resurrection are purged from sins by penal Concil Trident. Sess 6. can 30. satisfaction which were not purged in this life so fully as they ought that they may enter into heaven THis I renounce because 't is contrary to the sound Doctrine of the Church of England Article the 22d of Purgatory The Romish Doctrine concerning Purgatory Pardons worshipping and adoration as well of Images as of Reliques and also invocation of Saints is a fond thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the word of God In Homily of Prayer T. 2. part 3. p. 122. 't is said That there are but two places after this life Heaven and Hell the one proper to the elect and blessed of God the other to the reprobates and damned souls as may well be gathered by the Parable of Lazarus Against the ground or rather indeed pretence for Purgâ—tory viz. That some sins of believers were not fully purged away in this life and must therefore there be purged away by making satisfaction by suffering for them The Church of England saith 〈◊〉 her Homily for Good-Friday T. 2. p. 177. That Christ Jesus did purchase such favour for us by his death of his heavenly Father that for the merits thereof if we be true Christians indeed 〈◊〉 not in word only we be now fully in Gods grace again and clearly discharged from our sins And in the Homily of the worthy receiving of the Sacrament of the body and blood of Christ T. 2. part 1. p. 200. she saith Thou must believe that Christ hath made upon his cross a full and sufficient sacrifice for thee a perfect cleansing of sins so that thou acknowledg no other Saviour Redeemer Mediatour Advocate Intercessor but Christ only 2. 'T is contrary to the Doctrine of the Church of Ireland in the 101 and 102 Articles Homil. of the misery of man part 2. p. 11 He i. e. Christ is the high and everlasting Priest which hath offered himself once for all upon the Altar of the Cross and with that one oblation hath made perfect for evermore them that are sanctified He is the alone Mediator between God and man which paid our ransome to God with his own blood and with that hath he cleansed us from all sin he is the Physician which heal eth us all our diseases and of all our venial sins too of their Religion which is this After this life is ended the souls of Gods Children be presently received into Heaven there to enjoy unspeakable comforts the souls of the wicked are cast into Hell there to endure endless torments The Doctrine of the Church of Rome concerning Limbus patrum Limbus puerorum Purgatory Prayer for the dead Pardons Adoration of Images and Reliques and also invocation of Saints is vainly invented without all warrant of holy Scripture yea and is contrary to the same 3. 'T is contrary to the Doctrine of the Church of Scotland contained in the Confession of Faith made by the Assembly of Divines at Westminster Chap 22. Article 1. The bodies of men after death return to dust and see corruption but their souls which neither die nor sleep having an immortal subsistence immediately return to God who gave them the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full redemption of their bodies and the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to judgment of the great day beside these two places for souls separated from their bodies the Scripture acknowledgeth none T is contrary also to the latter Confession of Helvetia Article 26. to be seen in the Harmony of Confessions Sect. 16. p. 483. and to the Confession of the French Church Article 24. to be seen ibi Har. of Confessions Sect. 16. For the further confutation of this Popish Poetical and Antichristian Purgatory I shall lay down these plain ensuing Positions Position 1. That the souls of true believers in Christ do aâ— soon as they die go immediately into heaven and therefore not into the Popes Purgatory The antecedent Proposition I prove thus 1. From Isa 57. 2. He shall enter into peace that is the righteous man that dies before evil days come enters in his soul into Heaven and his body rests in his grave called his bed and if so then undoubtedly he goes not into the Popes Purgatory for there is no peace to them that are there for they are tormented say Papists with the â—â—me torments that they in Hell are tormented with 2. From Luk. 16. 22 23. The beggar Lazarus died and was carried into Abrahams bosom by the Angels and the rich man died and was cast into hell Now that by Abrahams bosom is meant Heaven * Vide also Homil. for Whitsunday p. 21 321 421 5216. recited Article 14. hujus is clear by the forecited Doctrine of the Church of England c. if not by the consent of Papists too that the Angels that carried his soul into Abrahams bosom were not evil but good Angels for that neither good Angels go into Hell nor evil into Heaven must also be yielded as the 25th verse of that Chapter declares then it will follow necessarily that the soul of Lazarus was carried by the holy and blessed Angels into Heaven where Abrahams bosom was and not into any part of Hell for Lazarus was comforted he was not only not tormented with poena sensus vel damni the punishment of sense or loss but he was actually comforted which implies not only a ceasing of his former suffering evil things but enjoying of good things the comforts of the other life the full knowledg of God and feeling his fatherly love 3. 'T is said Luk. 23. 43. by our Saviour himself to the Thief upon the Cross immediately before his death To day shalt thou be with me in Paradise that is in Heaven and therefore not in the Popes Purgatory for that is not Paradise Paradise is a place of pleasure and happiness but the Popes Purgatory is a place of pain and misery of hellish torments as Papists say In 2 Cor. 12. 2 4. Paradise and that Heaven is coelum Emperaeum the seat of the blessed where God the Father God the Son and God the holy Ghost the blessed Angels and souls of just men made perfect are and enjoy pleasures for evermore So 't is taken in Revel 2. 7. To him that overcometh will I give saith the Spirit to the Churches to eat of the tree of life which is in the midst of the Paradise of God Where by the Paradise of God not only Pareas and others of our learned men upon the place but also Cornelius a Lapide himself understands as the most genuine sense the fruition of God and eternal blessedness of which the Paradise of Adam was a figure sign and type 4. In Revel 14. 13.
we read thus And I heard a voice from heaven saying unto me Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours The word here most observable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Cornelius a Lapide and Pâ—reus saith that all Copies except Montanus's doth end the full sense of the former sentence Blessed are the dead which die in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab hoc tempore from this very time that is from this instant of time that they dye they are blessed as learned Mr. Leigh in his Criticks expounds the word and assures me in his Notes upon the place that Dr. Reynolds and Gerard do so interpret it and so doth Scriveliâ—â— too and the Latines interpret it * Amodo id est ex nunc deinceps in aternum puta a tempore mortis illico requiefcunt requiescent in omne aenum Cor. a Lapide 〈◊〉 amolâ—â— which we English henceforth that is from this time forward that is from the time of their death and so forward for ever are they blessed that die in the Lord. Pareus upon the place saith That this is a true and charitable opinion that those that die in the Lord do from the point or instant of their 〈◊〉 become and continue to be blessed And 't is observable that they are said to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morientes dying or qui moriuntur who 〈◊〉 die in the Lord in the present tense not in the future who shall diâ—â— hereafter though they shall be blessed too which shews that 〈◊〉 soon as ever they are dead they begin to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseâ—â— and perfectly as some expound the word and henceforth even for eâ—â— though before their death they are in some sort as St. Paul was partly carnal as well as spiritual yet their souls depart not so 〈◊〉 are if not immediately before yet in the instant of their departure from their bodies through faith purged by the blood and spirit of Jesus Christ from all their sins and so their spiritual uncleanness being perfectly done away they are fitted for and received into that City into which nothing that defileth shall enter And this may be proved further 5. From Joh. 5. 24. Verily I say unto you he that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life So Joh. 3. 36. He that believeth on the son hath everlasting life he hath it not only in the price and promise and expectation but also in the * inchoation and first Vrsin Catechis p. 2. q. 58. p. 414. Dr. Reynolds in 1 John 5. 12. p. 430. He that hath the Son hath life 1. In pretio 2. In permisso 3. In primitiis fruits he hath the beginnings of it here in this life in the kingdom of grace and he shall have it in more full and compleat possession of it as soon as he departs out of this life habenti dabitur to him that hath shall be given to him that hath true saving grace shall be given more grace not only quoad sufficientiam here but quoad gloriam hereafter Cornelius a Lapide a great Jesuit and Father in the Church of Rome assures me that the Church he means the Church of Rome calls the days of Saints death dies natales their birth-days and that hac de causa for this reason because the same days they are new-born into a blessed and glorious life and upon this account saith he doth the Church solemnize their birth-days not those in which they are born with sin into a temporal life but those in which by a temporal death they pass to an eternal life And 6. This may be further confirmed by that of the wise man the Preacher King Solomon Eccles 12. 7. Then shall the dust return to the earth as it was and the Spirit to God who gave it then that is when a man dies his body which was made at first of the dust of the earth returns to the earth its first material principle and the soul that was immediately made by God of a spiritual substance returns to God the Father of Spirits for judgment either of absolution or condemnation which is more particularly and privately passed upon every Heb. 9. 27. mans soul immediately after its separation from the body that is saith the learned Bishop Reynolds in his Notes upon the place commonly called the Assemblys-notes Vt stet judicio ante Deum that it may appear before his tribunal to be judged and certainly as the body goes into the dust so certainly the soul returneth unto God to be judged Now the bodies go immediately to the dust to the earth so the souls immediately to God Hence saith he the godly are translated into Paradise in Abrahams bosom into the condition of just men made perfect Luke 16. 22. Luke 23. 43. The wicked into the prison of disobedient spirits reserved there in Hell unto the judgment of the great day Luke 16. 23. 1 Pet. 2. 19. As the souls of wicked men when they die go immediately from God into Hell so do the souls of godly men go immediately to God into Heaven and consonant to this is that of our Saviour John 5. 24 before alledged He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into judgment that is into the judgment of condemnation as our translation according to the sense hath it and John 3. 36. He that believeth on the Son hath everlasting life it notes a present and indeseasable interest and possession in heaven 7. Very agreeable to this is that devout and believing confident prayer of St. Stephen at his death Lord Jesus receive my Spirit Upon which this is the Assembly-note as 't is commonly called That this is the true comfort of the elect that they are assured that Christ Jesus who died for them in their dissolutions receiveth their souls into his safe and blessed custody to live with him who is the life and God of the living And 8. This is confirmed also by 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator 9. To these testimonies may be superadded 2 Cor. 5. 4. For we know that if our earthly house of this tabernacle were dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus we have in the present tense a building of God an house not made with hands eternal in the heavens and that the souls of all believers enter into this heavenly house as soon as they depart out of their earthly tabernacles may be further proved from the 6th and 8th verses of that Chapter where 't is said thus That while we are a home in the body we are absent from the Lord and that we
necessary and edificative of the whole flock of Christ but are only made or said to be so by the will of man carrying a real appearance of evil and are scandalous to Papists and Protestants and establish such modes of Religious worship as are most conformable to the Gospel-rule and primo-primitive practise and not too like to and inductive of the Government and form of worship of the Apostatical and Antichristian Church of Rome I verily believe they would have more dutiful Sons and good Friends than now they have and the Church and Kingdom would have more peace and prosperity to which God of his great mercy incline their hearts However I beseech them to let their moderation be known to all men And I intreat all people without making any tumults upon any pretence whatsoever in their own places and callings quietly to endeavour and earnestly expect and pray for an amendment of what is amiss in Church and State to fear God and honour the King and submit to those that are in authority under him And so God keep you all Septemb. 29. 1673. R. R. B. D. The particular Doctrines renounced are these I. THat the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood II. That Christ is really more present on the high Altar or Communion-Table as on his Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-Table than to the Pulpit or Font. III. That mens persons are justified or accounted righteous before God for their own good works that follow Faith either in part or in whole and not for the merits of Jesus Christ alone IV. That Faith that doth justifie Believers persons before God is a bare and naked assent to the truth and that so and as an act habit or work in us it justifies V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by Faith alone on their part VI. That mens foreseen faith repentance good works c. were the true causes moving God to elect them to eternal Salvation VII That men unregenetate or in the state of nature have by their own free will power sufficient of themselves to turn themselves to God to believe in Jesus Christ repent and do good workâ— acceptable to God when they will and also finally to resist the efficacious grace of God in converting an elected sinner to himself VIII That truly regenerated persons cannot be certain of their eternal Salvation but may totally and finally fall away from the acts and habits of saving Grace before they die and be eternally damned IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly sin X. That meer men in this life since Adams fall can perfectly fulfill Gods whole Moral Law and also voluntarily do good works besides and above Gods Commandments which they call works of Supererogation which are as they say greater and holier than the works of the Moral Law and do merit remission of sin and eternal life not only for themselves but also for others XI That unregenerated mens own good works do make them meet to receive grace from God or as the School Doctors say deserve grace of congruity XII Thâ—t the good works of â—â—regenerated men do ex condigno merit at Gods hands eternal life XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs Resurrection are purged from sins by penal satisfaction which were not purged in this life so fully as they ought that they may enter into Heaven XIV That the Pope of Rome successively or the Papacy is not the Antichrist of which the Scripture writes XV. That it is lawful to set up and suffer Images of the Sacred Trinity of God the Father of God the Son or Crucifixes Of God the Holy Ghost or of Saints departed this life which have been worshipped in Temples or Churches where Gods people do usually meet to worship God XVI That those Books which are commonly called Apocryphal Scriptures as Tobit Judith c. are the pure word of God and in all things agreeable thereunto XVII That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperours Kings Princes Pastors People and Churches The Articles of Lambeth The Doctrine of the Churches of England and Ireland Arminianism is not the Doctrine of the Church of England Notes taken out of King James his Declaration against Vorstius King James no friend to Arminianism A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of the Church of ENGLAND IN general I renounce and detest all Popish false Doctrine and all Popish Superstitious and Idolatrous Worship and practises and the real appearances thereof and in particular I renounce and detest these that follow ARTICLE I. That the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood This I renounce because it is contray to the Doctrine of the Church of England which Article 28th faith thus Transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy Writ but is repugnant to the plain words of Scripture overthroweth the Nature of the Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith And Homily of the worthy receiving the Sacrament it saith thus It is well known that the meat we seek for in the Supper is spiritual food the nourishment of our souls an heavenly refection and not earthly invisible meat and not bodily a ghostly substance and not carnal p. 200. It 's also contrary to the Church of England's declaration concerning kneeling at the end of the Communion-service The Sacramental bread and wine remain still in their very natural substances therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one This declaration is not only against the Papists Transubstantiation but also fully against the Lutherans Consubstantiation viz. That Christs body and blood is really and corporally in the bread and wine Both which
erroneous opinions destroy the humane nature of Christ and consequently all those Articles of our Creed which concern the bodily part of his humane nature and depend upon the verity thereof Besides Transubstantiation is also contrary to Canonical Scripture Mat. 26. 29 But I say unto you I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom Where 't is clear that the wine which he drank and gave to his Disciples and which they did drink was naturally the fruit of the Vine and not the natural blood of Christ but called his blood Sacramentally because it did by the institution of Christ signifie or represent the blood of Christ as Circumcision by a like Sacramental phrase is called the Covenant Gen. 17. 10 11 This is my Covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you Lo here Circumcision which is properly but a sign of the Covenant that was made between God and Abraham and his seed as 't is called in the 11th verse is yet in the 10th verse figurative or if you will Tropically called the Covenant because 't was a sign of it by Gods special appointment and so these words This is my body and this is my blood Mat. 26. 26 28. are to be understood If the bread which he did eat and the wine which he drank and gave to his Disciples and that they did eat and drink had been Christs body and blood corporally and naturally then Christ and his Disciples did eat his natural humane body and drink his natural humane blood which is not only blasphemous to be spoken against Christ and slanderous against his holy Apostles but also improbable to be done and directly against Gods word Gen. 9. 4. But flesh with the life thereof which is the blood thereof shall ye not eat and if not of beasts then sure not of man And 't is contrary as well as Consubstantiation to Act. 3. 21. The Heavens must contain him that is Christ until the times of restitution of all things If Christ be corporally according to his humane nature in Heaven than he is not corporally present in the Sacrament of the Lords-Supper for his body is not cannot be in two * The Papists Decrees Decr. p. 3. Dist 2. c. 44. say thus Corpus Domini in quo resurrexit uno loco esse oportet The body of our Lord wherein he rose must be in one place proper places distant the one from the other as Heaven and that Sacrament are at one and the same instant of time That he was not in two places at one time while he was here on earth read Mat. 28. 5 6 And the Angel answered and said unto the women Fear not ye for I know that ye seek Jesus which was crucified he is not here for he is risen and he said come see the place where the â—ord lay Read also Mark 16. 5 6 They went into the Sepulchre c. And Luk. 24. 6. is the same relation and demonstration and vers 12. is one circumstance more Peter ran unto the Sepulchre and stooping down he beheld the linnen clothes laid by themselves but found not Jesus there And vers 23 The women found not his body in the Sepulchre And vers the 24th Certain men went to the Sepulchre and found it as the women had related but him they saw not Read also Joh. 20 2 3 4 5 6 7 8. and there you 'l see more of Christs Resurrection and that his body was not in the grave Thaâ— his body cannot be in two proper places at once is also evident because every body is circumscribed with his own proper place Christs body is a true humane body as our bodies are and therefore cannot be in two proper places at one and the same time and the proper place of Christs proper body cannot be a little bit oâ— bread or wafer but his proper place is and must be proportionable to the quantity or extension of the parts of his body and to affirm that Christs natural humane body is in Heaven and in the Sacrament too properly and circumscriptively is to affirm that his body is properly in a thousand places at once To affirm that Christs body is essentially substantially and truly present in the Elements of the Sacrament of the Supper as Dr. Laurence with Papists doth doth necessarily imply a contradiction to wit Court-Sermon p. 18. that his body is a true humane body and that it is not a true humane body which two Propositions cannot be true of the same subject at the same time Idem non potest esse non esse God hath absolute power as Thomas Aquinas speaks truly over the whole nature of the creature but not so as that he should cause it to be and not to be at once The object of Gods power as the Jesuits confess is whatsoever implies not a contradiction in it self now that the self-same body should sit down and not fit down should be visible and not visible shoâ—ld be divisible and not divisible should be here and yet elsewhere should be one and yet many are manifest contradictions saith Bishop Hall in his no peace with Rome Sec. 18. p. 658. of his Works Moreover it is contrary to 1 Cor. 11. 26. As oft as ye shall eat this bread not Christs real body and drink this wine not Christs real blood of his body ye shew forth the Lords death till he come and therefore he is not come corporally which he is and must be if he be in that Sacrament corporally under the forms of bread and wine And besides this Doctrine of Transubstantiation overthrows the nature of the Sacrament as the Church of England saith truly for where there is no Element or sign there can be no Sacrament and there is no Element if the bread and wine be turned into the substance of Christs body and blood Ergo it 's false Finally It hath been the occasion of much Superstition and Idolatry as the Church of England saith in her 28th Article for from hence proceeded the reservation of the transubstantiated bread for sundry * There is a Minister in place that I know who useth to keep some of the Sacr mental bread and gives it to sick persons to cure them superstitious purposes hence the adoration of the bread injoined even as God himself hence carrying the Wafer-god about in pompous Processions hence the Popish Feast called Corpus-Christi day Yea hence I mean from Christs real or corporâ—l presence in the Sacrament came kneeling or adoration at receiving the bread and wine at the Sacrament of the Lords-Supper as may be gathered from Dr. Heylin's words who saith thus That both the Lutherans as well as the Catholicks knew that if
Christ be not really present in the Sacrament there is no reverence due to the Elements or Sacrament History of Presbytery p. 2. He must mean by his real presence a corporal presence as Papists * Fox Acts and Monuments p. 1416. in one Volume our godly Martyrs learned †Scottish Oath or Confession of Faith commanded by King James King James and many others understood and do so understand the phrase else he speaks not ad rem to the purpose For if he mean a spiritual presence so Christ is in the Sacrament of Baptism and in all his Ordinances and yet he saith not that there is such a bodily reverence due to it or them as he and his party plead is due unto the Elements in the Sacrament of the Lords Supper And what he means by his Reverence Bishop Prideaux knew right well he meant kneeling in his former Books put forth in his time who in his Fasciculus Controversiarum loc 4. Sec. 3. q. 6. p. 241. saith thus That kneeling is Godfry Goodman Bishop of Glocester preached at Court the 5. Sunday in Lent for the real corporal presence of Christ in the Sacrament of the Supper which made no small stir but that was taken up as Heylin saith Cypr. Anglic. l 2. Yet whatsoever he was taught to say by Bishop Andrews and Laud he was and lived and died a Papist and so declared himself as Heylin himself confesseth in his Cypr. Anglic. l. 4. p. 446. injoined only as a thing indifferent and is received of our men as a gesture of the highest reverence due to so great a mystery Mark it he saith 't is received of our men as a gesture to so great a mystery and a gesture of the highest reverence he spake or wrote not his own but their sense And that which they call reverence Bishop Sparrow plainly calls adoration For in his Rationale p. 273. he saith That 't is the duty of people to receive kneeling for it is a sin not to adore when we receive this Sacramen And Dr. Kellet in his allowed Tricennium p. 637. 654 655 620. saith That the presence of Christ in the Sacrament is such as the Eucharist it self must be adored and that if any desire proof that the Eucharist is to 〈◊〉 adored he adviseth him to read taken with the peoples in forâ— of form of the Crucifix may in the eating or handling and that the people of the cup of a silver pipe and that sitting â—â— Communion 〈◊〉 of the * But did the Apostles and the Primitive Christians who kneeled not prophane the Sacrament and sin against God by so doing or was the Sacrament then not so worthy as 't is now or rather were not men then more Christian than now Lords-Supper and that not only the Eucharist it self but also the very Altar upon which it lies must be adored What Laud thought of this matter you will see in the next particular and I doubt not but you 'l find him of the same judgment and as superstitious as they and one of those whom Bishop Prideaux meant by our men And Dr. Sutton †Dr. Sutton ' s Godly Meditations c. 33. p. 179 and p. 182 a Prebend of Westminster pleads for kneeling at receiving the Sacrament upon such a moral account as if God our Maker were more present in the bread and wine than in the water in Baptism and in any other Ordinance for he urgeth Psal 95. 6 O come let us worship and fall down and kneel before the Lord our Maker as if God by the Prophet in that place of Scripture did call upon all the members of his Church to worship fall down and kneel before him in the bread and wine at the Sacrament in a religious state put before them in the act of receiving and so make Christ and his holy Aposâ—les and all others that use not that gesture transgressors And the learned Papists holds That if the Elements bread and wine in the Sacrament be not turned really into Christs body and blood kneeling at receiving them is not lawful but that 't is Idolatry if any created substance remain there So Aquinas 3. q. 75. Hardings Answer to Bishop Jewels Challenge fol. 111. a. Bellarmine de Sacramento Eucharistia l. 2. c. 8. 〈◊〉 â— cap. 13. a 5. cap. 24. q. 6. Of the same mind were Scotus and Durand and therefore they removed the bread out of the Sacrament as Bishop Jewel shews in his Sermon upon 1 Cor. 11. 23. p. 52. What many of our men have written in favour of Transubstantiation and Consubstantiation may be seen in Laudensium Autocatacrisis p. 107 108. and the Supplement thereunto c. 3. p. 34 35. ART II. That Christ is really more present on the high Altar or Communion Table as on his Dr. Pocklington Altare Christianum c. 24. p. 175. vide p. 8. hujus Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-table than to the Pulpit or Font. THis I renounce because it is contrary to the Doctrine of the Church of England contained in the declaration after the Communion-service concerning kneeling which saith That by kneeling no adoration is intended or ought to be done either unto the Sacramental bread and wine there bodily received or unto any corporal presence of Christs natural flesh and blood for the Sacramental bread and wine remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one For if bodily reverence or adoration be not due to the Elements which are signs of Christs body and blood as broken and shed for us then certainly they are not due to the Table or Altar on which they are but set and if it be Idolatry to be abhorred of all faithful Christians to adore the Sacramental bread and wine then much more it is Idolatry to be abhorred of all faithful Christians to adore or bodily to bow purposely to the high Altar or Communion-table on which they are but set Now that this corporal bowing purposely to the Altar or Communion-table is religious and adoration I prove thus by our own men Aris Dei adâ—eniculari est adorare sacrosanctum altare To bow to Gods altars is to adore the holy altar saith Dr. Kellet in his Tricennium p. 644. Papists say there is a Worship due to the Cross ratione contactus because Christs body touched it and therefore they adore it but they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverence or honour So A B. * Aquin. 3a parte q 25. a. 4. c. A. B. Laud in his Star-Chamber Speech p. 47. A B. Laud's Injunctions to Merton-Colledg
grace aâ—â— act or habit or quality inherent in us And if we be justified by the righteousness of Christ only which being out of us in him imputed to those who receive it by Faith which also * Lib. 4 5. before I invincibly proved then also it followeth by necessary consequence that we are justified by Faith only as it is the instrument or hand of the soul 〈◊〉 apprehend or receive Christ who is our righteousness wherefore where Faith is said to justifie it must of necessity be understood relatively and in respect of the object to which purpose both Justification and all other benefits which we receive by Christ are attributed to Faith as I have shewed ¶ L. 6. c. 4. Sec. 6. before Not that Faith worketh these things but because by it we receive Christ and with him aâ—â— his merits and benefits And for the same cause the Faith of all the faithful though unequal in degrees in some greater in some less is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike precious in the righteousness of God and our Saviour Jesus Christ 2 Pet. 1. 1. which is an evidence That faith doth not justifie in respeâ—â— of its dignity or worthiness but in respect of the object which it doth receive which being the most perfect righteousness of Christ untâ— which nothing can be added is one and the same to all that receivâ—â— it Of tâ—is see more Lib. 1. c. 2. Sec 10. 4. Bishop Reynolds upon Psal 110. 4. p. 443. saith thus So theâ—â— between Christ and us there must be an unity or else there can be no imputation and therefore it is that we are said to be justified by faith and that faith is imputed for righteousness Rom. 4. 5. not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing as if that were in se accounted righteousness as it is a work proceeding from us by grace but because it is vinculum instrumentum unionis the bond of union between us and Christ and by that means makes way to the imputation of Christs righteousness unto us And the same reverend learned and orthodox Bishop in his most excellent Treatise of the Life of Christ p. 476. saith That preciousness of faith is seen chiefly in two respects 1. In regard of the Objects and 2. In regard of the Offices of it And p. 478. he saith That the Offices which are peculiar to faith are principally these three 1. To unite to Christ and give possession of him 2. The second office wherein consisteth * P. 480. the excellency of faith is the consequent of the former namely to justifie a man for there is no man righteous in the sight of God any further than he is taken into the * I have inserted this not only because it makes way for what I have chiefly to alledg but also that those Antichristian Popish Arminian Socinian men who call themselves Protestants and the dutiful Sons of the Church of England that do not only deny but deride and scoff at union and communion with Christ which is indeed the ground of all our happiness here and hereafter may take notice of what a learned Bishop of their party in two several Treatises saith and proveth unity of Christ and into the fellowship of his merits God is alone well pleased in Christ and â—â—ll a man be a member of his body a part of his fulness he cannot a pear in Gods presence This was the reason why Christ would bave none of his bones broken or taken off from the Communion of his natural body Joh. 19 36. to note the indissoluble union which was to he between him and his mystical members So that now as in a natural body the member is certainly fast to the whole so long as the bones are firm and sound so in the mystical where the body is there must every member be too because the bones must not be broken asunder If then Christ go to heaven if he stand unblameable before Gods justice we all shall in him appear so too because his bones cannot be broken That which thus puts us into the unity of Christ must needs justifie our persons and set us right in the presence of God and this is our faith The Apostle gives two excellent reasons why our Justification should be of faith rather than of any other grace the first oâ— Gods part that it might be of grace The second on the part of the promise that the promise might be sure to all the seed Rom. 4. 16. First Justification that is by faith is of meer grace and favour no way of work or merit sor the act whereby faith justifies is an act of humility and self-dereliction a holy despair of any thing in our selves and a going to Christ a receiving a looking towards him and his all-sufficiency so that as Mary said of her self so we may say of faith the Lord hath respect unto the lowliness of his grace which is so far from looking inward for matter of Justification that it self as it is a work of the heart Tâ— credere doth not justifie but only as it is an apprehension or * This Mr. Fowler saith is false in his Free Discourse p. 129. taking hold of Christ For as the hand in the very receiving of a thing must needs first make it self empty if it be full before it must let all go erâ— it take hold of any other thing so faith being a receiving of Christ Joh. 1. 12. must needs suppose an emptiness iâ— the soul before Faith hath two properties as a hand to work and to receive when faith purifies the heart supports the drooping spirits worketh by love carries a man through afflictions and the like these are the works of faith wheâ— faith accepts of righteousness in Christ and receives him as the gift of his Fathers love when it embraceth the promises afar off Heb. 11. 13. and lays hold on eternal life 1 Tim. 6. 12. this is the receiving act of faith Now faith justifies not by working * This is directly against Mr. Fowler 's Doctrine before mentioned and against Dr. Heylin's too lest the effect should not be wholly of grace but partly of grace and partly of works Ephes 2. 8 9. but by bare receiving and accepting or yielding consent to that righteousness which in regard of working was the righteousness of Christ Rom. 5. 18. and in regard of disposing imputing appropriating unto us was the righteousness of God Rom. 3. 21. 1 Cor. 1. 30. Phil. 3. 9. Pag. 480 481 482. 3. The third Office of faith is to give us with Christ all things 5. I might alledg the Testimony of Luther Calvin Beza Peter Martyr Zanchy Musculus Pareus Polanus Tilenus Vrsinus Wendelinus Wollebius Festus Hominius Amesius Junius Macrobius Sharpius Piscator Threâ—â— and many more of our own Writers but those you usually answer by slighting saying they were particular men and Presbyterians or Nonconformists therefore I forbear but I
are willing to be absent from the body and to be present with the Lord which necessarily implies that they did believe that as soon as ever their souls were gone out of their earthly homes they should be present with the Lord in heaven for of that they say we are confident And. 10. Of this opinion and belief was St. Pauls as you may see in Phil. 1. 21 23. For to me to live is Christ and to die is * Mori lucrum quaesi dicat mors est lucrum heatitudinis mortem ergo non timeo quia si occidar moriar vitam aeternam lucrabor inevolabo praesensque sistar ac fruar Christo So Chrisostom Anselm Theophilact Oecumenius Thomas Aquinas in locum gain How could his death begain to him if he must not go immediately to Heaven but to Purgatory there first to suffer hellish punishments for his sins Yet if I live in the flesh this is the fruit of my labour yet what I shall chuse I wot not for I am in a strait between two having a desire to depart and to be with Christ which is far better Here you see the Apostle Paul desired to depart out of the Tabernacle of his body and why that he might be with Christ he believed that as soon as his soul was departed out of his body she would presently be and remain with Christ but where not in the Popes Purgatory for there Christ was not but in heaven there he believed he was whom the heavens must receive till the restitution of all things Act. 3. 19. He believed that his soul would presently be with Christ in Heaven and therefore he saith that death temporal would be better for him than temporal life Certainly had St. Paul believed that after his soul had ended her work in his body here she should be carried into the Popes Purgatory and there be punished for his sins for a time it may be till the day of judgment he would have easily resolved himself that it had been better for him as well as for the Philippians to abide in the flesh and not to die I desire to be dissolved and to be with Christ is as if he had said thus I am now bound q. d. Jam alligatus sum corpori si hoc vinculo solvar ero cum Christo illique astringar Cor. a lapide in locum to my body but if I were loosed from this bond I should be with Christ and bound to him saith Cor. a lapide Hence note saith he that souls altogether pure do presently when they leave the body not sleep but are with Christ in heaven and eternal life and therefore the Apostle desired to be dissolved and dye that he might be with Christ but if he ought to expect after death the day of judgment that then at length he might enjoy Christ he had in vain desired to be dissolved rather than live because then after his dissolution and death he should be absent from Christ as much as if he had remained in this life much more he there speaks out of Chrysostome Theophilact Oecumenius and Cyprian to the same purpose 'T is observable that he saith that souls that are altogether pure pass presently out of their bodies into Heaven and this he saith is the opinion of Turrian and of Suarezius and that St. John Apoc. 14. 13. speaks of souls perfectly just Now this I say is their shift to put off all our Protestant Divines have alledged from sacred Scripture against their Purgatory for they hold that those that are cast into Purgatory are not perfectly purged but must be purged perfectly by suffering temporal punishment and thereby making penal satisfaction to the justice of God of the fondness of which hereafter but I 'le close with them and assume Position 2. That the souls of those persons that are justified by faith is Christ's blood are perfectly purged from their sins if not immediately before yet at the moment of their death and that therefore by their own concessions and affirmations they go not into the Popes Purgatory but to Heaven as I have proved before and for the clearing of this know that not only their Angelical Doctor as Papists call Thoâ—â— Aquinas but our own Divines hold that there are three effects of sin 1. Reatus the guilt 2. Macula the spot or stain 3. Paâ—â— the punishment of it Now 1. The guilt worthiness or desert of sin which obligeth the sinner to the sustaining of just punishment for his sin is washed away in our justification by the perfect satisfaction and merits of our blessed Lord and Saviour Jesus Christ as the Church of England abundantly testifieth in her books of Articles Homilies and Common-Prayer and the Canonical Scriptures plainly declare as in John 1. 29. Beâ—â— the lamb of God that taketh away the sin of the world 1 John 1. 7. 〈◊〉 the blood of Jesus Christ cleanseth us from all sin 1 John 2. 12. If 〈◊〉 man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation that is the propitiator for our sins who doâ—â— make atonement expiate satisfie and purge away the guilt of oâ—â— sins and make peace and pacifie his wrath and make him propitiâ—â— merciful favourable and good unto us and 1 Tim. 2. 6. He gâ—â— himself a ransome for all Himself God-man a ransome for all Hâ—â— 9. 14 15. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God and lest the adversary shoâ—â— say that he did not perfectly purge away all sin read Heb. 10. 〈◊〉 and by one offering he hath perfected for ever them that are sanctified 〈◊〉 Apoc. 1. 5. 't is said of Christ that he washed us in his own blood 〈◊〉 1 Cor. 3. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And upon this account doth the Apostle declare and infer Therefore there is no condemnation to them that are in Christ Jesus God in our justification imputeth * 2 Cor. 5. 19. not our sins unto us and consequently not our guilt but he imputeth the righteousness of our Saviour Jesus Christ unto us and doth repute us just as though we had no sin and consequently no guilt upon us but Papists do acknowledg by Christ Jesus a freedom from sin according to the guilt of sin but they deny it according to the punishment of which hereafter 2. Macula the spot stain or filth of sin which deprives the soul of its spiritual beauty which it should have and is made vile Mat. 15. 11. Apoc. 21. 11. is taken away by sanctification 1 Cor. 3. 11. But ye are washed but ye are sanctified Eph. 5. 26 27 That he might sanctisie and cleanse it i. e. His Church with the
washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So T it 3. 5 6. Cant. 4. 7. Christ Church is all fair there is no spot in her and I might say to Papists that they hold that venial sins do * Veniale peccatum non causat maculam in anima Th. Aquin. 12 ae q. 89. a. 1. B. Medin in 12 ae q. 88. a. 1. p. 1209. not make a spot in the soul and therefore that there is no need of casting it into Purgatory to purge them from them but I say though this sanctification be imperfect in this life yet 't is perfected at the hour or instant of death Heb. 12. 23. But ye are come to the spirits of just men made perfect that is ye are come to the company of just mens souls in heaven that are made perfect in grace Hence we may easily and certainly conclude 1. That the godly souls of justified men when they depart out of their bodies do live with God and the blessed Saints in heaven because otherwise they cannot be taken into fellowship with them and that therefore they live not in the Popes Purgatory 2. That the souls of justified men are perfect in heaven all their imperfections infirmities and corruptions with which they were troubled while they were in their bodies are perfectly done away and they are made perfect in grace 1 Cor. 13. 10. But when that which is perfect is come then that which is in part shall be done away v. 11. Now we see through a glass darkly but then face to face now I know in part but then shall I know as I am known 'T is true we have our sins here while we are in the body of corruption that lets us in doing good and disposeth Mores animae sequutur temperamentum corporis us to do evil and makes us wretched as St. Paul complains Rom. 7. But as soon as we put off this body of death as some think Paul called it the old man and all its lusts and affections are put off too perfectly and we are in our souls made perfect not only sincere and as perfect is opposed to hypocrisie as now but we are perfect as perfect is opposed to that which is imperfect there shall remain no sinful imperfections in our souls but we are as the holy Angels of God and do Gods Will as they do perfectly without any the least sin whatsoever and this Doctrine not only sound Protestants but Papists themselves do hold too for they say That the day of the Saints death is their birth-day for in that say they they are Cornelius a Lapide in Apoc. 14. 13. new-born and enter into everlasting life yea wise King Solomon saith That the day of ones death is better than the day of ones birth that is to true believers in Christ 't is not to them a vindictive punishment but a passage from this life in sin and misery to a life better in Heaven sinless and blessed and to me that which is said in our Liturgy in the order of burial is a good confirmation which is you know thus Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear brother here departed which is true though not of all yet of all Gods elect in Christ and we cannot in reason conceive that God their loving Father who hath elected them in Christ his Son who hath suffered for them and which suffering he hath accepted as full satisfaction for them will in Christs presence who is ever with his Father and at his right hand making intercession for them bid them be gone or send them to the Popes Purgatory there to suffer hellish torments till the day of judgment and we cannot conceive that Christ himself would do it To all this I might urge an argument ad homines which may convince them though not us and say that Papists must hold if not this truth with us too yet more that Saints even in this life are perfect else their justification by their own habitual righteousness and their meriting eternal life by their own good works and their perfectly fulfilling the law will fall to the ground if there remain some sins in the souls of persons that are justified before God which must be purged away by suffering temporal punishments in their Purgatory then certainly neither was their inward habitual righteousness perfect and so could not justifie them before God but needed a justification and pardon it self and so their justification of their persons before God is overthrown by this their covetous Doctrine of Purgatory nor was their outward actual righteousness or good works meritorious of eternal life but rather for the sin in them deserved eternal death If believers in this life can both for matter and manner in their own persons keep and fulfill the whole Moral Law as they plead they can then this their casting off their souls into Purgatory to be purged from some venial sins committed in their life-time here in the body which were not sufficiently purged here as they say must needs fall to the ground and therefore they must deny their forementioned Doctrines of Justification Merits and fulfilling the Law or renounce this of Purgatory which overthrows them for this Dilemma will push them with one horn or both if they say that their inherent righteousness is perfect then they destroy their pretended foundation for their Purgatory then there will be no sins remaining to be purged in Purgatory if they say that their inherent righteousness is imperfect then I say they destroy their justification before God by their own inherent righteousness for imperfect righteousness cannot justifie them in the sight of God but will stand in need of a perfect righteousness to procure a pardon for and cover its imperfectness if they affirm that imperfect righteousness will justifie mens persons before God then they plainly deny Christ and say in effect whatsoever they pretend to the contrary that there was no need of his coming into the world and doing and suffering what he did for 't is yielded that men by the light of nature the study of Moral Philosophy and good education and observation have attained to great measures of Moral Justice which yet neither justifies them before God as our 13th Article undeniably proves of which I spake before nor saves them as our 18th Article plainly John 3. 3. Acts 15. 24 28. Rom. 3. 10 20 28. Gal. 3. 16. Gal. 5. 18. Col. 2. 16 20. Ephes 2. 8 9. Apoc. 20. 10. Apoc. 21. 8. Acts 4. 12. John 3. 16. Mark 16. 16. John 14. 6. Hebr. 11. 6. shews the title of which is this Of obtaining salvation only by the Name of Jesus Christ The Article it self is this They also are to be had accursed that presume to say That every man
〈◊〉 〈◊〉 〈◊〉 God-man And therefore is it said that he descended into Hell as 't is in our Creed and that he humbled himself and became obedient to death even the death of the Cross Phil. 2. 8. And that by himself he purged our sins Heb. 1. 3. And that he himself suffered Heb. 2. 18. And that he offered up himself Heb. 7. 27. Heb. 9. 26. And that he gave himself a ransome for all that do in believe him 1 Tim. 2. 6. 2. Because as a demonstration that he had fully satisfied the justice of God by what he had done and suffered for his peculiar people 1. God let him out of Prison at his Resurrection He rose again the third day with the same Numerical body that he suffered in 1 Cor. 15. 3 4. Joh. 20. 25 26 27. And he ascended up into heaven 2. He advanced him to the Government of the World Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high Phil. 2. 9 10 11. Wherefore God also hath exalted him and given him a name which is above every name Where by Name Calvin Beza Diodate Dr. Featly and many others understand dignity and authority and renown as the word is * Jacet sine nomine truncus commonly taken as Calvin saith And it signifieth that the highest authority is given to Christ and that he is placed in the highest degree of honour and authority and that there is not the like dignity to be found in heaven or in earth Which I take to be an Exposition of Mat. 28. 18. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth which is not to be understood of his Essential but of his Mediatory power whereby he hath power to gather govern sanctifie justifie and glorifie his Church and in order hereunto to subdue and rule all his and their enemies and make them all to be subject to him that at the name of Jesus that is not at the * The Ceremony of bowing at the Name of Jesus was revived to crush the Puritans as our reverend Dr. Heylin saith that the Prelates and Clergy assembled in Convocation Ann. 1603. Seeing the Puritan faction to get ground among us revived the old custom used in time of Popery ordered the uncovering of the head in all the acts and parts of publick worship Can. 18. When the Name of Jesus shall be mentioned due and lowly reverence shall be done by all persons present as it hath been accustomed Introduct to his Cyp. Anglic. p. 18. naming of the word Jesus as the Sorbonists would have which saith Calvin is ridiculous the honour here by Paul required being due to Christ our Lord and Saviour All creatures in heaven and earth in the whole world are and shall be subject to the power and authority of Jesus Christ God-man And this honour and authority Christ acknowledgeth is given to him Mat. 28. 18. and is clear here Phil. 2. 9. which is an undeniable evidence That he hath fully satisfied Gods justice and pacified his wrath and procured his favour for those for whom 〈◊〉 died upon the Cross And further 't is said That from thence he shall come 〈◊〉 judg both the quick and dead 3. God hath declared That in â—iâ— he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col 2. 18. That we are justified in and by him Rom. 3. 24. Act 13. 39. That we have peace with God through our Lord Jesus Christ and access to this grace wherein we stand 〈◊〉 rejoice in hope of the glory of God Rom 5. 1 2. That there is 〈◊〉 condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 2â— And that none of them the Father gave him is lost Joh. 17. 12. Yea what need any more proofs of this Truth Papists themselves hold that Christs merits are sufficient to save the whole world and therefore they are sufficient to save his own peculiar people from their sins and consequently from these temporal punishments of their venial sins Christus Deus quantum * Medina in 3. partem q. 1. a. 2. p. 98. ad sufficientiam satisfecit pro omnibus quantum efficatiam verò pro iis qui salvi fiunt tantum Thomists hold That satisfactio †Medina in 3. partem q. 1. a. 2. p. 99. Christi Domini fuit sufficiens perfectè immo excedens peccata multoque omnium debita omnium hominum ex toto rigore justitiae that is That Christs merits are sufficient to satisfie for the sins of all men but efficacious only to them that are saved And that the satisfaction of Christ the Lord was perfectly sufficient yea exceeding all sins and the debts of all men and that in rigor of justice that if Christs merits were put in one scale and the sins of the whole world were put in the other scale Christs merits would out-weigh them all Now all these things laid together and well considered do make it manifest that Papists Purgatory a covetous fiction of their own brains is not only without but also against Sacred Scripture injurious not only to believers souls and blasphemous against God making him unjust but also abominably sacrilegious against Christ robbing him of the honour of his full perfect and sufficient satisfaction which he hath made unto God for all the sins of Gods Elect and contrary to their own Doctrine in other * Wisdom 3. The souls of the righteous are in the hand of God and there shall no torments touch him points Lastly many other things might be objected against their Doctrine of Purgatory As 1. that their Purgatory-fire being as they say material cannot work immediately upon separated souls which are immaterial 2. That by their own confession there remains nothing to be purged away but punishment which is not a sin nor doth it beget a spot and therefore needs no purging and cannot be purged away by inflicting it it 's impossible that Purgatory should take away punishment and inflict it together But I have been too long upon this selfish covetous blasphemous and antichristian Romance because it is so much against the glory of God and the honour of Jesus Christ and is the source and spring from whence many other Popish Errors do flow and by overthrowing it their Papal Indulgences Prayers for the Dead their selling of Masses their doing of many good works to merit to release souls out of Purgatory will fall to the ground Obj. But Bellarmine answereth That there is no injury done to Christ hereby that is by putting man to make satisfaction for himself for saith he the whole virtue of good works and satisfaction doth depend upon Christs merits and that which we do his Spirit doth do Answ To this 't is answered 1 That there is
Religion he caused by his Commandments every where that no man should be persecuted for serving of God He a Gentile and heathen man would not have such as were of a contrary Religion punished for serving of God but the Pope and his Church hath cast you into prison being taken even doing the work of God and one of the excellentest works that is required of Christian men that is The Pope and his Church worse than heathens against Christs Church while ye were in prayer and not in such wicked and superstitious prayers as the Papists use but in the same prayer that Christ taught you and in his name only ye give God thanks for that ye have received and for his sake ye asked for such things as ye wâ—nt O glad may ye be that ever ye were born to be apprehended while ye were so vertuously occupied Blessed be they that suffer for righteousness sake c. And a little-after he saith thus You may perceive by your imprisonment that your adversaries weapons against you be nothing but flesh blood and tyranny For if they were able they would maintain their WICKED RELIGION by Gods word but for lack of that they would violently compel such as they cannot by holy Scripture perswade because the holy word of God and all Christs doings be contrary unto them Fox Book of Martyrs p. 1412. John Rogers Martyr Divinity-Reader at Pauls called the Church of Rome the Antichristian Church Fox Book of Martyrs p. 1416. And in the same page in answer to Bishop Gardners question Whether he believed in the Sacrament to be the very body and blood of our Saviour Christ that was born of the Virgin Mary and hanged on the Cross really and substantially He said thus Even as the most part of your Doctrine in other points is false and the defence thereof only by force and cruelty so in this matter I think it to be as false as the rest For I cannot understand really * Yet our men hold that Christs body is really and substantially in the Sacrament of the Lords-Supper Else they basely equivocate Vid. Dr. Laurence Court-Sermon p. 18 Bishop Mountague in his Appeal p. 289. Heylin in his History of Presbytery p. 2. Yea not only Dr. Kellet Pocklington but A. B. Laud himself say that for the presence of Christs body in that Sacrament the Altar it self as well as the Elements must be adored as I have shewed before in Article the second and substantially to signifie otherwise than corporally but corporally Christ is only in heaven and so cannot be corporally also in your Sacrament And in the next Colume of the same Page he positively affirmeth Bishop Gardners Catholick Church as he called the Church of Rome is the Antichristian false Church And in page 1417 he saith That the Church of Rome is the Church of Antichrist And in pag. 1419 of the same Book he saith thus If God look not mercifully upon England the seeds of utter destruction are sown in it already by these hypocritical Tyrants and Antichristian Prelates Popish Papists and double Traytors to their natural Country Mr. Laurence Sanders in his Answer to Dr. Weston's Question viz. Who was of your Church thirty years past said thus Such quoth I. as that Romish Antichrist and his rabble have reputed and condemned as Hereticks Fox Book of Martyrs p. 1422. And after his Examination standing among the Officers and seeing a great multitude He warned them of that which by their falling from Christ to Antichrist they did deserve and therefore exhorted them by repentance to rise again and to embrace Christ with strong faith to confess him to the end in the defyance of Antichrist sin death and the Devil so should they retain the Lords favour and blessing p. 1424. And in his Letter to his Wife and others of the Faithful he saith thus And although I am not May not many Nonconformists say almost the same now God now preacheth to their people and to the whole Kingdom by their silence and suffering so among you as I have been to preach to you out of the Pulpit yet doth God now preach unto you by me by this my imprisonment and captivity which now I suffer among them for Christs Gospel sake bidding them to beware of the Romish Antichristian Religion and Kingdom requiring and charging them to abide in the truth of Christ which is shortly to be sealed with the blood of their Pastors c. p. 1427. Bishop Hooper told Bishop Gardner That forasmuch as the Pope taught Doctrine altogether contrary to the Doctrine of Christ he was not worthy to be accounted as a member of Christs Church much less to be Head thereof Ibi. p. 1433. And in his Speech to the Sheriff of Gloucester he said thus I come not hither as one enforced to die for it is well known I might have had my life with worldly gain but as one willing to offer and give my life for the truth rather than to consent to the wicked and Papistical Religion of the Bishop of Rome received and set forth by the Magistrates of England to Gods high dishonour and displeasure Ibid. p. 1436. And in his Letter to Mrs. Anne Wartop he calls the Church of Rome the Synagogue of Antichrist that beareth the name of Jerusalem Ibid. p. 144â— Dr. Rowland Taylor Martyr in his Answer to his Friends that exhorted him to flie to save his life said thus What Christian man would not gladly die against the Pope and his Adherents I know that the Papacy is the Kingdom of Antichrist altogether full of lyes and falshood Fox Book of Martyrs p. 1446. And in his Answer to Bishop Gardner who exhorted him now to rise with them and receive mercy offered c. he said thus That so to rise should be the greatest fall that ever I could receive for I should so fall from my dear Saviour to Antichrist Ibid. p. 1447. And in a Letter to a Friend touching the causes of his death he saith thus That he did affirm the Pope to be Antichrist and Popery to be Antichristianity Ibid. p. 1449. Col. 2. And in his Answer to Bishop Bonner when he came to the Prison to degrade him wishing him and his fellows to turn to his Mother he said to him I would you and your fellows would turn to Christ as for me I will not turn to Antichrist Ibid. p. 1451. 1 Col. And in his Letter to his Wife he saith The Popish Mass as it is now is but one of Antichrists youngest Daughters in the which the Thomas Wats said to the 11th Article that he believed that the Bishop of Rome is a mortal enemy to Christ and his Church Fox his Book of Martyrs p. 1512. Devil is rather present and received than our Saviour the second Person in Trinity God and man Ibid. p. 1455. Col. 1. Mr. Hawkes in Answer to this Question of Bishop Bonner Did you ever drink any deadly poyson saith thus The
Images so directly against Gods holy word and strait commandment how they should enter in And P. 28. Serenus Bishop of Masile a godly and learned man who lived about 600 years after Christ seeing the people by occasion of Images fall to most abominable Idolatry brake to pieces all the Images of Christ and Saints that were in that City and was therefore complained of to Gregory the first of that name Bishop of Rome who was the first learned Bishop that did allow the having of Images in Churches that can be known by any writing or history of antiquity But though he permitted that Images should be in Churches yet he forbad worshipping of them as appears by his Epistle to Serenus yet blames him for breaking of them upon whose authority they were set up in Churches but they fell presently all in heaps to manifest Idolatry by worshipping of them which Bishop Serenus not without just cause feared would come to pass Now if Serenus his judgment thinking it meet that Images whereunto Idolatry was committed should be destroyed had taken place Idolatry had been overthrown for to that which is not no man committeth Idolatry But of Gregories judgment thinking that Images might be suffered in Churches so iâ— were taught that they should not be worshipped what ruin of Religion and what mischief ensued afterward to all Christendoth experience hath to our hurt and sorrow proved by the schism arising between the East and West Church about the said Images next by the division of the Empire into two parts by the same occasion of Images to the great weakning of all Christendom Whereupon last of all hath followed the utter overthrow of the Christian Religion and noble Empire of Greece and all the East-parts of the world * And by this means Antichrist got into the Saddle and his Throne and the increase of Mahomet's false Religion and the cruel dominion and tyranny of the Saracens and Turks in worshipping of them P. 30. and 31. Constantine the fifth after the example of Leo his Father kept Images out of the Church called a Council of all the learned men and Bishops of Asia and Greece who decreed that it is not lawful for them that believe in God through Jesus Christ to have any Images neither of the Creator nor of any creature set up in Temples to be worshipped but rather that all such things be by the Law of * Cum quid prohibetur prohibentur illa omnia per quae pâ—â—â—enitur 〈◊〉 illud God forbidden and for the avoiding of offence ought to be taken out of Churches But Paul Bishop of Rome and Stephen the third refused to obey the Emperours Decree and assembled another Council and therein condemned the Emperour and his Council of Heresie and made a Decree that the holy Images of Christ and the blessed Virgin and other Saints were indeed worthy of honour and worshipping And P. 33 Not only the simple and unwise were ensnared with Images but now the learned and Bishops fell to worshipping of Images For 't was decreed in the East also in Irene's and Theodora's time that Images should be set up in all Churches of Greece and that honour and worship should be given to them and now ye may see that come to pass which Serenus feared and Gregory the first forbad in vain viz. that Images should in no wise be worshipped Again 't is hard yea impossible any long time to have Images publickly in Churches without Idolatry And P. 34. At Eliberi a notable City in Spain the Spanish Bishops called and held a Council and there decreed in Article 36. thus We think that Pictures ought not to be in Churches lest that be honoured or worshipped which is painted on walls And Canon 44 they say thus We thought good to admonish the faithful that as much as in them lyeth they suffer no Images to be in their houses but if they fear any violence of their servants at the least let them keep themselves clean and pure from Images if they do not so let them be accounted none of the Church There was another Council in Spain called Concilium Tolletanum 12 which decreed against Images and Image-worshippers And P. 36. The Bishop of Rome Excommunicated the Emperour because he opposed his Images and chose Charles King of France to be Emperour because he succoured his Images Then the Nobles of Greece chose Nicephorus to be Emperour he and Scaurus the two Michael's Leo and Theophilus and other Emperour opposed Images And when Theodorus Emperour would have agreed with the Bishop of Rome at the Council at Lions and have set up Images He was by the Nobles of the Empire of Greece deprived and another chosen in his place And P. 40. All Images as well ours as the Idols of the Gentiles are forbidden and unlawful in Churches 1 Of God the Father Son and Holy Ghost Deut. 4. As in thâ— first part of this Homily Isa 40. 3. Part. To paint Christ for remembrance of his death is forbidden in the second Commandment For 1. because his body is a creature in heaven therefore not to be represented by an Image in the service of God 2. An Image can only represent the manhood of Christ and not his Godhead which is the chiefest part of him both which natures being in him unseparable it were dangerous by painting the one part from the other to give occasion of Arianism Apollinarism or other Heresies 3. Sith that in all the Scriptures which speak so much of him there is no shew of any portraiture or lineament of his body it 's plain that the wisdom of God would not have him painted A. B. Ushers Sum of Ch. Relig. p. 231. Act. 17. Hab. 2. 2. Of Christ for he is God and man and you cannot paint the Godhead P. 41. and p. 42. Images are lies therefore they are not Lay-mens Books And again If true Images of Christ and Saints could be made yet they are unlawful to be made and see up in Churches to the great and unavoidable danger of Idolalry Primitive Christians were complained of that they had no Images in their Churches Hence 't is inferred there that they took all Images to be unlawful in the Church or Temple oâ— God and therefore had nonâ— Which is a good negative argument for matter of fact And P. 44. The Primitive Church which is especially to be followed 〈◊〉 most incorrupt and pure had publickly in Churches neither Idols 〈◊〉 the Gentiles nor any other Images as things †Observe that the Homily saith before That they are not simply unlawful but for their offence as being occasions of Idolatry then it will follow that occasions of Idolatry and so of other sins are directly forbidden in Gods Word directly forbidden 〈◊〉 Gods Word But 't is objected Thâ—â— Images are not absolutely forbidden to be made but only that they should be made to be worshipped and thâ—â— therefore we may have Images so 〈◊〉 worship them not for
which saith That God formeth the spirit of man within him that is in medio in the midst of man as the †Junius in Locum Hebrew and Latin hath it and it accords not with Luk. 23. 43. where Christ said to the penitent Thief This day shalt thou be with me in Paradice that is in Heaven And 't is contrary to Luk. 16. 22 25 26. which sheweth that the soul of Lazarus was carried into Abrahams bosom immediately after his death and that there it remained and Of this largely before in Article 13. was to remain And not agreeable to Mat. 25. 46. which saith That the righteous go into everlasting life Yea and not consonant with Phil. 1. 21 23. where the Apostle saith thus For me to live is Christ but to die is gain What gain if his soul went into another body and not into Heaven And if any should say that Philo's opinion was That all souls of all men were made together by God in the beginning of the world and treasured up until bodies be prepared for them which was the opinion of many Jews and of Origen as Peter †â—oc com claf prim C. 12 Sect. 23. p. 82. Martyr and Pareus * In Gen 2. 7. inform me I answer that we have cause also to reject it For 1. I ask where the treasury is where these Souls are kept in Heaven it cannot be for there evil souls are not kept for the evil Angels were cast out of Heaven as soon as they sinned In Hell they cannot be neither for there good souls that do Gods will are not cast I might ask again where then are they kept 2. I ask whether those souls so long since made have been idle or active if they have been idle and doing nothing it seems absurd to say that God should make so many souls so long time before-hand to do nothing for his honour seeing he made nothing in vain and can as easily make them when bodies are prepared for them to act If it be said they have been active and doing something then that is either good or bad Pareus informs me that the Jews held that these souls were kept in Gods treasury until they were infused into bodies according to their merits which implies that some did good and deserved to be put into good bodies and others did evil and deserved to be put into evil bodies and so were by God disposed accordingly An ingenious witty soul was put belike into an undefiled body as Philo seems to imply by his words But to this I answer 1. That it seems the Heathens were not of this opinion for they say of Galba Ingenium Galbae malè habitat 2. This conceit hath no foundation in Sacred Scripture For 1. That which is alledged for their opinion That God rested from all his works Gen. 2. 2 3 4. is easily answered thus 1. That Christ saith My Father worketh hitherto and I work Joh. 5. 17. 2. That God rested from making more or new species or kinds of Creatures but not from making more or new Individuals or Particulars of those kinds which he had made 2. In the History of the Creation no nor any where else in Canonical Scripture there is no mention or intimation made of any such making all souls together which being a thing of so great moment would not be concealed if any such thing had been 3. But that the soul of Adam was made in the act * Augustin de Civit. Dei l. 12. c. 23. Viâ—es upon him of its inspiration into the body of Adam Gen. 2. 7. And there is the same reason of our souls and his Creando infunditur infundendo creatur 4. 'T is said in Zach. 12. 1. That God formeth the spirit of man within him that is as Junius observes 't is in the Hebrew In medio is the midst of him and therefore not made some thousands of years before 't was infused into him 5. Their conceit of being disposed according to their merits is not agreeable to Sacred Scripture which Rom. 9. 23. saith plainly of those Twins that God loved i e. chose Jacob to life everlasting and hated Esau i. e. reprobated him before they had done either good or evil Therefore their doing good or evil was not the meritorious cause of putting them into either good or bad clean or unclean bodies Lastly His body undefiled is such another Judaical conceit or Poetical fiction for what body of man ordinarily begotten by man is undefiled Job's question Who can bring a clean thing out of an unclean includes this affirmative That no man can do it 1. It participates of Adams first sin and 't is †Rom. 5. 12. vide Hildersâ—am upon Psal 5. Lect. 55. p. 259. imputed to it And 2. 't is prone and disposed to sin as a leprous seed is to leprosie Though it be said that spiritual infection which is in semine be not sin formaliter actu yet it is a certain occult disposition to sin from which it comes to pass that the soul created in the body as a flower in a Vide Baron Exer 2. de origine animâ—â— Art 6. stinking place doth contract from the body habitual and culpable viciousness even from its first union with it so that the body is defiled participativè vel imputativè dispositivè and therefore not undefiled as he speaks Subjectum quo peccati est caro Vide Article 9th of the Church of England subjectum verò quod personâ— quia peccatum primo intravit ratione corporis ad inficiendam animam Bishop Prideaux Fascic controv c. 3. de peccato q. 5. p. 126. ad 5 ibid. q. 3. p. 112 113. p. 117. Semen * That is the seed is infected as a stinking torch to which if fire be put that stink which before lay hid doth appear so the soul joined to the Embrio and informing it it actuates that poyson which before lay hid in the seed whereby the whole compositum or humane nature is infected infectum esse tanquam funale faetidum cui si flamma admoveatur prodit quae autea latebat totius facis graveolentia sic anima embrioni copulata eamque informans actuat in semine latens virus quo fiat corruptio totius compositi I might except against Ecclesiasticus 1. 14. where 't is said That the fear of the Lord was created with the faithful †Which is conceived to be contrary to Psal 50. 5. Ephes 2. 1 3 5. the Exhortation at Baptism in C. P. B. in the womb and many other passages in the Apocryphal Books but these may suffice and make men look more narrowly into the errors and contradictions that are in them to Gods pure word yea in some parts of those Chapters that are appointed to be read publickly in our Churches and methinks should cause them all to be turned out of the doors of our Churches and Common-Prayer-Book especially seeing