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A COMPEND Of the Controverſies of RELIGION, Wherin TRUETH is confirand Errour convinced, By Authoritie of Scripture, Witneſſing of Antiquitie, and Confeſsion of Partie: Most neceſſarie for all, in this Backe-ſlyding Age.
By W. G. Miniſter of God's Word.
Hieron. lib. 1. adv. Pelag.Non enim de Adverſario victoriam, ſed contra mendacium quarimus veritatem.
ABERDENE, Printed by Edward Ra
Rome, who like the Phariſees of olde, did compaſſe Sea and Land, to make a proſelyte to them-ſelues, ſhould teach vs, who are Teachers of the Trueth, to bee aſhamed to bee leſſe Manuels, and ſowing
Pople and Tares (lyke that wicked Adverſarie) ſecretlie in the LORD'S Field, to draw men from the Trueth: and why then ſhould no wee bee buſie by Voyce, and Writ alſo, in ſowing the good Seed of thCOMPEND OF CONTROVERSIES, which the ſimplest may vnControverſies, penned by their graue and godlie AuEphraim were better than the Vintage of Abiezer; ſo are theſe few ſmooth Stones, taken out of the Brooke of the Booke of GOD, more fit for the little Davids of the LORD'S People, to ſling against the fore-head of bragSaul's vnwealdie Armour, or the weariſome weight of cunning forged reaſons, and hudge heape of humane testimonies.
And yet, lest that Antiquitie (where-of Babel's brood cauſeleſlie braggeth) ſhould ſeeme al-together eyther neglected by vs, or not to make for vs, I haue joyned ſome testimoFathers, that are clearest
Where-vnto is at last added, for the full triumph of Trueth, the cleare Confeſſion of our Adverſare Partie; that ſo out of his owne mouth, the wicked ſervant may bee condemned, and it may be ſeene what is the force of prevailing Trueth, even our Enemies being Iudges. And ſo in ſumme, that there is no point of Papall doctrine, but that Firſt, it is against Scripture: Secondlie, contrarie to the fayth of the primiLaſt, taught, and acknowledged with vs, by the DoRomane Church it ſelfe, farre other-wyſe than the Ieſuits now anie-where profeſſe: ſuch is their bragging of Vnitie, or raBabell.
Which paines of mine heere-in,
Church, and your eternall glorie. Where-with alſo mine heartliest apprecations ſhal joyntlie concurre, that the bountifull hand of that good GOD, whome in the zeale of His Trueth, ye haue con
COurteous Reader, for ſhortneſſe ſake, and thine eaſe, I haue of manie places of Scripture, adduced theſe onlie, that are most plaine, pithie, and pertinent; and ſuccinctlie ſo touched the ſame, that I haue left to thy judicious attention, the further ponthat Fayth (as Sainct Iude ſayth) which was once delivered to the Saincts, and which we ſhould earneſtlie contend for: as alſo (as Tertullian ſayth, preſcrip. adv. haeret. c. 32.) That the doctrine of the Adverſaries beeing compared with the Apoſtolicke, by the diverſitie and contrarietie of it there-vnto, doeth pronounce, that it hath for its Author, neither an Apoſtle, nor anie apoſtolicall man. VVhich for a ſhort inſtance, their doWord, prohibiting peoScripture (conCol. 3.16.) and concerning the Sacrament, their depriving them of the Cup (contrarie to 1. Cor. 11.28.) and concerning publicke Service and Prayers,
1. Cor. 14.) against all ſub
As for the Teſtimonies of Fathers, (keeping the nature of a Compend) I haue Auguſtine ſayde to the Pelagians, lib. 2. de nupt. & concupiſc. c. 29. If I would haue collected all, it would haue beene too long a worke, and I would ſeeme, perhaps, to
oad pugnam, or victorie, ad pompam, or
And laſt of all, I haue brought our Adver
owne Confeſſions: and ſo, (as is ſaid,
) I haue ſet the Egyptian, aEgyptian; that by their owne grand
the true verdict Religion, who ſayth, That
In all which I haue had that care of agreeText & Teſtimonie, with their
Originall, that I dare appeale the knowledge and conſcience of the moſt malicious Gaineſayer of the Trueth there-of: and for faciliSampſon's ſtrength lay in his hayre) the force of each teſtimonie conſiſteth: Ayming ſinglie (the Lord knoweth) that (as Ierome ſayd to the Pelagians) the Trueth may onlie triumph, and Veritie may haue victorie. And beſeeching God ſo to bleſſe thy peruſall heereChylde of the Trueth.
in al the ScripturesAnd beginning at Moſes, & all the Prophets, hee expounded vnto them L VKE 24.27.theinges concerning himſelfe. •…
Not
That our Saviour compreall the Scripture of the olde Te
none otheAct. 26.22. Having then obtained helpe of GOD, I continue t this day, witneſſing both to ſma •… and great, ſaying, •… things •… than thoſe which Moſes anMarke then, that Paul alſo comprthe Prophets did ſay, ſhould com •… •… •… hendeth all divine Scripture in the wr of Moſes and the Prophets allanerlie, •… alleadged 〈…〉 none other thingfor confirm•… tion of his Doctrine, but the foreſay Scripture: and therefore did not a •… •… knowledge any other apocryphal boo to bee of divine authoritie, or fit f •… that purpoſe. •…
Iewes)Rom. 3.2. Vnto them (to wthe •… were committNote thethe Oracles of GOD. •… That ſeeing the Apocrypha books w •… not committed to them, nor ever •… •… knowledged by them, as divine inſpy Scripture (as the Papiſtes themſelu •… confeſſe, •… Bellar. lib.1.de Purg. cap.§. 〈…〉 ad primum.) Therefore it followethat they are not the Oracles of Go •… nor of divine authoritie. •…
2. Tim. 3.16. All Scriptuis given by divine inſpiration. •…
Note then, That the abridgement
Againe,
21.
For
but the holie
mo
Remarke then againe, That Scripture was no private taske vndertaken by the
as the Apocryphall booke of
And no leſſe derogatorie is that place If thou haſt
I omit ſundrie contradictions Trueth, where-of the Spirit of Tr
THE Church indeede readeth thIerom. praef. in Proverb. Wh(Obſervatione quinta) is a ſGreg.
Moral in Iob, cap. 17. Nor doeth
Hugo, de S.
in his Prologue on Ioſua. The Victore.
perfect,The Law of SALME 19.7. •… the LORD is 〈…〉 converſure,the Soule: The Testimonie of •… LORD is 〈…〉 making wiſe theple. •…
That Gods worde is called Peter alſo calPet. 1.19.) in oppoſition to
15.9. 2. Theſſ. 2.2.
Proverb. Adde thou30.6.not to his word, lest hee reprouthee, and thou bee found a liar. •…
Note then, That they are pronounce
2. Tim. 3.15.16.17. Anare able tthat from a child thou hast known •… the Scriptures, which •… make thee wiſe vnto ſalvatio •… •… through fayth, which is in ChriIeſus. •…
Note then, If the Scriptures alone b
Againe,
A
perfect, throug
Note then, This is all that we can ſeek
Iam. 1.21. Receiue with meekable to ſaue your Soules.neſſe the ingrafted word, which is
Note then, That it alone, is able to doe, all that, which wee can require. So Act. 20.32. it is ſayde to bee able to build vs vp by grace heere, and to bring vs to the inhe
and further we cannot wiſh for.
Gal. 3.15. Brethren, I ſpeake to you after the manner of men: thonor addeth thereto.t be but a mans testament, yet if it •… ee confirmed, no man diſannulleth, •…
Note then, That it is farre greater im
The examples alſo of the Apoſtles Paul, it is written thus, Act. 28.23. That when they had appointed him a day,
And Act. 26.22. Saying,
than thoſe things which
Moſes did ſay ſhould come. As hee then teached nothing but that which was contained in Scripture beGal. 1.8. H
And in diſputing, it is ſayde, Act. 17.2. And Paul as his manner was, went in vnto them, and three Sabbath d
No word of Tradition. See Apollo's lyke practiſe, Act. 18.28. juſt conforme heereto.
In lyke manner, for believing, Act. 24.14. This I confeſſe (ſayeth Paul) that after the way which they call Hereſie, ſo worſhip I the GOD of my Fathers, believing all thinges which are written in the Law and Prophets. No word then of vnwritten Traditions, which he made a ground of his Fayth.
So
Act. 17.11.The Beſearched the Scriptures daylie, whether theſe things were ſo, (to wit, as Paul taught) therefore manie believed.
Note then, That it was not for anie warrand of traditions that they belie
THe holie and divine inſpired ScripAthanaſius)
full inſtruction of trueth, Athan. lib. contra Gentes. Whence alſo ſayeth Tertullian, Take from Heretickes wherein they agree with Heathens, that by Scripture onelie they may debate their queſtions, and they cannot ſtand. Tertull. lib. de reſurr. carn. cap. 3.
ALL Doctrines of Fayth and Manners (ſayeth Bellarmine) which is ſimplie neceſſarie for all men, are plainlie ſet downe in Scripture. Bell. lib. 4. de verbo, cap. 11. §. vltimo.
PSalme 19.8. The Commandement of the Lord is pure, en lightening the eyes.
Pſal. 119.105. Thy word is a lampe vnto my feet, and a light vnto my path.
Verſ. 130. The entrance of thy word giveth light, and it giveth vnſimple.derſtanding even vnto the
Note then, If that the verie entrance giveth light, and vnderſtanding to the ſimple; then what doeth a daylie pro
2. Tim. 3.15. From a child thou hast knowne the Scripture.
Note. If children then may attaine to the knowledge of Scripture, then it is not ſo obſcure, that thoſe of perfect age cannot know the ſame.
2. Pet. 1.19. We haue alſo a more ſure word of Prophecie, whereas to a light that ſhineth in a darke place,to ye doe well in taking heed, &c.
Note then, That as a ſhyning light can not bee called darke it ſelfe, which illu
2. Cor. 4.3. But if our Goſhid,pell be it is to them that are lost, in whom the god of this worlde hath blynded their myndes that belieue not, &c.
Note then, That it is not the fault of
IN thoſe places which are clearlie ſet downe in Scripture (ſayeth Auguſtine) all thoſe thinges are to bee found which contayne both Fayth and Manners, Aug. lib. 2. de doct. Chriſtiana. cap. 9. Which Chryſoſtome lykewyſe avoweth, ſaying no leſſe, Homil. 3. in 2. ad Theſſ.
BEllarmine affirmeth, that all doctrines of Fayth and Manners, which are ſimplie neceſſarie for all men, are plainlie ſet downe in Scripture. Bell. lib. 4. de verbo. c. 11. §. vltimo.
DEuter. 6.6.7. And theſe thinges which I command thee this day, ſhall bee in thine heart: and thou ſhalt teach them diligentlie to thy Children: and ſhalt talke of themwhen thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lyeſt downe, and when thou ryſeſt vp, &c.
Deuter. 29.29. The ſecret thinges belong to the Lord our God: but theſe thinges which are revealed, belong to vs, and to our children for over, that we may doe all the words of this Law.
Note then, That the People are bound to know Gods worde, becauſe they are bound to obey Gods word. See in lyke manner, Deut. 17.18.19. &c. the booke of the Law commanded to bee read by the King, for the ſame ende that hee may learne to obey the ſame. As alſo (Ioſhua 1.8.) by the Iudge of the people. And laſt of all, by all ſort of people, as is cleare, Deut. 6.6.7.9. And by this ſubſequent teſtimonie: to wit,
Iohn 5.39. Search the Scriptures, for in them yee thinke to haue eternall lyfe, and they are theſe that testifie of mee.
Thoſe of Baerea therefore, Act. 17.11. They ſearched the Scriptures daylie, whether thoſe things were ſo, teaching
Epheſ. 6.17. Take the ſword of the ſpirit, which is the word of GOD.
Note then, That all Chriſtians what
Col. 3.16. Let the word dwell in you plenteouſlie, that thereCol. 1.9.by yee may teach one another: and be ye filled with Knowledge.
Note then, That this is farre from po
CHryſoſtome ſpeaking thus of the foronly to Clergie men? Chryſ. hom.
in Matth. Whence hee ſayeth then, I beſeech you all that are ſeculare men, to get Bibles to your ſelues, the medicine of the ſoule: and if ye will not get more, get the New Teſtament. Chryſ. hom. 9. ad Coloſs. Heere-vnto witneſſeth alſo Theodoret. lib. 5. de curand. graec. affect.
IT is manifeſt (ſayth Biſhop Espenſeus) by the Apoſtles doctrine, Col. 3.16. and by the practiſe of the Church, that of olde the publicke vſe of ſcripture was permitted to people. And ſo ſayth Alphonſus de castro. verbo. ſcriptura.
ISai. 8.20. To the Law, and to the Testimonie, if they ſpeake not according to this word, it is, becauſe there is no light in them.
Note then, That in Gods worde is the laſt, ſupreame, and onlie infallible deci
The Bareans therefore, Act. 17.11. ſearched the Scriptures, whether thoſe things were ſo, that Paul taught vnto them, al
Deut. 12.8.32. And yee ſhall not doe everie man what is right in his owne eyes: but whatſoever I command you, obſerue to doe it. Thou ſhalt not adde thereto, nor diminiſh from it.
Ezek. 20.18.19. But I ſayd vnto their Children in the Wilderneſſe, Walke yee not in the ſtatutes of your Fathers, neither obſerue their judgementes, nor defile your ſelues with their Idols. I am the Lord your God, walke in my ſtatutes, and keepe my judgements to doe them.
Note then, That mens traditions, nor ancient cuſtome, is not the rule of faith, nor manners, but onlie the Lords Word.
Mark. 7.7.8. In vaine doe they worſhip mee, teaching for doctrines, the traditions of men. For laying aſide the Commandement of God, yee holde the traditions of men.
Matth. 22.29. Therefore doe yee erre, not knowing the Scriptures, nor the power of God.
Note then, that Scripture is the entire rule of trueth, the ignorance whereof is the cauſe of errour amongſt the ſeduced people.
THis cauſe (ſayth Auguſtine) requiApoſtle bee iudge, becauſe by the Apoſtle Chriſt ſpeaketh. Aug. de gratia, & lib. arb. cap. 18. Let vs ſtand therefore to the iudgement of the holie inſpyred ſcriptures (ſayth Baſill) which God hath ſet over vs. Epiſt. 80. ad Euſtathium.
BAſill (ſayeth Bellarmine) willeth, that both parties ſtand to the judgewhich none can reiect.
IOhn 5.39. Search the Scripthey that teſtifie of mee.tures, for in them yee thinke to haue eternall life; and theſe are
Note then, That in the ſame ſenſe, that Chriſt calleth the Scripture a witneſſe, it may bee called a judg, and in the ſame manner to pronounce judgement in con
Loe! ſpeach expreſly attributed to ScripHath not the Scripture ſayde, that Christ commeth of the ſeed of David? &c.
Heb. 12.5. And yee haue forgotten the exhortation that ſpea keth to you, as vnto Children, &c.
In lyke manner,
Luke 16.29. Abrahamſaith vnto him, They haueMoſes& the Prophets,let them heare them.Ergo,It implyeth that their writs doen a manner ſpeake, ſeeing that wee are •… idden h •… are them. •
If By faith Abell offered vnto God a more excellent ſacrifice
than Kain, by which he obtained witnes, that he was righteous God teſtifying of his gifts: and by it, hee being dead, yet ſpeaketh,Abell then being dead, is ſaide yeEpheſ. 2.20.
GOD himſelfe ſpeaketh to vs by the Scripture, ſayeth Cyrillus Alex. lib. 11. in Iohn. c. 21. And even Chriſt himcrying vnto vs in his Goſpels, ſayth Chryſostom. homil. in Pſal. 95.
THE Scripture therefore (ſayeth Bellarmine) both by wordes and ſimilitudes everie where cryeth, that a ſinner in no ſort can diſpoſe himſelfe to receiue grace. Bell. lib. 6. de lib. arb. c. 5. §. huc deni
I. K Ings 19.10.AndEliahſayde, I haue bene very zeaIſraellous for the LORD of Hoasts: for the children of haue forſaken thy covenant, throwne downe thine Altars, and ſlaine thy Prophets,and I onlie am left,and they ſeeke my life.
I aske, Where was then a viſible comIſrael?
And that the like eſtate of true proIſrael and Iudah, is evident out of 2. Chron. 15.
King. 15.9. the whole KingIudah beeing idolatrous, in Abiiam's latter reigne, and at the ſame tyme whole Iſrael being idolatrous vnIeroboam.
Againe, 2. Chron. 28.24. it is recorIudah was altoAhaz, and the Lords publicke worſhip vtterlie was abrogated, and at the ſame tyme Iſrael was even ſo vnder their Kinges Pekah and Hoſhea.
Of this tyme it is ſayde in Hiſtorie, 2 King. 17.16. And Iſrael left all the Commandementes of the Lord their God, and made them molten Images, even two calues, and made a groue, and worſhipped all the hoſte of Heaven, and ſerved Baal. Verſ. 18. So there was none left, but the tribe of Iudah onlie: and Iudah kept not the Commandementes of the Lord their God, but walked alſo in the ſtatutes of Iſrael, which they made. And ſo the Lord reiected all the ſeede of Iſrael, and afflicted them, &c.
And of this tyme alſo it is ſayde in prophecie by Ieremie, (Ier. 5.11.) For the houſe of Iſrael, and the houſe of Iudah, haue dealt verie treacherouſlie against mee, ſayeth the Lord. And by Ezechiel (23.13.) it is ſayde, that theſe two ſisters in their ſpirituall whoredomes tooke both one way.
Note then, When both this people, which onelie were then counted Gods Church, made defection with their Kings Zeph. 3.12. the Lord ſayeth of his true Church, Then I will leaue in the midst of thee an afflicted and poore people, that ſhall trust in the Name of the Lord. Which is farre from an outward pompous, and a glo
Marke 14.27. And Ieſus ſaide vnto them, All yee ſhalbe ofI aske then, when this was done, Where was a viſible companie to all of true profeſſours to be pointed at?fended becauſe of mee this Night; for it is written, I will ſmyte the Shepheard, and the Sheepe ſhall bee ſcattered.
This womAnd to the Woman were given two Winges of a great Eagle, that ſhee might flie into the Wilderneſſe vnto her place, vvhere ſhee is nowriſhed for a time, and times, and halfe a time, from
the face of the Serpent.
Romanists themſelues (as Lyra andElias dRev. 13.3. When the time of Antichrists prevailiRhemists, on the 2. Theſſ. 2. grant: but a communion in heart onl
SOmetimes the Church is not appAugustine:) to wAug. epist. 80. ad Heſ
Therefore the Church lookinAmbroſe, lib. 4. hexam. c.
THE confeſſion of our AdverſariAntichrist, the communion of Chriſtian in the true Church ſhalbe onlie in hearRhemists, on 2. Theſſ. 2.3. So
ISai. 1.21. How is the faithfull citie become an Harlot?
Ier. 5.11. For the Houſe ofIſrael,and the Houſe ofIudah,aue dealt verie treacherouſlie •… gainst mee (ſayth the Lord.) •…
Ier. 2.8. The Priests ſaid not, Where is the Lord? and they that handle the Law, knew me not: the Pastours alſo tranſgreſſed against mee, and the Prophets propheſied byBaall,and vvalked after thingesLoe then, what a generall Apoſtaſie of all ſorts is ſet downe heere.hat doe not profit. •…
Againe,
Beholde then againe: no ſort excepted.As the Thiefe is aſhamed vvhen he is found, ſo is
the Houſe of Iſrael aſhamed: they, their Kinges, their Princes, and their Priestes, and their Prophets: ſaying to a ſtocke, Thou art my Father, &c.
Iſai. 9.16.The leaders of this people cauſe them to erre: and they that are led of them, are deſtroyed.
Note then, that the leaders in a Church, and people that are led, may both make defection: and ſo a whole Church, which conſiſteth of both.
Iſai. 56.10. His watch-men are blinde: they are all ignorant: they are all dumbe Dogs, &c.
Note then, howe generall a defection may be amongſt Teachers in the Church of God: and howe the chiefe Paſtoures haue firſt made Apoſtaſie, let theſe ex
Againe.And Vriah the Priest built an Altar, according to all that King Ahaz had ſent from Damaſcus, &c.
Matth. 26.65. Then the High Priest rent his garments, ſaying, Hee hath blasphemed: what needewee Witneſſes anie farder? &c.
Marke 14.64. Yee haue heardis blasphemie: How thinke ye? vvho •… ll condemned him to bee guiltie of •… eath. •…
Note then, howe groſſelie alſo the Moſes haire erroniouſlie decreeted with his
2.Theſſ.2.3.Let no man deiue you, by anie meanes: for that •… ay ſhall not come, except there come •… falling away first, and that man 〈…〉 ſinne bee revealed, the ſonne of 〈…〉 rdition. •…
Note then, that in the Chriſtian Church Rhemists on this place confeſſe.
ANd the poyſon of Arrius (ſayeLyrinenſis) did not onlie infect a pwhole wo
6.) So thwhole world ſobbed, and admired tArrian, as teſtifieth S. Iero
OF that time when the Arrian herwhole world, S.
wrote that the ſhip of the Chualmost ſunke, ſayth Gregorie of Va
6. c. 4. §. probatio 4.
ROm. 11.20. Becauſe of vfeare.•… beliefe, they vvere broken o and thou ſtandest by faith. Be n •… high minded, but •…
Note, Now then what greater hiRomane Churſhee cannot erre? and if this were true, what needed her to feare? and yet I hope ſhee cannot exeeme her ſelfe from this Apoſtolicke exhortation, which is ſo expreſlie written to her, and biddeth her feare.
Againe,
For if God ſpared not the naturall branches, take heede lest hee ſpare not thee. Beholde, therefore, the goodneſſe and ſeveritie of God: on them which fell, ſeveritie; but towards thee, goodneſſe, if thou continue in his goodneſſe, otherwiſe thou alſo ſhalt bee cut off.
Note then, that the Apoſtle ſhoweth, that the Church of Rome, as well as other Churches of the Gentiles, may fall away from the trueth, and bee cut off from being a true Church: otherwiſe, if ſhee had infallibilitie, this his exhortaif thou continue: but particularlie excep
THey haue not Peters heritage (ſaith Ambroſe) who haue not Peters faith.
EXod. 32.21. AndMoſesſaide toAaron,What did this people vnto thee, that thou hast brought ſo great a ſinne vpon them?
Loe then, How the verie firſt ſitter in the high prieſt's chaire, falleth filthilie in groſſeſt idolatrie.
2. Kings 16.11.16. AndVriahthe Priest built an Altar, acAhazcording to all that King had ſent fromDamaſcus,&c. Thus didVriahthe Priest, according to all that KingAhazcommanded.
Note then, That notwithſtanding of his ſucceeding perſonallie to the office of the high prieſt-hood, hee performeth all the idolatrous King's commande
Mat. 26.65. Then the high Priest rent his garments, ſaying, Hee hath blaspemed.
Note then, That the high Prieſts ſucblasphemie.
Mat. 23.2. TheScribesandPhariſeesſit inMoſeschaire.
But yet.
Iohn 7.48. Haue anie of the Rulers andPhariſees,believed in him?Yea, more-over.
Mat. 16.6. ThenIeſusſaid vnto them, Take heede, and beware, of the leaven of thePhariſees,and of theSadduces.
Verſe 12. Then they vnderſtood that hee bade them not beware of the leaven of thePhariſees,but of the doctrine of thePhariſeesandSadduces.
Note then, That notwithſtanding of their ſitting in Moſes chaire, they both rejected Chriſt, and his trueth, and taught contrarie falſehood: neither be
NIcephorus doeth teſtifie, that Nestorius & Macedonius, arch-hereticks, ſucceeded to S. Andrew the Apoſtle in the Church of Constantinople, called before Byzantium. Niceph. lib. 8. chronol. cap. 6.
THat almoſt all Arch-hereticks were eyther Biſhops or Priestes, ſayeth Belarmine, Lib. 1. de Pont. Cap. 8. §. 4.
AS for the pretence, wee ſee it ſe
And thereIerem. 18.18.Come, let vs deviſe devices against Ieremie: for the Law
ſhall not periſh from the Priest, nor Counſell from the Wiſe, nor the
Malachie 2.The Priests lips ſhall preſerue knowledge, and they ſhall ſeeke the Law
they gather the High ex
and conclude the Popes infallibiex aequo: alleadDeuter
7.10. In lyke manner.
As for Promiſes, it is ſaide,
And againe, The Lord hath choſen Sion for an habitation, and hath ſaid, This is my rest for ever.
Looke vpon Sion, the citie of our ſolemnities;
Ieruſalem, quyet habitation: a Tabernacle that ſhall not bee taken downe: not one of the ſtakes thereof ſhall ever be removed: neither ſhall anie of the cords
Note then, And aske, where ever anie ſuch promiſes are made vnto Rome: but
Revelation 18.
And laſt of all, for praiſes, it is ſaid of Ieruſalem, and Gods Church there Pſal. 87.3. Glorious things are ſpoken of thee, O Citie of God. But of Rome the moſt glorious thing that is ſpokeRevel. 17.4.18. And Theſſalonie
equalleth her in that which the Apoſtle ſpake of the faythfull, onelie of his tymRom. 1.8. 2. Theſ. 1.4.
DEut. 4.8. And vvhat Nation is there ſo great, that hath ſtatutes and judgements ſo righteous as all this Law, vvhich I ſet before you this day?
Pſal. 147.19. He ſheweth His Word toIacob,His ſtatutes, and His judgements toIſrael:Hee hath not dealt ſo with anie Nation, &c.
Wee ſee then, that Gods people was ever differenced from all other nations, and knowne by his word and ordinan
Iohn 10.27. My Sheepe heare my voyce, and I know them, and they follow Mee.
Note then, Where Chriſts voyce ſoun
Iohn 8.31. If yee continue inMy Word, then are yee My Diſci ples indeede.
Act. 2.42. And they continued ſtedfastlie in the Apostles doctrine and fellowſhip, and in breaking of bread, and in prayers.
Note then, That continuance in Chriſts trueth, and apoſtolicke doctrine, with the holie exerciſe of prayer, and partici
1. Tim. 3.15. Which is the Church of the living God, the Pillar and ground of trueth.
The meaning whereof the Apoſtle giveth Heb. 3.6. ſaying, Whoſe houſe are vvee, if vvee keepe faſt the confidence, and the rejoycing of the hope firme to the ende.
Note therefore, That the Church is ſo called, and knowne to be ſuch, by kee
THe Church conſiſteth not in Walles, but in the trueth of doctrine, (ſayth Ierome)
Hierom in Pſal. 133.) and Augustine, lib. de vera religione, cap. 5.)
THe confeſſion lykewyſe of our AdLyra) in reſpect of their power or dignitie Eccleſiaſticke,trueth of God. Lyra in Matth. cap. 16.
1. KIngs 19.10. AndEliasſaide, I haue beene verie zeaIſraellous for the LORD of Hoasts: for the children of haue forſaken thy covenant, cast downe thine Altars, and ſlaine thy Prophets, and I, even I, onlie am left, and they ſeeke my life.
I aske then, If a viſible multitude was a note here of the true Church in Iſrael? or the two tribes of Iudah being com
Iſai. 1.9.Except the Lord of Hoastes had left to vs a verie ſmall remnant, wee ſhould haue beene like Sodome, and like vnto Gomorrah.
Note then, That the true profeſſours are called a verie ſmall remnant: which is farre from being the greateſt multi
Ier. 3.14. I vvill take one of a Citie, and two of a Familie, and bring you toSion.
Note then, That one of a Citie being the feweſt that can bee, that the greater multitude is left vncalled to the trueth effectualie.
Mat. 7.13. Enter in at the ſtrait gate, for vvide is the gate, and broad is the vvay that leadeth to deſtruction, and manie there bee vvho enter in thereat.
Note then, If few enter in at the ſtrait gate, that leadeth to ſalvation; and manie at the wide gate, that leadeth to damnaRev. 13. the whole World is ſaide to follow the beaſt.
Luke 12.32. Feare not, little Flocke, for it is your Fathers pleaſure to giue to you a Kingdome.
Note then, If Chriſts Flocke bee little, then multitude is no good note to know the ſame thereby.
Examples of the paucitie of Gods true Church in the houſe of Abraham, compa
THe multitude of Aſſociates ſhall no wiſe ſhow thee to bee a Catholicke, but an Hareticke (ſayeth Ierome, dialog. contra Pelag. lib. 3.) Therefore where are they that define the Church by multiGregorie Nazienzen) and contemneth ſo the little Flocke of Chriſt? Oratione de ſeipſo contra Arrianos.
THat time when the Church ſeemed to lurke (ſayeth Gregorie of Valentia) being compared with by gone tymes,
Greg. de Valen. analyſ. lib. 6. c. 4. §. probatio. 4.
ZEph. 3.12. I vvill leaue in the midst of thee, an afflicted and poore people, that ſhall trust in the Name of the Lord.
Note then, That Gods Church oft times like the 7000. reſerved in Iſrael, or Gods people preſerved till their evocaBabell, or rather a poore and afflicted companie, compelled oft times to lurke as the woman in the Deſart, than to bee ever gloriouſlie con
Iſai. 54.11. Oh, thou afflicted, toſſed vvith tempest, and not comforted; behold, I vvill lay thy ſtones vvith faire colours, and thy founda tion vvith Saphyrs.
Mat. 24.9. Then ſhall theydeliver you into tribulation, and ſhall kill you, and you ſhall be odious to all Nations for my Names ſake.
Iohn 15.20. Remember my vvord that I ſaid to you, The ſervant is not greater than his master: if they haue perſecuted mee, they vvill alſo perſecute you, &c.
2. Tim. 3.12. And all that will liue godlie in Christ Ieſus, ſhall ſuffer perſecution.
Acts 14.21. Confirming the hearts of the Diſciples, they exhorted them to continue in the fayth; & that we must vvith much tribu latio ̄ enter into the Kingdome of God.
Note then, Out of all the former, that perſecution rather, which maketh men lurke, is a note of the true profeſ
WHile Antichriſt ſhall reigne (ſayeth Ierome) the Church ſhall be driven
(In c. 2. Sophoniae, in finc.)
WEE ſay not (ſayth Gregorie of Valentia) that the Church ſhall be ever conſpicuous, as if wee would haue her ever alike eaſilie knowne: for wee know, that ſhee is ſo toſſed, whiles with the waues of Errours and Schiſmes, and whiles of perſecution, that ſhee is hard to bee knowne to the vnskilfull, that are not prudent to conſider of tymes and circumſtances of thinges. Valentia, analyſ. lib. 6. c. 4. §. propoſitio 4.
DEut. 13.1.2. And if there ariſe amongst you a Prophet, or a dreamer of Dreames, and giveth thee a ſigne, or a vvonder, and the ſigne or vvonder come to paſſe, vvhereof hee ſpake vnto thee, ſaying, Let vs goe after other gods, (vvhich thou hast not knowne) and let vs ſerue them: Thou ſhalt not hearken to the words of that Prophet.
Note then, That miracles cannot au
Mat. 24.24. For there ſhall ariſe falſe christs, and falſe prophets, and ſhall ſhow great ſignes and wonders: in ſo much (if it vvere poſsible) that they ſhould deceiue the verie Elect.
2.Theſſ.2.9.Whoſe comming(to wit, Antichriſts)is after the working of Satan, with all power, and ſignes, and lying wonders.
Note then, That Antichriſtianiſme is advanced by miracles in the latter times: and therefore they can bee no ſure note of the true Church; but rather a cleare note of the falſe Church in the latter tymes.
As for Succeſsion, it is alreadie ſpoken of, §. 4: That it can bee no note (exAaron, and
Moſes Chaire.
Neyther can Antiquitie nor Duration bee a note of the true Church; for with the verie firſt Preaching of the Goſpell the miſterie of iniquitie began to worke, 2. Theſſ. 2.7. And for Duration, it ſhall laſt to the ende of the worlde, and haue ſome beeing: for ſo the Apoſtle teſtifieth, 2. Theſſ. 2.8. That, that man of ſinne, Antichrist, ſhall piece and piece bee con
THe Church is not made manifeſt to bee Catholicke (ſayeth Augustine) becauſe miracles are done in her, de vnit. Eccleſ. cap. 16. Yea, they are more to be found amongſt them who are falſe ChriChryſostome) beeing lying wonders. hom. 19. in Matth. operis imperf.
They would bee rather an hinderance now-a-dayes, (ſayth the Ieſuit Stella) than anie wayes an helpe to adduce men to the trueth, in Luc. 11. p. 64. So alſo ſayeth Stapleton, prompt, morale in dominic. 24. post Pentecosten. Not onelie for the greater try all of the faythfull, may AntiNovatian Heretickes wrought miracles in Chriſtes Name. And the Donatistes vaunted greatlie of their miracles againſt Augustine: to whome hee anſwered, de vnit. Eccleſ. cap. 16.
M ARKE 9.35.And hee ſate downe, and called the twelue, and ſayeth vnto them, If anie man deſire to bee first, the ſame ſhall bee last of all, and ſervant of all.
Mat. 20.25. Yee know that the Princes of the Nations exerciſe dominion over them; and they that are great, exerciſe authorîtie vpon them: but it ſhall not bee ſo amongst you; but vvhoſoever vvill bee great amongſt you, let him be your ſervant.
Note then, That Chriſt decydeth not the controverſie in Peter's favours; tel
Mat. 19.28. In the regenera(ſayeth Chriſt)tion, vvhen the Sonne of Man ſhall ſit in the Throne of His glorie, yee ſhall alſo ſit vpon twelue Thrones, judging the twelue Tribes ofIſrael.
Note then, That there is not a word heere of one throne for Peter aboue the reſt; but twelue thrones, and equall judging, deſigning equall authoritie: even as they are all alike called the founEpheſ. 2.20. and ſo not Peter alone, nor anie pretended ſucceſſour.
1. Pet. 5.1. The Elders which
fellow-elder, and a vvit
Remarke then, That theſe humble ſtiles Papall juriſRome preſump
Acts 8.14. Now vvhen the Apostles that vvere atIeruſalemSamariaeard that •… had receivedPeterhe Word of GOD, they ſent vnto •… hem •… andIohn.
Note then, Peter's ſubmiſſion to his
Gal. 1.1. Paul,an Apostle,either of men, nor by man. •…
Note then, That hee diſclaimeth the Peter, as Superiour, nor anie
Gal. 2.6.11. They that ſeeadded nothing to mee:med to bee ſomewhat in conferenc •… buPetervvhen •… vvas come toAntioch, I vvithſtood him to the face•…
Remarke then, How farre this fact oPauls croſſeth the ſupremacie: and if
Verſe 9. And vvhenIameCephas, •… andIohn,who ſeemeBarnabasto bee pillars, perceived the gra •… vvhich vvas given to mee, they ga •… to mee and •… the righand of fellowſhip. •…
Note then, That Peter is heere rankeIames, and all three are equallPaul anBarnabas as companions alway; Pa
witneſſing elſewhere, that hee was rPeter's ſ
Remarke then, by all the former plPeter,
Peter never claymed anie ſuch, as both his Scripturall Titles, and his actions make cleare. And thirdlie, That the reſt of the Apoſtles never acknowledged anie ſuch: which as well their ſpeaches, as their deedes, make manifeſt. And ſo conſequentlie, That his pretended Suc
And if anie might challenge the lar
Ʋniverſall Biſhop, it was Paul; vnto whom was committed the Gentiles; and who ſayeth, 2. Cor. 11.28. that hee had comming vpon him daylie the care of all the Churches.
TO this our doctrine againſt Peter's ſuAntiquitie thus witneſſeth: The reſt of the Apoſtles (ſayeth Cyprian) were the ſelfe-ſame that Peter was, endewed with a-lyke fellowſhip, both of honour and power. lib. de vnit. Eccleſ.
CHRIST would not haue the reſt of the Apoſtles ſubject to Peter, (ſayth Caietan) but all a-lyke, as Brethren. comment. p. 278. cited in judice errarum Cajetani a Catharin
EPheſ. 5.23. For the Huſband is the Head of the Wife, even as Christ is the Head of the Church, and is the Saviour of the Bodie.
Note then, That as an Husband will bee onlie Head, and haue no ſubſtitute in his place, with his wife, vnder him: no more will Chriſt (who is a jealous God) haue anie other Head, or Huſ
Note alſo, That hee that is the head of his Church, is the ſaviour of the bodie: which ſeeing the Pope dare not take vpon him, neither ſhould he the ſtile of head, that doth import the ſame.
Eph. 4.4. There is but one bodie:Therefore but one head. Where note, That the Church is not a perfect bodie, having an head of its own, beſide Chriſt;but Chriſt and His Church maketh vp a perfect bodie; Hee beeing the onelie Head, and the Church His Members.
2.Cor.11.2.For I haue eſone Huſband,pouſed you to that I may preſent you as a chaste Virgine to Christ.
Note, That hee ſayeth to one, and not to two; for ſo the Church ſhould not bee thought a chaſte ſpouſe to Chriſt onelie.
Iohn 3. 29.Hee that hath the Bryde, is the Brydegrome: but the friend of the Brydegrome, who ſtandeth and h areth him, rejoyceth with • oy for the voyce of the Brydegrome. •…
Note, That Iohn maketh one onelie Brydegrome, as there is one onelie Bryde: and, that none can bee called Brydegrome, but that one, who oweth the B
1. Cor. 3.11. For other Foundation can no man lay, beſide that which is layde, which is CHRIST IESVS.
Epheſ. 2.20.Built vpon the foundations of the Apostles & Prophets, Ieſus Christ Himſelfe being the chiefe corner ſtone.
Note then, That anie one, can never be called the foundation of the Church, but Chriſt alone: and as for others, the whole Prophets and Apoſtles are called ſo in common, in reſpect of their doctrine, and not of their perſons: and they onlie themſelues are ſo, but neither one of them aboue the reſt, nor yet anie ſucceſſour.
TO this our doctrine, that the Pope is not the head, husband, and founGregorie) by an arrogant title of Head, to ſublib. 4. ep. 36. where hee ſhoweth alſo the ſtile of
Ʋniverſall Biſhop, to bee alyke Satanicallie prowde, and altogether Antichristian
which he, nor none of his predeceſſours, would ever accept, nor vſe. Adde heereChalcedon, againſt vniverſall ſupremacie, Concil. Chalc. Act. 16. Next, for the title of Huſband: if thou bee the friend of the Brydegroome (ſayeth Bernard.
Epiſt. 237.) call not his beloved ſpouſe, thy chiefe one, but his; challennothing as proper to thee over her: exbee ſerved, but to ſerue.
ANd laſt, for the ſtile of Foundation: When in holie Scripture (ſayth Pope Gregorie) in the ſingular number a founin 38. Iob. cap. 9.
And even things vvith 1.C Orint. 14.7.out life, gi ving ſound, whether pipe or Harpe, ex cept they giue a diſtinction in the ſoundes, how ſhall it bee knowne vvhat is piped or harped?
So likewiſe you, ex Verſe 9.cept yee vtter by the tongue vvords eaſie to bee vnderſtood, how ſhall it bee knowne vvhat is ſpoken? for yee ſhall ſpeake into the Aire.
Therefore, if I know Verſe 11.not the meaning of the voyce, I ſhall be vn o him that ſpeaketh a • Barbaand hee that ſpeaketh, ſhall bee arian; Barbarianto mee.
What is it then? I will pray vvith the ſpirit, and I will pray with the vnderſtanding alſo: I will ſing with the ſpirit, & I vvill ſing vvith the vnderstanding alſo. Verſe 15.
Els vvhen thou ſhalt bleſſe vvith the ſpirit, how ſhall hee that occupieth the rowme of the vnlearned, ſay, Verſe 16.Amen,at thy giving of thankes, ſeeing hee vnder ſtandeth not vvhat thou ſayest?
I thanke GOD, I ſpeake more tongues than yee all, yet in the Church I had rather ſpeake fiue vvordes vvith vnderstanding, that by my voyce I might teach others alſo, than ten thouſand vvords in an vnknowne tongue. Verſe 18.
Note then, That this doctrine & choiſe of P's, is fure from the popiſh practiſe of their Matins, and Maſſe-mumbling, which they vſe in Latine.
IF yee meete together (ſayeth Ambroſe) for the edifying of the Church, then thoſe things ſhould be ſAmb. in 1. Cor. 14. The ſame alſo doeth Chryſostome affirme, Hom. 18. in 2. ad Corinth: and Augustine, on Pſal. 18.
OVt of this doctrine of Paul's (ſayeth Cardinall Cajetan) it is collected, That it is better for the edifying of the Church, that publicke prayers, which are ſaide in the peoples hearing, be ſaid in a vulgar tongue, knowne to the peoCajet. in 1. Cor. 14.
1. TIm. 2.3.For there is one GOD, one alſo Mediator betweene God and men; the Man CHRIST IESVS.
Note then, As hee maketh not two ſorts of gods, but one God; ſo hee ad
Eph. 2.18.For through Him, vvee both, haue an acceſſe by one Spirit vnto the Father.
Heb. 7.25.Wherefore He is able alſo to ſaue them to the vttermost, that come vnto God, by Him-ſelfe: ſeeing Hee ever liveth, to make interceſſion for them.
Note then, That by Him-ſelfe, and not by others, Hee will haue vs come to GOD.
1.Iohn2.1.If anie man ſinne, vvee haue an Advocate vvith the Father, Ieſus Christ the righteous; and Hee is the propitiation for our ſinnes.
Note then, That to bee our Advocates, the Saincts muſt alſo bee our propitia
AS for all Chriſtian men (ſayeth Augustine) they commende each anoAug. lib. 2. contra epist. parmen. c. 8. Yea, what is ſo proper to Chriſt (ſayeth Ambroſe) as to bee the Advocate of his people, at the handes of God his Father?
ROm. 10.14.How then ſhall they invocate Him,in whomthey haue not believed?
Note then, That ſeeing wee muſt be
) therefore alſo we muſt only invocate or in-call vpon God. 14.1.
Yee belieue in God, belieue alſo in mee:
For curſed are they vvho trusteth in the creature. Ier. 17.5.
Rom. 8.15.For yee haue not received the ſpirit of bondage againe to feare; but yee haue received the ſpirit of adoption, vvhereby vvee cry,AbbaFather.
Note then, That being Gods adopted
Luke 11.2.And Hee ſaide to them, When yee pray, ſay, Our Father, vvhich art in Heaven, &c.
Remarke then, That Chriſt directeth vs, onlie to pray to God.
Pſal. 50.15.Call vpon Mee in the day of troubles I vvill dliver thee, and thou ſhalt glorifie mee. •
Loe, Gods owne precept to in-call vpon Him, w th His gracious promiſe of granting our Prayer, to encowrage vs: and that to H
IT is cleare then, (ſayeth Athanaſius) that the Patriarch Iacob coupled none other in his prayeVVord, which hee therefore calleth the AngAth
4. So lykewyſe ſayeth Augustine, the names of the Sainctes are in their owne order rehearſed amongſt vs, but not invocated by vs. Aug. lib. 22. de civit. Dei, cap. 10.
1. KIngs, 8.39.Then heare thou in heaven, thy dwelling place, and forgiue, and giue to everie man according to his wayes, whoſe heart thou knowest: (for thou, even thou onelie, knowest the hearts of all the children of men.)
Note then, That hee who heareth in heaven, muſt know the heartes, and the ſinceritie there-of: which ſeeing the Sainctes doe not, but God, even God onelie; therefore they heare not, nor can not receiue our prayers.
Rom. 8.27.And hee that ſearcheth the hearts, knoweth vvhat is the minde of the ſpirit, &c.
Note then, That hee muſt know the heart, and the ſinceritie of prayer flo
ſayeth the Scripture: therefore God onlie is to be in-called vpon.Chron. 6.30.For thou o
2.King.22.19.Becauſe thine heart was tender, & thou humbledſt thy ſelfe before the Lord, when thou heardest what I ſpake against this Place, &c. therefore I haue alſo heard thee (ſayeth the Lord.)
Loe then, In Prayer that the LORD looketh to the diſpoſition of the heart: which diſpoſition ſeeing Hee onelie ſeeth, and heareth vs accordinglie; To Him therefore onelie muſt bee put vp our prayers.
Iſai. 63.16.Doubtleſſe, Lord, thou art our Father, tho Abraham bee ignorant of vs, and Iſaac acknowledge vs not, &c.
Note then: If Abraham, the Father of all the Faythfull, bee ignorant of the neceſ
Iob, 14.21.His ſonnes come to honour, and hee knoweth it not:(ſpeaking of the dead)and they are brought low, but hee perceiveth it not.
(to wit, of the worl9.5.
The living know, that they ſhall die; but the dead know not any thing:
L
and Ferus, expound.) Where-vpon it followeth, that they are not to bee in
THERE are the ſoules of the dead (ſayeth Augustine) where they ſee not what things are done or befalleth in this lyfe to men. And againe, the Prophet ſaith, Thou art our Father, for Abraham hath not knowne vs, and Iſrael hath bene ignorant of vs. If ſo great Patriarchs then (ſayth hee) knew not what befell this people, begotten of themſelues, &c. How are the dead mixed in now to know the effairs and actions of the living, to helpe them there-in? Aug. de cura pro mortuis.
NOthing of th s wE
) in the ScripOlde Testament: and in the New Testament alſo, the ApoſtlEckius in enc
So that for An
from the beginning it was not ſo, (Matth. 19.8) for Au
it is not requyred by God at our handesIſ i. 1.12) and for S
it is not of faIames 1.6.
1. SAMUEL, 7.3. Prepare your heartes vnto the Lord, and ſerue Him onlie.
Note then, That all religious ſervice is proper to God onelie, as His preroga
Rom. 7.6. But now wee are d livered from the Law, that being dead wherein we were held, that wee ſhouldſerue Himin newneſſe of ſpirit.
Note heere, That our whole worService, or a Religious Dulia, due onelie to the holie Trinitie.
Coloſſ. 2.18. Let no man beguile you of your rewarde, in a voluntarie humilitie, and worſhipping of Angels; intruding in thoſe thinges which hee hath not ſeene, vaynlie puft vp with his fleſhlie mynde.
Note then, That anie worſhipping of Angels, is expreſſelie forbidden, as an idolatrous practize, able to depryue vs of our rewarde of eternall lyfe; and where-of there is neyther example to be ſeene in the godlie, nor warrand in God's worde: but which is a doctrine proceeding from a vayne, and puft vp fleſhlie mynde; that thinketh everie thing good in God's worſhip, that it ſelfe devyſeth, having a ſhow of wiſe
Revel. 22.8. And I Iohn ſaw theſe thinges, and heard them: and when I had heard and ſeene, I fell downe, to worſhip before the feete of the Angell, which ſhewed mee theſe things.
Verſ. 9. Then ſayeth hee vnto mee, Doe it not, for I am thy fellow-ſervant, and of thy Brethren the Prophets, and of them which keepe the ſayinges of this Booke: Worſhip God.
Note then, That the Angell refuſeth all religious ſervice, and worſhip, beVVorſhip GOD.
WEE honour the Saincts with Loue, but not with Service, ſayeth Aug. de vera relig. c. 55. therfore he truely keepes the truth, who worſhippeth not the creaCyrillus) and ſerveth Him onlie. Cyrill. Alex. lib. 1. 2. Theſſ. c. 1. & lib. 2. c. 1.
MAnie Chriſtians (ſayeth L. Vives) worſhip no otherwiſe the hee and ſhee Saincts, than they doe GoHeathen had of their gods. Vives i
8. c. vlt.
IErem. 44.17. But wee will doe certaynlie what-ſo-ever goeth foorth of our owne mouth, to burne Incenſe to the Queene of Heaven, and to pore out drinke offeringes to her, as wee haue done, wee and our Fathers, &c. For then wee had plentie of Victuals, and were well, and ſaw no evill. •
Remarke then: If this oM
as Queene of H
Matth. 2.11. And when they were come into the houſe, they ſaw the Chylde, with Marie his Mother, and fell downe, and worſhipped him.
Note then, That no word is that thoſe wiſe men worſhipped her lykewyſe, be
IF God will haue the Angels not to bee worſhipped, how much leſſe her that was borne of Anna? &c. And againe, Al-bee-it the tree bee pleaſant to the fight (ſayEpiphanius) yet it is not for meat: and al-be-it Marie be moſt faire, and pleaſant, and holie, and honoured, yet not to bee worſhipped: therefore let her bee had in honour, but let the Lord onlie be worſhipped, Epiph. lib. 3. hereſ 79.
IT is come to that [ſayeth Caſſander] that ChrMarie, as it is ſung in ſome Churches, O happie Mother
who expiateth our ſinnes; by the authoritie of a Mother, command thy Sonne. Caſſand. conſult. art. 21.
E Xod. 20.4.Thou ſhalt not make to thy ſelfe anie gravē image, nor the lykeneſſe of anie thing, that is in Heaven aboue, nor in the earth beneath, nor in the waters vnder the earth.
Note then, That wh
Take there Deut. 4.15.16.fore good heede to your ſelues, for yee ſaw no manner of ſimili tude on the day that the LORD ſpake to you in Horeb, out of the midst of the fire: Lest yee ſhould corrupt your ſelues, and make you a graven Image, the ſimili tude of anie figure, the lykeneſſe of a male or female.
Loe then, how carefull the Lord was for preventing this error.
To whom will yee liken GOD? or what like Iſai. 40.18.neſſe will yee compare vnto Him?
The Papiſt would anſwere, We will liken Him to an Olde Man.
And they chan Rom. 1.23.ged the glorie of the incorruptible GOD, into the ſimilitude of a corruptible man.
R
how the Olde Idola
IT is not to bee paſſed by (ſaith Origen) that the Apoſtles ſpeach not onlie reAnthropomorphi
who Orig
1.23. yea, it is extreame follie and wiDamaſ
) to repreſent that which is inviſible and incorporeall, and can neiD
4. de orthod. fide, c. 17.
BVt vnto the true GoD
&c. Thus ſpeaketh Aquinas, part. 3. quaest. 25. art. 3.
EXod. 20.5. Thou ſhalt not bow downe to them, neither worſhip them.
Note then, That bowing downe is for
Levit. 26.1. Neither ſhall yee ſet vp anie image of ſtone in your land, to bow downe to it, for I am the Lord, your God.
Note th
That as all religious worſh
Rom. 11.4. I haue reſerved vnto My ſelfe ſeaven thouſand men, who haue not bowed the knee to the image ofBaal.
Note then, That the Lords true wor
Rom. 14.11. For it is written, Everie knee ſhall bow to Me, and everie tongue ſhall confeſſe to God.
If prayer then belong not to deafe images, nor confeſſion of ſinnes; ſo nei
Eph. 3.14. For this cauſe(ſayeth Sainct Paul)I bow my knees to the Father of our Lord Ieſus Christ.
Note then, That hee exhibiteth reli
BY Scripture teſtimonies it is to bee ſhowne [ſayth Gregorie] that it is not lawfull to worſhip what-ſo-ever is made by the hand of man: (and thereafGreg. lib. 9. Epist. 9. ad ſerenum.
AS for the worſhip of images (ſayth Polydorus) not onlie thoſe that are not of our religion, but as Sainct Ierome teſtifieth, all the ancient Fathers almoſt, condemned the ſame, for feare of idolaPolyd. virg. lib. 6. de invent. rerum, c. 13. Neither is that a reaſon worthie, which is obtruded by ſome (ſayth their owne Caſſander) that they giue that hoPagans had. Caſſand. conſult. art. 21.
DEut. 27.15. Curſed bee the man that maketh anie graven or molten image, an abhomination to the Lord, the worke of the hands of the crafts man, and putteth it in a ſecret place: and all the people ſhall ſay, So bee it.
Now, How manie ſuch are made, and ſet vp in ſecret corners amongſt the Pa
Ierem. 10.4.5. They decke it with Silver and Golde: they fasten it with Nayles and Hammers, that it move not.
Even as the Papiſts doe their rich Images, aboue their Altars, and Church doores.
Verſe 5. They are vpright, as the Palme tree but ſpeake not; they must needs be borne, becauſe they cannot goe, &c.
Even as the Papiſts Images and Re
Verſe 5. Feare them not, for they cannot doe evill, nor is it in them to doe good.
A Papiſt would hardly belieue this, that will goe ſo farre in pilgrimage to the Image of our Ladie of Loretto; which (as they ſay) hath done ſo much good, and ſo manie M
Ier. 11.13. According tothe number of thy Cities, were thy gods, O Iudah; & according to the number of the ſtreets of Ie ruſalem, haue yee ſet vp Altars, to the ſhamefull thing, &c.
Note then, How juſtlie this may bee
But they are altogether brutiſh and fooliſh: be ſtocke is a doctrine of vanitie. IErem. 10.8.
They are vanitie, & Verſe 15.he worke of errours: in the tyme •… f their viſitatio •… ̄ , they ſhal periſh.
Note then, That that which is the
Zech. 10.2. For the Idoles haue ſpoken vanitie, and the diviners haue ſeene a lie, &c.
Habak. 2.18. What profiteth the graven Image, that the maker hath graven it, the molten Image, and a teacher of lies? &c.
The Papiſt would ſay, that it profi
g O fooliſh Galatians, who hath bewitched you, that ye ſhould not obey the trueth, before whoſe eyes Ieſus Chriſt hath beene evidentlie ſet foorth, crucified amongst you?
Note then, That the preaching of Chriſts trueth, and the knowledge there
Two pointes of doTim. 4.3.Scripture pointeth out clearelie the Apoſta
All that is ſolde in the Shambles, eate; asking no question, for conſcience ſake. 1.C Or. 10.25.
If anie of them that belieue not, bid you to feaſt, and yee bee dispoſed to goe, what Verſe 27.ſoever is ſet before you, eate; aſ king no question, for conſcience ſake.
For the king Rom. 14.17.dome of God is not Meate and Drinke, but Righteouſneſſe, and Peace, and joy in the holy Ghost.
Nor doeth that which entereth in at the mouth, defile a man; but that which proceedeth out of the mouth, that defileth a man. Matth. 15.11.
And the Spirit manifestlie ſayeth, that in the latter tymes ſome ſhall depart from the fayth, giving heede to ſeducing ſpirits, and doctrines of devils: 1. Tim. 4.1.
Speaking lies in hy Verſe 2.pocriſie, having their conſcience ſeared with an hote yron.
Forbidding to mar Verſe 3.rie, and commanding to abstaine from meates, which God hath created to bee received vvith thanksgiving, of them which be lieue and know the trueth.
For everie creature of God is good, and nothing to be refuſed, if it bee received with thanksgiving. Verſe 4.
Note then, That it is a manifeſt badge of Antichriſt's doctrine, the forbidding of meates for conſcience ſake: and therefore it is evident, That Poperie is Antichriſtianiſme.
WHere wee learne (ſayth Augustine) that in eating, it is not in the ſort of meat, but. in the immoderate gluttoAug.
16. de civit. Dei, c. 37.
TO preſcrybe anie choyſe of meat (ſayth Cardinall Cajetan) forbidCajet. comment. p. 252. As hee is ciEckius, in indice errorum Cajetani.
H Eb. 13.4.Marriage is honourable in all:Therefore in the cler gie.
1. Cor. 7.2. To avoyde Fornication, le•… everie man haue his owne Wyfe, and let everie woman haue her owne Huſband.
If everie man, then, bee permitted to haue the remedie of Marriage, then Clergie-men are not debarred.
Verſe 9. But if they(to wit, the vnmarried)cannot containe, let them marrie: for it is better to marrie, than burne.
But the Romane Doctors will ſay, That it is better to burne in luſt, yea, to comBellarm. lib. de monachis, c. 34. §. est autem. and their canon law, cauſa. 27. q. 1. c. 21. ſayeth even the lyke.
1. Timoth. 3.2. A Biſhop then muſt bee blameleſſe, the huſband of one wife.
But the Pope will croſſe Paul, and ſay, That hee muſt bee the husband of no wife. So well doeth Trueth and Er
1. Cor. 9.5. Haue wee not power to leade about a Siſter, aWyfe, as well as other Apoſtles, and as the brethren of the Lord, and Cephas?
Remarke then, That the verie Apoſtles, and Peter, were married men, and for
1. Tim. 4.1.3. And the Spirit ſpeaketh manifeſtlie, that in the latter tymes ſome ſhall depart from the fayth, giving heed to ſeducing ſpirits, and doctrines of devils, &c. forbidding to marrie.
Note then, That forbidding anie ſort of perſons, or calling, to marrie, is a cleare note of an Apoſtaticke Church, ſeduced by errour, and venting the do
NOw the Apoſtle admitteth, that he ſhall bee the husband of one wyfe, (ſayeth Clemens) whether hee bee PreſClemens, Alex. lib. 3. ſtro ̄. And hee preaſſeth to ſtop the mouthes of Hereticks (ſayeth Chryſoſtome)
Chryſ. in 1. ad Tit. hom. 2.
BY the decreet of the Councell of Gangra (ſayth Alphonſus) it is moſt clearAlphon. de caſtro, verbo ſacerdotium.
R Om. 7.7.Nay, I had not knowne ſinne, but by the Law: for I had not knowne concupiſcence, except the Law had ſayde Thou ſhalt not covet.
Verſe 23. But I ſee another law in my members, warring againſt the law of my mynd, &c.
Note then, That Concupiſcence is ſinne properlie, becauſe it is forbidden by the Law: And ſecondlie, becauſe it rebel
Verſe 17. Now then, it is no more I that doe it, but ſinne, that dwelleth in mee.
Againe,
If we ſay that wee haue no ſinne, wee deceiue our ſelues, and the trueth is not in vs.
But remarke, that if concupiſcence were not ſinne in the godlie, they might at ſome tyme ſay, (having their actuall ſinnes purged) That there were not ſinne anie more in them.
COncupiſcence of the fleſh (ſayeth Auguſtine) againſt which the good ſpirit deſyreth, is ſinne, becauſe it rebelAug. contra Iulian. Pelag. lib. 5. c. 5.
COncupiſcence is formallie ſin (ſayth Cajetan) in ſo farre, as it is a part of originall ſinne. Cajet. in Rom. 7.
ROm. 6.20.For the vvages of ſinne, is death.
Note heere, That there is not an excep
1.Iohn3.4.Who-ſo-ever committeth ſinne, tranſgreſſeth the Law: for ſinne is the tranſgreſſion of the Law.
Gal. 3.10.But curſed is everie one that continueth not in all things, vvhich are vvritten in the booke of the Law, to doe them.
Note therefore, That wee ſee if it de
1.Ioh.1.7.And the Blood of Ieſus Christ His Sonne, cleanſeth vs from all Sinne.
Remarke then, If all ſinne requireth Chriſts Blood ſhed, and death to purge it; then all ſinne deſerveth death, and therefore is mortall.
Mat. 12.36.But I ſay to you, That everie ydle vvord that men ſhall ſpeake, they ſhall giue account there-of at the day of judgement.
Note then, That at the day of judgeVeniall, will prooue then Mortall; becauſe they will bee puniſhed with eternall death, ſeeing no temporall or lighter puniſhment is to bee then inflicted, or there-after ſuſtained.
THoſe which wee thinke to be ſmall ſinnes (ſayeth Ierome) exclude vs from the Kingdome of God. Hieron. in 5. c. ad Galat.
SInnes which are called Veniall, (ſayth Vega de juſtif. lib. 14. c. 13. §. decet.) they are properlie and ſimplie ſinnes: therefore wee ſee that they are aeque peccata, altho not aequaliter peccata, and conCajetan, on Matth. 5.19. By the leaſt are vnderCajet. comment. p. 294. as he is cited by Eckius, in indice errorum Cajetani.
E Pheſ.2.8.For by Grace ye are ſaved through Faith, & that not of your ſelues, it is the gift of God: Not of vvorks, lest anie man ſhould boast: for vvee are his vvorkmanſhip, created in Christ Ieſus vnto good vvorks, which God hath before ordained, that vvee ſhould vvalke in them.
Note then, That good works (as Bernard ſayeth) are the way where-in wee muſt walke to the kingdome, but not the cauſe, why either in election, or glo
Eph. 1.4.According as hee hath choſen vs in Him, before the foundation of the World, that vvee ſhould bee holie, and vvithout blame, before Him in loue: Having predeſtinated vs vnto the adoption of chil dren, by Ieſus Christ, to Himſelfe, according to the good pleaſure of His Will, To the praiſe of the glorie of His grace, vvherein Hee hath made vs accepted, in His beloved.
Marke then, That our election is not for our fore-ſeene holineſſe, but that we ſhould bee holie: and the ground there-of is ſet downe therefore to bee the good pleaſure of the Lord's will: and the ende of all is, the praiſe onelie of the glorie of His owne grace: and ſo no praiſe to vs for anie fore-ſeene merit.
Rom, 9.15.For hee ſayeth to Moſes, I vvill haue mercie, on whom I vvill haue mercie; and I vvill haue compaſſion, on vvhom I vvill haue compaſſion, So then, it is not of him that vvilleth, nor of him that runneth, but of God, that ſhoweth mercie.
Note then, That the cauſe of our ele
A Ʋguſtine thus ſayeth to the Pelagian Hereticks, Yee ſay, that Iacob was lonot of works ▪
as if hee might not haue ſaide, that it was not of his preſent workes, but of his future works. But hee ſayeth ſimplie, that it was of no works at all, that grace might bee commended. Aug. lib. 2. contra epiſt. 2. Pelagianor. c. 7. As alſo, if the cauſe bee asked (ſayeth Fulgentius) of the preFulg. lib. 1. ad Monimum, f. 10.
ANd that wee are elect not onlie freeRom. 9. (ſayth Bellarmine, lib. 2. de gratia, & lib. arb. c. 10. §. eſſe deni
) As alſo Estius affirmeth, that this opinion anent predeſtination, to wit, that the ſame is not of fore-ſeene fayth and good works, is maintained by moſt of all their Schoole-men, where-of he rehearſeth ſixEſtius in lib. 1. ſent. diſt. 41. §. quarto.
2. T Im.1.9.Who hath ſaved vs, & called vs, with an holie calling: not accor ding to our vvorks, but according to his owne purpoſe and grace, vvhich vvas gi ven vs in Christ Ieſus, before the World began.
Note then, That preparatorie works
Epheſ. 2.3.4.5.Amongst whom alſo wee all had our converſation in tymes past, in the lusts of our fleſh; fulfilling the deſires of the fl ſh, and of the minde, and were by nature the children of vvrath, even as others: But God, vvho is rich in mercie, for his great loue vvhere-vvith hee hath loved vs, Even when wee were dead in ſinnes, hath quickened vs, together with Christ; for by grace yee are ſaved. •
Conſider then, Before our effectuall cal
Tit. 3.3.For we our ſelues alſo were ſome-tymes fooliſh, diſobedient, deceived, ſerving divers lustes and pleaſures, living in malice and envy,hatefull, and hating one another: But after that the kindneſſe and loue of God, our Saviour, toward man appeared, not by works of righteouſ neſſe, which wee had done, but ac cording to his mercie, hee hath ſaved vs, by the waſhing of regeneration, and renewing of the holy Ghost.
Note then, What ſort of workes the Apoſtle reckoneth vp, which preceedeth our calling, from which hee exeemeth not himſelfe, being a bloodie perſecuter, immediatelie before his calling, and had no other works of fore-going preparaManaſſeh.
Rom. 8.7.For the carnall mynde is enimitie against God; for it is not ſubject to the Law of God, neither indeed can bee.
I aske then, How can it prepare it ſelfe vnto Gods calling, vnto whom it is eni
THe Elect hee preventeth with grace, being altogether vnworthie of merFulgentius, lib. 1. ad Monimum, f. 5.) with whom homologateth Auguſtine enchiridio ad Laurentium, c. 30.
WHerefore I ſee moſt learned and godlie men incline (ſayeth Vega) vnto this, that the Church ſhould reject that merit, which they call de congruo. Vega Ieſuit. lib. 8. de justif. c. 8. §. quia.
EZek. 36.26.A new heart alſo I will giue you, and a new ſpirit will I put within you: and I will take away the ſtonie heart out of your fleſh, and I will giue you an heart of fleſh.
Note then, That by taking away the olde heart al-together, hee ſhoweth that there is no fitneſſe in our naturall diſ
Iohn 15.16.Yee haue not choſen mee, but I haue choſen you, &c.
But note, that if it bee in our will, to imbrace grace offered, or not to imbrace it (as the Papists ſay) then it will fol
1.Cor.4.7.For who hath made thee to differ from another? and what hast thou that thou didst not receiue? Now if thou didst receiue it, why doest thou glorie, as if thou hadst not received it?
To this Queſtion a Papist would an
2.Cor.3.5.Not that wee areſufficient of our ſelues, to thinke anie thing, as of our ſelues: but our ſufficiencie is of God.
Note therefore, That our abilitie to will our owne converſion, or to accept grace offered, is all of God allanerlie.
Philip. 2.13.For it is God which worketh in you, both to will, and to doe, of his good pleaſure.
Remarke then, That it is expreſſelie called Gods worke in vs, of effectuall grace, to bee willing of our owne con
Epheſ. 2.5.Even when wee were dead in ſinnes, he hath quickened vs, together with Christ: for by grace yee are ſaved.
Note then, As a dead man of himſelfe cannot will his owne quickening, but is meerlie paſſiue in the act there-of, ſo nei
Iohn 6.44.No man can come to Mee, except the Father draw him.
Note then, When Hee ſayeth, No man can come, that hee breaketh (ſayth Saint
Ierome) the prowde freedome of man's will. Hieron. lib. 3. adn. Pelagianos.
THey are not my words, but the ApoBernard,) that anie good that can bee, whether to thinke, or will, or doe the good which hee wilBern. tract. de gra. & lib. arb. prope finem. So alſo Augustine, lib. de ſpiritu & litera, c. 3.
THe Scripture therefore (ſayeth Bellarmine) both by words and ſimiBellar. lib. 6. de lib. arb. c. 5. §. huc deni
R Om.5.1.Therefore beeing justified by Fayth, we haue peace vvith God, through our Lord Ieſus Christ.
Rom. 3.28.Wee conclude then, that a man is justified by fayth, vvithout the deeds of the Law.
Note then, That fayth is made the on
Gal. 2.16.Knowing that a man is not justified by the vvorks of the Law, but by the faith of Ieſus Christ; even vve haue therefore believed in Ieſus Christ, that vvee might bee justified by the fayth of Christ, and not by the vvorks of the Law: for by the vvorks of the Law ſhall no fleſh bee justified.
Wee ſee then againe, anie inherent righteouſneſſe in man (which is his obedience to the Law) al-together excluRom. 5.9. Much more then being now justified by his blood, vvee ſhall bee ſaved from vvrath thorow him.
THis is ordained by God, (ſayeth Ambroſe) that who believeth in Chriſt, ſhall bee ſaved, without works, by fayth onelie, getting the free remiſſion of his ſinnes. Ambroſe, in 1. Cor. cap. 1. Therefore (ſayeth Bernard) a penitent ſinner being juſtified by fayth alone, ſhall
Bern. Serm. 22. in Cant.
IN that the Proteſtants vrge ever (ſaith Caſſander) that wee are juſtified by fayth onelie, it is the more tollerable; ſeeing they expound, that by fayth they vnderſtand grace, that is correſpondent there-to. So that it is all one, to bee juCaſſ. conſult. art. 4.
ROm. 3.20.Therefore by the deeds of the Law, there ſhall no fleſh bee justified in his ſight:For,
Verſe 24.Wee are justified freelie by his grace, thorow the redemp tion that is in Ieſus Christ.
Rom. 11.6.And if by grace, then it is no more of vvorks, otherwyſe, grace is no more grace: but if it bee of vvorks, then it is no more grace; other-wyſe vvorke is no more vvorke.
Rom. 4.4.Now to him that vvorketh, is the reward not reckoned of grace, but of debt.
Verſe 2.For if Abraham were juſtified by vvorks, hee hath vvhereof to glorie, but not before God.
Rom. 3.27.Where is boasting then? it is excluded. By vvhat Law? of vvorkes? nay, but by the Law of fayth.
Remarke then, That by all the former places, our workes are expreſſelie debar
Note alſo, That the Apoſtle cleareth playnlie that place of Iames, 2.21. ſhoAbraham's juſtifying by works, was not before God, but by them that hee was declared onlie before men, to bee righteous and juſt.
Rom. 5.16. And not as it was by one that ſinned, ſo is the gift: for the judgement vvas by one vnto condemnation, but the free gift is of manie offences vnto justification.
Note then, That our juſtification ſtanRom. 4.4.
Gal. 5.4. Who-ſo-ever then of you are justified by the law, yee are fallen from grace.
Note then, That the fleeing to our owne righteouſneſſe in juſtification, is called an head-longs falling from grace, to perdition.
THE redemption of the Blood of Chriſt, ſhould bee vile in our eyes, (ſayeth Ambroſe) nor ſhould the preroAmb. lib. 1. de voc
gentium c. 5. Remarke heere, That both our firſt juſtification, and that vvhich they call the ſecond, even to the ende of our lyfe, is onlie of meere grace.
WEE are ſaide freelie to bee juſtified, (ſayth Benius) becauſe nothing that preceedeth our juſtification, whether it bee fayth, or works, deſerveth the grace of juſtification. Benius de efficaci Dei auxilio, c. 18. Vaſques alſo the Ieſuit, right
Ʋilhelmus Pariſienſis, Scotus, Occam, Gregorie Ariminenſis, Gabriel Biel, Antididagma Colonienſe, Enchiridion Colonienſe, Iohannes Bunderius, Alphonſus de Castro, and Andreas Vega, who was preſent at the handeling of this matter, at the CounTrent. Vaſques, in 1. 2. quast 114. diſp. 214. c. 1.
ISai. 53.5.But hee vvas vvounded for our tranſgreſſions, hee vvas bruſed for our iniquities, the chaſtiſe ment of our peace was vpon him, and with his ſtripes vvee are healed.
Note then, That by Chriſt's ſtripes and ſatiſfaction, is our healing or juſtifiRomane Doctor confeſſeth, Bellarmine, lib. 2. de justificatione, c. 10. §. deinde.
Ier. 23.6.In his dayesIudahſhall bee ſaved, andIſraelſhall dwell ſafelie, and this is his Name vvhere-by hee ſhall bee called, THE LORD OVR RIGHTEOVSNESSE.
Philip. 3.9.That I may bee found in him, not having mine owne righteouſneſſe, vvhich is of the Law, but that vvhich is thorow the faith of Chriſt, even the righteouſneſſe which is of God by fayth.
Remarke then, That the onelie righ
2.Cor.5.21.For hee hath made him to bee ſinne for vs, who knew no ſinne, that wee might bee made the righteouſneſſe of God in him.
Note then, That as Chriſt was made ſinne for vs, that is, a ſacrifice for ſinne (as Oſe 4.8. ſinne is there taken) onlie by having our ſinnes imputed to him; ſo are wee alſo by imputation onlie made the righteouſneſſe of God in him.
Rom. 5.19.For as by one man's diſobedience manie are made ſinners, ſo by the obedience of one, ſhall manie bee made righteous.
But manie were made ſinners, being yet in his loynes, onlie by imputation, (as the Apoſtle ſayth, verſe 12. In whom all ſinned) therefore alſo by the obe
CHRIST'S condemnation is our juBeda, in Pſal. 87.
CHRIST is called our righteouſneſſe, (ſayth Bellarmine) becauſe hee hath ſatiſfied the father for vs, and giveth to vs that ſatiſfaction, and communicateth it ſo vnto vs, when hee juſtifyeth vs, that it may bee juſtlie called our ſatiſfaction and righteouſneſſe. Bell. lib. 2. de juſtif. c. 10. §. deinde. So alſo, c. 7. §. qu
1. K Ings 8.46.If they ſinne againſt thee, (for there is no man that ſinneth not.)
Note then,
Salomon denyeth, that anie man in the world is ſo perfectlie ſanctifyed, but hee ſinneth.
Prov. 20.9.Who can ſay, I haue made mine heart cleane, I am pure from ſinne?
A Papiſt will ſay, that ſundrie can ſay this.
Prov. 24.16.For a juſt man falleth ſeaven tymes, and ryſeth againe: but the Wicked ſhall fall into miſchiefe.
Note then, That hee ſhoweth, that the moſt godlie ſinneth oft-tymes; and that this is the difference betweene them and the wicked, not, but that both doe ſinne, but the godlie ryſeth againe by repen
Iob 9.20.If I juſtifie my ſelfe, mine owne mouth ſhall condemne mee: if I ſay, I am perfect, it ſhall alſo proue mee perverſe.
Remarke then, If ſuch a commended man as Iob was, was not perfect, who other may ſay, that hee is ſo?
Rom. 7.23.But I ſee another Law in my Members, vvarringagainſt the law of my minde, and bringing mee into captivitie to the law of ſinne, which is in my mem bers.
Philip. 3.12.Not as tho I had alreadie attained, either were alreadie perfect.
Note then, If ſuch a rare Sainct as Paul, denyed, that hee was perfect, and complained of his oft ſinning: who is he now, that of him-ſelfe, without blaſ
1.Iohn1.8.If wee ſay then, that wee haue no ſinne, wee deceiue our ſelues, and the trueth is not in vs.
Iam. 3.2.For in manie things wee offend all.
Remarke, How the Apoſtles exclude not them-ſelues, and who then can ex
Luke 11.4.And forgiue vs our ſinnes.
Note then, That Chriſt hath taught all God's Children, who call him their FaIerome) non humilitatis mendacio, not thorow humilitie to lie, as the Pelagians expounded it: but thorow the feare of humane frailty, dreading our own conHieron. lib. 3. adverſ. Pelagianos.
ALl theſe examples I runne over, (ſaith Ierome) to ſhow, that the Law was never yet fulfilled by anie man. lib. 2. contra Pelagianos. For this is the priviHieron. lib. 3. adv. Pelagianos. Heere-vnto accordeth like-wiſe Bernard, ſerm. 50. in Cantica.
IT is impoſſible (ſayeth Aquinas) to fulfill the whole Law, &c. and never any could keepe yet the Law as it is comAquin. in 3. Galat. Lect. 4.
TO convince this prowde errour, it might ſuffice what is formerlie proBabell.
Iohn 6.38.For I came downe from Heaven, not to doe mine owne vvill, but the vvill of him that ſent mee.
Note then, If the full perfection of Chriſt conſiſted in doing of God's will onlie, what blaſphemous pryde is it, to ſay, That they doe more than God's will? for if it bee his will, then he hath commanded it: and if they doe their owne will, how dare they ſay, That their will is perfecter than the will of God?
Pſal. 103.20.Bleſſe yee theLord, his Angels, that excell in ſtrength, that doe his commande ment, hearkening to the voyce of his Word.
Remarke againe, That the perfection of Angels is placed heere-in, that they doe what by his word the Lord comman
Pſal. 19.7.The Law of the Lord is perfect.
But if there bee rules of perfection aboue the Law, then it will follow, that the Law is an imperfect rule of holineſſe.
Matth. 22.37.Thou ſhalt loue the Lord thy God, vvith all thine heart, and vvith all thy ſoule, and vvith all thy mynde.
Now what perfection can poſſiblie bee beyond that, which is commanded? ſeeing all the heart, all the ſoule, and all the mynde is required: and the Law it ſelfe is made heere the modell of all per
Philip. 4.8.Finallie, Brethren, vvhat-ſo-ever thinges are true, vvhat-ſo-ever thinges are honest,vvhat-ſo-ever things are just, what-ſo-ever things are pure, vvhat-ſo-ever things are loue-worthie, vvhat-ſo-ever things are of good report, if there bee anie vertue, and if there bee anie praiſe, thinke on thoſe things.
Remarke then, That there is nothing that one can doe which is good, but may bee redacted to one of the fore-naSupererogation, are no-where comman
FOr the remiſſion of the ſinnes of their brethren (ſaith Augustine) the blood of no Martyre was ever ſhed, which Chriſt onelie hath done for vs: not that wee ſhould imitate him there-in, but congratulate for that which hee hath beAug. tract. 84. in Iohan.
BEllarmine ſhoweth, that not onelie
Lovane, did teach, that the ſufferings of the Saincts are no ſatiſfactions, but that Chriſt's ſatiſfaBell. lib. 1. de indulg. cap. 4.
I OB 35.7.If thou be righ(to wit, to God)teous, vvhat gi vest thou him? or what receiveth hee of thine hand?
Note then, That wee cannot merit at
To this ſame effect therefore Chriſt ſayeth,
17.10.
So alſo yee, vvhen yee haue done all thoſe things, vvhich are commanded you, ſay, vvee are vnprofitable ſervants, vvee haue done but that which was our duetie to doe.
And holie David confeſieth thus of him-ſelfe, ſaying,
My goodneſſe (Lord) extendeth not to thee.
Thus wee ſee then, that all our good works, is a debt-bound ſervice onlie to God, who hath created vs; and that when wee haue done them, yet hee is not benefited.
But ſo it is, that a worke that meri
Rom. 8.18. For I reckon that the ſufferings of this preſenttime, are not worthie to bee com pared with the glorie, which ſhall be revealed in vs.
Note then, If the verie ſufferings, and Martyrdomes of God's Saincts, merite not eternall glorie, becauſe there is no proportion betweene them, (as ought to bee betweene a worke, and the re
Rom. 6.23.For the wages of Sinne, is death: but the gift of GOD is eternall lyfe, through Ieſus Christ our Lord.
Remarke, therefore, that eternall lyfe is not called the godlies wages, as death is called the wickeds wages: but death is called the wages of Sinne, becauſe ſinners them-ſelues merit it: and eternall lyfe is called the free gift of GOD, through CHRIST, (as the worde
Epheſ. 2.8.For by grace yee are ſaved, through fayth; and that not of your ſelues,butit is the gift of GOD.
Rom. 11.6.And if by grace, then is it no more of workes: otherwyſe grace is no more grace.
Rom. 4.4.For to him that worketh, is the reward not reckoned of grace, but of debt.
Remarke then, that to obtayne eterBellarm. L. 5. de Iustif. Cap. 18. §. Sed facilis, &c.
Luke 12.32.Feare not, little flocke, for it is your Fathers pleaſure to giue to you a Kingdome.
VVee ſee then, that heavenlie King
Epheſ. 1.5.Having predestinated vs vnto the adoption of Chil dren, by Ieſus Christ, to him-ſelfe, according to the good pleaſure of his will, to the prayſe of the glorie of his grace.
Note then attentiuelie, That if the fore-ſight of our merites, was not the cauſe why God predeſtinated vs to eter
Remarke lyke-wyſe, That it is to an inheritance of adopted ſonnes that wee are predeſtinated: (For if wee bee Children, wee are alſo Heyres, ſayeth the ApoRom. 8.17.) If, there-fore, eternall lyfe bee an inheritance, it is no purchaſe of workes: and who-ſo-ever by ſuch a title claymeth the ſame, hee renounceth the lawfull ſucceſſion there-to as a ſonne, and ſo falleth from Grace, Gal. 5.4.
ALthough the Lord beſtow Heaven vpon the Godlie, according to their workes, yet it is not for their workes, ſayeth Gregorie, on theſe wordes of Pſal. 7. Auditam fac mihi, &c. And firſt, thou muſt belieue, (ſayeth Bernard, tria Bernardi credenda) that thou canſt not obtayne remiſſion of ſinne, but by the meers mercie of God: There-after, that thou haſt no good workes, but that which is His free gift: And laſt of all, that thou canſt not merite Eternall lyfe, by no workes of thine; but that Hee freeBern. Serm. 1. in Anunc. Mariae.
NEyther are our workes, what-ſoFerus) that they deſerue duelie and conFerus, in Ioh. 3. f. 69. So ſayeth Alphonſus de Castro, verbo meritum. Therefore Bellarmine is forced to conclude, That for the vncerBellarm. Lib. 5. de Iuſtif. Cap. 7. §. ſit tertia.
THIS errour might ſeeme alreadie ſufficientlie convinced, while as it is clearlie proven, that no Sainct was ever yet able for them-ſelues, eyther by their workes, or ſufferinges, to me
Iſai. 43.11.I, even I, am the Lord: and beſide Mee, there is no Saviour.
But the Doctors of Rome ſay, That it is no abſurditie to ſay, that beſide Him, there are Saincts alſo who may bee calBellarmine. (Lib. 1. de Indulg. Cap. 4. §.
ſexta.) and that by the great heape, ſayth hee, (cap. 2. §. & tamen.) of their ſuper-aboundant ſufferings, they are able to expiate exceeding manie, and great ſinnes, of other men: and ſo by this doc
Ezek. 18.20. The righteouſneſſe of the righteous, ſhall bee vpon him; and the vvickedneſſe of the vvicked, ſhall bee vpon him.
Remarke then, that it ſhall not bee vp
Act. 4.12. Neither is there ſalvation in anie other; for there is none other Name vnder Heaven given amongst men, where-by wee must bee ſaved,
Loe heere, Full ſalvation attributed to Chriſt onlie, excluding all others vnder Heaven, from having anie part in the glorie of that worke.
1. Cor. 1.13. Is Christ divyded? was Paul crucified for you? or were yee baptized in the name of Paul?
Note therefore, That to make Chriſt's merit and ſufferings to expiate ſome ſins and puniſhments, and the merites and ſufferinges of Saincts to expiate other ſinnes, (both manie and great,) and other puniſhments, if this bee not to diI haue troden the wine-preſſe alone, and of the people, there was none with mee. Iſai. 63.3.
That is, as is
By one offering, hee hath perfected for ever, them that are ſanctified:
Heb. 7.25. Hee hath perfectlie ſaved them. Note therefore, That he hath left no ſupplement, to bee made by others.
Coloſſ. 1.19.20. In him all fulneſſe dwelleth;(there is no defect then in his ſufferinges, nor no neede on our part, to goe anie-where elſe,)and by him,(and not by others)even by the blood of his Croſſe,(and not by the ſufferinges of Saincts)are all things reconciled,ſayth the Apoſtle.
Matth. 25.9. But the vviſe anſwered, ſaying, Not ſo, lest there bee not eneugh for vs and you.
Remarke then, That the Elect Saincts figured by the wiſe Virgines, haue no more ſanctification, than will bee found eneugh to them-ſelues onlie: and there
2. Cor. 5.10. For vve must all appeare before the judgement ſeate of Christ, that everie one may receiue the things done in his bodie,(not then in the bodies of others)according to that vvhich him-ſelfe hath done, vvhether it bee good or bad.
Therefore, not according to the good which another hath done, and which thorow ſuper-aboundance hath beene left in the treaſure of the Church, to helpe others to Heaven.
Revel. 14.13. And I heard a voyce from Heaven, ſaying to me, Write, Bleſſed are the dead vvhich die in the Lord, from hence-foorth; yea, ſayeth the Spirit, that they may rest from their labours, and their works follow them.
Remarke then, That their works byde not behinde them-ſelues, to bee applyed or imployed for the helpe of others; but they follow them; for the witneſſing of their fayth, and the increaſe of glorie to them-ſelues.
E Zek. 18.22.If a ſinner turne, I will forget all his iniquities.
Note then, At the verie inſta
Iſai. 38.17. Thou bast in loudelivered my ſoule from the pit o •… corruption; for thou hast cast a •… my ſinnes behinde thy backe. •…
Note then, That none are reſerved to bee ſatisfied for by man him-ſelfe, in anie imagined Purgatorie; but all are caſten behind the Lord's backe.
Pſal. 51.7.9. Waſh mee, and I ſhall bee vvhiter than the Snow: hide thy face from my ſinnes, and blot out all mine iniquities.
Remarke therefore, That where God purgeth, the partie purged is made ſo cleane, that there remaineth not the leaſt ſpot behinde, to bee taken away by anie after Purgatorie; and it is not ſome of our greater ſinnes onelie, but hee blot
Col. 2.13.And yee being dead in your ſinnes, and in the vncircumciſion of your fleſh, he hath quicke ned together vvith him, having for given all your treſpaſſes.
Note then, That none are excepted.
And if this bee, it followeth, that hee hath left no ſinne, nor no pu10.14.
By one offering hath hee perfected for ever, them that are ſanctified: That is, (as Heb. 7.25. is ſayde,) Hee hath perfectlie ſaved them.
1.Iohn1.7.And the Blood of Ieſus Christ his Sonne, purgeth vs from all ſinne.
Note then, How clearlie this errour of Poperie is heere-by convinced, that ſayeth, that his blood purgeth vs on
Rom. 8.33.Who ſhall lay anie thing to the charge of God's Elect? It is God that justifieth, Or who ſhall condemne? ſeeing Christ hath died.
Note, If Chriſt's death then, and the merite there-of, hath abrogated all, then there remaineth not the guilt of anie ſinne, nor the condemning to anie ſatisfactorie puniſhment, to bee ſuſtai
CHRIST by his death (ſaith August.) and by that onelie one & true SaAug. lib. 4. de trinitat. cap. 13. As alſo the ſame ſayth Pope Leo. Epist. 81. ad Monachos Palestinos.
CHRIST hy his death, (ſayth Lombard) and by that one true ſacrifice of his, hath aboliſhed what-ſo-ever faults wee had, where-by wee were holden by Satan, to vnder-goe puniſhment. Lomb. lib. 3. ſent. dist. 19. Lyke-wyſe, wee confeſſe, (ſayeth Bellarmine) that Chriſt hath ſatisfyed to his Father for vs, and for the whole world perfectlie; yea, most fullie, as manie Scriptures teach vs. Bell. lib. 2. de indulg. c. 7. §. quod enim.
ISai. 53.4.Surelie, hee hath borne our griefes, and carried our ſorrowes.
Note then, That if Chriſt hath borne our ſinnes, no other-wiſe than by ſuſtai(nam ſi tulit abſtulit,) it follo
Verſe 5. And by his ſtripes wee are healed.
Note then, That as bodilie healing ſtan
Rom. 8.1. There is no condemnation to them that are in Christ.
If then, there bee no condemnation, therefore there is not (as the Papiſts ſay,) ſome condemnation, to wit, to the
Col. 1.19. In him all fulneſſe dwelleth.
Note then, That ſeeing all fulneſſe of Salvation is in Chriſt, and of his fulneſſe wee all receiue, (as ſayeth Sainct Iohn, 1.16.) Therefore wee receiue full deli
Heb. 10.14. By one offering, hee hath perfected for ever, them that are ſanctified.
Note therefore, That hee hath perfectlie delivered them from all ſort of ſinne, and from all ſort of puniſhment: other-wiſe hee could not bee ſaide to perfect, or perfectlie ſaue.
Coloſſ. 2.13. Having freelie forgiven, all your trespaſſes.
Matth. 6.12. And forgiue vs our debts, as vvee forgiue our debtors.
Out of both which places then reMatthew calleth them, and that they are all freelie forgiven, as Paul witneſſeth; then all payment of them, or puniſhment for them, is lyke-wyſe freelie diſchar
Note lyke-wyſe, That wee craue forMatth. 18.35. is evident,) without keeping the leaſt purpoſe of the meaneſt revenge in heart vnto them. Therefore ſuch is his owne forgiueneſſe to vs, with
WHere there is grace, (ſayeth Chryſostome) there is pardon; and where there is pardon, there is no puniſhment at all. Chryſoſt. hom. 8. in Epist. ad Rom. Therefore (ſayth Augustine,) Chriſt by vnder-going the puniſhment, and not the guilt, hath abrogated both the puSerm. 37. de verbis Domini.
THe ſufferings of Chriſt (ſayth Bellarmine) are able to expiate all ſinne, originall, and actuall; mortall, and veall puniſhment, eternall, and temporall; and all this by it ſelfe alone. Bell. lib. 2. de indulg. c. 5. §. at non.
ISai. 63.3. I haue troden the Wine-preſſe alone, and of all the people, there vvas none vvith mee.
Marke then, If Chriſt was onlie able to treade the Wine-preſſe of God's wrath, then hee alone is able to ſatisfye for ſinne, (for both theſe are one) and all man is excluded.
1. Tim. 2.6. Who gaue Himſelfe a Ranſome for all.
Note then, That a Ranſome, or ſatisfa
Heb. 1.3. When Hee had by him ſelfe purged our ſinnes, hee ſate downe on the right hand ofthe Majeſtie, on high.
Remarke then, That to purge ſinne, is the priviledge of Chriſt, which hee re
Heb. 7.25. Wherefore, hee is able to ſaue them to the vtter-moſt, that come vnto God by him.
Note then, If Chriſt ſaveth vs to the vtter-moſt, there remaineth no place for humane ſatisfaction.
Acts 4.12. Neither is there ſalvation in anie other, &c.
Note then, That if all our ſalvation be in Chriſt, and flow from him onlie, then it is not in anie meaſure in our ſelues, and from our ſelues: ſo that wee our ſelues, in reſpect of our owne ſatisfaTrent hath in effect decreed. Bell. l. 1. de indulg. c. 4. §. ſexta.
Col. 1.19. In him all fulneſſe dwelleth, and by him, even by the blood of his croſſe, are all things reconciled.
Advert then, That our reconciliation to God, is onelie attributed to the ſatiſ
Revel. 7.14. And hee ſaide to mee, Theſe are they vvhich came out of great tribulation, and haue vvaſhed their Robes, and made them vvhite in the blood of the Lambe.
Note therefore, That the verie Mar
BY what paines, and what faſtings, can wee waſh away our ſinnes? ſaith Ambroſe, in Pſal. 118. Serm. 20. For the
onlie painfull ſuffering of the ſecond Adam (ſayth Bernard) purgeth them whom the only ſinne of the firſt defyled, and not that anie man's owne ſatisfactions can availe for him-ſelfe; for what is our penBern. de verbis lib. Iob. in ſex.
THe ſufferings of Chriſt is of an inDurandus & Mairones, ciBellarmine, l. 1. de indulg. c. 4. §. tertia. As al-ſo the verie gloſſe of the canon Law, Diſt. 1. de penitentia verbis, Dic quod, &c. ſayeth, that it is neither by contrition of heart, nor confeſſion of mouth, that ſinnes are for-given; but onelie by the free grace of God: but the contrition of the heart, is a ſigne in-deed, that our ſinnes are for-given, as exter
ISai. 57.1. The Righteous is taken away from the evill to come: hee ſhall enter into peace.
Note then, That there is no middle eſtate, nor place ſpoken of, but that im
Luke 16.25. And Abraham ſayde to him, Sonne, remember that thou didst receiue good things in thy lyfe-tyme, and Lazarus lyke-wyſe evill; but now hee is comforted, and thou art tormented.
Remarke therefore, That wee haue on
Luke 23.43. And Ieſus ſaide vnto him, Verelie, I ſay vnto thee, this day thou ſhalt bee vvith mee, in Paradiſe.
Loe then, immediatlie after death the Heavenlie Paradiſe is promiſed to the pe
2. Cor. 5.1. For vve know that if our earthlie houſe of this tabernacle vvere diſſolved, vvee haue a building of God, an houſe not made vvith hands, eternall in the Heavens.
Note then, That the Apoſtle ſhoweth, that after this mortall lyfe endeth, wee get inſtantlie a better in the Heavens: and this Bellarmine him-ſelfe in thoſe ſame words, collecteth out of this foreBell. l. 1. de ſanct. c. 3. §. deni
and therefore, thus concludeth: Wherefore (ſayeth hee) it is good for vs to die ſoone in this World, that wee may quicklie begin to liue in Heaven.
Verſe 8. Wee are confident, I ſay, and vvilling, rather to bee abſent from the bodie, and to be preſent vvith the Lord.
Note then, That there is no mid eſtate of the godlie ſoule departing; but as ſoone as it departeth out of the bodie, and is abſent there-fra, inſtantlie it en
Phil. 1.23. Having a deſire to bee diſſolved, and to bee with Chriſt, vvhich is farre better.
VVee ſee then, Vpon the diſſolution of the ſoule from the bodie, followeth in
Revel. 14.13. Bleſſed are the dead vvhich die in the Lord, from hence-foorth, now, ſayeth the Spirit, that they may rest from their labours, and their vvorkes follow them.
Remarke then, That the godlie inſtant
AFter the departure of the ſoule from the bodie, inſtantlie (ſayth Iustinus) the ſoules of the godlie are carried to PaAugustine, medit. 22.
Hypognostickes, about the midſt: See Augustine, l. 13. de civit. Dei. c. 8.
THe Apoſtle's reaſon, (ſayth Bellarmine) 2. Cor. 5.1. is excellent, to wit, this, If this mortall lyfe periſh, wee haue inſtantlie an-other, farre better, in the Heavens, Bell. lib. 1. de ſanctis, c. 3. §. deni
I Ob. 19.25.For I know, that my Redeemer liveth, and that hee ſhall ſtand at the lat ter Day vp-on the Earth.
Note then, That Iob aſſureth him-ſelfe, that Chriſt is his Redeemer, and there
Pſal. 17.15. As for mee, I will beholde thy face in righteouſneſſe: I ſhall bee ſatisfied with thy likeneſſe, when I awake.
Note then, That wee ſee the lyke aſſuDavid, of full ſalvation to ſoule
And therefore, againe al-ſo he ſayeth of all the faythfull.I haue fought a good fight, I haue finiſhed my courſe, I haue kept the faith; from hence-foorth is laide vp for mee the Crowne of Righteouſneſſe: (and leſt ſuch a great Apoſtle onlie, might ſeeme juſtlie to haue ſuch confidence, hee ſuband not onlie for me, but for all them that loue his ſecond appearing.
Rom. 8.37. For I am aſſured, that neither Death, nor Life, nor Angels, nor Principalities, or any other creature, ſhall ſeparate vs, from the loue of God.
Iohn 3.16. For God ſo loved the World, that hee gaue his onelie begotten Sonne, that everie one that believeth in him, periſh not, but may haue eternall life.
Note then, That everie one that is a true believer, may bee aſſured (accor
1. Iohn 5.13. Theſe thinges haue I written vnto you, that belieue in the Name of the Sonne of God, that yee may know, that yee haue eternall life.
Remarke then, That hee ſayeth, that all true believers may know, and be aſſu
Epheſ. 1.13. In whom al-ſo after that yee believed, yee were ſealed with the holie Spirit of promiſe, which is the earnest of our in heritance.
Conſider therefore, That to aſſure the Godlie of their ſalvation, the Spirit of God is given, with the word of promiſe, as a ſeale to ſtampe in that perſwaſion in their ſoules, and as an earneſt, or arles-pennie, to make faſt the Bargaine. And if anie man haue not the Spirit of GOD, the ſame is not his. Rom. 8.9.
Rom. 8.16. The Spirit it ſelfe al-ſo beareth witneſſe, with our ſpirit, that wee are the Children of God: and if children, heires of God, and coheyres with Christ.
Note then, What greater certaintie can bee wiſhed, than the godlie haue of their ſalvation? when they haue the verie Spi
Gal. 4.6. And becauſe yee are ſonnes, God hath ſent the Spirit of his Sonne in-to your hearts, crying, Abba Father.
Note then, That the ſpirit of prayer di
Rom. 8.14. For as manie as are led by the Spirit of God, they are the ſonnes of God.
Note then, That how manie ſo-ever follow the direction of God's Spirit, in an holie courſe of lyfe, may bee aſſured of their ſalvation.
1. Iohn 5.10. Hee that believeth on the Sonne of God, hath the witneſſe in him-ſelfe: hee that be lieveth not God, hath made him a liar.
Note then, What an hainous offence it is, to doubt of the trueth of God's proAbraham, of whom it is witneſſed, Rom. 4.20. that hee ſtaggered not at the promiſe of God through vnbeliefe, but was ſtrong in fayth, giving glorie to God.
Heb. 10.22. Let vs draw neare then, with a true heart to God, in full aſſurance of faith, having our hearts ſprinkled from an evill conſcience, and our bodies waſhed with pure water ▪ and let vs holde fast the profeſſion of our faith, with-out wavering, for hee is faithfull that promiſed.
Note then, Here-in expreſſed our Chri
THou art made ſecure (ſayeth Augustine) not of thy ſelfe, but by the Lord; thou art ſecured of thy pledge, hope with Chriſt, for the Kingdome of Chriſt, even now thou haſt the pledge. Aug. ſerm. 5. de verbis Apoſtoli, tom. 10. Neither is this preſumption, but faith (ſayeth hee,) for to tell what thou haſt gotten, is no preſumption, but devotion. Aug. ſerm. 20. de verbis Domini. WhereBernard. Epist. 107.
THoſe who are in Chriſt Ieſus, they haue no cauſe to feare, ſeeing they are ſure of their ſalvation, ſayth the BiBitonto on the 8. of the Romanes. And there is none of the Eccleſiaſticke, nor Schoole-men (ſayth Caſſander) who diligentlie vrge not this confidence, and aſſurance of the mercie of God, and gloCaſſ. conſult. art. 4.
P Sal. 37.28.For the Lord loveth judgeme ̄ t, and forſaketh not his Saincts: they are preſerved for ever.
Note then, That God's Saincts perſevere, becauſe God him-ſelfe hee forſaketh them not, but preſerveth them, by a conſtant, and ſe
Pſal. 73.23. Never-the-leſſe, I am continuallie with thee: thou hast holden mee by my right hand.
Note then, That God's holding of vs, is the cauſe of our ſtanding: where-in be
Ierem. 31.3. The Lord appeared of olde vnto mee, ſaying, I haue loved thee, with an ever-lasting loue; therefore with loving kynd neſſe haue I drawne thee.
Note then, That the maine cauſe, is in God of our perſeverance, to wit, becauſe his loue is not changeable: For whome He loveth, He loveth to the ende. Iohn, 13.1.
Ierem. 32.40. And I vvill make an ever-lasting covenant with them, that I vvill not turne away from them, to doe them good: and I vvill put my feare in their hearts, that they ſhall not depart from mee.
Loe then, The cauſe of our not-depar
Matth. 24.24. For there ſhall ariſe falſe christes, and falſe prophets, and ſhall ſhow great ſignes and vvonders: in ſo much (that if it were poſſible) they ſhall deceiue the vere Elect.
Wee muſt note therefore, that Chriſt's owne mouth declareth it to bee a thing
Iohn 6.37. All that the Father giveth mee, ſhall come vnto me: and him that commeth vnto mee, I vvill not cast foorth.
Iohn 10.28. And I giue them eternall life, and they ſhall not periſh, and no man ſhall plucke them out of mine hand.
Iohn 17.11. Holie Father, keepe them in Thy Name, vvhom thou hast given me, that they may bee one, as wee are one.
Note then, Out of all the former, that the Sainctes perſeverance is ſure, in reVVho ſhall ſeparate vs from the loue of God, which is in Christ Ieſus? Rom. 8.35.
Rom. 11.29. For the gifts and calling of God, are vvithout repentance.
Malac. 3.6. For I am the Lord, I change not, therefore yee ſonnes of Iacob are not conſumed.
Note therefore, That on the Lord's con
Rom. 8.29.30. For vvhom hee fore-knew; hee alſo predestinated, &c, and vvhom he predistinated, them alſo hee called: and vvhom hee called, them alſo hee justified: and vvhome hee justified, them alſo hee glorified.
Note then, That this golden chaine of Salvation, can never bee broken, as long as the firſt linke there-of, which is our election, is kept ſure in the Lord's owne hand: ſo that whom hee hath predeſti
THis God hath promiſed, (ſayth A
) ſaying, I will put my feare in
Aug. tom. 7. de bono perſever. c. 2. And againe, Chriſt placing them ſo, that they ſhould goe, and bring foorth fruit, and their fruit ſhould abyde: who dare ſay, Perhaps it will not a-byde? for the Lord's gifts, and calling, are without repenAug. tom. 7. de correp. & gratia. c. 12.
THe confeſſion lyke-wyſe of our AdLyra & Carthuſian, on Iohn 10.28. declare this to bee the cauſe of the Godlies perſeverance, be
G Eneſ. 17.7.And I wil eſtabliſh my cove nant betweene mee and thee, & thy ſeede af ter thee in their generations.
Marke then, That not onelie are the Parentes within the covenant of grace, but their children alſo, and their ſeede after them: and even as the female was comprehended vnder the male, becauſe vncapable of circumciſion, and ſo ſaIewes; ſo are Infants, dying in the Mothers wombe, compre
Exod. 20.5. I am a jealous God, vvho viſiteth the ſinnes of the fathers, vpon the children, to the third and fourth generation, of them that hate mee, but ſhow mercie to the thouſandes of them that loue mee, and keepe my commandements.
Note then, That the Lord's promiſes are to ſhew mercie to thouſands of the generation of the godlie, (excepting neither age, or ſexe, nor whether they die in the wombe, wanting Baptiſme, or liue in the World, and get the ſame.)
Acts 2.39. For to you is the promiſe, and to your children, and to all that are farre off, vvhom-ſo-ever the Lord our God ſhall call.
Ierem. 1.5. Before thou camest out of the vvombe, I ſancti fied thee.
Note then, That if an Infant may bee ſanctifyed in the Mothers wombe, then that Infant dying there-in, may bee ſa
Luk. 1.41. And it came to paſſe,when Elizabeth heard the ſaluta tion of Marie, the Babe did leape in her Wombe.
Beholde then, heere a divine fayth in
Ioſhua 5.5. Now all the people that came out, vvere circumciſed: but all the people that vvere borne in the Wilderneſſe, by the vvay, as they came out of Aegypt, them they circumciſed not.
Remarke then, That as the children that died during thoſe fourtie yeares in the Wilderneſſe, were not for want of circumciſion therefore condemned, vn
1. Cor. 7.14. For the vnbelieving Husband, is ſanctified by the Wife, and the vnbelieving Wife, is ſanctified by the Husband; els vvere your children vncleane, but now they are holie.
Note then, If the children of one onlie believing parent bee eſteemed holie, how much more then ſhould the children of Parents, both believing, bee eſteemed holie, and ſo charitablie judged of, (if they die without Baptiſme) to bee eter
WHat Reaſon, or Nature, (ſayth Bernard) teacheth, that none of thoſe who may die, can obtaine internall and eternall ſalvation, whoſe bodie outwardBern. Epist. 77.
As to Infants, the Churches faith, and of them that offer it, is imputed as their owne: Even ſo, the will and deſire of Baptiſme, (ſayeth Caſſander) which the Church, and ſpeciallie the Parents haue, is accepted by the ſame indulgent Father, who accepteth of the will, as the deed, and tyeth none to impoſſibiliCaſſand. conſult. art. 9. And of this ſame mynde alſo Alphonſus de Castro teſtifyeth Gerſon and Cajetan to bee. (Alphonſ. de Castro, de Hereſ. verbo Baptiſmus.) And Lombard, ſpeaking of the true ſenſe of theſe wordes, Iohn 3. Except a man bee borne anew, &c. ſayeth, But this is to bee vnLomb. lib. 4. diſt. 4. §. his autem.
A Cts 3.21.Whome the Heaven must receiue vp, (or containe) vntill the times of the restitution of all things.
Note then, That the Heavens muſt conThat from that place ſhall Hee come, to judge the Quicke and the Dead.
Matth. 26.11. The Poore yee haue al-wayes vvith you, but Mee yee ſhall not haue al-wayes vvith you.
Remarke then, That the Popiſh prac
Iohn 16.28. I came from the Father, and am come in the World: againe, I leaue the World, and goe to the Father.
Note then, As hee was bodilie preMatth. 28.20.
Matth. 24.23. Then, if anie man ſhall ſay vnto you, Loe, heere is Christ, or there is hee; belieue him not.
So neither ſhould Chriſtians now be
Acts 7.56. And hee ſaide, Beholde, I ſee the Heavens opened, and the Sonne of Man ſtanding at the right hand of God.
Beholde heere then, the witneſſing of the firſt Martyre, where hee declareth the glorified bodie of Chriſt, onelie to bee in Heaven.
THere is one perſon (ſayth Augustine) God and Man, and Chriſt is both theſe, everie-where by that, where-by hee is God: but in Heaven, by that, where-by hee is Man. (Aug. Epist. 507. ad Dardanum.) For when hee was on Earth, hee was not then in Heaven; and now being in Heaven, hee is not to bee had on Earth, ſayeth Vigilius, lib. 4. contra Eutychen. And ſo ſayeth Fulgentius the verie ſame. Lib. 2. ad Thraſimundum.
HEE left the World, according to his bodilie preſence, (ſayeth Lyra, on Iohn 16.28.) and hee ſayde, Yee ſhall not haue mee al-wayes with you, by my corporall preſence: other-wiſe hee ſayth, I ſhall bee with you to the worlds ende, Lyra in Matth. 26.11.
HEb. 2.17. Wherefore, in all things it behoved him to bee like vnto his brethren.
Note then, If it behoved him to bee lyke to vs in all things, then his bodie muſt be viſible, and palpable, and con
Matth. 28.6. Hee is not heere, for hee is riſen, as hee ſaide.
Remarke then, That according to the Romiſh doctrine, if Chriſt's bodie may be in manie places inviſiblie at once, the Angel's reaſon heere ſhould bee of no force: for it might haue beene replyed, That altho hee bee riſen, yet hee might at the ſame inſtant haue beene inviſibile in the Sepulchre.
Luke 24.39. Beholde mine hands and feet, that it is I my ſelfe: handle mee, and ſee; for a ſpirit hath not fleſh and bones, as yee ſee mee haue.
Note then, That after his Reſurrection, our Saviour's Bodie was viſible and palpable, his Reſurrection adding glo
Acts 1.11. This ſame Ieſus vvhich is taken vp from you in-to Heaven, ſhall ſo come, in like manner as yee haue ſeene him goe in-to Heaven.
Note then, That the Angels teſtifie, that as his going vp from men to Hea
THe Bodie of Chriſt (ſayth Theodoret) hath its former ſhape and figure, & circumſcription; and, as I may briefly ſay, the ſame eſſence of a bodie, altho after the reſurrection it was made imTheod. Dialog. 2. And in the ſame Dialogue, from the circumſAugustine ſayeth, that it is prophane, not to beAug. 4. tom. de eſſentia divinitatis.
HAndle mee, and ſee: by this (ſayeth Lyra, on Luke 24.) hee ſhew that he had a true bodie, and not an imaginarie. And on Acts 1.11. hee ſhall come (ſayth hee) in the ſame forme and ſubſtance of fleſh to judge, as hee came to be judged: for altho he hath received immortalitie, hee hath not loſt the true nature of hu
MAtth. 26.29. But I ſayvnto you, I vvill not drinke hence foorth of this fruit of the Vine.
Note then, That Chriſt calleth it ex
Verſe 26. And as they vvere eating, Ieſus tooke Bread, and bleſſed it, and brake it, and gaue it to the Diſciples.
Note then, That it was ſtill Bread, after diſtribution: for the word [it] is ſtill relatiue to the bread which Chriſt tooke: and hee ſayde, [This is] not, [this ſhall bee, by transſubſtantiation,] [my bodie, which is given for you, ſayeth Luke, 22.19.] Now all men know, that it is not the hoſt of bread that was cru[doe this in remembrance of mee.]
Note then, That a remembrance is not of a thing preſent; ſo neither is Chriſt's Bodie, after the Popiſh manner.
1. Cor. 10.16. The cup of Bleſſing, vvhich vvee bleſſe, is it not the communiō of the blood of Chriſt? The bread vvhich vvee breake, is it not the communion of the bodie of Christ?
Remarke then, How the Apoſtle ex
1. Cor. 11. For as oft as yee eate this bread, and drinke this cup, yee doe ſhew the Lord's death, till hee come.
Note then, That the Apoſtle calleth that [bread] which wee eate in the Satill hee come: therefore it clearlie againe followeth, that hee is not alreadie there.
NEither doth the myſticall ſignes, afTheodoret) for they remaine ſtill in their owne ſubſtance, and figure, and ſhape, and may be hanTheod. 2. Dialog. Where-vnto conſenAmbroſe, in 1. Cor. 11. ſaying, That it is bread, where-of all participate, to wit, according to its naturall ſubſtance. As alſo Gelaſius, in his booke of two
POpe Innocent 3. in his fourth booke of the myſteries of the Maſſe, cap. 27. teſtifyeth, that Chriſt, after conſecration, calleth that which was in the Cup, the fruit of the Vine. And Bellarmine granScotus was) hath thought the cleane contrarie. Bell. lib. 3. de Euchar. c. 23. §. ſecundo.
IOhn, 6.35. I am that bread of life: hee that commeth to mee, ſhall never hunger; and hee that believeth in mee, ſhall never thirst.
Note therefore, That the way how to eate, and drinke of Ieſus Chriſt, is to be
Verſe, 53. Verelie, verilie, I ſay vnto you, except yee eate the fleſh of the Sonne of Man, and drink his blood, yee haue no life in you.
But remarke, that manie haue gotten lyfe eternall, who never did eate Chriſt with the bodilie mouth, by the Papiſts owne confeſſion, as the Thiefe on the Croſſe, and manie moe others, which die after Baptiſme.
Epheſ. 3.17. Christ dwelleth in your hearts by faith.
Note then, That as his dwelling in vs is, ſuch is our receiving of him, and that the one, and the other, both are ſpi
WHerefore prepareſt thou thy teeth, and thy wombe? (ſayth Auguſtine) belieue, and thou haſt eaten. Tract. 25. in Iohn. And even hither-to hee may be touched, but by affection, not by the hand, by deſire, not by the eye; and by fayth, and not by the ſenſes, ſayeth Bernard. ſerm. 28. in Cant. So ſayeth Ambroſe lyke-wiſe, lib. 6. in Luc. c. 8. And therefore concludeth there-after, ſaying, Not vpon the earth then, nor in the earth, nor according to the fleſh, muſt
Ambr. lib. 10. in Luc. c. 24.
HEE expoundeth (ſayeth Lyra) that which Hee ſayde before, and what it is to eate His Fleſh, and drinke His Blood; that it is, to abyde in Chriſt, and Chriſt in him. (Now, Chriſt abyEpheſ. 3.17.)
IOhn, 6.51.I am that Bread of Lyfe, which came downe from Heaven: if anie man eate of this Bread, he ſhall liue for ever.
Note therefore, That in reſpect the Wicked get not Eternall lyfe, that there
Verſe 56.Hee that eateth my fleſh, and drinketh my blood, abydeth in mee, and I in him.
But the Wicked, neyther are in Chriſt, as Members; nor is Chriſt in them by his Spirit: but the ſpirite of Satan onelie, whoſe members they are; and therefore
HEe who diſagreeth from Chriſt, hee neyther eateth his bodie, nor drinAuguſtine) altho hee daylie receiue the Sacrament of ſo great a thing, to his condemnation. Auguſt. 3. Tom. Sent. 339. Et Lib. 21. de Civit. Dei, Cap. 25. And hee that remayBernard, in the perſon of Chriſt) that hee eateth my boBern. Epiſt. ad Fratres, de monte.
HEe that abydeth not in Chriſt, (ſayth Lyra) and Chriſt in him, hee eateth not Chriſt ſpirituallie, altho hee particiLyra, in Ioan. 6.
MAtth. 26.27.And taking the Cup, he gaue thanks, and gaue it to them, ſaying, Drinke ye all of this.
Note, That where-as Hee ſayeth onEate yee, Hee ſpeaketh more expreſſelie of the Cuppe, ſaying, Drinke yee all; that none ſhould bee ex
1.Cor.10.16.The Cuppe of Bleſſing, which wee bleſſe, is it not the communion of the Bloode of Christ?
I aske then, Where-fore hinder the Popiſh Clergie their People, from ſo comfortable a Communion? ſeeing the Precept of Drinking, muſt belong to them, to whom the reaſon of the PreCor. 11.25. If therefore people ſhould ap
1.Cor.11.28.But let a man examine him-ſelfe, and ſo let him eate of that Bread, and drinke of that Cap.
No
That as all faythfull Chri
ONe Cuppe is diſtributed amongſt vs all, ſayeth Ignatius, Epiſt. 6. ad Philadelph. And to everie one of thoſe that are preſent, the Deacons diſtribute Wine and Water, ſayeth Iuſtin. Martyr. Apol. 2. And vnto all men what-ſo-ever, is one Bodie, and one Cuppe, preſented ſayeth Chryſoſtome, Hom. 18. in 2. Cor. Cap. 8.
OF olde, that the Euchariſt was giAlphonſus) wee are inſtructed by the Writs of manie hoAlphon. de Caſtro, contra hereſ.
verbo Euchariſtia. And more partiCaſſander, thus, It is eviOccidentall, or Romane, a thouſand yeares, and moe, afCaſſ. conſult. art. 22.
H Eb. 5.4.No man taketh this honour to himſelfe, but he that is called of God, as vvas Aaron.
Now let vs ſee then, where Chriſt
Luke, 22.19.Doe this in remembrance of mee.
1. Cor. 11.26.Yee ſhall declare the Lord's death, till hee come.
Note then, That the Lord's Supper was ordained, that all Chriſtians ſhould re
Heb. 7.23.And they truelie vvere manie Priests, becauſe they vvere not ſuffered to continue, by reaſon of death but this man becauſe hee continueth for ever, hath an vnchangeable Priesthood.
Note then, It being vnchangeable, or perpetuall, that it admitteth no ſucceſ
Verſe, 25.Wherefore hee is able alſo, to ſaue them to the vttermost, that come to GOD by him, ſeeing hee ever liveth, to make in terceſſion for them.
Note then, That the Prieſthood of Chriſt, conſiſteth not onlie in that obla
Verſe, 17.For hee testifieth, Thou art a Priest for ever, after the order of Melchiſedek.
Note then, That as there was no PrieſtMelchiſedek's, which was typicall; ſo there is none ſecundarie, or ſucceſſiue vnto Chriſt's, which is true and eternall: elſe they could not bee ſaide, through their difference, to bee of one order.
Verſe,26. For ſuch an High-Priest became vs, vvho is holie, harmleſſe, vndefiled, ſeparate fromſinners, and made higher than the Heavens, who needed not daylie, as thoſe High-priests, to offer vp ſa crifice, first for his owne ſinnes, and then for the peoples.
Note then, That if the popiſh ſacrifi
Heb. 9.14. Who through the eternall Spirit, offered him-ſelfe vvithout ſpot to God.
Note then, That our high-prieſt, i
Epheſ. 4.11. Hee gaue ſome to bee Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors, and Teachers.
Note then, That the Apoſtle, in nomi
Againe, at large in the Epiſtles to Timothie and Titus, hee ſhoweth all the dueties of a Biſhop, or Paſtor in Chriſt's Church, but hee maketh no part of his charge, the ſacrificing of Chriſt.
Revel. 1.6. Who hath made vs Kinges, and Prieſts, vnto God his Father.
Note heere, That all Chriſtians are cal
TO this our doctrine, that the popiſh Prieſts haue no calling, to ſacrifice Chriſt's bodie, which they claime vnto from Chriſt's fact, and inſtitution of them, to ſucceede there-in to him in the laſt Supper, the cleare confeſſion of our Adverſaries jumping there-with, ſhall ſerue to convince them: for there is no expreſſe mention in the Hiſtorie of the Goſpell, (ſayeth Suarez) of a ſacrifice or oblation; as alſo the fact of Chriſt which is declared, might haue beene done by him without anie ſacrifice, to wit, by conſecrating the Bread and Wine, and giving the ſame to his DiſSuarez, in 3. part. D. Thomae, tom. 3. disput. 74. ſect. 1. §. ſecundo potest.
In lyke manner, the ſame Suarez reBitonto, and others, did defende, that Chriſt, in that night of the celebrating his laſt Supper, offered vp no ſacrifice. Suarez, ibid. §. 2. Pag. 949. For if hee had offered vp an expiatorie ſacrifice then, where-by the ſinnes of the World had bene done away, then in his laſt Supper hee behoHebr. 10.10.
HEb. 9.22.Without ſhedding of blood, there is no remiſſion.
Note then: Seeing they call the Maſſe an vnbloodie ſacrifice, that therefore the ſame is no-wiſe propitiatorie for the remiſſion of ſinne.
Verſe. 25.26.Not that hee ſhould offer him-ſelfe often, &c. for then must he often haue ſuffered.
Remarke then, That it is all one thing, in Scripture, Chriſt to bee offered, and Chriſt to ſuffer: and therefore to offer Chriſt daylie, is all one, as Chriſt to ſuf
Verſe, 26.But now in thende of the Worlde, once hath hee •… appeared, to put away ſinne, by the ſacrifice of him-ſelfe.
Note then, That once onelie hath hee ſuffered, and therefore once onlie was hee ſacrificed; and that by that ſacri
Againe,
26.
That once hee hath appeared, to put away ſinne, by the ſacrifice of him-ſelfe.
We remarke, that a propiatorie ſacri
Verſe, 27.28. And as it is appointed to men, once to die, but after that, the judgement; So Christ vvas once offered, to beare the ſinnes of manie.
Note then, That to ſay, that Chriſt is offered daylie, is as abſurd, as to ſay, that a dead man dieth daylie.
Heb. 7.27. Who needeth notdaylie, as thoſe High-priests, to offer vp ſacrifice, &c.
Heb. 9.12.But by his owne blood, hee entered once in-to the holie place, having obtained eternall redemption for vs.
Note then, That the repetition of Chriſt's ſacrifice daylie, importeth a-like imperfection there-of; as the daylie offe
Againe, Remarke, that the Apoſtle ſhoweth, that Chriſt's bloodie ſacrifice, where-by hee entered in-to the holie place, is of an infinite worth, having obtained eternall redemption for vs: where-as all Papiſts grant, their ſacriMelchiſedek: but haue a new one of their owne coyning, farre differing from Chriſt's, and millions of degrees inferiour there-to.
Heb. 10.18.Now, vvhere remiſſion of ſinne is, there is no more offering for ſinne.
Verſe, 14.For by one offering, hee hath perfected for ever, them that are ſanctified.
Note then, If that one, and once offe
And therefore wee conclude, That ſeeing the ſacrifice of the Maſſe is neiHeb. 7.27.) nor yet the contiHeb. 9.25.26.) nor that it is viſible, bloodie, nor of an infinite worth, as His was: Therefore it is no-wyſe Chriſt's ſacrifice propitiatorie, but a blaſphemous, idolatrous abhomination, flat derogatorie there-to.
TO this our doctrine, That the Maſſe is no reall, and properlie a propiAntiquitie: Becauſe wee are delivered (ſayth Ambroſe) by Chriſt's death, as myndAmb. in 1. Epist. ad Cor. cap. 11. So lyke-wiſe teſtifyeth Euſebius ▪
After that Chriſt offeEuſeb. de demonſtr. Evang. lib. 1. cap. 10. With whom atlaſt accordeth thus Sainct Bernard: As after a manner (ſayth hee) Chriſt is daylie yet ſacrificed, while as wee declare his death: ſo hee ſeemeth alſo to bee borne, while as wee likeBern. Serm. 6. in Vigilia Nativitatis Domini.
THat which is offered and conſecraLombard) becauſe it is a remembrance of that true Sacrifice and holie Oblation. Lomb. lib. 4 ſent. dist. 12. So lyke-wyſe ſayth the Gloſſe vpon
Gratian: where it is ſaide, that in this myſterie, Chriſt dieth, and his fleſh ſufGloſſ. de conſecr. dist. 2. cap. quid ſit. And laſt of all, (ſayeth Vaſquez) the whole forme of the ſacrifice of the Maſſe, where-by Chriſt is ſaide to bee there-inſacrificed, is the verie repreſentation of the death of Chriſt. Vaſquez, Diſput. 222. cap. 8. As alſo Aquinas propounding that queLombard, wheAquin. 3. Part. Quaest. 83. Art. 1.
Goſpel, Revel. 14.9. there is a fearfull CommiBeaſt, or receiue his marke: to wit, That they ſhall drinke of the VVyne of the VVrath of GOD, and bee tormented with eternall Fyre. It is, therefore, verie behooffull, for everie ChriBeaſt: that as the People folAbſolon, tho in their ſimplicitie; ſo men follow not lyke-wyſe, in obſtinacie, againſt
For this cauſe, as the Starre made the VVyſe-men know CHRIST, and where Hee was: So haue I ſet the Starre of GOD'S VVord before thyne Eyes, to leade thee to the knowledge of Antichriſt lyke-wyſe, and where hee is. And what-ſo-ever place of Scripture I haue adduced to indigitate Antichriſt, (as the finger of the Baptiſt pointed out CHRIST) I haue, for thy better ſatisfaction, and conAdverſarie, brought eyther the Expoſition of ancient Fathers, or Romane Doctors, there-on; and haue made the appli
And all this I haue taken from ancient vn
2. T Heſ.2.3.Let no mā deceiue you, by any means, for that day ſhall not come, except there bee a falling away first, and that man of ſinne bee revealed, the ſonne of perdition.
Note then, That Antichrist ſhall bee an Apoſtate Chriſtian, and no Iew, vnder the Chriſtian name, making defection from the trueth of CHRIST: for ſo ſayth Bellarmine, (Lib. 3. de Pontif. cap. 2. §. ad postremum.) By this falling away, (ſayth hee) moſt rightlie may Antichrist bee vnderſtood; for hee ſhall bee ſo noApostaſie it ſelfe.
Remarke alſo, That therefore hee getIudas ſtile, and is called The ſonne of perdition: becauſe as Iudas was the ring-leader of thoſe that came againſt Chriſt, yet profeſſing him-ſelfe a chiefe DiſciAntichrist the ring-leader and head of thoſe that are againſt the trueth of Chriſt, yet profeſſing him-ſelfe a chiefe chriſtian, and a Deputie for Chriſt: thereAugustine (tract. 3. in Epist, Iohannis,) that Antichrist is the greater liar, who profeſſeth with his mouth Ie
Revel. 13.11.And I behelde an-other Beast, comming out of the Earth, and hee had two harnes, like the Lambe, and hee ſpake as the Dragon.
Note then, That heere againe Antichrist
Auguſtine, (Hom. 11. in Apocalip.) which vnder the chriſtia
2. THeſſ. 2.7.Onlie hee who now letteth, vvill let, till hee bee taken out of the vvay.
This Bellarmine expoundeth, accorlib. 3. de pont. c. 5.) to bee the decay of the olde Romane Empire.
Now that this is performed, let a clowde of Popiſh Authors teſtifye: Aquinas on this place of Paul's, ſayeth thus, That as it was a ſigne of Chriſt's comRomane Empire; ſo is it a ſigne of Antichriſt's comming, to wit, the reRomane Empire. But (ſayeth hee) Countreyes haue long ſince revolted from the Romane Empire. Wherefore hee is forced to grant, that in place there-of, there is onlie to bee ſeene a ſpirituall MonarRome: and from whence wee therefore conclude inevitablie, That Antichriſt is come.
So ſayth Haymo alſo, a Germane ArchRomane Empire; which wee now ſee fulfilled, and that Antichriſt doeth now appeare in the World, who ſhall kill the Martyres of Chriſt.
Lyra lykewyſe, on this place of Paul, ſayth, that in his time, the whole KingRomane Empire.
And the Author of Faſciculus temporum, in the life of Honorius 1. ſhoweth, that this irrecoverable decay begaanno 639. So that now, (ſayth hee) all the
Antichriſts.
Revel. 17.12.And the ten hornes vvhich thou ſawest, are ten Kinges, vvhich haue received no Kingdome as yet, but receiue poat one hourewer as Kings with the Beast.
This Bellarmine expoundeth (lib. 3. de Pont. c. 5.) to bee the diſſolving of the Romane Empire, in-to ſeverall free Kingdomes, which before were but triRomane Empire, which was in Sainct Iohn's dayes, and ſo is alreadie fulfilled: and can-not ſo bee vnderſtood of this new one, which conIohn's wordes) is not diviſible in ſo manie Kingdomes.
That this diſſolution then of the olde Empire is alreadie accompliſhed, by the revolt of tributarie Kingdomes from the ſame, and their aſſuming of power, to bee free Monarches, is alreadie proven by the fore-named teſtimonies: and in ſpeciall, by that of Lyra's, whoſe words are theſe, The whole Kingdomes of the
Romane Empire, denying to be ſubject there-to, or to pay tribute: and now manie Yeares agoe, the Empire hath alſo wanted an Em
Whence it followeth, that as ſure Antichriſt is come, as it is ſure that the olde Romane Empire ſtandeth not entire, but is diſſolved, by the revolt of Kingdomes there-fra, which of olde were ſubject there-to: and that at that ſame inſtant time, when thoſe aſſumed power, as free Kings over their Countreyes, that even then Antichriſt was alreadie come, and grew great in the Church: ſeeing it is expreſſelie ſaide, that thoſe Kings at one houre receiue power with the Beaſt.
2. THeſſ. 2.4.Who ſitteth in the Temple of God:
That is, (as not onelie expound Ierome and Theodoret, but their owne Sainct Aquinas, and Lyra, on this place,) who ruleth in the Church: or, as Auguſtine ſayth, (Lib. 20. de civitate Dei, c. 19) who giveth him-felfe out, as if he, & his followers, were the onlie true Church.
Both which, that the Pope doeth, Bellarmine beareth witneſſe, proving his Monarchicke ruling in the Church. Lib. 2. de Pont. c. 12. and that hee, and his followers, are onlie the true Church, in his fourth Booke, De Eccleſia, through
REvelat. 17.9.The ſeaven heads, are ſeaven Mountaynes, where-on the Woman ſitteth.
Which ſignify Rome, ſayeth Bellarmine, (Lib. 1. de Euchariſt. Cap. 11. §. reſpondeo Sacramentalem) which is ſituated on ſeaven Hilles.
Where-vnto the Rhemiſts alſo are forNero, and the reſt of the perſecuting Emperours, (which were figures of Antichriſt) did principalRome: So alſo (ſay they) the great Antichriſt ſhall haue his ſeat there, as it may well bee.
Note then, That Antichriſt muſt not onelie (by the Papiſts owne confeſſion) rule as a Monarch in the Church geneRome muſt bee his ſeate particularlie. Where-in that hee hath ſitten long a-goe, hath beene proPetrarch, a Romane Arch-deane, and Channon, who lived anno 1350. and who thus teſtiRome in his tyme, That it was even then the ſeate of the Whore; & that even then the Kinges of the earth did drinke the Wyne of her Fornication. So that no-thing more was to be expected, than the performance of that which the Angel ſayeth, Babylon is fallen. Petrarch, Lib. Epiſt. 18.
2.THeſſ.2.4.Who oppoſeth and exalteth him-ſelfe aboue all that is called God.
That is (as ſaith their Carthuſian) aboue all creatures, that are eyther reputed, or for ſome ſingular perfection, or eminenAquinas.
Now, theſe are eyther heavenlie AnPſal. 97.7. and expounHebr. 1.6. or they are earthlie Princes, ſo ſtiled, Pſal. 82.6.
But to applie, that the Pope exalteth him-ſelfe aboue all theſe, let his CardiTurrecremata teſtifie, where hee ſayeth, (Lib. 2. ſumma, cap. 52.) That as Chriſt got dominion from His Father, aboue all Principalities, and power aboue all creatures what-ſo-ever that haue beeing, that all knees ſhould bow to Him: So Hee hath granted moſt fullie this domiPeter, and his ſucceſClement the fift, concerning thoſe that died comming to his Iubile, ſaying, VVee command the Angels, &c. And hence alſo is that prowde claime of Boniface the eight, in his decretall, Extravagant, lib. 1. tit. 8. vnam ſanctam. Affirming, that he was to judge all men, and to bee judged of none; and that all men (whether Kings, or Subjects) vnder paine of damnation, ſhould pro
2.THeſſ.2.4.So that hee as God, ſitteth in the Temple of GOD, ſhewing him-ſelfe that hee is God.
Revel. 17.3.And I ſaw a Woman, ſit vpon a ſcarlet-coloured Beast, full of names of Blasphemie.
Now, that in both theſe places Antichriſt is deſcrybed, all men admit. Let vs ſee then, if the Pope ſitteth as God, in the Temple of God; 1. Vſurping the ſtile of God, 2. as alſo, His proper prerogatiues: 3. and laſt, by vſurping the proper ſtiles of the Sonne of God; let vs ſee, if hee bee that Beaſt, full of the names of Blasphemie.
1. Firſt then, that hee aſſumeth the ſtile of God, is evident out of his canon Law, (Diſt. 96. c. ſatis, &c.) whence Pope Nicolas 2. inferreth, that hee is to bee judged by none. Which priviledge ſeeing hee granteth not to anie Prince, it is evident, that he vſurpeth not that ſtile in that ſenſe, that it is attributed to Magiſtrates in Scripture, and who are
Gods, but not anie of them, a God, in the ſingular.
2. Next, that hee vſurpeth God's proAngelus Clavaſinus, in his Summa Angelica, tit. Papa, f. 141.) wee haue by the example of God him-ſelfe, that hee oft-tymes hath diſpenſed with his owne Law. ThereSumma Antonini. Part. 3. tit. 22. cap. 6. §. 2.) And it agreeth alſo with common ſenſe and reaſon.
A few examples of ſuch diſpenſations, in place of manie, wee will bring out of their owne Authors. The fore-ſaid Angelus, in his ſumma Angelica (f. 141.) relateth, that Pope Martin the 5. gaue one a diſpenſation that married his owne Siſter: and ſhoweth, that Sainct Antoninus is a conjunct recorder of this with him.
Lyke-wyſe, Villa, Scotus, and Orbellis, all three, on the fourth Booke of SenLucius
Panormitan, an ArchTim. 3.2. (Villa. f. 195. diſt. 27. Scotus, f. 255. d. 33. q. 2. Orbellis, d. 33. §. 2.
3. Laſt, that hee vſurpeth the proper ſtiles of the Sonne of God, and ſo is that Beaſt, Full of the names of blaſphemie, let theſe inſtances teſtify: 1. Hee is calThat light that came into the world, and which the world received not (Iohn, 1.10.) for ſo the Biſhop of Bitonto, in his oration before the Counſell of Trent, publicklie proclaimed him. Which title to bee onlie competent to Chriſt alone, both the text manifeſteth, verſe 8.9.10. and, 12, and their owne Authors, Carthuſian, Lyra, Ferus, and manie moe, on that place teſtify. 2. Hee is called, The Huſband of the Church, by Bellarmine (lib. 2. de Pont. cap. 31.) which Aquine, Lyra, and Lombard, (on 2. Cor. 11.2.) ſhoBellarmine, in his Preface, De ſummo Pontifice, hee is called, That corner ſtone, proved and precious: which title of Chriſt's alone, Lyra; Hugo de S. Charo, Pintus, and Peruſin (on Iſai. 28.) ſhoweth, to be in[the corner ſtone,] beIew and Gentile in one vnitie of fayth, [proven] by the paſſion of his croſſe, and [precious] in reſpect both of the infiTurrecremata, (lib. 3. ſummae, cap. 9.) King of Kings, which is onlie proper to our Saviour, (Revel. 19.16.) and due to him allanerlie.
REvel. 17.6.And vpon her fore-head, was a name writMyſterie Babylon, the Mother of Harlots, and abten, hominations of the Earth.
Now of the veritie here-of in Rome, let their owne doctrine and confeſſions, in one inſtance onelie, concerning the worſhipping of Images, clearlie beare witneſſe.
Their doctrine is this, That the ſame honour is due to the Image of Chriſt, which is due to Chriſt him-ſelfe: for ſo ſay their canonized Saincts, in their auAquinas, 3. parte. q. 25. and Sainct Bonaventure.
Like-wiſe, That the Images of Chriſt, and of the Saincts, are to bee worſhipBellarmine, (lib. 2. de reliq. c. 21.)
Their confeſſion of the Idolatrie that is amongſt them, conforme to this doPolydorus Virgilius ſayth, (lib. 6. de inventione rerum, cap. 13.) that in his tyme, it was come to that madneſſe and impietie, that thoſe car
Caſſander alſo (lib. conſuls. c. de imag.) affirmeth, that the worſhip of Images, was come to that higheſt adoration aPagans, to bee given to their Idoles; and to that extreame vanitie, that they haue left no-thing vndone, which the verie Heathens performed, in dreſſing and de
REvel. 17, 6.And I ſaw the Woman drunken vvith the Blood of the Saincts, and of the Martyres of IESVS.
This to bee true of the Popes, I ſhall adduce onlie their owne witneſſes: Platina, in the lyfe of Sylvester the 3, teſtiall good men being opp
In lyke manner, thus doeth the AuFaſciculus exclaime, (f. 49.) ſaying of the 900. yeare. O worſt time that ever was! (ſayth hee) where-in the godlie man is periſhed, and Trueth is deperſecution is now! Alace, what companie, what aſſemblie, yea, what man then, may bee now ſecure?
Alſo in the life of Boniface the ſeaveHereſie.
And in the lyfe of Innocent the third, like-wiſe hee ſhoweth, that 100000. of the VValdenſes were partlie ſlaine, and put to flight, by the Earle of Montferrat, aſſiſted at the Pope's command, with Biſhops and Abbots.
And that in Mysticall Babylon, the blood ſhed in the whole Earth, may bee found, Onuphrius, in the lyfe of Iulius the ſe
This is then, that killing of the two Witneſſes, (Rev. 11.3.) whom Augustine, (hom. 8. in Apoc.) and Beda on that place, expound to bee the true proBeda) of that illumination by the light of the two Teſtaments, whoſe trueth they purelie profeſſe, and whence, (ſayth
Augustine) all that ſuſpicion of ſome, is al-together excluded, who thinke, that thoſe two Witneſſes ſhall bee two men, who before Chriſt's comming had in the Clouds aſcended vnto Heaven.
2. PEt. 2.3.And thorow covetouſneſſe, ſhall they with feigned vvordes make merchandize of you.
Therefore, Revel. 18. amongſt the merchandize of Mysticall Babylon, is rethe ſoules of men.
Of the practiſe of this ſimonie, firſt, in an ordinarie cuſtome of buying and ſelling the Papacie it ſelfe, let that teſtiPlatina, in the lyfe of Sylvester the third, ſuffice, who ſayeth, that they who moſt exceePryde, and Bryberie, attained to that degree.
Next, for ſelling of inferiour cures of ſoules, let firſt a Pope him-ſelfe ſpeake, to wit, Pius the ſecond, who before his comming to the Popedome, in his fourth Epiſtle to Iohn Peregall, his Procutor at
Rome, writeth thus: There is no-thing (ſayth hee) that the Court of Rome gi
Here-of alſo teſtifieth their Poët, and Carmelite Frier, Mantuan, in his Booke Of the calamities of tyme, ſaying, All things are to bee ſolde at Rome, Chur
Whence it is, that their owne Duaren teſtifyeth, in his Booke for defence of the liberties of the French Church, that in the time of Pius the third, for the anFrance fyue and twen
Whence alſo it is, that the Abbot of
Ʋrsperg, in his Chronicle (f. 321.) ſayth, That the water-floods of all the TreaRome, to quench her thirſt of Money, which was al-wayes vnſatiable, and which her Chancellarie & Penitentiarie Courts ſufficientlie can teſtifye.
2. THeſſ. 2.9.Whoſe comming is after the working of Satan, with all power, and ſignes, and lying wonders.
Now, Augustine (de vnitate Eccleſiae) calleth theſe Miracles, lying: not onlie becauſe they induce to lies, but becauſe they are either feigned by men, and ſo are not true, or elſe they are the tricks of lying ſpirits, and ſo either à falſo, or ad falſum.
Now, that both theſe laſt ſorts haue beene frequent, and ordinarie in the Po
Of the firſt ſort then, their owne Lyra, teſtifyeth thus, in his expoſition on Daniel, 11. Some-tymes now alſo in the Church, (ſayeth hee) is a great decei
Of the ſecond ſort, where-by they chiefelie ectabliſhed their Purgatorie, thus ſpeaketh Chryſostome, (hom. 29. in Matheum) Theſe voyces (ſayth hee) that ſay, I am the ſoule of ſuch a one, pro
Of all Miracles then, that are pretenRomane Church, we may anſwere with Augustine's words, ſaying, The Lord hath made vs warie of theſe MiAntichrist, is fore-tolde, in the lat
HIs Name, that moſt ancient Father Ireneus, in his fyft Booke, ſayeth moſt probablie, is, Latinus: devotaLatine, or a Romane Biſhop. And the imRomanists, that all men may acknowledge
Carthuſian expoun
But beſide this, hee hath a Marke, which hee imprinteth on his ſpeciall ones; and which Augustine, Beda, Lyra, and Carthuſian, expounded, to bee a full conformitie to his obedience, and do
Ʋnder Chriſt's Name, in Hypocriſie, (ſay they) they ſhall take vpon them, in their fore-heads, by an open and impudent profeſſion: and in their right hand, by a reſolute practiſe and action. And which may clearlie now-a-dayes bee ſeene true, both in thoſe Ieſuits, and their Ieſuited follo
2. THeſſ. 2.8.And then ſhall that wicked man bee revealed, whom the LORD ſhall conſume by the Breath of His Mouth, and ſhall destroy with the brightneſſe of His comming.
This Cardinall Cajetan ſo expounAntichriſt's following, and leading them to imbrace the trueth of the Goſpell. And this is that victorie of the Lambe, ſpoken of, Revel. 17.14. over thoſe European Kings and Countreyes, who before, as his ſeBeaſt, & perſecuted Chriſt's Servants; but beeing converted now, by the ſpirituall vertue of the Go
IN the ſecond Chapter, pag. 42. to the VVitneſsing of Antiquitie, proving, that Perſonall ſucceſſion, to the Chaires of true Teachers, priviledgeth not from Errour, is to bee added the example of Honorius, the pretended ſucceſſour of Peter, and yet an Hereticke, condemned in three famous Councels, and avouched to bee ſuch, by a number of Auncientes, Greeke and Latine, as Tharaſius, Theodorus, Epiphanius, Pſellus, and Beda, whome Bellarmine ſetteth downe, Lib. 4. de Pont. cap. 11. §. ſeptimum.
To the Confeſsion lyke-wyſe of Partie, concerning the Church of Rome, is to be added, theſe ingenuous words of Lyra, to wit, That manie Popes haue beene found to haue made apoſtacie from the trueth. Lyra, in Matth. 16.
In the ſecond chapter alſo, pag. 55. the VVitneſsing of Antiquitie is omitted, to wit, the teſtimonie of ſainct Ambroſe; which proveth, Miere perſonall ſucceſThey haue not Peter's heritage (ſayeth hee) who haue not Peter's fayth. Lib. 1. de penit. cap. 6. Neyther
Tertullian) but rather the perſons by the fayth. Lib. de praeſcrip. contra hereticos, cap. 3.
The Confeſsion alſo of our Adverſaries is this: It followeth not, therefore, (ſayth Bellarmine) neceſſarilie, that there is the Church, where there is ſucceſsion. Bell. lib. 4. de Eccleſia, cap. 8. §. dico ſecundo.
In lyke manner, in the ſame ſeconde chapter, and pag. 55. the VVitneſsing of Antiquitie is omitted, to wit, ſainct Augustine's teſtimonie, proving Duration, or Antiquitie, to be no note of the Church: whoſe wordes are theſe, The two Cities of the Church of the Godlie, and WicAug. in Pſal. 64. & lib. 15. de civit. Dei, cap. 1.
The Confeſsion lyke-wyſe of our adverPartie, is this: Becauſe manie, even till Chriſt's tyme, (ſayeth Cajetan) ſhall continue in the doctrine of Antichrist; therefore it is ſayde, Whome Hee ſhall aboliſh, vvith the brightneſſe of His comming. Cajet. in 2. Theſſ. 2.
And, in a vvorde, That all the Notes of the Church, which the Papiſtes adConfeſsion of our adverſare Partie ſuffice. For true Notes (ſayeth Bellarmine) ſhould bee proper, and not common, no, not in opinion. And agayne, They ſhould alBell. lib. 4. de notis Eccleſiae, cap. 2. §. ac primum, & §. tertio. Which being applyed to Antiquitie, Multitude, Ʋniverſalitie, and ſuch others, will proue clearlie, That they are no true Notes, of the true CHVRCH.