as good right and reason say that hee by the vertue and merit of his death and passion hath enabled men to be The Saviour and Redeemer of the VVorld in their owne persons or to be the Mediator betwixt God and them or challenge anie other right or prerogative whatsoever that properly belongeth to Christ Iesus For what may not men frame fancie or devise out of this if they be so disposed and care not to imagine things at their owne pleasure without anie warrant from God or his word Is it not then a most intolerable boldnesse for anie meere mortal and sinfull men to be so presumptuous as to dare to stand in Christ his place or to challenge to themselves anie part of that high incomparable and peculiar honour that properly belongeth to him who is both God and man and our whole onely and perfect Redeemer I pray tell me what imperfection doe you finde in his satisfaction that it should not content you Are your selves better able to make satisfaction to Gods Iustice for sinnes then hee or is his most precious bloud passion and obedience able to satisfie for eternall paines and punishments and not for temporall Shall he be able to satisfie the greater and not be able to satisfie the lesse or if ye grant him to be able to die doe yee doubt of his willingnesse in that behalfe And if hee were both willing and able neither of which yee can denie what question then should be made in this matter It is true that as touching the ungodly reprobates that be without Christ all calamities afflictions miseries and punishments of this life and even the bodily death it selfe remaine to them in their owne nature and be to them tokens of Gods wrath and of his curse and unappeased displeasure and forerunners of their future certaine and undoubted damnation But to the godly Elect that be in Christ Iesus and that have peace with God and with whom hee is reconciled through Christ no afflictions of this life have in them anie token at all of his irefull and revengefull displeasure or of his unsatisfied Iustice but they are contrariwise tokens of his great love and fatherly affection toward them as is before shewed and are to them forerunners of their future certaine and undoubted salvation For toward Gods children the nature of these things is changed through Christ having no Curse at all but blessednesse in them Insomuch that even death it selfe also which to flesh and bloud seemeth most bitter to them neverthelesse is a most welcome and blessed thing as having the sting of it which is sinne taken away in Christ their Saviour and as being the doore that openeth an immediate passage and entrance to an everlasting life in eternall happinesse For vvee know saith S. Paul in the person of all Gods children that if our earthly house of this Tabernacle be destroyed vvee have a building given of God that is an house not made vvith hands but eternall in the heavens for therefore vvee sigh desiring to be clothed vvith our house which is from heaven And Christ Iesus himselfe speaketh likewise thus Verily verily I say unto you Hee that heareth my vvord and beleeveth him that sent mee hath everlasting life and commeth not into Iudgement but is passed from death into life If then which is a thing here evident assoone as this earthly Tabernacle of their bodies is dissolved all Gods children goe to an eternall heavenly habitation and againe if the godly and faithfull man after the death of the bodie doth in his soule immediatly passe to an eternall life which you likewise here see to be verie manifest for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preterperfect tense what is then become of your supposed Purgatorie Doe you not by these Texts perceive that even that also is to bee utterly banished and abolished as a thing fabulous impious and untrue and not to be beleeved 2 But your Church for all that striveth and strugleth to uphold it as being indeed one of the best fires that ever the Pope and his Clergie have had for the heating of their Kitchins and which in respect of the people who are miserably abused with it is not unfitly called Purgatory-Pickepurse inasmuch as it robbeth them of their wealth and substance But let us see what texts of Scripture they chiefelie alledge and relie upon for this purpose First they alledge Mat. 5.25 26 where Christ saith thus Agree with thine adversarie quicklâ—e whilst thou art in the way vvith him lest at anie time thine adversarie deliver thee to the Iudge the Iudg deliver thee to the officer then thou be cast into prison verily I say unto thee thou shalt not come out from thence until thou hast paid the uttermost farthing Howbeit this text is an exhortation perswasion to peace reconciliation concord agreement betwixt man and man in this life least for not observing of this concord agreement it so fall out as often it doth in the world that the debtor be cast into Prison and depart not from thence untill he have paide the utmost farthing But if by this Prison be meant as they would have it a place of punishment after death yet then is there no necessitie for all that to expound it of their Purgatorie for well may it then bee taken for Hell the place of the damned yea then it must needs be so taken inasmuch as there be but two sorts of people namely Elect and Reprobate and answerably to them there bee but two places after death viz. Heaven and Hell for that the soules of Gods Elect goe immediately after their death not into anie such tormenting place as your supposed Purgatorie but into Heaven is beside the former texts evident even by the president of the good Theefe that was crucified with Christ to whom Christ said thus This day shalt thou be with me in Paradise that is in Heaven the place of blessednesse for all Gods Saints and people That this Theefes soule went that verie day into Paradise is a thing expreslie apparant in the Text and that Paradise is Heaven even the Third and higest Heaven the place of glory is also verie manifest because S. Paul himselfe so declareth and expoundeth it What doubt then can there bee in this matter But it is yet further evident by the example of the Rich man and Lazarus For when the Rich man died hee went to Hell the place of Torments for the Reprobate when poore Lazarus dyed he was carried by Angells into Abrahams Bosome that is into Heaven the place of comfort ioy and happinesse for all God elect For that Abrahams bosome must be taken for Heaven and not for that fained place of Limbus Patrum which Papists make to be a part of hell is manifest by this that beside the solace ioy and comfort that is shewed to be in it it is further mentioned and set
Secondly I must crave leave to say that I find not Popery how subtill or sophisticall soever it be to be of anie such puissance but that a man of meane learning armed with the strength of the divine Scriptures may easily ruinate and overturne it Thirdly those that oppugne the Religion His Majesties Supremacie what doe they else but oppugne therewithall as they must needs at least inclusively the Lawes and Statutes of the Kingdome whereby they are both established And what reason then can bee shewed why hee that is a Lawyer by profession may not defend and maintaine the Lawes and Statutes of the Realme in those two great points especially wherein they be so unjustly and causelessely oppugned But when I consider my selfe further to be a servant though unworthy to his most excellent Majestie and that in so high and eminent a Court as His Maiesties Bench is beside my profession the duetie of my place also tyeth mee to defend his Maiesties Supremacie as being a thing properly appâ—rtayning to his verie Crowne and Regall dignitie And doth not moreover the Oath of Supremacy to His Majestie which I have taken necessarily binde mee hereunto Yea even for this verie cause that I am a subiect to his Maiestie though there were no other reason doe I hold my selfe in duetie tyed to my power to uphold and maintain that his Regall Supremacie For if everie good childe will maintaine the right and Authoritie of his Father and everie good servant the right and Authoritie of his Lord and Master ought not everie good subiect to maintaine the right and Authoritie of his Soveraigne Lord and King And as touching the Religion if there were no other reason but this that I am a Christian by profession though no professed Divine doe I hold it for that verie cause not onely well beseeming mee but my duetie likewise according to such measure of knowledge and abilitie as God hath given mee to defend and maintaine the true and Christian Religion I professe against that which is untruly called the Christian and Catholike and is indeed the false erroneous and Antichristian For whereas some have a conceit that not Lay men at all but Clergie men only and such as be of the Ecclesiastical Ministerie should meddle with the Scriptures and matters of Religion it appeareth to be a verie vaine conceit and an untrue opinion because S. Paul directly requireth even of Lay Christians as well as of others that the Word of Christ should Dwell in them and that not poorely or in a small or slender measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is richly plentifully or abundantly Whereupon Primasius saith that Hence wee learne that the Lay people ought to have the knowledge of the Scriptures and to teach one another not onely sufficiently but also abundantly And therefore are they further expressely charged to admonish exhort and edifie one another yea to contend and not onely to contend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly to contend for that faith which was once given unto the Saints And doth not God himselfe also command thus Thou shalt not hate thy brother in thy heart but Thou shalt in anie wise rebuke thy neighbour and not suffer sinne to be upon him Agreeably wherunto would not S. Iames likewise have all Christians to labour the conversion of such as be in error and goe astray telling them for their better encouragement in this matter that if any doe erre from the truth and another convert him let such a one know that he which converteth a sinner from the error of his way shall save a soule from death and cover a multitude of sinnes You see then what duties in respect of the good of others as well as of himselfe be required even of a lay person in matters concerning God and his religion And indeede verie strange it were if lay Christians should be tyed in charitie to take care of mens bodies and yet should in no sort be permitted to have anie care or to shew anie Christian charitie or affection in respect of their soules and the good and safetie of them It is true that no man may take upon him the office and function of Bishops Pastors or other Ministers of the Word without a lawfull calling or ordination first had and obtayned but although a lay man may not therfore preach minister the sacraments nor do anie such acts as be proper and peculiar to those that be Ecclesiasticall Ministers yet in such things as be not proper and peculiar unto them but be acts and duties common with them to other Christians a Lay man may lawfully intermeddle It is likewise true that the knowledge of Gods Word and consequently of Divinitie doth in a more exact and more plentiful and fuller maner and measure and chiefly belong to those that be professed Divines and of the Ecclesiasticall Ministery but thereupon it followeth not that therefore it belongeth onely to them As also although those of the Ecclesiasticall Ministery are to teach and instruct the Lay people out of the Scriptures and that the Lay people are to learne what they rightly teach from thence yet neither doth it thereupon follow nor is that anie argument or impediment but that the Lay people may neverthelesse reade and get knowledge in the Scriptures and thereout learne what good they can also even by their owne industry diligence and endevour We reade of Aquila and Priscilla his wife that they were by their Trade Tentmakers and that Apollos was a man eloquent and mightie in the Scriptureâ— yet so skilfull learned expert were those two nameâ—ly not onely Aquila but Priscilla also his wife in the Word of God as that they tooke unto them the same Apollos and expounded unto him The Way of God more perfectly All men know that Kings Princes and such like civill Magistrates be none of that Order of the Ecclesiasticall Ministery and yet of them it is specially required that they reade the Scriptures Book of God and that they be verie diligent and conversant in it For God expressely requireth of a King that When hee shall sit upon the Throne of his Kingdome He get him the Book of his Law and chargeth him to reade therein all the Dayes of his Life that he may learne to feare the Lord his God and to Keepe All his Words and ordinances not turning from them eyther to the right hand or to the left That so he may prolong his Dayes in his Kingdome Hee and his Sonnes after him And to Iosuah a civill Magiâ—â—â—ate hee likewise giveth this charge and commandement saying Let not This Booke of the Law depart out of thy mouth but Meditate therein Day and Night that thou maist Observe and Doe according to All that is written therein for then shalt thou make thy Way prosperous and then shalt thou have good successe Was not the Treasurer to Candace Queene of the Ethiopians also a Lay man and not
a kind of matter appeared insomuch that S. Augustine himselfe sometime speaketh Doubtfully of it and with a peradventure there is some such thing But at other sometimes againe he is verie confident and resolute that there is no such third place and therefore in one place hee affirmeth it expresselie to be the faith of the Catholikes in that time to beleeve onelie these two places namelie Heaven and Hell But a third place saith hee vvee are utterly ignorant of Neyther doe vvee finde it to be in the holy Scriptures And againe he saith Duae quippè habitationes una in igne â—terno alia in regno aeterno For there be two habitations or dwelling places the one in everlasting fire the other in an everlasting kingdome Agreeablie wherunto the scripture that speaketh of fire for the punishment of people after their death expreslie affirmeth it to be an everlasting fire and unquenchable fire which is sufficient to take away all conceit of your temporarie and quenchable fire in your vainelie supposed Purgatorie Yea S. Augustine saith further In requie sunt animae piorum à corpore separatae c. The soules of the godly separated from their bodies be in rest or quietnesse and the soules of the ungodly suffer punishments untill the bodies of those doe rise againe unto life everlasting and the bodies of these unto eternall death vvhich is called the second death And so speaketh also S. Cyprian saying Quando isthinc excessum fuerit nullus iam poenitentiae locus nulâ—us satisfactionis effectus Hic vita aut amittitur aut tenetur Hic saâ—uti aeternae cultu Dei fructu fidei providetur VVhen men bee once departed out of this life there is no more place for repentance there is no more vvorke or effect of any satisfaction Here in this vvorld saith he life is eyther lost or got Here it is that provision is made for eternall salvation by the worshipping of God and the fruits of faith And again he there saith Then shall be vvithout fruit of repentance all griefe of paine inanis ploratio inefficax deprecatio and in vaine shall vveeping be then and prayers shall then be also uneffectuall and of no force 6 To what end then is also your praier for the dead or the Popes pardons and indulgences or singing or saying of Masses Trentals Requiems or anie other your workes satisfactorie or helpefull as you call them for the soules of the dead for in the place vvhere the Tree falleth there it lyeth whether it be toward the South or toward the North saith Ecclesiastes appointing likewise as here you see but two places in that behalfe Agreeably whereunto hee saith againe that when a man dieth his bodie as Dust returneth to the earth from vvhence it came and his soule or spirit returneth to God that gave it And againe he saith after that men are dead They have no more portion for ever in all that is done under the Sunne What part or portion then can they have in your praiers or in anie other works done by men that be living in this world Wee know and beleeve there is a communion of Saints and that the charitie and love of the Saints one towards another is verie great but yee see that the Saints and godlie Elect goe not after their death to anie place of Torment but into a place of blessednesse and heavenlie happinesse where they stand not in need of anie mortall mens praiers or other their workes whatsoever On the other side the soules of the ungodlie reprobates goe to Hell the place of the damned so that no praiers or other works whatsoever can doe them anie good for their ease or deliverance from thence And as for anie third sort of people that be neither Elect nor Reprobates such are not to be found It is true that in this life wee may beare one anothers burden and one may paie a debt for another and the abundance of one mans wealth may supplie the defect or want of another But as touching the next world it is not so for the Scripture saith that The Iust man shall live not by anie other mans but by his owne faith Againe it saith The soule that sinneth that shall dye And againe The righteousnesse of the righteous shall be upon himselfe and the vvickednesse of the vvicked shall be upon himselfe So that neither the righteousnesse nor the wickednesse of one shall bee imparted to another to save or condemne him Yea though these three men Noah Daniel and Iob were amongst them they should deliver but their owne soules by their righteousnesse saith the Lord God And againe the Psalmist saith A man can by no meanes redeeme his brother nor give to God a ransome for him It cost more to redeeme soules and therefore he must let that alone for ever Neither hath anie that is but a meere man anie such abundance of holinesse or righteousnesse in him as to be therewith able to supplie the defects or wants of others in that behalfe Yea all is little enough for himselfe when hee once commeth to stand in Gods presence and before his tribunall For even the holiest and iustest man that is must then say with King David Enter not O Lord into iudgement vvith thy servant for in thy sight shall no man living be iustified Yea even the blessed Virgin Mary her selfe though a most godly and holy woman yet had not such abundance of holinesse in her as to be able thereby to be her owne Saviour much lesse to be able to merit the salvation of others for that she was in respect of her selfe a Sinner and consequently had need of Christ Iesus to bee her Saviour as well as other people her selfe plainely declared when shee said My soule doth magnifie the Lord and my spirit reioyceth in God my Saviour If she had had no sinne at all in her as some Papists affirme what need had she of a Saviour or how could Christ Iesus have beene her Saviour as shee calleth and affirmeth him For he is in no other respect called Iesus that is a Saviour but because he shall save his people from their sinnes as the Angel testifieth Againe doth not the Scripture say expressely that All have sinned and that vvhosoever be iustified be iustified freely by the grace of God through the redemption that is in Christ Iesus The Papists also talke much of the vertues and sufferings of S. Paul as though they were meritorious and satisfactorie as well for others as for himselfe when as nevertheles himselfe sheweth they were not sufficient for his owne salvation It is true that he saith in his Epistle to the Colossians that He reioyced in his sufferings for them that is for their sakes who thereby were to be encouraged strengthned and confirmed in the faith of Christ and that Hee did fill up or accomplish that which was yet behinde
then the Popish have the soules of men bin bought sold For be not their Priests Iesuits Friers and such other of that counterfeit holie order the men that are imployed as Merchants Factors in such wicked merchandizes Yea doth not everie 〈◊〉 among them take upon him to forgive sinnes verie boldliâ— I know that the Ministers of Christ have power and authorite given them to remit and forgive sinnes But these Priests of theirs bee not the Ministers of Christ whatsoever they pretend but the Ministers of Antichrist and therefore they have no such authoritie from Christ to forgive sinnes but doe onely cousen and abuse mens soules therein For the Pope from whom they derive their authoritie and ordination to that their Priesthood is the verie grand Antichrist as doth alreadie but yet more fullie afterward in good measure shal appeare And yet even the authority also which Christs Ministers themselves have received herein is to forgive sins not absolutelie as pleaseth themselves but ministerially only and declaratively that to such persons as by warrant from Gods word be allowed to receive it that is to say they are to declare pronounce remission of sins to all and everie such person or persons as unfainedlie beleeve in Iesus Christ as in their whole and onely Saviour and Redeemer renouncing utterlie all confidence in their owne merits and righteousnesse and together with a true and livelie faith have an earnest sorrow and repentance for their sinnes formerlie past and a purpose and endeavour of amendment for the time to come And so S. Hierome upon Matth. 16. expoundeth it and saith that the Ministers of Christ have received power to binde and to loose that is saith he to shew or declare who they bee that bee bound or loosed in the sentence of God and before his Tribunal and Iudgement seat And so doe the Schoolemen also interpret it and in all reason it must be so For if anie Minister shall declare or pronounce remission of sinnes to an ungodlie and impenitent or unbeleeving person or to anie whosoever whom Gods word doth not warrant remission of sinnes unto everie man will grant that such a one hath not remission of sinnes at Gods hand notwithstanding the Ministers such pronouncing of remission of them So that if they will have that to bee bound in heaven which they doe binde on earth and that to bee loosed in heaven which they doe loose on earth they must bee carefull to pronounce both remission and reteyning of sinnes to such persons onely as they bee due unto by the warrant of Gods word For if they shall binde the godlie penitent and beleeving Soule whom God looseth and absolveth or if they shall loose or absolve the wicked ungodlie impenitent and unbeleeving person whom God by the tenor of his word bindeth and forgiveth not such binding and loosing is not warranted nor ratified in heaven Howbeit most unreasonable and unsatiable hath beene the covetous merchandizing of mens soules in the Popish Rome not onelie this waie and by buying and selling of Pardons Indulgences but by buying and selling also of Popedomes Bishoprickes Cardinalships Abbathies Benefices and such like Yea from whence else arose the Proverbe so long used in Poperie viz. No penie no Pater noster but from the intolerable greedie covetousnesse of the Popish Priests and Clergie who would doe nothing without money and for money seemed to doe anie thing So that these Romish Merchants bee those that through covetousnesse with fained words doe merchandize men as S Peter foretold they should and as Claudius Espencaelus himselfe declareth But moreover whilst those their filthy Stewes be by publicke authoritie allowed or tolerated amongst them for rent or money do they not sell and merchandize both bodies and soules of men and women Be not also Masses Trentals Dirges Requiems Orizons and Praiers deliverance from supposed Purgatorie paines the supposed merits of the Saints and Martyrs the merits of Christ dispensations against Gods word yea and the Ioyes of heaven and all to be bought and sold in the Popish Church S. Bernard treating of the Psalme which beginneth VVhoso dwelleth speaketh on this manner of that Church The dignities and promotions of the Church are sought after for filthie lucres sake and to keepe revell-rout withall and for these roumes and their revenues they labour and contend in verie shamelesse manner And againe in his Sermon of the Conversion of Paul treating of the governement of the Church under the Pope of Rome hee uttereth the like matter And upon the Canticles Sermon 33. speaking further of the Romish Prelates and Clergie he saith thus of them They beare out themselves saith hee iâ— an honourable port with the goods of the Church vvhereunto notwithstanding themselves bring no credit or worship at all Hence commeth that whorish tricking that Stage-like attire that Prince-like pompe vvhich dayly vvee see in them Hence proceeds the gold they use in their Bridles Saddles and Spurres insomuch as their Spurres are more glittering then their Altars Hence came their stately Tables their varietie of Dishes and quâ—ffing Cups Hence issued their Iunkâ—tting Bankets their Drunkennesse and Surfeits Hence followed their Viols Harps and Shawmes Hence flovved their Cellars and Pantries so stuffed vvith vvines and Viands of all sorts Hence gat they their Lee pots and painting Boxes And hence had they their Purses so vvell lined vvith coyne Oh such men they vvill needs bee and yet they are our great Masters in Israel as Deanes Archdeacons Bishops and Archbishops These vvorkes of theirs are little inferior to that filthinesse vvhich they commit in Darkenesse And in his 4. Booke De Consideratione unto Eugenius Bishop of Rome after that hee hath described and detested the pompe of Romish Bishops hee shutteth up the matter in these words saying thus unto him Herein thou shevvest thy selfe to have succeeded not Peter but Constantine the Emperor Peter is hee vvho never knevv vvhat belonged to such solemne shewing of himselfe abroad in braveries of precious stones or silkes or gold or riding upon a vvhite Palfrey or being guarded vvith a troupe of attendants c. Agreeably also whereunto speaketh S. Hillary contra Auxentium of the state of Antichrist saying thus These fellowes doe ambitiously affect the continuance and maiestical port of the secular power and so thinke to uphold the flourishing estate of the Church by a shew of vvorldly Pompe Againe he saith They make great account of this to be greatly accounted of in the vvorld And therefore doth S. Bernard againe in his Epistle 230 further make this accusation and exclamation against those Bishops of Rome saying thus unto them At first indeed yee began to play the Lords over the Clergie contrary to the counsell of Peter And vvithin a vvhile after contrary to the advise of Paul Peters fellow-Apostle ye would have dominion over the faith of all men But yee stay not there yee have taken upon you more namely to have
by making lawes for Christ but they may also command and externally compell their subiects if they stubbornly be Reâ—â—sants and wilfull to become obedient in that behalfe For so did the godly and religious Kings of Iudah as for example King Asa King Manasseth and king Iosiah The Donatists were the first that denied this authoritie of Kings in matters Ecclesiasticall Against whom therefore S. Augustine disputeth at large in sundry places VVhy doe the Donatists saith he acknowledge the force of the laws to be iustly executed against other malefactors and deny the same to be done against heretickes and schismaticks seeing that by the authoritie of the Apostle they be alike reckoned with the same fruits of iniquity yea if a King should not regard such things why then saith he doth he beare the sword Againe hee saith Mirantur quia commoventur potestates Christianae adversus detestandos dissipatores Ecclesiae Si non ergo moverentur quo modo redderent rationem de Imperio suâ— Deo They marvaile that these Christian Powers be moved against the detestable wasters of the Church If they should not be moved against such how should they render an account to God of their rule or governement Thinkest thou saith he to Vincentius that no man ought to be forced to righteousnesse vvhen as thou readest that the Master said unto his servant Compell all that you finde to come in c. Where is now saith he to Bonifacius that vvhich these Donatists harpe at so much viz. That it is free for a man to beleeve or not to beleeve what violence did Christ use whom did hee compell Behold Paul for an example Let them marke in him first Christ compelling and afterward teaching first striking and then comforting Let them not mislike that they be forced but examine whereto they be sorted And cyting that part of the second Psalme Be vvise ye kings understand yee that iudge the earth Serve the Lord in feare hee saith thus How doe kings serve the Lord in feare but when they forbid and punish vvith a religious severitie those things which be done against the commandements of God As Ezechias did serve him by destroying the groves and Temples builded against the precept of God As Iosiah did in like maner As the king of Nineveh also did forcing the vvhole City to please God As Nebuchadnezar likewise did restraining all his subiects from blaspheming God with a dreadfull law 3 As for the reason of Gaudentius that the peace of Christ invited such as were willing but forced no man unwilling the same S. Augustine again answereth it speaketh on this manner VVhere you thinke saith he that none must be forced to truth against their wils you be deceived not knowing the Scriptures nor the power of God vvhich maketh them willing afterward vvhich were unwilling at the first Did the Ninivites repent against their will because they did it at the compulsion of their king VVhat needed the kings expresse commandement that all should humbly submit themselves to God but that there were some amongst them vvhich never vvould have regarded nor beleeved Gods message had they not beene terrified by the kings Edict This princely power and authoritie giveth many men occasion to be saved vvhich though they vvere violently brought to the feast of the great Housholder yet being once compelled to come in they finde there good cause to reioyce that they did enter though at first against their wills And when Petilian also obiected that no man ought to be forced by lawes to godlinesse S. Augustine still answereth and saith Preposterous vvere discipline to revenge your ill living but vvhen you first contemne the doctrine that teacheth you to live vvell And even those that make lawes to bridle your headinesse are they not they that beare the sword as Paul speaketh not in vaine being Gods ministers and executors of wrath on him that doth ill Yea S. Augustine teacheth further directly that it is the office dutie of Kings and Princes to compell their subiects although not to faith yet to the outward meanes of faith which is comming to the Churches and assemblies of Gods people there to heare the word of God read and preached and to doe other Christian dueties there used For howsoever it be granted that God only worketh faith in mens soules and not Men nor the power of Kings yet thereupon it followeth not but that Kings may neverthelesse command and compell them to external obedience and cause them to present their bodies in those Churches and assemblies where the ordinarie meanes of faith and salvation is to be had And as for Gods inward working upon their soules and his blessing upon that outward meanes when they be in those Assemblies Kings and Princes doe and must leave those things unto God alone as being things not included within their power to give nor within the power of anie earthly creature whosoever Some of the Donatists in ancient time rather then they would be forced from their fancies were so wilful unnaturall and impious as that they slew themselves yet did this nothing hinder the Church of God but that Donatists for all that were compelled by vertue of Princes lawes to their due obedience without anie respect or regard had to such their wicked and desperate doings I vvas once so minded saith S. Augustine that I thought no man ought to be forced to Christian unity but that vvee should deale by perswasion strive by disputing and conquer by reasoning lest they proved dissembling Catholickes vvhom we know to be professed Heretickes But afterward as himselfe sheweth he altered this opinion upon better advisement teaching That as it is fit that men that be in error touching Religion should be admonished instructed and dealt withall by perswasion so if they neglect scorne or contemne admonitions and instructions or doe grow wilfull stubborne perverse and obstinate upon no ground of reason they are iustly worthie to be punished according to the lawes For what a vaine idle thing is it for anie to say It is against their conscience to come to our Churches there to heare Gods word read and preached to pray unto God with us to thanke him for all his benefites to be present and partakers of his Sacraments and of other godly and religious exercises there used and yet can shew no reason at all for this their doing A blinde conscience such as this and every other is that hath not anie good reason to shew for it selfe is to be corrected and reformed and not to be followed And therfore doth S. Augustine yet further say expresly touching this matter That it is enioyned Kings from God ut in Regno suo bona iubeant mala prohibeant non solum quae ad humanam societatem pertinent verum etiam quae ad Divinam Religionem that in their Kingdomes they should command good
part with it in that apprehensive facultie Where also you may understand how S. Iames S. Paul be cleerly reconciled between whom neverthelesse there neither is nor ever was anie variance being rightly understood namely even by that evident common and knowne distinction that CHRISTVS iustificat effectivè Fides instrumentaliter sivè apprehensivè Opera declarativè CHRIST is he that iustifieth in verie deede effectually Faith iustifieth instrumentally or apprehensively and workes iustifie declaratively that is they doe declare or shew forth unto men the goodnesse and livelinesse of that faith whereby as by an instrument apprehending Christ our righteousnesse wee are iustified in the sight of God And this is the reason that S. Iames spake in that sort before mentioned viz Declare or Shew me thy faith by thy vvorkes and I will shew thee my faith by my workes In which sense also he further saith that Abraham was iustified that is was shewed or declared to be iust by his workes when he offered Isaac his sonne upon the Altar Likewise hee saith that Rahab the harlot vvas iustified that is was shewed or declared to be iust through workes when she received the messengers and sent them out another vvay So that to bee iustified by workes in S. Iames is nothing else but thereby to be shewed or declared to be iust For all S. Iames his dispute in that place if you well observe it is directly and expresly against a Dead faith which hath no good workes with it and against that vaine man that shall say or thinke that he hath a faith good enough to save him when as being without workes it was indeede but an idle brag and conceite and not a lively or saving faith but like a bodie without a soule as he there resembleth it for that it hath not the action of a living thing appearing in it The iustification therefore by faith without workes whereof S. Paul speaketh and the iustification by workes and not by faith onely that is when faith onelie is pretended or alledged which is destitute of good workes whereof S. Iames speaketh appeare to have no contradiction or contrarietie at all but a verie plaine evident and cleare consent and agreement For both those Apostles doe teach alike and concurre in this that the iustifying and saving faith is not an idle or dead faith but such a one as is livelie and operative working by love and bringing forth the fruites of good workes And therefore doth also S. Paul aswell as S. Iames require of all beleevers in Christ that they be carefull to shew forth good vvorkes and of as manie as be redeemed by him and iustified by faith in him that They should bee zealous of good vvorkes Yea although hee teacheth that wee are iustified in Gods sight and saved by grace through faith and not by workes yet he further addeth and saith neverthelesse that VVee are his vvorkemanship created in Christ Iesus unto good vvorkes and that God hath before ordained those good vvorkes that vvee should vvalke in them So that good workes be as S. Bernard also witnesseth of them Via regni non causa regnandi The way vvherin men must vvalke tovvards Gods kingdome but they be not the cause of their raigneing or of their comming thither As for that they obiect touching the Heresie of faith only iustifying or saving which S. Augustine saith was held by some in the Apostles time the same S. Augustine himselfe there plainely declareth that the heresie was of them that thoght they might be iustified or saved by such a faith as was void of good works which is indeed an heretical or erroneous opinioÌ„ which nothing toucheth us yea which we likewise condemne detest as much as anie ever holding with the same S· August with S. Paul S. Iames and the rest of the Scriptures that a iustifying or saving faith will produce good workes and a care to live well and in obedience to all Gods commandements Here then you may see the unsoundness of that distinction which the Rhemists and other Papists use viz. that workes done before Faith received that is whilst men be Infidels and unbeleevers do not indeed Iustifie but works done after faith received that is after that men be beleevers do say they iustifie in Gods sight For doth not S. Paul in that his dispute concerning Iustification expressely mention the example of Abraham as being the father of the faithfull in that case And doth he not say of that beleeving and godlie man Abraham that his Faith was imputed to him for righteousnesse before God and not his Works And doth he not further say that David likewise describeth the blessednesse of a man to consist not in anie workes or inherent righteousnesse of his owne but in remission of his sinnes and in Gods not imputing sinne unto him yea unto whom God imputeth righteousnesse without workes as he there directlie speaketh Was not S. Paul also a godlie and faithful man and one that had received grace from God and done manie good workes after that faith and grace received and yet he saith thus of himselfe Doubtlesse I thinke all things but losse for the excellent knowledg sake of Christ Iesus my Lord for whom I have counted all thiâ—gs lâ—sse do iudge them to be dung that I might win Christ might be found in him that is not having mine owne righteoâ—snes vvhâ—ch is of the Law but that righteousnes which is through the faith of Christ even the righteousnes which is of God through faith In which words ye see that S. Paul thogh a godly man yet disclaimeth all his own works and inherent righteousnesse whatsoever accounting it as Dung and altogether unmeet to stand in Gods presence and before his Iudgement seate to claime Iustification by that all his ioy delight and desiâ—e was to goe out of himselfe and to be found In hâ—m that is in Christ and so to have his righteousnesse and not his owne imputed to him For in Christ it is that the Father is vvell pleased and in Christ it is and for his sake and not for our owne that vvee are accepted As hee likewise saith againe There is no condemnation to them that be in Christ Iesus And againe he saith God hath made him to bee sinne for us vvhich knew no sinne that we should be made the righteousnesse of God in him Where you also see that Christ Iesus our most kinde Suertie and most loving Saviour though hee had not anie the least speck or spot of sinne but was most holie most pure and in all compleate fulnesse and perfection righteous in himselfe had neverthelesse our sinnes imputed to him that wee might be made the righteousnesse of God In him as this Text speaketh and not in our selves As Christ then became sinne in respect of the imputation of our sinnes unto him so are we iudged righteous in Gods sight not by
Church they have a Communion Table and Christian Ministers and Christian people who are there to celebrate the memorie of Christs bodily sacrifice and to offer up the sacrifice of praier praise and thankesgiving and such other spiritual sacrifices as belong to Christian Ministers and Christian people to offer But none of these things doe prove anie bodilie sacrifice of Christ to be actuallie and reallie performed in the Sacrament yea if that in the Sacrament were his verie bodilie sacrifice what was or needed that which was performed on the Crosse the next day or what name will you give unto it Was not that which was performed on the Crosse the verie true Propitiatorie bodilie sacrifice You cannot denie but it was What other thing then can this Sacrament be but a Sacrament that is a similitude representation and remembrance of that propitiatorie bodilie sacrifice of Christ once done and performed in his owne person upon the Crosse for all the Elect 4 But you alledge that Christ having taken the bread said This is my Body Howbeit you should consider withall that after that he had taken the Cup he said likewise This is my bloud and yet for all that was not the verie Cup his verie bloud If then in these words ye admit as yee doe a figure or figurative speech why should yee not likewise in the other words of This is my body admit a figure or figurative speech Yea if by reason of these words This is my Body you will inferre that the verie substance of the bread is changed into the verie substance of the natural body of Christ which change yee therefore call Transubstantiation then may I by force of these words uttered of the Cup This is my bloud inferre likewise that the verie substance of the Cup is changed into the verie substance of the natural blood of Christ or if you will take the words as they be recited by S. Paul and S. Luke namely thus This Cup is the new Testament in my blood I may aswell conclude that the verie substance of the Cup is turned and changed into the verie new Testament or new Covenant which were verie absurd Wee grant that the bread is Christs bodie and the wine is his blood in a Sacramental phrase and sacramentally but not litterally and substantially or by waie of Transubstantiation as yee most strangely imagine So that the Argument appeareth to bee fond and vaine when men reason thus Christ said of the consecrated Bread that it is his bodie Ergo it is his Bodie naturallie substantiallie and by way of Transubstantiation For this is more then ever CHRIST spake and it may bee as indeed it is his Bodie otherwise namely Sacramentally Figurativelie and Significatively And so also doe the ancient Fathers themselves expresly declare and expound it as namely Tertullian saith thus Hoc est corpus meum id est figura corporis mei This is my bodie that is saith he a figure of my bodie And S. Augustine saith likewise Non dubitabit Dominus dicere hoc est corpus meum cum daret signum corporis sui The Lord doubted not to say this is my bodie when he gave a signe of his bodie And yet wee grant that after consecration there is a change as the ancient Fathers also affirme but that is as touching the use and end and not as touching the substance For that which was before common bread and common wine is now after consecration become sacramental bread and sacramental wine signifying and figuring out unto us another thing namely the bread doth then signifie and figure out unto us the bodie of Christ which was broken and crucified for us and the wine signifieth figureth out unto us the blood of Christ which was powred out and shed for us So that the Bread and the Wine which in common and ordinarie use serve onely for sustenance of the bodie now after consecrasion signifie and represent unto us that which is the verie true foode of our soules and the sustenance of them to eternal life and doe import unto us that as verily as wee receive the Bread and Wine outwardly with our bodilie mouth so verily and certainely doe wee also receive Christ Iesus and the benefite of his death and passion inwardly by our faith which is the mouth of the soule For as bodily meate must have a bodily mouth to receive it so that which is spiritual meat and sustenance for the soule must have a spiritual mouth to receive it by And this is that eating of Christs flesh drinking of his blood which is spoken of in S. Iohns Gospell when hee is thus received and applied not by a carnal or corporal but by a spiritual mouth namely by faith For whereas some in that sixt Chapter of S. Iohns Gospell hearing Christ speaking of eating of his flesh and drinking of his blood said it was an hard speech grew offended at it Christ to remove all that conceited hardnesse and offence taken at those his words answered and said that It is the spirit that quickeneth the flesh profiteth nothing the vvords that I speake unto you are spirit and life So that yee must take the words which Christ there spake unto them concerning the eating of his flesh and drinking of his blood not litterally grosly and carnally as the Capernaits did but in a spiritual sense and meaning And so doth S. Augustine in divers places tell you that they are to be expounded For he saith expreslie that Credere in eum est manducare To beleeve in Iesus Christ is in that place of S. Iohn to eate his flesh Yea to shew that the words bee not to be taken litterallie or carnallie but figuratively the same S. Augustine giveth this reason saying that otherwise by commanding to Eate the flesh of a man and to drinke his blood he should seeme to command an heinous or wicked thing Figura est ergo praecipiens passioni dominica esse communicandum suaviter atque utiliter recondendum in memoria quod pro nobis caro eius crucifixa vulnerata sit It is therefore saith he a figure or figurative speech commanding that we must communicate with the Lords passion sweetly profitably keep in memory that His flesh vvas crucified and wounded for us When he saith expreslie that it is a figure or figurative speech what doubt should yee make of it But yet further upon the 98. Psalme hee bringeth in Christ speaking thus to his Disciples Spiritualiter intelligite quod locutus sum non hoc corpus quod videtis manducaturi estis â—ibituri illum sanguinem quem fusâ—ri suâ—t qui me crucifigent Sacramentum aliquod vobis commendavi Spiritualiter intellectum vivificabit vos Vnderstand yee spiritually that which I have spoken yee are not to eate this very bodie which yee see and to drinke that blood which they shall shed which shall crucifie mee It is a Sacrament that I
Sacrament in remembrance of that his death and passion For whereas in Matth. 26.26 it is said that when Christ had taken bread hee blessed S. Marke S. Luke and S. Paul all three of them as it were expounding what that meaneth in steede of those words hee blessed doe say that Hee gave thankes Mar. 14 22. Luk. 22.19 1. Cor. 11.24 By the word blessing then mentioned in S. Mâ—thew is meant Thankesgiving as by conferring him with the other three doth plainely appeare Yea this doth also appeare even by S. Mathew himselfe For whereas S. Mathew saith That Iesus tooke the Bread and when hee had blessed hee brake it and gave it c. hee saith likewise that hee tooke the Cup and when hee had given thankes hee gave it c. Mat. 26.26.27 thereby shewing that to blesse in S. Mathew and to give thankes is all one And this also serveth well to declare and expound those other words of S. Paul concerning the Cup in 1. Cor 10.16 where he saith thus The Cup of blessing which wee blesse is it not the Communion of the blood of Christ He calleth it the Cup of blessing which we blesse saith Chrysostome because when wee have it in our hands with admiration and a certaine horrour of that unspeakeable gift wee praise and blesse Him for that hee hath shed his blood that wee should not remaine in errour and hath not onely shed it but made us all partakers of it And so doth also Photius and OEcumenius expound those words The Cup of blessing which vvee blesse that is say they vvhich having in our hands vvee blesse Him vvho hath gratiously given us his blood that is vvee give him thankes Iustin Martyr toward the end of his 2. Apologie saith thus VVee receive vvith the action of thankesgiving the consecrated meaâ—e blessed by prayer S. Augustine in his third Booke of the Trinitie Cap. 4. saith VVee call that the bodie and blood of Christ Iesus vvhâ—ch vvee receive for the health of our soules it being taken from the fruits of the earth and consecrated by mystical prayer And Gregorie the first Bishop of Rome in his 7. Booke of Epistles Epist. 63. saith that The Apostles did consecrate by prayer Yea Pope Innocentius the third also in his third Booke of the Mysteries of the Masse doth himselfe hold that Christ did not consecrate by these words Hoc est corpus meum This is my bodie but that hee had consecrated before those words were uttered Consecration then in a Sacrament is of no such nature operation or force as to make anie change or alteration in the substance of a thing but onely in the qualitie use or end And this you may verie clearely and demonstrativelie perceive by the vvater consecrated and applied in Baptisme for before it be consecrate to that use it is but common and ordinarie water But after it is consecrate it is then become another thing namely a sacred signe of the washing and cleansing wee have by Christ and yet neverthelesse it is still water as touching the substance of it as it was before although in the qualitie and use it bee altered So likewise is it of bread and wine in the other Sacrament of the Lords Supper before Consecration it is but ordinarie and common bread and wine but after Consecration they are become holie signes of the bodie and blood of Christ and yet are they still bread and wine as touching the substance of them as before though they bee thus altered in the use and qualitie And so saith Ambrose Sunt quae erant in aliud commutantur They are the same things still for matter and substance vvhich they vvere before and yet be changed into another thing in respect of the use and qualitie An example for better explications sake and to take away all doubt in this matter he giveth in a man before he be consecrate and sanctified and after he is sanctified Tu ipse eras c. Thou thy selfe vvast faith he before thou vvast sanctified but thou vvast an old Creature But after thou vvast sanctified or consecrated thou begannest to be a nevv Creature So that he is the same man still as touching matter and substance after his consecration or sanctification that hee was before albeit in qualitie hee bee thus altered and changed And this also witnesseth S. Chrysostome Panis sanctificatus dignus est dominici corporis appellatione etsi natura panis in illo remanserit The bread after it is sanctified or consecrated hath this dignity to bee called the Lords Bodie although saith he the nature of bread still remaine in it Theodoret likewise most plainelie telleth us that Signa mystica post sanctificationem non recedunt a natura sua manet enim in priori substantia figura forma The mystical signâ—s after sanctification or consecration doe not depart from their ovvne nature for they still remaine in their former substance figure and forme Yea even Gelatius himselfe a Bishop of Rome saith also that after consecration Non desinit esse substantia panis natura vini There ceaseth not to bee the substance of bread and the nature of vvine These so direct and expresse speeches and most evident testimonies of the ancient times concurring with the Scriptures bee they not sufficient to satisfie all that bee reasonable and equal christians that there is no transubstantiation in this Sacrament or real bodily presence of Christ to the bodily Mouth of the Receiver For that there is a real bodilie presence of Christ to bee apprehended by the mouth of the Soule that is by the faith of the Receiver is a thing granted and so affirmed by S. Augustine who expreslie saith that Faith is the mouth vvherby vvee eat and drinke Christ and the hand vvhich vve stretch to heaven to lay hold upon him sitting there And so saith S Ambrose also Fidei tactus est quâ— tangitur Christus It is by faith that vvee touch Christ. Yea this is so cleare as that the verie Church of Rome it selfe in ancient and former times beleeved heerein as wee doe as is manifest at large in the second distinction of Consecration and in the glosse likewise upon the Canon hoc est where it is said that the consecrated bread is called the Bodie of Christ Non propriè sed impropriè nec rei veritate sect significante mysterio Not properly but improperly and not in the truth of the thing but in a mysterie signifying it Thus then as touching this point it is more then evident that Rome is departed from that shee was in former times But hence arose moreover their adoration of the bread at their elevation wherein most grosse Idolatrie is committed inasmuch as it still remaineth Bread after consecration as you see And I wonder they tremble not at this their most horrible Idolatrie so often as they thinke upon it or use it For even the rudest and most barbarous Heathens were never
governement of the citie of Rome by Popes was not come to passe in the dayes of S. Iohn but came in afterward And for the better comfort of Gods people that should be molested disquieted and persecuted by this seventh head that is by the governement of Rome by Popes it is said that he shall continue but a short space For although the government of Rome by Popes be and hath continued divers hundreth yeares which may seeme to flesh and bloud and to a carnal and worldly understanding to be verie long yet in Gods reckoning and esteeme it is but short and of little continuance inasmuch as a thousand yeares with God are but as one day as S. Peter and the Psalmist doe both witnesse as also they are said to be but short in respect of Eternity which Gods children doe chiefly respect and in comparison whereof they set light by and little esteeme all worldly things As for the tenne Hornes they bee also expressely expounded in the Text it selfe to be tenne Kings which having formerly given the helpe and power of their Kingdome unto the Beast and in defence of the VVhore should afterward dislike abhorre and hate her make her desolate and naked and burne her with fire Who these tenne Kings be in particular the Event will best declare when this Prophesie in this point shall be actually accomplished In the meane time observe that this verie Beast vvith seven heads and ten hornes which S. Iohn saw in vision is now at this time in this chapter of Rev. 17. considerable as hee was the eight head and one of the seaven for so it is directly manifest by the verie wordes of the Text it selfe saying thus to S. Iohn The Beast that thou hast seene vvas and is not c. And the Beast that vvas and is not is the Eight and is one of the Seaven You see then that this Beast with seaven heades and ten hornes was now at this time much wasted in the number of his heads they all being spent gone and abolished except onelie this One vvhich is the Eâ—ght and one of the seaven for the VVhole Beast is here reckoned and expreslie affirmed to bee at this time onelie hee which was this Eight Head Let us then consider who is the eight Head of the Beast that is of the Romane State or State of the Citie of Rome The Text it selfe telleth us that it is one of the seaven And indeede it is one of the seaven and the verie seaventh For. Popes who be the seaventh Head wherby that Citie of Rome now is and of long time hath beene governed is also the eight because the Pope comprehendâ—â—â— in himselfe a double Princehood or Soveraignetie For he 〈◊〉 as Bellarmine and other Papists affirme of him Summus Princeps spiritualis and Summus Princeps temporalis a Soveraigne Spiritual Prinee and a Soveraigne Temporal Prince And the one namelie his temporal principalitie or Soveraignetie some of them say hee hath directlie from Christ and othersome of them as namelie Bellarmine and those that take part with him doe hold that he hath it not directly but indirectly and in ordine ad spiritualia as they speake that is so far forth as it is for the good of Soules and for the advancement of a Catholicke cause But whether directly or indirectly it is agreed by them all that he hath it And consequentlie Popes in respect of this their double Soveraignetie appeare to bee both the seaventh and eight head of the Beast By the power of which two Swords which hee hath gotten in the highest and supreamest degree it is that hee is the better able and verie sufficientlie furnished to bee as hee is also called the Beaâ—t that beareth up or supporteth that VVhore of Babylon Yea all those sixe heades of Rome namelie Kings Consuls Decemvirs Tribunes Dictators and â—mperors being gone and past for the Emperors also have ceased long since to have anie headship or Soveraigne rule there what remaineth but that the Popes who have succeeded the Emperors at Rome and bee the present Head of it bearing the Soveraignetie there bee and must needs bee the seaventh and therewithal the eight and last Head of the Beast All this while then I trust yee perceive that seeing Rome is here discribed onely as it was under the governement of him that is the eight Head therefore it cannot possiblie be intended of Heathen Rome for Rome whilst it was heathen was under the governement of the heathen Emperors and far remote from the times of the government of it by this eight Head Yea seeing Rome is here discovered and described as it was under the Popes who be the seventh and the eight and so the last head of that Citie It must needs be granted that not Heathen but Papal Rome is there clearelie and undoubtedlie intended And it is there further said to bee the Beast that vvas and is not and yet Is because whilst the Emperors were Heads of Rome the Imperial and supreame Authoritie vvas in the Emperors but afterward the Emperors ceased to be heads of Rome or to have anie Soveraignetie or Supreamacie there and then it vvas not in them But in conclusion the Popes became the Head of Rome exercising there the Soveraignetie then it vvas in them and so continueth and yet is So that in respect of the divers changes and mutations that it had it is said to be the Beast that vvas and Is not and yet Is. Fiftlie remember that it is confessed by the Adversaries themselves that by Babylon mentioned in the Revelation the Citie of Rome is understood Whereupon must further bee granted that it is that Babylon that is that Rome in whose forehead was a name written A Mystery c. which mysterie S. Paul calleth A Mysterie of Iniquity And it is so called because it should hardly bee discerned to be Iniquitie inasmuch as it should outwardly carrie such a goodlie face pretence and shew of pietie sanctitie and christianitie with it But the Heathen Citie of Rome had not this mystical hidden and covert Iniquitie in it but professed open enmitie and direct hostilitie against Christ and christianity and therefore also not the Heathen and Infidell Rome but the Papal or Popish Rome is and must needs bee there intended Sixtly the Babylon that is the Rome there spoken of is said to have Merchants that sould their wares and amongst the rest of their merchandizes and wares there is expresse mention made not onely of temporal commodities of the Bodies of men but of spiritual also namelie even of the Soules of men that they also are there to be boght sold. For there it a plain evident distinction in the text it selfe betweeen the Bodies Soules of men and therfore they must not be confounded or supposed all one Now then I pray tell mee did ever heathen Rome use this trade of merchandizing mens Soules or in what other Rome
to shew how the other words in the Text be also verified in the Pope whilest he taketh upon him to forgive sinnes as fully absolutely as God himselfe whilest he taketh upon him to depose Kings and to dispose of their kingdomes at his pleasure whilest he taketh upon him not onely to order and dispose of earthly kingdomes but also to rule and order the whole Church of God upon earth at his owne will what doth hee else but sit in the Temple of God as God and so shew himselfe as if be vvere God yea whilest he advanceth himselfe above all Bishops Kings Princes and Emperors of the World and above all general Councels also so that hee will not be censured or controlled by anie of these or by anie of their lawes or constitutions and which is yet more whilest hee advanceth himselfe even above the divine Scriptures then selves dispensing with them at his pleasure what doth he else but so carrie himselfe as if he were God or rather above God But againe what doth he else but sit in the Temple of God as God and so shew himselfe as if he were God whilest he ruleth and raigneth in mens consciences like God yea or rather above God himselfe for common experience sheweth that the men and women that be under his subiection and of his Church and superstition be more devoted and more regardfull to know and obey his will and his ordinances and constitutions then they be to know and obey God his word and commandements It is then verie evident that the Pope is at the least as a God unto them and that upon him they as confidently relie as upon God himselfe affirming and supposing him to have an infallibilitie of iudgement and such a special direction by the Holy Ghost as that he cannot possibly erre in anie thing he teacheth decreeth or determineth Yea doth he not sit in the Temple of God as God so shew himselfe as if he were God when he not onely taketh upon him the proper and peculiar powers honours preeminences rights and authorities belonging unto God as is before declared but even the verie title and name also of God For with a verie bould face hee acknowledgeth himselfe to be called God urgeth the title and challengeth it and further they say of him that he is Dominus deus noster Papa Our Lord God the Pope And doe not also these Verses dedicated to him and accepted of him sufficiently declare the same Oraclo vocis mundi moderaris habenas Et meritò in terris crederis esse Deus That is By Oracle of thy voyce thou rul'st and govern'st all And vvorthily a God on earth men deeme and doe thee call 6 But S. Paul proceedeth and saith thus Remember yee not that vvhen I vvas yet vvith you I told you these things and novv yee knovv vvhat vvithholdeth that hee might bee revealed in his time for the mysterie of iniquitie alreadie vvorketh only bee vvhich novv vvithholdeth shall let untill hee bee taken out of the vvay and then shall that vvicked or lavvlesse â—an bee revealed Here hee sheweth what it was that did withhold and keepe backe Antichrist that hee did not appeare in his colours in those times of the Apostles albeit the Mystery of that Iniquiâ—y was not then altogether idle but was even then a working in such close manner as it could This same To chatechon vvhich vvithholdeth and letteth and hindereth Antichrist that hee could not then appeare was the Romane Empyre as Tertullian Chrysostome Augustine Hierome and others doe expound it For so long as the Romane Empyre stood in his full and florishing estate Antichrist could not rise to that his power and height And therefore that Antichrist might appeare and shew himselfe in his glorie and greatnesse it was requisite that the Emperour of Rome should give place and depart from that Cittie where the seate of the Empyre then was that so the Pope might possesse it and make it his seat according to that prophesie in the Revelation of S. Iohn before mentioned where it is foretold that that great City of Rome was to become the head and Metropolitan Citie for the Antichristian Kingdome And the issue and event hath shewed it selfe answerable For the Emperor Constantine removed and translated the seat of the Empire from Rome in Italy unto Bizantium otherwise called Constantinople in Greece and after that began the Emperors by little and little to loose their right in Italy so that at the last Rome the ancient seate of the Empyre with a great part of Italy fell into the Bishop of Rome his hands and now and for the space of manie hundred yeares hath the Bishop of Rome otherwise called the Pope not the Emperour there had his seate This is so evident as that it needeth no further declaration Wherefore to goe forward S. Paul saith that The comming of Antichrist shall bee by the vvorking of Satan vvith all povver and signes and lying vvonders and in all deceivablenesse of unrighteousnesse amongst them that perish because they received not the love of the truth c. This is before shewed to agree verie fitly to the Kingdome of Poperie For who boast so much of Miracles as they And yet even touching the Miracles in their Legends Claudius Espencaeus himselfe saith No Stable is so full of dung as their Legends are full of fables Canus also taxeth even Gregories Dialogues and Bedaes Historie in this point And Caietan further taxeth as uncertaine the Miracles done even by those that bee the Canonized Saints in Poperie Why then will they still bee so credulous as to beleeve their Miracles to obiect them or to rely upon them For if you doubt of the reall bodily presence of Christ in the Sacrament they will tell you that it hath beene confirmed by Miracle If you doubt of Purgatorie and whether Masses Trentalls Praiers or such like do the Soules of the dead anie good they will also tell you of a Miracle or of some strange Vision Revelation or Apparition of some dead person to prove the same And so to comprehend all in few words for the confirmation of their whole religion they will tell you strange tales of Miracles Apparitions and wonders wrought by their Popes Priests Iesuites Monkes and other their supposed holy men and holy women of their religion Howbeit God himselfe hath herein given us a good rule and direction saying thus If there arise among you a Prophet or a Dreamer of Dreames and give thee a signe or vvonder and the signe and the vvonder vvhich hee hath told thee come to passe saying Let us goe after other gods vvhich thou hast not knovvn and let us serve them thou shalt not hearken to the vvords of that Prophet or unto that Dreamer of dreames for the Lord your God proveth you to knovv vvhether you love the Lord your God vvith all your heart and vvith all your soule yee
bodies and for repressing of lust what is this else but speaking an untruth or a lye as S. Paul calleth it in Hypocrisie and so a cleere fulfilling of this Prophecie For abstinence from flesh can have no such vertue in it when as all other kindes of meates and drinkes are permitted them which procure lust as much if not more then flesh meate which they are prohibited Secondly the Iewish abstinence from some kind of meates was not for anie uncleanenesse by them supposed to be in the creatures by Gods creation but onely in respect of Gods prohibition by his law Now if notwithstanding Gods prohibition in his law the Iewish superstition in abstaining from some kinde of meates be condemned as the Rhemists themselves affirme much more is the Popish superstition in their abstinence from some kinde of meates to be condemned who knowing that Christ hath made all things cleane to the cleane yet cease not to put difference of meates cleane and uncleane holy and unholy not according to Gods law as the Iewes did which therefore might seeme the more tolerable but according to mans law even the law of the Pope which is Gods adversarie and therefore the more intolerable Thirdly they make the creatures of God uncleane although not in respect of their creation yet in respect of their Antichristian prohibition it being given under pretence and colour forsooth of a great deale of sanctitie pietie and religion by them supposed and taught to be therein For if you reade the Disputations of the Schoole-Doctors as of Durandus and Alensis and others you shall finde that the reasons which they give why flesh is forbidden and not fish doe presuppose some uncleanenesse in flesh more then in fish For some of them say as namely Durandus lib. 6. cap. de alijs Ieiunijs that the reason is because the creatures of flesh were accursed and drowned in the general deluge in the daies of Noah others of them alledge the reason to be because Christ did never eate anie thing but fish after his resurrection Againe What needeth that custome of carrying their flesh-meate after Lent to the Priest for him to say his Exorcismes over it if they did not thinke that some wicked Spirits lay lurking in it all the Lent or that it had some pollution in it whereof it had need to be purged or why else are they accounted the most holy and the most religious men amongst them which most abstaine from flesh as the Benedictines and Charterhouse-Monkes which abstaine from flesh all their life long and eschue the touching or tasting of it as an unholy prophane thing Or why else doth the Church of Rome inflict a greater punishment upon him that doth eate flesh in Lent then on him that hath committed fornication For doth it not hereby appeare that they take the eating of flesh in Lent to be a more uncleanenesse and a greater sinne then fornication But yet further S. Paul hath an excellent Text touching this matter in his Epistle to the Colossians where he writeth thus VVherefore if yee bee dead vvith Christ from the ordinances of the vvorld vvhy as though yee lived in the vvorld are yee burdened vvith Traditions as Touch not Tast not handle not vvhich all perish with the using and are after the commandements and doctrines of men vvhich things have indeed a shew of vvisedome in voluntary religion and humblenesse of minde and in not sparing the body vvhich are things of no value seth they belong to the filling of the flesh Observe here first that he reproveth such superstitious people as put pietie religion and Gods worship in abstinence from some kinde of meates by reason of a prohibition of men for these words Touch not Taste not Handle not be plaine and direct words of prohibition And observe withall that these people used this abstinence even as the Papists also say they doe for humiliation of themselves and for afflicting and chastening of the flesh or which is all one for not sparing the Body as the Text here speaketh But howsoever these things have a shew of vvisedome as he calleth it they have not for all that the substance of true wisedome in them because religion and the right worship and service of God and his kingdome consisteth not in meates and drinkes and such external things as perish vvith the using and belong onely to the nourishment of our flesh and bodies but in those things that be spiritual and concerne the soule and life everlasting Yea observe further that he calleth them things of no value and that by these prohibitions there is a Burden imposed upon Christians even a burden of Mens Traditions and inventions and therefore hee utterly disalloweth them as being no commandements of God or anie of his doctrines but as being the commandements and doctrines of men So that they cannot shift this Text by saying that he speaketh here onely of the Iewes or of Iewish superstition for it before appeareth that the Iewes did not abstaine from certaine kindes of meate to subdue their bodies but to obey the law of God given them by Moses in that case Yea you see plainely that S. Paul reproveth these observations as being the commandements of men but the Iewes kept theirs as being the commandements of God And therefore in that place he speaketh against anie sort of superstitious people whosoever who being Christians would neverthelesse suffer themselves to be thus yoaked and burdened with mens Traditions and commandements in the way of Religion Although then the Rhemists and other Papists answer aswell to this Text of 1. Tim 4.1.2 3 4 5. as also to that other Text of Tit. 1.15 that S. Paul in both those places speaketh only against such Hereticks as abstained in respect of an impuritie of an uncleanenesse supposed to be in the meates by nature and creation it appeareth by that which is before spoken that even they also that hold no impuritie in the meates by creation but abstaine from them in this respect of not sparing their Bodies or for chastening and subduing the flesh by reason of Mens commandements given for religion sake in that case be taxed and reproved For In vaine do they vvorship mee saith Christ teaching for doctrines the commandements of men Yee have heard before that the Montanists were condemned by the ancient Church because they forbad flesh to be eaten whether they did this out of an opinion that flesh was defiled and polluted or for discipline and exercise sake to represse the bodie and subdue lust who can better resolve us then Tertullian who himselfe was stained with this error Now he reciting the obiections and arguments of the Catholikes against these Montanists they appeare to be such and the same that wee also use against the Church of Rome herein But lastly whilst the Popish Church forbiddeth flesh permitting neverthelesse fish and wines of all sorts and all maner of confections and banquetting stuffe to be taken who
had deserved that the due judgement of God should have condemned even those that are justified unlesse mercie had relieved them from that which was due that so all the mouthes of them which would glory of their merits might be stopped and he that glorieth might glorie in the Lord. They further taught as S. Augustin did that Man using ill his Free will lost both himselfe it that as one by living is able to kill himselfe but by killing himselfe is not able to live nor hath power to rayse up himselfe when he hath killed himselfe so when sinne had beene committed by freewill sinne being the conqueror freewill also was lost forasmuch as of whom a man is overcome of the same is he also brought in bondage 2. Pet. 2.19 that unto a man thus brought in bondage and sold there is no libertie left to do well unlesse he redeeme him whose saying is this If the Sonne make you free yee shall be free indeed Ioh. 8.36 that the minde of men from their very youth is set upon evill there being not a man which sinneth not that a man hath nothing from himselfe but sinne that God is the author of all good things that is to say both of good nature and of goodwill which unlesse God do worke in him man cannot doe because this good will is prepared by the Lord in man that by the gift of God hee may doe that which of himselfe hee could not doe by his owne free-will that the good will of man goeth before many gifts of God but not all of those which it doth not go before it selfe is one For both of these is read in the holy Scriptures His mercie shall goe before me and His mercie shall follow me it preventeth him that is unwilling that hee may will and it followeth him that is willing that hee will not in vaine and that therefore vvee are admonished to aske that we may receive to the end that what we doe will may be effected by him by whom it was effected that vvee did so will They taught also that the Law was not given that it might take away sinne but that it might shut up all under sinne to the end that men being by this meanes humbled might understand that their salvation was not in their owne hand but in the hand of a Mediator that by the Law commeth neyther the remission nor the removeall but the knowledge of sinnes that it taketh not away diseases but discovereth them forgiveth not sins but condemneth them that the Lord God did impose it not upon those that served righteousnesse but sin namely by giving a just law to unjust men to manifest their sinnes and not to take them away forasmuch as nothing taketh away sinnes but the grace of faith which worketh by love That our sinnes are freely forgiven us without the merit of our workes that through grace wee are saved by faith and not by workes and that therefore we are to rejoyce not in our owne righteousnesse or learning but in the faith of the Crosse by which all our sinnes are forgiven us That grace is abject and vaine if it alone doe not suffice us and that wee esteeme basely of Christ when we thinke that hee is not sufficient for us to salvation That God hath so ordered it that he will be gracious to mankinde if they doe beleeve that they shall be freed by the blood of Christ. that as the soule is the life of the bodie so faith is the life of the soule and that wee live by faith only as owing nothing to the Law that he who beleeveth in Christ hath the perfection of the Law For whereas none might be justified by the Law because none did fulfill the Law but only he which did trust in the promise of Christ faith was appointed which should be accepted for the perfection of the Law that in all things which were omitted faith might satisfie for the whole Law That this righteousnesse therefore is not ours nor in us but in Christ in whom wee are considered as members in the head That faith procuring the remission of sinnes by grace maketh all beleevers the children of Abraham and that it was just that as Abraham was justified by faith onely so also the rest that followed his faith should be saved after the same maner That through adoption we are made the sonnes of God by beleeving in the Sonne of God and that this is a testimonie of our adoption that we have the spirit by which we pray and cry Abba Father forasmuch as none can receive so great a pledge as this but such as be sonnes onely That Moses himselfe made a distinction betwixt both the justices to wit of faith and of deedes that the one did by workes justifie him that came the other by beleeving only that the Patriarches and the Prophets were not justified by the workes of the Law but by faith that the custome of sinne hath so prevayled that none now can fulfill the Law as the Apostle Peter saith Act. 15.10 Which neyther our fathers nor wee have beene able to beare But if there were any righteous men which did escape the curse it was not by the workes of the Law but for their faithes sake that they were saved Thus did Sedulius and Claudius two of our most famous Divines deliver the doctrine of free-will and grace faith and workes the Law and the Gospell Iustification and Adoption no lesse agreeably to the faith which is at this day professed in the reformed Churches then to that which they themselves received from the more ancient Doctors whom they did follow therein Neyther doe wee in our judgement one whit differ from them when they teach that faith alone is not sufficient to life For when it is said that Faith alone justifieth this word alone may be conceived to have relation either to the former part of the sentence which in the schooles they terme the Subject or to the latter which they call the Predicat Being referred to the former the meaning will be that such a faith as is alone that is to say not accompanied with other vertues doth justifie and in this sense wee utterly disclaime the assertion But being referred to the latter it maketh this sense that faith is it which alone or only iustifieth and in this meaning onely doe wee defend that proposition understanding still by faith not a dead carkase thereof for how should the iust be able to live by a dead faith but a true and lively faith which worketh by love For as it is a certaine truth that among all the members of the bodie the eye is the only instrument whereby wee see and yet it is as true also that the eye being alone and seperated from the rest of the members is dead and for that cause doth neyther seâ—
be conditions of his person as he was in sacrifice and oblation But our ancestours in the use of their Sacrament received the Eucharist in both kindes not being so acute as to discerne betwixt the things that belonged unto the integritie of the sacrifice of the sacrament because in verie truth they tooke the one to be the other Thus Bede relateth that one Hildmer an officer of Egfrid king of Northumberland intreated our Cuthbert to send a Priest that might minister the sacraments of the Lords body and blood unto his wife that then lay a dying and Cuthbert himselfe immediately before his owne departure out of this life received the communion of the Lords body and blood as Herefride abbat of the monasterie of Lindisfarne who was the man that at that time ministred the sacrament unto him made report unto the same Bede who elsewhere also particularly noteth that he then tasted of the cuppe Pocula degustat vitae Christique supinum Sanguine munit iter least anie man should think that under the formes of bread alone he might be said to have beene partaker of the body blood of the Lord by way of Concomitance which is a toy that was not once dreamed of in those dayes So that we need not to doubt what is meant by that which we reade in the booke of the life of Furseus which was written before the time of Bede that he received the communion of the holy body and blood and that he was wished to admonish the Pastors of the Church that they should strengthen the soules of the faithfull with the spirituall food of doctrine and the participation of the holy body and blood or of that which Cogitosus writeth in the life of S. Brigid touching the place in the Church of Kildare whereunto the Abbatesse with her maidens and widdowes used to resort that they might enjoy the banquet of the body and blood of Iesus Christ. which was agreeable to the practise not only of the Nunneries founded beyond the seas according to the rule of Columbanus where the Virgins received the body of the Lord and sipped his blood as appeareth by that which Ionas relateth of Domna in the life of Burgundofora but also of S. Brigid her selfe who was the foundresse of the monasterie of Kildare one of whose miracles is reported even in the later Legends to have happened when she was about to drinke out of the Chalice at the time of her receiving of the Eucharist which they that list to looke after may finde in the collections of Capgrave Surius and such like But you will say these testimonies that have beene alledged make not so much for us in proving the use of the communion under both kindes as they make against us in confirming the opinion of Transubstantiation seeing they all specifie the receiving not of bread and wine but of the body and blood of Christ. I answer that forasmuch as Christ himselfe at the first institution of his holy Supper did say expressely This is my body and This is my blood hee deserveth not the name of a Christian that will question the truth of that saying or refuse to speake in that language which hee hath heard his Lord and Master use before him The question onely is in what sense and after what maner these things must be conceived to be his body blood Of which there needed to be little question if men would be pleased to take into their consideration these two things which were never doubted of by the ancient and have most evident ground in the context of the Gospell First that the subject of those sacramentall propositions delivered by our Saviour that is to say the demonstrative particle THIS can have reference to no other substance but that which he then held in his sacred hands namely bread and wine which are of so different a nature from the body and blood of Christ that the one cannot possibly in proper sense be said to be the other as the light of common reason doth force the Romanists themselves to confesse Secondly that in the predicate or later part of the same propositions there is not mention made onely of Christs body and blood but of his body broken and his blood shedd to shew that his body is to be considered here apart not as it was borne of the Virgin or now is in heaven but as it was broken and crucified for us and his blood likewise apart not as running in his veynes but as shedd out of his body which the Rhemists have told us to be conditions of his person as he was in sacrifice and oblation And least we should imagine that his bodie were otherwise to be considered in the sacrament then in the sacrifice in the one alive as it is now in heaven in the other dead as it was offered upon the crosse the Apostle putteth the matter out of doubt that not only the minister in offering but also the people in receiving even as often as they eate this bread and drinke this cup doe shew the Lords death untill he come Our elders surely that held the sacrifice to be given and received for so we have heard themselves speake as well as offered did not consider otherwise of Christ in the sacrament then as he was in sacrifice and oblation If here therefore Christs body be presented as broken and livelesse and his blood as shedd forth and severed from his body and it be most certaine that there are no such things now really existent anie where as is confessed on all hands then must it follow necessarily that the bread and wine are not converted into these things really The Rhemists indeed tell us that when the Church doth offer and sacrifice Christ daily he in mysterie and sacrament dieth Further then this they durst not go for if they had said he died really they should thereby not only make themselves daily killers of Christ but also directly crosse that principle of the Apostle Rom. 6.9 Christ being raysed from the dead dyeth no more If then the bodie of Christ in the administration of the Eucharist be propounded as dead as hath bin shewed die it cannot really but only in mysterie and sacramēt how can it be thought to be contayned under the outward elements otherwise then in sacramēt mysterie and such as in times past were said to have received the sacrifice from the hand of the Priest what other body and blood could they expect to receive therein but such as was sutable to the nature of that sacrifice to wit mysticall and sacramentall Coelius Sedulius to whom Gelasius Bishop of Rome with his Synod of LXX Bishops giveth the title of venerable Sedulius and Hildephonsus Toletanus of the good Sedulius the Evangelicall poët the eloquent orator and the catholick writer is by Trithemius and others supposed to be the same with our Sedulius of Scotland or Ireland whose
literaâ— Petiliani lib. 2 cap. 38. Aug. ad Vincen. Epist. 48. Retract 2.5 Christian kings may compell their subiects though not to faith yet to the outward meanes of faith And it is the body only and not the soule or conscience that they coÌ„mand and compell August in Epist. 50. 204. August Epist. 48. Retract lib. 2. cap. 5. August contra Crescon lib. 3. cap. 51. Seâ— these Texts fully answered in the third part of this booke Cap. 2. sect 5. Cusanus de Cath. Concord lib. 2. cap. 13. Aeneas Sil. li. 1. de gestis Basil. Concil Gerson Serm. pro viagiâ— Reg. Rom. direct 1. Valla. Cont. Don. Constant. Volateran in vita Const. Antonin 1. part l. 8. c. 2. Ser. iniquit Catal. in practic cancel Apostol Balbus de Coron ad Carol. 5. Concil Carthag 6. c. 3. Concil Affâ—is c. 101. 105. 92. Concil Milevit c. 22. Bellarm de Rom. pont lib. 2. cap. 14. 2. Tom. Concil in Decret Pelag 2. Tom. 2 Concil edit Bin. pa. 693. Gregor lib. 4. Epist. 34. â—pist 32. Epist. 36. Epist. 34. 38. Epist. 24. Observe well this reason amongst the rest Lib. 6. Ep. 30. Paul Diacon lib 4. de gestis Longobard cap. 37. Ab. Vsperg Chronic. Platin. Boniface 3. Otho Frising li. 5. c. 8. Chron. c. Bellarm. de pont Rom. cap. 17. Iustinian in Epist. ad Ioh. 2. Idem Co de sacros Ecc. Iustin. Co de summa Trinit lib. 7. De Episcop audientia 2. certissime Novel 3.5.7 Idem Novel 2. sequent Concil Calced Concil Nic. 2. Act. 2. Conc. Nic. ca. 6.7 Conc. Constant. 1. can 5. Conc. Chalced. Actio 16. The Decrees of ancient generall Councels against the Popes Supremacie Concil Constantinopol 1. canon 5. Concil Constantinopol 6. canon 36. Cusan Concord li. 2. c. 34. 20. The Popes Supremacie over Councels is of a verie late standing condemned by Councels Naucl. gener 47 Gerson de Au Papae Câ—â—â—il Constan. Sess. 5. Concil Basil. Sess. 38. 33. The Popes Supremacie over Kings Princes most abhominable Prov. 8.15 Dan. 4.29 Revel 19.16 Matth. 16.19 Aug in Psa. 124. Bellarm lib 5. ca. 7. de Râ—m Pont. Râ—m 13.5 Tertull. in Apolog cap. 37. Tertull. Apolog. cap. 30. Sigebert Chron. An. Dom. 1088. New Trayterous opinions Vincent in spec Histor. lib. 15. cap. 84. Gre. Vesper haeretico polit pag. 159. Marian. de rege regis Institut cap. 6. c. Theod. hist. lib 2. ca. 16. Niceph. lib. 26. ca. 17. Platina Sigeâ—ertus t. Theodor. lib. 1. cap. 19. Rom. 13.4 Grego Ep. lib. 2. cap. 100. 10â— Gregory the great Bishop of Rome subiect to the Emperor and at his command Anastatius Platina Lib. pontif Diaconus Optat. contra Parm. lâ—b 3. It is a point of madnesse to say or hold that a Christian King may not deale in matters Ecclesiastical by the testimonie of Optatus August Ep. 50. A Christian King maâ— make Lawes concerning matters Ecclesiasticall A Christian King may make CoÌ„missioners in Ecclesiasticall causes Optat. lib. 1. August Ep. 162. 16â— Euseb. lib. 10. cap. 5. A Christian King may have Appeales made unto him in a cause Ecclesiasticall Miltiades a Bishop of Rome subiect to the Emperor at his command Act. 25.11 12. Concil Affrican cap. 92. Appeales in ancient time not allowed to be made to the Bish. of Rome Concil Milevit cap. 22. Malmesbury lib. 1 de gest pont Angliae Hoveden Hen. 2. Theod. lib. 5. c. 7. Sozom. lib. 7. c. 7. Theod. li. 1. c. 7. General Councels called in ancient time by the Christian Emperors and not by the Popes Evagr. l. 1. c. 3. Conc. Calc Act. 1. zon tom 3. pag. 39. Cusan de Concor lib 2. cap. 25. Socrat. lib 5. in Prooemio Bellar. de Concil lib. 1. cap. 13. Leo Epist. 9. Leo Epist. 24. Epist. 26. Epist. 23. Leo Epist. 59. Leo a Bishop of Rome subiect to the Emperor and at his command 1. Kin 2.27.35 Zozom l. 7. c. 8. Plat. Sigeb A Christian King may nominate appoint Bishops of Diocesses Provinces Malmesbur de gestu Pont. Angl. lib. 1. pag. 205. Ibidem lib. 1. pag 205. Lib. 1. pag 204. Malmesb. de gest Reg. Angl. lib. 2. pag 45. De gestis Pont. Angl. lib. 2. pag. 242. p. 257. Metrop Grantz lib. 2. cap. 29. The Christian Emperors in ancient time had power to place and displace Popes The Act is of 1. Eliz cap. 1 in England and of 2. Eliz. cap. 1. in Ireland Euseb. in vitae Const. lib. 3. Conc. Const. 5. Conc. Chalced. Actio 3. Emperors and consequently Kings within their Dominions are to ratifie and confirme the Decrees of Councels before they be put in execution Aser Menevensis praefat ad Alfred Concil Mogunt in praefat Bin. t. 3. p 462. Bin. t. 3. p. 631. Concil Emerit ex Garsia Louisa sect 23. Bin. t. 2. pag. 1183. Gars in not in Concil Emer Calvin in Amos 7.13 Praefat. in Centur 1 Sam. 15.17 Chrysost. ad pop Antioch hom 2. Statute of 5. Eliz cap 1. Ract Crowne 8. 1. Thess. 5 12. Heb 13.17 2. Cor 5.20 Matth. 28.20 Ezech. 20.18 19. 2. Kin. 18.40 41. Matth. 7.15 1 Ioh. 4.1 Matth. 15.14 2. Thess. 2.3 4 5 6 7 8. 1. Tim. 3.16 Matth. 13.30 2. Thess. 2.7 1. Ioh. 2.18 1. Ioh. 4.3 2. Ioh. 7. 2. Thess. 2.8 Revel 10.2.8 9 10 11. Rev. 9.13 c. Rev. 10.2.8 9 10 11. Rev. 10.7 Rev. 11.15 16 17 18. Revel 2.13 2. Thes. 2.4 Revel 11.12 Rev. 18.4 Rev. 11.12 c. Rev. 11.2 M White in his his Booke called The way to the true Church In opere imperf in Matth. 49. 2. Sam. 16.11 1. Tim. 1.13 Cyprian in Psalmo Ad quid justificationes meas assumis testamentuÌ„ meum per osâ— tuum c. In vita Bernard Bern. in Cantic Card Contaren Tract de Iustificatione Pigâ— de fide Iustificatione Colon. in Antidag 1. Cor. 3.10 11 12 13 14 15. Aug. lib. 1. cont Iulian. Pelag. cap. 6. Greg Niss de hom opific. ca. ult Luke 23.40 41 42 43. Bellar. de Iustificat lib. 5. c. 7. Bern. de cons. ad Eugen. lib. 2. cap. 2 lib. 6. cap. 3 cap. 8. Epist 42 ad Hen. Archiepisc. Seâ—onensis apud Hugon in postill super Iohan cap. 1. Epist. 125. Concil Rhemens sub Capeto eius filio Epist. Leodiensis Ecclesiae ad Paschalem 2. in 2. volumine Conciliorum Acta vita Paschalis Sigon lib. 9. de regno Itâ—l Radevie in Appendice Frisingensis Avent in Boiâ—rum histor In oratione Archimistae ad Proceres Imperij Petrus Blessens in Epist. ad queÌ„dam officialem Sigeb â—onach Gemblacens apud Aventin de Tyran Pontificiâ— Guilielm Episc. Paris lib. de Collat. Benefic Henric. de Erphordia de Haiabalâ— circa Ann. 1345. Petrarch lib. Epist 14 epist. 17. epist. 19. Nicho. Oresmus in Orat. habit coram Papa Vrban 5. Iohan. de rup sciss in lib. prophetico cui
water but God gives the holy Ghost saith Hâ—erome upon Esay 14. Graces is not from the nature of the water but â—rom the presence of the spirit saith Basil. lib. de spiritu sanct ca. 15. 1. Pet. 3 21. There is one water of the Sacrament an other of the Spirit The water of the Sacrament is visible the water of the Sâ—irit is invisible That washeth the bodie and signifieth what is done in the soule By this the soule is clensed and healed saith Aug. Tract 6. in Epist Ioh. 1. Cor. 11.29 Heb. 9 25 26.28 Heb. 10.14 Heb. 9.22 Heb. 5.5 6 9 10. Heb. 5.5 6.10 Heb. 7.15 16 17. Heb 7.23.24 Heb. 7.20 21 22 23. Ver. 24. Vocatur Sacrificium oblatio quia memoria est represenâ—atio veri Sacrificii sanctae Immolationis factae in ara Crucis Lomb. lib 4. dist 12. Euseb. Demonstr Evang. lib. 1. cap. 10. August octog trium quaest 61. Theoph. in Heb. â—â— Chrysâ—st hom 17. ad Hebr. Gen. 14.18 Ioseph Antiquit. lib. 1. cap. 10. Petrus Comest hist. Shil in Gen. 45. Heb. 7.1 2 3. Rom. 12.1 Rev. 1.6 1. Pet. 2.9 1. Pet. 2 5. Rom. 17.1 Heb. 13.15 Psal. 141.2 Psal. 4.5 Heb. 13.16 Rom. 12 1â— Mal. 1.11 Rev. 1.6 1. Pet. 2.5.9 Exhort ad Castitatem Let a man so esteeme of us saith S. Paul as of the Ministers of Christ. 1. Cor. 4. â— So that the terme of a Minister of Christ or of the Gospel is to be reverenced and not to be scornfully or skoffingly mentioned as it is by sundry in the Papacie Mat. 26.27 28. Mar. 14.23 24. Luk. 22.20 1. Cor. 11.25 Tertul cont Mar. lib. 4 August in Psal. 3. cont Adimantum manichaeum cap. 12. Ioh. 6 53 54 55.56 August de doct Christ. lib. 3. c. 16. in Ioh. 6. tract 26. tract 25. August de doct Christ. lib 3. c. 16 Aug. in Psal 98. Ioh. 6 5â— Ioh. 6.33.35.48 5â— 51.58 Ioh. 6.54 Ioh. 6.40 Ioh. 6.47 Ioh. 6.56 Ephes 3.17 1. Cor 6.17 1. Cor. 10.1 â— â— 4. Ioh. 6.54 1. Cor 11.27 Lyra. in Psal. 110. Gen. 17.13 Gen 12.13 Gen. 17.1 2 3 4. c. Exod. 12.11 Mat. 26.17 Mat. 26 17. Tit. 3. â— Mat. 22.27.28 Mar. 14.23 24. Ioh. 15.1 Ioh. 6.58 Ioh. 2.1 2 3 4 5. Exod. 4.1 2 3. 1. Cor. 11.26 27 28. Heb 2 17. Auâ—ust in Ioh. Traâ—t 3â— Ep. 57. ad Barâ—an Matt 2â— 6 Christus est ubique per id quod Deus est In coelo auteÌ„ per id quod homo est August Epist. 57. ad Dardan Caro Christi quando in terra fuit non fuit in coelo nunc quia in coelo est non est utique in terra Vigil cont Eutich lib. 1. Iere 23 24. 1. King 8.27 Matt. 26.11 Matt. 28 2â— Ioâ— â—â— 7 Ioh. 16.28 Ioh. 17.11 Act. 5.22 Ioh. 17.11 Act. 3.22 Ioh. 3.13 1. Ioh. 4.3 Matt. 24.24 Sacerdos est creator creatoris sui Qui creavit vos dedit vobis creare se. Stella Clâ—â—icoruÌ„ Serm. 〈…〉 1. Tim. 4 4 5. Ambros. de Sacram lib. 4. cap â— Ambros de ijs qui Mâ—ster ca. 9. Chrysost. ad Casarium in Mat. hom 15. Theod. dialog 1.2 Gâ—las cont Eâ—â—tych August in Ioh. tract 26. tract 50. tract 25. Ambros. in Psal. â— â—3 Ciâ—er de Nat. Deorum Mat 26.27 1. Cor. 11.26.27 28 29 30 31. Concil Const. sess 13. Comperimus de consecra dist 2. 1. Cor. 10.17 1. Cor. 11.20 21 22 23 24 25 c. Chrysost. homil 3. in Eph. Plggh. hierar lib. 1. cap 2 3 4. Cusan Epist. 2. ad Bohemos Confess Patrocenâ—ens cap. 15. Ephe 5 23 24. Rev. 17.18 Ioh. â—â— 27 18. Matt. 28.20 2. Thess. 1.7 8 9 10. Rev. 17.1 Verse 2. Verse 4. Rev. 17. v. 18. Rev. 17. ver 9. Geor◠〈…〉 lib. 5. de â—â—ng lat calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleg 10. lib. 3. Bellarmine himâ—selfe lib. 3. de Pont. Rom. cap. 13. confesseth per MeretriceÌ„ intelligi RomaÌ„ that by the whore of Babylon Rome is understood lib. 2. c. 2. Lessius pag. 73. 82. Riber in Apoc. 14 n. 27.28.29.30 Viegas in Apoc. 17 comment 1. sect 3. Maluenda de Antich lib. 4. c. 3. c. Rom. 1.7 2. 〈◊〉 3 c. Esa. 1.21 Rev. 17. â— Rev. 17.3 Rev. 17.3.7 Rev. 17 9. These five doth Livy thus reckon initio libri sexti And Messala Corvinus lib. de progen August Caesar And Câ—â—nelius Tacitus AnnaliuÌ„ initio lib. 1. And Onuphrius also praefat 〈…〉 Fast. lib. 〈…〉 Augustinum Râ—v 17.10 2. Pet. 3.8 9. Psal. 90.14 Rev. 17.12.16 17. Rev. 17.11 Rev. 17.3.7.8.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is octavus est s. Rex hee is the eight that is the eight King or the eight head Bellarm. de Rom pont lib. 5. ca. 1. Bellarm. de Rom. pont lib. 5. cap 6. Rev. 17 3·7 Rev. 17.8 Bellarm. de Rom. pont lib. 2. c. 2. Less pag. 72. Rib. in Apoc. 14.11.27 28 29 30. Vâ—â—g in Apoc. 17 com 1. sec. 3. Mâ—luend de Antiâ—h lib. 4. c. 3. Rev. 1â— 5 2. Thes. 2.7 c. Rev. 18.11 12 13. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet 2 1.2·3 Claud. Espenc in Tit. 1. 1. Pet. â— 3 2. Cor. 1.24 Rev 18.15 Rev. 14.8 Rev. 17.2 Rev. 13.16 De Pet. Paul Sâ—râ—â— 1. Rev. 18.14.21 22 23. Suarez lib. 5. cap. 7. nu 11. cap. 21. nu 6. Rev. 11.15 Rev. 17.1 Aug. de doctrin Christiana lib. 3. cap. 9. 10. 16. Ioh. 4.24 Ioh. 1.18 Iere. 23.24 1. Kin 8.27 Rom. 1.22.23 Esay 44.7 Esay 46.5 Esay 44.9 Esay 44.11 Act. 7 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull. lib. de Idolat cap. 3. Exod. 20.4 Deut. 4.12 13 14 15 16 17 18 Theod in Deuâ— quaest 1. August Ep. 119. ad Iannar Col. 2.23 Abulens in Deut. 4. Ambr. Epist. 31. ad Valentinian Ioh. 4.24 Exod. 32.1 2 3 4. c. Exod. 2â—â—â— Psal. 106.20 Nehem. 9.18 Exoâ— 32.4 5. Ferus the Iesuite confesseth and teacheth that the Israelites intended to worship the 〈◊〉 God in the Calfe which Aaron made sheweth his reasons for it upon Act. 17. Exod. 32.7.30 31. Exod. 32.10 11 12. c. In the two Calves likewise made by Ieroboam in 1. Kin. 12.28 was the true God also intended to be worshipped as Iosephus himselfe testifieth Antiquit. Iud. li. 8. c. 3. and yet was it Idolatry for all that Clem. Recog ad â—ac lib. 5. August in Psal 113. concion 2. Peres de Tred part 3. Rom. 1 2â— 21 22 23. c. Act. 17.23 c. Rom. 10.14 Luk. 11.2 Mat. 6.9 Psal. 50.15 Psal. 32.6 Psal. 73.25 Psal. 62.5 6 7 8 Epiphan haeres 79. Esay 42.8 1. King 8. â—â— August de vera Relig. cap. 55. Cyril cont Iulian lib. 6. Colos. 2.18 Theodo in Colos. 2.18 Aug. ad quod vult Deum haer 39. Epiphan haeres 38. Aug. in Psal. 96. Rev. 19.10 Rev. 22.8 9. 1. Thes. 1.9 Rom. 1.9 Act. 20.19 Mat. 4.10 1. Sam. 7.3 1. Ioh. 2.1