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
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-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
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
Scripture saith thou wilt not leaue my soule in hell Psalm 16 10. The sorrowes of hell compassed mee about Psalm 18. But that these Psalmes speake not of Dauid but of Christ our Aduersaries themselues cannot denie seeing the former is alleaged of Saint Peter expreslie in his Sermon of Christ Acts 2 27. 6 The Scripture sayth nothing of the perpetual Virginitie of Marie of a certainty Therefore it is insufficient Ans 1. Be it neuer so much that the scripture say nothing at all of the perpetuall Virginitie of Marie yet might it not therefore be said to be insufficient to our saluation for we are not hereby saved because we believe that Marie after the birth of Christ remained a Virgin but because we believe in Christ who according to the Scripture Isai 7. 14 was borne of a Virgin 2. The perpetuall Virginitie of Marie may bee shewed by the phrase of Scripture where it sayth And hee knew her not Vntill She had brought forth The word Vntill doth note also perpetuitie as the Raven returned not vntill the waters were dried vp vpon the Earth Genesis 8. 7. which Raven yet never returned at all 7 Manie things are rightly believed although they be not contained in the Scriptures as the words Trinitie Essence Person c. Ans 1. A thing is sayd to bee contained in the Scriptures two manner of waves according to the letter and according to the sâ—nse by a good consequence Or sometimes the things onely sometimes together with the things the wordes signifying the things are expressed also So the thing of Trinitie and Persons in the Deitie the Scripture expresseth Mat 3 16 17 28 19. Althogh the very words be not coÌ„tained there 2 We are not heerby saved for that wee vse and approve these words which were invented for a more easie and plaine waye of teaching but for that we steadfastly believe the thing it self which is found in the scriptures 8 There are many bookes lost as the Epistle to the Laodiceans c. Therefore the Scripture cannot be sufficient to saluation Ans 1 There are yet remaining other bookes which are sufficient 2 S. Iohn sayth of his Gospell alone that it containeth all things necessarie to saluation Ioh 20 31 9 The Canon of the holy Scripture which is a thing necessarie to saluation is not contained in the holy Scriptures Ans 1. The Canon is a thing necessary not of it selfe but by an accident to wit because heritickes had forged certaine counterfaite bookes which if they had not done there had been no need of a Canon 2 The true Canon is the perpetuall rule of truth which is comprised in the Scripture For therfore false counterfaite bookes are not received because they contradict the Scripture and the truth neither do agree with the authenticke Canonicall bookes 3 And the Church of Christ could for 300. yeares almost discerne the true Scriptures froÌ„ the counterfaite before the Fathers had composed the Canon and catalogue of holy writte The Canon therefore is not simply necessary and is contained after a sort in the Scripture 10 Hee shall bee called a Nazarite Mat 2 23. but this is not contained in the writings of the olde Testament Ans Yes this is typically spoken of Christ in the person of Sampson Iudg 13 5. And our Aduersaries if they be well in their witts will not reiect the types of Christ set out in the olde Testament Question 2. Whether the Scripture be obscure We deny they affirme We say it is plain for these reasons The Lawe of the LORD is perfect conuerting the soule the testimonic of the Lord is sure and giveth Wisedome to the simple Psalm 19 7 Nothing of all which the Scripture could effect especially to the simple if it were obscure The commandement of the Lord is pure and giveth light to the eyes verse 8 Thy Word is a Lanterne to my feete and a Light vnto my path Psal 119 105. Wee have a most sure worde of the Prophets to the which you doe well that you take heede as vnto a light that shineth in a darke place c. 2 Pet. 1. 19. Contrariwise our Aduersaries reason thus 1 Many sayings in the Scripture are very obscure Ans 1. We may not dispute from a part to the whole saving only particularly and of meere particulars no conclusion wil follow 2. Some things be obscure in the Scripture not of themselues but accidentally and the vaile that covers the eyes of the Iewes and other infidels is the cause thereof the word 2 Co 3 15 is not the cause 3. That which is spoken more obscurely in one place is explained more clearely in an other And so by conference of places the clearenes of the Scripture appeareth 2 Saint Peter sayth that in Pauls Epistles there be some things hard to bee vnderstood 2. Pet. 3. 16. Ans 1. Some things are hard to bee vnderstood therefore not all Heere the former answere fits this obiection that is that those things which are written of Paul more briefely and some what obscurely in one place are in other places most fully explained 2. Peter layes the fault of the obscurity vpon the vnlearned and vnstable which wrest and peruert the Word of God Now nothing was ever so plainly delivered which may not bee wrested by the frowarde to a wrong sence which is apparent in the outragious dealings of Heritikes Neither yet is the Scripture for that cause to be accused of obscuritie 3. Over and besides the greek text saith not that either the Epistles of Saint Paul or the maner of his teaching which he vseth in his Epistles is obscure but only thus much it sayth that Paul doth intreate of not onely such things as are plaine and easie for everie one to conceive but that he doth not let passe in handling of things necessarie to beknoweÌ„ such things as have in them some difficultie Which to bee so the nature of the Greeke Article En Hois which cannot answere or agree with the Antecedent En autais but with peri Toutoon accordingly also as Xantes Pagninus and Arias Montanus both of them Papists and Men very skilfull in the tongues have translated this place 3 In the Scripture are handled many things most obscure and such as cannot be found out by the wit of man to reason seeme very absurde Ans 1. They be obscure absurd to the reason of the naturall man but not to faith 2 It is not all one to say obscure things are haÌ„dled in the scriptures things are handled in the scriptures obscurely For theÌ„ by the same reason euery explication of an obscuritie should be it selfe nothing else but obscurity 4 The Greeke Hebrue Phrases breed obscurity Ans 1 To them that know not the tongues they be obscure Therefore that is but accidentally 2 This inconuenience is easily remedied by the knowledge of the tongues 3 Therefore the Primitive Church had the gifts of tongues And at this day by the singular
17 11. Christ bids all in generall search the Scriptures Neither did hee giue this charge to the Priests alone but to others his hearers also Ioh 5 39. S. Peter willeth all euen Lay men too to be ready to giue an answer to euery man that asketh them a reason of the hope that is in them 1 Pet 3 15. which that they may do it is needfull that they learne it out of the Scripture Contrariwise our aduersaries reason thus 1 The Scripture hath many obscure things therefore the Lay people can reade it with profite Answ 1. Although all things be not to euery man plaine yet the people alwaies finde such things as they may vnderstand 1 those things which seeme hard by often reading become more easie 2 The Lay people by reading the Scriptures misvnderstood do easily fall into heresie it were better therefore they should refraine Ans 1. If they fall into heresie that comes accidentally not because they reade the Scriptures but because they read them not in such manner as they should do and doe preferre â—heir formerly conceiued opinions before the Scripture and wrest it to them 2 On the contrarie side good men and well minded hauing been deliuered froÌ„ herisie by reading the Scriptures haue returned to the truth 3 To whom it belongeth not to iudge of coÌ„trouersies to them neither doth it belong to read the Scriptures but it belongeth not to Lay-men to iudge of coÌ„trouersies therfore neither to read Ans 1 The Minor or second proposition is most false 2 Then had the Beraeans done amisse in reading and from thence deciding a controuersie then newely sprung vpp 3 Seeing euery one is bound to answer to God for himselfe it is needfull for euery Lay-man to proue all things and keepe that which is good 1 Thessa 5 21. 4 So should the order which discerneth betweene teachers learners be confounded Ans This we denie for a Lay hearer may try and examine those things he heareth by the Scripture remaine for all that a hearer still for he doth not therfore take vpon him the office of teaching in the church because he examineth the thinges which hee hath heard of his teacher by the touchston of the holy Scriptures As likewise the Beraeans became not therefore of the order of teachers because they iudged of the Sermons of Paul and Silas CHAP. 3 WHether the interpretation of the holy Scriptures bee to bee sought for from the Church of Rome This question arose from hence that the Papists seeing that wee did esteeme more of the holy Scripture than that we would suffer the authority thereof to be diminished and that the letter of the Scripture did manifestly make for vs did straight change the state of the question and said that the question was not of the authority of the Scripture but of the interpretation thereof the right of which interpretation they make to be so peculiar to the Church of Rome that they would binde vs to receaue any interpretations that should come from thence bee they neuer so absurd and false But we gainsay them herein and reiect the forged power wherby the Bishops of Rome make claime to the key of knowledge and interpretation as committed to them alone Reasons prouing our opinion Because the interpretations of the Papists contradict the euidences of holy Scripture as shall be most plainely prooued in his due place Because the greatest part of them are most vaine as for example that the eight Psalm is expounded by the Canonists as meant of the Pope which notwithstanding speakes of Christ alone as the Apostles and Christ himselfe haue interpreted it Because they affirme as by name Cusanus doth that if the minde and opinion of the Romane Church be changed that then the holy Ghost doth change his mind in the Scriptures too What an impious mad absurdity is this Many times they explaine not the Scripture but wrest it violently shamefully to vphold their own toyes contrary to the text of Scripture The gifts of God such as the interpretation of the Scripture is one are not tyed to certaine persons places for God distributes these his gifts to euery man as he will 1 Corinth 12 â—1 It is no where read that the whole Church is tied to the meaning of the Romaine Church but to the meaning of the holy Scripture which doth expound it selfe most clearely Contrariwise our Aduersaries doe argue 1 If we beleeue the Romane Church that it hath conuayed vnto vs the true proper books of the Bible and not counterfait and forged theÌ„ must wee belieue her also in the interpretation which she bringeth of the holy Scripture Ans 1. It is one thing to beare witnes of the truth of the sacred books and an other thing Simil â—t is one thing to acknowledge the Seals hanged to a Testament and another to expound it contrary to the Teuor of the letter to expound them So the Iewes are witnesses of the Canonicall books of the olde Testament yet we accept not of their Talmudicall interpretations 2 Moreover the interpretations of the Papists do contradict that same Scripture wherof they beare witnesse 2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Mathew 23 2 3. Ans 1 The Pharisies were to be believed not simply in all things but when they sate in the chaire of Moses that is when they taught the truth out of the law of Moses It is therfore a fallacie from that which is spoken but in part and some respect to that which is absolutely spoken 2 They were to be hearkened vnto when they taught Moses but in the meane while Christ said also Take heede of the leaven of the Pharisies Now Christ by the leaven of the Pharisies meant their false doctrine as S. Mathew expressely witnesseth cap. 16 v. 12. that is Christ did reiect the Pharisies false interpretatioÌ„ of the Scripture So then wee must distinguish betweene the scripture it self which the Papists handle their false interpretatioÌ„ or humane traditioÌ„s wherwith they defile it 3 God would have theÌ„ punished with death which would not obey the judgment of the high Priest Devter 17 12. Ans 1 Moses speaketh not of matters of faith but of civill government betweene bloud and bloud betweene plea and plea betweene plague and plague as the wordes of Moses are verse 8 in which matters for publike peace sake it was necessary there should be some order appointed for ending of controversies For the high Priest at that time was the highest Iudge from whom no man might appeale 2 It was not in the high Priests choise to judge as hee pleased but hee was tyed to the lawe of the Lord according to which he gave sentence In like sort is the Popetyed to it too 4 The Priests lippes shall preserue knowledge they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts c
8 c and 51. 16. Where the true sacrifices are not defined by the worke wrought but such as come from a person contrite and humbled and which is in favour with God Contrariwise our Aduersaries doe reason 1. Though the person bee not in favour yet the worke it selfe is good Answere The worke hath a double respect either as it is considered in it selfe whereof wee speake not heere or as it is considered in an other According to this latter respect the worke is considered together with the worker and so the work which is good in it self is polluted by the impure and impenitent worker Whereof we spoke more afore 2. The worke of Ahab though an hypocrite pleased God when he humbled himselfe 1 Kin. 21 29. Ans As Ahab did not truly repent so neither was there any thing meant as concerning eternall salvation but onely of the diminishing and mitigating of temporall punishments Now our question is of workes which as our Aduersaries thinke merite everlasting life they argue therefore verie fondly Question 2. Whether workes and services of mans choise and tradition having no warrant in the holie Note The state of the Controuersie is not of things indifferent such as pertaine to order in the Church but of the true manner of worshipping God Scriptures doe please God and be to be observed as necessarie to justification Our Adversaries hold this affirmatively laying so great a necessitie vpon those traditions that often times a man shall be judged to haue sinned more greevously for transgressing one of those traditions than for neglecting some of Gods commandements but wee out of the word of God doe reject these wil-worships Hitherto may be applied those arguments which were brought before chap. 4. against traditions Because to appoint and define the service of God belongeth to God alone and not to any creature whatsoeuer 1 Hence it is that the Lord doth set this preface before the 10 Commandements as it were to procure authority to them I am the Lord thy God Exod 20. 2. 2. God not wee hath ordained good workes that wee should walke in them Ephes 2 10. 3 Proue what is the good and acceptable and perfect will of God not of men Rom 12. 2. 4. Teaching them to obserue all things whatsoeuer I haue commaunded you Math. 28 20. The will of God is perfectly declared in the holy Scriptures that wee haue no neede to make choise of new services for him 1 For the Scripture doth instruct a man that he may be absolute being made perfect vnto all good workes 2 Timothie 3 17. God will not haue any man to depart from this his revealed will or to adde any thing thereto or to frame or invent any new things beside 1. Yee shall not doe euery man whatsoeuer seemeth him good in his owne eyes but whatsoeuer I commaund you take heede yee doe it Thou shalt put nothing thereto nor take ought there from Deut. 12. 8. 3◠2. Take heede that yee doe as the Lord your God hath commaunded you turne not a side to the right hand nor to the left Deut. 5 32. 3 Seeke not after your owne heart nor after your owne eyes Numb 15 39. 4 Thou shalt not turne away frō the law to the right hand nor to the left Iosu 1 7. Because GOD doth witnesse that such works are very displeasing vnto him 1 By the example of the Israelites who of a good intent did erect for Gods glory Groues Temples high places Altars c. 2 So those who would without the cōmaundement of God imitate the fact of Abraham in offering vp his sonne are most sharply reproued by God 2 King 16 3 and 17 17 and 21. 6. and 23. 10 c 3. Saul in sacrificing without the commaundement of God offended 1 Sam 13. 9. 10. 11. 4. In vaine they worship mee teaching for doctrines the precepts of men Matth. 15 9. By these services of mens choise and devising it commeth to passe that the commandements of GOD are neglected as Christ shewes by examples Math 23 16 Contrariwise our Aduersaries doe reason 1. VVhatsoever is done with a good intent cannot displease God but the service of God of mans choise and invention is done with a good intention therefore c. Ans In the first proposition is the begging of the thing in question for that proposition is not onely controversed but also it is very expresly condemned in the places of Scripture before alleaged 2. The holy Ghost which is promised to the Church will not commaund those things which are contrarie to Gods will but those services of God are deliuered of the Church from the mouth of the holy Ghost therefore c. Answere 1. If the CHVRCH did ordaine those things by the instinct of the holy Ghost then would wee graunt them the whole reason but seeing that this same thing is a matter in controversie heere is a begging of the thing in question 2 Christ saith of the holy Ghost hee shall bring all thinges to your remembrance that I haue tolde you Iohn 14 26 Nowe let our Adversaries proue that ever Christ tolde such thinges and wee will beleeue them Likewise the holy Ghost shall glorifie Christ Iohn 16 14 but these services doe obscure Christ with his merites 3 Neither may wee impute that to the Church of Christ whatsoeuer certaine superstitious men haue broached vnder the title and name of the Church bringing heereby the true Church of Christ into bondage and vexing them with the observation of mens traditions 3. Christ saith of his Apostles he that heareth you heareth mee Luke 10. 16. therefore it is all one as if Christ had deliuered those seruices of God with his owne mouth Ans 1. What agreement is there betweene Christ and Belial betweene the Apostles and the Prelates of the Roman Antichrist 2 It is a fallacie of diuision because those necessarie words which are part of the instruction that Christ gaue to his Apostles are omitted to wit teach them to obserue whatsoeuer I haue commanded you Matthew 28. 4 As the doctrine of the Scribes and Pharises sitting in the chaire of Moses was approoued so the constitutions of the Prelates of the Church concerning the seruice of God are to be approued and ratified Answ 1 To sit in Moses chaire is not to frame new deuises of GODS seruice but to teach MOSES It is therefore a fallacie from that which is spoken in some respecte onely to the same taken absolutely and in all respectes For then the Pharises fate in Moses chaire when they taught the law of Moses but not when they broached superstitious and false conceits wherof Christ saide Beware of the leauen of the Pharises meaning their doctrine Matth 16 6 12 2. There is more in the conclusion than in the premisses For there followeth no more but this that the Ministers of Christ that teach well and liue ill are to bee heard if in the meane while they teach that which is truth But
what is this to the purpose 5 Manie things are held and defended in the Church that is of Rome which are not in the Scriptures Answ For this verie cause they are forgeries deseruedly for the reasons before alleadged to be reiected 6 There are in the most auncient Councels which are approved and allowed on both parts constitutions which are not comprised in scripture but are receiued as being deâ—â—uered by the Church Ans 1 These constitutions belong to order and comelinesse and are not matters of faith Therfore this is nothing to the purpose 2 Neither are they proposed by the Councells as meritorious of eternall life but as things indifferent 3 And in Councells which wee approue of wee receiue those things onely which are not contrarie to the Word of God 7 Christ never commanded to abstaine from that which is strangled which notwithstanding the Apostles commanded Acts. 15 29. Nay they were abrogated and afterward brought vp by the Apostles Answ It is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respects For the Apostles did not require this as a thing necessarie to saluation but did ordaine in some respect according to the rule of charitie in favour of the weake ones who might bee offended at Christian libertie vsed vnseasonably But the Papists contend for such constitutions as they make necessarie It is therefore an argument from that which is necessarie by an accident and speciall occasion to that which is of it selfe absolutely necessarie QVESTION 3. The question is what kinde of workes those bee which our Aduersaries doe call workes of supererogation Our Aduersaries commende them highly as making men perfect but wee haue some things to except against them both in generall and in particular as That which they presuppose as a grounde is Error 1 false that is that we can performe more than is required of vs by the lawe When yee haue done all things which are commanded you say wee are vnprofitable seruants Luke 17 10. It is contrarie to the article of sanctification which dooth not grant to any man in this life a perfect plenarie fulfilling of the lawe much lesse anie workes of supererogation Whereof wee shall speake in the next Chapter following Contrariwise our Aduersaries doe reason thus 1 Christ sayth if thou shalt supererogate anie thing c. Luke 10 35. Therefore he had reference heere to workes of supererogation Ans 1 In controuersed points of Religion wee may not play with allegories which haue no ground in Scripture 2. Christ doth there extoll the charitie of the Samaritanâ— who before had giuen money to the hoste to make prouision for the wounded man and with all promised him that if heâ— spent more in prouiding for him hee would repaie it But what is this to workes of supererogation 2 I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Colos 1 24. Ans He speaketh nothing of the perfecte keeping of the lawe much lesse of workes of supererogation but of that parcell of the Crosse which God layeth vpon the shoulders of the Church and the members thereof to bee borne of them that they may bee made like to the image of his Sonne Romans 8 29 For the meaning of Paul is onely this since that certaine afflictions are allotted to the CHVRCH that himselfe beareth a great part of them that the measure of sufferings may bee fulfilled in the mysticall bodie of Christ And what is this to the works of supererogation They faine that Christ hath brought vs a Error 2 new and more perfect lawe by adioyning Euangelicall councells to the lawe which is very false Because manie of those things which they call councells are indeed commandements and the explication of the morall law wherof manie also are comprised in the Lawe of Moses where the tenne Commandements are explained Christ was not a Lawgiuer but a Mediatour 1 The Lawe was given by Moses but grace and truth by Iesus Christ Ioh 1 17. 2 And therefore that hee should not seeme a Law giuer Christ iudgeth no man Ioh 8 15. 3 Therefore the preaching of the Gospell not of the Lawe is called the preaching of Christ and the Ministerie of reconciliation 2 Corinthians 5 18 19 20. This false assertion of our Aduersaries savoureth of Mahometisme For Mahomet in his Alcoran saith that Moses gave not so perfect a law that Christ gaue a more perfect law for that no man could bee saued by the â—awe of Moses but that Mahomet hath giuen a most perfect and absolute law Change this last name of Mahomet into the name of S Francis Saint Dominicke c. and it wil be the verie same thing Our Aduersaries reckon Povertie amongst Euangelicall Councells and workes of supererogation 3 Pouerty but falsely Because it is not a councell but a commandement that when neede so requireth we Mat 8 19 20 c 10 37 38 c. Lu 18 29 c. should part with al the goods of this life nay life it selfe for Christs sake But the Moonkish pouertie is farre from this The Moonkish pouertie is but a mockerie For therein the sweate of the browes layed vpoÌ„ everie man in his calling is changed for yearely and most certaine renenews and pensions for terme of life Contrariwise our aduersaries doe reason 1 CHRIST sayd to the young man who asked a councell of perfection If thou wilt bee perfect goe and sell all c Matt 19 21. Marke 10 20. Ans The whole text doth make it plaine that Christ woulde represse and pull downe the proude yong Pharisee that swelled with perswasion of his owne perfection and that he meant nothing lesse than to teach that perfection did consist in povertie Neither would Christ by this answer prescribe a common rule of attaining to perfection But as God prooued Abrahams obedience when he commanded him to offer his sonn which yet he would not haue done so Christ by enioining the young man poverty would bring to light his disobedience and idolatrous worshipping of money That so it might appeare that hee loued riches more than God and that therefore he lyed in bragging that he had kept the lawe They ground the counsell of vowed chastitie 4 Chastitie vpon the words of Paul Concerning virgins I haue no commaundement of the Lord but I give counsell 1. Corint 7 25 and he thas is able to receaue this let him receaue it Matthew 19 â—2 Ans 1. Pauls counsell in this place was not concerning perfection or of obtaining of eternall life but his counsell was fitted to the present necessitie that is for feare of persecution it is not then to the purpose 2 Paul left this counsell free at their owne choise neither did he lay a snare on their coÌ„sciences Wherein there is no agreement with the moonkish vowed chastitie 3. Christ Matthew 19 handleth nothing of the perfection of man but onely teacheth that
A MANVELL Or briefe volume of Controuersies of Religion betweene the Protestants and the Papists wherein the Arguments of both sides are briefely set downe and the Aduersaries Sophismes are plainely refuted Written in Latine in a briefe and perspicuous method by LVCAS OSIANDER and now Englished with some additions and corrections At London Printed by Humfrey Lownes 1606. TO THE READER AS their part is the chiefest in defeÌ„ding the truth vvho do sifte the full state of Controuersies explicating the question maintaining reasons for the truth and answearing the opposite arguments at large as the nature of euery one doth require for the full setling of mens iudgments vvho with singlenesse of heart desire to bee throughly satisfied so is their labour requisite also who do contract those larger disputations into a briefe and compendious summ For it helpeth the memory in calling to minde that vvhich hath beene reade in larger discourses before it furthereth the iudgment by giuing grounds of arguments answeares which may afterward by the learned Reader be further enlarged by his owne meditations as occasion shall require it may serue for some good taste in the knowledge of controuersies for such as haue not the leisure other opportunities means to read the larger disputations and lastly being coÌ„prised in a small volume it may easily be caried abroad if â—e desire to read such things vvhere wee cannot haue not the greater volumes VVhich reasons moued our Author to pen this briefe Manuell in a perspicuous methode and it vvere to be wished that some of our Countrey men whoÌ„ God hath furnished with iudgment and other necessaries for such a purpose would endeuour to do the like in our vulgar tongue in this briefe and plaine order In the meane time the translation of this present worke shall bee I trust neither vnprofitable nor vnwelcome Some things are altered vvhich I iudged might bee offensiue or othervvise hinder the Reader but they bee such aâ—d no moe than I hope who so shall compare the translation with the Originall vvith indifferencie will confesse there vvas reason to doe so Some things also vvhere neede seemed to require I haue added and vvhereas the Author in testimonies alleadged out of the Scripture quoted the chapter onely I haue generally throughout for the ease of the reader annexed the verses also as the case required The censure heereof I leaue to the indifferent reader and commend the successe to God vvhose Name be glorified for euer Amen A Table of the Chapters and Questions CHAP 1 Of the holy Scripture 1 VVhether it be vnsufficient 2 Whether it be obscure 3 Whether it be vncertaine or plyable to any sense CHAP 2 VVhether the Scripture be to be reade of the lay people CHAP. 3 Of the interpretation of the holy Scripture CHAP. 4 Of Traditions CHAP 5 Of the Letter and the Spirit CHAP. 6 Of councells CHAP 7 Of the Church 1 Whether our Church or the Church of Rome bee the true Church 2 Whether it be to be granted that there is an inuisible Church 3 Whether the church may erre CHAP 8 Of the Bishop of Rome 1 VVhether Christ haue neede vpon earth of any Vicar or visible head 2 Of the power and authority of Peter 1 Ouer the rest of the Apostles 2 In the rule and dominion of faith 3 VVhether Peter were at Rome and there instituted an ordinarie succession 4 VVhether the Bishops of Rome be Peters successors 1 In Doctrine 2 In Manners 5 That the pope is Antichrist CHA 9 Of free-will 1 VVhether vnregenerat men can of themselues by vertuâ— of their free-will bâ—gin their conuersion 2 Whether Originall sinne haue in it the nature of sinne 3 Of the workes of Infidels 4 Of Grace CHAP 10 Of Iustification 1 Of imputed righteousnesse or of the signification of the word Iustification 2 Whether the grace of Iustification bee aequally alike in all 3 Whether we be iustified by good workes 4 Whether we be iustified by Faâ—th alone 5 Whether Paul doe deny Iustification by the workes of the Ceremoniall lawe onely 1 CHAP. 11 Of the true conditions of faith 1 Whether Faith be taken respectiuely or habitually 2 Whether Faith bee onely a bare knowledge and assent 3 Whether Faith be also in wicked men 4 Whether true Faith may be voide of good workes 5 Whether Faith be informed by charitie CHAP 12 Of good workes 1 Whether good workes please God ex opere operato 2 Of Will-worship in generall 3 Of workes of supercrogation or Councells in particular 1 Of Pouerty 2 Of single life 3 Of Obedience 4 That good workes cannot be communicated to others CHAP 13 Of Renouation or imperfect Obedience 1 Whether our obedience begun in this life be perfect 2 Whether Concupisceace remaining in the regenerate be a sinne 1 CHAP 14 Of the Number of the Sacraments in generall 2 A particular examination of the fiue falsely supposed Sacraments 1 Of Confirmation 2 Of Penance 3 Of Orders 4 Of Matrimony 5 Of extreame vnction CHAP 15 Of Transsubstantiation in the Eucharist CHAP 16 Of inclosing carying about and adoring of the Sacrament 1 Whether the Eucharist out of the vse thereof bee a Sacrament 2 Whether the Eucharist be to be adored 3 Whether the Eucharist be to be inclosed caried about 1 CHAP 17 Of the Masse in generall whether it be a propitiatory Sacrifice 2 An appendix of the abuses in the masse 1 Priuate masse 2 The wresting of the masse to other affaires 3 Simonie in the Masse 4 The mingling of water with wine 5 A sinke of Ceremonies 6 The nouelty of their ceremonies 7 The errors and fooleries of the canon of the Masse 8 The masse sayd in Latine 9 Masse for the deade CHAP 18 Of Communion vnder both kindes CHAP 19 Of Purgatorie 1 Whether there be a purgatory 2 Whether the dead be relieued by the suffrages of the liuing GHAP. 20 Of Inuocation of Saints 1 Whether Latria be giuen to Saints in popery 2 Whether Saints be to be prayed vnto 3 Whether Papists commit idolatry in worshipping of images CHAP 21 Of the Vow of single life in ecclesiasticall persons 1 Whether mariage be a state that defileth a man 2 Whether single life haue any prerogatiue in Gods sight before mariage 3 Whether it be in a mans choise to vow single life CHAP 22 Of the errors of popish fastes 1 Of choise of meates 2 Of the tying of fastes to certaine and set times 3 VVhether fasting be meritorious 4 Of the fast of Lent 5 The keeping of fastes is more straightly vrged by the Papists than the keeping of Gods commandements 6 Mockeries in popish fastes 7 The iudgment of the holy ghost of the fastes of hypocrites CHAP. 23 Of Repentance and of the errours which the papists bring into this place of Repentance 1 Of the merite of contrition 2 Of the sufficiency of contrition 3 Of popish satisfaction 4 Of omission of faith 5 Of Auricular confession 2 Conclusion A Manuell or briefe
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
the Papall councels In that there were witnesses without all exception but in these men do meet among whom there bee many vnlearned wicked in parte Epicures and such as have sworne homage to the Pope In the councell at Ierusalem the decrees were made out of the Scripture but the papall councells make constitutions very often against the Scripture This is therefore a loose reason 2 In the councell of the Priests and Scribes Caiaphas by the holy Ghost prophecied that it was better that one should dye for the people than that all the people should perish Ioh 11 50 Therefore Councells speake by the holy Ghost and are therefore to be obeyed Ans 1. Although Caiaphas vnnwittingly spake the truth that that it was better that one man should dye then all the people perish yet the mind and meaning of Caiaphas was nothing so But the definitiue sentence of the High Priest and the Councell was that Christ was an hereticke a blasphemer a seducer of the People a wicked man and such as well deserued the shamefull death of the crosse This was the decree of that councell which if the Papists will subscribe vnto they shall bee reckoned impious and blasphemous Men. And by alleaging this devilish councell they shall gaine small credite to their owne 2 This argument proceeds from a particular to an vniversall Caiaphas minding an other thing and vnwittingly spoke a fewe true wordes therefore all the decrees of their councells are simply in all thinges from the Holy Ghost and cannot in any case erre 3. They might with as much truth and better reason conclude that Southsaiers when they are sought vnto to speake for a rewarde cannot speake an vntruth Because that Balaam being consulted with of Balak to speake against Israel did on the contrarie side by inspiration blesse them and which is more then is sayde of Caiaphas coulde not doe otherwise and whereas the prophesie of Caiaphas was onely in his wordes which hee spoke in an other sense Balaams prophesie was both in his words and his meaning Numb 22 and 23. 3 Thou shalt not remove the ancient bounds which thy Fathers have made Pro. 22 28. Therfore the decrees of Councells are to be kept Ans 1 Wee have to deale with Counsells whose decrees are contrarie to the holy Scriptures the ancientest boundes of all Therefore are the Councells themselues tyed to this precept 2 This is an argument drawen from the not changing of antient things well ordained vnto new things constituted the last day that against right too 3 And this doe wee at this day against the Papists we shew men the antient limites and bounds which the Prophets Christ and the Apostles have set but the Bishops of Râ—me haue overturned and cover those most antiâ—t bounds with their new-fangled opinions humane Traditions 4 Which hee commanded our Fathers to teach their children that the posteritie might know it Psal 78 6 7. Therefore councells declare to vs those things which they were enioyned by this coÌ„mandemeÌ„t to teach their childreÌ„ Answ 1. There is more in the Conclusion Simil. A Prince bidâ— his servantâ— be faithfull therefore none of the can bee vnfaithfull than in the premises for it followeth not God commaunded our Elders to deriue the truth to us therefore of certainty they did so 2 It is a changing of the manner of speach for the Antecedent containeth a commandement the consequent a storie or narration of the fulfilling of that commandement 5 Where two or three are gathered in my name there am I in the middest of them Math 18 20. Therefore the decrees of Counsels are sacred c. for they are gathered together in the name of Christ Answ 1. Heere be foure termes To be gathered together in the name of Christ is to be gathered according to his word and wil but this they apply to the companies of them which decree contrary to the word and will of Christ 2 It is a begging of the thing in question for this is the speciall doubt whether Counsels decreeing contrarie to the Scripture may be said to bee gathered in the name of Christ for it is not enough in counsels to bragg and make shew of the name of A protestation contrarie to theiâ— deeds Christ and to recite the wordes of the Apostolick Counsell It seemed good to the holy Ghost and to vs c. 6 In the assemblies of Counsels inuocation is made to the holy Ghost that hee would bee their guide Answ 1. That is done with Idolatrous rites It is as if a man should heare one aske aduice of a wise man but would not obay his aduice of the Papisticall Masse therefore their praiâ—rs are not heard nay such as their seruice is that is Idolatrous such is the Spirit which ruleth them 2 They obay not the Spirit whom they pray vnto neither doe they rest content with his pleasure comprised in the Scripture 7 But who would say that so many so great and so worthie men could all erre at once Answ 1. The Scripture saith that euerie man is a lyar therefore it is not a thing impossible Psa 116 11 that so many and so worthie men should erre 2 Wee cited before examples of famous Counsels which haue erred 3 There is no respect of persons with God 4 I giue thee thanks O Father saith Christ because thou hast hid these thinges from the wise Matthew 11 25 5 Not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish thinges of the world to confound the wise 1 Corinthians 1 26 27 6 Onely one Prophet Micha spake the truth when in the meane time foure hundred false Prophets consented together in a lye 1 King 22. 8 All herisies at what time soeuer they haue sprunge vppe haue still beene ouerthrowne by Counsels therefore this honour is as yet due to Counsells Answere This is a fallacie putting that for the cause â—hich is not the cause for Councells not as For example so the Samâ—ritans speak vnto the woman wee do not now beleeue because of thy words but because we haue heard him our selues Ioh. 4. 42. Counsells barely considered vnder the name of Councells but as prouing the truth by the word of God haue troden vnder foote and ouerthrown herisies Had the Papists such couÌ„cells we would of our owne accord willingly giue them the honour due vnto them for their â—rue and right alleaging and expounding of Scriptures CHAP. 7. Of the Church FVrther yet the Papists seeke an other shift for the defending of their humane Traditions and Doctrines whiles boasting of the name of the Church with open mouth they tell vs that the true Church was of olde time at Rome and that the Bishop of Rome with his band are at this day that Church and that the Church cannot erre and that therfore all whatsoeuer is deliuered vnto vs from the Church of Rome is to be helde for most certaine and
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
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
agree in euery particular point 18. The body and bloud of Christ bee propitiatorie for our sinnes In the holy Supper there is the body and bloud of Christ therefore the Masse is propitiatorie for our sinnes Ans 1. The body and bloud of Christ is not in the sacrament saue only sacramentally and spiritually and therfore cannot be there offered 2. By the same reason it would followe that in euery place where Christ was on earth there should be a propitiatorie sacrifice The vertue and efficacie of Christs sacrifice doth at all times flow from the flesh of Christ but it was made a propitiatorie sacrifice but once and that vpon the Crosse it is offered and given in the Supper and receaved of the beleevers by faith 3. There is a changing of the predication for in the minor it is said The body and bloud are in the Sacrament in the conclusion therefore the Masse is propitiatorie Were it granted that their Masse were nothing but the Sacrament duly administred that the body of Christ were carnally there yet there would no more follow but this that in the Masse there is that which is propitiatorie for sinnes And if it be propitiatorie in bare being why needeth it to be sacrificed that it may be propitiatorie 19. The Fathers of the Church called the Eucharist by the name of a sacrifice therefore the Masse is a sacrifice Answer 1. It is a fallacie heaping vp moe questions for one for it is one question whether the Fathers called the Supper a sacrifice which is not yet sufficient for the purpose and another in what sence they called it a sacrifice whether as the Papists meane it or otherwise 2 It is a fallacie from a thing spoken but in some respect to the same taken absolutely for the Fathers called it a sacrifice in some respect onely as namely 1. because all sacred rites may be called by the common word of the olde Testament sacrificia sacrifices quasi a faciendo sacra from doing holy sacred actions 2. Because in the Supper there is a commemoration of that one onely and true sacrifice of Christ they gaue that name to the action from the more chiefe and principall respect 3 Because of praiers which were poured out in the celebration of the Supper which are called sacrifices as was before declared 4 Because of praise thanksgiving which were vsed in the celebration of the Supper and are called sacrifices in the Epistle to the Hebrewes 5. Because of their offering of first fruites and food which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue-feasts 6 Because the spirituall sacrifices faith hope charitie c are exercised stirred vp by the vle of the Supper 3 The Papists should proue that the ancient Fathers ever taught that the Masse is a propitiatorie sacrifice for the sinnes of the living and the dead but this they will never doe 20. The Church hath alwaies acknowledged the Masse for a sacrifice therefore it is a noveltie to denie the Masse to be a sacrifice Answer The Antecedent is prooved false 1 because there is no Masse in the newe Testament 2 Neither can it be shewed in the Primitiue Church as was before alleadged out of the booke of Valentinus Vannius who hath plainely proved that the Popish sacrifice of the Masse was not in the Church of Christ for the space of 600 yeares or thereabout 3 Because the chiefe thinges in the Masse are newe of late invention and were heaped together at sundry times one after another some by one Pope and some by another And such novelties are iustly reiected by vs. 21. The Masse is an application whereby that which Christ merited for vs is applied to everie man in particular Answere 1 It cannot bee said to bee any application vnlesse it bee thereunto so ordained by God Now wee haue a two-fold application onely of the merites of Christ recorded in Scripture Whereof the one is by the word and faith without any externall element and the other by the elements and rites in the Sacraments ordained thereunto But the Masse is a thing altogether different from the Lords Supper therefore it maketh nothing for the applying of Christs merite Moreover the Masse hath no testimonie from the Scripture of either of these manners of applying Neither therefore doth it applie the merite of Christ 2 And because the Masse hath no coÌ„mandement of God it may not be lawfull for men to tye the grace of God to mans inventions 22. In the Masse there is remembrance of the passion and death of Christ therefore the Masse is to be reverenced Ans 1. The remembrance of the passion death of Christ ought to bee done by the celebration of the Lords Supper which Christ ordained and instituted but not by the theatricall celebration of the Masse which was not instituted by Christ 2 The Papists striue not onely for the remembrance of the Lords death in the Supper but for a propitiatorie sacrifice as the Canon of the counsell of Trent hath it There is therefore more in the consequent than in the Antecedent 23. There are many good things contained in the Masse therefore c. Ans And there be very many idolatrous things contained in the Masse And Magick is therby made good because Magitians vse good and holy wordes for good mingled with evill doth not make that which is evill to become good but that which was good of it selfe is corrupted by the evill as when a man mingleth poison with good wine 24 The Masse is a representation of the death and passion of Christ Now seeing a representation doth worke more strongly than a bare commemoration the Masse cannot displease God Answere 1. Because a representation seemeth stronger and more forcible to men it doth not therfore seeme stronger to God also for my thoughts are not as your thoughts Isai 55 8. 2 Seeing that representation is a kinde of commemoration they which contend for a representation alone are stricken by the Pope with a curse in the Canon before cited 3 Neither doth the first Supper of Christ beare a representation in which Supper our Aduersaries themselues doe not admit of a representation 25. Luke maketh mention of the * Liturgie of the Apostles Act. 13 2. therefore the Apostles celebrated Masse Ans 1. The word Liturgie is vnderstoode of any service of God and therefore their owne vulgar Authenticall translation rendreth it ministrantibus illis and our English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accordingly as they ministred to the Lord. 2 Seeing the most of the thinges in the Popish Masse are new how I pray you doth the Masse sute with this allegation of the Apostles who were dead sundrie hundreds of yeares before the Popish Masse was borne 26. We reade of many miracles that were done at the Masse of the Papists therefore it is not to be reiected Answer 1. The most of those miracles are such as If those mirâ—â—les bee tâ—ue how châ—nceth it thaâ— now theâ—e bee no
Priest may communicate for them that stand by Ans 1 There is great difference For the Priest in the Olde Testament in sacrificing and offering did giue something to God but he that communicateth doth not giue but receiue some thing There are therefore foure termes whiles for one medius terninus there arise vnto vs two the one whereof is to offer the other to receiue or communicate 2 And hee that brought the sacrifice to the Priest to be offered was not excluded from the act of sacrificing but hee also was sayde to haue sacrificed which also hath no affinitie with priuate masse in which the laickes which are present at priuate masse are bare lookers on They haue wrested the masse from the end of 2 Abuse the wresting of the supper to other businesse Communion to infinite other affaires and altogether from the purpose hence haue arisen manie kindes of masses as namely 1. The Masse of the Crowne of thornes 2. The Masse of the three nayles 3. The Masse of the foreskin of Christ 4 The Masse for sea-faring men 5 The Masse for trauellers on horsebacke or on foote 6. The Masse for women great with child 7 The Masse for women in trauell of child-birth 8. The Masse for women that bee barren 9. The Masse for those that bee sicke of a quartane or â—ertian ague and others of the like sort which is nothing else but many waies to prophane the holy Supper But they doe also â—ell those Masses for money to every one that as keth for them Noâ— our Aduersaries 3. Abuse Simonie themselues doe greatly condemnâ— Simonie not marking in the meane while that the â—ost of their Priests are Simoniacal In which rout of men the Pope is mosâ— Simoniacall of all as by whom heaven and God and all is set to sale as Mantuan saith In the Masse they mingle water with wine perhaps 4 Abuse The mingling of water with wine to fulfill the prophecie of Isaie Thy wine is mixt with water Isa 1 22. which were it helde as an indifferent thing might bee borne with all as there bee some coniectures that the Easterne Churches were wont to mingle water with wine because of the strongnesse of the wine and least they might seeme to make feasts in the holy Supper and as wee are not sure that the wine which iâ— bought for the vse of the Sacrament is not mingled with water by the Vintners but because our Aduersaries hold it as â— thing of necessitie to bee done therefore it may not be endured Because neither the Evangelists nor Paul makes any mention of this mixture but mention wine alone This mixture of water bringeth the Papists into a maze for they haue no word by which the water with the wine should bee transsubstantiated and in the meane while they may not confesse that the substance either of the wine or of the water beside the bare accidents doe remaine after the consecration Let them looke then howe they may winde themselues out The Schoole-men haue laboured heerein in vaine Contrariwise our Aduersaries doe reason 1. Wee reade that of ancient time the wine was mixt with water in the supper Answere 1 It is a fallacie from that which is true in some respect to the same taken absolutely for wee said that the Easterne Churches did it in some respect 2 It was a custome of the Easterne Church which laied no necessitie on it but our Aduersaries make it a law and of necessitie 3 The question is not what and of whom but how rightly it is done 2 VVater and bloud flowed out of the side of Christ therefore water ought to be mingled with wine Answer 1. Christ ordained no Sacrament vpon the Crosse It is therefore heere vnâ—itly alleadged 2 The Scripture doth no where referre this to the Supper 3 It would thence follow that not the bloud of Christ alone but water also ought to bee in the cup which crosseth their conceite of Transsubstantiation 4 The ancient Fathers haue expounded it of the 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacraments the bloud of the Supper water of baptisme 3. In the Revelation the multitude of Nations is compared to water therefore mistically water is to be mingled with wine in the Sacrament Answere 1. That place hath nothing of the Sacrament 2 The new Testament especiallie in matters of the Sacraments admit not of allegories especially such as haue no grouÌ„d in scripture 3 Neither is it lawfull for vs to add anything to the Sacraments vpon sandy grounds scraped together here-from 4 It seemeth that Christ did mingle water with the wine in that the Host carying a Pitcher of water went before them into the Inne Answer This is a Doctor-like proofe In the pitcher there was water therfore the cup must haue water mixt in it in the Supper In the Masse they haue brought in a huge heap of ceremonies which sprung vp one after another 5. Abuse a sinke of ceremonies no long while agoe which Sleidan doth brieflie describe â—peaking of the tumult that was raised at Strasburge because of the Masse in the 21 booke of his historie in these words There was a great coÌ„course of men especially of the youth for it was to all these a rare spectacle and not heard of before that many there with shaven crownes câ—oathed after a newe fashion should sing together such thinges as no man vnderstoode that candles and torches should burne as the saying is at noone day that smoake and perfumes should bee raised vp with Frankincense that the Priest with his Attendants should stand at the Altar pronounce words in an vncouth language vse divers bowings gestures bend downward with his hands close shut one while â—ling abroade another while pull backe his armes ever and anone turne himselfe one while crie aloude another while mutter over some thinges with great silence cast his eyes on high looke groueling to the ground stand in no one place turne himselfe now to the right part now to the left part of the altar wagge with the fingers breath vpon the chalice and lift it vp on high and after set it downe in certaine places name sometimes the living sometimes the dead breake vnleavened bread dip it in the chalice strike his breast with his fist sigh make as though hee slept with his eyes shut awake againe eate one part of the bread and drinke vp the other whole with the wine least any drop should be left wash his hands shew to the people with his backe towards them and his hand stretched out the gilded Paten mooâ—e the same to his forehead and breast kisse one while the Altar another while an Image inclosed in some matter or meâ—tall thus farre Sleidan This Masse therefore hath none affinitie with that Masse which some Ecclesiasticall Historians doe write that the Apostles and their Schollars did celebrate without all ceremonie onely adding the Lords prayer which our Aduersaries cannot denie vnlesse they will reject the witnesses
Latine tongue neither will they not therefore deride it too If when the whole Church is come together in one all speak staÌ„rge languages that is if nothing be done in the vulgar tonge there come in they that are vnlearned or they which beleeue not will they not say that ye are out of your wits as Paul saith 1 Cor. 14 23. Note that what is here spoken of the saying of Masse in Latine may also bee vnderstood of praiers rehearsed in Latine onely It is an abuse of the Masse also that they â— Abuse Masse for the dead offer the Masse not so much for the living as for the dead residing as the Papists thinke in Purgatorie and that they perswade them selues that the Masse doth profit the dead and that they are helped by the multitude of Masses the vanitie whereof how great it is shall bee declared afterward in the question of Purgatorie and therefore we will surcease from that labour now let it suffice that wee haue rehearsed now some fewe errors and abuses of the Masse in steede of many CHAP. 18. Of Communion vnder one kindâ— THE Antichrist of Rome hath moreover mangled the holy Supper of Christ and hath bereaved the people of the one part or kind of the Supper namely the Cup which hee pretendeth to appertaine not to the lay people but to the Priests onely but wee greatly reproue this mangling of the Supper as a kinde of sacriledge and that for most iust reasons Because it doth directly oppugne the sacred first institution of the Supper by our Lord Iesus Christ 1. For Christ instituted an entire whole Sacrament consisting of two kindes or rather of two parts and not a maimed Sacrament 2. Neither did hee institute two Sacraments of the Supper whereof the one which is for the Priests should consist of two parts or as they speake of two kinds the other for the people but of one This maiming of the Supper is repugnant to the expresse words of Christs Commaundement 1. Drinke yee a word of the Imperatiue Moode all of this Math. 26. 27. 2. And all of them drank of it according to his commandement Mar. 14 23. This was not barely commanded but in the vertue of a Testament which no man may disanull 1. For the Cup which our Aduersaries bereaue the people of is the Cup of the new Testament 1 â—oâ— 11. 25. Luk 22 20. 2. This is my bloud of the newe Testament Math. 26. 28. Mark 14 24. The Lord tyed the commemoration of his death to the Communion of the holie Cup also therefore the commemoration of the bloud Christ shed belongeth equally vnto all and consequently the Cup also As Christ ordained the bread as a means to partake his body which was given for vs that receaving the bread according to his ordinance we should therewith by â—aith receaâ—e his body also so hath hee ordained the Cuppe as a meanes for receaving his bloudâ— therefore seeing the lay people haue neede to receaue the bloud of Christ shedd for their sinnes it is needefull also to receaue it in the Cup the ordinarie meanes thereof and not in the bread Those thinges which Christ by the great wisedome of his Father did sever from them selues in the bread and the wine those doe our Aduersariâ—s confound together It is prooued that the ancient and Primitiue Church did communicate vnder both â—indes 1. By the example of the Corinthians to Note The B b in the counsell of Constance coÌ„sesse that the CoÌ„munion vnder one kinde was neither instituted by Christ nor vsed by the faithfull of the Primitiue Church those Papists the whom Paul prescribes the entire institution of the Supper equally to all 1 Corinth 11. 26 27 28. 2 By the Ecclesiasticall Histories in the times of the Fathers 3 By the confession of our Aduersaries in the Canons of the counsell of Constance which haue these words Though Christ did administer to his Disciples this venerable Sacrament vnder both the kindes of bread wine yet notwithstanding this the Communion vnder which would proue the CoÌ„munion vnder one kind by the Scripture doe reproue the counsell of CoÌ„stance for a lie and doe hold that the Counsell may erre one kinde onely is to be held for a law And againe Although in the Primitiue Church this Sacrament was receaved of the faithfull vnder both kindes yet notwithstanding this the custome being brought in c. 8 Seeing therefore that the Communion vnder one kinde was neither ordained by Christ nor vsed of the Apostles this constitution of Communion vnder one kinde onely can neither be Divine nor Apostolick but Antichristian as having had no place in the Church of Christ for many hundred yeares And when as afterward it crept into the Church by little and little in some places not every where it was at length confirmed brought in publickly by the counsell of Constance The lightnes of those reasons which they bring for the mangling of the Supper ought This booke was published by Gerson in the yeare 1417. August 20. to make it iustly hated of godly men Now wee will very briefly note the reasons of the counsell of Constance as Gerson hath explaned them in a particular booke for that purpose and these be they 1 If the cuppe were granted to the people there were danger of sheading 2 Danger in carying it from place to place 3 In the siâ—â—inesse of the vesselles which should bee Sacred and not commonly handled and touched by the Laickes 4 In mens long beards 5 In the reseruing of it for the sight For vineger might be generated in the vessell add moreouer that in summer time flyes might breedâ— in it some times the wine might puâ—rifie 6 Manie would abhorre to drinke it when manie others had drâ—nkâ— before them 7 In what vessell could there bee so much wine consecrated as would bee required at Easter time for some thousands of CoÌ„municants 8 There would bee losse in the chargeable prouiding of wine For in some places it is hardly gotten other where it is sould deere 9 There would be danger least it should congeale 10 Hereof would arise a danger of a false conceit as if there were as great worthinesse in the Laickes about receiuing Christs body as is in the Priests 11 It would be thought that the Communion of the cuppe hath beene heretofore and now were necessarie and so all the Doctors of the Cleargie and the Prelates which haue not opposed themselues against the contraâ—ie custome by their preâ—ching writing should haue offended 12 The power vertue of this sacrament would be deemed to be more in the receiuing than in the consecration of it 13 It woulde follow that the Church of Rome did not iudge soundly of the sacraments neither were herein to be imitated 14 It would follow that the Councell of Constance did erre in faith good manners 15 It would beâ— an occasion of Schismes in Christianity Had it beene
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
that the Minister of the Church bee not compelled to care at home for the things of this life hee may bee â—ased of this care by his wife 3 The Woman is bounde by the lawe while her husband liueth Rom 7 2. 1 Corin 7 39. But Christ who is the Husband to priests liueth foreuer Therefore priests may neuer be ioyned in matrimony Ans 1 It is an argument from a spirituall coniunction to a corporall therefore there are foure termes 2 Spirituall marriage with Christ doth not take away corporall matrimonie otherwise all married Christians should bee spirituall adulterers which our Aduersaries dare not in such grosse manner vtter though perhaps they thinke not much better 4. I haue prepared you for one husband to present you a pure virgin vnto Christ 2 Corinthians 11. 2. Answ 1 Paul writeth heere to all the Corinthians whether single or married whether Lay men or Ministers of the Church all them hee calleth a pure virgine Therefore this text is nothing to the single life of Priests 2 It is a metaphoricall speach which besides the metaphoricall signification concludeth nothing but marriage and single life are vsed of our Aduersaries without any metaphore therefore they dispute by foure termes 5. The Father hath right to keepe his virgine vnmarried as please himselfe 1. Cor. 7 36 37. 38. But the Church hath the right and authority of a Father over Ministers therefore it hath right to forbid Priests to marrie Ans 1 That the Church hath not power simply at her owne pleasure but a limitted restrained power was proved in the common place of the Church 2 The right and power of a Father also is limitted so that Parents are bound to haue coÌ„sideration of their children that they constraine not them to containe which haue not the gift of continencie and by this occasion expose them to vnchast lustes Which seeing it is not observed by the Church of Rome they doe not rightly vse their right of fatherhoode but they vse the right or rather the wrong of Tyrannes Then the maior proposition is not vniversally true especially seeing it is contrarie to the saying of Paul He that cannot containe let him marrie 3 In the same place Paul leaveth all this matter at mens libertie Seeing then the Church of Rome doth in this matter bereaue such as belong vnto her of that libertie contrarie to the doctrine of Paul the place of Paul hath not affinity or coherence with the purpose of the Papists Question 3. The question is Whether it be lawfull for every one to vow continencie or single life Our Aduersaries affirme and we denie it for these reasons The nature of vowes is this that first they bee not contrary to the word of God then that they be of things which are in our owne power but continencie is not in our owne power but is a peculiar gift of God 1 All men cannot receaue this thing Hee that is able to receaue this let him receaue it Math. 19 11 12. 2 Every man hath his proper gift of God not of himselfe or of his owne free will one after this manner and another after that 1 Cro. 7 7. Where the Apostle doth expresly speake of continencie 3 As God hath distributed to every man 1 Cor. 7 17. where he speaketh of the same matter Pauls doctrine of continencie is such that he would haue it to be free not bound It is very cleare that in Pauls time the vowes of single life were altogether vnknowne by vow 1 If they cannot abstaine let them marrie for it is better to marrie than to burne 1 Cor. 7 9. Contrary to this our Aduersaries teach thus If they cannot containe yet let them not marrie for it is therefore the vowes which Priests now vsâ— are not Apostolical better that Priests should burne and become who remongers adulterers than that they should bee ioined in honest matrimonie 2. This I speake for your commoditie not to tangle you in a snare 1 Cor. 7 35 but our Aduersaries lay snares vpon mens consciences 3. If any man thinke it is vncomely c let him doe what he will 1 Corinth 7 36. Note if the Father thought it but vncomelie he was bound no further Because by this vowe of continencie manie thousand soules are thrust downe into eternall destruction while they vowe continencie which they cannot keepe This vowe doth cause many hidden sins to be committed and many other foule close crimes which it is a shame even to report Concerning these things reade Balaeus of the visitation of English Monasteries as also the Balaeus in the preface to the lyues of the Bishops of Rome verses of Mantuan who himself was a Papist and of Iacobus Actius Sannazarius of Marcellus Palingenius of Franciscus Petrarchaâ— as also the booke of Iohn Della Casa â—e Sodomiae encomio all which the day of the Lord shall once disclose and shall repay them vpon their heads who haue beene the Authors and maintainers of this tyrannâ—ussiâ— imposed vowe Contrariwise our Aduersaries doe dispute 1. Vowes are to be kept And heere they heape vp many sayings to no purpose Deut. 23 21. Leui 27 2 10. Numb 6 2 Psal 75 12 Eccles 5 3 Ans 1. There be foure termes in the argument because the Maior speaketh of vowes which are not out of our owne power but of lawfull and approved vowes which were not repugnant to the rules delivered Numb 6. 30 Chapter such as were the vowes of the Nazarites of offerings c. but the minor meaneth a vowe not allowed of nor commaunded and such a vowe as is not in our power to keepe 2. Though every one haue not the gift of continencie yet we may obtaine it by prayers for what soever yee shall aske yee shall receaue Iohn 16. 23 24. Ans 1. If God had appointed the praying for the gift of continencie as an effectuall and sufficient remedie against burning then the argument would followe but because God hath appointed another remedy for the avoiding of fornication to wit lawfull matrimonie according to these sayings It is better to marrie than to burne if they cannot containe let them marrie and for avoiding of fornication let every man haue his wife therefore there is no consequence in the Papists argument 2 We haue an assured promise to obtaine those thinges by prayer which doe directly pertaine to the salvation of our soules but seeing wee may be saved in honest Matrimonie without the obtaining of the gift of coâ—tinencie God is not tyed to heare our praiers when we desire the gift of continencie 3 And if every man may obtaine by prayer the gift of continencie why not also the gift of tongues or why not the gift of healing also 3. Refuse the younger widowes for when they haue begun to waxe wanton against Christ they will marrie having damnation because they haue broken the first faith that is their vowe 1 Timo. 5 11. 12. Therefore the vowe of continencie