containe all things necessary to Salvation That â—t is but a piece of a rule a nose of wax a two-handed sword But for to supply the Scriptures want there is a Tradition and unwritten Word which they cause to be received with like credit and certainty as the very Word of God And with this artifice and cunning the Pope hath set up himselfe in the Temple of God and hath changed the Christian Religion into Idolatry superstition and false Doctrine causing the people to receive whatsoever he saith and decrees as the very Word and ordinance of God though they be things directly contrary to the same which things by the grace of God I shall make plainly appeare by many places of the Word of God and necessary consequences drawne out of the same First as touching the darknesse of the Scripture which they suppose for to hinder the simple people from reading the same I say that in this very thing they truely shew themselves to be those blinde and incredulous ones of whom S. Paul speakes when he saith If our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the mindes of them that beleeve not Lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2. Cor. 4. ver. 3. 4. If the Word of God be dark it is not in regard of it selfe but of men that are blinde by nature in things that are of God The natural man saith S. Paul receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1. Cor. 2. 14. And our Lord teacheth us that they which are not of God cannot heare the Word of God Joh. 8. 47. The Word of God is not dark to them that have received the Spirit of God that they may know the things which are freely given to them of God 1. Cor. 2. 12. I prove it by these arguments Whatsoever is a lampe unto the feet of the Faithfull and a light unto their paths the same is not dark unto them But the Word of God is a lampe unto the feet of the Faithfull and a light unto their paths Psal. 119. 105. Therefore the Word of God is not dark unto them Item Whatsoever illuminateth and makes the simple to have understanding the same is plain unto them But the Word of God enlightneth and maketh the simple to have understanding Psal. 119. 130. Therefore the Word of God is plain unto the simple Secondly The Pope and his Adherents teaching that the Word of God containeth not all things necessary to Salvation shew themselves wholly and absolutely adverse to Saint Paul these words are plain toTimothy The holy Scriptures saith he are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction and for instruction in righteousnesse That the Man of God may be perfect throughly furnished unto all good works 2. Tim. 3. 15. 16. 17. The written Word of God hath the vertue and power to save soules S. James teacheth the same when he saith Receive with meeknesse the engrafted Word which is able to save your soules Jam. 1. 21. If you continue in my Word saith Christ You shall know the truth and the truth shall make you free Joh. 8. 31. 32. These things are written saith S. John that you may beleeve that Jesus is the Christ the Sonne of God and in beleeving you may have life through his name Joh. 20. 31. The written Word of God therefore containeth all things necessary to Salvation and it is a needlesse thing to have recourse to mens Traditions Againe Christ saith That they worship him in vain teaching for doctrines the commandements of men Mark 7. 7. He would not therefore have men to take upon them to make laws commandements in his Church But rather that al should submit themselves to his doctrine and Commandements contained in his Word without either adding unto it or diminishing from it Deut. 4. 2. Apoc. 22. 18. 19. The fear of this people saith he is towards me through the commandements of men Esay 29. 13. In a word Christ and his Apostles in many places doe send us to the written Word of God but never to an unwritten word or humane Traditions But rather on the contrary S. Paul exhorteth the faithfull to take heed least they be surprised by the Traditions and vain deceits of men If any man saith he yea even an Angel from Heaven preach unto you any other Gospel than that which you have received let him be accursed Galat. 1. 8. The written Word of God therefore containeth all that which is necessary to salvation and consequently we need not seek after any other unwritten Word for that purpose Moreover We doe not reject all kind of Traditions but onely such as are contrary unto the Word of God or invented by men for to impose a yoake upon the consciences of men which God hath not imposed The true Church groundeth no Articles of faith upon the Traditions of men but upon the Word of God But our Adversaries build their Articles of faith upon the Tradition and the unwritten Word onely which they preferre before the holy Scriptures and set it up far above the same Gabriel de S. Maria in his treatise of the Authority of Scripture chap. 7. pag. 162. saith that If we doe compare the Tradition with the written Word of God we shall finde that the Tradition excels it infinitely for that it hath more necessity more light more firmenesse and more authority than the written Word of God The Church of God useth some Traditions but such as are not contrary unto the Word of God and which doe not impose a yoake upon the consciences of men But the Traditions of the Roman Church which as our Adversaries say excel the Word of God infinitely are directly contrary unto the same and impose a yoake upon the consciences of men which God hath not imposed which is clearly verified in these examples following 1 In the first place The Tradition and unwritten Word of the Roman Church teacheth That all the Faithfull ought not to reade and meditate upon the Word of God This doctrin is contrary to these places of the written word of God Blessed is he that readeth the Words of this Prophesie c. Apoc. 1. 3. Seek unto the Book of the Law and reade c. Esay 34. 39. 2 The Tradition and unwritten Word of the Roman Church teacheth That Saints departed are our advocates and mediators towards God This Doctrine is contrary to these expresse places of the written Word of God God is one and the Mediator one between God and Man the Man Christ Jesus 1. Tim. 2. 5. If any man sinne we have an Advocate with the Father Jesus Christ the Righteous John
1. Epist. 2. 1. 3 The Tradition and unwritten Word of the Roman Church teacheth That we must make Images of God to worship him by them This Doctrine is contrary unto the written Word of God as appeareth by these expresse places Thou shalt not make unto thee any graven Image or any likenesse of any thing that is in Heaven above or that is in the Earth beneath c. Thou shalt not bow down thy selfe to them nor serve them c. Exod. 20. 4. 5. To whom will yee liken God or what likenesse will yee compare unto him Esay 40. 18. Professing themselves to be wise they became fooles And changed the glory of the uncorruptible God into an Image made like to corruptible man and to birds and to foure-footed beasts Rom. 1. 22. 23. 4 The Tradition and unwritten Word of the Roman Church teacheth That all Christians ought to abstain from certain meats both in Lent and other daies throughout the yeare This Doctrine is contrary unto the written Word of God as you may see by these expresse places Whatsoever is sold in the shambles that eat as king no question for conscience sake If any of them that beleeve not bid you to a feast and yee be disposed to goe whatsoever is set before you eate as king no question for conscience sake 1. Cor. 10. 25. 27. Now the Spirit speaketh expressely that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils forbidding to marry and commanding to abstaine from meates which God hath created to be received with thanksgiving of them which beleeve c. 1. Tim. 4. 1. c. 5 The Tradition and unwritten Word of the Romane Church teacheth That all Pastors and other Ecclesiasticall persons in the Christian Church ought not to marry but rather that they should make a vow never to marry This Doctrine is contrary to the written Word of God as is proved by these expresse texts following To avoid fornication let every man have his own wife and let every woman have her owne husband c. 1. Cor. 7. 2. But if they cannot containe let them marry for it is better to marry than to burne 1. Cor. 7. 9. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge Heb. 13. 4. A Bishop then must be blamelesse the husband of one wife ruling well his own house having his children in subjection with all gravity Item Let the Deacons be husbands of one wife ruling their children and their owne houses well 1. Tim. 3. 2. c. Saint Paul also calleth the forbidding of marriage a doctrine of Devils 1. Tim. 4. 1. 6 The Tradition and unwritten Word of the Roman Church teacheth that in all places Divine Service and Prayers ought not to be said but in Latine This Doctrine is contrary to these expresse texts of the written Word of God Except yee utter by the tongue words easie to be understood how shall it be known what is spoken for yee shall speak into the ayre I will pray with the Spirit and will pray with understanding also I will sing with the Spirit and I will sing with the understanding also Else when thou shalt blesse with the Spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knowes not what thou sayest Yet in the Church I had rather speak five words with my understanding that by my voyce I might teach others also than ten thousand words in an unknowne tongue 1. Cor. 14. 9. 15. 16. 19. 7 The Tradition and unwritten Word of the Roman Church teacheth That the Faithfull deserve Eternall life by their good works and the glory of the kingdome of Heaven This Doctrine is contrary to the written word of God as it is proved by these expresse places If it be by Grace it is no more of Workes otherwise Grace is no more Grace Rom. 11. 6. By Grace are yee saved through Faith and that not of your selves it is the gift of God Not of workes least any man should boast Ephes. 2. 8. 9. Tit. 3. 5. The Tradition and unwritten Word of the Roman Church teacheth That by the death and passion of Christ we are delivered from the guilt and punishment of sinnes committed before Baptisme but not from the punishment of sinnes committed after Baptisme for which we must pay and satisfie the justice of God both in this life by penance and after this life in a fire of Purgatory This Doctrine is contrary to these expresse places of the written Word of God All have sinned and come short of the glory of God Being justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3. 23. 24. The blood of Jesus Christ cleanseth us from all sinne John 1. Epist. 1. 7. By Grace are yee saved through Faith and that not of your selves it is the gift of God not of works least any man should boast c. Ephes. 2. 8. 9. There is no condemnation to them that are in Christ Jesus c. Rom. 8. 1. 9 The fifth Gospel of Cardinal Bellarmine teaches That Saints departed are in some kind our Redeemers lib. 1. de Indulg. cap. 4. This Doctrine is contrary to the written Word of God as it is proved by these expresse texts There is no Salvation in any other but in Christ Jesus neither is there any other name under Heaven given unto men whereby we must be saved Act. 4. 12. The blood of Jesus Christ cleanseth us from all sin John 1. Epist. 1. 7. 10 The Tradition and unwritten Word of the Roman Church teacheth That after consecration the bread of the Masse is no more bread but is transubstantiated into the Body of Christ and the Wine into his Blood That Christ is betweene the hands of the Priests in as many places as there are Masses said as big and as large as he was upon the Crosse This Doctrine is altogether contrary unto these expresse places of the written Word of God Jesus took Bread brake it and gave it c. Math. 26. As often as yee eat this Bread c. 1. Cor. 11. 26. Let a man examine himselfe and so let him eate of that Bread c. 1. Cor. 11. 28. The poore yee have alwaies with you but me yee have not alwaies John 12. 8. I leave the World and goe to the Father John 16. 28. Heaven must contain him untill the time of restitution of all things which God hath foretold c. Acts. â— 21. 11 The Tradition and unwritten Word of the Roman Church teaches That the Lay people men and women ought not to partake of the holy Sacrament of the Lords supper under both kinds This Doctrine is directly contrary unto the written Word of God as appeareth by these expresse texts Drinke yee all of it Mat. 26. 27. Let a man examine himselfe and so let him eate of that Bread and
drink of that cup 1. Cor. 11. 28. 12 The Tradition and unwritten Word of the Roman Church teacheth also That Christ Jesus sacrificeth himselfe every day really by the hands of the Priests both for the quicke and for the dead This Doctrine is directly contrary to the written Word of God that saith Christ is entred into Heaven it selfe now to appeare in the presence of God for us Yet not that he should offer himselfe often as the high Priest entred into the holy place every yeare with blood of others c. Heb. 9. 24. 25. By the which Will we are sanctified through the offering of the body of Jesus Christ once for all For by one offering he hath perfected for ever them that are sanctified Now where remission of these is there is no more offering for sinne Heb. chap. 10. 10. 14. 18. 13 The Tradition and unwritten Word of the Roman Church teacheth That Saint Peter was appointed by Christ to be head of the Universal Church and Prince of the Apostles This doctrin is directly contrary unto the written word of God as appeareth by these expresse texts God hath put all things under his feet and gave him to be the head over all things to the Church which is his Body Ephes. 1. ver. 22. 23. Yee know that the Princes of the Gentils exercise Dominion over them and they that are great exercise authority upon them But it shall not be so among you c. Mat. 20. 25. 26. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers ephess. 4. 11. It appeareth therefore plainly that this Tradition and unwritten word of the Roman Church is altogether contrary unto the written Word of God and that it imposeth a yoake upon the consciences of men that God hath not imposed Seeing it forbids marriage to certain persons which God for avoyding of fornication commandeth to every one Seeing it forbids the use of certain meats which God doth not forbid but rather commandeth to be used with thanksgiving Seeing it forbids all men to work upon a great number of Holy-daies thereby depriving them of the means to earne their bread which oftentimes is wanting on such daies to poore men charged with wives and small children the which thing is directly contrary to the Commandement of God Six daies shalt thou labour and doe all thy work Exod. 20. 9. Againe by bringing in such an infinite number of ceremonies in part taken from the Pagans and in part from the Jewes with a numberlesse number of Pilgrimages and other such like things as is almost impossible to declare and represent by particulars It is not then without cause and reason that we reject these Traditions and inventions of men seeing they were broached onely to bring in into Christian Religion Error and Idolatry as I shall prove hereafter more at large aswell by expresse texts and necessary consequences drawn out of the Word of God as by invincible reasons CHAP. II. That it is necessary that all the Faithfull should reade the holy Scripture and that they are even bound thereunto by the Commandement of our Lord Jesus Christ FRom the very same Spring floweth the prohibition which the Pope and his Associates make to the Lay people to reade the Word of God without special leave wherein their manifest hypocrisie appeareth plainly and the feare they have that by reading of the same men should come to know that the Doctrine which they have invented is false and wholly contrary unto the Word of God Our Lord Jesus Christ teacheth us far otherwise Search saith he the Scriptures for in them yee think yee have eternall life and they are they which testifie of me John 5. 39. And under the Parable of the rich Glutton he sends them still to the Scripture saying They have Moses and the Prophets Let them heare them Luk 16. 29. The Jesuits and other the Popes Disciples answer that there is Let them heare them but not Let them reade them But what will they answer to these expresse places Seek yee out of the Book of the Lord and reade Esay 34. vers. 16. Blessed is hee that readeth and they that heare the words of this Prophesie and keep those things which are written therein Revel. 1. 3. If sobriety must be kept in any Book of the holy Scripture it is in that of the Revelation Neverthelesse Saint John exhorteth all the Faithfull to practise the reading thereof saying Blessed is he that readeth the words of this Prophesie Let the word of Christ saith Saint Paul dwell in you richly in all wisedome teaching and admonishing one another c. Col. 3. 16. Saint Peter tels us That we shall doe well to hearken unto the words of the Prophets 2. Pet. 1. 19. The Jews of Berea did dayly search the Scriptures to know whether those things were so as Saint Paul taught Act. 17. 11. And are commended for it in the Scriptures being called more Noble than them of Thessalonica It is therefore lawfull for every Faithfull Christian to reade the Word of God that by it they may know the Doctrine and judge whether it be of God or no In a word as I have said already the principall means we have to know God and his Will is his word by which he declareth unto us his mercy in Christ Jesus and assureth us of his love Now the Pope and his Disciples take away and hide as much as in them lies this VVord from the people and so deprive them of the chiefe meanes to know God which is to cast them headlong into darknesse and ignorance of their salvation and finally into damnation For what can that man doe that is deprived of the knowledg of God and of his wil but run into damnation CHAP. III. That a man can doe no good Worke without the Grace of God And that our Workes therefore are not dispositive for the obtaining of that grace as our Adversaries say THe Pope and his Associates teach also That our works ought to bee considered three manner of wayes First as dispositive Secondly as satisfactory and Thirdly as meritorious Before we be in the state of Grace they will have our Works to bee dispositive to purchase Grace and after grace received to be satisfactory for the temporall punishment that remaineth for sin And after satisfaction finished then they will have their workes to deserve the Kingdome of Heaven A doctrine which is directly contrarie unto the word of God as I shall prove it hereafter out of expresse texts which I shall produce out of the VVord of God and necessary consequences drawn out of the same In the first place they teach that our Works doe dispose and prepare us to obtain the grace of God But now I aske of them whether we doe good Works before we be in grace or whether we doe them after yea or no If they say that we doe them before they know that men naturally are dead in sinne I
remaining a Priest for ever and which cannot be hindered by death needeth no other Priest to be appointed in his roome And it is here that these new sacrificers labour in vain to prove their pretended calling For it is an imaginary charge which was never established by Christ nor practised by the Apostles Behold how they argue Christ said to his Disciples As my Father hath sent me so I send you But Christ was sent of the Father to sacrifice under the kindes of bread and wine after the order of Melchisedeck Therefore he sent his Apostles to sacrifice under the species of bread and wine according to this order and Consequently hath made them Priests I answer That if it be false that Melchisedeck did sacrifice bread and wine It followeth it is as false that Christ sent his Apostles to sacrifice him under the kinds of bread and wine but the first is true I have proved it already plainely here above therefore the last also But to make the Error of this allegation appear the more plainly we must but adde this to the second proposition of their Argument As Christ was sent of his Father so he sent his Apostles But Christ was sent of his Father to be a King a Prophet and for to sacrifice himself for the Redemption of many Therefore he sent his Apostles to be Kings prophets and to sacrifice themselves for the Redemption of many Who sees not the error and falshood of such a proposition This word As therfore must not be understood of the Kingly or Propheticall Office and Priesthood of Christ It is a presumption and temerity for men to assume unto themselves such titles but onely for the preaching of the Gospel administring of Sacraments and things which onely regard the Ministery Christ gave them not any other Office And as touching the Order of Melchisedeck after which Christ is a Priest for ever It is not in regard of the sacrifices but in regard of the persons sacrificing The Apostle teacheth it plainly handling the comparison between Christ and Melchisedeck In the first place he saith Heb. 7. 2. That Melchisedeck is by Interpretation King of Righteousnesse and also King of Peace which are titles belonging to Christ and which the Prophets also give him For he is King of Righteousnesse because he absolves and Justifies us by his obedience before God his Father He is also King of Peace because that making our peace and reconciliation he directeth us into the way of everlasting peace The Apostle goes on and saith That this Melchisedeck was without Father without Mother and without descent having neither beginning of daies nor end of life but being made like unto the Sonne of God abideth a Priest for ever Behold then wherin consisteth the agreement and similitude between our Lord Jesus Christ and Melchisedeck which is not in the matter of the thing sacrificed but in the Order and Calling of the persons sacrificing which is proved again plainely in this that Christ is a Priest for ever after that Order of Melchisedeck For if this Order were and did consist in the pretended sacrfice of the Masse Then it would follow that Christ should not be a Priest for ever seeing the Masse shall not endure for ever Therefore Even as the same Melchisedeck was not head of any Order of Priesthood but onely a Priest after his own Order under the Law So Christ the onely Priest under the Evangelical Law needeth not to have a company of Priests sacrificing expiatorily and therefore that infinite number of Sacrificers established in the Church of Rome for to sacrifice againe our Lord Jesus Christ to God his Father standes convinced of having no calling Seeing they have intruded themselves into that Office without any commandment from God taking unto themselves in so doing the honour which belongeth to none but to our Lord and Saviour it not belonging at all unto the crature to sacrifice the Creator or for men sinners to sacrifice the Lambe without sin CHAP. XIII That S. Peter was not established by Christ head of the Universal Church and Prince of the Apostles and Consequently that the Pope who challengeth this Title but as S. Peters successor hath intruded himselfe into that office without any lawfull calling and sheweth himselfe to be Antichrist in doing quite contrary to that which Christ and S. Peter did TO be short It seemeth that our Adversaries wil be Christians no longer having not only forsaken the Doctrin but the very name also for to take the name of Catholicks God in his Justice would not suffer that they should retain the name which belongeth onely to true Christians that follow his word and trust in his promises For to be a true Christian it is not enough to beleeve onely that there is a Christ but we must rely on his promises and receive him such as he was given unto us of the Father that is for our salvation righteousnesse and satisfaction for our sinnes But our Adversaries doe not receive him so seeing they have established their righteousnesse in their own works by which they thinke to deserve the kingdome of God They will say indeed that his blood shed upon the Crosse is our Purgatory but they doe establish another in an Imaginary fire They say that the sacrifice he made upon the Crosse hath taken away our sinnes but they have established another sacrifice to blot them away againe and all against the Word of God Therefore they cannot boast that they are Christians but rather Antichristians that have rejected the true Doctrine for to embrace and follow the Doctrine of the Pope of Rome who opposeth and exalteth himself above all that is called God or that is worshipped So that he as God sitteth in the Temple of God shewing himselfe that he is God 2. Thes. 2. 4. But for as much as the Popes Disciples do cloak this mystery of iniquity with some places of Scripture wherby they pretend to prove that S. Peter was established Head of the Universall Church and Prince of the Apostles because they would maintaine the Pope who by cunning hath intruded himself into that office I wil shew in few words that Saint Peter was not Prince of the Apostles nor head of the Universall Church as they say In the first place the Word of God tels us That our Lord Jesus Christ is the Head of his Church God hath put all things saith S. Paul under his feet and gave him to be the head over all things to the Church which is his body Again He is the head of the body the Church who is the beginning the first born from the dead that in all things he might have the preeminence Ephes. 1. 22. 23. Colos. 1. 18. By these places it appeares that S. Peter was not Head of the Church For Shee which is but one body cannot have two heads And it is to no purpose to say that Christ is the essential head but that S. Peter was the Ministeriall
ROMES DESTRUCTION OR Expresse Texts and necessary Consequences drawn out of the Word of God for the condemning of the Doctrine of the Roman Church and Justifying of that of the Reformed Churches First Written in French by C. D. R. A French Noble-Man And now Published in English at the Solicitation of divers Religious Men of this Nation By JAM MOUNTAINE Psal. 137. 8. O Daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served Vs LONDON Printed by Stephen Bulkley and are to be sould by Henry Twyford at the three Daggers in Fleetstreet neer the Inner-Temple-Gate 1641. TO THE RIGHT HONOVRABLE AND most Illustrious Lord PHILIP Earle of Pembroke and Mongomery Baron Herbert of Cardiffe and Shurland c. Lord Chamberlaine of his Majesties Household Knight of the Honourable Order of the Garter and one of his Maiesties most Honourable Privy Counsell RIGHT HONOVRABLE IF Books were to be esteemed for their Bulke and not for their Worth I would not presume to Dedicate so little a Book as this is to so great a Lord as You are But since it is their Goodnesse and not their Bignesse that makes them recommendable the Book it selfe I hope shall answer for me For in It your Honour shall finde a great deale of good matter contained in a little roome In It You shall see the Doctrine of the Church of Rome flatly condemned and the Doctrine of the Reformed Church fully Justified And that not by any passages taken out of the broken Cisternes of the Traditions of men but by many expresse Texts and necessary Consequences drawn out of the Pure Fountain of the very word of God In a word though it be of a contemptible Stature yet you shall finde It to be a pretty tall Man of his hands skilfull in his weapons and so full of mettle and spirit that like a little DAVID comeing in the name of the Lord and being armed with his Word he foyles and utterly overthrowes that Great GOLIAH of Gath I meane the Church of Rome And now most Illustrious Lord the thing that hath encouraged me to make choice of Your Honour and seeke after Your Patronage is that my Author of Noble extraction himselfe Dedicated this Book of his to a Great and Religious Princesse of my Nation Daughter to that Renowned Prince the late Duke of ROHAN by which example I thought my selfe obliged not to disparage it in England But the most prevalent Motive and as I may say the very Loadstone that hath attracted me thereunto is chiefly those transcendent vertues which I see shine so brightly in Your Honor and wherewith God hath adorned Your Soule as with a garment I meane that Fervent love You have to the Truth That Ardent Affection You shew to the Sincerity of Religion and that Inbred and Holy Hatred You beare not onely to all Popery and Superstition but also to the least thing that might conduce thereunto And for the Confirmation of this testimony of mine Give me leave Most Noble Lord to boast that I am very strong and may with as much right as any man use in this the common English Proverbe that saith I come with a Witnesse since I bring no lesse with mee than the Voyce of the whole Kingdome For indeed Right Honorable though I have been in most places of England and have carefully and diligently observed the bent and affections of the People I never yet met with any man that dissented from that opinion What hopes then should not I have that Your Honor will accept of this poore Labour of mine and afford It Your Protection since It sutes so wel with Your disposition and that You shall see in It the Truth of that Religion which You Professe and the Falshood of that Religion which You Detest Vouchsafe therefore Most Illustrious Lord to receive It with a gracious eye and to afford It Your Countenance I know that for Your Honors sake it will be welcome to this Nation when they see Your Honorable Name in the front of It. And I make no question but after they have read It they will love it also for its owne sake If in these times wherein many looke back towards Babylon again and Popery hath been here so bold as to thinke her selfe at home the Publicke receive any fruit thereby they shall be obliged unto Your Honor for it but I more especially who will acknowledge my selfe bound so long as I live to be and remaine Your Honours most humble and most devoted Servant J. MOVNTAINE To the Reader THe Jesuits and other Doctors of the Romane Church having lurk'd a long time under the Cloake of a pretended Antiquity personall Succession false Miracles Councels and ancient Fathers And now perceiving that this old ragged covering is not able to hide any longer those Errors and Idolatries which the Pope hath brought into the Church because that the people whom they have deceived and by this meanes kept in their Errors beginne now to know That the Religion which hath the truth of the Word of God hath the Antiquity and that on the contrary That Religion which hath not this Truth hath the Falshood and Novelty Moreover That there is no succession of true Pastors where there is no succession of true Doctrin That Miracles belongeth now to Antichrist and are a marke of Apostasie and not of the Truth as the Word of God plainly teacheth Mat. 24. 24. 2. Thes. 2. 9 That they are forced to confesse That divers Councels and ancient Fathers have Erred and that they are not rules of the Word of God but that they ought to be ruled by the same Word They have been forced running from their colors to forsake their weather-beaten shelter to seek for a new retreat and cast themselves into a new intrenchment there to hold and lurke yet a while which is to aske of us some expresse texts out of the Word of God and necessary Consequences drawn out of the same for the proofe of our Doctrine and condemnation of theirs thinking by such means to perswade the simple people that we have bragd in vain that our Doctrine was conformable unto the word of God that we had expresse texts necessary Consequences drawn out of the same for the confirmation thereof and are not able to produce any But these Doctors imagining to hide themselves thereby have on the contrary stript themselves so stark naked that it is impossible for them to subsist any longer For I will shew in this Treatise with the help of the Lord that according to their own Maxime and proper Confession the Doctrine of the Roman Church is most false and That of the Reformed Church most true To come therfore to the Point without using any long digression We must understand that our Adversaries do confesse ingenuously That the Doctrine which may be proved both by expresse texts out of the Word of God and necessary Consequences drawn out of the same is
the true Doctrin And contrariwise That that Doctrine which caÌ„not be proved out of expresse texts of the Word of God and necessary Consequences drawn out of the same is the false And that withall the Jesuits doe brag impudently in some of their Bookes to have put to silence all Our Ministers And make their boast That neither Minister nor any other can produce any expresse Text out of the Bible that either condemneth any of their Articles or justifies any of ours though we should produce them out of the Geneva Bible Moreover That by Expresse Texts they doe not meane we should shew them in the Bible the very same words of the debated Article but that they are contented with such like and equivalent words And that we cannot justifie any of our Articles of Faith nor condemne any of theirs by any good Consequence drawne out of the pure Word of God And in Jesuite Verons answer to my Book called The Caballe of the Jesuits c. after hee hath brought some lines wherein I say that the onely way to make them come out of this last entrenchment is to produce Expresse Texts out of the Word of God for the proofe of that which is in Controversie he answereth That it is all he desireth of us and offereth to be a Pâ—â—testant if we be able to doe it even in one onely Article Again in de Raconis Book containing the Acts of the Conference held between him and Mr. du Moulin Printed with the approbation of the Doctors p. 15 the said de Raconis confesseth That the Church is subject unto the written Word not to goe against it And in the 31. Pag. he admitteth the said du Moulin to necessary Consequences drawn out of the Word of God So that all we have now to doe is to produce Expresse Texts out of the Word of God and necessary Consequences drawne out of the same for the condemning of the Doctrine of 〈◊〉 Roman Church and Justifyâ—â—g of that of the Reformed Which thing I do in this Treatise upon the chiefe points of Controversie Whereby every one may easily perceive that according to our Adversaries own Confession the Reformed Church hath the true Doctrine and the Roman Church the false And therefore all they that desire to have Salvation ought to come out of it and joyne themselves to the Reformed Church THE MATTERS Contained in this TREATISE CHAP. I. THat the Word of God is not darke to them that have received the Spirit of God that they may know the things which are freely given them of God Item That it containeth all things necessary to Salvation and by Consequent that Mens Traditions are vain and unprofitable Pag. 1. CHAP. II. That it is necessary that all the Faithfull should reade the holy Scriptures and that they are even bound thereunto by the Commandement of our Lord Jesus Christ p. 23. CHAP. III. That a Man can doe no good worke without the Grace of God and that our workes theâ—efore are not dispositive for the obtaining of that Grace as our Adversaries say Pag. 27. CHAP. IV. That our Lord Jesus Christ hath fully and perfectly satisfied the Justice of God for our sinnes aswell for the guilt as for the punishment and Consequently that it is a vain and an unprofitable thing to desire to satisfie againe unto the same by works p. 31. CHAP. V. That a Man not being able to satisfie the Justice of God for his owne sinnes cannot by Consequent satisfie for the sinnes of others p. 44. CHAP. VI That the pretended treasure of the Romane Church was onely established to make void the merits of Christ and to make a little Saint of him that no body may know among the rest of the Saints Pag. 50. CHAP. VII That our good works have no merit at all and that all the merits of the Faithfull are in one Christ alone Pag. 57. CHAP. VIII That the Invocation of Saints departed is contrary unto the Word of God and tendeth to no other end but to give unto the creature the honour and glory that belongeth unto the Creator p. 64. CHAP. IX That the Images of the Romane Church are made against the Commandement of God and that the Adoration they give unto them is meere Idolatry p. 74. CHAP. X. That foure Rules shew unto us that there is a Figure in these words This is my Body and that the Transubstantiation of the bread into the body of Christ is contrary unto the truth of God and destroyes the humane nature of Christ Item That in all Sacraments the Word is is put for signifieth or representeth Pag. 84. CHAP. XI That it is not enough for to have eternall life to eat Christs flesh but we must also drink his blood And therefore all Christians indifferently ought to communicate under both kinds according to the Commandement of Christ and the Apostle Saint Paul p. 112. CHAP. XII That the pretended Sacrifice of the Masse was onely established for to annihilate the power and efficacy of the Sacrifice of the Crosse And that there is but one onely Sacrificator Sacrificing expiatorily in the Evangelicall Law to wit Christ Jesus our Lord Pag. 125. CHAP. XIII That S. Peter was not established by Christ Head of the Universall Church and Prince of the Apostles And Consequently that the Pope who challengeth this title but as S. Peters Successor hath intruded himselfe into that Office without any lawfull calling And shewes himselfe to be Antichrist in doing quite contrary to that which Christ and S. Peter did p. 148. Expresse Texts and necessary Consequences drawn out of the Word of God for the condemning of the Doctrine of the Roman Church and justifying of that of the Reformed Churches CHAP. I. That the Word of God is not dark to them that have received the Spirit of God that they may know the things which are freely given them of God Item That it containeth all things necessary to Salvation and by consequent that Mens Traditions are vaine and unprofitable THE Word of God contained in the Old and New Testament is the chiefe and principall meanes we have to know him It is it alone that declareth us his will and teacheth uâ— what the honour and service is we owe unto him In summe it is the only light that scattereth and disperseth the darknesse of our understanding and by whose pure brightnesse we are led into the way of the Kingdome of Heaven Therefore it is no wonder if the Pope and his disciples enemies of Mans Salvation have endeavoured and doe endeavour stiâ—â— to take away that holy light from before men to the end that they walking in darknesse may fall into eternall ruine and perdition Now the chief meanes they have used to attain to their ends is first to perswade and make the simple people beleeve That the Scriptures are full of darknesse and therefore that it belongeth not to every one to reade the same but only to Doctors and learned men Secondly That it doth not
Christ our Lord CHAP. V. That a man not being able to satisfie the Justice of God for his own sinnes cannot by consequent satisfie for the sinnes of others OUr Adversaries have not been contented to teach that a man is able to satisfie the Justice of God for the punishment due to his own sinnes but have gone a great deale farther and are come to such a height of absurdity as to teach That one man may satisfie for another and that God accepteth for the satisfaction of the one whatsoever is done by the other Now to give some colour to this Doctrine they alleadge that a justified man in this life may doe more satisfactory workes than is needfull for the paying of the Temporall punishment remaining for his sinnes And that having finished the satisfaction ordained for the said punishment All the penall and satisfactory workes that hee doth afterwards are superaboundant which workes being applyed unto another with an intention to satisfie for him are allowed as satisfactory for the punishment of his sins Answ. I have shewed already and proved out of expresse texts of the Word of God and invincible reasons That a man is not able to satisfie the justice of God for himselfe and by consequent much lesse for another Neverthelesse it is necessary to shew againe the impiety of this doctrine First if a man ought and may satisfie the justice of God for another it followes necessarily that Christ is not an alone Saviour but that he that satisfieth for another is also a Saviour of that man O horrible impiety For there is no salvation in any other neither is there any other name under heaven given unto men saith Saint Peter whereby we must bee saved but the name of Jesus Act. 4. 12. Moreover I demand of these Doctors whether a man can satisfie for another before hee have fully and wholy satisfied for his owne sinnes and have none left behinde for otherwise how can a man satisfie for another if himselfe be still indebted If so be then a man cannot be without sinne it followeth he cannot satisfie for himselfe and consequently much lesse for another But the first is true therefore the last also I prove the Antecedent of my Argument by the proper confession of these Doctors yeelding us that concupisence remaineth still in a man but yet they say for an evasion that it is not sinne as touching the guilt but an inclination and an alluring unto sinne being onely an originall punishment of the sinne of Adam wherein they deceive themselves grosly for whatsoever is a transgression of the Commandement of God is sinne as touching the guilt But concupiscence is a transgression of the commandement of God Thou shalt not covet Exod. 20. 17. Rom. 7. 7. Therefore concupiscence is sin as touching the guilt Item If sinne begets concupiscence in a man it followeth that concupiscence is sinne as touching the guilt for what other thing can sin beget in a man but sinne it selfe But the Antecedent is true for Sinne saith Saint Paul taking occasion by the commandement wrought in mee all manner of concupiscence Rom. 7. 8. Ergo the Consequent also and therefore a man is never without sinne sinne I say in the very guilt concupiscence remaining still in him Salomon teacheth us so much when he saith That a Just man falleth into sinne seaven times a day Pro. 24. 16. If we say saith Saint John that wee have no sinne we deceive our selves and the truth is not in us 1. Epist. 1. 8. I am carnall saith Saint Paul sould under sinne I know that in me that is in my flesh dwelleth no good thing For the good that I would I doe not but the evill I would not that I doe Rom. 7. 14. 18. 19. It is enough now O Lord said Elias take away my life for I am not better than my Fathers 1. King 19. 4. And Christ teaches us to say every day Forgive us our sinnes Matth. 6. 11. and Luke 11. 4. Whence it appeares plainely that a man is not able to keepe himselfe one day without offending his God That he hath sinne alwayes dwelling in him and consequently that he cannot wholly satisfie the justice of God In a word I aske of these Doctors how shall that man take upon him to satisfie for another that is not able to know whether hee hath sufficiently satisfied for himselfe or no and how shall one sinner trust to the satisfaction of another sinner that knowes not in what case the other standeth before his God CHAP. VI That the pretended treasure of the Roman Church was established onely for to weaken the merits of our Lord Jesus Christ and to make a little Saint of him that no body may know from the rest of the Saints BUt it was not yet enough for our Adversaries to teach men to satisfie the Justice of God and that they may doe it superabundantly one for another But they maintain moreover That the treasure of their holy mother Church is framed and replenished with these superabundant satisfactions of which treasure His Holinesse is the Guardian and may distribute them to those that have not satisfied sufficiently And it is here that they make Christ a little Saint that no body can know among the rest of the Saints Behold we here how they argue to cloak this Doctrin Saint Peter and Saint Paul say they about the latter end of their life had done so many painefull works that they had fully accomplished their satisfaction After that they suffered martyrdome this martyrdome was a good work done in Grace Therefore it was satisfactory and meritorious But so is it that it was not satisfactory for them for they had already wholly and fully satisfied It was therefore a worke of supererogation And so may one say of so many other Saints besides the infinite satisfaction of the blood of Christ and of the Virgine Marie who at the very point of her death was found to have gathered and heaped up together a very great heape of satisfactions In summe with the passion of Christ saith Panigarolle Lesson 11. Page 333. inasmuch as it is satisfactory are joyned also O horrible impiety the passion and superabundancies of al the Saints wherewith is framed the treasury of the holy mother Church to supply the want of them in whom their owne satisfactory workes are wanting All this being builded upon this naughty foundation of their pretended satisfaction which I have already refuted by expresse texts out of the Word of God and invincible reasons deserves not a new refutation But what Christian man is there that hearing but such impieties read will not wonder at the patience of God And shall not shiver for feare to see the merits of the passion of the sonne of God thus trampled under feet and that they should make of him a little Saint that no man can know among so many Saints nor sever his merit and satisfaction from so many merits and superaboundant satisfactions O Doctors how
I deny the Major For there are some undeserved rewards A Father may promise his Son a fine suit of cloathes if he write a good coppie Now that sonne deserves not that suite of clothes for doing well that coppie For what profit cometh to the father thereby neverthelesse the father will give the promised suit onely because of his promise Even so doth God to his children giving his Kingdome unto them without any desert but onely because he hath promised it Moreover a father may be induced to give the promised suite to his sonne because of his duty in doing his coppie well giveing his father content by that meanes But none of the faithfull can doe their duty towards God All have sinned saith Saint Paul Rom. 3. 23. and Whosoever saith Saint James offendeth in one point of the Law he is guilty of all Jam. 2. 10. All therefore are guiltie of the breach of the whole Law For who is he that hath not fayled in some one point or other of the Law And therefore our Adversaries are very farre wide of that pretended merit they doe attribute to their good workes CHAP. VIII That the Invocation of Saints departed is contrary unto the Word of God and tendeth to no other end but to give unto the creatures the honour and glory that belongeth unto the Creator THese Doctors keepe a great noyse and cry out very lowd that they are the true Church and that the doctrine which they teach is conformable unto the Word of God but when it cometh to the proofe they are mightily puzzled haveing nothing to shew but some few allegories which they bring in upon certaine points of controversie Like unto Foxes which runne into thickets and bushie places to save themselves True it is they make a great bucklet of these words This is my body which they thinke are very cleare to prove that the bread is transubstantiated into the body of Christ But I will shew in its due place in few words That they pervert the meaning of this place of Scripture taking this word is properly and without a figure which in all Sacraments ought to be taken for Signifieth of Representeth Now I will shew what slender cause they have to maintaine the Invocation of Saints departed and to teach that Christ is not our onely Mediator with God but that all the Saints in heaven are also our Mediators and that we must draw neere unto God by them as wee come neere unto the King by his familiar servants intreating them to pray for us A Doctrine which is absolutely false as I shall prove hereafter out of diverse expresse places and necessary consequences drawne out of the Word of God First of all then wee aske of them one expresse text out of the Word of God or one necessary consequence drawne out of the same for the proofe of this doctrine There they stand as mute as fishes Behold then a doctrine that hath neither prop nor foundation in the Word of God but is meerely invented by men against the Word of God as I will shew hereafter And albeit it were not contrary unto the same I yet maintaine that it ought to bee rejected of every Christian because it is a vaine worshipping of God to worship him after the Doctrine and commandements of men As our Lord Jesus Christ tearmeth it Marke 7. 7. Moreover I prove that this doctrine cannot be without great sinne For whatsoever is done without the Word of God is done without faith Faith saith Saint Paul commeth by hearing and hearing by the Word of God Rom. 10. 17. But the Invocation of Saints departed is done without the Word of God Therefore it is done without Faith Whatsoever is done without Faith is sin saith the same Apostle Rom. 14. 23. But the Invocation of Saints departed is done without Faith Therefore the Invocation of Saints departed is sinne In briefe That Doctrine which teacheth men to pray unto Saints departed is contrary unto the Word of God that teacheth That we ought to call upon none but on him in whom we have beleeved Rom. 10. 14. But we doe not beleeve in the Saints departed but in one onely God Father Son and holy Ghost Therefore we ought not to call upon Saints departed but upon God alone in whom we beleeve That Doctrine which teacheth men to goe unto God by his Saints as a man goes to the King by his familiar servants is contrary unto the Word of God which teacheth us to goe directly to Christ and that he is the onely Way to goe to the Father Come unto me saith he al ye that labour and are heavie laden and I will give you rest c. Math. 11. 28. He would not have us then goe unto him by the Saints departed I am saith he the Way the Truth and the Life no man commeth unto the Father but by me John 14. 6. That Doctrine which teacheth that there is divers Mediators with God is contrary unto the Word of God which teaches us That God is one and the Mediator one between God and Man the Man Christ Jesus 1. Tim. 2. 5. Item That God alone knoweth the hearts of all the sonnes of men 1. Kin. 8. 38. Whereupon it followeth That the Saints departed doe not know our prayers which are made in the heart and that by Consequent it is a vain and an idle thing to pray unto them The Argument which we draw out of this place of Saint Paul against the Invocation of Saints departed is thus If there be one onely Mediator between God and man to wit Christ Jesus It followeth That the Saints departed are not our Mediators with God and by Consequent that it is unprofitable to pray unto them to pray for us But the Antecedent is true Therfore the Consequent also Our Adversaries to put off this blow make a distinction saying That Saint Paul in this place speaketh not of a Mediator of Intercession but of a Mediator of Redemption and therefore that this place is not brought to the purpose for the Intercession of Saints a thing which is in controversie between them and us To which I answer First That they are not able to prove that distinction of a Mediator of Redemption and a Mediator of Intercession either by any expresse texts out of the Word of God or any necessary consequence drawn out of the same and therefore that it is false Secondly That on the contrary the Word of God teaching us that we have an Advocate with God which is Christ Jesus teacheth us Consequently that he is our alone Mediator of Intercession aswell as â—f Redemption If any man sin saith S. John we have an Advocate with the Father Jesus Christ the Righteous John 1. Epist. 2. 1. Veron the Jesuite in his answer to my Book Of the Cabale of the Jesuits pag. 18. answereth That to say there is one Mediator Therefore there is but one Mediator is no good Consequence and he bringeth in for example one that
those that worship him must worship him in Spirit and Truth John 4. 24. God is infinite and incomprehensible therfore he cānot be represented by such materiall and corporall things it being an horrible blasphemy to go about to represent the God-head with such things Wherefore the ProphetEsay cryeth aloud against such Idolaters To whom then will yee liken God or what likenesse will yee compare him unto or to whom shall I be equall saith the holy One Lift up your eyes on high and behold who hath Created these things Esay 40. 18. 25. 26. And the Apostle Saint Paul saith That professing themselves to be wise they became fooles and changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and foure-footed Beasts Rom. 1. 22. 23. This adoration of Dulia which they give unto Saints cannot chuse but be a great sinne and Idolatry For this adoration is made without any warrant out of the Word of God and by Consequent done without Faith which cannot be but sinne and Idolatry In summe Our Adversaries are greater Idolaters in worshipping of their Images than the Pagans and ancient Idolaters were For those had not the knowledge of the true God and were not taught and instructed by his Word Besides They worshipped the Images of things which they beleeved to be gods as of Jupiter Hercules Apollo Juno Venus Diana and others But these Idolaters here see by the Word of God how much Idolatry is in abomination unto the Lord and neverthelesse they worship the Images of things which as themselves confesse are no gods as of the true Crosse of the Virgin Mary of Saint Francis of Saint Dominick and others and are come so farre even as to worship Tabernacles Boxes and such other like things But if any man thinke that I accuse them wrongfully and lay to their charge that which they doe not teach Let him take the paines to reade their Canons and Books and namely the Lessons of Francis Panigarolle a renowned Doctor amongst them and he shall finde that the Pagans never came to such a height of Idolatry CHAP. X. That foure rules shew unto us that there is a Figure in these Words This is my body And that the Transubstantiation of the bread into the body of Christ is contrary unto the truth of God and destroys the humane nature of Christ Item That in all Sacraments the Word is is put for signifieth or representeth BY that which hath been said already It appeareth plainly That the Doctrine of our Adversaries is altogether contrary unto the Word of God and therefore it is no wonder that they have forsaken the light for to hide themselves under the darknesse of a Tradition and unwritten Word It is true they boast much of these Words This is my body and make a shew to sticke close to those Foure small Words of the Gospel upon which words they will not admit of any Figure or interpretation but will take them at the bark of the Letter to draw out of the same a Doctrine contrary unto the Analogy of Faith and that wholy destroyeth the humane nature of our Lord Jesus Christ The which I will prove by these foure rules following which will put us out of all doubt For they certainly shew unto us when there is a Figure in any place of the holy Scripture The first is when the matter and the circumstances of the preceding and subsequent words shew that there is a Figure The second whether the time in which it is spoken is to make a Figure The third whether understanding the place literally and without a Figure there should from thence arise an impossible thing The fourth if taking it literally and without a Figure there should follow any absurdity According to these foure rules we must examine this place This is my body and see whether there be a Figure in it or no As for the first the matter and the circumstances doe shew That there is a Figure in these words This is my body For Christ was instituting of a Sacrament Now whatsoever is said in matters of Sacraments ought to be understood sacramentally and not literally Again The circumstances of the preceding and subsequent words doe shew also that there is a Figure For in the foregoing words the Scripture saith that Christ took bread brake it and gave it But it is not given till after the consecration therefore he gave bread And to the subsequent words hee addeth these words This is my body which is broken for you But the body of Christ was not broken in the Lords Supper no not on the very Crosse it selfe therefore they must be understood figuratively Moreover he said giving the Cup to his Apostles This Cup is the New Testament in my blood Luk. 21. 20. the which cannot be understood without a Figure For a Cup or that which is in it is not a Testament substantially Item he saith He will drink no more of the fruit of this Vine Mat. 26. 29. He commandeth to doe that in remembrance of him 1. Cor. 11. 24. Therefore there is a figure in these words This is my body By the second rule it appeareth also That there is a figure in these words This is my body For the time in which Christ instituted the holy Sacrament of his Supper was the same time in which he would leave the World and goe to his Father as he testifieth of himselfe saying I leave the World and goe to the Father John 16. 28. I am no more in the World John 17. 11. Yee have the poore with you alwaies but me yee have not alwaies Mar. 14. 7. But hee willing to have his Church to make a commenmoration of his death he Instituteth a Sacrament wherein he ordaineth bread to be broken and the Cup to be distributed in remembrance of him Doe this saith he in remembrance of me For as often as yee eate this bread and drink this cup yee doe shew the Lords death till he come 1. Cor. 11. 26. And that to represent unto us That even as the bread and wine nourisheth our bodies in this Temporall life So his flesh and his blood are the food of our soules in the Eternall life Therefore there is a figure in these words This is my body By the third rule it appeareth also clearely that these words This is my body are to be understood figuratively For as it is impossible that twice two be not foure but there must bee the first odde number umpire So it is likewise impossible That a true body be in divers places at once But the body of our Lord Jesus Christ is a true body Like unto his brethren in all things sinne excepted saith the Apostle Heb. 2. 17. Therefore it cannot be in divers places at once Our Adversaries would faine cover themselves with the omnipotency of God but it is in vain for the question is of his will and not of his power But it was his
Apostles Creed we beleeve and confesse That he ascended into heaven and sits at the right hand of God the Father Item That from thence hee shall come to judge the quick and the dead Therefore it is a thing contrary unto the truth of God to teach that he is here below on earth in the hands of a Priest in as many places as there are Masses said But for asmuch as they alledge without any respect to Gods truth that it is his wil manifested in these words This is my body I wil shew that it is no more his will which cannot be contrary to his truth For the will of our Lord Jesus Christ was to institute a Sacrament But in all Sacraments there should be two distinct things to wit the signe and the thing signified the one thing terrestriall and the other celestiall It was his wil therefore that these two things should be in the Sacrament of the supper which he instituted that is the bread and the wine which are the signe and the terrestriall thing And his body and blood which are the celestiall and signified thing The signes received by the corporal mouth and the thing signified by faith according to that which the Apostle saith Christ dwelleth in your hearts by faith Ephes. 3. 17. Whereupon it followeth that it was not his will that the bread and wine should be transubstantiated into his body which they should signifie And indeed he did not say this is transubstantiated into my body but only This is my body And that conformably unto the style of the holy Scripture which giveth alwayes to the signe the name of the thing signified using in all Sacraments the word is for signifieth But forasmuch as all the difficulty lyeth upon this word is to know whether it ought to be taken properly or by signifieth in this euunciation this is my body I prove that it ought not to be taken properly but by signifieth Here is my argument If in all Sacraments the signes doe beare the name of the things signified Item if the word is is put for signifieth or representeth It followeth that the bread and the wine which are signes in the Sacrament of the Lords Supper ought to beare the name of the body and blood of Christ Item that the word is is put for signifieth or representeth But the first proposition is true Here are my proofes 1. The Circumcision was a Sacrament among the Jewes that signified the Covenant of God as it is said in the 17 of Genesis vers. 10. 2. 4. 7. Every man-childe among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant betwixt mee and you But in the same chapter this Circumcision is called the Covenant it selfe I will make my Covenant betweene me and thee As for mee behold my Covenant is with thee I will establish my Covenant betweene me and thee All that is said of the Circumcision it was then called the Covenant of the name of the thing whereof it was a signe So Christ following the style of the holy Scripture did call the bread his body 2. The Paschall Lambe was also a Sacrament among the Jews which represented the passeover of the Angel that passed by in Egypt Neverthelesse it is called even the passeover it selfe And thus shall ye eate it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eate it in haste for it is the Lords passeover Exod. 12. 11. 3. The Arke of the Covenant was also a Sacrament among the Jewes which represented the Lord but it is called the Lord himselfe in the Word of God as we see in these words And David arose and went with all the people that were with him from Baal of Juda to bring up from thence the Arke of God whose name is called by the name of the Lord of hostes that dwelleth upon it betweene the Cherubins 2 Sam. 6. 2. 4. The Rock from which came out waters in the Wildernesse was also a signe and a sacrament among the Jewes that signified the refection and spirituall food which the faithfull have in our Lord Jesus Christ but it is called Christ even by Saint Paul Our Fathers did all eate the same spirituall meate and did all drinke the same spirituall drink for they all drank of that spirituall rock that followed them and that Rock was Christ 1. Cor. 10. 3. 4. Pâ—anigarolle in his Lessons page 477. deceiveth himselfe grossy being of opinion that in this place Christ is called a rock and therefore that this word Was is to be taken for being and not for signifying 1. For if it were the sence and meaning of the Apostle he would not have said that the rock was Christ but that Christ was the rocke 2. Also he would not have said in the passive tense was but in the present tense is For he is alwayes both the fundamentall and chiefe corner stone of the Church 3. To discerne the truth wee must but consider the words of the Apostle for hee saith That our Fathers did all eate of the same spirituall meate and did all drinke of the same spirituall drinke 1. Cor. 10. 2. But this spirituall meate was the Manna Exod. 16. 15. which he calleth spirituall because it was a figure of Christ Likewise this spirituall drinke was the water issuing forth of the rock Exod. 17. 6. Numb. 20. 10. 11. which also he calleth spirituall drinke because its signification was spirituall But as by this spirituall meat Saint Paul did not meane Christ himselfe So by this spirituall drinke he did not understand Christ himselfe but the water that flowed out of the Rock It is therefore cleare enough that this Rock whereof he speaketh is the same whence the waters flowed in the Wildernesse which he calleth Christ because it was a figure of Christ The which is plainely shewed in the foregoing words of Sea and Cloude For the Sea the Cloude and the Rock are used in one and the selfe same kind and to one and the selfe same end Even so then as it was a true Sea and a true cloude so this Rock was a true Rock And it is said it followed the people because the streames of waters that issued forth of this Rock followed this people a long time in the Wildernesse Againe Christ saith That he is the true Vine John 15. 1. That he is the doore of the Sheep John 10. 7. And Saint Paul saith That the bread which we break is the Communion of the body of Christ 1. Cor. 10. 16. Howbeit the bread is not the Communion it selfe but a Sacrament thereof As for Baptisme S. Paul saith That by it we are buried with Christ Rom. 6. 4. Col. 2. 12. because it representeth the death of the old man and of our naturall corruption But without going from the Sacrament whereof we now treat there is sufficient matter to shew plainly That in these
Lord for saying unto his Disciples when he gave them the Cup Drinke yee all of it Math. 26. 27. And the Apostle for commanding to every one of the Corinthians to examine himselfe and so eate of this bread and drinke of this cup 1. Corinth 11. 28. Now because this is sufficient to make it appeare that the Pope is contrary unto Christ they labour to put off this blow alledging that Christ spake to none but to his Apostles which were pastours and so that this priviledge of receiving under both kindes belongs to Priests onely and not to Lay men but they cannot shun it so for if Christ command all his Disciples to doe that which he had done in the supper It followeth that all his Disciples indifferently ought to communicate under both kinds but the first is true doe saith he this is remembrance of me 1. Cor. 11. 24. Therefore the last also And seeing that the Jesuites at this day besides the Consequences drawne out of the Word of God doe aske of us still some expresse Texts and Arguments whereof the two first propositions be in the Scriptures Here be some Whosoever bids every man to examine himselfe and so eate of this Bread and drink of this Cup commandeth all the Faithfull indifferently to communicate under both kinds But Saint Paul commandeth every one to examine himselfe and so eate of this Bread and drink of this Cup 1. Cor. 11. 28. Therefore he commandeth al the Faithful indifferently to communicate under both kinds Again Whosoever saith in the Sacrament of the Lords Supper Drink yee all of it biddeth every one to drinke of this Cup 1. Cor. 11. 28. But Christ in the Sacrament of the Eucharist saith Drink yee all of it Math. 26. 27. Therefore he commandeth every one to drink of this Cup 1. Cor. 11. Behold some expresse texts and cōsequences drawn out of the pure Word of God for the proofe of our Doctrine and condemnation of that of our Adversaries Our Adversaries on their part produce some places by which they pretend to prove that Christ and the Apostles have given the Communion under the species of Bread onely First they produce a place out of Saint Luke who saith That in Emaus as Christ sate at meat with the two Disciples He took Bread and blessed it and brake and gave to them and that there is no mention made that he gave them the Cup Luke 24. Moreover they bring in two other places in the Acts of the Apostles whereof the first saith That The Disciples did continue in the Apostles doctrine and in the communion and breaking of bread and the other That the Disciples were gathered together to break bread Acts 2. 42. and chap. 20. 7. From which places they doe inferre That it is in the power of the Church to take away the Cup from the Lay people since in these places there is no mention made of the Cup but of the bread onely To which I answer 1. That I have already brought expresse texts out of the Word of God whereby it is expresly commanded to all Christians to drinke of the cup in the Sacrament of the Lords Supper and therefore that it is not in the Churches power to take away the cup from the Lay people 2. It is a manifest impiety to make use of the Word of God for to oppose and contradict the same word pulling for that purpose some texts as it were by the haire and against their true meaning to establish a doctrine contrary unto expresse textes which is an ordinary thing with these Romish Doctors as appeareth here in this place where they oppose the texts here above mentioned to these two expresse and plaine texts Drinke yee all of it Math. 26. Let Every man examine himselfe and so let him drink of this cup 1. Cor. 11. 3. That even from these places produced by them no man can inferre that it is in the power of the Church to take away the Cup from the people 1. For in that of Saint Lukes it is not spoken of the Sacrament of the Lords Supper but of a common repast at which it was Christs accustomed manner to breake the bread with giving of thanks as you may see in Saint Math. 14. 19. and in S. Luke 9. 16. 2. That though the Sacrament of the Eucharist were meant in these places it were no good consequence to say In these places there is no mention made but of breaking of bread Therefore there was no wine For under the word Bread the Scripture signifieth all things necessary for life as you may see in these places of the Word of God Gen. 37. 35. and chap. 43. 31. 32. 34. And though I say I did eate with such a one It doth not follow that I dranke not with him 3. That if in these places the Sacrament of the Lords supper be meant and there was no wine at it It followeth that neither Christ nor the Apostles dranke at it and consequently that Priests are no more bound than the Lay people to communicate under both kindes But de Raconis denyeth it in a Treatise he made upon the conversion of Monsieur de Colincourt page 87. saying That the Apostles were bound to celebrate under both kindes of bread and wine severally to represent the separation that was made on the Crosse of the blood of Christ from his body Now for to prove their Transubstantiation these Doctors produce some places out of the sixt of Saint John where there is never a word spoken of the Eucharist but of Christs flesh given upon the Crosse for the life of the World not perceiving that by this meanes they even overthrow themselves For here are Christs words Except you eate the flesh of the Sonne of man and drinke his blood yee have no life in you Whosoever eateth my flesh and drinketh my blood hath eternall life John 6. 53. 54. If these words be meant of the Eucharist It followeth they deprive the people of life taking from them the Cup Moreover it is not enough to eate the flesh of Christ by faith under the signe of bread but we must also drinke his blood spiritually by faith under the signe of the wine seeing Christ hath instituted this holy Sacrament under both signes of bread and wine the one to be broken and the other to be shed or powred forth in remembrance of him the which he chiefly recommended of the Cup saying Drinke yee all of it Math. 26 and even as if he would have remedied the error that afterwards crept into the Church viz. in taking away against his precept the halfe of that holy sacrament And therefore it is to no purpose to alledge the concomitancie For to eate a morsell of bread in forme of a Wafer is not to drinke Christs blood as hee biddeth it expresly saying That Except we drinke his blood we have no life in us John 6. CHAP. XII That the pretended Sacrifice of the Masse was onely established for to
and necessary it followeth that one is not sufficient Let us say then if there be two propitiatory sacrifices for the remission of sinnes the one bloody and the other unbloody The one of the two is sufficient or both are requisite and necessary If the one be sufficient the other is superflous If both are requisite and necessary It followes that one alone is insufficient So that admitting two propitiatory sacrifices the one bloody the other unbloody is to deny that the sacrifice of the Crosse hath the vertue alone to expiate sins The Word of God doth not teach us that there is two different sacrifices of Christ the one bloody the other unbloody The Apostle to the Hebrewes imployeth many leafes to declare this point and treating fully of the Priesthood in the Christian Church he there makes no mention at all of the Sacrament of the Lords Supper Finally our Adversaries affirme that the Masse is an unbloody propitiatory sacrifice instituted by Christ both for the quick and for the dead Enquired where he instituted it they bring these words Doe this Admirable proofe Doe this that is to say sacrifice me really under the kindes of bread and wine in propitiatory sacrifice both for the quicke and for the dead That is a good glosse But by these words Doe this Christ commandeth to doe that which he did at the Supper Therefore they should have prooved first that Christ did at the Lords Supper sacrifice himselfe to God his Father which he did not doe Neverthelesse some of them doe go about to prove it alleadging the words which our Lord saith in Saint Luke This is my body which is given for you Luke 22. 19. Where given say they not on the Crosse for he was not yet there but under the Species of bread and wine at the same instant and even while he pronounced these words Whereupon they conclude that Christ offered himself to God his Father at the supper I answer that these words which is given for you c. prove no manner of way that Christ offered himselfe to God his Father in the sacrament For he offered onely to his Disciples saying unto them Take But he offereth nothing to God he maketh no Elevation of an Hoste Moreover Adoration is a necessary action in all Sacrifices but the Apostles worshipped not the bread which Christ gave unto them but remained at table with him which sheweth they did not think that bread to be transubstantiated into the body of Christ For otherwise it had been an extreame irreverence in them not to worship that which Christ did present unto them And for that he saith in the Present tense which is given for you c. we see he speaketh often of his approaching death as if it were present I lay down saith he my life for my sheep John 10. 15. 17. 18. I leave my life that I may take it again Father I have finished the work which thou gavest me to doe John 17. 4. Neverthelesse there remained the principall thing to wit his death upon the Crosse The Lambe was slain from the foundation of the World Apoc. 13. 8. I send you saith God by the Prophet Malachy the Prophet Eliah Mal. 4. 3. that is I will send you John the Baptist which was not done of long time after If therefore a thing so farre off was said as if it were present how much more shall that be thought present which is to be done at hand There is nothing so frequent in the word of God as the changing of tenses So as very often the Past or the Present is taken for the future Thus Christ speaketh of the Sacrifice of the Crosse on which he gave himself for the life of the World Some others argue thus All effusion of blood for the Remission of sinnes is a propitiatory Sacrifice But Christ saith that his blood is shed in the Eucharist for the Remission of sinnes Therefore the Eucharist is a propitiatory Sacrifice I answer That the two first propositions of this Argument are false as also the conclusion in the sence that our Adversaries take it in First it is false that an effusion of blood is a propitiatory Sacrifice for the Remission of sinnes Unlesse that blood be offered unto God with the death of the Sacrifice But Christ offered nothing unto God in the Eucharist nor yet suffered death thereat Again It is false that Christ did shed his blood in the Eucharist For it was not shed but on the Crosse and it is of that shedding he speaketh saying This Cup is the New Testament in my blood which is shed for you And to reply that there is in the present tense is shed and not in the future shal be shed is to no purpose For I have above stopt this passage in shewing out of divers places of the holy Scriptures that this word is is oftentimes taken in the Future And indeed the Latine Bible of the Roman Church and the Canon of the Masse turnes it in the Future qui pro vobis effundetur which shall be shed for you But it is worthy of Note to see how our Adversaries grant without difficulty that which they so painfully deny For when we aske of them whether Christs blood came out of the veins in the Sacrament of the Eucharist or no They answer It did not come out of the veins Then it was not shed there say we For a thing is not shed while it remaineth inclosed in the vessell that containeth it And besides they call the Masse an unbloody Sacrifice Neverthelesse contradicting themselves grossely they will not give over writing and affirming that Christ shed his blood there We aske them then how and after what manner it is shed in the Masse They answer It is shed under the species of the wine Then say we It is shed It is not say they It is but the accidents of the wine onely that are shed Now I leave it to the judgment of all men whether this be not with one breath to deny and affirme both together Why then do they tell us that it is shed for to tell us presently after that it is not shed but that the onely accidents of wine are shed They have bin brought to lay the like absurdity upon these words which is broken for you being forced to maintain that the body of Christ is broken because the species that cōtain him are broken The conclusion which they draw from this argument is also false For they conclude that the Eucharist is a propitiatory Sacrifice for sin both for the quick and for the dead which is not so but onely a Sacrifice of thanksgiving for there is but one propitiatory Sacrifice for sinne which is that of the Crosse Now even as there is but one onely expiatory Sacrifice so there is but one onely Priest sacrificing expiatorily to wit Christ Jesus our Lord There were many under the Law because they were hindered by death from remaining but our Lord Jesus Christ
head For it is still to make a monster of the Church in giving her two heads Moreover if S. Peter was ministeriall head of the Church and Prince of the Apostles It must be by the institution of Christ and if it be by Christs institution this institution is to be found in the word of God Moreover S. Peter must needs have exercised that office or else it would have brought a confusion in the Church But on the contrary the word of God sheweth us That Christ did not appoint Peter to bee head of the Church nor Prince of the Apostles Item That S. Peter did never exercise that office as I shall prove by these texts and reasons following As for the first point S. Paul teacheth us That our Lord for the gathering of the Saints for the work of the Ministery and for the edification of his body hath given some Apostles and some Prophets and some Pastors and Teachers Ephes. 4. 11. And in another place God hath set some in the Church First Apostles secondly Prophets thirdly Teachers 1. Cor. 12. 28. He maketh no mention at all of any head of the Church nor or Prince of the Apostles and yet these are the places where this principality should have appeared being very likely that if Christ had established Peter for head of the Universall Church and Prince of the Apostles he would not have omitted to set down this principality in the first ranke But having left it out it appeareth That Christ did not ordaine any one for head of the Church and Prince of the Apostles But let us learn of S. Peter himselfe whether there should be in the Church a Prince among the Apostles or no I exhort saith he he doth not say I command the Elders that are among you I that am an Elder with you he doth not say above them and a witnesse of the sufferings of Christ Feed the flocke of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde neither as being Lords marke as being Lords over Gods heritage but being ensamples to the Flocke 1. Pet. 5. 1. 2. 3. S. Petertherefore did not beleeve that any Bishop should be Prince among the Apostles and have speciall lordship in the Church as the Pope and his disciples do suppose Upon the strife which arose twice among the Apostles about primacy Christ decided their controversie saying unto them Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them Bus it shall not be so among you Mat. 20. 25. 26. The word of God also in divers places recommendeth humility unto us to become as little children to be poore Christ proposeth himselfe for an example thereof unto his Apostles and will have his Apostles to be for an example unto all the World That the son of man saith he is not come to be ministred unto but to minister Mat. 18. 1. 2. 3. and chap. 20. 28. When the Apostles were sent to preach they were sent as fellows the which excludeth superiority Math. 10. Moreover Christ promiseth unto them That they shall sit upon twelve Thrones Judging the twelve Tribes of Israel Luk. 22. 30. But he giveth not unto Peter a more eminent place for to preside than to the rest When the holy Ghost descended upon them It was when they were all in one place and without any prerogative Acts 2. 1. 4. S. Paul saith That there is no difference between him and them who seemed to be most eminent Galat. 2. 6. He did not then acknowledge any of the Apostles to be above him as head of the Universall Church and Prince of the Apostles Again he saith That the Gospel of the Uncircumcision was committed unto him as the Gospel of the Circumcision was unto Peter Galat. 2. 7. Behold then they are equall in the labor and ministery of the Gospel The Apostles that were at Jerusalem hearing that Samaria had received the word of God they sent them Peter and John Acts 8. 14. Now to be sent shewes no superiority but at most equality of them that sendeth and of him that is sent For the inferiour never sendeth the superiour I doe verily beleeve that the Pope would not approve of them that should send him to preach in England S. Peter was rebuked by S. Paul who withstood him to the face The which hee doth after such a manner as he shewes well enough that he did not esteem him as head of the Church nor Prince of the Apostles Gal. 2. 11. 14. It appears therefore by these places that S. Peter was not head of the Universall Church nor Prince of the Apostles It remains now to see whether he did exercise that place and whether the rest of the Apostles have yeelded him the preheminence At the Councell of Jerusalem S. Peter propounded his opinion but James Bishop of the same place made the conclusion as President thereof Acts 15. 7. 13. 19. and the Letters were not dispatched in Peters name but in the name of the whole Assembly Neverthelesse this was the place where S. Peter should have exercised this office of Head and Prince among the Apostles Item He is accused by the Disciples for conversing with the Gentiles He maketh his defence and excuse Act. 11. He was then accountable to his brethren for what he did In summe He calleth himselfe a fellow Elder with the Elders of the Church and exhorteth them lovingly as his equals 1. Pet. 5. 1. Therefore he did not think himself Head and Prince amongst them But let us heare a pleasant objection which the Popes disciples do make for to prove that S. Peter was Head and Prince of the Apostles S. Peter say they is the first named in the Scripture He was the first whose feet Christ did wash The first that spake at the Councell of Jerusalem The first after Christ to whom the Angels did speak all which prerogatives doe shew that he was Head and Prince of the Apostles This Argument deserves not an answer For if the first-named in the holy Scriptures is for that cause the superiour the last named shall be the least and the abjectest Now if that be true Christ and Peter shall sit in the lowest ranke in the Church For Christ himselfe is postposed to S. Peter by S. Paul Now this I say that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ 1. Cor. 1. 12. S. John also names Peter the last Philip saith he was of Bethsaida the City of Andrew and Peter John 1. 44. S. Paul also placeth S. James before James Cephas and John who seemed to be pillars Galat. 2. 9. Therefore this is but a meere foppery brought in a desperate cause for lacke of better reasons S. Peter might be among the Apostles the first in age or in zeale or in eloquence or in vertue and miracles but
not at all in principality and superiority of jurisdiction Moreover they alledge againe That Christ said to Peter Thou art Peter and upon this rocke will I build my Church Therefore say they Peter was established the head and foundation of the Church I answer That Christ did not build upon the person of Peter but upon himselfe and upon the confession of Faith which Peter had made and therefore this conclusion That S. Peter is head and foundation of the Church is false For other foundation can no man lay than that is laid saith S. Paul 1. Cor. 3. 11. But this foundation which is laid is Christ Jesus Therefore no man can lay any other foundation than Christ Jesus Againe Christ hath plainely distinguished Peter from the Rock that is Simon Peter from the living Rocke upon which is builded the Church For he saith not super te Petrum but Super hanc petram that is to say upon this Rocke and not upon thee Peter Moreover let every one judge whether it is more convenient the Church should be grounded upon Peter than upon Christ upon the Son of the living God whom Peter had confessed or upon Peter who presently after denied the Son of the living God upon him who hath vanquished Satan or upon him whom Christ calleth Satan Mat. 16. 23. Upon him who is called the chiefe corner stone or upon him who was a scandal that is to say a stumbling stone Againe the Popes Disciples alledge that Christ said thrice to 〈…〉 my sheep But there is grâ—â—â— difference betwixt feeding Christs sheep and to be Universal Head of the Church and Prince of the Apostles Christ saith not to him feed my sheep universally or soveraignly the same commission of feeding the sheep is given to all the Apostles The holy Ghost saith Saint Paul hath established you Bishops to feed the Church of God whom he hath purchased with his owne blood Act. 20. 28. Feed the flock of Christ which is committed unto you saith S. Peter 1. Pet. 5. 21. Christ speaketh unto Peter onely and biddeth him three times feed his sheep because he had denyed him thrice Christ draweth three confessions from him to remedy his threefold denying at the end of which he is reestablished in the office of a Pastor Therefore this being prooved that Saint Peter was not head of the Church nor Prince of the Apostles It followeth that the Pope who challengeth it but as his Successor hath intruded himself into that office without any lawfull calling and maintaineth himselfe therein by tyranny doing and practising that which neither Christ nor Peter ever did or practised 1. For neither Christ nor Peter ever shewed themselves in Pontificalibus crown'd with three crowns nor caused the Kings of the earth to kisse their feet as the Pope doth at this day having changed the Christian Religion into Idolatry superstition and false doctrines contrary unto the Word of God 2. Saint Peter never exalted himselfe above men and Angels as the Pope doth in that he willeth and commandeth all men to worship him and the Angel refused it saying to John that would have worshipped him See thou doe it not I am a servant with thee worship God Apoc. 22. 9. Saint Peter likewise made Cornelius the Centurion to arise saying unto him That he himselfe was a man Acts 10. 16. 3. Saint Peter never bragged that he had all power both in heaven and in earth as the Pope doth Item he never gave away the kingdomes of the World nor for that end dispensed with any Subjects for their oath of allegiance 4. Saint Peter never caused himselfe to be called God as the Pope doth Can. satisf distinct 96. nor said that he was neither God nor man but somewhat betwixt the Divinity and the Humanity as saith the Glosse upon the Clementines and never made himselfe to be called most holy Father 5. Saint Peter never stiled himselfe the Spouse of the Church The Prince of the Apostles the Universall Monarch the Soveraigne Pastor the Lyon of Juda the Saviour of the Church as the Pope doth Councell of Lateran Session 6. Who in so doing taketh upon him those titles which belong onely unto Christ 6. The Councell of Florence saith That the Pope may add to the Symbole of the Apostles which is as much in effect as to account and acknowledge him to be God For none but God alone can add to the Symbole And make Articles of Faith in his Church to bind the consciences of men Upon this objection De Raconismaketh a pleasant answer toPeter du Moulin That which you produce saith hee in his triumph of truth page 127. of the Councell of Florence that the Pope may add to the Apostles Creed avayleth nothing The meaning of it is only that he may whether in a Councell or out of a Councell establish Articles of Faith But not that hee will place them as thirteenth fourteenth or fifteenth Articles of the Apostles Creed This Doctor being smitten on his visible head was so amazed with the blow that he knew not what he wrote Master du Moulin tels him that the Councell of Florence saith that the Pope may add to the Apostles Creed Thereupon hee answereth that the onely meaning is that the Pope may make Articles of Faith Is not that well answered Doubtlesse if the Pope may add to the Symbole hee may make Articles of Faith Therefore he should have proved first that the Pope may add to the Creed and then it had been time for him to tell that he may make Articles of Faith But who hath told him that the onely meaning is that the Pope may make Articles of Faith What audaciousnesse is it in this Doctor so to restraine and wrest the words of this Councell which saith in expresse tearmes that the Pope may add to the Creed Mark therefore that De Raconis doth not say that the Pope may not add to the Creed but that the Articles of faith which he may make he will not place them as thirteenth fourteenth or fifteenth Articles of the Creed I answer it matters not since the Pope will have whatsoever he saith and decreeth in matters of Religion to be received with like credit authority and certainty as the Articles of the Creed Moreover I deny that the Pope may add to the Creed and make Articles of Faith And it is De Raconis part and the rest of the Doctors of the Roman Church to prove it by expresse texts of the Word of God or by necessary consequences drawne out of the same For lack of which I maintain that this alone is sufficient to prove that the Pope is Antichrist since he takes upon him that power which belongeth onely to God which is to be able to add to the Creed and make Articles of Faith to bind the consciences of men In a word if the Pope be wholly contrary to our Lord Jesus Christ both in doctrine and in manners It followes hee is that Antichrist spoken of in the