Church the Moone The Pope is the Bridegroom the Church the Bride The Pope is the head the Church the body And what is this but to place the Pope in the roome of Iesus Christ and euen to say that the Pope is Christ Confor F. 2. li. 2. fol. 10. That they do thus place S. Francis the Virgin Mary and the Pope in Christs roome and so make them Sauiours is more at large and sufficiently prooued out of their owne Writers in a little Treatise set forth by M. Thomas Rogers in the yéere 1589 intituled An historicall Dialogue of Antichrist and Poperie DIALOGVE 3. Ch. Hitherto you haue shewed how the Sonne of God is called IESVS because he is a Sauiour and how the Papists do place others in his roome Now shew me also why hee is called CHRIST and what that title signifieth M. Christ signifieth Anointed which title setteth forth his Office namely that he is our only true Prophet Priest and King C. Do they teach any thing contrary hereunto M. They doe euen denie this Office of his and so consequently deny the fruites of his comming in the flesh 1. Ioh. 4.3 C. Shew me wherein they deny his Office M. Christ is a Prophet to teach his Church and to reueale the will of God vnto vs to whom all are to hearken Mat 17.5 Ioh. 10.27 Act. 3.22 23. And this he hath perfectly done in the Scriptures They preferre their owne blinde traditions before the Scriptures they lay aside the Scriptures accounting and calling them Dumb Iudges A Nose of waxe The black Gospell Inken diuinity c. Piggius Contr. 3. de Eccl. Hierarch lib. 3. cap. 3. A certaine popish Doctor reasoning with M. Tindal was not ashamed to say that wee were better to be without Gods Law then the Popes They likewise set vp Images to be Lay-mens books and so in all this they deny by consequence his Prophetical office Christ is also a Priest and that for euer after the order of Melchisedech Heb. 7.24 And in this his office he hath none to succéede him They acknowledge not this but maintain still an outward and corporall Priest-hood to offer vp an outward sacrifice euen Christ himselfe Rhem on Heb. chap. 7.7 Sect. 7.8 C. If this were true why then the Priest were become a Mediatour betweene God and Christ the which is most absurd to think that any creature should be such a one M. It is indéede most absurd and yet in the very Canon of the Masse they intimate thus much when they request God to accept their gifts and offerings namely Christ himselfe offered as he did the sacrifices of Abel Noah And which is more absurd than this yea blasphemy for any to affirme they by their former doctrine do make the Priest to be more worthy in some respect then Christ for the person that doth offer a sacrifice is of more worth and honour then the thing which he offereth but the Priest as they say offereth vs Christ to God his Father therefore the Priest that offereth him is of more worth and honor then Christ whom he offereth As Christ is a Priest so he alone and that but once for all effred himselfe and by his one offering once offered hath made a full and perfect satisfaction for all our sins so that now there remaineth no more offering for sinnes Heb. 9.12 14 26 10 14 18. They teach that in the Masse there is dayly a sacrifice offered for the sinnes both of the quick and the dead and so they make Christs sacrifice not to bee the perfect and onely sacrifice of the new Testament but set vp another instead thereof C. They say that their sacrifice is not a new sacrifice or another from Christs but that it is the same M. The Author to the Hebrewes teacheth that Christs sacrifice neither may nor ought to be reiterated and repeated for as it is but one so it was but once offered And this word Once he vseth fiue seuerall times Heb. 7.27.9.12.26 28.10 C. They say that Christ indeed was offered but once after a bloudy manner but he is often offered after an vnbloudy manner M. This distinction of theirs hath no warrant out of Gods Word nay rather it is directly against the Word for Heb. 9.22 it is said Almost all things are by the law purged with bloud and without shedding of bloud is no remission From whence we may thus reason Without shedding of bloud is no remission but in the Masse is no shedding of bloud therefore no remission And therefore it is no sacrifice for sinne C. Though this their distinction bee not to be found in the Scriptures yet it is in the writings of the Fathers M. The Fathers indéede make mention of vnbloody Sacrifices but they hereby vnderstand not outward and bodily Sacrifices for sinne but the Spirituall Sacrifices of Christians and they so call them in comparing them with the bloudy sacrifices of the Law and with Christs bloudy Sacrifice C. The Papists doe not say that the sacrifice of the Masse is an expiatorie but an applicatory sacrifice that is it serues not properly to make any satisfaction to God but rather to apply vnto vs the satisfaction of Christ alreadie made M. Their doctrine is that it is a sacrifice propitiatory that is auaileable to obtaine ex opere operato by the very worke wrought remission and pardon of all their sinnes yea that it is auaileable to obtain all other benefits as peace health and such like Concil Trid. Sess 22. Can. 3. Bellarm. lib. 1. de Miss cap. 25. lib. 2. cap. 9. But let it be as you say that they account it but an applicatory sacrifice yet this maketh nothing for them The Sacrifices of the Law did serue to apply the vertue of Christs Crosse and yet the Apostle excludeth them by this reason that where there is remission of sins there is no more Sacrifice Heb. 10.18 Wherfore if the Apostles reason be good it concludeth also against their Sacrifice applicatory Again the Apostle teacheth that therefore the Sacrifices of the Lawe are abolished by the death of Christ because they were but shadowes of good things to come and could not make the offerers perfect c. Heb. 10.1 2 3. And therefore this kind of applying Sacrifice which they faine themselues hath ceased Wée néede not now a Sacrifice for the application of Christs death for Christ to that end hath appointed the preaching of the Word and hath instituted Sacraments whereby his death with all the benefits thereof are most fruitfully applied vnto vs Gal. 3.1 1. Cor. 11.26 Againe this their applying sacrifice is against the nature of a Sacrament in which God giues Christ vnto vs wheras in a Sacrifice God receiues from man and man giues something to God C. The ancient Fathers vsed to call the Supper of the Lord a Sacrifice it should seem therefore that there is some Sacrifice offered therein to God M. It is true that they called it so not that
Christ is therein offered a Sacrifice to God but in other respects First because that therein there was an offering and giuing of alms bread wine c. which are a Spirituall Sacrifice Secondly they called the Sacrament a Sacrifice not properly but figuratiuely because there was therein a representation of that Sacrifice which was offered vpon the Crosse and because it is a commemoration of Christs body which he offered for vs and of his bloud which he shed for vs. Thirdly It is called a sacrifice because it is an application of the Sacrifice offred vpon the Crosse vnto our selues Fourthly It is so called because of the sacrifice of prayers and thanksgiuings and because in the Lords Supper wee offered our selues vnto God to bee consecrated vnto him and serue him in body and soule C. What is then your opinion of the Popish Masse M. It is an abbridgement of all superstition and idolatry there is in it adoration directed to bread there is as they say the body of Christ offered really in a sacrifice of propitiation which was neuer offred but once with shedding of bloud There is adoration of stocks and stones inuocation of dead men saying of Masses to the honour of Saints and Angels worshipping of dead mens bones and such like abominations C. If the Masse bee such an idoll and so contrary to Christs sacrifice whence had it then its first beginning M. The Masse had this originall First the Lords Supper was celebrated in most simple and plaine manner Secondly it beganne to admit some increase of ceremonies especially the offerings for the dead which was but a thanksgiuing for them vntill more then two hundred yéeres after CHRIST Thirdly prayers for the dead got entrance into the Lords Supper about the yéere foure hundred and then came in Purgatory and the redemption of soules from thence by Masses Master Perkins 2. Vol. 554.1 D. Againe you are to know that the Masse is like a beggers cloake patcht vp with many pieces whereof some were puts in at one time some at another One Pope puts in one patch another Pope puts in another and it was not fully patcht vp as now it is till twelue hundred yéeres after CHRIST Acts and Monuments Page 1274 c. And in the Canon of the Masse there are to bée found a full halfe hundred of errors and blasphemies Synopsis Papismi the 13. generall Controuersie quaest 8. C. But how can the Masse bee so late and new seeing that the Fathers in their writings make mention of it M. The word Missa which is now called the Masse in the Fathers signifieth a publike méeting to the communion and to prayers or the solemne dismission of that méeting or euen the forme of their religious worship And the Phrase Missam facere vsed in some of the Fathers doth not signifie to say the Popish Masse but to dismisse some out of the assembly After the Sermon the Catechumenists that is such as learned the Catechisme and were not yet admitted to the Lords Supper are dismissed And héereupon the Communion was called Missa figuratiuely because when it began there was a dismission of some Perkins 2. Volume 552.2 D. 553. Synopsis Papismi the 13 generall Controuersie Quest 2. C. I am satisfied touching the Sacrifice of the Masse by which as I doe now plainely perceiue they doe euen deny the Priest-hood and the onely sacrifice of Christ I pray you now to shew me wherein else they deny his Priest-hood M. Christs Priest-hood consisteth of two parts Satisfaction and Intercession As by his owne Sacrifice once offered he hath made a perfect satisfaction for our sinnes so he now continually maketh intercession to God for vs Rom. 8.34 Heb. 7.25 The Papists teach that the Saints in heauen doe make intercession to God for particular men according to their seuerall wants and that hauing receiued particular mens prayers they present them vnto God And so héerein they doe also deny the office of Christs Priest-hood Rhem. on Luke 16. Sect. 4. on 2. Cor. 1. Sect. 3. on 2. Pet. 1. Sect. 3. and in many other places C. They say that Christ indeed is the onely Mediatour of Redemption but the Saints are also Mediatours of Intercession M. This is but an idle distinction for Christ onely is the Mediatour aswell of the one as the other For in a true and sufficient Mediatour ther must be these properties first of all the word of God must reueale and propound him vnto the Church Secondly he must be perfectly iust and such a one as in whom was no sinne euer found Thirdly he must be a Propitiatour that is bring some thing to God that may appease and satisfie his wrath and iustice for our sinnes Now these thrée properties are not to be found in any creature but in Christ alone and therefore he is the onely Mediatour of Intercession aswell as of Redemption Perkins 1. Vol. 603.604 C. Doe they teach any thing contrary to the Kingly office of Christ M. Yes they teach that the Pope is Christs Vicar and head of the Church that he can-make Laws to bind the Conscience that he can make new Articles and abolish the old that he can dispense with all the precepts both of the old new Testament And so héerein and in many other such like things they deny the kingly Office of Christ C. It seemeth then to mee by this which you haue said that though in words they confesse Christ yet in deed and in truth they deny him M. They doe so indéede for whosoeuer denyeth the office of Christ for the performance whereof hée came in the flesh denieth in effect Christ to be come in the flesh but the Papists denie his office therefore they deny him to bée come in the flesh and so they are no good Catholikes but rather Heretikes C. What should mooue the Church of Rome in words to acknowledge Christ and yet to deny his office M. It makes much for her profit and by this meanes they doe the more easily deceiue people That their profit and aduantage is the onely end they aime at appeareth by a most blasphemous spéech of a Pope of Rome Leo the 10. who béeing somewhat mooue dagainst one of his Cardinals for alleadging a place against him out of the Gospell concerning Christ answered him thus Quanâ—um nobis profuit ist a fahula de Christo O what aduantage hath this fable of Christ brought vs Sleâ—dan de staâ—… Relig. c. Reip. lib. 1 They are héerein much like to a Fowler who spreading his net to catch Larkes hath tied to his net an artificiall Larks a Larke in shew but not indéede This he causeth to moue and stirre the which the Larkes perceiuing and thinking it to be a Larke indéede they fall downe by him and so are caught in the net So they haue a Christ in their mouthes to draw people to them but it is a counterfeit Christ Or if it bee the true Christ yet they do but as the Larke-catcher
his subtiltie Gen. 3.1 2 3 4 5 6. Now the Serpent was more subtill then any beast of the field c. Eccles 7.29 God made man vpright but they haue sought out many inuentions Rom. 5.12 By one man sinne entred into the world c. for in him all haue sinned Psal 51.5 Behold I was borne in iniquity and in sinne hath my mother conceiued me 1. Ioh. 3.4 Sinne is the transgression of the Lawe Of the punishment of sinne Rom. 5 12. By one man came sinne into the world and death by sinne Rom. 6 2â— The wages of sin is death 2. Thess 1.9 10. VVho shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his power Of the Couenant of Workes The Couenant of works is she Morall Law put into mens hearts by God and afterwards repeated by Moses Leuit. 18.5 Yee shall keepe my Statutes and my iudgements which if a man doe he shall liue in them Deut. 27.26 Galat. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Lawe to doe them This Couenant all haue broken and therefore are vnder the curse Ierem. 31.32 Which my Couenant they brake Gal. 3.19 Wherefore then serueth the Lawe It was added because of transgressions till the seede should come to whom the promise was made Rom. 3.20 By the Lawe is the knowledge of sinne Of the Couenant of grace Gen. 3.15 I will put enmitie betweene thee and the woman and betweene thy seede and her seed it shall bruize thy head c. Gen. 22.18 In thy seed shall all the Nations of the earth be blessed Heb. 8.10 11 12. This is the Couenant that I will make with the house of Israel sayth the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to mee a people And they shall not teach euery man his neighbour and euery man his brother saying Know the Lord For all shall know me from the least to the greatest for I will be mercifull to their vnrighteousnes and their sinnes and iniquities wil I remember no more Of CHRIST the Mediator I. Tim. 2.5 There is one God and one Mediator betweene God and man the Man CHRIST IESVS Heb. 9.15 And for this cause is hee the Mediatour of the new Testament that by meanes of death for the redemption of the transgressions that were vnder the first Testament they which are called might receiue the promise of eternall inheritance Iohn 11. In the beginning was the Word and the Word was with God and the Word was God Vers 14. And the Word was made flesh and dwelt among vs. Of Christs Propheticall office Christ performeth this office in opening and reuealing vnto vs the will of God Iohn 17.26 I haue declared vnto them thy name and will declare it Iohn 15.15 All things that I haue heard of my Father I haue made known vnto you Acts 3.22 For Moses truly sayd vnto the Fathers A Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer he shall say vnto you Luke 4.18 The Spirit of the Lord is vpon me because he hath anointed me to preach the Gospell to the poore to preach deliuerance to the Captiues and to preach the acceptable yeer of the Lord. Of the Priestly Office of Christ. Christ performeth this office by appeasing God and reconciling vs vnto God through his death and obedience 2. Cor. 5.18 19. who hath reconciled vs to himselfe by Iesus Christ God was in Christ reconciling the world to himself c. Ephes 2.16 And that he might reconcile both vnto God in one body by the Crosse c. Heb. 5.6 Thou art a Priest for euer after the order of Melchisedech Heb. 9.28 Christ was once offered to beare the sinnes of many c. Heb. 10.14 By one offering he hath perfected for euer them that are sanctified Heb. 7.25 Wherefore he is able to saue them to the vttermost that come vnto God by him seeing hee euer liueth to make intercession for them Of the Regall or Kingly Office of Christ This Christ performeth by gouerning all things for the saluation of his elect and destruction of his enemies Dan. 7.14 And there was giuen vnto him dominion and glory and a kingdome that all people nations and languages should serue him c. Luke 1.3 He shall raign ouer the house of Iacob for euer of his kingdome there shall be no end Eph. 1.22 23. And hath put all things vnder his feete and gaue him to be the Head ouer all things to the Church which is his body the fulnesse of him that filleth all in all Lu. â—0 27 But those mine enemies which would not that I should raigne ouer them bring hither and slay them before me Thus far of the Couenant of grace of Christ the Mediatour and of his thréefold office The next thing to be considered of is the application of the Couenant to the Elect giuing them a part in Christ and in all his benefits Heb. 3.14 For we are made partakers of Christ c. The part they haue in Christ is first vnion with Christ Secondly thereby Communion Of our vnion with Christ which is by the Spirit and Faith Ephes 5.30 For we are members of his body of his flesh and of his bones 1. Cor. 12.13 By one Spirit we are all baptized into one body Ephes 3.17 That Christ may dwell in your hearts by faith Of our Communion with Christ The which is the participation of the benefits flowing from his seuerall offices The benefit we receiue from the Propheticall office of Christ is the reuelation of the Couenant of grace whereby we are made wise vnto saluation Mat. 11.27 All things are deliuered vnto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father saue the Sonne and he to whomsoeuer the Sonne will reueale him 2. Tim. 3.25 The holy Scriptures are able to make thee wise vnto saluation c. The meanes of reuealing the Couenant of grace are both outward and inward The outward are the word and the Sacraments By the Word is meant the Gospell preached which containeth and publisheth the promises of saluation by Christ Rom. 1.16 17. The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth c. For therein is the righteousnes of God reuealed from faith to faith c. 2. Tim. 1.10 Christ hath abolished death and hath brought life and immortality to light through the Gospell Of the Sacraments Rom. 4.11 And hee receiued the signe of Circumcision as a seale of the righteousnes of faith c. Mat. 28 19. Goe ye therefore and teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Mark 1.8 I indeed haue baptized you with water but