Scripture saith thou wilt not leaue my soule in hell Psalm 16 10. The sorrowes of hell compassed mee about Psalm 18. But that these Psalmes speake not of Dauid but of Christ our Aduersaries themselues cannot denie seeing the former is alleaged of Saint Peter expreslie in his Sermon of Christ Acts 2 27. 6 The Scripture sayth nothing of the perpetual Virginitie of Marie of a certainty Therefore it is insufficient Ans 1. Be it neuer so much that the scripture say nothing at all of the perpetuall Virginitie of Marie yet might it not therefore be said to be insufficient to our saluation for we are not hereby saved because we believe that Marie after the birth of Christ remained a Virgin but because we believe in Christ who according to the Scripture Isai 7. 14 was borne of a Virgin 2. The perpetuall Virginitie of Marie may bee shewed by the phrase of Scripture where it sayth And hee knew her not Vntill She had brought forth The word Vntill doth note also perpetuitie as the Raven returned not vntill the waters were dried vp vpon the Earth Genesis 8. 7. which Raven yet never returned at all 7 Manie things are rightly believed although they be not contained in the Scriptures as the words Trinitie Essence Person c. Ans 1. A thing is sayd to bee contained in the Scriptures two manner of waves according to the letter and according to the sâ—nse by a good consequence Or sometimes the things onely sometimes together with the things the wordes signifying the things are expressed also So the thing of Trinitie and Persons in the Deitie the Scripture expresseth Mat 3 16 17 28 19. Althogh the very words be not coÌ„tained there 2 We are not heerby saved for that wee vse and approve these words which were invented for a more easie and plaine waye of teaching but for that we steadfastly believe the thing it self which is found in the scriptures 8 There are many bookes lost as the Epistle to the Laodiceans c. Therefore the Scripture cannot be sufficient to saluation Ans 1 There are yet remaining other bookes which are sufficient 2 S. Iohn sayth of his Gospell alone that it containeth all things necessarie to saluation Ioh 20 31 9 The Canon of the holy Scripture which is a thing necessarie to saluation is not contained in the holy Scriptures Ans 1. The Canon is a thing necessary not of it selfe but by an accident to wit because heritickes had forged certaine counterfaite bookes which if they had not done there had been no need of a Canon 2 The true Canon is the perpetuall rule of truth which is comprised in the Scripture For therfore false counterfaite bookes are not received because they contradict the Scripture and the truth neither do agree with the authenticke Canonicall bookes 3 And the Church of Christ could for 300. yeares almost discerne the true Scriptures froÌ„ the counterfaite before the Fathers had composed the Canon and catalogue of holy writte The Canon therefore is not simply necessary and is contained after a sort in the Scripture 10 Hee shall bee called a Nazarite Mat 2 23. but this is not contained in the writings of the olde Testament Ans Yes this is typically spoken of Christ in the person of Sampson Iudg 13 5. And our Aduersaries if they be well in their witts will not reiect the types of Christ set out in the olde Testament Question 2. Whether the Scripture be obscure We deny they affirme We say it is plain for these reasons The Lawe of the LORD is perfect conuerting the soule the testimonic of the Lord is sure and giveth Wisedome to the simple Psalm 19 7 Nothing of all which the Scripture could effect especially to the simple if it were obscure The commandement of the Lord is pure and giveth light to the eyes verse 8 Thy Word is a Lanterne to my feete and a Light vnto my path Psal 119 105. Wee have a most sure worde of the Prophets to the which you doe well that you take heede as vnto a light that shineth in a darke place c. 2 Pet. 1. 19. Contrariwise our Aduersaries reason thus 1 Many sayings in the Scripture are very obscure Ans 1. We may not dispute from a part to the whole saving only particularly and of meere particulars no conclusion wil follow 2. Some things be obscure in the Scripture not of themselues but accidentally and the vaile that covers the eyes of the Iewes and other infidels is the cause thereof the word 2 Co 3 15 is not the cause 3. That which is spoken more obscurely in one place is explained more clearely in an other And so by conference of places the clearenes of the Scripture appeareth 2 Saint Peter sayth that in Pauls Epistles there be some things hard to bee vnderstood 2. Pet. 3. 16. Ans 1. Some things are hard to bee vnderstood therefore not all Heere the former answere fits this obiection that is that those things which are written of Paul more briefely and some what obscurely in one place are in other places most fully explained 2. Peter layes the fault of the obscurity vpon the vnlearned and vnstable which wrest and peruert the Word of God Now nothing was ever so plainly delivered which may not bee wrested by the frowarde to a wrong sence which is apparent in the outragious dealings of Heritikes Neither yet is the Scripture for that cause to be accused of obscuritie 3. Over and besides the greek text saith not that either the Epistles of Saint Paul or the maner of his teaching which he vseth in his Epistles is obscure but only thus much it sayth that Paul doth intreate of not onely such things as are plaine and easie for everie one to conceive but that he doth not let passe in handling of things necessarie to beknoweÌ„ such things as have in them some difficultie Which to bee so the nature of the Greeke Article En Hois which cannot answere or agree with the Antecedent En autais but with peri Toutoon accordingly also as Xantes Pagninus and Arias Montanus both of them Papists and Men very skilfull in the tongues have translated this place 3 In the Scripture are handled many things most obscure and such as cannot be found out by the wit of man to reason seeme very absurde Ans 1. They be obscure absurd to the reason of the naturall man but not to faith 2 It is not all one to say obscure things are haÌ„dled in the scriptures things are handled in the scriptures obscurely For theÌ„ by the same reason euery explication of an obscuritie should be it selfe nothing else but obscurity 4 The Greeke Hebrue Phrases breed obscurity Ans 1 To them that know not the tongues they be obscure Therefore that is but accidentally 2 This inconuenience is easily remedied by the knowledge of the tongues 3 Therefore the Primitive Church had the gifts of tongues And at this day by the singular
17 11. Christ bids all in generall search the Scriptures Neither did hee giue this charge to the Priests alone but to others his hearers also Ioh 5 39. S. Peter willeth all euen Lay men too to be ready to giue an answer to euery man that asketh them a reason of the hope that is in them 1 Pet 3 15. which that they may do it is needfull that they learne it out of the Scripture Contrariwise our aduersaries reason thus 1 The Scripture hath many obscure things therefore the Lay people can reade it with profite Answ 1. Although all things be not to euery man plaine yet the people alwaies finde such things as they may vnderstand 1 those things which seeme hard by often reading become more easie 2 The Lay people by reading the Scriptures misvnderstood do easily fall into heresie it were better therefore they should refraine Ans 1. If they fall into heresie that comes accidentally not because they reade the Scriptures but because they read them not in such manner as they should do and doe preferre â—heir formerly conceiued opinions before the Scripture and wrest it to them 2 On the contrarie side good men and well minded hauing been deliuered froÌ„ herisie by reading the Scriptures haue returned to the truth 3 To whom it belongeth not to iudge of coÌ„trouersies to them neither doth it belong to read the Scriptures but it belongeth not to Lay-men to iudge of coÌ„trouersies therfore neither to read Ans 1 The Minor or second proposition is most false 2 Then had the Beraeans done amisse in reading and from thence deciding a controuersie then newely sprung vpp 3 Seeing euery one is bound to answer to God for himselfe it is needfull for euery Lay-man to proue all things and keepe that which is good 1 Thessa 5 21. 4 So should the order which discerneth betweene teachers learners be confounded Ans This we denie for a Lay hearer may try and examine those things he heareth by the Scripture remaine for all that a hearer still for he doth not therfore take vpon him the office of teaching in the church because he examineth the thinges which hee hath heard of his teacher by the touchston of the holy Scriptures As likewise the Beraeans became not therefore of the order of teachers because they iudged of the Sermons of Paul and Silas CHAP. 3 WHether the interpretation of the holy Scriptures bee to bee sought for from the Church of Rome This question arose from hence that the Papists seeing that wee did esteeme more of the holy Scripture than that we would suffer the authority thereof to be diminished and that the letter of the Scripture did manifestly make for vs did straight change the state of the question and said that the question was not of the authority of the Scripture but of the interpretation thereof the right of which interpretation they make to be so peculiar to the Church of Rome that they would binde vs to receaue any interpretations that should come from thence bee they neuer so absurd and false But we gainsay them herein and reiect the forged power wherby the Bishops of Rome make claime to the key of knowledge and interpretation as committed to them alone Reasons prouing our opinion Because the interpretations of the Papists contradict the euidences of holy Scripture as shall be most plainely prooued in his due place Because the greatest part of them are most vaine as for example that the eight Psalm is expounded by the Canonists as meant of the Pope which notwithstanding speakes of Christ alone as the Apostles and Christ himselfe haue interpreted it Because they affirme as by name Cusanus doth that if the minde and opinion of the Romane Church be changed that then the holy Ghost doth change his mind in the Scriptures too What an impious mad absurdity is this Many times they explaine not the Scripture but wrest it violently shamefully to vphold their own toyes contrary to the text of Scripture The gifts of God such as the interpretation of the Scripture is one are not tyed to certaine persons places for God distributes these his gifts to euery man as he will 1 Corinth 12 â—1 It is no where read that the whole Church is tied to the meaning of the Romaine Church but to the meaning of the holy Scripture which doth expound it selfe most clearely Contrariwise our Aduersaries doe argue 1 If we beleeue the Romane Church that it hath conuayed vnto vs the true proper books of the Bible and not counterfait and forged theÌ„ must wee belieue her also in the interpretation which she bringeth of the holy Scripture Ans 1. It is one thing to beare witnes of the truth of the sacred books and an other thing Simil â—t is one thing to acknowledge the Seals hanged to a Testament and another to expound it contrary to the Teuor of the letter to expound them So the Iewes are witnesses of the Canonicall books of the olde Testament yet we accept not of their Talmudicall interpretations 2 Moreover the interpretations of the Papists do contradict that same Scripture wherof they beare witnesse 2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Mathew 23 2 3. Ans 1 The Pharisies were to be believed not simply in all things but when they sate in the chaire of Moses that is when they taught the truth out of the law of Moses It is therfore a fallacie from that which is spoken but in part and some respect to that which is absolutely spoken 2 They were to be hearkened vnto when they taught Moses but in the meane while Christ said also Take heede of the leaven of the Pharisies Now Christ by the leaven of the Pharisies meant their false doctrine as S. Mathew expressely witnesseth cap. 16 v. 12. that is Christ did reiect the Pharisies false interpretatioÌ„ of the Scripture So then wee must distinguish betweene the scripture it self which the Papists handle their false interpretatioÌ„ or humane traditioÌ„s wherwith they defile it 3 God would have theÌ„ punished with death which would not obey the judgment of the high Priest Devter 17 12. Ans 1 Moses speaketh not of matters of faith but of civill government betweene bloud and bloud betweene plea and plea betweene plague and plague as the wordes of Moses are verse 8 in which matters for publike peace sake it was necessary there should be some order appointed for ending of controversies For the high Priest at that time was the highest Iudge from whom no man might appeale 2 It was not in the high Priests choise to judge as hee pleased but hee was tyed to the lawe of the Lord according to which he gave sentence In like sort is the Popetyed to it too 4 The Priests lippes shall preserue knowledge they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts c
certaine precepts to the Corinthians which they did well that they obserued them 1 Corin. 11 2. Answ The same answer which was giuen to the first obiection fits this too that is that there is no sound proofe of all particulars The Papists should prooue that those Traditions proceeded from the Apostles which they bragge so fast to bee Apostolicke 5 The Fathers testifie that certaine Traditions came from the Apostles to them Answ 1. The Fathers many times by the name of Traditions vnderstand such things as are contained in the Scripture according to the sence and meaning thereof though not according to the Letter And in this sence there bee in the reason foure termes the Fathers vnderstanding Traditions contained in the Scriptures the Papists Traditions not at all there contained 2 The Fathers by Traditions Apostolick vnderstand sometimes generall customes and rites of indifference which was in the liberty of the Church to alter as occasion should require 3. If any of the Fathers haue maintained other sort of Traditions as Apostolick then the question is whether they did well in accepting such Traditions for Apostolicke which were not Apostolick neither did coÌ„sent with the holy Scripture 6 That infants should be baptized that the Eucharist should bee deliuered to women c. wee haue receiued from vnwritten Tradition onely Answ 1. The Antecedent is not true for concerning the former wee haue Scripture that Baptisme is needfull for all and that it doth belong vnto Infants Iohn 3 5. Mark 10 14 15 16. 1 Corinthians 1 16 c. 2 The Trent Catechisme proueth the Baptisme of Infants by diuers places of Scripture Part 2. cap. 2 quaest 26. As for the latter that the Eucharist belongeth to the whole Church and so vnto women wee haue Christs commandement Math 26 26 27 28. Mark 14 22 c. Luk 22 19 20. 1 Cor 11 26 27 28. 7 The obseruation of the Lords day is not found in the Scripture Ans Seeing it is acknowledged by both sides by the Papists as well as by the Protestants that to set a certaine time a part for Gods seruice is a morall and immurable law and that the Apostles left to the Church the first day of the weeke which is the Lords day in Parte tertiâ— ca. 4 quaest 4. steede of the seuenth day which the Iewes obserued as the Trent Catechisme proueth out of 1 Corint 16 2 and Reuel 1 10 We ought to acknowledge it as a precept of God grounded on the Scriptures CHAP. 5. Of the Letter and the Spirit THE Papists seeke themselues an other starting hole when as they cannot proue See Fran. Coster in his Enchiridion of CoÌ„trouersies Cap 1 of thâ— holy Scripture out of the holy Scripture many their Idolatrous and superstitious opinions to say that the Scripture is a dead and killing letter but the Spirit that is the meaning of the Scripture is contained in the liuing tables of the heart of the Church that therefore all things ought to be iudged determined not out of the Scrip but by the consent of the Church So for examples sake whereas nothing is found in the letter of the Scripture concerning the worshipping of Images that say they is to bee sought for in the hearts of the faithfull that is of the Pope Cardinalls c Wherein the holy Spirit hath written it that Images are to be worshipped As for vs we acknowledge no other Scripture wherein God doth by writing reueale his will beside the sacred bookes of the Bible and this spirituall Scripture of the Papists we reiect Because the holy Scripture described and comprised in letters deserueth this praise that it can make a man perfect therefore vnto There is one manner of Spirit in the outward Scripture another in the inward which are coÌ„trary one to another concerning the authoritie of the Scripture Note heere the Spirit of Christ and Antichrist perfection there is no neede of any other new spirituall Scripture 2 Because that spirituall Scripture which the Papists forge doth disanull the authoritie of the holy Scripture penned in paper by the instinct of the holy Ghost But the holy Ghost cannot be so contrarie to it selfe as to commend highly the Scripture by the Apostles and Prophets and to diminish the authoritie of the same by an inward Scripture 3 Because this inward Scripture is manifestly proued to bee often ontrarie to the outward Therefore the holâ— Ghost if he be the Author of both should â—â— conuicted either of falshood or inconstanie By this meanes we should it open a wide gap to all errours whiles euey man would brag of the inward writing oâ— the holy Spirit and would compare it witâ— and preferre it before the holy Scripture Besides this sauours strongly of the error of the Enthusiasts and Schweneldians on this wise This inward Scripture or writing is either mediate or immediate if mediate then the Scripture keepes his old standing to be the meanes and Rule of this inward writing if immediate then they manifestly fall into the error of the Enthusiasts but our Aduersaries accept not of the former therfore of the later All the paines which the Euangelists and Apostles did take in penning the Scriptures were bootlesse if wee should take no more heede to their writings than to such a like inward Schwenfeldian writing Contrarily our Aduersaries doe argue 1 The Letter killeth but the Spirit giueth life 2 Corin 3â— Therefore we are not to heede the Scripture wâ—tten with inke but the inward Scripture of thâ— Spirit sealed in the heart of the Church Ans 1. Tâ—â—t Paul doth not speake of any inward or oâ—tward distinction of writing but of the diference of the law and the Gospell the wâ—rdes immediatly going before A view of a Doctour like exposition proceeding froÌ„ the inward writing of the heart doe shew â—od saith S Paul hath made vs able Ministâ—rs of the new Testament not of the â—etter bâ—t of the Spirit 2 So then there are fiue terâ—es taking the word Letter in the Antecedent or former proposition according to Paules meaning for the Lawe and in the consequent or later proposition for the whole body of the holy Scripture according to the Papists meaning and vnderstanding the word Spirit in the Antecedent for the Gospell and in the consequent for Enthusiasme or immediate inspiration from God the argument therefore hangeth together like sand Now S. Paul calleth the law a killing letter because that no man can bee iustified and saued by the law but the Lawe doth rather condemne and spiritually kill But he calls the Gospell Spirit because the Gospel receiued by faith doth giue the holy Spirit which doth quicken our harts create them a new stir them vp to good workes 2 I will put my Lawe in their inward parts and write it in their harts c. Ierem 31 33. therfore the will of GOD is to bee learned not out of the outward but inward Scripture or writing
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
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
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
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
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
denie that there shall bee anie Purgatorie in the WORLD to come vnlesse they will fall into the errour of Origen 2 Christ speaketh of remission in the World to come but our Aduersaries vrge not remission but satisfaction in purgatorie There are therefore foure termes 3 The phrase of speach neither in this World nor in the world to come in Marke 3 29. are expressed thus hee shall neuer haue forgiuenesse 6 Thou shalâ— not come out thence till thoâ— hast payde the vâ—most farthing Matth 5 26. It must needes be therefore that there is a purgatorie Answ 1. Christ in these words doth not speake of the state of the World to come but admonisneth vs that in this present life we studie for peace and quietnesse and be reconciled to our Aduersaries least by our stubbornes wee drawe vpon vs greater euilles from the ciuill Magistrate 2 Were the place neuer so much to be expounded allegorically yeâ— herein it faileth that we who haue offended an eternall and infinite God must needeâ— bee subiect to eternall punishments where no place is graunted to temporall punishment 3 There would follow this absurdiâ—ie also that wee must agree with our Aduersarie that is with Sathan this ende allegories haue which are stâ—â—tched beside the meaning of the Scripture 7 Wee went through fire and water but thou broughtest vs out into a wealthie place Psal 66. 12 therefore there is a Purgatorie Answere 1 Our Aduersaries alleadge this out of the olde Testament contrarie to their conscience whereas notwithstanding the Schoole-men teach that in the olde Testament there was as yet no Purgatorie 2 That the Psalâ—ne speaketh of temporall tribulations is prooved by theâ—e words next following I will goâ— into thy house with burnt offerings which cannot agree to soules departed 3. In the Psalme it is said Thou hast caused men to ride over our heads men not Devils as is imagined to bee in Purgatorie 4 A sweet interpretation forsooth we haue gone through water that is through fire of Purgatorie 8 I haue loosed thy prisoners out of the pit wherein is no water Zachar 9. 11 that is I haue freed them out of Purgatorie and consequently there is a purgatorie Ans 1 It is a metaphoricall speach wherein is described the deliuerance of all mankinde after they had fallen It is then a fallacy from a thing spoken in part and some respect to the same absolutely taken 2 There be contradictories in this and the argument going before if they be vnderstood of purgatorie In the former argument water is affirmed to be in purgatorie in this it is denied that there is anie water 3 If the lake without water bee vrged let our Aduersaries knowe that that place Luke 16. 23 24 is hell whence is no returning And so it doth not agree to purgatorie neither 9 He is like a purging fire and fullers sope and hee shall sit downe to try and fine the siluer he shall euen fine the sonnes of Leui c. Malach. 3 2 3. Answ 1. That they bee meere metaphores the word like doth shew It is then a fallacie vrging a misconstruction of the words 2 There is more in the consequent than in the Antecedent For it foloweth not he shall purge the sonnes of Leui Therefore that purgation can be none other but by the fire of purgatorie 3 The whole text doth speake of the first comming of Christ and of his ministerie whereby hee shall confounde and wipe away hypocrites as drosse and shall institute the true worship of God and shall consecrate spirituall priests and Leuites by his bloud It is nothing therefore to the purpose 10 Haue pittie vpon mee O my friends for the hand of God hath touched me Ioh 19. 21 Therefore there is a purgatorie Answ 1 Yet againe our Aduersaries remember not that the Schoole-men know of no purgatory in the olde Testament 2 Iob desireth his friendes that they would cease from rebuking an innocent man and rather pittie him than continue to reproue him 3 Iob was aliue and how could he bee in Purgatorie 11. Câ—â—isâ—â—â—nt in his Spirit and preached to the Spiriâ—◠〈◊〉 which were in time past disobedâ—ent when once the long suffering of God abode in the daies of Noâ— 1 Pe 〈…〉 19 20. therefore there is a Purgatorie Answere 1. Some of the Popish Doctors though impertinently too doe expound this place of Limbus Paâ—â—um and not of Purgatorie 2 These belong to the olde Testament in which the doctrine of the Papists admitteth of no Purgatorie 12 Iudas Maâ—â—habaeus sent to Ierusalem two thousand â—â—achmes of â—â—â—ver for those that were slaine and the Author addeth withall It was an holy and good thought to pray for the dead that they might be delivered from sinne 2 Maccab. 12 43 45. Answer 1. The booke is Apocriphall and in the end of the booke the Author craveth pardon saying If I haue done well and as the storie required note he wrote as an Historian and not as one that delivered points of faith it is the thing that I desired but if I haue â—poken slenderly and barely it is that I could â— Mâ—acchab 15 39. 2 Iudas had no commaâ—â—dement oâ—â—od to doe so therefore it is no preâ—â—â—ption to vs. 3. Once againe wee must remember our Aduersaries why they would endevour to proue Purgatorie out of the old Testament seeing themselues denie that there was any Purgatorie in the olde Testament 13. Augustine in some places doth not dislike the mention of Purgatorie Ans 1. Augustine speaketh of it very staggeringly and doubtfully adioining to his dispuration of Purgatorie these wordes Perhaps it is true Deciuit Dei li. 21 cap. 24 26. 14 Because there be three sorts of men good evill and of a meane sort betwixt both it must needes bee that there bee three such conditions of soules after this life Ans 1. We are not now to deale with the morall and politick principles of Plato Aristotle Virgill c. but with principles farre different from them namely with the principles of Divinity revealed from heaven Seeing then that divers principles are confounded it is a fallacie involving many questions as one 2 The distinction of men in Divinity is farre different from this and is onely two-fold betwixt the Beleevers and the Infidels betwixt the Sheepe and the Goates betwixt those which gather with Christ and those which scatter betwixt those which are with Christ and those which are against him And therefore vnto these there are two places onely and no moe assigned after death in the Scriptures 15 Gregorie the Great learned Purgatorie from spirits that appeared vnto him and shewed the punishment of Purgatorie Answ Those spirits were not the sovles of men departed but they are the trickes and mockeries of Satan 2 The truth should be learned not of the dead but of the Word of God the lawe and the testimonie Isay 28. 20 3 Gregorie in this vncertaine kinde of arguments had a humane slippe seeing he ought to haue sticken rather