seek for another righteousness or justification to be received at Gods own hands that is to say the forgiveness of his sins and this justification or righteousness which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allowed by God for our perfect and full justification We are justified freely by faith without the works of the Law Homily of Salvation of Mankind pag. 13. there 't is further said That on our part we are justified by faith in the merits of Christ which is not ours but by Gods working it in us There 't is said also That the justice of man is shut out of Justification and yet that faith shutteth not out repentance hope love fear of God to be joined with faith in every man that is justified but it shutteth them out from the office of justifying so it shutteth not out good works which are necessary to be done afterwards of duty to God but it excludeth them so that we may not do them to this intent to be made just by doing of them Whosoever denieth this Doctrine that faith alone justifieth is not to be accounted a Christian man nor for a setter forth of Gods glory but for an adversary 〈◊〉 Christ and his Gospel and for a setter forth of mans vain glory Mans righteousness cannot make himself righteous by his owâ— works neither in part nor in wholâ— That we are justified only by faith 〈◊〉 * We are not justified by our own good works either in part or in whole Christ So speak all the Fathers botâ— Greek and Latin Hilary Basil Aâ—brose Hilary saith these words plaiâ—ly Faith only justifieth Canon 9th upon Matthew Ambrâ— saith thus This is the ordinance of God that they which belieâ—â— in Christ should be saved without works by faith only freely receiving remission of their sins Consider diligently these wordâ— without works by faith only freely we receive remission of oâ— sins Ibi. p 14 15 16 17. The true meaning of this Doctrinâ— we be freely justified by faith without works or that we be justâ—fied by faith in Christ only is not that this is our own act to bâ—lieve in Christ or this faith in Christ doth justifie us and deserâ— our justification unto us for that were to count our selves to 〈◊〉 justified by some act or vertue that is within our selves but tâ—â— true understanding and meaning thereof is that although we heâ— Gods word and believe it although we have Faith Hope Chariâ—â— Repentance and fear of God within us and do add never so maâ— works thereunto yet we must renounce the merit of all our saâ—â— vertues of Faith Hope Charity and all other vertues and gooâ— deeds which we either have done shall do or can do as thing that be far too weak insufficient and imperfect to deserve remissioâ— of our sins and our justification and therefore we must trust oâ—ly in Gods mercy and that Sacrifice which our high * Which shews that faith justifieth as it receives Christ as an high Priest or Saviour not as a King as Mr. Fowler would have in the first place in his free Discourse p. 161. I receive Christ as my Prophet but he doth not justifie mâ— as he is my Prophet or my King Priest anâ— Saviour Jesus Christ the Son of Goâ— once offered thereby Gods grace Iâ—â— p. 17. Faith as great a vertue as it is yet it putteth us from it self and remitteth or appointeth us unto Chrisâ— for to have only by him remission oâ— our sins or justification so thâ— our faith doth as it were say to uâ— it is not I that take away your sins BUT IT IS CHRIST ONLY to him only I send you for thaâ— purpose forsaking therein all your good vertues words thoughts and works and only putting your trust in Christ Ibid. pag. 18. 2. 'T is not only contrary to her Homilies but also to her Articles of Religion Article 11th We are counted righteous before God only for the merits of our Lord and Saviour Jesus Christ by faith and not for our own good works That we are justified by faith alone is a must wholesome Doctrine as more largely is expressed in the Homily of Justification To which for further proof I refer you And Article the twelfth 't is said thus Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins Now Mr Fowler or any of his party cannot put off the Doctrine of the Church of England to which he hath subscribed as he doth our learned mens arguments against the Papists by saying as they do that the Apostle meant when he said That we are not justified by works works of the Ceremonial * Mr. Fowler 's Free Discourse p. 186. Law but not the works of the Moral Law or if them Those only which are done by the strength of nature but not those which proceed from faith For the Church of England excludes all our works even those that proceed from Faith And they intended in their Homilies and Articles of Religion Dr. Field of the Church 2d part p 861. We teach that he excludeth all these that is that St. Paul excluded from Justification all the works of Moses Law Ceremonial and Moral to overthrow the false Doctrine of the Church of Rome and to establish the Doctrine of Justification according to the Doctrine of the Gospel in opposition to Popery For it saith expresly That whosoever denieth this Doctrine that Faith alone justifieth is not to be accounted a CHRISTIAN MAN nor for a setter forth of Gods glory but for an ADVERSARY to Christ and his Gospel and for a setter forth of mans vain glory Homily for Salvation of Mankind p. 16 17. And again That were the greatest arrogancy and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sins and so justifie himself Ibid. pag. 17. By which you may see that to deny this Doctrine That we are justified by faith alone and to affirm that we are justified by our own good works is not a Christian but a proud presumptuoâ—â— antichristian Doctrine And to affirm or insinuate that our persons are justified before God partly by our faith and partly by our own good works is also cleaâ—ly against the express Doctrine of the Church of England for 〈◊〉 saith that faith shuteth out good works yea it self as 't is an act habiâ— or work from our justification and remitteth and directeth us to Chrisâ— merits for our justification as may be seen above 3. 'T is contrary also to Canonical Scripture Gal. 2. 16 Knowing that a man is not justified by the works of the Law but by the faith 〈◊〉 Jesus Christ even we have believed in Jesus Christ that we might be jâ—stified by the faith of Jesus Christ and not by the works of the Law 〈◊〉 by the works of the Law shall no flesh be
Habeant debitam reverentiam ad mensam Domini Heylin's Cypr. Anglic. l. 4. p. 403. Altare Christianum cap. 24. p. 175. A. B. Laud's Star-Chamber Speech pag. 48. l. 18. Laud and Dr. Pocklington argue for bodily reverence to the holy Altar or Gods board as they call it The Altar is the greatest place of Christs residence upon earth yea greater than the Pulpit for there 't is hoc est corpus meum this is my body but in the Pulpit 't is at most but hoc est verbum meum this is my word And a greater reverence no doubt is due to the body than to the word of our Lord and so in relation answerably to the throne where his body is usually present than to the seat where his word useth to be proclaimed Yea the Archbishop expresly calls this corporal bowing to or towards the Altar true Divine worship and he pleads for it upon a moral account in his Star-Chamber Speech p. 44 45. O come let us worship and fall down and kneel before the Lord Psal 95. 6. And in the 49 page of that Speech he saith That the Knights of the Garter are bound by their Order and Oath to give due honour and reverence Domino Deo Altari ejus in modum virorum Ecclesiasticorum to the Lord God and to his Altar and this in the manner as Ecclesiastical persons both worship and do reverence That is in plain English as 't was done in the time of King Henry the fifth by Idolatrous Priests in time of Popery which without doubt was worship not meer civil but as he calls it divine worship And Dr Pocklington in his Altare Christianum c. 24. p. 175. saith thus For as much as God hath put it into the hearts of the Governours of our Church to restore the Lords-Table to the ancient and true place it had in the Primitive Church and also to the honour and reverence â—hich of right belongs to it in regard of the presence of our Saviour whose chair of state it is upon earth Which honour and reverence he necessarily implies was adoration for chap. 21. p. 144. of the same Book he saith they honour reverence and adore towards it for his sake whose Sacrament is consecrated thereon And chap. 16. p 107. he saith the Archbishop of Constantinople whose example he brings and pleads for it did beseech his people to be quiet ut adoremus sanctum altare that is that we may worship or adore the holy Altar Religious reverence it is and must be that he saith is due to the holy Altar Where 't is observable that he makes to adore and to do reverence the same thing If bodily revâ—rence purposâ—ly performed to a religious thing called the most * Pocklington's Altâ—re Christ p. 157. holy place under the cope of heaven set purposely in a religious place or most holy place according to him and upon religious accounts of Gods most special presence or Christs true and real presence thereon Hoc est corpus meum be not religious or divine reverence which is worship I do acknowledg I do not know what it is But A. B. Laud saith That there is a reverence due to the Altar but such as comes far short of divine worship Star-Chamber Speech p. 49. But he doth not plainly say what it is meer civil worship he cannot mean for the reasons before given a meer negative reverence which is readily yielded is due he cannot mean neither for he pleads for a positive reverence expressed by bowing * Incurvation is by consent of Nations an appropriate sign of religious worship in a Temple saith Dr. H. More in his Mystery of Iniquity c. 11. p. 36. see more in him hereafter quoted Art 14. of this Book the body to the Altar it must therefore be a religious reverence which how it doth come far short of divine worship I do not yet see his Grace doth not tell us how to distinguish his reverence from divine worship I think that A. B. Laud's and his parties distinction between divine positive bodily worship and outward bodily positive reverence expressed by incurvation or bowing of the body to the holy Altar for it 's divine excellency is not much unlike that which the Papists make between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give outward divine worship to their Images but they call it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverence And do not A. B. Laud Dr. Heylin and others of his party give the same divine bodily reverence bowing the body to the holy Altar as such that they give God but they will not have it called divine worship but only reverence Which distinction saith Bishop Jewel is much like that of the Physicians wife who said Pepper is cold in working but hot in operation for their distinction is not in difference of matter but only words Cicero saith to one Bonum esse negas praepositum esse dicis Thou wilt not have worldly wealth called bonum but only praepositum dost thou thereby any thing abate avarice even so we say Mr. Harding ye will not have adoration of Images called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Sir do ye by this any thing abate Idolatry So Bishop Jewel in his Reply to Harding Art 14. D. 12. p. 381 382. there ye may find Harding using almost the same words for reverence to his Images that our men use for reverence to their Altars It 's clear it is not a meer civil nor meer negative reverence that is by Papists and some of our men given to the holy and high Altar and it is as positive and as much external reverence as is given to God himself or would be given to Christ himself if he were corporally present on the Table and it is the same for substance that Idolaters give to their Altars Images and Idols and it is divine adoration when we bow the body upon some divine cause as Mr. Perkins saith in his Idolatry of the last times p. 824. Now yielding obeisance or outward reverence to or towards the Altar is done upon a divine cause viz. Gods special presence and therefore 't is called by them Gods Throne Gods chair of State and Gods mercy-seat And the same Mr. Perkins in the same Treatise p. 828. saith That Images themselves Reliques of Christ and Saints holy things as Temples Altars and such like are made Idols when they are adored and worshipped with religious worship for when we bow to them it is more than civil worship And p. 830. of the same Treatise he saith That if we will keep our selves from Idols we must take heed of keeping of Idols thas is Images that have been abused to Idolatry and are in likelihood still to be abused especially if they stand in publick places The commandment of God is to destroy the Idols of the heathen their altars and their high places Exod. 34. 13. Now 't is acknowledged by A.
B. Laud and his party That in the time of our first reforming this Church * Canon 7th made Anno 1640. from the gross superstition of the Papists it was carefully provided that all means should be used to root out of the minds of people both the inclination thereto and the memory thereof especially of the Idolatry committed in the Mass for which cause ell Popish altars were demolished Now I pray is it an effectual means to do these two things to set up altars of wood in their places or tables of wood altarwise as the Laudensians would have and bow to or towards them as Papists did and do is this according to Gods Commandment But before I go further to prevent mistakes I say that 't is one thing for men to kneel or bow before or towards a place meerly as a place and another thing to bow or kneel towards or to a place or thing purposely and upon a religious reason or respect for some religious excellency or holiness that is in it or conceived to be in it more than in another place or thing To kneel or bow towards or before a place or thing the former way is necessary or unavoidable as to the action it cannot be done without it for a man cannot kneel or bow but some place or thing will be before him as is to be seen in prayer in the Church or field or private house but as to the person kneeling or bowing 't is accidental and besides his intention he kneels not he bows not purposely before or towards his feat the Pultpit Pew East or West North or South out of any religious respect to the seat or place or because he thinks there is more religious excellency or holiness in it or because God is more present there or that way than in another place or thing or way but only because his seat or Pew is so placed that he cannot conveniently stand or kneel otherwise so well as that way Now in this or this way there is no Idolatry or superstition to bow towards or before the Communion-Table or East in time of Religious worship But now your bowing once or twice or three times at your entrance into the Church and so often when you come in sight of the holy Altar and three times when you come near it and three times when ye go out of or pass through the Church or Chancel or by the holy Altar and this too when the Sacrament is not administred is not casual accidental or necessary but purposed and intended in a religious respect to that place or thing not simply as towards a place but as to an holy place yea more holy than other places because you conceive Christ to be most specially prosent there and upon religious reasons which are not found to be in it by any institution of God which renders your worship superstitious making it an image or means of worship against the second Commandment Ye make it a relative object and motive of worship as Papists do their Images and Crucifixes and the Cross Papists say they give no religious respect unto the Tree or Cross whereon Christ was crucified or to the Garments he wore or Manger in which he lay or Spear that was thrust into his side as materially considered in themselves but only quantum ad rationem contactus * Aquin. 3a parte q. 25. a. 4. c. And Bellarmine saith that Imago non est capax honor is propter se sed relative ad prototypum Dr. Ames Bell. Ener l. 6. c. 5. p. 261. membrorum Christi in relation to and by reason of their touching the members of Christ and then it will follow that Judas his lips ought to be worshipped and so saith Shelford in his Sermon p. 19. and so saith A. B. Laud in his Star-Chamber Speech p. 47. for he saith There 't is hoc est corpus meum and a greater reverence no doubt is due to the body than to the word of our Lord and so in relation answerably to the Throne where his body is usually present than to the seat whence his word useth to be proclaimed And the Table or holy Altar hath some part of your divine worship imparted to it making it an object mediate though not ultimate of your worship and a motive to excite your worship from some conceived excellency in it though but relative as Papists make their * A. B. Laud by statute made the Dean and Prebends of Canterbury to swear that at their coming in and going out of the Choire and all approaches to the Altar they would by bowing towards it make due reverence to Almighty God as Dr. Heylin saith Cyp. Angl. l 4. p. 291 292. where 't is in the Margent thus Summa reverentia adorare Deum versus Altare Images and are judged by your Divines to be therefore Idolatrous You say saith a reverend Divine that you worship God before or towards the holy Altar yet without doâ—bâ— some part of your worship sticks to the Altar transiently and relatively 1. Transiently as making the Altar the objecâ— of your worship mediately though noâ— ultimately 2. Relatively as a motivâ— to excite your worship for its more holiness than in any other part of the Church or Church-houshold-stuff aâ— Dr. Duncomb speaks in his Cambridâ— Determination Sure we are Papists are more than suspected even charged with Idolatry by Protestant Divines for bowing before or towards Images aâ— ours do before or towards the holy Table For A. B. Laud's statute above though they do not directly and ultimately worship the Altar yet they do worship God not only before or towards the Altar of their own devising but through and by the Altar as much as Papists do by and through an Image and I may add as much as the Israelites did worship God by or through the Golden Calf they make it a mediate object and a relative motive of theâ—â— worship and so a devised medium of worship contrary to the second Commandment I cannot see how they can acquit themselves oâ— Altar-worship but they must also acquit Papists of Image-worship I have proved already that Christs body is not corporally presenâ— in the Sacrament of the Lords-Supper it must therefore be said that his body is there Sacramentally significatively Sacramentum * Bishop Jewel's Def of Apol c. 1. d. 3 p. 316. vocatur corpus Christi id est significaâ— corpus Christi that is the Sacrament is called Christs body that is it signifies Christs body But to this I answer then that the Sacramental presence of Christs body on the holy Altar is no sufficient reason to prove that the said holy table or altar whereon some times the Sacrament of his body is set or consecrated as Dr. Pocklington speaks is therefore to be adored or religiously reverenced or bowed corporally unto For 1. The Sacrament of the Lords-Supper or signs of Christs body and blood are not God but are the good
creatures of God and therefore are not corporally to be adored or religiously worshipped or reverenced For not only Dr. * Omâ—â—s cultus religiosus Deo debetur Bell. Enter T. 2. l. 6. c. 5. p. 263. Ames but also A. B. †A. B. Usher Sum of Ch. Relig. upon 2d Com. p. 229. Vsher informs us That all religious worship and reverence is to be given to God alone and not imparted to those things which are not God at all And Bishop * Ser. upon 1 Cor. 11. 23. p. 50. Jewel saith that adoration belongs only to God but is given to the Sacrament without any warrant from Gods word Christ that best knew what ought to be done therein when he ordained and delivered the Sacrament appointed not that any man should fall down to it or worship it St. Paul that took the Sacrament at Christs hands and as he had taken it delivered it to the Corinthians yet never willed adoration * Nor kneeling at receiving it or godly honour to be given to it The old Doctors St. Cyprian Chrysostom Ambrose Jerome Augustine and others that received the Sacrament at the Apostles hands and as it may be thought continued the same in such sort as they had received it never made mention in any of their Books of adoring or worshipping of the Sacrament It is a very new device and as is well known came but lately into the Cburch about 400 years past Honorius being then Bishop of Rome commanded the Sacrament to be lifted up and the people reverently to bow down to it If the Sacrament for which you say the Altar or Table is to be reverenced be not adorable or religiously to be reverenced then certainly the Altar or Table is not religiously to be bowed to as you do but the Sacrament I have proved above is not religiously to be adored worshipped or reverenced Ergo the Table or Altar is not so religiously to be adored worshipped or reverenced 2. If the holy Table set Altarwise be therefore religiously to be reverenced because Christs body and blood is thereon Sacramentally corporally I have proved above he is not thereon then I say 1. That the Font should be so reverenced adored and bowed to because therein his body and blood is Sacramentally present too as Bishop * Bishop Jewel's Reply to Harding art 5. d. 10. p. 21. Jewel shews out of St. Augustine and others No man may doubt saith Augustine but that every faithful creature is then made partaker of Christs body and blood when in Baptism he is made the member of Christ And if A B. Laud's reason be good the * Star-Chamber Speech p 47. and so in relation to the Throne where his body is usually present Font is more to be reverenced than the holy Table because Christ is more usually present there than on the Table for the Sacrament oâ— Baptism is there more often administred than the Sacrament of the Lords Supper is on the Table and is for any thing I see as holy as the Table yea more holy by his reason 2. If the Archbishops reason in the Margen be good then should we much more bodily bow to or do reverence to the Pulpit for there Christs body and blood is mostly Quando * St. Jerome in Psal â—47 audimus Sermonem Domini caro Christi sanguis ejâ—â— in auribus nostris funditur that is when we heaâ—â— the word of God the flesh and the blood of Christ iâ— poured into our ears saith St. Jerome upon Psalm 147. quoted by Bishop Jewel in his Reply to Harding Art 12. D. 5. p. 337. and St. * Quest 1. Interrogo p. 7. Augustine saith Interrogo vos c. I demand of you this question my brethren answeâ— me Whether think you is †He means in dignity greater the body of Chrisâ— meaning thereby the Sacrament saith Bishop Jewel or the word of Christ if ye will answer truly this must we say that the word of God is no leâ—â— than the body of Christ Which is directly contrary to A. B. Laud's assertion and reason of it And St. Jerome upon Psal 147. saith Ego corpâ—â— Basilius saith Christ called his flesh and blood the whole mystical Doctrine of his Gospel which he published in his dispensation in the flesh Epist ad Caesarienses quoted by Bishop Jewel Reply to Harding a. 14. d. 8. p. 375. Credere in eum est manducare panem vivum August Tract 26. in Johan Jesu Evangelium puto quamvis quol Christus dicit qui non manducat mean carnem c. possit intelligi de mysterioâ— tamen verius corpus Christi sanguis ejâ—â— sermo scripturarum est Joh. 6. 53. Except ye eat the flesh of the Son of God and drink his blood ye have no life in you That is except ye spiritually feed on Christ by faith which may be done as well in hearing and receiving the worâ— preached as in receiving the Sacrament of the Lords Supper administred ye have no spiritual life in you That is I take the body of Jesâ—â— to be the Gospel Although these words of Christ he that eateth not my flesh c may be taken of the Sacrament yet in truer sense thâ— word of the Scripture is the body of Christ And * In Exod. Hom. 13. Origen saith Quod si corpus Christi utâ— inimitantâ cautela quomodo putatis minoris esse periculi verbum Dei neglexisse quam corpus ejus If ye take such heed in keeping the Sacrament which is called his body how can ye think there is less danger in neglecting the word of God than there is in neglecting the Sacrament which is called his body If saith Bishop Jewel the Sacrament were in deed and really the body of Christ and so our very Lord and God thus to compare it with the creature and to make it inferiour unto the same as St. Augustine St. Jerome Origen and other godly Fathers do it were great blasphemy This also is directly contrary to A. B. Laud's Doctrine these things and many more Quotations ye may see in Bishop Jewel's Reply to Harding Art 21. D. 10. p. 451 452. Besides the bread and wine are consecrated by the word of God and prayer and therefore cannot be more eminent than the word of God The less is blessed of the better Heb. 7. 7. 3. If the Altar or holy Table be to be bowed to more than the Pulpit because 't is Christs Throne his Mercy-seat and Chair of State then it will follow that the Pulpit is as adorable or to be bowed to as much as if not more than the holy Table For 1. the Pulpit is called the Tribunal of the Church 2. Though I find not in any ancient orthodox Author that the Communion-table is called a Throne either of God or man Cyprian l. 4. Epist 5. quoted by Dr. Pocklington Altare Christianum c. 8. p. 44. yet I find in * Athanas in Epist
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
〈◊〉 〈◊〉 〈◊〉 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
St. Peter who spake of the Church at Literal Babylon which he knowing and hearing St. John whose Scholar they say he was by Babylon in his Revelations to mean Rome thought Peter to mean so too which was the ground of his Error that Peter was at Rome and of those that inconsiderately followed him Old Writers have misreported things and yet have said they had them from the Elders and they from the Apostles Irenaeus who wrote in the next Age after the Iren. l. 2. c. 39. Apostles reports That the Lord Jesus taught forty or fifty years and that this he had of all the Elders of Asia and that they had it from St. John and that St. John lived with them till Trajan's time and that Mr. Calamy was mistaken and abused by a Writer and Printer of his Casual Sermon preached at Aldermanbury after the Act a-against Nonconformists Preaching viz. That we should be delivered Anno 1666 but he affirmed no such words but reproved that vain conceit some of those Elders did not only see John but other Apostles and they heard these things from them And yet notwithstanding all these great Authorities or Traditions this was an erroneous opinion of Irenaeus and that of Epiphanius is held the sounder That Christ lived but about thirty-three years and theâ— suffered death and this is believed because it is most agreeable to Scripture Therefore I say that the testimony of Papias yea of Jerome is not to be credited where there is not good ground in Sacred Scripture for their opinions especially where many probable reasons are produced from Scripture against their uncertain opinions And so I may say of the Fathers that said that Peter was at Rome and died there Some of our Divines produce Jerome to prove that he was Crucified at Jerusalem Papists say that he was Crucified which was a Jewish death and that Paul who without doubt suffered death at Rome was beheaded which was a Roman death Dr. * Confer c. 6. d. 3. p. 265. â—yranus a Papist upon Mat. 23. 34. saith Some of them ye shall kill as James the Brother of John c. Some shall ye crucifie as Peter and Andrew his Brother Vid. also Chrysostom in Mat. 23. 34. Reynolds tells Hart that a learned man viz. Velenus in opusculo inscripto Petrum non fuisse Romam 〈◊〉 illic passum of our side having weighed and seeing the dissention of Writers touching the time that he came to Rome and knowing by the Scripture that their speech of his abode in Rome is false and marking the shameful practise of the Romanists in forging calos for their own advantage as Constantines Donation and espying some such forgery among their Monuments of Peter 〈◊〉 Linus fable of his death and finding his Martyrdom mentioned by Jerom and Lyra in such sort as though he had been crucified by the Scribes and Pharisees he was brought by these and the like perswasions into this opinion that Peter never came to Rome And of this opinion was Balaeâ—â— in Act. Rom. Pont. l. 1. praefat and so have been many others since And besides there were Christians at Rome in the time of Tiberius and Caligula before ever Peter is reported to be at Rome as Eusebius witnesseth Hist l. 2. c. 2. and Tertullian in his Apology c. 5. And if we may believe * Libro 1. recognitionum Clementio Object Papists object that if Peter long ago preached to the Gentiles Act. 15. 17. Ergo he preached at Rome Answ I answer thus 1. That it follows not 2. Paul preached to the Gentiles before Peter did Act. 〈◊〉 3. Before Peter saw the Vision of the sheet and heard the command of the Lord be thought it unlawful for him to go to the Gentiles Act. 10. 28. 4. Peter first preached Christ to Cornelius and his friends at his house in Caesaria Act. 10. 5. 'T is most probable that Antioch received the Gospel from Barnabas and Paul and others before Rome and they were first called Christians Act. 11. 19 26. 6. Some of those strangers of Rome that were at Jerusalem Act. 2. 10. might preach the Gospel at Rome Clement Barnabas was there before Peter And that which is objected out of Act. 28. 21. that the Jews told Paul That they had received no Letters out of Judea concerning him and that neither any of the brethren shewed or spake any harm of him is not to be conceived that they had not received or heard of his Epistle which he sent to the Romans some few years before but concerning his particular business and occasion of his being sent Prisoner then to Rome And it makes much as I observed before against St. Peter's being so long Bishop at Rome as Papists would have that these Jews should hear nothing of Paul and be so ignorant of the Doctrine of the Gospel of Jesus Christ of which Peter was by special agreement an Apostle to them Thus I suppose I have sufficiently overthrown the main foundation of the Popes Primacy and Supremacy For if Peter was never at Rome then he was not Bishop of Rome and if he was not Bishop of Rome then the Pope of Rome is not his Successor in the Episcopacy thereof and then by Papists own consequence he is not supreme Bishop of all the Church 3. The Pope of Rome successively was and hath been the inventor and setter forth of Superstitious and Pharisaical Sects which are against the Word of God and the glory of his name To shew in particular how every Pope brought some Superstition into the Church would be very Voluminous for that therefore I must refer you to the Centurists to Dr. Reynolds Conference with Hart to Dr Henry More 's Mystery of Iniquity and the little Treatise of ancient Ceremonies called Vitis degeneris Bishop Jewel's Works and the Mass in English and Latin by James Mountain Printed 1641. I might refer you to the Popes Decretals and indeed they are a good evidence against themselves but they are late forgeries devised to justifie their latter Superstitions and Usurpations therefore I forbear though some Romanizing Protestants have them in too high estimation Though â—ome real Hereticks were the first Inventors of some Superstitions yet the Popes and their Agents were the first setters up imposers of theâ—â— in the Church bringing of Spittle Salt Cream Oyl and the sign of the Cross into the service of God at Baptism is well known to be theirs Kneeling or adoring as * Bishop Sparrow in his Rationale p. 273. some men call it at the receiving the Sacrament of the Lords Supper Vsing the sign of the Cross above thirty times praying to and for the Dead at their Mass worshipping of †Vide ubi supra p. 〈◊〉 what the Church of England saith in her Homily against peril of Idolatry part 3. p. 70. Images of Saints departed this life of Crucifixes the Cross Altars bowing to the East their Superstitious Fasts and Feasts putting holiness in times
Law as the old Pharisees were of the Traditions of the Elders the latter swearing to him blind obedience all making a shew of Religion but under the pretence thereof devour widows houses they garnish and visit the Sepulchres of the Martyrs but shed the blood of Christs most faithful Ministers and members who observe the traditions and commands of the Pope but make void the commandments of God Mat. 15. Mat. 23. I know not any men under heaven more like the old Pharisees than these creatures of Antichrist in the Church of Rome are their Doctrines and doings declare them his Formalists who have it may be a form of godliness but denying the power thereof who make these latter times to be very perilous 2 Tim. 3. 3. That he challengeth Princely dominion over the Church of Christ and people and Nations needs no proof Three Popes of Rome successively forged and pleaded a forged Decree for the Pope of Rome's Supremacy his trampling upon Emperours and Kings making them to kiss his Toe hold his Stirrup deposing of them and making others making what Laws he pleaseth dispensing with and making void Gods Laws as he pleaseth releasing subjects of their allegiance to their lawful and godly Princes and commanding them to rebel against dethrone and destroy them and their most Christian and loyal Subjects In a word he exalteth himself above all that is called God or that is worshipped 2 Thes 2. 4. which is one great mark of Antichrist 4. That his usurped authority hath no good ground in holy Scripture but is expresly forbidden by our blessed Lord and Saviour Mat. 20 25 26. But Jesus called them i. e. his Disciples unto him and said ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be chief among you let him be your servant Even as the son of man came not to be ministred unto but to minister and to give his life a ransome for many Luk. 22. 25. 1 Pet. 5. 3. Nether as being Lords over Gods heritage but being ensamples to the flock Neither in those places of Scripture where Christs Ecclesiastical Orders of Church-Officers are set down is there any mention of an Universal Bishop as 1 Cor. 12. 28. Ephes 4. 11. Peter the Apostle disclaims this Princely Monarchy and Supremacy when he called himself the Elders of the Churches Fellow Presbyter and forbid them to Lord it over Gods heritage 1 Pet. 5. 1 2 3. Cyprian in his Epistles to several Popes of Rome calls them brothers Jerom also writing to the Pope of Rome tells him and proves it too that by divine right a Bishop and a Presbyter is the same Act. 20. 17 28. Phil. 1. 1. Tit. 1. 5. 1 Pet. 5. 1 2. Ephes 4. 11. in his Epistle ad Oceanum that with the ancient Fathers Bishops and Presbyters were all one And adversus Lucifera nos he saith that a Bishops preferment was not by necessity of Gods Law but granted to him by the Church to honour him withall In his Epistle ad Evagrium handling this question at large he saith Who can endure his foolishness that preferred Deacons before Priests that is Bishops seeing the Apostle plainly teacheth that a Bishop and a Presbyter are all one And for proof he alledgeth Tit. 1. 5. Act. 20. 17. 28. Phil. 1. 1. 1 Pet. 5. 1 2. Ephes 4. 11. And of this judgment also was St. Augustine Chrysostome Beda Oecumenius Sedulius Primasius Theophilact Theodoret Anselm Ambrose John Wickliff Thom. Walden Luther Zuinglius Calvin Oecolampadius Melancthon John Lambert Martyr Bishop Hooper Bishop Bale Mr. Tindal Martyr Musculus Zanchius Bullinger Gualter Chemnitius Danaeus Chamier Junius John Bradford Mâ—rtyr Dr. Hâ—mphry Dr. Reynolds Dr. Hollard Professors of Divinity at Oxford Bishop This is Bishop Jewel's argument against the Pope in his Def. of his Apology Jewel Bishop Morton Dr. Whitaker Mr. Cartwright Dr. Willet Amandus Polauus Michael Medina among the Papists and many more that write upon the Sentences many of which may be seen in Mr. Masons defence of Ordination by Presbyters in the Reformed Churches where there are no Diocesan Bishops 5. That he produceth Antichristian * Antichristianism was covered for a long time under the Cloak of Orthodoxy and Ceremonial indifferency saith Mr. Tomson a Bishops Chaplain in his Antichrist arraigned p. 85. fruits practises and doctrines appears by his abominable pride superstition Idolatrous worships pretended miracles and lying wonders by his Council of Trent wherein he Decrees That mens persons are justified before God by their own good works and all the errors before confuted denying justification of mens persons before God by faith alone which Errors he labours to maintain by his Creatures as Bellarmine Stapleton Harding Cornelius a Lapide and others especially by the Jesuits and also introduâ—ing his Traditions and Apocryphal Scriptures in which are many things directly contrary to Gods word and Christs interest and upon these and some other accounts did our Church of England in King Edward the sixth his reign pray in her Litany thus From the tyranny of the Bishop of Rome and his detestable enormities good Lord deliver us 6. That he is the Babylonical Beast that hath two horns like a lamb and speaks as a dragon That is he professeth the innocency of Christ the Lamb of God but speaks and acts like a Dragon he uttereth blasphemous speeches thunders out cruel and unjust Excommunications against Christs servants and venteth and maintaineth Doctrines of Devils speaking lies in hypocrisie having his conscience seared with an hot iron forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving 1 Tim. 4. 〈◊〉 2 3. of them which believe and know the truth The tâ—â— horned beast by his Ecclesiastical and Temporal power pretending Orthodoxy and Ceremonial indifferency decency and order and Apostolical traditions better adorning and promoting Christianity restored the Image of the old Pagan Beast that is under these and some other pretences restored idolatry and tyranny again into the Roman Empire and persecution against the true Church of Christ The two Horned Beast in the 13th of the Revelations is say some the same with the great Whore arrayed in purple and scarlet that 〈◊〉 a golden cup in her hand full of all abominations and filthiness of her fornication upon whose forehead was a name written Mystery Babyloâ— the great the mother of harlots and abominations of the earth in the 17th of the Revelations But I humbly conceive with submission to better judgments that if this do not intend some other Beast like the great Whore of Rome as I fear it doth then the Whore or Church of Rome is in the 13th Chapter described by her Head and principal â—â—mbers chiefly because Horns signifie Powers And in the 17th Chapter she is described as taking in not oaly the Head and Cardinals but
the History if it may be so called for the Text saith that 't was acted and therefore pen'd after the captivity yea after the return of the Jews to Jerusalem as is clear in chap. 4. 3. and chap. 5. 19. and then there was no true Nabucodonosor King of the Assyrians as may be gathered from the Books of Daniel Ezra and Nehemiah And 't is therefore thought to be but a * Bishop Prideaux Fascic controvers c. 1. q. 2. p. 16. fiction or meer Romance and was intended to procure favour from the Roman Emperour or his Deputy in the Jews Country for the distressed Jews which was the drift of Achiors good speech and counsel or else to work their ruin by some such crafty and deceitful and bloody woman as Judith was and by such wicked practises as she is said to use as may be gathered from Chap. 8. 35. in chap. 9th 2. Judith prayeth unto God and therein commends the deceitful and cruel fact of Simeon Gen. 34. which God the Holy Ghost by righteous Jacob condemns Gen. 49. 5. And also prayeth God to prosper her feigned tales and lies Give into my hand the power that I have conceived smite by the deceit of my lips the servant with the Prince and the Prince with the servant break down their stateliness by the hand of a woman and make my speech and deceit to be their wound and stripe who purposed evil things against thy Covenant Chap. 12. 3 4 9 10 13. And chap. 10. 12 13. she tells two or three lyes to compass her design And she said I am a woman of the Hebrews and am fled from them for they shall be consumed There is one lye at least And I am come to Holophernes the chief captain of your army to declare words of truth There 's another lye And I will shew him a way whereby he shall win all the Hill-country without losing the body or life of any man There 's another lye And in chap. 11. there are many more lyes yea a most abominable series of treachery swearing flattering aequivocating and dissembling and all covered with the fair pretence of Religion to the great dishonour of God and the scandal of Religion the opening of the mouths of the wicked to blaspheme and speak evil of God Religion and good men I pray read the words and seriously consider them and then judg whether they do not tend more to the destruction than the edification of the ignorant hearers and readers and teach more evil than good manners vers 5. Then Judith said unto Olophernes receive the words of thy servant and suffer thine handmaid to speak in thy presence and I will declare no lye unto thee this night v. 6. And if thou wilt follow the words of thine handmaid God will bring the thing perfectly to pass by thee and my Lord shall not fail of his purposes v. 7. As Nebucodonosor King of all the earth liveth and as his power liveth who hath sent thee for the upholding of every living thing for not only men shall serve him by thee but also the beasts of the field and the cattel and the fowls of the air shall live by thy power under Nebucodonosor and all his house v. 8. For we have heard of thy wisdom and thy policies and it is reported in all the earth that thou only art excellent in all the Kingdom and mighty in knowledg and wonderful in feats of war v. 9. Now as concerning the matter which * Chap. 5. 18 1â—â— Achior did speak in thy counsel we have heard his words for the men of Bethulia saved him and he declared unto them all the words that he had spoken v. 10. Therefore O Lord and Governour reject not his word but lay it up in thine heart for it is true for our Nation shall not be punished neither can the sword prevail against them except they sin against their God v. 11. And now that my Lord be not defeated and frustrate of his purpose even death is now fallen upon them and their sin hath * It meets not overtakes them if this be true overtaken them wherewith they will provoke their God to anger whensoever they shall do that which is not fit to be done 12. For their victuals fail them and all their water is scant they have determined to lay hands upon their cattel and purposed to consume all those things that God hath forbidden them to eat by his Laws v. 13. And are resolved to spend the first fruits of the corn and the tenths of the wine and oyl which they had sanctified and reserved for the Priests that serve in Jerusalem before the face of our God the which things it is not lawful for any of the people so much as to †Did not David and his men eat the shew-bread and did he sin in so doing did not our Saviour justifie them in eating of it in that extremity Mat. 12. 3 4. and were not these besieged Bethulians in as great extremity as David and his men were Which place plainly shews that a rigorous observation of Ceremonies must give place to necessity saith Diodate upon the place touch with their hands v. 14. For they have sent some to Jerusalem because also they that dwell there have done the like to bring them a license from the Senate 15. Now when they shall bring them word they will forthwith do it and they shall be given thee to be destroyed the same day But now comes the double iniquity 16. Wherefore I thine handmaid knowing all this aâ—â— fled from their presence and God hath sent me to work * Had King James who discovered the Papists Powder-treason heard her he would have examined her a little and found out her dissimulation Had any Nonconformists uttered such words in any of their works Mr. Debater would no doubt have cried out Treason treason c. and yet to the reading of this he gives assent and consent for instruction of people in manners Art 6. B. Prideaux Fasc cont c. 1. q. 2. p. 16. things with thee whereat all the earth shall be astonished and whosoever shall hear it 17. For thy servant is religious and serveth the God of heaven day and night Now therefore my Lord I will remain with thee and thy servant will go out by night into the valley and I will pray unto God and he will tell me when they have committed their sins v. 18. And I will come and shew it unto thee then thou shalt go forth with all thine army and there shall be none of them that shall resist thee v. 19. And I will lead thee through the midst of Judea until thou come before Jerusalem and I will set thy throne in the midst thereof and thou shalt drive them as sheep that have no shepherd and a dog shall not so much as open his mouth at thee for these things were told me according to my foreknowledg and they were declared unto me