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
Anna c. He is not a Iewe which is one outward neither is that Circumcision which is outward in the flesh But he is a Iewe which is one within and the circumcision is of the hart whose praise is not of meÌ„ but of God Rom. 2 28 29. Now how God in the time of Poperie the publick Ministerie of the word being corrupted had his inuisible Church is thus declared There were a coÌ„pany of baptized Infants which were a great part of the Church but Note By this declaration it appeares tâ—at we doe not condemne our godly ancestours who liued in the time of Poperie the Church was neuer at any time without baptized children seeing that Baptisme euen vnder the raigne of Antichrist remained in the Church There were alwaies godly intelligeÌ„t meÌ„ which gaine-said the Pope sometimes openâ—y sometimes secretly See the booke intiâ—uled Catalâ—gus testium veritatis and those who gaine-said him had them which approâ—ed their iudgement although by reason of the tyrannie of the Bishops of Rome they durst not openly make profession thereof There were also many simple men whose harts were more pure thaÌ„ were the mouthes of their teachers The simpler sort had the chiefe fundamentall points of Christian Religion in the Lords praier the Creede and the ten Commaundements whereby they might bee instructed to a true faith a right inuocating of God and an holy life They heard the Passion of Christ read out of the stories of the Euangelists as also the rehearsing of the Gospels They might therfore out of the text neglecting the glosses of their Preachers learn those things which are necessarie to saluation They confirmed their faith by receauing the holy Supper of the Lord which though it was maimed of the one kinde the cup being quite taken froÌ„ them yet were not they in fault who were coÌ„strained to endure that tyrannie The Masse and other idolatrous seruice by the speciall prouidence of God were celebrated in the Latine tongue for which cause the Lay people were the lesse partakers of their idolatrie which vnderstoode not what was done They had Christ the foundation It is credible therefore that in their agonie the stubble that was built vpon the foundation was consumed but theÌ„selues saued as it were by the fire of tentation tribulation 1 Cor. 3. Contrariwise our Aduersaries reason 1 Yee are the light of the World a City that Note 〈◊〉 this 〈◊〉 our Aduersaries should proue that the church is onely visible but they proue nothing els but that the church is visible which is not questioned is set on an hill cannot be hid also no man lighteth a candle and putteth it vnder a bushell c. Mat. 5 14 15. therefore the Church is visible Ans 1. I graunt the whole reason if by the Church be meant the externall publick Ministerie 2 It is a fallacie from that which is spoken in some respect to the same taken absolutely for in that the Church is said to be visible that is true in some respect onely that is not in respect of the inward man but of the outward publick Ministerie 2 That the Church is visible and that the Church is inuisible be contradictories therefore if it be granted that the Church is visible the inuisible is ouerthrowne Ans Contradictions are not vnlesse they be spoken of the same things and in the same respect but that Church is called visible in one respect and inuisible in another for it is visible in respect of the externall companie of them that heare the Word and vse the Sacraments but it is inuisible in respect of the inward man and true faith which is knowne to God alone as before I said 3 Vnlesse the Church bee visible there will not bee an apparent and free accesse to the Church for any man which ought notwithstanding continually to be so Answer 1. There is an equiuocation in the worde Church First it is taken for the publick Ministerie of the Word and Sacraments and so I grant the whole reason Secondly it is taken for those which doe truly beleeue the Word and rightly vse the Sacraments and so the conclusion is to be denied 2 By that which hath beene saiâ— it appeareth that the Antecedent speaketh of the former the consequent of the later acceptioÌ„ of the Church and so there bee foure termes in the Syllogisme 4 Christ bids vs heare the Church Matthew 18. Which if it bee inuisible cannot bee found out Answer 1. I answere to this reason as to the former 2 Our Aduersaries haue more in the conclusion than in the premisses For thus much followeth that there is a certaine visible church or that in some meaning the church is visible but that there is onely a visible Church there is neuer a word in the place cited 5 The Fathers did oppose the authoritie of the visible Church against Heretikes therefore there must needes be a visible Church Ans 1. It is a fallacie supposing that for a cause which is not For they did not oppose the authority of the Church against the Heritikes for that it was either visible or inuisible but because at that time it preserued the sacred bookes and the sincere profession of the Doctrine 2 Neither did the Fathers seeke to represse the Heritikes by the onely authoritie of the Church but stroue against them with the authoritie of the Scripture Question 3. Whether the Church may erre Our Aduersaries denie it hoping that if it appeare as in truth it doth that the Church in ancient times was at Rome and if that the Church cannot erre that they shall easily without any adoe free themselues from all crime of falshoode by the bare name of the Church being free from all errour But we denie it for these reasons Because the promises of preseruing the purity of the Church are conditionall and not absolute as if yee continue in my word yee are verily my Disciples Ioh 8. 31. Because where the thing doth testifie the contrarie there no plea hath place But we haue examples ready at hand both in the olde and new Testament that the Church hath erred 1. The Church of the olde Testament aâ— concerning the publick Ministerie hath often erred as in the Wildernes when iâ— worshipped the Calfe in the time of the Iudges it oftentimes fell away from the true seruice of God The like happeneâ— vnder the gouernment of King Ahab iâ— the time of Ieremie and of Christs comming in the flesh 2. In the new Testament the Church erred 1 In the Church of Corinth many doubted of the Resurrection of the dead 2 The Galathians swarued from the Apostolick doctrine of Paul in the article of Iustification 3 The Church of Pergamus fauoured the Nicholaitans Reuelation 2 15. 3. At this day the Church of Rome doth erre in many things which hereafter shall be made to appeare as cleare as the noon day The particular members of the Church are not free from error as it is plaine that Peter
erred Galath 2 11 14. All admonitions and predictions of the changes of the Church of taking heede of 1 Iohn 2 18 c 1 cor 11 1â— Math 7. 15 Act â—0 28 29 c 2 Thessal â— 2. 15. false teachers of diligent keeping of sound doctrine c were friuolous superfluous if â—t were impossible that the church shold err And why aboue all other Churches the Church of Rome whereof we now treate â—hould haue this speciall priuiledge that it â—annot erre there is not one sillable or title in â—he holy Scriptures Contrariwise our Aduersaries reason thus 1 The Church is the pillar and ground of truth 1 Timothie 3. 15. Therefore it cannot erre and consequently the Church of Rome neuer did erre An. 1. There are heer foure terms because the Antecedent speakes of the true Church in which alone is Saluation to bee had and which is the keeper of the writings of the Prophets and Apostles but the consequent speaketh of the Church of Rome which is indeede the company and Church of Babilon 2 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely Because the Church is the pillar and ground of truth that is so long as it maintaineth the truth followes the direction of Gods word But and if it swarue aside from the word of God it can no longer be called the pillar of truth 2 Christ promised to the Church the Spirit of truth Iohn 14 16 17 Therefore the Church cannot erre Answer 1. This promise did principallie pertaine to the Apostles in whom it was most exactly fullfilled and secondarily to the Church which holdeth the doctrine of the Apostles such as the Church of Rome is not at this day 2 It followeth not the holy ghost was given to the Church therefore the Church shall retaine it forever Or the spirit was given to the Church therefore the Church dooth alwaies follow the direction and guiding of the Spirit For neither did Christ so promise his holy Spirit that needs it must abide with the Church howsoever the Church behaue it selfe and turne aside from the revealed Word of God For so the Church of the Galatians coulde never haue been seduced 3 Christ prayed for the Church Father sanctifie them with thy truth c Ioh 17 17. therefore it cannot err Ans 1 Here bee foure termes The Antecedent speakes of the companie of the Elect or the inuisible as is plaine by the whole text the consequent of the visible Church 2. It is a fallacie from that which is spoken but in some respect to the same taken absoly For Christ speakes so adding withall a condition Thy Word is truth Therefore this promise is tyed to the obseruance of that worde as to a certaine condition 4 My Spirit which is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede from henceforth for euermore Isai 59 21. Ans 1 If this promise had beene made without condition then it would follow that God had not kept his promise For these words doe immediately goe before They shall feare the name of the Lord from the West and his glory from the rising of the sunne or the East but the Easterne Churches have had a most miserable downe-fall long agoe This promise therefore is condtionall as if God should say I will not forsake thee for ever if thou forsake not me It is therefore a fallacy from that which is spoken but in some respect to the same taken absolutely 2 This promise belongeth to the Church which obeieth the word of God vnto which God will never be wanting with his spirit 5 The Comforter shall abide with you for ever Ioh 14 16. therefore the Church of Rome cannot erre Ans 1 What agreement is there between the Apostles witnesses against whom no exception can be taken the present Church of Rome as now it is vnder the kingdome of the Pope which differeth so much from the Church which Paul taught at Rome as light dooth from darkenesse 2 There is no good consequence from that which is spoken indefinitely to the same spoken definitely or determinately but in the Antecedent the speech is indefinite in the consequent definite There be therfore in this reason foure termes 6 Christ sayth that hee will abide with his Church vntil the end of the World Mat 28 20. Therefore the Roman Church cannot erre Simil. The Husband promised that hee would bee faithfull to his wife all his life loÌ„g therefore she caâ—not become an adultere Ans 1 There is more in the conclusion than in the Premisses for it followeth not Christ remaineth with his Church therfore the Church can in nothing swarue from Christ 2 Besides the Argument is from that which is spoken indefinitely to the same taken definitely 3. And there bee foure termes For Christ speakes of the true Church wherewith the present Church of Rome to which our Aduersaries wrest this promise hath no agreement besides the bare and naked name onely 7 The gates of Hell shall not overcome the Church Mat 16 18. Ans 1 Heere bee foure termes In the Antecedent the Church is meant which is built vpon Christ his Word and SacrameÌ„ts but in the consequent such a Church is meant as is built vpon the Pope and Traditions of men 2 As long as the Church remaineth vpon this Rocke that is Christ it is inuincible but not so if it make defection from the Gospell of Christ CHAP 8. Of the Bishop of Rome THe Papists being driven from their holds which have now beene treated of doe flee to the authoritie of the Pope as to a sure sacred anchor For they imagine 1 that Christ appointed Peter as his Vicar in the Church 2. And gave vnto him both the dominioÌ„ over the whole Church and also the dominion of faith 3 that Peter was Bishop at Rome and gave the same authoritie of dominion to that sea or place 4 That the Bishops of Rome are his successours both in Power and Office And that therefore whatsoeuer proceedes out of their mouth of any point of Religion must needes be infallibly true and that all the faithfull or all Christians are bound to obey them From this rope platted of sand arise moreover these questions 1 Whether Christ have need of any such Vicar on earth 2 Whether Christ gave Peter authority power whereby he should beare rule over the rest of the Apostles and have the dominion of faith 3. Whether Peter were at Rome and did there constitute this order 4 Whether the Bishops of Rome be the successors of Peter the Apostle Question 1 Whether Christ have neede of any visible head or Vicar in his Church on Earth The Papists affirme and wee denie it for these reasons Christ had ill provided for his Church if he had ordained a man vniversall Vicar which might erre as beeing a man as
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
miraclâ—s done about the Masse 〈◊〉 seldome and those most false too the Papists at this day are ashamed of the books wherein those miracles are reported 2 The comming of Antichrist shall be with all power and signes and lying wonders 2 Thess 2 9 as Paul prophecied of him 3. Miracles without the word of God are not sufficient to prooue articles of religion as wee reade Deut 13 1 2 3. 27 Luther doth confesse the deuill suggested arguments vnto him against the masse Therfore to impugne the masse is diuelish Ans 1 Luther describeth the conflict of Luther dimisâ—a priuata his conscience wherein Satan after his manner laying a truth for his ground endeuoured to build thereupon falsehood and desperation Euen as the deuill tempting Christ alleadged the holy Scripture which vndoubtedly is true But it doth not therefore follow that simply euery thing is a lye which Satan bringeth in his tentations For when hee obiecteth our sinnes against vs certainely he speaketh a truth 2 We oppose not against our Aduersaries either the authoritie of Luther or the tentation of Satan but the Word of God Now the testimonies of Scripture which ouerthrow the masse cannot be termed deuilish suggestions Let them then answere vnto them if they can 28 Our Aduersaries seek a shift to wind themselues out of the danger of the thunderbolts of the Epistle to the Hebrues say that Christs bodie alwaies remaineth one therfore though it be daily offered yet it is alwaies the same and but one only and so it doth not anie waiet whart the Epistle to the Hebrues Answ 1. That is not the question whether Christs bodie be one and the same But here is the controuersie whether that bodie which is one and the same be often to bee offered to God seeing the Apostle to Hebrewes witnesseth that that bodie was once onely offered and that the offering thereof may not be iterated There is then no connexion of the Antecedent consequent in this paralogisme 2 But neither do they offer the same bodie of Christ which was offered vpon the Croffe but an other bodie which within a moment of time before was breade if all bee true which they faine of Transsubstantiation But the true bodie of Christ was not breade Therefore neither doo they offer one and the same body of CHRIST An appendix of other abuses of the Masse The followers of Antichrist have transformed 1 Abuse priuate masse the Masse into a priuate action wherein there is no communion but the masse-maker onely receiueth the sacrament whilest others that be present onely looke on who are perswaded that such a masse benifitteth them neucrthelsse though they communicate not But wee reject this priuate masse fos these reasons Because the Lords supper by those priuate masses which neuer were instituted by Christ is changed into an action altogether diuerse and different from the first institution Christ gaue not onely a bare spectacle to his disciples in his first supper but distributed his bodie and bloud to them to be eaten and druncken Priuate masses therefore haue no agreement with the action of Christ That appellation of the Lords Supper vsed by the Apostles the breaking of breade which is nothing els but by a hebrue phrase the distribution of it sheweth that in the primitiue Church in the celebration of the supper there was a communicating that priuate masse was altogether vnknowen The same is meant by the wordes of Paul we are all partakers of the same bread 1 Cor 10 17 If the Corinthians were partakers then doubtles they were not bare beholders of some priuate masse That which Paul speaketh of the abuse of the Supper among the Corinthians euery man taketh his owne supper afore one is hungrie and an other is drunke 1 Corin. 11 21. May not vnfitly be applyed to the priuate masse for a certaine likenesse betwixt them For what more like to this abuse than is the priuate masse wherein the looker on hungreth the masse-maker hath his priuate banquet though he be not drunken vnlesse perhaps of the former dayes ryot Contrariwise our aduersaries do dispute 1 There is mention made of a priuate communion euen in the histories of the primitiue Church Ans 1 Priuate communion at that time was a thing much differing froÌ„ priuate masse now a dayes For from the beginning whilest persecution did still rage and the Christians were therfore inflamed with great zeale the whole Church did vse to celebrate the Supper euerie day But after persecution ceased the zeale of Christians was by little and little abated so that afterwards they did coÌ„municate onely vpon the Lords day In the meane while they of the cleargy and the ministers of the Church kept the custome of the dayly communion And this Communion when they of the laitie were absent began to be called a priuate Communion and that which was celebrated on the Lords day was called a publicke CoÌ„munion It is therefore a frivolous argument altogether froÌ„ the purpose whilest our Aduersaries argue from the priuate receiuing of the Lords supper to the priuate sacrifices of the Masse so making foure termes 2 Those which are the lookers on in priuate masse do communicate spiritually Therfore they want not the fruite of the masse Ans 1. We speake of the sacrament and sacramental eating our Aduersaries alleadge spirituall eating There are therefore in this argument foure termes 2 That spirituall communion may bee by faith alone euen out of the masse and communion Therefore it is nothing to the masse 3 This is the nature of the ministerie that the benefits of God bee by it applyed vnto men But priuate masse is a part of the ministerie Therfore by it there is application Made to the standers by Ans 1 The minor proposition is falâ—â— It suffiseth not that a Preacher preach to himselfe without hauing any hearers so neither sufficeth it that the masse-maker alone communicate for others becavse our aduersaries cannot free their publicke masse much lesse their priuate masse from idolatrie and how shall idolatrie then be a part of the ministerie 2 Sacramentall application doth not consist in a bare spectacle but in the vse and fruition as it is not sufficient to saluation that an vnregenerate man bee a beholder of Baptisme vnlesse himselfe also bee baptized 4 Priests that doe masse are the mouth of the Church Therefore if the Priest communicate it is all one as if the whole Church had communicated Ans 1 The Antecedent hath no ground in the scripture 2 Neither doo the Papists themselues belieue this which they say otherwise the priuate coÌ„munion of the Priest would bee sufficient for theÌ„ that they should neuer haue neede of anie publicke communion 3 The mouth of the Church should bee an impure one when the Priest is polluted with adulterie whoredome and such other wickednesse The Priests in the Olde Testament did sacrifice for others the laitie being present so in priuate masse the
to the examples not the praiers of the saints whether euer God doe vse to afflict his saints so but here is nothing of intercession 3 Moreouer our Aduersaries confesse that there was no inâ—ocatioÌ„ of saints in the olde Testament 11 If there shall be an Angell speaking for him one of a 1000. to declare the righteousnes of man the Lord will haue mercy vpoÌ„ him Iob 33 23 24. Ans 1. The Translation is bad which should be thus according to the hebrue verity If there be an Angel or messenger or propheâ— with him an interpreter one of a thousand who may declare vnto man his righteousnes theÌ„ he wil haue mercy on him c. that is if he who is corrected of the Lord for his sin be admonished by an Angel or a faithfull prophet of the Lord of his righteousnes either of the Lords how iustly he punisheth him or of his own what he ought to do to amend his life he shall obtaine mercy Therefore this place is nothing at all to the purpose 12 Intercessions are commanded and approued of in the Church 1 Tim 2 1. Iam 5 14 c Paul desireth intercession Rom 15 30 Colos 4 3. Abraham prayeth for Abimelech Gen 20 17. The Lord biddeth Iobs friends to require his intercession Iob 42 8. Ans 1 To argue from the liuing to the deade iâ— to make foure termes 2 If the Saints pray neuer so much in generall for the Church yet they are not therefore to bee worshipped And whereas it standeth with reason that the Angells do pray for the Paul did not worslâ—p or pâ—ay â—nto the Roâ—â—ans church yet they would not suffer themselues to be worshipped Reuel 19 10. 22. 8. 9. 3. To desire the prayers of other men aliue and to pray vnto are things very different 4 And it is a farre different thing to ioyne the prayers of manie men together whose prayers they beeing aliue we desire that the praier may be the stronger that is I say much different froÌ„ directing our praiers vnto them 13 The Saints departed are sayd to be aequall vnto the Angels Luke 20 36 But Angels doo from God know things present and things to come Therefore the Saints know the same also and so they know our prayers Ans 1 Christ maketh the comparison betweene the blessed Saints and Angels not in respect of their offices but in respect of theiâ— glorification and state of life in the other World wherein they shall haue no need of Matrimonie It is then a fallacie from a thing spoken but in part and some respect to the same taken absolutely 2 The office of Angells is to bee ministring spirits by reason Heb 1 of this office God doth many times reueale to the Angels things present things to come but neither dooth hee reueale all things nor alwaies Now because this office is neuer in Scripture giuen to the blessed soules departed doubtlesse the cause of this speciall reuelation beeing denied both the necessity and certaintie of their knowing our prayers and so of our praying vnto them is denyed 14 Elizeus though hee was absent yet by the spirit knew the actions of Gehazi 2 King 5 26. So the Saints in the spirit may know our praiers and our estate Ans Of pure particles nothing followeth Elizeus being absent saw the actions of Gehazi Therefore the Saints heare and see al things that are done vpon earth What foolery is this For it is neuer sayde in the Scripture that the deade doe in the spirit know our affaires as Elizaeus being aliue did know the deedes of Gehazi and that in a miraculous manner 15 The Saints do pray for the Church Reuel 5 8. and 8 3. Answer 1. In that vision it is not certaine that the speach is onely of the prayers of the Saints departed but in generall the praiers of the Church are pourtraied out by the 24. Elders 2. It is graunted that the Church triumphant doth in generall pray for the militant but that they do in particular pray for certaine and definite members thereof the Scripture sayth nothing of it 3 Neither is there any mention made of inuocation of Saints in the places cited Reuel 5 8. 16 Yea but the Scripture doth grant adoration to Creatures in their kinde As Abraham adored the Hittits Gen 23 7. Iacob worshipped Esau Genesis 33 3. Nathan did the like to Dauid 1 King 1 23. and Salomoâ— the King vnto his mother 1 King 2 19 c. Answer The Phrase is there a hebrue Phrase whereby an externall ceremony bowing of the body and ciuil reuerence is described but we speake of the inward spirituall affection deuotion of the heart Heere are therefore foure termes 17 There is one that accuseth you euen Moses c. Iohn 5 45. Therefore the Saints departed deale for and against the liuing Answ It is a figure called Metonymia whereby Christ signifieth not the person of Moses but his lawe 18 The rich glutton commeth not with his praiâ—â— to God but to Abraham as to a mediator Luk. 16 24. Ans 1 Right We must forsooth learn the inuocation of Saints from the desperate damned soules 2 There is much difference betweene the parable of the glutton and the popish inuocation of Saints 3. These praiers got the gâ—utton nothing and so may the Papists speede 19 Onias and Ieremias appeared praying for the people 2 Maccab 15 12 13 14. Answ 1. The booke is Apocriphall 2 There is rehearsed a deame not an article of Religion 3 Wee doe not reade that the Iewes did for this dreame pray vnto Onias and Ieremias but they prayed vnto God 20 Heare now the prayers of the deade Israelites Baruâ—h 3 4. Answ 1 The booke is not canonicall 2 Lyra expoundeth it not of the prayer of the dead after their death but of those praiers which the Saints being aliue did long since before their death â—owre out vnto God for the preseruation of the Church 21 Miracles haue beeen done yet are done at the inuocation of Sainrs Answer 1 Miracles alone without the Word of God especially if they be contrary to the Word of God are not fufficient as God admonisheth that we should not belieue miracles without the word Deuter 13. 2 3 2 And the comming of Antichrist shall bee with lying Miracles 2 Thes 2 9. Reuel 13 13. QVESTION 3. Our Aduersaries denie that in worshipping images they doe commit idolatrie but the contrarie is proued by these reasons Let them GraÌ„matically expound the word Idolatry and they shall be able to make none other thing of it but a worship and seruice of Idols but that they worship and serue Idols no man can denie that hath but once in all his life entred into the popish temples It is proued by experience For they prostrate themselues before Idols pray before them adorne them they dedicate offerings vnto them light candles sigh vnto them c. And they worship one image of one Saint for example of