagius reporteth are nine in number Vrbanus addeth the tenth vnto the honour of the virgin the mother of God And whereas Incense is burned at the Altar Aaron did that first as the Lord said vnto Moses Thou shalt set an altar before the vaile and Aaron shall burne theron sweete incense as it is in Exodus 30 6 7 And afterward Leo the third decreede that the same should be done amongst vs which was also obserued of the heathens Hereof it is that Virgill saith of Venus in the first of his Aenâ—ids Vbi Templum illi centumque Sabâ—o Thâ—re calent arae c. Where stand her famous seates And Temple rich and of incense an hundred altars sweats The vse of washing their hands seemeth to haue come from the Olde Testament for that the Iewes were wont to beginne not onely diuine seruice but their banquets also with washing of hands as holding it wicked to eate bread with vnwashen hands which fault they obiected against the Disciples of Christ Or else this custome was taken from the Heathen amongst whom those which sacrificed did first of all washe their hands as Hesiod saith there was a charge giuen that no man should in the morning ofter wine to Iupiter with vnwashen hands lest the glory of the sacred things should be polluted And here againe he alleadgeth verses of Virgils thus farre Polydore Virgill Who so would see more let him reade Durandus his booke intituled Rationale Diuinâ—rum Officâ—orum Behold the great impudencie of our Adâ—ersaâ—ies who boast of antiquity in the masse and endeuour to fetch it from the verie Apostles contrarie to their consciences and credit to all histories but least they here seeke a shift and pretend that these things are spoken of the ceremonies only which are not of the substance of the masse let vs heare what the same Autor writeth of the chiefest the substantiall misterie of the masse of the Canon I meane in the same booke and chapter Where he saith thus In the prefaces that Sanctus Sanctus How finely the masse came from the Apostls Sanctus Dominus Deus Zebaoth should bee sung was first decreed by Sixtus which was taken froÌ„ the Prophet Isay Gelasius made Teigitur which afterward was made the begining as before Syricius had made Communicants which now is set in the third place Whence it appeareth that the Canon it selfe was neither al framed by one man neither broght into that forme whereof it now consisteth The certaintie whereof hence appeareth that Alexander the first who was along time before Gelasius and Syricius appointed for the memoriall of Christs passion Quâ— pridie quaÌ„ pateâ—eter c. vnto these words Hoc est Corpus meum Wherefore it is cleare enough that then was the beginning of the Canon when as hath beene sayd Gelasius was Bishop of Rome about 360 yeares or somewhat more after Alexander Then Leo added Hanc igilur oblationem c vnto these words placitus accipias Gregorie annexed thereto three petitions Diesque nostras in tua pacâ— disponas atque ab aeterna damnatione â—oâ— eripe et in Electorum tâ—orum iubeas grege numerarâ— The same Gegorie the first added Sanctunâ— sacrificium immaculatam hostiam And in like sort others added other things Thus far Polydor Virgil. By this narratioÌ„ you see that they are stark shameles lies which the Papists boast of the antiquity of their masse of Apostolick traditions of the masse You haue heere the history of the beginning of the principall and substantiall parts of the masse compiled out of the Ecclesiasticall histories not by some Lutheran but by a faithfull seruant of the Romane Church euen by a masse-Priest 7 Abuse The errors and â—ooleries of the Canâ—â— of the masse Now leâ— vs see by one or two examples how absurd that Canon is thus patched together by diuerse shreds The Ancients in times past at the time of the celebration of the Eucharist brought loue-feasts for the sustenance of the poore and maintenance of the ministerie At those offerings which certainely were no propitiatorie sacrifice the Church was woont to pray for preseruation and safetie c. Now that in the Canon before the consecration is applyed to the breade and wine at this day and the breade and wine are offered to God the Father for the saluation of the Church In the Canon God is requested to accept that pure sacrifice of the body and bloud of Christ as he did accept
cannot be broken vpoÌ„ any preâ—ense of not being able to containe Answer 1 It cannot by any one word bee prooved that these widowes made vowes that they would not afterward marrie this place then is wrongfully wrested to Popish vowes of continencie 2 These widowes are not reproved for that they marrie but for that they secretly play the harlots and then seeke for marriage for a pretense to cover their naughtinesse 3 The first faith is not any vowe but the first faith that was given to Christ in Baptisme this is the first faith which they breake while they make the members of Christ the members of an harlot 4 And Paul biddeth these younger widowes marrie in the same place hee should then bid them breake their vowe if these widowes had made any vow which our Aduersaries will not willingly graunt 5 If this place be vnderstood of vowes it followeth against the Papists that they offend in laying vowes vpon theÌ„ which are not yet come to threeâ—core yeeres of age for Paul would haue such chosen as be threescore yeeres old 4. The vowe which Priests make of chastitie is a free vow of their owne accord neither doth any man compell them to it Ans 1. This wee denie for those that will be admitted into holy Orders haue none other entrance but by vowing A man that is admitted if he marrie is removed from his calling and is punished in his body what a kinde of liberty is this It is therefore a loud lie 5 Paul 1 Timo. 4 1 3. doth not speake of the Pope that he holdeth the doctrine of Devils but he meaneth the Tatianâ— and Encrâ—tiâ—ae herâ—tikes Ans 1. Paul saith of them forbidding to marrie but the Pope forbiddeth to marrie therefore c. 2 It followeth not the Tatiani forbad marriage therefore the Pope which forbiddeth it too is not to bee reprooved There is the like iudgement of like things 3 Though the Pope doe not forbid mariage to all persons yet hee forbiddeth it and therefore hee is rightly condemned by Paul with the Tatiani and Encratitae CHAP. 22. Of the Popish Fastes IN this chapter the controuersie is not whether Christians ought to fast For none of our side doth denie that but the question is whether the popish fastes such as are in vse amongst our Aduersaries bee to be approued and necessarie to be obserued But because so many things meete together in the popish fastes which are repugnant to the holy Scripture let vs treate of them all seuerally 1 Error 1 And first of all our Aduersaries do place their fastes not in sobriety or temperance in meate and drink neither in a totall abstaâ—ing from all meate and drinke for a certaine time which was vsed of the Auncients but in abstinence from flesh and white meates c. onely putting a difference betwixt meates And they presse that difference to be obserued with such seuerity that amongst them he is accounted to commit a more hainous crime who should taste flesh vpon the dayes forbidden than hee that should be taken in adulterie or other wickednesse And in some places especially of Italy and Spaine men are in greater danger for tasting flesh vpon the dayes inhibited than for committing capitall crimes Wee disallow and reiecte this obseruation and preposterous choise of meates for these reasons Because there is not any either commandement or example in the whole Scripture of the new Testament of this difference and choise of meates and therefore it is rightly reiected as a meere will-worship 1 Teach them to obserue all things that I haue commanded you Matt 28 20. 2 Of such like obseruations Christ sayth In vaine they worship mee teaching for doctrines mens precepts Matth 15 9. In the Newe Testament those Leuiticall differences of meates are taken away which after a sorte are brought in againe of our aduersaries 1 The things that God hath purified pollute thou not Act 10 15. 2 Whatsoeuer is set before you eate 1 Cor 10 27. 3 That which goeth into the mouth defileth not the man Matth 15 11. 4 Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse 1 Cor 8 8. 5 The Kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the Holy ghost Rom 14 17. 6 It is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied therein Heb 13 9. By this difference and choise of meates layed vpon the Church as if it were necessarie Christian libertie is impugned 1 In the latter times some shall departe from the faith and shall giue heede vnto spirits of errours and doctrines of deuills which speak lyes through hipocrisie and haue their consciences burned with an hote iron forbidding to marrie and commanding to abstaine froÌ„ meats which God hath created to be receiued with giuing thaÌ„ks of theÌ„ that belieue know the truth for euery creature of God is good and nothing ought to bee refused if it be receiued with thankesgiuing 1. Tim 4 1 2. c. 2 Let not him that eateth despise him that eateth not let not him that eateth not iudge him that eateth Rom 14 3. 3 Let no man condemne you in meate or in drinke c. Colos 2 16. 4 If ye be deade with Christ from the ordinances of the World why as though yee liued in the World are ye burdened with traditions As touch not taste not handle not Which all perish with the vsing and are after the commandements doctrines of men which things haue indeed a shew of wisdome in voluntary religion and humblenes of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh Coloss 2 20 c. 5 Vnto the pure are all things pure Titus 1 15. 6 Whatsoeuer is soulde in the shambles eate yee and aske no question for conscience sake 1 Corinth 10 15. Contrariwise our Aduersaries doe reason 1 Obedience is due to the Church but the Chuâ—ch hath ordained such fasts Therefore c. Answer 1 In customes and indifferent ceremonies for orders sake obedience is to be performed to the Church but not in matters of necessity and articles of our beliefe vnlesse it be vpholden by the authority of the scripture whereof we haue spoken in the beginning of this booke Thither we referre the Reader 2 Neither is that rightly ascribed to the Church which is tyrannously obtruded to be obserued of Christians by superstitious men vnder the name of the Church 2 Hee that is weake eateth herbes Rom. 14. 2. Therefore the eating of flesh may rightly be forbidden for the weake ones sake Answ 1 Paul speaketh of those that be weake but the Church respecteth not the weake but onely their owne tyranny which they would establish by such superstitious precepts 2 Paul addeth presently vpon it let not him that eateth despise him that eateth not
c. Now if our Aduersaries think he spoke these words of the choise and difference of meates why doe they not leaue the vse of meates in mens libertie and why do they not take away the difference betweene him that eateth and him that eateth not 3 Seeing Paul speaketh of a thing which hee leaueth in free choise and our Aduersaries of a thing not lefte at liberty this allegation of Paul is impertinent And there be 4. termes 3 It is good not to eate flesh Rom 14 21. Ans 1 Paul speaketh of the moderating of Christian liberty wherof there is no controuersie which seeing our Aduersaries doe wrest to the abrogating of Christian liberty there is more in the conclusion than in the premisses and there is committed the fallacy of taking that absolutely which is spoken but in part onely 2 If these words of Paul do binde vs to a choise of meates then it will follow that we must not drinke wine neither For Paul ioyneth these together It is not good to eate flesh nor to drinke wine Whence one of the two dooth follow that either these words are alleaged impertinently or that the Church of Rome doth erre in not forbidding the vse of wine The latter our Aduersaries do not grant Therefore needs they must grant the former 4 If meate offend my brother I will eate no flesh while the World standeth that I may not offend my brother 1 Cor 8 13. Ans 1 Paul doth not speake of the popish difference of meates wherein the vse of all flesh generally is forbidden but of things sacrificed to idolls Therefore it is nothing to the purpose 2 Euen this moderating of our liberty is it selfe a temporall precept as appeareth Acts. 15 29 the Popes prohibition then seeing it is perpetuall hath no affinity with this precept of Pauls And seeing there be two termes in this argument which have equiuocation in them there arise fiue terms 5 In the Olde Testament there was alwaies a difference made of some meates before and after the floode and in the time of the law Answ 1 These for the most part were shadows of things to come Therfore they be long not to vs in the new Testament 2 Then there was an expresse commandement of God which wee doe not onely want in the new Testament but wee haue also the contrary commandement of Paul Coloss 2 20. c. 6 Daniel fasted with choise of meates Dan 1 8 and 10 3. Answ 1 This was partly Dan 1 8. by the commandement Leu 11. partly of his owne free accord Dan 10. 3 and not of superstition but it was rather a fast of sobriety and temperance all which haue no affinity with the popish faste especially seeing Daniel abstained also from wine which the popish Prelates Priests and Monkes would be loth I warrant you to obserue 7 The choise and difference of meates hath ground in scripture Leuit 11 Deut 14. Answer 1 They were Leuiticall precepts abrogated by God Acts 10 15. By the Apostles Act 15 10 19 20 c. By Paul Coloss 2 16 17 20. c and Heb 13. 9. 2 And that Leuiticall difference of meates was not in this whether it were lawefull to eate flesh or fiâ—h but there was difference put betweene the cleane and vncleane liuing creatures Wherefore that Leviticall difference of meates is fondly wrested to the Popish difference and choise of meates and there be fiue termes in this argument 8 The Apostles did forbid to eate bloud or that which was strangled Act. 15. 29. Answ 1 It was a temporall commaundement for the moderating of Christian libertie vnto the edification of the weake but the Popish difference and choise of meates doth not moderate but abrogate Christian libertie neither is it for any weake ones sake but for obtaining of tyrannie in the Church 2 The Apostles did not forbid them flesh at all but bloud that which was strangled which many men at this day also by nature thinke abhominable to be eaten It is nothing therfore to the purpose 9 The Nazarites abstained from certaine meats and drinks Numb 6 3. Ans 1. The vowe of the Nazarites did belong to a certain abstinence for one set time but heerein it agreeâ—h not with the Popish choise and difference of meates 2. It was a Leviticall ceremonie which ought to cease among Christians 3 The law of Nazarites did forbid the vse of wine also which notwithstanding our Aduersaries doe retaine in their fast 10. The Rechabites abstained from wine Ier. 35. 6. 10. Answ 1. They did it not to merite the favour of God but they had receaued a commandement froÌ„ their Father that they might the more easily abstaine from drunkennes the vices which follow drunkennes Neither would their Father prescribe a law to others but to his sonnes It is then a fallacie taking that absolutely which is spoken but in part 2. We dispute of flesh and they answer of wine 11. It is not read that Christ did eate flesh but that he did eate bread and fish c. Answ 1 As if the Pascall Lambe had not beene flesh 2. We should not therefore haue an example to imitate if it were never so plaine that Christ did abstaine from flesh 3. But neither doe we reade that Christ did eate hearbs nuts spices nor that he dranke beere All these therefore shall be inhibited Christians if this argument follow 12. The earth was cursed by God Genes 3 17. but beasts live of the earth therefore there should be an inhibitioâ— that they be not eaten Ans 1 By this reason all flesh at all times should be forbidden 2 That curse is but in part namely that it should be barren and bring forth thornes and thistles 3 So should we not eate hearbs neither which spring immediatly out of the earth 13. Because flesh is most nourishing and bringeth forth the pricks of Concupiscence wee ought to abstaine from flesh at that time which is appointed for the taming of our flesh Answer 1. These are the precepts which haue a shewe of wisedome in will-worship Coloss 2 23 and wine should be forbidden rather than flesh as that which inflameth men to Inst and other vices as it is said Prou 23 31 32 c. 14. The Apostles fasted Acts. 13 2. 3 and 14. 23. And fasting is commended Matthew 6 16 Marke 9. 29. Ioâ—l 1. 14. Zachar. 7 5. and 8. 19. Ionah 3 5 7. Answer 1. That Christians should fast in their kinde in due sort and manner no man denieth but without the losse of Christian libertie those things then are brought for arguments which are out of coÌ„trouersie 2 But whiles the argument is from a true manner of fasting to the Popish hypocriticall manner of fasting there arise foure termes For the fasting of the Aposâ—les did not consist in the difference of meates but they that fasted in the old Testament abstained froÌ„ all meate and drinke a whole day vntill evening Such a fast the Popish Priests and