practise of the most points of controuersie betweene them and vs. The Methode which I shall follow in this ensuing confutation shall be this First I shall shew that the pretended sacrifice of the Masse hath no foundation either in the Scriptures or practise of the Apostles or was knowne to the Fathers of the first sixe hundred yeares after Christ. Secondly I shall shew how the Masse got entrance increase and continuance in the Church of Rome from the time of Gregorie the great vntill these 〈◊〉 dayes Thirdly I shall answer vnto the Obiections of our Aduersaries Lastly I shall lay downe arguments confuting them and establishing the Doctrine now taught in the Church of England And for the first of these If this sacrifice of the Masse haue any ground in Scripture the Papists will be sure to alleadge whatsoeuer may seeme to make for their purpose Let vs then lay in the ballance of the Sanctuary their wrested Scriptures and see how they prooue the matter in hand First they alleadge the words of our Sauiour to the woman of Samaria The houre commeth that you shall not worship the father neither in this mountaine nor at Ierusalem but the true worshippers shall worship the Father in spirit and truth What prooue they from hence to adore say they is to sacrifice which sacrifice say they is the sacrifice of the Masse But who can be so blind as not plainely to discerne that by worship is meant all spirituall seruice and that after the materiall sacrifices the spirituall sacrifices shall succeede And Saint Augustine vnderstands it of inward and spirituall prayer Wouldest thou pray in a Temple pray within thy selfe saith he changing this outward and materiall Seruice to inward and spirituall Chrysostome expounds Christ to 〈◊〉 of the spirituall sacrifice of our selues which the Apostle mentions Rom. 12. 1. And 〈◊〉 their owne Cardinall thus expounds this place In spirit that is to say not in the mountaine not at 〈◊〉 not in 〈◊〉 one 〈◊〉 place not with a temporall Seruice but with an inward and spirituall Ferus likewise one of their own though nor so corrupt as now they are sayes In spirit in as much as they shall haue receiued the Spirit of 〈◊〉 crying in him Abba Father in truth in as much as they shall call upon him in his Sonne who is Truth it selfe Offering saith he afterwards no more any quicke and liuing creatures but their owne bodies in sacrifice a holy oblation and offering Thus neither by the Fathers nor by some of their owne Writers expounding this Scripture can it appeare that Christ speakes in this place concerning the sacrifice of the Masse Secondly the falshood of Iohannes 〈◊〉 Durantus is palpable when he saith That it is perspicuous by the testimonies of Christ himselfe and of Paul the Apostle and of the ancient Fathers that Christ instituted the sacrifice of the Masse and was the Authour thereof Wherefore hauing recited the institution of the Sacrament out of the 22. chapter of Luke and the first of the Corinth the eleuenth vpon these words Doe this in remembrance of me hee concludeth that by those words Christ gaue commandement to sacrifice for to doe signifies to sacrifice according to that of Virgill Quum faciam vitulam pro frugibus c. Answ. I answer Facere in the latine signifies sometimes to sacrifice but it is onely a Poeticall phrase feldome read and neuer but when it is ioyned with the thing to be sacrificed And the greeke language wherein the Euangelist Luke and the Apostle Paul writ vseth not the word Poiein to sacrifice Wherefore Christ instituting there not a Sacrifice but a 〈◊〉 enioyneth vs to doe the same that hee hath done namely to blesse the bread to eate the bread to blesse the cup to drinke of the cup to distribute them both and to receiue them both Thirdly a great Papist of late yeares seeing himselfe thrust out of this place flyeth to another and will needes prooue that the Apostles said Masse by that place of the Acts. Leitourgountôn ae autôn kai nesteuontôn As they ministred vnto the Lord and fasted This word Leitourgountôn as they ministred he will haue to signifie as they were saying Masse Answ. I answer the word properly signifies to 〈◊〉 ones duty or to serue and therefore is to be translated as they were seruing the Lord. I know in the greeke Church the Lords Supper was called leitourgia a liturgie or seruice but that is kat exochen because it is the clearest badge of our Christian profession and a speciall worke of Gods seruice So the Apostle calls the almes of the Saints leitourgia a liturgy or seruice in both which places the word is vsed which they would haue to signifie to say Masse in the place before alleadged They may as well prooue that the Angells said Masse for the same Epitheton is attributed to them They are called leitourgika pneumata ministring spirits It were strange to translate it Massing spirits But what is the meaning of the former place Leitourgounton As they were ministring Oecumenius tells vs Truely the same that 〈◊〉 they were preaching The Syriacke and the Arabian As they were at praiers Their old translation as they were executing their office and ministerie And the Glosse addeth in good workes euery man according to his order and degree Nicholas de Lyra and Caietan two of their owne men the first sayes As they serued God euerie one according to his degree fasting to the end that their spirits might be so much the more raysed and lifted vp to 〈◊〉 and diuine things The second sayes He speaketh nothing of what kind their ministring was but in as much as hee had spoken before of Prophets and teachers he would in finuate vnto vs that they serued God in teaching and prophecying Among these and all ancient expositers there is not one can be found that did euer dreame of finding the Masse in this place of Scripture But let vs further grant that the word doth signifie that they were celebrating the holy Sacrament yet what can they from thence collect to prooue the sacrifice of the Masse yea but say they Leitourgein signifies to sacrifice Nay but properly to execute a publike charge either in spirituall or temporall affaires Wherefore Suidas calls Leitourgia he demosia huperesia a publike of fice or charge and so is called quasi ta leita ergazein to doe some publike worke for the people or suppose wee should yeeld they were sacrificing why not sacrificing the Gospell according to that place which formerly I haue quoted and expounded to bee nothing els but by preaching the Gospell to make the sacrifice of Christ to be knowne to their hearers and by the sword of the spirit the word of God to kill and slay mens sinnefull lusts that so they may bee offered vp to God a pure and vnspotted sacrifice Fourthly they tell vs of the Masse of Saint
command Thirdly that the same Iesus the sonne of God was the Priest which offered that all-sufficient sacrifice for remission of the sinnes of all that beleeue in him Thus the Authour hauing layd the ground worke of his subsequent matter doth in the sequell of the Epistle polish euery particular part with sundry arguments still building vpon that foundation which he had laid But because the Iewes thought it strange that the Gospell should take place and be preferred before the Law therefore the Authour first declares the excellency of Iesus Christ shewing him to be not onely man but God farre aboue all Angells and consequently worthy of a great deale more honour then Moses Hauing handled his Propheticall and Regall offices hee comes in the fourteenth verse of the fourth chapter to his Priestly office and comparing him with Aaron layes downe diuers differences betweene Christ and Aaron who differed First in person the one being onely man the other as well God as man Secondly in qualitie the one being sinnefull offered sacrifice not onely for others but for himselfe also the other being Choris hamartias without sinne offered himselfe for vs. Thirdly in order the one being of the Leuiticall order the other after the order of Melchisedech and consequently the one was temporarie the other eternall Fourthly in the manner of sacrificing Aaron offered the blood of beasts but Christ offered himselfe yea his owne blood Fiftly in efficacie the sacrifices of Aaron being in themselues of no vertue not able to cleanse sinne but the sacrifice of Christ was effectuall purging all beleeuers from all their sinnes Sixthly in the reiteration for Aaron and his sons were bound to reiterate their sacrifices euery day Christ offered once for all Seauenthly Aaron entred into an earthly tabernacle without the people but Christ into a heauenly with all his faithfull members Then the Apostle shewes what Analogie and proportion there was betweene the Priest-hood of Christ and that of Aaron which agreed First in election for as the Leuiticall Priests were elected to their office so was Christ ordained of his Father Secondly they did offer sacrifice with blood so did Christ. Thirdly they did it in behalfe of the people so did Christ. Fourthly they prayed for the people so did Christ. Last'y they entred into the Sanctum Sanctorum Holy of Holyes so did Christ. The Authour in the ninth chapter hauing compared the carnall rites with the spirituall the 〈◊〉 Tabernacle which was corruptible with the glorious tabernacle of Christs humane nature which was and is incorruptible the blood of beasts with the blood of Christ shewing that these were but the shadowes whereof Christ was the substance in whom we inioy all things spiritually and by whose blood al things are sanctified vnto vs in this chapter he shewes the insufficiencie of the Leuiticall oblations to be imployed by their frequent reiteration and the perfection of Christs sacrifice by the single act wherefore the Hebrewes should not rest in the Leuiticall sacrifices which being types of Christ had their perfection in him who hauing offered one sacrifice for sinne sitteth for euer at the right hand of God This text doth diuide it selfe into two parts An Agent and his Actions The Agent in this relatiue pronoune Autos He. His Actions are two The first done and past The second present and in doing The first hee offered one sacrifice for sinne where we haue First the subiect of his action He offered a sacrifice Secondly the singularitie of this subiect One sacrifice Thirdly the end of both for finne His second action is expressed by three predicaments Situs His gesture He sitteth Vbi His place at the right hand of God Quando His time how long for euer In the first is intimated his Maiestie in that hee sitteth In the second his Omnipotencie at the right hand of God In the third his Eternitie in that hee sitteth for euer In the first action you haue Christ in the state of humiliation In the second in the state of exaltation In the first he is dying for sinne in the second 〈◊〉 ouer sinne And first of the first Hee hauing offered one sacrifice for sinne In the handling of which words this Method shal be obserued First I shall shew who was the Priest that offered Secondly what was the sacrifice which was offered Thirdly the scope and end whereunto it was directed This Priest was Christ the eternall sonne of God one with the Father 〈◊〉 of all things and by whom all things doe subsist King of Kings Lord of Lords a perfect man without sinne full of grace and truth He it was that tooke vpon him this function to be a Priest and to offer an all-sufficient sacrifice to expiate for the sinnes of the elect And herein did Christ 〈◊〉 mainely differ from the Leuiticall Priests in that they were onely the persons offering sacrifice and not the sacrifice it selfe but Christ was both the Priest and Sacrifice for there could no sufficient sacrifice bee found for the sinne of man but onely Christ and none worthy to offer the sonne of God but onely himselfe But seeing Christ in the vnitie of his person had entertained a dualitie of natures consisting of Deitie and Humanitie hence arises a question Whether the Priestly office of Christ belong vnto his Godhead or to his manhood or to both The answer is that Christ is this Priest according to neither nature separately or diuided but according to both natures ioyntly as he was both God and man See this confirmed How much more shall the blood of Christ who by the eternall spirit offered himselfe to God purge our consciences from dead works to serue the liuing God By which eternall spirit we are to vnderstand his eternall Godhead concurring with his manhood to make him a perfect Priest The reasons why the Priestly office of Christ did require that he should be both God and man are these First as he was a Priest so was he to be a Mediatour but he could not be a Mediatour except he were God and man for Opera Christi Mediatoris sunt The andrica The workes of Christ which concerne his Mediatourship proceede from both natures Secondly because he was to be a Priest after the order of Melchisedech so that he must bee apator and ametor without father without mother as Melchisedech was Now he was not without father but as hee was man nor without mother but as he was God Thirdly because hee must be both God and man that reconciled in one God vnto man and man vnto God Lastly because no creature could satisfie Gods 〈◊〉 but onely God none ought but onely man wherefore the Godhead of Christ did giue unto his manhood efficacie and merit to deserue at Gods hands remission of our sinnes for the manhood of it selfe without the Godhead hath no vertue or efficacie to be meritorious So it appeares that Christ Iesus was the High Priest for
Peter S. Marke S. Matthew S. Andrew S. Dennis S. Clement These are nothing but forged fables of which we may say as Augustine touching that false booke of the Acts of the Apostles which the Manichees falsely pretended that hereby the enemies of the Gospel endeauour to weaken the strength of the scriptures and to strengthen the arme of falshood and therefore I may say of them as Leo the first said of those writings That these pretended writings of the Apostles which vnder their names containe the seedes of many false doctrines 〈◊〉 not onely to be forbidden in the Church but quite banished and burned Forged they are as appeares First by this that they abound so with errours which in the purer ages of the Church were not hatched Secondly in that none of them were euer mentioned by any of the Fathers that liued 500 yeares after Christ. Lastly in that in the masse of St. Iames many sentences yea whole clauses of Paules Epistles are wouen in and inserted albeit St. Iames was beheaded before Paul writ any Epistles Fiftly they alledge for the maintenance of their blasphemous sacrifice that Epistle which quite kils it and huntes it out of the world Wee haue an altar whereof they haue no power to eate which serue in the Tabernacle Now say they if they had an altar then had they also a sacrifice and if a Sacrifice what but that of the Masse Ans. I answere let vs learne what this Altar is and wee shall soone know what the sacrifice is The scope and meaning of the Author is to prooue that as the beasts were burned without the campe which were offered for sinne-offerings for the people so Christ suffered without the gates being made a sinne-offering for his elect and as the Priest that serued in the Tabernacle had no part of that sinne offering so they that trusted in the ceremonies of the leuiticall Law and thought to be made perfect by legall sacrifices they had no part in Christ and that because they did make frustrate the Crosse of Christ which was the visible Altar whereon hee was offered without the gate And thus and no otherwise hath their owne glosse vnderstood it saying We haue an 〈◊〉 that is the Crosse vppon which Christ was offered of which Christs sacrifice And saith he according to this second manner it is proper to this sacrament that Christ is immolated or sacrificed therein Thus these great and learned Doctors pillars I may call them of the Church of Rome confesse the same with vs that Christ is not really properly and truely sacrificed in the Eucharist but Metonymically because therein is a representation of the death of Christ and a commemoration of his passion and an application to euery particular beleeuer of the benefits of Christs redemption vnto himselfe by faith And here we are to take notice of the reason why the Fathers tearmed the Sacrament by the name of a Sacrifice and why they called it an vnbloody Sacrifice Seeing the whole outward seruice both of the Iewes and Gentiles consisted principally in sacrifices it seemed hard and harsh to those that were conuerted either from the one side or other and like to giue much offence if the Church should wholy abolish all sacrifices because these Prosolites newly conuerted to Christianity did not beleeue that religion could subsist without sacrifices Least therefore they might exasperate or prouoke either the one or the other the Christians applyed themselues both to heare and speake of altars and sacrifices and for that the Apostles had taught them that all externall sacrifices had their end in Christ they therefore durst not giue any approbation to the continuance of Iewish sacrifices much lesse to Heathenish therefore they called the Lords Supper their prayers their seruice their almes and well-nigh euery religious actions a Sacrifice the Table of the Lord an Altar the Bishops and Pastors Priests And thus the Fathers called the Supper of the Lord the true Sacrifice of Christ because of the truth of representation and truth of the effect thereof to the faithfull because also that the Church doth therein truely offer her selfe to God as August de ciuit Dei lib. 10. cap. 20. Thus the Lords Table was called by the Fathers an Altar not properly but by a signe and allusion and hereupon sometimes it is called an Altar sometimes a Table The Table of thy spouse hath holy bread and an 〈◊〉 Cup. And Augustine None say so 〈◊〉 such as receiue life from the Lords Table Againe he calls it an Altar Ad Bonifa Epist. 90. saying They rushed in vpon him with horrible 〈◊〉 and furious cruelty with clubs and such like weapons as he stood at the Altar breaking downe the wood of the Altar most barbarously And some of the Fathers deny that they haue any Altar properly which doubtlesse they would neuer haue done had they acknowledged a Propitiatory sacrifice in the Sacrament Our Altar is an earthly gathering together of such as do apply themselues to prayers Arnobius sayth The heathen did accuse the Christians because they did not build them Altars About the 400. yeare Altars began not for sacrifice but for the honour and memory of the Martyrs as the Councill of Carthage doth record cap. 11. Now how do the Fathers call it an vnbloody sacrifice In two respects first thereby to distinguish betweene this representatiue Sacrifice of the Sacrament and the bloody sacrifices of the law and the bloody Sacrifice offered by Christ himselfe vpon the Crosse by which very distinction it appeares that the Fathers dreamed not of Transubstantiation or the presence of any humane or 〈◊〉 blood in the Sacrament for then doubtlesse they would neuer haue vsed that distinction And me thinkes that distinction being admitted by the Church of Rome 〈◊〉 and ouerturneth the reality of a Propitiatory 〈◊〉 For Christ cannot be sacrificed except hee be slaine and he cannot be slaine without shedding of blood and if his blood be shed really vpon the Table after a corporall manner then how is it an vnbloody Sacrifice wherefore it is first called an vnbloody Sacrifice to distinguish betweene the bloody sacrifices of the Iewes and of Christ himselfe it being not a resacrificing of Christ but onely a figuratiue representation and a mysticall commemoration of the sacrifice of Christ. Secondly it was called an vnbloody Sacrifice because it was Eucharisticall and a sacrifice of prayse and thankesgiuing as for all blessings in generall so especially for the worke of our redemption by Christ. And this is manifested by a notable saying of Saint Augustine Hold it firmely and doubt not that the only begotten sonne of God which was made flesh for vs offered himselfe for vs a sacrifice of a sweet smelling sauour vnto God to whom with the Father and the Holy Ghost in the time of the ancient Law liuing sacrifices were offered and to whom now with the Father and the holy Ghost one onely God
vnto Christ the Layty gazing on him appearing rather to be excommunicate persons then to haue any communion in the body of Christ as also the Communion of Saints is abolished by the Masse seeing any notorious sinner who can pay for a Masse shall haue as much relaxation of paines as a 〈◊〉 man 6. In the administration of the Sacrament the Laity did pertake of the cup as well as the clergy But in the Masse the Sacrament is maimed by taking away the cup from the Lay people 7. Christ instituted the Sacrament in remembrance of himselfe saying Doe this in remembrance of me The Priest sayes Masse in remembrance of the dead Againe hereby they destroy the remembrance of Christs death For as a Testament doth suppose the death of the Testator so the alteration of that Testament supposeth that the Testator is not yet dead wherefore the Masse beeing so much altered from the institution of Christ which hee bequeathed as a Testament vnto his Church doth by consequence deny the death of Christ For it beeing sufficiently proued to be another pretended Testament differing from the first institution doth 〈◊〉 require againe that Christ should dye recrucisying the Sonne of God for as Paul sayth Where a Testament is there must necessarily follow the death of the Testator Moreouer if Christ be offered 〈◊〉 day how is this not rather to institute a new sacrifice then to Doe it in remembrance of his great sacrifice vppon the Crosse. 8. Christ instituted the Sacrament to be reuerently distributed vnto the people But the Masse is reserued in the Pix is carried about the Cities and Townes like a may-game 9. Christ gaue bread and wine to his Disciples The Priest 〈◊〉 God vnto the people hee being the maker of his Maker and they eating God with their bodyly mouthes to Christ instituted the Sacrament to confirme our Faith they say Masse to redeeme mens soules to cure diseases to worke miracles The second impiety of the Masse It commandeth and practiseth things directly contrary to Gods word 〈◊〉 inuocation of Saints and Angels Prayer for the dead Adoration of creatures Purgatory c. Thirdly it by consequence affirmeth that Christ is out of the fauour of his Heauenly Father and therefore had neede of an earthly Mediator which is the Priest who may offer the body of Christ vnto his Father and pray that God would accept him as the sacrifice of Abell Fourthly the Masse hindreth the seruice of God for God wil be serued in spirit and truth with an inward and entire affection but the Masse causeth a man to rest in the outward seruice of God as hearing seeing gazing stooping kneeling knocking c. Which things of themselues are meritorious by the worke wrought and because the Masse alone is sufficient therefore it makes needlesse all holy exercises as Preaching Prayer c. Working presumption in wicked men who albeit they haue spent their dayes in wickednesse yet if they haue a Masse or can get the Priest to say Masse for them they doubt not but to be saued Fiftly it blasphemeth the Deity of Christ in that whereas God alone is to be worshipped with Diuine worship they ascribe and yeelde that which is due vnto God alone vnto the creature worshipping it instead of God as the bread and the wine in the Eucharist and doubtlesse their Artolatreia is nothing else but Tololatreia Sixtly it derogateth from the vertue of Christs death making it ineffectuall and his sacrifice imperfect ouer-turning the Crosse of Christ by erecting an Altar and reiterating that perfect and all-sufficient sacrifice of Christ which was offered once for all whereby hee sanctified for euer them that were perfect hauing obtained eternall redemption for vs. And as the reiteration of the Leuiticall sacrifices argued the imperfection of them so the repetition of the Masse argues an insufficiency in the sacrifice of Christ. Seuenthly it falsifies the word of Christ. We vsually obserue the last speeches of dying men as oracles but Christ dying vpon the Crosse shut vp all with this speech It is finished that is Mans saluation is finished by this my sacrifice And yet the Massedenies it What is this but to make Christ a lyer Eightly it denies the Article of Christs humanity in that it a scribes not vnto him those properties which are competent to all 〈◊〉 bodies and without which a reall body cannot subsist as to be locally in one place at once to be circumscriptible to haue true demensions c. Ninthly it 〈◊〉 the article of Christs session at the right hand of God Who enioying a true materiall body if hee be present in the Masse cannot sit as a man at the right hand of his Father for euer Tenthly it is the ground of all diffidence and distruct the Sacrament encreaseth our faith while thereby wee apprehend Christ bodily absent to bee spiritually present but the Masse depending on the intention of the Priest cannot but beget distrust in the minds of the people Eleuenthly the Masse robbes vs of the fruite of Christs death for the fruite of Christs death is remission of sinnes which is sealed vnto vs in the Lords Supper But the Masse by the consent of some of their greatest Doctors is not auaileable for the remission of sinnes Twelfely it opens the mouth of the Common Aduersary who despises both the persons and religions of all Christians because the Church of Rome worshippeth a breaden God The thirteenth impiety of the Masse is this it destroyeth the eternity of Christs Priest-hood who was consecrated of his father a Priest not for a time but for euer after the order of Melchizedech which order was not temporall as the Priest-hood of Rome but eternall not externall and visible after his assension but spirituall and inuisible such as could neither be supplyed by substitutes or successours But by offering the sacrifice of the Masse they make themselues after the order of Melchizedech which order at the end of the world shall cease what then shall become of Christs eternall Priest-hood The fourteenth impiety of the Masse It maketh the Priest of more desert then Christ himselfe For the sacrifice is not accepted for it selfe but for the worthinesse of the person offering Caines sacrifice was as good as Abels when yet it was reiected for the wickednesse of him that offered Abels being accepted for the worthinesse of the sacrificer so the humane nature of Christ being our sacrifice was meritorious by the vertue of the God-head whereby it was offered vnto his Father But if the Priests do offer the body of Christ vnto his Father he must needes be of more desert then the sacrifice it selfe The fifteenth impiety of the Masse It ouerthroweth the Doctrine of grace and iustification which teacheth that in this life alone man hath time to worke his saluation and to procure the fauour of God and pardon for sinne But the Masse is profitable for the dead yea both to mitigate the paines and totally to liberate out of
and body make one man and God will be worshipped in the whole entire man he will not diuide stakes with the Masse for as he requireth the whole heart which is the soule so hee also commandeth the whole strength which is the body Againe the soule cannot be in heauen if the body be in hell neither can he bow the knee of his soule to God that bowes the knee of his body to the Diuell The Arke and Dagon cannot rest vnder one roofe one man cannot be the temple of God and of Idols Tenthly Christ would not fall downe and worship the Tempter albeit he might haue reserued his heart to God And in Eliah his time God accounted none for his 〈◊〉 but such as had not bowed the 〈◊〉 vnto Baal so God accounts none for his seruants that giue outward worship to the Idoll of the Masse by bowing vnto it in token of adoration by kissing the Pax by creeping to the Crosse by being sprinkled with holy water Will a husband finding his wife committing Adultery with another admit this as a lawfull and reasonable excuse that her heart was with her husband No more will Christ allow our bodily presence at the Masse although our hearts be not consenting to it Bradfords Answer And indeede this is the difference betweene the Church of God and the Synagogue of Satan that the one is a chast wife and Spouse of Christ keeps her to her husband alone and doth not admit others to the vse of her faith the other plaies the harlot with many louers and keepes not her faith nor worship to God alone Eleuently if we must auoide an Hereticke then much more an Idolater But an Hereticke is to bee auoided A man that is an Hereticke after the first and second admonition reiect as S. Iohn fled from 〈◊〉 and Policarpe from Marcion Ergo An I do later is to be auoided and by consequence the participation in Idolatrous seruice For if S. Iohn would not abide vnder the roofe nor haue any ciuill society with Cerinthus an Hereticke how can a Christian ioyne in diuine worship with such as are Idolaters Lastly the Apostle charges vs to avoide all appearance of euill 1 Thes. 5. 22. But how doe Christians auoid the appearance of euill when they associate themselues with Idolaters partaking with them in their abhomination and consenting to their dishonouring of God by superstitions which in the Masse is done in a high degree whereby it appeares euidently that it is altogether vnlawfull for an Orthodoxe Christian a true protestant a sound member of the Church of Christ to be present at the Idolatrous sacrifice of the Masse albeit with a pretence of keeping his heart to God Thus hauing laid downe sound and solide reasons for our non conformity vnto that Idolatrous worship neither in body nor soule I shall thinke it expedient to take away all excuses of such as desire to hault betweene God and Baal approouing the reformed religion of the Church of England yet shall either for feare fauour or hope of gaine at any time be brought to ioyne with the Romanists in hearing or seeing of Masse First they plead That albeit there be some faults in the Masse which may be mended yet if they doe not consent thereunto what need they trouble themselues for S. Augustine saith Communion in the Sacraments de fileth not a man but consent of deeds If there were but some small faults or indifferent matters or tollerable abuses in the Masse rather shewing imperfection then tending to open impiety they might for the common Peace sake be somwhat borne with But now seeing it is stuffed full of blasphemies and spotted with foule Idolatry manifestly oppugning Christs sacred Gospel and most Diuine institution of the Lords Supper no man can therefore with good conscience giue consent thereunto And Augustines meaning is as appeares by the precedent and subsequent words that the badnesse of the Minister or wickednes of the Receiuers pollute not the Sacraments nor such as receiue with faith and due preparation but with either wicked Minister or Receiuers to commit vngodly actions is that which defiles a man Hee saith not that men ought to refraine from Idolatrous worship for feare of pollution Bishop Ridlies answer Secondly they plead the examples of the Prophets of Christ of the Apostles for Eliah stood by when Baal's Priests offered Sacrifice And a Prophet came vnto the Altar where Ieroboam was offring incense vnto the golden Calfe which he had erected at Bethel Christ himselfe refused not the Temple albeit the Priests were growne very prophane corrupt and superstitious And Paul also came into the Gentiles Temple where hee saw an Altar dedicated to the Vnknowne God By these examples they iudge themselues priuiledged to goe to Masse I answer These examples doe not patronize such as partake in the Idolatrous Seruice of the Masse For first Eliah when he stood by the Priests of Baal it was not to partake with them but to conuince them of their Idolatry and to discouer vnto the people who was the true God The Prophet that came to the Altar of Bethel was sent of God to prophecie against it neither did either of these Prophets communicate with these Idolaters or vouchsafed the least reuerence vnto their Idols or superstitious seruice So Christ and the Apostles frequented the Temple and ioyned with the Iewes in those lawful ceremonies which God had commanded them by the mouth of Moses but for their hypocrisie they did openly 〈◊〉 it not imitating them in their superstitious traditions And for Paul it appeares not that he entred into the Idolls Temple or went on purpose to behold their worship but saw it accidentally for so he saies As I passed by and beheld your deuotions I saw an Altar with this inscription To the vnknowne God And it is to be obserued that Paul gaue no honour to their Idolatry but tooke hereby a iust occasion to reueale vnto them the true God and to preach vnto them Iesus Christ. So that these examples rather make against such as goe to Masse professing the contrary religion seeing that 〈◊〉 〈◊〉 his Apostles and Prophets rather did by their 〈◊〉 condemne such Idolatry and superstition then any way seeme to giue any approation of it But such 〈◊〉 〈◊〉 Protestants as 〈◊〉 resort to heare Masse doe by their presence yeeld allowance and approbation of that Idolatrous seruice Thirdly they plead that except they goe to Masse they loose their lands liuings and wealth they are driuen to fly their Countrey to forsake both fauour and society of their parents kindred friends or acquaintance and thereby themselues their wiues and children are brought to beggery I answer in the words of our Sauiour Hee that loueth father or mother or friends houses lands riches wife or children more then Christ is not worthy of him And whosoeuer shall for feare of the losse of any of these reuolt away from God
and his truth is not worthy of the name of a Christian seeing hee appeares rather to bee a louer of himselfe then of Christ preferring his owne temporall profit before spirituall gaine the fauour of men before the loue of God the satisfying of friends before the honour of his Sauiour the enioying of an earthly habitation before the purchasing of an earthly kingdome Wherefore it is better to loose these and win Christ then to attaine these by apostacie and Idolatry and loose Christ Yea What would it bene fit thee to gaine the whole world by going to Masse and to loose thine owne soule But albeit in the daies of persecution the Martyres of Christ haue beene so violently pursued with cruelty as that they were constrained to sacrifice 〈◊〉 to God in the fire because they would not forsake Christ Iesus and ioyne with the Romish Idolaters in their blasphemous Masse witnesse Cranmer Ridley Latimer Hooper Bradford Philpot Bilney with many moe yet thankes be to God in these our daies the Gospell flourisheth the Sacraments are purely administred according to Christs institution and there is freedome by the lawes of the Realme giuen to all sound Protestants to serue God according to the doctrine now established in the Church of England And if it bee not lawfull for a man to go to Masse by eompulsion but that he ought rather to suffer the spoyling of his goods the losse of friends or to lay downe his life for Christ and his truth then to participate with them in their blasphemous seruice and impious Sacrifice Then cursed shall that man be that being a Protestant a professor of the true Catholike faith howsoeuer our Aduersaries of Rome challenge the title shall voluntarily and without 〈◊〉 either for flattery fashion present gaine or future hopes or the fauour of great Personages be drawne to deny his Christ and to cleaue vnto Antichrist forsaking the Church of God and becomming one of the Synagogue of Satan forgoing Sion for Babylon Ierusalem for Bethel and Samaria refusing the waters of Siloam which run softly and cleauing vnto Resin and Remeliahs Sonne reiecting the Communion of Saints in the participation of the Word and Sacraments taught and administred in the Protestant Church now established in England and associating himselfe vnto the Sons of Belial participating with them in their abhominable sacrifice of the Masse He that shall thus doe is much more vnworthy of Christ then such as shall be constrained or by feare forced to consent vnto their Idolatry and doubtlesse shall finde such horrour in his conscience and feele such a hell in his soule as that if God make him not a spectacle of shame and misery in this world yet he shall surely doe it before men and Angells in the world to come Fourthly they plead the example of Daniel who say they was present and worshipped the golden Image which appeares by this that hee was not cast into the Furnace with the three Children his Companions I answer that either Daniel was not present which is most probable or else he was not accused vnto the King or if hee were accused it may be the King would not heare his accusation or put him to death for the great fauour and affection which he bare vnto him for the great seruice he did in his kingdome And doubtlesse Daniel that would rather bee a prey vnto the Lyons then not pray vnto his God had rather haue tryed the heat of the fiery Furnace then haue vouchsafed so much countenance to Idolatry as to worship the golden Image Fiftly they plead the example of Iehu who openly professed the religion of Baal yet hee dissembled and meant nothing lesse and the Lord commends him for his diligent Execution of that which was right in his eies Vers. 30. Our answer is Iehu is commended not for his dissembling but for his diligence in destroying Ahabs house with the Priests and religion of Baal and all thar belonged thereunto for in other matters belonging to the seruice of God he departed not from the sinnes of Ieroboam the Sonne of Nebat that made Israel to sinne wherefore this can be no excuse for going to Masse seeing God neuer approued of dissimulation Sixtly they plead the command of the Magistrate thus Wee are commanded to obey our Magistrates though they be wicked and therefore if they enioyn vs to goe to Masse we see not how we can doe otherwise for feare of contempt and disobedience We are bound indeed to obey wicked gouernours but so long onely as they command nothing contrary to Gods word their wickednesse cannot release vs or giue a dispensation for disobedience but if they command any thing contrary to Gods word especially to partake in the Masse a superstitious seruice so directly blaspheming Christ and his seruice so plainely opposing the doctrine of the Gospell and so fundamentally euerting the institution of the Lords Supper in this case obedience is a sinne for what say the Apostles of Iesus their answer is Whether it be right in the sight of God to hearken vnto you more then vnto God iudge yee And our Sauiour teacheth vs to Giue vnto Caesar that which is Caesars and vnto God that which is Gods As wee performe our lawfull duties to men so must we not for their sakes neglect our duties to God or doe any thing whereby he is dishonoured Seuenthly and lastly they plead the example of Naman the Syrian who being conuerted to the true worship of the God of Israel desired to bee dispenced with when he should goe with the King his Master into the house of Rimon an Idoll and bow himselfe there and that herein God would be mercifull vnto him vnto whom the Prophet Elisha answered Goe in peace as liking of his motion and yeelding to it Wee answer the opinions of Diuines touching this thing are diuers some thinke he spake onely of ciuill and politike presence that his Master the King might leane vpon him before his Idoll and not of Religious for he makes open protestation that hee would neuer worship other God then the God of Israel to the which the Prophet condescendeth But howsoeuer the gesture it selfe is indifferent to stand when the King stands or bow when the King boweth yet this gesture being clothed with such circumstances seemes not to be approoued That he should do this First in a Temple Secondly before an Idoll Thirdly in the time of publike seruice Fourthly by one professing the true God This seemes not so probable And both those famous Diuines departed from this answer cleauing vnto that which was more sound in their latter workes Others thinke he speaketh of the time past as if he should say Herein that I haue bowed iu the house of Rimmon c. The Lord be mercifull vnto me vsing the future for the time past Others and that more truly expound the words of Naaman thus That Naaman professed it a sinne