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
propitiatorie sacrifice in the supper 5 Paul bids vs to shew the Lords death not to represent it by a stagelike spectacle not to sacrifice 1 Cor. 11 26. For to shew the Lords death and to sacrifice are things altogether different The doctrine of the propitiatorie sacrifice of the Masse dooth twhart the perfect satisfaction of Christ For if CHRIST haue satisfied for the sinnes of al men with one sacrifice once offered and that propitiation of his bee sufficient what neede is there so often to iterate a propitiatory sacrifice in the Masse 1 Hee Christ not the masse is the propitiation or reconciliation not onely for our sins but also for the sins of the whole world 1 Ioh. 2 2. 2 And therefore vpon the crosse he cryed It is finished Ioh 19 30. But the masse twharteth also the priesthood The Priesthoode of Christ is not commō to him with anie man of Christ 1 For Christ alone could offer himselfe for a propitiatorie sacrifice neither could any man offer vp Christ but hee himselfe alone Therefore Popish priests vnlesse they willingly say that they are new Christs can not offer a propitiatorie sacrifice 1 Christ did it once when hee offered vp himselfe Hebr 7. 27. 2 Not that hee should offer himselfe often Heb. 9 25. 3 Otherwise the masse-priestes should bee Priests after the order of Melchifedech which agreeth to Christ alone 4 Neither doth anie man take vnto himselfe this honour but hee that is called of God as was Aaron So likewise Christ tooke not to himselfe this honour to be made the high Priest but he that sayd vnto him c Thou art a Priest for euer after the order of Melchifedech Heb 5. 4 5. c. 2 It is repugnant also to the doctrine of the Priesthood of Christ in respect of the perfect and plenarie sacrifice which is not to be iterated For herein is the priesthood of Christ opposite to the Priesthood of the olde Testament that the sacrifices thereof ought to bee iterated but the sacrifice of Christ had no neede to bee iterated 1 Christ needed not daily as those high Priests of the olde Testament to offer vp sacrifice for his owne sinnes and then for the peoples for that did hee once when he offered vp himselfe Heb. 7. 27. 2. The lawe having the shadow of good things to come and not the very image of the things can never with those sacrifices which they offer yeere by yeere continually sanctifie the commers thereunto for would they not then haue ceased to haue beene offered c. Heb. 10. 1. 2. 3. After hee had saide This is the Testament that I will make with them c. and their sinnes and iniquities will I remember no more Now where remission of these things is there is no more offering for sin Heb. 10. 16. 17. 18. 4. Christ by his own bloud entered once into the holy place and obtained eternall redemption for vs not such a redemption as is to be iterated every day Hebrewes 9. 12. 5. Not that hee should offer himselfe often as the high Priest entred into the holy place every yeere with other bloud for then must he haue often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men Once to die and then commeth the iudgment So Christ was once offred to take away the sins of many Heb. 9 25 26. c. 6. By the which will we are sanctified even by the offering of the body of Iesus Christ once made Heb. 10. 10. 7. And every Priest namely of the olde If our Adversaries say that they offer the same onely sacrifice of Christ here let them see that there is not granted an iteration of the same sacrifices in the new testament Testament appeareth daily ministring oft times offereth one maner of sacrifice which can never take away sinnes but this man after he had offered one sacrifice for sinnes sitteth for ever at the right hand of God c. For with one offering he consecrated for ever them that are sanctified Heb 10. 11. 12. c. The sacrificing Priests do daily as much as in them lieth kill and crucifie Christ in the Masse wherefore the Popish Masse is so much the more abhominable which is indeede harsh to mans eares but that it is true will appeare by the places of Scripture following 1. Without shedding of bloud is no remission Heb 9 22. 2. Where a Testament is there must be the death of him that made the testament Heb 9 16. 3. If Christ must bee often offered then should he haue often suffered Hebrewes 9 26. The Masse was vnknowne in the primitiue Church for some certaine ages as shall afterward bee declared in particular and as Maister Valentine Vannius hath proved in a severall booke published and to this day never touched by any of the Aduersaries Many Massing ceremonies were of a certaine blinde zeale brought in out of the olde Testament shadowes forsooth mingled with the light Contrariwise our Aduersaries doe dispute 1. It is needfull that the Church haue some visible sacrifice to helpe mans infirmitie withall Ans 1 No man denies that we need visible helps for the strengthening of our faith but to faine choose and appoint such sacrifices is not in our power but belongeth to God alone 2. Such visible helps and staies of our faith God hath given vs in the Sacraments wherewith it is meete wee should rest content and not frame new ones at our owne pleasure 2 Euery Priest is taken from among men c. that he may offer both gifts and sacrifices for men Heb. 5. 1. Therefore it is needfull that the Priests of the Church haue some thing which they may offer to God for sinnes Ans 1. If the Apostle in this place had compared together the Priests of the olde Testament and the Priests of the newe Testament then the argument would followe But he makes the comparison betweene the Priests of the olde Testament and the Priest Iesus Christ which was prefigured by them This then is all that followeth that it was necessarie that Christ should offer some sacrifice for our sinnes And so there is more in the conclusion than in the premisses 2 Wee doe not reade any where in the newe Testament that there were Priests appointed who should offer visible sacrifices but there were ordained Ministers of the word and Gospell 3. Wee haue an Altar Hebrewes 13 10. therefore it is necessarie that we haue oblations also and sacrifice Ans 1. This is a Paralogisme of all Particulars thus In our Altar which is spirituall is required a sacrifice therefore it can bee no other sacrifice but that of the Masse 2 It is a fallacie from that which is spoken but in some respect to the same taken absolutelie for the Apostle doth not simply speake of euery sort of sacrifice but treateth expreslie
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
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
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
cannot be broken vpoÌ„ any preâ—ense of not being able to containe Answer 1 It cannot by any one word bee prooved that these widowes made vowes that they would not afterward marrie this place then is wrongfully wrested to Popish vowes of continencie 2 These widowes are not reproved for that they marrie but for that they secretly play the harlots and then seeke for marriage for a pretense to cover their naughtinesse 3 The first faith is not any vowe but the first faith that was given to Christ in Baptisme this is the first faith which they breake while they make the members of Christ the members of an harlot 4 And Paul biddeth these younger widowes marrie in the same place hee should then bid them breake their vowe if these widowes had made any vow which our Aduersaries will not willingly graunt 5 If this place be vnderstood of vowes it followeth against the Papists that they offend in laying vowes vpon theÌ„ which are not yet come to threeâ—core yeeres of age for Paul would haue such chosen as be threescore yeeres old 4. The vowe which Priests make of chastitie is a free vow of their owne accord neither doth any man compell them to it Ans 1. This wee denie for those that will be admitted into holy Orders haue none other entrance but by vowing A man that is admitted if he marrie is removed from his calling and is punished in his body what a kinde of liberty is this It is therefore a loud lie 5 Paul 1 Timo. 4 1 3. doth not speake of the Pope that he holdeth the doctrine of Devils but he meaneth the Tatianâ— and Encrâ—tiâ—ae herâ—tikes Ans 1. Paul saith of them forbidding to marrie but the Pope forbiddeth to marrie therefore c. 2 It followeth not the Tatiani forbad marriage therefore the Pope which forbiddeth it too is not to bee reprooved There is the like iudgement of like things 3 Though the Pope doe not forbid mariage to all persons yet hee forbiddeth it and therefore hee is rightly condemned by Paul with the Tatiani and Encratitae CHAP. 22. Of the Popish Fastes IN this chapter the controuersie is not whether Christians ought to fast For none of our side doth denie that but the question is whether the popish fastes such as are in vse amongst our Aduersaries bee to be approued and necessarie to be obserued But because so many things meete together in the popish fastes which are repugnant to the holy Scripture let vs treate of them all seuerally 1 Error 1 And first of all our Aduersaries do place their fastes not in sobriety or temperance in meate and drink neither in a totall abstaâ—ing from all meate and drinke for a certaine time which was vsed of the Auncients but in abstinence from flesh and white meates c. onely putting a difference betwixt meates And they presse that difference to be obserued with such seuerity that amongst them he is accounted to commit a more hainous crime who should taste flesh vpon the dayes forbidden than hee that should be taken in adulterie or other wickednesse And in some places especially of Italy and Spaine men are in greater danger for tasting flesh vpon the dayes inhibited than for committing capitall crimes Wee disallow and reiecte this obseruation and preposterous choise of meates for these reasons Because there is not any either commandement or example in the whole Scripture of the new Testament of this difference and choise of meates and therefore it is rightly reiected as a meere will-worship 1 Teach them to obserue all things that I haue commanded you Matt 28 20. 2 Of such like obseruations Christ sayth In vaine they worship mee teaching for doctrines mens precepts Matth 15 9. In the Newe Testament those Leuiticall differences of meates are taken away which after a sorte are brought in againe of our aduersaries 1 The things that God hath purified pollute thou not Act 10 15. 2 Whatsoeuer is set before you eate 1 Cor 10 27. 3 That which goeth into the mouth defileth not the man Matth 15 11. 4 Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse 1 Cor 8 8. 5 The Kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the Holy ghost Rom 14 17. 6 It is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied therein Heb 13 9. By this difference and choise of meates layed vpon the Church as if it were necessarie Christian libertie is impugned 1 In the latter times some shall departe from the faith and shall giue heede vnto spirits of errours and doctrines of deuills which speak lyes through hipocrisie and haue their consciences burned with an hote iron forbidding to marrie and commanding to abstaine froÌ„ meats which God hath created to be receiued with giuing thaÌ„ks of theÌ„ that belieue know the truth for euery creature of God is good and nothing ought to bee refused if it be receiued with thankesgiuing 1. Tim 4 1 2. c. 2 Let not him that eateth despise him that eateth not let not him that eateth not iudge him that eateth Rom 14 3. 3 Let no man condemne you in meate or in drinke c. Colos 2 16. 4 If ye be deade with Christ from the ordinances of the World why as though yee liued in the World are ye burdened with traditions As touch not taste not handle not Which all perish with the vsing and are after the commandements doctrines of men which things haue indeed a shew of wisdome in voluntary religion and humblenes of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh Coloss 2 20 c. 5 Vnto the pure are all things pure Titus 1 15. 6 Whatsoeuer is soulde in the shambles eate yee and aske no question for conscience sake 1 Corinth 10 15. Contrariwise our Aduersaries doe reason 1 Obedience is due to the Church but the Chuâ—ch hath ordained such fasts Therefore c. Answer 1 In customes and indifferent ceremonies for orders sake obedience is to be performed to the Church but not in matters of necessity and articles of our beliefe vnlesse it be vpholden by the authority of the scripture whereof we haue spoken in the beginning of this booke Thither we referre the Reader 2 Neither is that rightly ascribed to the Church which is tyrannously obtruded to be obserued of Christians by superstitious men vnder the name of the Church 2 Hee that is weake eateth herbes Rom. 14. 2. Therefore the eating of flesh may rightly be forbidden for the weake ones sake Answ 1 Paul speaketh of those that be weake but the Church respecteth not the weake but onely their owne tyranny which they would establish by such superstitious precepts 2 Paul addeth presently vpon it let not him that eateth despise him that eateth not