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 pennance but that if wee suffer not together wee can-not reigne together Bern. de verbis lib. Iob. in sex 3. Confession of Partie THe sufferings of Christ is of an infinite value and therefore to joyne the satisfactions of the sufferings of the godlie there-vnto is al-together superfluous sayth Durandus Mairones cited by Bellarmine 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 externall pennance is a signe of the contrition of the heart say they which contrition even free grace preceedeth §. 4. That the Soules of the Godlie after Death goe immediatelie to Glorie and to no mid place of torment 1. Authoritie of Scripture 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 immediatelie is subjoyned vnto the righteous man's departure out of this life his present entrie in-to peace and therefore in-to no torment 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 onlie two places mentionate in Scripture whither soules goe immediatelie after death to wit a place of Comfort which is Heaven to the godlie and a place of Torment which is Hell to the Wicked 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 penitent thiefe and so is it al-so given to all other penitent sinners 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 foresaide place Bell. l. 1. de sanct c. 3. § denique 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 entereth in Heaven and is present with the Lord. 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 instantlie the conjunction there-of with Christ 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 instantlie after death become blessed and immediatelie rest and are rewarded in glorie 2. Witnessing of Antiquitie AFter the departure of the soule from the bodie instantlie sayth Iustinus the soules of the godlie are carried to Paradise and the wicked to Hell Heerevnto agreeth also Augustine medit 22. showing that the soule being loosed from the bodie instantlie goeth to Heaven And againe hee sayeth For the soules of the godlie after their separation from the bodie are in rest but the soules of the wicked sayeth hee suffer punishment vntill the bodies of the one ryse to eternall lyfe and of the other vnto eternall death which is called the second And that hee knew no third place hee testifyeth in his fyft Booke of the Hypognostickes about the midst See Augustine l. 13. de civit Dei c. 8. 3. Confession of Partie 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. § denique CHAP. XV. OF CERTAINTIE OF Salvation §. I. That the Godlie may bee assured of their Salvation heere 1. Authoritie of Scripture IOb 19.25 For I know that my Redeemer liveth and that hee shall stand at the latter Day vp-on the Earth Note then That Iob assureth him-selfe that Christ is his Redeemer and therefore that hee shall bee saved by Him eternallie 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 assurance in David of full salvation to soule and bodie after his resurrection 2. Tim. 4.7.8 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 subjoyneth and not onlie for me but for all them that loue his second appearing And therefore againe al-so he sayeth of all the faythfull 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 according to Christ's owne Word of eternall lyfe as if his Name were specified particularlie for as wee apply the precepts of the Law as spoken to everie one of vs particularlie to doe them why shall wee not in lyke manner the promises of the Gospell to belieue them 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 assured of their salvation and that the Word of God is written and left with vs for this our certification 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 inheritance 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
no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie 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 bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 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 Psal 16.2 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 meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared 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 reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it 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 eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. 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 Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children 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 eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time 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 Apostle Rom. 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 2. Witnessing of Antiquitie 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 freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
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 2. Witnessing of Antiquitie THis cause sayth Augustine requireth a judge and who shal be judge let the Apostle 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 3. Confession of Partie BAsill sayeth Bellarmine willeth that both parties stand to the judgement of Scripture which none can reiect §. 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to His Church 1. Authoritie of Scripture IOhn 5.39 Search the Scriptures for in them yee thinke to haue eternall life and these are they that testifie of mee 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 controversies as it beareth witnesse Seeing then a witnesse must haue speach else hee can bee no witnesse in that the Scripture then is saide to beare witnesse it followeth also that the Scripture after a sort speaketh Iohn 7.42 Hath not the Scripture sayde that Christ commeth of the seed of David c. Loe speach expresly attributed to Scripâ—…ure Againe Heb. 12.5 And yee haue forgotten the exhortation that speaketh to you as vnto Children c. In lyke manner Luke 16.29 Abraham saith vnto him They haue Moses the Prophets let them heare them Ergo It implyeth that their writs doe â—…n a manner speake seeing that wee are â—…idden hâ—are them Heb. 11.4 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 If Abell then being dead is saide yeâ—… to speake by that record of his fayth which is set downe in Scripture eveâ—… so may the Prophets and Apostleâ—… beeing dead bee saide lykewise yet to speake by these records of their doctrine of fayth which is set downe in Scripture and which is the Christian foundation whereon the Church is built Ephes 2.20 2. Witnessing of Antiquitie GOD himselfe speaketh to vs by the Scripture sayeth Cyrillus Alex. lib. 11. in Iohn c. 21. And even Christ himselfe this verie day is crying vnto vs in his Gospels sayth Chrysostom homil in Psal 95. 3. Consent of Partie 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 denique CHAP. II. OF THE CHVRCH §. 1. That the estate of the true Church is not ever visible to all men and chieflie to the enemies thereof 1. Authoritie of Scripture I. KIngs 19.10 And Eliah sayde I haue bene very zealous for the LORD of Hoasts for the children of Israel 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 companie of true and publicke worshippers at this time in Israel And that the like estate of true professours was at one time both in Israel and Iudah is evident out of 2. Chron. 15. 8. and 1. King 15.9 the whole Kingdome of Iudah beeing idolatrous in Abiiam's latter reigne and at the same tyme whole Israel being idolatrous vnder Ieroboam Againe 2. Chron. 28.24 it is recorded how at once both Iudah was altogether idolatrous vnder King Ahaz 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 â—…n common to the publicke practise of â—…dolatrie onlie and abrogated the publicke worship of the true God alluterlie where was then the face of a visible companie of true professours having a pubâ—…icke worship Therefore 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 glorious visibilitie to all Marke 14.27 And Iesus saide vnto them All yee shal be offended because of mee this Night for it is written I will smyte the Shepheard and the Sheepe shall bee scattered I aske then when this was done Where was a visible companie to all of true professours to be pointed at Revel 12.14 And 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 This womâ—… the Romanists themselues as Lyra andâ—…thers interprete to be the true Churcâ—… lurking vnder persecution as Elias dâ—… three yeares and an halfe in the Wâ—…dernesse where hee was miraculousâ—… fed I aske then at this same time shee could lurke vnder persecution aâ—… yet bee gloriouslie and conspicuousâ—… visible to all Or Rev. 13.3 When the time of Antichrists prevailiâ—g the Earth shall follow the Beast whâ—… shall such visibilitie be Even no wheâ—… as the Rhemists on the 2.
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 3 Confession of Partie NOthing of th s wâ—s delivered or taught sâ—y h Eâ—kius in the Scriptures of the Olde Testament and in the New Testament also the Apostlâ—s nor Evangâ—lists nâ—â—ther by word nor writ tradition â—or Scripture lâ—fe anie such thing behinde them thâ— the Sainctâ—s should bâ—e prayed vnto Eckius in encâ—irtâ—â—o de vâ—â—er 〈◊〉 sâ—nâ—s So that for An 〈◊〉 from the beginning it was not so Matth. 19.8 for Auâ—â—oritie it is not requyred by God at our handes Is i. 1.12 and for Sâ—â—uritie it is not of faâ—th as is preseryâ—ed Iames 1.6 §. 5. That no reliâ—ious servicâ— which the Papists câ—ll Duliâ— should â—e giâ—â—â— to 〈…〉 â—â—â—â—hâ—r Sainct or Aâ—gâ—ll but to God only 1. Authoritie of Scripture 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 prerogatiue Royall and due to no â—reature Rom. 7.6 But now wee are d livered from the Law that being dead wherein we were held that wee should serue Him in newnesse of spirit Note heere That our whole worship of God and duâ—tie to Hâ—m is called Service 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 wisedome and humilitie 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 because such is not due to bee given by one servant to another but by all the fellow-servantes to their common Master to whom therefore the Angell directeth it saying VVorship GOD. 2. Witnessing of Antiquitie 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 creature but the Creator sayeth Cyrillus and serveth Him onlie Cyrill Alex. lib. 1. 2. Thess c. 1. lib. 2. c. 1. 3. Confession of Partie MAnie Christians sayeth L. Vives worship no otherwise the hee and shee Saincts than they doe Goâ— himselfe neither see I sayth he in manie things what difference there is betweene their opinion of the Saincts that which the verie Heathen had of their gods Vives iâ—… August de civit Dei liâ— 8. c. vlt. §. 6. That no religious worsâ—ip is dâ—â— to the Virgine Marie which the Papistes call Hyperdulâ—a 1. Authoritie of Scâ—ipture 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 poâ—re 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 oâ—de idolatrous fashion bee not the verie alyke as the practize of Poperie and their prâ—tence now who contâ—â—rie to God's worde will worship the Vâ—rgâ—ne Mâ—â—ie as Queene of Hâ—avâ—n and make offeringes to her beâ—ause heir fore-fathers â—nd so and that then it was a good worlde wâ—th them and therefore are guiltie of alyke Idolatrie 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 being moved by the Spirit of God to doe what they did and by the same Spirit to omit what they omitted 2. Witnessing of Antiquitie 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 sayâ—h the same Epiphanius 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. 3. Confession of Partie IT is come to that sayeth Cassander that Chrâ—st now reigâ—ing in heaven is made subject to the Virgine Marie 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. CHAP. V. OF IMAGES §. 1. That it is not lawfull to represent GOD by anie Image as the Papists doe by the image of an olde man 1. Authoritie of Scripture EXod 20.4 Thou shalt not make to thy selfe anie graveÌ„ 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 whâ—n they make God lyke an olde man they liken Him to that which is in the earth beneath against God's Commandement Deut. 4.15.16 Take therefore good heede to your selues for yee saw no manner of similitude 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 similitude of anie figure the lykenesse of a male or female Loe then how carefull the Lord was for preventing this error Isai 40.18 To whom will yee liken GOD or what likenesse will yee compare vnto Him The Papist would answere We will liken Him to an Olde Man Rom. 1.23 And they changed the glorie of the incorruptible GOD into the similitude of a corruptible man Râ—mâ— kâ— then how the Olde Idolaters â—nd the newe Romanists jumpe heere in one 2. Witnessing of Antiquitie IT is not to bee passed by saith Origen that the Apostles speach not onlie rebuketh them who worship Idoles but that they aâ—e to bee accounted amongst the Heretiâ—kes â—alled Anthropomorphiâ—a who â—etting vp in the Church the bodilie image of a man calleth that the image of God Origâ—n in Rom. 1.23 yea it is extreame follie and wiâ—kednâ—sse sayeth
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 contained in one place even as other glorified bodies are 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 glorie to his Nature but no-wayes quite abolâ—shing his Nature as the Papists doe who change not onelie Bread in-to his Flesh but his Flesh in-to a Spirit which hath neither flesh nor bones as the Disciples saw Christ's bodie haue 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 Heaven was sensible and visible so should his bodilie comming from Heaven backe againe bee sensible and visible which seeing no such comming hath beene hither-to or can bee seene it is evident that his comming downe invisiblie to bee amongst the Priests fingers when he consecrateth the host is a ridiculous phantasie 2. Witnessing of Antiquitie 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 immortall mortall and free from corruption Theod. Dialog 2. And in the same Dialogue from the circumsâ—ription there-of hee proveth the visibilitie there-of and by the visibilitie there-of where it is that it is circumscrybed saying that that onlie is invisible which can-not bee circumscrybed In lyke manner Augustine sayeth that it is prophane not to belieue and professe sayth he the sonne of God according to his humanitie to bee corporeall and locall after his resurrection Aug. 4. tom de essentia divinitatis 3. Confession of Partie 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 humanitie §. 3. That after consecration the Bread and VVine remaineth in substance in the Sacrament of the Eucharist 1. Authoritie of Scripture MAtth. 26.29 But I say vnto you I vvill not drinke hencefoorth of this fruit of the Vine Note then That Christ calleth it expresselie the fruit of the Vine which hee had drunken with his Disciples at his last Supper 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 crucifyed for vs 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 communioÌ„ 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 expoundâ—th Christ's words calling that the communion of Christ's bodie which him-selfe called his bodie Now the communion of a thing is not the thing it selfe for these two are divers 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 Sacrament and not humane flesh Next that wee show or represent Christ's death in the Sacrament therefore Christ beeing onelie represented there is not there bodilie And thirdlie it is sayde till hee come therefore it clearlie againe followeth that hee is not alreadie there 2. Witnessing of Antiquitie NEither doth the mysticall signes after sanctification depart from their owne nature sayth Theodoret for they remaine still in their owne substance and figure and shape and may be handled and touched as they were before Theod. 2. Dialog Where-vnto consenteth Ambrose 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 natures saying After consecration that yet the substance and nature of bread and wine doe still remaine 3. Confession of Partie 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 granteth that it is probable that there is no expresse place of Scripture that evidentlie can inforce transsubstantiation to bee admitted for that it is by these words which they commonlie adduce he sayth the most learned and sharpest witted amongst them as Scotus was hath thought the cleane contrarie Bell. lib. 3. de Euchar. c. 23. § secundo §. 4. That Christ Iesus is not received by the bodilie mouth 1. Authoritie of Scripture 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 belieue in him 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 spirituall by fayth 2. Witnessing of Antiquitie 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
offer vp the remembrance of that benefite in place of a sacrifice to God Euseb 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 likewise represent his Nativitie Bern. Serm. 6. in Vigilia Nativitatis Domini 3. Confession of Partie THat which is offered and consecrated is called a Sacrifice and Oblation sayeth Lombard 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 suffereth that is his death and suffering is there represented Gloss 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 question directlie as well as Lombard whether or no Christ bee sacrificed in the Eucharist giveth such an answere as wee will all gladlie subscrybe for hee giveth two reasons wherefore the Eucharist is called a Sacrifice first sayth hee because it is a representatiue image of the Passion of Christ and secondlie because by this Sacrament wee are made pertakers of the fruit of Christ's Passion And in that same place hee sayth That it is the fore-sayde passion that was the onlie true sacrificing of Him Aquin. 3. Part. Quaest. 83. Art 1. FINIS CHAP. XX. AN APPENDIX OF ANTICHRIST To the Reader Of the necessitie of this Appendix AFter the proclayming of the Eternall Gospel Revel 14.9 there is a fearfull Commination agaynst all those that any more follow the Beast 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 Christian to know this Beast that as the People followed Absolon tho in their simplicitie so men follow not lyke-wyse in obstinacie against revealed Light that detected dissembler now and Traytor to GOD'S Trueth 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 convincing of the Adversarie brought eyther the Exposition of ancient Fathers or Romane Doctors there-on and haue made the application out of the Records of their owne Histories so that their owne mouth shall indyte their owne Dittie and saue that paynes to their silent partie And all this I haue taken from ancient vnsuspected Bookes of their owne which I haue beside mee vsing all fidelitie for thy assurance and all perspicuous brevitie that is possible for thy contentment and ease OF ANTICHRIST §. 1. VVhat sort of Adversarie hee is to wit not an open Enemie but a counterfeit or a masked Foe vnder the Christian name 2. THes 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 notable an Apostate that hee may be called the Apostasie it selfe Remarke also That therefore hee getteth Iudas 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 Disciple and saluting Christ as his Master so is Antichrist 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 therefore sayth Augustine tract 3. in Epist Iohannis that Antichrist is the greater liar who professeth with his mouth Iesus to bee Christ but denyeth him by his deedes which beeing contrarie to the doctrine of Christ they are contrarie to the Word of God which Word of God is Christ Therefore he concludeth Let vs then sayeth hee take heed not to his tongue but to his deeds and where his deeds speake wherefore require wee words 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 is descrybed as all men confesse And this is that Beast sayeth Augustine Hom. 11. in Apocalip which vnder the christiā name resembleth the Lambe that hee may secretlie powre in the poyson of the Dragon This is that hereticall church which would not counterfeit the likenesse of the Lambe if shee did openlie speake but shee counterfeiteth christianitie that the more securelie shee may deceiue the simple And there-after hee sayeth more expresselie That this hereticall and antichristian church shall heere-in make her selfe like to Christ which altho her members be spirituallie persecuting Christ yet they will seeme to glorie of the signe of the Crosse of Christ §. 2. The tyme which is fore-tolde of Antichrist's comming and that the same is alreadie past 2. THess 2.7 Onlie hee who now letteth vvill let till hee bee taken out of the vvay This Bellarmine expoundeth according to common consent lib. 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 comming to wit the domining over all of the Romane Empire so is it a signe of Antichrist's comming to wit the revolt of Countreyes from the Romane 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 Monarchie at Rome and from whence wee therefore conclude inevitablie That Antichrist is come So sayth Haymo also a Germane Archbishop on this place who wrote in the 800. yeare of God The Apostle showeth sayeth hee that our Lord shall not come to judgement while first a decay bee of the Romane 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 Kingdomes of the World had alreadie revolted from the Romane Empire And the Author of Fasciculus temporum in the life of Honorius 1. showeth that this irrecoverable decay begā anno 639. So that now sayth
hee all the foure Monarchies are decayed and there resteth none now but that of Antichrists Revel 17.12 And the ten hornes vvhich thou sawest are ten Kinges vvhich haue received no Kingdome as yet but receiue power as Kings at one houre 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 tributarie Provinces and which must bee vnderstood of the olde Romane Empire which was in Sainct Iohn's dayes and so is alreadie fulfilled and can-not so bee vnderstood of this new one which consisteth not of so manie Kingdomes and is but an image onlie of the olde erected by the Pope and subject vnto him And so according to Iohn'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 World sayth hee haue alreadie as it were revolted from the Romane Empire denying to be subject there-to or to pay tribute and now manie Yeares agoe the Empire hath also wanted an Emperour 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 §. 3. The place in generall where-in Antichrist is to bee found 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 throughout §. 4. The place in speciall where-in Antichrist his seat is to be found 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 forced to consent saying on the fift verse of this same Chapter As in the beginning of the Church Nero and the rest of the persecuting Emperours which were figures of Antichrist did principallie sit in Rome 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 generallie but also that Rome must bee his seate particularlie Where-in that hee hath sitten long a-goe hath beene proved by the tyme of his comming and is clearlie testifyed by their Petrarch a Romane Arch-deane and Channon who lived anno 1350. and who thus testifyeth of Rome 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. §. 5. His Qualities and Actions where-by to know him and first his exorbitant Pryde 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 eminencie are so called gods beeing such by participation of name onelie as sayeth their Aquinas Now these are eyther heavenlie Angels so called Psal 97.7 and expounded so to bee Hebr. 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 Cardinall Turrecremata 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 dominion and power to Peter and his successours Hence was that prowde word in the Bull of Clement 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 professe their subjection to him as their onlie supreame Lord both in spirituall things and temporall §. 6. His Blasphemie 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 never but in the plurall number onlie called Gods but not anie of them a God in the singular 2. Next that hee vsurpeth God's proper prerogatiues is evident in his dispensing with God's Law the reason where-of is because sayth Angelus 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 Therefore it followeth that the Pope lykewyse doing so showeth him-selfe that hee is God or God's equall For it is a common rule amongst them-selues that an inferiour can-not dispence against the command of a superiour Summa 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