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
A MANVELL Or briefe volume of Controuersies of Religion betweene the Protestants and the Papists wherein the Arguments of both sides are briefely set downe and the Aduersaries Sophismes are plainely refuted Written in Latine in a briefe and perspicuous method by LVCAS OSIANDER and now Englished with some additions and corrections At London Printed by Humfrey Lownes 1606. TO THE READER AS their part is the chiefest in defeÌ„ding the truth vvho do sifte the full state of Controuersies explicating the question maintaining reasons for the truth and answearing the opposite arguments at large as the nature of euery one doth require for the full setling of mens iudgments vvho with singlenesse of heart desire to bee throughly satisfied so is their labour requisite also who do contract those larger disputations into a briefe and compendious summ For it helpeth the memory in calling to minde that vvhich hath beene reade in larger discourses before it furthereth the iudgment by giuing grounds of arguments answeares which may afterward by the learned Reader be further enlarged by his owne meditations as occasion shall require it may serue for some good taste in the knowledge of controuersies for such as haue not the leisure other opportunities means to read the larger disputations and lastly being coÌ„prised in a small volume it may easily be caried abroad if â—e desire to read such things vvhere wee cannot haue not the greater volumes VVhich reasons moued our Author to pen this briefe Manuell in a perspicuous methode and it vvere to be wished that some of our Countrey men whoÌ„ God hath furnished with iudgment and other necessaries for such a purpose would endeuour to do the like in our vulgar tongue in this briefe and plaine order In the meane time the translation of this present worke shall bee I trust neither vnprofitable nor vnwelcome Some things are altered vvhich I iudged might bee offensiue or othervvise hinder the Reader but they bee such aâ—d no moe than I hope who so shall compare the translation with the Originall vvith indifferencie will confesse there vvas reason to doe so Some things also vvhere neede seemed to require I haue added and vvhereas the Author in testimonies alleadged out of the Scripture quoted the chapter onely I haue generally throughout for the ease of the reader annexed the verses also as the case required The censure heereof I leaue to the indifferent reader and commend the successe to God vvhose Name be glorified for euer Amen A Table of the Chapters and Questions CHAP 1 Of the holy Scripture 1 VVhether it be vnsufficient 2 Whether it be obscure 3 Whether it be vncertaine or plyable to any sense CHAP 2 VVhether the Scripture be to be reade of the lay people CHAP. 3 Of the interpretation of the holy Scripture CHAP. 4 Of Traditions CHAP 5 Of the Letter and the Spirit CHAP. 6 Of councells CHAP 7 Of the Church 1 Whether our Church or the Church of Rome bee the true Church 2 Whether it be to be granted that there is an inuisible Church 3 Whether the church may erre CHAP 8 Of the Bishop of Rome 1 VVhether Christ haue neede vpon earth of any Vicar or visible head 2 Of the power and authority of Peter 1 Ouer the rest of the Apostles 2 In the rule and dominion of faith 3 VVhether Peter were at Rome and there instituted an ordinarie succession 4 VVhether the Bishops of Rome be Peters successors 1 In Doctrine 2 In Manners 5 That the pope is Antichrist CHA 9 Of free-will 1 VVhether vnregenerat men can of themselues by vertuâ— of their free-will bâ—gin their conuersion 2 Whether Originall sinne haue in it the nature of sinne 3 Of the workes of Infidels 4 Of Grace CHAP 10 Of Iustification 1 Of imputed righteousnesse or of the signification of the word Iustification 2 Whether the grace of Iustification bee aequally alike in all 3 Whether we be iustified by good workes 4 Whether we be iustified by Faâ—th alone 5 Whether Paul doe deny Iustification by the workes of the Ceremoniall lawe onely 1 CHAP. 11 Of the true conditions of faith 1 Whether Faith be taken respectiuely or habitually 2 Whether Faith bee onely a bare knowledge and assent 3 Whether Faith be also in wicked men 4 Whether true Faith may be voide of good workes 5 Whether Faith be informed by charitie CHAP 12 Of good workes 1 Whether good workes please God ex opere operato 2 Of Will-worship in generall 3 Of workes of supercrogation or Councells in particular 1 Of Pouerty 2 Of single life 3 Of Obedience 4 That good workes cannot be communicated to others CHAP 13 Of Renouation or imperfect Obedience 1 Whether our obedience begun in this life be perfect 2 Whether Concupisceace remaining in the regenerate be a sinne 1 CHAP 14 Of the Number of the Sacraments in generall 2 A particular examination of the fiue falsely supposed Sacraments 1 Of Confirmation 2 Of Penance 3 Of Orders 4 Of Matrimony 5 Of extreame vnction CHAP 15 Of Transsubstantiation in the Eucharist CHAP 16 Of inclosing carying about and adoring of the Sacrament 1 Whether the Eucharist out of the vse thereof bee a Sacrament 2 Whether the Eucharist be to be adored 3 Whether the Eucharist be to be inclosed caried about 1 CHAP 17 Of the Masse in generall whether it be a propitiatory Sacrifice 2 An appendix of the abuses in the masse 1 Priuate masse 2 The wresting of the masse to other affaires 3 Simonie in the Masse 4 The mingling of water with wine 5 A sinke of Ceremonies 6 The nouelty of their ceremonies 7 The errors and fooleries of the canon of the Masse 8 The masse sayd in Latine 9 Masse for the deade CHAP 18 Of Communion vnder both kindes CHAP 19 Of Purgatorie 1 Whether there be a purgatory 2 Whether the dead be relieued by the suffrages of the liuing GHAP. 20 Of Inuocation of Saints 1 Whether Latria be giuen to Saints in popery 2 Whether Saints be to be prayed vnto 3 Whether Papists commit idolatry in worshipping of images CHAP 21 Of the Vow of single life in ecclesiasticall persons 1 Whether mariage be a state that defileth a man 2 Whether single life haue any prerogatiue in Gods sight before mariage 3 Whether it be in a mans choise to vow single life CHAP 22 Of the errors of popish fastes 1 Of choise of meates 2 Of the tying of fastes to certaine and set times 3 VVhether fasting be meritorious 4 Of the fast of Lent 5 The keeping of fastes is more straightly vrged by the Papists than the keeping of Gods commandements 6 Mockeries in popish fastes 7 The iudgment of the holy ghost of the fastes of hypocrites CHAP. 23 Of Repentance and of the errours which the papists bring into this place of Repentance 1 Of the merite of contrition 2 Of the sufficiency of contrition 3 Of popish satisfaction 4 Of omission of faith 5 Of Auricular confession 2 Conclusion A Manuell or briefe
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
strife a dead letter 2. Christ condemneth the Traditions of men Matth 15 3 c. But the Pope diggeth out of their graves Traditions long since buried commendeth them highly and bindeth mens consciences vnder the paine of excommunication to obserue them 3. Christ saith out of the heart proceede evill thoughts Matth 15 19. so that the heart is as a corrupt fountaine The Pope saith man is not so corrupted by the fall of our first parents but that hee hath still free-will as well to good as to evill 4. Christ so expoundeth the lawe that it is impossible for vs to keepe it Luke 10 27. with all thy soule with all thy strength c. But the Pope saith the law of GOD may be fulfilled by man 5. Christ received them which believed as Thy faith hath made thee whole Luke 7 50. But the Pope contendeth that faith alone iustifieth not but that we have neede of good workes to our iustification 6. Christ saith when yee have done all that is commanded you say wee are vnprofitable seruants Luk 17 10. The Pope saith consecrated persons over and aboue the fulfilling of the law do also workes of supererogation which they may bestow vpon others as having no neede of them themselves 7. Christ saith verely verely I say vnto you hee that believeth in me hath life everlasting loh 6 40 47. But the Pope layeth at him with a curse who perswadeth himselfe that hee ought certainely to believe without doubting that he is the heire of eternall life 8 Christ sayth that that goes into the mouth defileth not a man Matth 15 11. The Pope saith that a man is defiled by eating the meates which he hath forbidden 9. Christ sayth Drink ye all of this Mat 26 27. The Pope saith Drinke not all but onely Priests So likewise the life of Christ the Pope are directly opposite but wee will not treate of that now Because hee exalteth himselfe against all that is called God For he takes vpon him to alter the Word of God and the Sacraments as is prooued in this whole booke throughout The Pope sits in the Temple of God as a tyranne captiuating Emperours Kings Princes and the Consciences of men vnder his tyrannie The Pope sheweth himselfe as if he were God which hee hath done in accepting of the flatteries of his retainers which are contained in the Canon Lawe and in the books of the Canonists as followeth 1. That the Pope can doe all things above law contrarie to lawe and without lawe Bald. ad caput cum super num 1o. Extr de caus posses et propt 2. That he hath the same consistorie and the See Baldus in C. cum super de causa Propt et pos Lib cerem Pon. 1 li. tit 7. same tribunall seate with God 3. That to him is given all power in Heaven and in earth 4. If the Pope neither respecting his owne nor his brethrens saluation should by heapes drawe innumerable soules with him into the pit of hell c. yet may no man say vnto him what doest thou Distinct 40 cap Si Papa 5 The Pope is god Felinus as also in the Canon lawe Distinct 96 cap. Satis 6 The Pope is the Christ or anointed of the Lord. 7 The Pope may change the forme of the Sacraments delivered by the Apostles Archidiaconus 8 The Pope can doo those things on earth which God can doo in Heaven August Berovius in C. cum tu num 1 de vsuris 9 The Pope hath no peere but God the same Berovius in Rubric de offic de leg n. 10. And many other things which it were ouerlong to rehearse If the Pope approove not these glozing flatteries why doth he not condemne them why doth hee not forbid them why doth hee not accurse them As Herod therfore which rejected not the impious acclamations of the people was therefore guiltie of their blasphemies before God and perished very miserably so the Pope in that he condemneth not the impious flatteries of the Canonists he approueth them is guiltie of eternall damnation and shall bee tormented with Herod for ever in Hell The comming of the kingdome of Poperie is by the working of Satan with miracles and lying wonders whereof all Popery hath been and yet is full as wee reade that manie such lying wonders haue beene of old descried and punished by the Magistrates The Pope worshippeth his God Mauzzim that is the masse with gold silver pretious stones as Daniel prophecied of Antichrist And if the hire of money were denied the masse would fall to the ground of his owne accord The Pope cares not for the desires of Women but forbiddeth mariage vnto Priests And therefore maintaineth a doctrine of deuills 1 Tim 4 3. Hee hath taken away the daily sacrifice withdrawing those praiers froÌ„ Christ which he hath caused to be offered vnto Saints And hath defiled the true worship of God with mens traditions and superstitions and intolerable idolatrie This was doubtles to abolish the daily sacrifice These and such other things declare that the Pope is not the successour of Peter nor the Vicar of Christ but the Antichrist whoÌ„ the Lord Iesus shall consume with the spirit of his mouth c. 2 Thessal 2 8. Hitherto therefore we have maintained the authority of the holy Scriptures against the vaine Traditions of the Papists against Enthusiasmes or inspirations councells not rightly celebrated the counterfaite name of the Church and the falsely pretended authoritie of the Pope of Rome The Popes them selues then are not the Iudges of controuersies but the partie accused before the tribunal of the Church the Church is the Iudge the voice of the Church is the Scripture which alwaies speaketh by the rule whereof â—ll whosoever they bee are bound to give â—nswere and make their account vnto God â—t is therefore good reason that no other rule â—f truth should bee accepted of sauing the â—cripture according to which all opinions â—nd constitutions are to bee examined and â—dged in the Church CHA. 9 Of Freewill QVESTION 1. OVR Aduersaries that they might the more strongly vrge iustificatioÌ„ by works doe falsely affirme 1 that a man not regenerated or conuerted 2 even after the fall of Man hath remaining in him so much power 3. in his will vnderstanding 4. in matters spirituall and such as pertaine to the saluation of the soule that he can begin his conuersion 5 of and by himselfe and so deserue a more plentifull grace of iustification This we denie for these reasons ensuing Because the Scripture calleth vnregenerate men dead men 1. And you that were dead in sinnes and trespasses c. Ephesians 2 1. 2. When we were dead by sinnes hee quickned vs. verse 5. 3. Give your selues vnto God as they whicâ— are alive from the dead Rom 6 13. Because the Scripture compares our will vnto servitude 1. Impenitent sinners are holden captiue of Sathan at his will 2 Tim. 2 26. 2. If you continue in my
strange gentle Reader if this councel had been beaten to powder with lightning and thunder from Heauen which hath mangled turned vp side downe and broken the Testament and last will of the Son of God giuen vs in charge by the eternall Wisedome of GOD with such friuolous foolish and idle reasons Thus forsooth the Sacraments are to be handled so great ought to bee the authoritie of the Sonne of God in his Church with what burden of conscience then doo our Aduersaries defend this mangling Contrariwise our aduersarieâ— do dispute 1. Christ saith Doe this in remembrance of Mee that is administer the Supper in remembrance of Mee but this agreeth onely to Priests not to Laicks Therefore neither doth the Cup belongeth vnto the Laicks seeing it pertaineth â—ot to them to administer the Supper Ans 1 By this reason the Laicks should be thrust not from one but from both kinds of the Sacrament 2 The word Doe hath not only reference to him that administreth but to the coÌ„municants too Otherwise seeing the apostles did not administer in the 1 supper but onely receiued the Sacrament froÌ„ Christ they also should haue communicated but vnder one kinde 2 All the Apostles were Priests therefore the vse of the Cup and that precept Drinke ye c. belong to Priests onely Ans 1 Then the Primitiue CHVRCH did amisse and Paul the Apostle too who deliuered the Supper vnto the lay people not mangling the Communion of the Laicks as they call them but in such wise as hee had receiued it from the Lord that is so as it was deliuered vnto him 2 Againe by this reason the latity should bee excluded not from the cup onely but from the whole Sacrament 3 It cannot be that Apostles were then Priests that is sayers or doers of masse because then the masse had no beeing at all that the Apostles were made priests at the Supper it is a tale framed without authoritie of the scripture If it bee obiected that they were made Priests before when they were sent to preach the schoole-diuines denie it who say that they were made Priests at the supper and reduce the Apostles at the time of their sending forth into the order of exâ—rcists not of priests 6 Christ did not so institute both kindes that it may not be lawfull also to communicate vnder one kinde onely Answ 1 The Antecedent proposition is most false for it cannot be shewed in scripture that Christ did institute both kindes as a thing indifferent and arbitrarie 2 The words of Christ are vnanswerable Drinke ye all of this Now vnlesse they can shew a restriction or limitation in the scripture of this vniuersall proposition it remaiueth an vniuersall in his full force 3. It is a Doctour like interpretation Drinke ye all that is it is not needfull that all drinke Then those vniuersall sayings shall also bee so expounded Come vnto me all ye that are wearie that is it is not needefull that all which are wearie and heauie laden should come vnto me c. A rare kinde of Diuinitie no doubt 4 The true body of Christ is not without Concomitance bloude therefore seeing the bloude is contained also vnder hat kinde it is sufficient to communicate vnder one kinde onely Answer 1 This argument deserueth thunder claps and eternall brimstone Christ forsooth seemeth foolish to them who not considering that his bloud was coÌ„tained vnder his bodie instituted vnnecessary things in his last will as not hauing his wits well about him for feare of death But Wisedome is iustified of her children 2 And if vnder the breade there were the bodie not voide of bloude yet we should not so satisfie Christs commandement who commanded vs not to eate but to drinke drinke drinke his bloud 5 Paul saith whosoeuer shall eate this bread or drinke c. 1. Corin 11 17. there by the disiunctiue particle or is granted a Communion vnder one kinde Answer 1 If that were Paulls meaning then were it lawfull to communicate with the cup only without breade which seeing our Aduersaries denie they doe thereby expose the vanity of this argument to bee derided 2 Paul when hee describeth the institution of the Supper in its proper place 1 Corinth 11 24. 25 26 28. Vseth no disiunctiue particle 3. Our Aduersaries in running to the Greeke text doe against the councell of Trent which enioyneth the ould vulgar latine translation of the Bible to bee helde for authenticall in disputations so that no man may dare or presume to reiect it vpon any pretence what seeuer Sess 4 Decret 2. 6 Paul saith in the Greeke texte All wee are Partakers of one breade and those words et de vno calice and of one cup though they be in the olde translation yet they are not in the Greeke text Therefore Paul allowed a Communion vnder one kinde Answ 1 It is a failacie of composition and Division because those wordes are seuered from the entire and perfect reasoning of Paul by which words he argueth afterwarde from the communion of the cup as in the beginning hee did from the communion of the breade saying yee cannot drinke the cup of the Lord and the cuppe of deuills From these words a man might conclude by the same consequence as the Papists vpon their authoritie doe that it were lawfull to communicate with the cup onely without breade 7 Paul saith let vs keepe the feast in vnleauened breade 1 Cor. 5 8. There Paul maketh no mention of the cup insinuating one kinde onely Ans Paul speakes of the newnesse of life of the regenerate by an argument drawen from a rite of the Passeouer whereby they abstained from leauen This is then an idle inconsequent reason For these are Pauls words whole and entire let vs keep the feast not with olde leauen neither in the leauen of maâ—â—tiousnesse and wickednesse but with the vnleauened bread of sinceritie and truth These are nothing to the Lords supper there are then foure termes 8 Christ celebrated the supper vnder one kind onely before his two disciples in Emaus Luke 24 30. Ans 1. There is described Christs vsuall custome wherein hee vsed to breake bread at dinner or supper and to blesse it neither doth there appeare any shew of the celebration of the Supper in this storie The words are not said This is my body they are not bid eate or call to remembrance the Lords death neither is it said that the two Disciples did eate but it seemeth rather that they broke off their Supper straightwaies for ioy 9. Paul celebrated the Supper vnder one kinde onely in the ship Act. 27 35. Ans There is nothing at all of the Supper but of alaying their hunger vnlesse our Aduersaries would haue it that the heathen and vnconuerted Souldiours did communicate too and that they grewe to bee merie in the celebration of the Supper of the Lord as at a feast or banquet for both these are comprised in that rehearsall of Saint Luke The
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
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
Answer 1. The Epistle to the Hebrewes cap 8 vers 10 doth so expound these words that hee compareth together the constraint or coaction of the law of Moses to wit the involuntarie and enforced obedience and the renovation of the mind by the Spirit of the Gospell whereby the beleeuers by the Sanctification of the Spirit wrought by the preaching of the Gospell doe performe a willing voluntary obedience to God the wil of man being set at liberty by the Spirit of God and doe delight in the Law of â—od and haue no more stony hearts but fleshly tractable to performe obedience vnto their Lord. 2 What priuiledge soeuer is graunted by this gratious promise the Pope Cardinalls and the rest of that Hierarchie haue no reason to challenge it as proper to themselues seeing the Apostle applyes it as doth also the Prophet to all euen the least of Gods children They shall no more teach euerie man his neighbour saying know the Lord for they shall all know mee from the least to the greatest of them as it followeth in the next words Ierem. 31 34 and Heb. 8 11. 3 Yee are the Epistle of Christ ministred by vs and written not with inke but with the Spirit of the liuing God not in tables of stone but in the fleshy tables of the heart 2 Corinthians 3 3. Answ 1. Paul compares the commendatorie letters whereby some of the falâ—e Apostles did glory in their ministerie and the worke it selfe which ought to commend the work-man and shewes that he hath no neede of letters of commendation because the effect of his preaching in the Corinthians did testifie that his Ministerie ioyned with the holy Spirit was powerfull and effectuall It will by no meanes therefore hence follow that there is one inward and an other outward Scripture 2 The contrary doth rather follow hereof because the holy Ghost was powerful by the meanes of Pauls ministerie that therfore it was a mediate and not immediat word wherby it pleaseth him to save those that believe Rom 1 16. 4 Yee have no neede that any Man should teach you but as the same annointing teacheth you all things c. and you have an oyntment from him which is holy and yee haue knowen all things 1 Ioh 2 20 27. Therefore we must have recourse not to the Scripture but to the annointing of the Spirit Ans 1 That Saint Iohn speaketh of the annointing which Christians receive by the preaching of the Gospell these wordes do shew Let therfore abide in you the same which yee have heard from the beginning verse 24. Also I write no new commandement vnto you but an old commandemeÌ„t which ye have had from the beginning c. verse 7. Therefore S. Iohn dooth not teach that there is a two-fold Scripture but declareth that they were inlightned by the publike ministery of the Word endued with the Holy ghost that now they do know by those thinges which they had heard how they ought to behave theÌ„selues in all things 2 It is therefore no good conclusion from the publike mediate ministerie to the immediate writing of the Spirit seeing there bee foure termes 3. If such an inwarde writing had been sufficient what need had there bin of Iohns outward writing 5 All thy Children shall be taught of God Isai 54 13. Ioh 6 45. Ans 1. The Prophet Christ do speake of the knowledge of Christ which should be more plentifull in the new Testament than is was in the olde but never a whit of the inward and outward Scripture 2. If they mean an immediate teaching then fall they into the absurditie of the Enthusiasts Schwenfeldians if they meane a mediate teaching let them know that the holy Scripture is that medium that meanes which is able to instruct vs to Saluation 2 Timoth 3 17. 3. It were strange If the Papists would attribute this inward writing and gift of vnderstanding Scriptures which they claime by these places to the common lay people among them yet all these places are meant of all the faithfull vnder the gospell as it is evident by the words circumstances of the places cited CHAP. 6. Of Councells THE Papists in defence of their errors obiect vnto vs the authority of certain CouÌ„cells as sacred and such as may not bee gaine sayde We willingly imbrace those Councells whose decrees speake out of the holy scripture alleaged in his true meaning but if any where they swarue from the truth we think they ought to bee examined by the rule of the holy Scripture and do believe that no faithfull man is bound to stand to their authority if they decree any thing against Scripture But above all we detest their Idolatrous councells And that which I have sayd is built on these grounds following We reade in the holy scriptures that some Councells have erred 1 The Councell which was for the condemning of Christ Mat 26 27. 2 The Councell which condemned Peter and Iohn Act 4 5. 3 The councell which condemned Stephen Act 7. 4 The Councell that was gathered against Paul Act 22 23. Certain Councells celebrated in the time of the antient Fathers and afterwards have erred for example 1 Manie Councells forbade the Ministers of the Church to marrie contrary to the expresse Word of God 2 The Councell of Constance admitted the mangling of the Lords Supper 3 The Trent Councell hath confirmed Carte loads of errors So some other councells which for brevity sake I passe over in silence have either decreed false opinions or have approved them being inuented of others before Which to bee so our Divines have plainely proved in their severall Treatises Becavse some Councels disagree one with an other in their whole constitutions which See Erasmus in his annotatioÌ„s on the 1 Corinth 7 no man can deny who hath read and compared together the decrees of all the Councells Reade but the decrees of Gratian and thou shalt often times finde diverse and contrarie Canons concerning one and the same matter alleaged of him in the same distinctioÌ„ The Papists themselues receive not all things nor all Canons in all Councells Take for example the Canons which are caried about vnder the name of the Apostles Manie Canons of Councells are countersaite For the Bishops of Rome have beene conuicted of forgerie for corrupting the Canons of the Councell of Nice In one and the same Councell in divers copies the words number of the Canons are different Look the Tomes of the councells They be men that are gathered together in Councells and seeing they be men why may they not bee deceived and lye as the Scripture speaketh Psalm 116 11. for neither is the Spirit of God tyed to those persons Contrarily thus our Aduersaryes reason thus 1 All the faithfull were bounde to the obseruation of the Councell of Ierusalem Acts 15. Therfore they be bound to keepe the councels of Bishops Ans There is great difference between the Councell of the Apostles and
indefinite proposition which in this place is but a particular into an vniuersall thus feede my sheepe therefore feede all my sheepe 2 Heere are foure termes The word feede in the Antecedent is to do the office of a Minister of the Gospell but in the Consequent it is to be a Prince and to exercise dominion 4 Christ payed tribute for Peter and not for the rest of the Apostles Matth 17 27 Therefore Peter was Prince of the Apostles An. This is a Doctor like exposition to pay tribute that is to make a Prince for Peter that is Peter These dotages of the Papists declare how absurdly for want of proofes they scrape together any thing to bleare the eies of the vnlearned 5 Peter after the manner of a Prince lifted vp his voice on the day of Pentecost when the rest of the Apostles held their peace as it were for reuerence sake to him Act 2 14 4 8. Ans This is a fallacie putting that for a cause which is not a cause because the Apostles might giue Peter this honour either for his age or eloquence and not because they acknowledged him for their Prince and head 6 In the Counsell of the Apostles Peter first of all gaue his voice Act 15 7 Therefore he was Prince of the Apostles Ans 1 The voice of Peter is described but whether he first of all gaue his voice or some other before him that is not written therefore there is more in the Consequent than in the Antecedent on this wise Peters voice is the first that is mentioned therefore no man gaue any voice before him 2 It seemeth rather that others spake before him by these words next going before When there had been great disputation c. Whence it appeareth that some had spoken their mindes before Peter 3 out of this place it might rather be proued that Iames was the Prince of the Apostles for that he their voices being gathered gaue the definitiue sentence the argument therefore of the Papists is most fond 7. The Fathers and Writers of the Church haue acknowledged Peter to bee the Prince of the Apostles Answer If any of them did so they had it frō vncertaine reports contrarie to the meaning of the Scripture Neither ought the error of a few to be any preiudice to the truth 2 They gaine-saide the Primacie of Peter Augustine on the 16 of Matthew Cyprian in his Epistles Gregorie the great others Now in the second place let vs treate also of Dominion of faith with the Papists is that power or prerogatiue whereby the Pope may as please him determine and iudge of articles of Religion the power of knowledge or dominion of faith Wee denie that such a power was granted by Christ to Peter or any other man and that for these reasons Because it is Christ alone of whom the heauenly Father hath said heare him Math. 3 17 and 17 5 and there is one Maister or Doctor Math 23 8. Though that we or an Angell from heauen should preach vnto you otherwise than that which we haue preached vnto you let him be accursed Galat 1 8. Christ and Paul had not done well in sending their hearers vnto the Scriptures wheras rather they should haue sent them vnto Peter if wee must stand to the Popes iudgement Peter himselfe sends vs to the word of the Prophets and teacheth vs to attend to the word and not to himselfe as for any personall priuiledge 2 Pet 1 19. Peter in his Sermons and Epistles neuer taught any thing by such an absolute peculiar power or authoritie but confirmed all his assertions out of the holy Scripture as is to be seene Act. 2 4 10 and 15 Chap. By this meanes there had beene no neede of the Counsell of the Apostles but Peter alone should haue beene asked what hee would infallibly define Paul would not seeme to haue receiued anie thing from Peter as concerning his doctrine wherein hee had offended if the dominion of faith had beene committed to Peter Galat. 1 11 12 c. It may not be thought that such a dominion on of faith was committed vnto Peter because that hee was blame worthie and went not the right way to the truth of the Gospel Galat. 2 11 14. Contrariwise our Aduersaries reason thus 1 I will giue vnto thee the keyes of the Kingdome of heauen Matth 16 19 Therefore Peter had the key of knowledge and the dominion of faith Ans 1. There is more in the Consequent than in the Antecedent for it followeth not the keyes were given to Peter therefore power was given him to appoint and constitute what he pleased in doctrine faith 2 There are foure termes In the Antecedent the keyes are taken for that part of the ministery which consisteth in binding and loosing of sinnes in the consequent it is mistaken for authority to determine and constitute any thing what seemeth good in doctrine 3 The keyes did not only belong to Peter but to the rest of the Apostles also vnto whom Christ promised the keyes vnder the person of Peter who had answered for all And Christ gave authority alike to all to retaine to remit sinnes Mar 18 18 Ioh 20 23 which Panormitan also doth aduertise vs of 2 Christ prayed for Peter that his faith should not fayle Luke 22 32 therefore Peter received the Dominion of fayth Ans 1 Christ speaketh of Peters denying of him from which by his prayer for him he reclaimed Peter and did not suffer him to perish with Iudas To argue then from a particuler case to all the actions of Peter is very absurde 2 If to pray for a mans perseverance be all one as to give him the dominion of faith then because Christ prayed for the perseverance of all those that should heare and believe in him through the preaching of the Apostles Ioh 17 20 it would follow that he had committed vnto all them the dominion of faith which is absurde There are therefore in this argument foure termes 3 Christ sayd to Peter when thou art conuerted strengthen thy brethren Luke 22 32. Therfore the dominion of faith was given to Peter Ans 1 Christ speakes of such a strengthening whereby he that hath beene tempted knowes how to strengthen them which are tempted in the like manner But concerning the dominion of Faith there is not one title Againe therfore heer are foure terms 2 Every man that strengtheneth his brother should by the same reason as the Papists heer argue have the dominion of faith assured vnto him 3 And so also Peter could not have beene blame-worthy if hee had Gal 2 11 14. obtained the dominion of faith but hee ought rather to have chid Paul that reproved him 4 Vpon this Rocke I will builde my Church and the gates of hell shall not overcome it Math 16 18. Therefore it must needes bee that Peter received an infallible dominion of Faith Ans 1 If Peter had beene that most firme and sure Rock then
that would follow But we have shewed the contrarie therto before Chap 8 quest 2 obiect 2. this is therfore rotten stuffe 2 Now that Peter is not that rocke and foundation of the Church wherof Christ speaketh in this place is proued by these reasons 1 Because the gates of hell prevailed against Peter 1 When hee denyed Christ in which his So the gates of hel preuailed against Pope Marcellinus who sacrificed to Idols against Liberius who sell in to Arianisme denying doubtlesse he had perished vnlesse by the merites of Christ he had been pulled from the iawes of hell Mat 26. 2 when he was worthie to be blamed being deceived of Satan to flatter them that were conuerted of the Iewes to offend them that were conuerted of the Gentils Galat 2 3 When Christ called him Satan Ma 16 23. Then he would have hindred the passion of Christ which was no small sinne Because Christ is the Corner-stone not Peter 1 Christ is the Chiefe Corner-stone elect and pretious Peter speakes this of Christ and not of himselfe 1. Pet. 2 6. 2 Other foundation can no man lay than that which is layed which is Iesus Christ 1 Corinth 3 11. 3 Yee are built vpon the foundation of the Apostles Prophets Iesus Christ himself beeing the chiefe corner-stone Ephes 2 20. Isay 28 16. Psalm 118 22. Matt 21. 42. Question 3 Whether Peter left his authority and power behind him to his successors at Rome We denie it because it cannot be certainly prooved not so much as that Peter was aâ— Rome We hold it more probable that heâ— was never at Rome for these reasons Because it agrees neither with the accounâ— of times in the Scripture nor with the account of other histories 1. It crosseth the account of the Scriptures For about the yeare of Christ 37. Paul first returned to Ierusalem Galat 2. 18. and found Peter abiding there About the yeare of Christ 51 fourteene yeares after Galat 2 1 Paul went vp againe to Ierusalem and found Peter there Now add thereunto â— yeares onely which Peter should haue â—pent in travailing into Galatia Pontus c. 37 14 3 25 79 â—not reckoning the yeares in which he is reâ—orted to have governed the Church of Anâ—ioch and there amounteth the â—4th yeare of Christ Add to these 25. yeares which he â—s sayde to have beene Bishop of Rome and â—here ariseth the yeare of Christ 79. But it is â—eported by the Ecclesiasticall historiaÌ„s that â—eter was martyred in the last yeare of Nero â—hich was the 70th yeare of Christ So by his reckoning Peter should have beene Biâ—hop of Rome 9 yeares after he was dead 2. It crosseth the account or chronoloâ—ie of Ecclesiasticall writers but first we preâ—ppose See Euseb lib 2 cap. 25. take for granted that there were â— yeares after which Paul founde him at â—erusalem and so there ariseth the yeare of Christ 51. Add then 7 yeares for the space â—â— which Ecclesiasticall historians do write that Peter was Bishop at Antioch 5 more which they say he spent in iourneying and there ariseth the yeare of Christ 63. Add hereunto 25 yeares and there ariseth the yeare of Christ 88 and so Peter should have taught preached 18 yeares after his death The Papists will not see these absurdities but passe ouer the truth hood wincked 3 If any man shall say that we must reckon backward from the end of the years of Nero Peter then it wil follow that Peter was in prison not at Rome but at Ierusalem in the 24 th yeare before his death and in the second yeare of his being Bishop at Rome Act 12. For in the 45 th yeare Peter was cast in prison by Herode After which time Paul found him still as yet at Ierusalem If Peter had gone to Rome he had done contrary to the covenant he made with Paul that Paul should preach the Gospell to the Gentills and Peter to the circumcision Ga 2 9. Paul writing an Epistle to the Romans at that time when Peter is sayd to have binâ— there and saluting many brethren by name maketh no mention at all of Peter When Paul came to Rome hee was receaved of the brethren yet Luke sayth nothing that hee was received of Peter the mentioning of whom should not surely have beene omittted if he had beene there Act 28 15. When Luke writeth that Paul abode 2 yeares in his hyred house yet hee dooth say nothing at all of Peter that hee had any dealing there with Paul in any thing Actes 28. 30. In the Epistles written from Rome to the Galatians Ephesians Philippians Colossians Timothie Philemon the Apostle Paul dooth never mention Peter so much as in one worde I have no man sayth Paul like minded who will faithfully care for your matters For all seeke their owne and not that which is Iesus Christs Philippians 2 20 21. Heere if Peter had beene at Rome hee had beene accused of vnfaithfulnesse At my first answering no Man assisted mee sayth Paul but all forsooke mee I praye GOD that it may not bee layde to their charge 2 Tim 4 16. Which but to suspect of Peter were very harde if he had been then at Rome Contrariwise our Aduersaries reason thus 1 Ecclesiasticall writers and the Fathers doe with one consent agree that Peter was at Rome An 1 Because these Writers doo agree neither amongst themselues for neither doo the Iesuites denie but that they disagree very much concerning the time when Peter came to Rome seeing I say that they neither agree amongst themselues nor with the holy Scriptures let their authoritie carrie as much waight as may bee so that lesse bee not ascribed to the truth of the Scripture than to them 2 One of them transcribed and took it out of an other as if a man should tell to others the reports which he hearde 3 Irenaeus the most ancient Ecclesiasticall Writer of all whose writings are helde for not-counterfeits dooth affirme indeed that Peter was at Rome but hee lived in the yeare after the birth of Christ 185. that is 150 yeares after Christs ascension into Heaven Neither was hee the Schollar of Iohn the Euangelist who is held to haue liued the longest of all the Apostles but Polycarps Schollar Wherefore it is no wonder if Irenaeus Who was so farre off from the Apostles times were somewhat deceaued in the storie of Peter 2. The Church which is at Babylon saluteth you 1 Pet 5 13 There Peter calls Rome Babilon Ans 1. This is to gather euery thing of anie thing to change Babilon into Rome 2 Hieron in his Epistle to Marcella We grant that Rome at this day is Babilon but that purple coloured whore as S. Hierom also thinketh But out of question the Papists will boast but a little of this appellation of Babilon Question 4. Whether the Popes of Rome be Peters successors this wee denie for these reasons Because this ordinarie succession tottereth immediatly after
this Blessed is the man to whome the Lord imputeth not iniquitie and in whose spirit there is noe guile therefore if sinnes be not imputed yet they are in the man though they be not imputed vn to him 10 The fathers denie that concupiscence is a sinne Ans They denie it to be sinne according to the ciuill definition where the will consenting and the act performed and consummated is vnderstood not according to that definition which is taken out of Diuinitie CHAP. 14 Of the Number of the Sacraments VVe denie not but that the ancient writers did vse the word Sacrament some times but in a very general signification to note other things by than Baptisme the Lords supper partly for reuerence partly for some misterie in the thing But the question is of the more stricte and most proper signification of the word Sacramēt in such sort as it agreeth to the Lords Supper and to Baptisme Hereuppon the question is whether the other fiue papistical Sacraments to wit Confirmation Penance Extreme Vnction Order and Matrimony be to be receiued vnto the number of Sacraments in such sort as that they may haue the like autoritie the same definition of a Sacament with the other vndoubted Sacraments and most properly so called Our Aduersaries contend for the number of their seauen Sacraments but we admit not of that number for these reasons Because that number of 7 Sacraments is no where mentioned in holy Scripture Neither can there be any of the ancient fathers shewed who did precisely reckē 7 Sacraments and neither moe nor fewer Wheras it is the power of God to ordain Sacraments none of the other fiue Sacraments haue the words of Sacramentall institution contained in the Scripture Our Aduersaries themselues cannot although their schoolemen haue toyled in it many waies but al in vaine they cānot I say giue a general definition of a Sacrament which is not larger thē the thing defined that is so that it doth not admitte within the definition other things besides those 7. Sacraments or els which is not straiter than the thing defined whiles they endeuour to exclude other things which besides their 7. Sacraments doe arise out of their larger definition that is which is so framed that there be not some of the 5 counterfeit Sacraments excluded by that definition Heere our Aduersaries doe sticke in doubtfull plight whiles they make the definition of a Sacrament either too large or too straite Seeing those two vndoubted Sacraments the Lords Supper and Baptisme doe admitte the same definition and may be contained vnder one generall definition so that whatsoeuer in that generall definition agreeth to the one the same agreeth to the other also why should the other 5 controversed Sacraments if they be truely and properly Sacraments why shold they want this proprietie of a common definition and why should they not be pertakers of the same definition Contrariwise our aduersaries doe reason 1 As there are 7 spirituall diseases so there must bee 7 remedies and Sacraments And as there be 7 cardinall vertues so there must be 7 Sacraments which conferre the same Answere 1. These diseases and these vertues what euer they be were in the time of the old Testament also If therefore 7 Sacraments be necessarily concluded from the 7 diseases and 7 vertues it will likewise follow that in the olde testament there were neither moe nor fewer than seauen but because the cōsequent is false therfore the Antecedent is false also 2 Besides those diseases and vertues may either bee restrained to fewer or extended to moe these are therfore ropes of sande 2 The number of seauen in the Scripture is an holy number and is oftentimes vsed in mysteries the 7 Seales Reuel 5. 1. the 7 trumpets Revel 8. 6 the 7 starres Candlestickes Reuel 1 13 16 the 7 loues Matt 15 34. the 7 eyes vpon one stone Zachar 3. 9. and such like both in the old new testament concerning the number of seauen therefore there are 7 Sacraments Answere 1. If our Aduersaries would make a perfect syllogisme thus it should be framed wheresoeuer in Scripture there is the number of seauen there the 7 Sacraments are prefigured c. But this proposition as is cannot be proued so it is ridiculous and therefore our Aduersaries keepe it close 2 Yea not 7. but 70 Sacraments might by the same reason bee proued seeing that the number of Seuentie is often vsed in Scripture The captiuitie of Babilon endured 70 yeeres there were 70 palme trees in Elim Exod 15. 27 the patriarches descended into Egypt with 70 soules there were 70 Elders of the people there are 70 yeares of our life Psal 90 10. Christ chose 70 disciples we must pardon our brother that sinneth against vs seuentie times seauen times in one day c It is therefore a fallacie taking that for a cause which is no cause whereof followeth no conclusion 3 There are 7 principall orders in the Church The first is of them that enter into it whereto answeareth Baptisme The second is of them that warre and plaie the souldiers and to this confirmation answereth The third of them that resume strength and refreshing in the Euchariste the fourth of them that arise after a fall by pennance The fift is of them that depart out with extreame vnction The sixt of them that minister and doe seruice in the Church and heereto belong holy orders The seuenth is of them that bring in newe souldiers by matrimonie therefore needes it must be that there be 7. Sacraments and neither more nor lesse Answere These distinctions of orders diseases vertues are speculations of idle braines which cannot beget vs any Sacraments for it should be proued by the holy Scriptures that all these things haue the force and propertie of Sacraments 2. Neither may the counterfeit Dionisius in his Ecclesiasticall Hierarchie rest content with this number of 7 for such reason as these be 4 The fathers haue giuen the name of Sacramēt vnto other things beside Baptisme and the Supper Ans 1. Yet did they neuer precisely define the number of 7 Sacraments to be necessarie 2. Neither did they name other thinges Sacraments in the like sorte as they did Baptisme and the Lords Supper but either they called them so for renerence of the things or for some mystery in them A particular Examination of the fiue Papisticall Sacraments Whether that the other 5 Popish Sacraments be to be called properly truly Sacraments seeing that the word Sacrament is not contained in the Scripture we can not better learne than if the true properties of Sacraments be fetched from the definition and nature of the two proper and vndoubted Sacraments baptisme and the Lords supper Wherby afterward the agreeing or disagreeing of the rest of the Popish Sacramēts wil be made manifest For this is a groūd without cōrrouersie so that it neither can nor ought to bee refused of either side Now the properties of a true Sacrament
miraclâ—s done about the Masse 〈◊〉 seldome and those most false too the Papists at this day are ashamed of the books wherein those miracles are reported 2 The comming of Antichrist shall be with all power and signes and lying wonders 2 Thess 2 9 as Paul prophecied of him 3. Miracles without the word of God are not sufficient to prooue articles of religion as wee reade Deut 13 1 2 3. 27 Luther doth confesse the deuill suggested arguments vnto him against the masse Therfore to impugne the masse is diuelish Ans 1 Luther describeth the conflict of Luther dimisâ—a priuata his conscience wherein Satan after his manner laying a truth for his ground endeuoured to build thereupon falsehood and desperation Euen as the deuill tempting Christ alleadged the holy Scripture which vndoubtedly is true But it doth not therefore follow that simply euery thing is a lye which Satan bringeth in his tentations For when hee obiecteth our sinnes against vs certainely he speaketh a truth 2 We oppose not against our Aduersaries either the authoritie of Luther or the tentation of Satan but the Word of God Now the testimonies of Scripture which ouerthrow the masse cannot be termed deuilish suggestions Let them then answere vnto them if they can 28 Our Aduersaries seek a shift to wind themselues out of the danger of the thunderbolts of the Epistle to the Hebrues say that Christs bodie alwaies remaineth one therfore though it be daily offered yet it is alwaies the same and but one only and so it doth not anie waiet whart the Epistle to the Hebrues Answ 1. That is not the question whether Christs bodie be one and the same But here is the controuersie whether that bodie which is one and the same be often to bee offered to God seeing the Apostle to Hebrewes witnesseth that that bodie was once onely offered and that the offering thereof may not be iterated There is then no connexion of the Antecedent consequent in this paralogisme 2 But neither do they offer the same bodie of Christ which was offered vpon the Croffe but an other bodie which within a moment of time before was breade if all bee true which they faine of Transsubstantiation But the true bodie of Christ was not breade Therefore neither doo they offer one and the same body of CHRIST An appendix of other abuses of the Masse The followers of Antichrist have transformed 1 Abuse priuate masse the Masse into a priuate action wherein there is no communion but the masse-maker onely receiueth the sacrament whilest others that be present onely looke on who are perswaded that such a masse benifitteth them neucrthelsse though they communicate not But wee reject this priuate masse fos these reasons Because the Lords supper by those priuate masses which neuer were instituted by Christ is changed into an action altogether diuerse and different from the first institution Christ gaue not onely a bare spectacle to his disciples in his first supper but distributed his bodie and bloud to them to be eaten and druncken Priuate masses therefore haue no agreement with the action of Christ That appellation of the Lords Supper vsed by the Apostles the breaking of breade which is nothing els but by a hebrue phrase the distribution of it sheweth that in the primitiue Church in the celebration of the supper there was a communicating that priuate masse was altogether vnknowen The same is meant by the wordes of Paul we are all partakers of the same bread 1 Cor 10 17 If the Corinthians were partakers then doubtles they were not bare beholders of some priuate masse That which Paul speaketh of the abuse of the Supper among the Corinthians euery man taketh his owne supper afore one is hungrie and an other is drunke 1 Corin. 11 21. May not vnfitly be applyed to the priuate masse for a certaine likenesse betwixt them For what more like to this abuse than is the priuate masse wherein the looker on hungreth the masse-maker hath his priuate banquet though he be not drunken vnlesse perhaps of the former dayes ryot Contrariwise our aduersaries do dispute 1 There is mention made of a priuate communion euen in the histories of the primitiue Church Ans 1 Priuate communion at that time was a thing much differing froÌ„ priuate masse now a dayes For from the beginning whilest persecution did still rage and the Christians were therfore inflamed with great zeale the whole Church did vse to celebrate the Supper euerie day But after persecution ceased the zeale of Christians was by little and little abated so that afterwards they did coÌ„municate onely vpon the Lords day In the meane while they of the cleargy and the ministers of the Church kept the custome of the dayly communion And this Communion when they of the laitie were absent began to be called a priuate Communion and that which was celebrated on the Lords day was called a publicke CoÌ„munion It is therefore a frivolous argument altogether froÌ„ the purpose whilest our Aduersaries argue from the priuate receiuing of the Lords supper to the priuate sacrifices of the Masse so making foure termes 2 Those which are the lookers on in priuate masse do communicate spiritually Therfore they want not the fruite of the masse Ans 1. We speake of the sacrament and sacramental eating our Aduersaries alleadge spirituall eating There are therefore in this argument foure termes 2 That spirituall communion may bee by faith alone euen out of the masse and communion Therefore it is nothing to the masse 3 This is the nature of the ministerie that the benefits of God bee by it applyed vnto men But priuate masse is a part of the ministerie Therfore by it there is application Made to the standers by Ans 1 The minor proposition is falâ—â— It suffiseth not that a Preacher preach to himselfe without hauing any hearers so neither sufficeth it that the masse-maker alone communicate for others becavse our aduersaries cannot free their publicke masse much lesse their priuate masse from idolatrie and how shall idolatrie then be a part of the ministerie 2 Sacramentall application doth not consist in a bare spectacle but in the vse and fruition as it is not sufficient to saluation that an vnregenerate man bee a beholder of Baptisme vnlesse himselfe also bee baptized 4 Priests that doe masse are the mouth of the Church Therefore if the Priest communicate it is all one as if the whole Church had communicated Ans 1 The Antecedent hath no ground in the scripture 2 Neither doo the Papists themselues belieue this which they say otherwise the priuate coÌ„munion of the Priest would bee sufficient for theÌ„ that they should neuer haue neede of anie publicke communion 3 The mouth of the Church should bee an impure one when the Priest is polluted with adulterie whoredome and such other wickednesse The Priests in the Olde Testament did sacrifice for others the laitie being present so in priuate masse the