the sacrifice of Abel and Meschizedeck If our Aduersaries referre these words to the olde accustomed offerings they make mockeries seeing this manner is now ceased amongst them and they pray for that which is no where But if they refer them to the present sacrifice of the body and bloud of Christ in the masse what is this else but to make intercession to the heauenly Father for his Sonne Christ Againe how absurdly is that most precious sacrifice of Christs own body bloud compared with the sacrifice of Abel which it may be was a Lambe or a Goate but these witlesse men make no more reckoning of Christs sacrifice than of a goate or a Lambe There is comparison made with the sacrifice of Melchizedeck whereas yet there is An error in the sacrifice of Melchizedeck who did not sacrifice but brought forth bred and wine nothing in Scripture as hath alreadie beene shewed that Melchizedeck did offer breade and wine The sacrifice of Christ is compared with that sacrifice which is not neuer was and neuer shall be The Canon sayth that they offer the bread of life to the heauenly Father But where are they bid to offer the breade of life Whereof we reade nothing in the whole course of the scripture but that the bread of life should be eaten not offered The Canon is contrarie to the article of Christs ascension when it commandeth the Angels to carie the hoste before the face of God to the high altar What And did not Christ ascend vnto his Father And is there neede that he should now after all appeare before his Father that he should be caried from the earth aboue to his Father Againe seeing Christ is neuer in his glorifyed bodie absent from his Father what do the Angels carie according to the Canon of the masse if breade then they commit idolatrie if his body then hath Christ two bodies one whereof is present in Heauen with the Father and the other is now after all caried from the earth by the Angels And lastly that we may not seeme heere to make a large refutation of the Canon whatsoeuer praise prayer thankesgiuing was wont to be vsed in the primitiue Church in the celebration of the Supper and offerings of charity all that though the manner of those offerings bee abrogated with which that part of the seruice should rightly haue beene abrogated too all that I say our Aduersaries do so retaine that they haue of a foolish ordinance trasferred to the bread of the Eucharist present in the Supper all those which formerly belonged to an action altogether different from this As anie man may easily finde moe than be heere alleadged if hee doo but onely reade the Canon of the masse In the meane while the Councell of Trent striketh all them with acurse which say there be errors contained in the Canon of the masse But it is â—uident how it wanteth no errors but abouÌ„deth with them This is also one of the Abuses of the masse that 8 Abuse Masse sayd in Latine it is celebrated not in a knowen tongue and such as the people vnderstand but in a strange and indeed only in the latine tongue which we reproue for these causes Because in the supper there ought to bee a coÌ„memoratioÌ„ of the death passioÌ„ of Christ which how can it be done in a tongue which the people vnderstand not And how shall he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest 1 Corin 14 16. Paul writ the institution of the Lords Supper to the Corinthians rather in their mother tongue than in an other Before the receiuing of the Supper to the fruitfull vse thereof it is needfull to admonish and exhort the communicants before hand that the people may examine themselues This admonishing hath no place where the holy Supper is celebrated in a strange tongue Paul though hee commend the gifte of tongues yet woulde haue all thinges in the Church ordered to edification but by a strange tongue he that vnderstandeth it not is not edified neither can the hearers faith be strengthened by that speech which hee knoweth not what it meaneth I had rather in the Church saith Paule speake fiue words with mine vnderstanding that I might also instruct others than tenne thousand worâ—s in a strange tongue 1 Cor 14. 19. for this purpose reade that whole chapter Paul had rather in the publike congregation of the Church speake so that hee might bee vnderstoode but the Papists had rather in the meeting of the Church speake that they be not vnderstood Contrariwise our Aduersaries do reason thus 1. Masse is to be saide in Latine that they which come to vs out of France Italy England may vnderstand it and thereby set the vnitie of the Church Ans 1 By the like reason wee should not preach in the Dutch tongue but in the Latine amongst Dutch men that strangers which come vnto vs may vnderstand and heare the consent of our doctrine 2 The whole flocke and company of the godly are not to bee neglected for the cause of a stranger or two whereas notwithstanding there is often times never a one present 3 If there be a necessitie that all strangers should vnâ—erstand Masse how much more needefull â—â—at the whole Church at home should vnderstand 4 It is not certaine that all strangers doe vnderstand the Latine tongue 2. The words of some one language for example of the Dutch tongue are in sundâ—y places of the land different and disagreeing which falleth not out in the Latine tongue Answere 1. The Papists may bee ashamed of such sencelesse Paralogismes for by the same reason it should bee vnlawfull to preach in Dutch 2. And why doe not the Iesuites at this day for the same reason cease to publish their writings in the Dutch tongue But a fit cover for such a pot such as is the Popiâ—â— Religion such are the Popish reasons 3. If service should be said in the vulgar tongue then there would be a prophanation of the mysteries of Religion Answere 1. This is the sore that our Aduersaries cannot abide should bee touched for they are afraide least the grosse absurditities of the Canon of the Masse should bee espied even of the Laicks 2 By the like reason it should not bee any more lawfull to reade the Gospels appointed for Sondaies wherein are many high Mysteries of faith contained in the vulgar tongue before the people but mysteries of Religion whiles they are proposed to the Church and explaned are nothing at all by this meanes prophaned vnlesse they account the Church as Swine and Dogges before whom it is not lawfull to cast sacred things 4. Strangers which vnderstand not our vulgar tongue would laugh at our service which they vnderstand not Answer 1. And what if the common people deride the Masse because they vnderstand it not being saide in Latine 2. And what if those strangers vnderstand not the
indefinite proposition which in this place is but a particular into an vniuersall thus feede my sheepe therefore feede all my sheepe 2 Heere are foure termes The word feede in the Antecedent is to do the office of a Minister of the Gospell but in the Consequent it is to be a Prince and to exercise dominion 4 Christ payed tribute for Peter and not for the rest of the Apostles Matth 17 27 Therefore Peter was Prince of the Apostles An. This is a Doctor like exposition to pay tribute that is to make a Prince for Peter that is Peter These dotages of the Papists declare how absurdly for want of proofes they scrape together any thing to bleare the eies of the vnlearned 5 Peter after the manner of a Prince lifted vp his voice on the day of Pentecost when the rest of the Apostles held their peace as it were for reuerence sake to him Act 2 14 4 8. Ans This is a fallacie putting that for a cause which is not a cause because the Apostles might giue Peter this honour either for his age or eloquence and not because they acknowledged him for their Prince and head 6 In the Counsell of the Apostles Peter first of all gaue his voice Act 15 7 Therefore he was Prince of the Apostles Ans 1 The voice of Peter is described but whether he first of all gaue his voice or some other before him that is not written therefore there is more in the Consequent than in the Antecedent on this wise Peters voice is the first that is mentioned therefore no man gaue any voice before him 2 It seemeth rather that others spake before him by these words next going before When there had been great disputation c. Whence it appeareth that some had spoken their mindes before Peter 3 out of this place it might rather be proued that Iames was the Prince of the Apostles for that he their voices being gathered gaue the definitiue sentence the argument therefore of the Papists is most fond 7. The Fathers and Writers of the Church haue acknowledged Peter to bee the Prince of the Apostles Answer If any of them did so they had it frō vncertaine reports contrarie to the meaning of the Scripture Neither ought the error of a few to be any preiudice to the truth 2 They gaine-saide the Primacie of Peter Augustine on the 16 of Matthew Cyprian in his Epistles Gregorie the great others Now in the second place let vs treate also of Dominion of faith with the Papists is that power or prerogatiue whereby the Pope may as please him determine and iudge of articles of Religion the power of knowledge or dominion of faith Wee denie that such a power was granted by Christ to Peter or any other man and that for these reasons Because it is Christ alone of whom the heauenly Father hath said heare him Math. 3 17 and 17 5 and there is one Maister or Doctor Math 23 8. Though that we or an Angell from heauen should preach vnto you otherwise than that which we haue preached vnto you let him be accursed Galat 1 8. Christ and Paul had not done well in sending their hearers vnto the Scriptures wheras rather they should haue sent them vnto Peter if wee must stand to the Popes iudgement Peter himselfe sends vs to the word of the Prophets and teacheth vs to attend to the word and not to himselfe as for any personall priuiledge 2 Pet 1 19. Peter in his Sermons and Epistles neuer taught any thing by such an absolute peculiar power or authoritie but confirmed all his assertions out of the holy Scripture as is to be seene Act. 2 4 10 and 15 Chap. By this meanes there had beene no neede of the Counsell of the Apostles but Peter alone should haue beene asked what hee would infallibly define Paul would not seeme to haue receiued anie thing from Peter as concerning his doctrine wherein hee had offended if the dominion of faith had beene committed to Peter Galat. 1 11 12 c. It may not be thought that such a dominion on of faith was committed vnto Peter because that hee was blame worthie and went not the right way to the truth of the Gospel Galat. 2 11 14. Contrariwise our Aduersaries reason thus 1 I will giue vnto thee the keyes of the Kingdome of heauen Matth 16 19 Therefore Peter had the key of knowledge and the dominion of faith Ans 1. There is more in the Consequent than in the Antecedent for it followeth not the keyes were given to Peter therefore power was given him to appoint and constitute what he pleased in doctrine faith 2 There are foure termes In the Antecedent the keyes are taken for that part of the ministery which consisteth in binding and loosing of sinnes in the consequent it is mistaken for authority to determine and constitute any thing what seemeth good in doctrine 3 The keyes did not only belong to Peter but to the rest of the Apostles also vnto whom Christ promised the keyes vnder the person of Peter who had answered for all And Christ gave authority alike to all to retaine to remit sinnes Mar 18 18 Ioh 20 23 which Panormitan also doth aduertise vs of 2 Christ prayed for Peter that his faith should not fayle Luke 22 32 therefore Peter received the Dominion of fayth Ans 1 Christ speaketh of Peters denying of him from which by his prayer for him he reclaimed Peter and did not suffer him to perish with Iudas To argue then from a particuler case to all the actions of Peter is very absurde 2 If to pray for a mans perseverance be all one as to give him the dominion of faith then because Christ prayed for the perseverance of all those that should heare and believe in him through the preaching of the Apostles Ioh 17 20 it would follow that he had committed vnto all them the dominion of faith which is absurde There are therefore in this argument foure termes 3 Christ sayd to Peter when thou art conuerted strengthen thy brethren Luke 22 32. Therfore the dominion of faith was given to Peter Ans 1 Christ speakes of such a strengthening whereby he that hath beene tempted knowes how to strengthen them which are tempted in the like manner But concerning the dominion of Faith there is not one title Againe therfore heer are foure terms 2 Every man that strengtheneth his brother should by the same reason as the Papists heer argue have the dominion of faith assured vnto him 3 And so also Peter could not have beene blame-worthy if hee had Gal 2 11 14. obtained the dominion of faith but hee ought rather to have chid Paul that reproved him 4 Vpon this Rocke I will builde my Church and the gates of hell shall not overcome it Math 16 18. Therefore it must needes bee that Peter received an infallible dominion of Faith Ans 1 If Peter had beene that most firme and sure Rock then
holpen 2 Augustine praying for his mother sayth he doubteth not but that God had done that long since which he desired for his mother 3 And the examples of christians which some times slip into a superstition are not rules to order our life by 8 In ancient time there was a remembrance kept of the deade in the celebration of the Eucharist Ans 1 This antiquity reacheth not so far backe as to the Apostles time Therfore it is not sufficient for vs. 2 The memory of them was ordained not that they doubted of the saluation and blessed estate of the godly departed but the examples of the dead were proposed to be imitated and thankes were giuen to God for his gifts bestowed vpon the faithfull departed while they liued grace was begged at Gods hands for imitation of them and the gift of perseuerance The remembrance then which was obserued of ancient time doth not suâ—e with that which is now a dayes kept in popery for the deliuerance of soules which remaine in Vtopia CHAP. 20. Of the Inâ—ocation of Saints QVESTION 1. IN this Chapter wee are enforced to proceede with an other methode than wee haue done in the former For whereas the papists cannot cleare themselues from the crime of idolatrie very boldely they beginne to denie that which is notoâ—iously knowne And as if the thing it selfe might bee mitigated with milder wordes they refraine from the word invocation place insteed thereof the word veneration After the same fashion they change their doulian or a certaine kinde of seruice with Latria or the worship due to God That these things then may be brought to light the state of the question truly rightly set downe let vs see out of a few exaÌ„ples in the praiers directed by Papists vnto Saints and as yet not cancelled in their Churches or disallowed heereby I say let vs see whether it be a bare veneration or reuerâ—ce or whether there be deuine worship therin which they giue to Saints That is whether they pray for any thing to Saints which is only to bee craued of God and doe ascribe vnto Saints that which is proper to God alone And the first that heere offereth it selfe is â— This psal ter was printed at Venice in the yeare â—476 by â—ohn de Hallis and there â—â—maiâ—e yet two other copies the one printed at Paâ—iâ—â— the other at Liâ— the Ladies Psalter wherein are contained these things following 1 Come vnto her that is Marie all ye that labour and are troubled and shee shall giue refreshing comfort to your soules Come vnto her in your tentations the gratiousnesse of her countenance shall stablish you Psal 2. 2 Deliuer vs by thy holy prayers from the gate of hell and the belly of the depth Psa 6. 3 I trust in our Lady because of the sweetnesse of the mercifulnes of her name c And let her mercie take away the multitude of your sinns let her fruitfullnesse acceptable to God procure to vs the plentie of merites Psal 10. 4 Arise O Lady preuent him that is our aduersarie and supplant him and destroy all his endeuours Psal 13. 5 Keepe me O Lady because I haue trusted in thee and mercifully grant vnto mee the droppings of thy grace Psal 15. 6 Vnto thee O lady haue I lifted vp my soule through thy prayers let me not be ashamed in the iudgment of God Psal 24. 7 I will offer vnto thee the sacrifice of praise and dâ—uoutly will I exalte thy glory Psal 29. 8 In thee O Lady haue I put my trust let If this bee not to worship Saâ—â—ts with the pâ—â— per worship of GOD what theÌ„ is Surely this whole psalm is due to GOD as Christ and Stephen did commend their soulâ—â— vnto God me not be confounded for euer receiue me into thy fauour incline thine care vnto me and make me ioyfull in my heaurnesse thou art my sâ—â—ength and refuge my comfort and protection vnto thee haue I cryed when my heart was troubled and thou heardâ—st me from the â—opp of the â—uerlasting hills Into thine hands O Lady doe I commend my spirit my whole life and my last day Psal 30. 9 Blessed are they whose hearts doo loue thee O Virgin Marie their sinnes shall be mercifully washed away by thee Psal 31. 10 By thy holinesse my sinnes are purged by thine integrity incorruptibilitie is giuen me Psal 44. 11 The Lord sayd vnto my Lady sit on my right hand Psal 〈◊〉 And infinite othâ—â— moe which the shortnesse of a Manwell wil not permit to set them down heere But by a few the reader may see that throughout the whole Psalter whatsoeuer the Psalmist ascriâ—eth to God and Iesus Christ his Sonne and such things as Dauid durst pray for to none but to God alone are all ascribed to the Virgin Mary And the hymâ— which they vse now to sing dayly in their Churches very deuoutly doth sufficieÌ„tly declare that they giue to the virgin Mary the titles of Christ and do pray to her for such things as are to be craued of Christ Now the hymne in English is on this wiâ—e All haile O Queene of mercy our life sweetnes and hope all haile Vnto thee we banished sonnes of Eue doe crye Vnto thee we sigh gâ—â—aning and â—eeping in this vale of teares Ah then our Aduocate turne those thy mercifull eyes vnto vs and shew vnto vs after this Exile Iesus the blessed fruite of thy wombe O gentle O sweet O godly Virgin Mary a Heereof see the Roman Breuiary printed at Antwerp in the yeare 1579 as also the booke called Horculus animae part 5. Heereto may be adioyned the titles by which they salute the Virgin Mary Aduocate Helper the gate of Heauen Enlightner Deliuerer Mediatour Sauiour Comfort it aduersity Refuge Rocke the Fountaine of Grace c. Which are ascribed euery where throughout the psalter to the blessed Virgine Mary and partly in the Rosaries and partly in that which they call Cursus horarum other prayers b These faâ—e â—â—tles are contained in the forecited Breuiary as also in the seruice of the blessed Virgin in officio beatae Virgiâ—s In the letany of the blessed Virgine these titles are giuen her the fountaine of mercy the streame of wisdome the rod of Iesse the tree of life the orient light splendâ—r the window of heauen the passable gate of paradise the true saluation blessednes the mother of orphanes c. c See that notable worke called mariale printed at Strasburge in the yeare 1493 there ye shal finde al these and in some points those that fâ—â—re excâ—ede them Moreouer there they craue of Mary that she would deliuer vs from all euill from all euill tentation â—â— from the wrath and indignation of God from danger and dispaire c. That she would vouch safe to keepe the holy Churchâ— c. There is a booke extant printed in Italy in Octauo Wherin he that prayeth speaketh to