ARTICLE I.

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 [Page 2] 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 'tis 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 'tis called in the 11th. verse, is yet in the 10th. verse figurative, or if you will, Tropically called the Covenant, because 'twas 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, [Page 3] 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 'tis 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 [...]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. Tha [...] 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 o [...] 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▪ [Page 4] 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, sho [...]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 corpor [...]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, [Page 5] 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 'tis 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 'tis 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 for [...] 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, [...] Communion, [...] of [Page 6] 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 'tis 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 Apos [...]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 'tis 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. [...] [...]. & 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.

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 ad [...]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 [Page 8] 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, 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 'tis hoc est corpus meum, this is my body; but in the Pul­pit, 'tis 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 'twas 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 [...]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 'tis observable that he makes, to adore, and to do re­verence, the same thing.

If bodily rev [...]rence purpos [...]ly performed to a religious thing, [Page 9] called the most Pocklington's Alt [...]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 [Page 10] 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 'tis 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 'tis 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 'tis 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, 'tis accidental and besides his intention: he kneels not, he bows not pur­posely [Page 11] 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 'tis 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 [Page 12] 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 'tis 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 do [...]b [...] some part of your worship sticks to the Al­tar transiently and relatively. 1. Transi­ently, as making the Altar the objec [...] of your worship mediately, though no [...] ultimately. 2. Relatively, as a motiv [...] to excite your worship for its more ho­liness than in any other part of the Church (or Church-houshold-stuff, a [...] Dr. Duncomb speaks in his Cambrid [...] Determination.) Sure we are, Papists are more than suspected, even charged with Idolatry by Protestant Divines for bowing before or towards Images, a [...] 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 the [...] worship, and so a devised medium of worship, contrary to the second Commandment. I cannot see how they can acquit themselves o [...] Altar-worship, but they must also acquit Papists of Image-worship.

I have proved already that Christs body is not corporally presen [...] 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 significa [...] 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 [Page 13] therefore are not corporally to be adored or religiously worshipped, or reverenced. For not only Dr. Om [...]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. Ʋsher 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 [Page 14] 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 o [...] 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. [...]47. audi­mus Sermonem Domini, caro Christi & sanguis ej [...] in auribus nostris funditur; that is, when we hea [...] the word of God, the flesh and the blood of Christ i [...] 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, answe [...] me, Whether think you is He means in dignity. greater, the body of Chris [...] (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 le [...] 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 corp [...] 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 mysterio [...] tamen verius corpus Christi & sanguis ej [...] 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 wor [...] 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 Jes [...] 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, th [...] [Page 15] word of the Scripture is the body of Christ. And In Exod. Hom. 13. Origen saith, Quod si corpus Christi ut [...] 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 'tis 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. ad Vi­tam solitariam agentes. Athanasius, that the Pul­pit is called Thronum, a Throne; and that which you call Altar, is called mensam ligneam, a wooden board; for so learned Jewel. Def. of Apol. 3 d. part, c. 1. d. 3. p. 315. Bishop Jewel Englisheth Athanasius his words. 2. The Pulpit is more like a Throne than the holy Table is; for a Throne is an higher and more eminent seat than others; a Pulpit is a Chair on high, with a Canopy over it. And such Dr. Pocklington Altare Chri­stianum, pag. 44, 46. tells us, was the Pulpit, and the Chair that St. John sate in when he ordained Bishops, which he calls a Throne; and that Bishops did sit in their Throne in the Presbytery, and that there was the holy Altar. Be-like then the Bishop sate cheek by jole, as in commission with God Almighty; as your Dr. Sutton [Page 16] scoffingly speaks in his Dr. Sutton's Meditat. upon the Sacram. c. 33. p. 179. Meditations upon th [...] Sacrament, against those persons that sit, and d [...] not kneel at receiving the Sacrament. Yea, he si [...] above God Almighty, if what Bishop Rationale, pag. 378, 379. Sparro [...] saith, be true; for he saith, ‘That the Bishop [...], Throne or seat, was higher tha [...] others, and right under it stood the Altar o [...] holy Table, the Propitiatory, Christs Monu­ment, and the Tabernacle of his Glory, the shop of the great Sa­crifice.’ 2. The Pulpit may more properly be called Gods Merc [...] seat, than the Communion-table or Altar is: 1. Because in the Pul­pit God usually proclaims his mercy to all penitent and believing sin­ners, and induceth them to accept of mercy in Christ. 2. Fait [...] comes by hearing the Word preached ordinarily, and by it also i [...] Faith confirmed and increased; but on the Lords-table the mercy o [...] God is not first given, or wrought, but only signed, sealed and con­firmed, as it is also at the Font in Baptism.

3. The Pulpit is more like a Chair of State than the Altar is: For

1. The Pulpit is like a Chair of State with a seat in it, and Canop [...] over it, and therein Christ by his Ambassadors sits, or stands an [...] speaks to his people, and declares his Law and Gospel; but on th [...] Table or Altar Christ is represented, not as sitting in his Chair o [...] State and Exaltation, but as in his low estate [...] Humiliation, as crucified, or dead, as on his Cross, ra­ther 1 Cor. 11. 26. than as on his Chair of State.

2. There is no similitude in the Table or Altar, to a Chair o [...] State.

3. Though Subjects use to give civil worship to the Chair o [...] State of their Prince, yet 'twill not follow that men should, o [...] lawfully may give religious worship, honour, or bodily reverence to Christs Chair of State, be it Pulpit, Font, Pew, Table, Heaven, or believers in whom he reigns. For all religio [...] reverence of the creature is forbidden in the secon [...] Dr. Ames Bellar. Enar. T. 2. l. 6. c. 7. p. 273. Commandment, say Mr. Perkins, A. B. Ʋsher, D [...] Mayer, Dr. Aries, and many others.

4. Dr. Ames saith, ‘That God is not more in [...] Temple made with hands separated from the company of Believers, than he is elsewhere, since the Legal Temple was taken away.’

5. Mr. Hildersham saith, ‘There is no holiness inherent in, o [...] [Page 17] adherent to the places of publick Worship, that by the Hildersham upon Joh. 4. Lect. 33. p. 139, 142, 143. death of Christ all religious difference of pla­ces is taken away; no one place is holier than another; and that 'tis Bishop Sparrow makes the Church like the Temple, part of worship, and will have people that pray in private, to look towards the Temple. Ra­tionale, 386, 387. Judaism, and a denial of Christ to be come, to hold that one place is holier than another, as is evident by Joh. 4. 21. and that our houses and chambers are as holy places as the Churches are.’ I pray read the whole Lecture, it shews the superstition of the Papists, and of our men that follow them; it may enable you to answer their arguments, and avoid their sin.

6. No place is made so holy by the Ordinances or services of God therein or thereon celebrated or performed, as therefore to make them the objects of religious adoration or reverence.

1. Because the Ordinances and services of God cannot make the place where they are performed, God.

2. Because the Ordinances or services of God themselves, are not, cannot be the objects of religious adoration, or divine reve­rence, without the special command of God. And though we do shew outward religious reverence when we pray to God, and when God by his word, and by his Ambassadors speaks to us in publick and private, yet we do it not to them, but immediately to God. And therefore I conclude, that the holy Table or Altar, though separa­ted to an holy use, cannot be made so holy by reason of the Sacra­ment of Christs body and blood being consecrated or standing there­on, as to deserve to be religiously adored or reverenced with godly honour; and therefore the Archbishop's reason to prove that the Altar is the greatest place of Gods residence upon earth; namely, because 'tis there hoc est corpus meum, that is Sacramentally, (for to hold that 'tis there transubstantially or consubstantially, I have pro­ved is directly contrary to the Doctrine of the Church of England, and to the truth of Christs humane body), this is my body, is an in­sufficient and weak one. And if it should have been good, it would prove, that the Paten in which the Sacramental bread, and the bowl in which the Sacramental wine is put, yea and the Priests fin­gers that break and deliver the bread, are to be bodily and religi­ously reverenced as the greatest places of Christs residence here on earth: for there 'tis more nearly said, Hoc est corpus meum, they [Page 18] immediately touch the Sacramental body of Christ, the holy Table, or your Altar doth not, for there is the cloth betwixt them. And besides, it would follow that the Font, the reading-Pew, and th [...] Pulpit, yea the whole Church, yea every private house in whic [...] either of Gods Sacraments or other of his Ordinances are used (fo [...] Christ is there spiritually present) should be religiously reverence [...] with godly bowing to them; because there 'tis, this is my body, or th [...] is my blood, or this is my word. Moreover, this seems to justifie Papist [...] in their calling the Cross on which Christ was crucified, the holy Cross if not in their adoring it and Christ before a Crucifix, ratione co [...] ­tactus, by reason of its touching Christs body, or resembling it. Bu [...] this I do but hint by the way.

7. 'Tis forbidden to worship God in or by, or through an Image for the Israelites in Aaron's time, and Jeroboam's, and Ahab's times, are condemned, not for worshipping the Golden Calf, or Calves, [...] a God, but for worshipping the true God in, by, or through the Calf, or Calves. And this is the judg­ment of not only Divine right of Church­government, cap. 1. q. 5. S. 2. Con. 2. pag. 150, 151, 152. Perkin's Order of causes, on 2d. Command. p. 30. Cases of Conscience, l. 2. c. 11. p. 206. Usher's Sum of Chr. Relig. p. 332. Andrew's upon 2d. Com. p. 279. Prideaux Serm. upon 1 Cor. 10. 7. p. 7. Willet Synopsis Papis of Images, q 5. a. 3. p. 462. Elton upon 2d. Com. p. 30, 31. Downham's Divinity, l. 1. c. 6 pap. 161. Bishop Ridley saith, That it is against the second Comman­dement to bow down or do worship unto any Image of God, or of any other thing. Fox Acts & Mon. in one Vo▪ p. 1675. learned Rutherford but also of reverend Mr. William Per­kins, A. B. Ʋsher, Bishop Andrews, Bi­shop Prideaux, Dr. Willet, and other of our learned Divines, that the Isra­elites did not intentionally worship th [...] Golden Calf, or Calves, so as to termi­nate their worship in it, or them; b [...] the true God Jehovah, represented by it an [...] them; for which they give many goo [...] reasons. Perkins saith, the Israelite [...] worshipped not the Calf itself, but God i [...] the Calf. And so say A. B. Ʋsher, an [...] Bishop Andrews. Bishop Prideaux quotes 1 King. 16. 31. where Ahab is chroni­cled to have outstript in Idolatry his Prede­cessors, for that he made it but a ligh [...] thing to retain Jeroboam's Calves, where­in they worshipped the true God after a [...] Idolatrous manner. Mr. Hildersham saith, Aaron and the Israelites intended to worship the true God in the similitud [...] of the Golden Calf, as is plain, Psal. 106. 20. They changed their [Page 19] glory into the similitude of an ox that eateth grass. A. B. Ʋsher to this question, But though we do not reverence the Images themselves, may we not wor­ship A. B. Ʋsher condemns as a breach of the second Com­mandment, men [...] and wo­men [...] making courtesie to the Chancel where the High Altar stood. Sum of Christ. Relig. p 232. God in or by the Image? gives this answer: No, we may not, for the Israe­lites are condemned, not for worshipping the Golden Calf as a god, but for wor­shipping God in the Calf; which appears, 1. In that they said, Let us make a feast to morrow to Jehovah, Exod. 32. 5. 2. In tbat Moses otherwise might seem not to have done wel [...] [...] to drink that against their conscience which they judged to be God, Exod. 32. 20. To which I add, 3. That we cannot in reason or charity think that the Jews were so mad as to think that that Calf which they knew to be made of their own golden Ear-rings, was essentially that God that brought them so miraculously out of the land of Egypt. 4. Aaron who fashioned the Calf, made Proclamation and said, To mor­row is a feast unto the Lord; that is, unto Jehovah, which is a name they gave only to the true God, as Dr. Willet observes. And 5. Rutherford gives this reason more: They believed not the Calf to be really and essen­tially Jehovah, because they believed not Moses to be essentially God, but their guide and leader under God; for this Calf they made to supply Moses absence, Exod. 32. 1, The people gathered themselves together against Aaron, and said unto him, Ʋp, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. They made then a Calf, only a visible god under Jehovah to lead them in Moses his place. 6. They knew that Je­hovah brought them out of Egypt before this Calf was framed, and yet notwithstanding these Israelites are charged with corruption, with Idolatry, Exod. 32. 7, 8. and sin, v. 21. yea, 'tis called a great sin, v. 30. and they are said, notwithstanding their intention, to worship the molten Calf, Psal. 106. 19. which is called an Idol, Act. 7. 40 [...] for it they are called Idolaters, 1 Cor. 10. 7. and about three thousand of them lost their lives for it, Exod. 32. 28. And moreover, let me tell you, that learned Ainsworth proves upon Exod. 20. 5. That to wor­ship God before an Image (that is put in a religious state, o [...] state of worship before a man) is to worship an Image in sacred Scripture sense; hence Amaziah who bowed down before the gods of the Edomites, is judged to have committed Idolatry, for which the Lord was angry with him, 2 Chr. 25. 14, 15. Mark it, that which is called falling down before the gods of [Page 20] the Edomites in the 14 vers. is in the 15 vers. called seeking, that is serving the gods of the people. Idem est adorant coram Domino & Do­mino, as Mr. Pool hath it out of Ainsworth upon Exod. 20. 5. 'tis the same thing to pray before God, and to pray to God: to pray before God, in 1 Chron. 17. 25. is 2 Sam. 7. 27. called praying to God. And idem [...]est pro­cumbere coram diabolo & diabolo; 'tis the same thing to pray before the Devil, and to pray to the Devil. For that which in Mat. 49. is called falling down before the Devil, is in Luk. 4. 7. called worshipping of the Devil. How you that pretend to worship God with the highest reve­rence towards the holy altar, that is, by corporal bowing to or towards it, can escape from guilt and punishment, except ye repent, I know not. Dr. Henry More saith plainly Dr. More his My­stery of Iniquity, c 10 p. 33. thus: Idolatry is committed when we perform some ri [...]e or ceremony, that is to [...] some external religious action appropriate to the signifying our acknowledg­ment of the divine eminency, before, or rather unto that which is not God, where by (before) I understand an intended direction (by our selves or others, or at least of custom) of the religious action as to an object we would ho­nour thereby. And a little before he saith thus: To give the appropriate signs significative of our agni­tion Dr. More Myste­ry of Iniquity, c. 10. p 32. of divine excellency to any thing that is not God, is Idolatry. Yea, the using the appropriate signes of the acknowledgment of divine excellency to that which is not God, though the assent go not along, is notwithstanding the acknowledg­ment of that to be God which is not, and therefore cannot chuse but be flat Idolatry; and if Idolatry be committed without the parties devotion to­ward the undue object, then let a man fancy this external religious worship accompanied with as small degrees of devotion or inward intention as h [...] pleases, it will not fail to be Idolatry still. Yea, he saith further, Tha [...] Incurvation towards an Image erected to any creature, especially in a Temple, or on an Altar, yea though removed from both, were a sign of religiou [...] worship or service by infallible definition, Thou shalt not bow down to them, nor serve them; that is to say, thou shalt not do the service of Incurvation, nor any other religio is service to them. For service is cultus religiosus, of which, incurvation in such circumstances is assuredly one kind, I mean ex­hibited to either an invisible power, or to its visible representation in an Image. And consent of Nations Dr. More Myste­ry of Iniquity, c. 11. p. 36. hath made it an appropriate sign of religious worship [...] especially in a Temple. Yea c. 5. p. 14. of the same learned Book, he saith thus: To do religious wor­ship [Page 21] to the picture or image of any creature, of any Person of the holy Tr [...] ­nity, or of all three, or particularly to the image of Christ, though this re­ligious worship is intended to pass through the representation to God himself, Father, Son, or Holy Ghost, is notwithstanding Idolatry according to the second instance; where worshipping the true God by an image is proved to be Idolatry: and every thing that is not God, that hath religious worship gi­ven to it, thereby becomes an Idol. And c. 14. p. 46. of the same Book, he saith, That an Idol and Images in religious worship are all one; one is a Latin, and the other is a Greek word, they both signifie the likeness of some thing; and the worshipping of the true God by an Idol is Idolatry. And p. 50. of the same Book, he saith, That whatsoever is interposed betwixt God and us by way of God in our worshipping, is not an help but an hinder­ance to the perfection of that worship. You may read much more to this purpose in that useful and learned Book, but I forbear.

Now apply this to your Altars, and corporal bowing to them upon your religious accounts of divine excellency, and then I believe you will be forced either to acquit the Papists, yea the Jews of Idolatry in worshipping the true God by Images or representations, or else you must condemn your selves of Idolatry, and will I hope renounce it. But lest this should not suffice, consider what other of our learned Divines say, To worship God in, at, or before an image purposely, is Idolatry and superstition, and God so worshipped is made an Idol; which is forbidden Deut. 4. 15, 16, 17, 18, 19. So Perkins in his Cases of Con­science, l. 2. c. 11. S. 2. p. 206. A. B. Ʋsher upon the second Commandment, saith, 1. That such are Sum of Christ. Religion, p. 229. 230. guilty of Idolatry as worship those things that are not God. 2. Such as countenance them, or do any thing to the furtherance of Idolatry, and that outward religi­ous adoration of those things that are not God, is forbidden in the second Commandment; and that this worship be denied to every thing that is not God: as the Sun and Moon, Angels, Saints, Reliques, Images, and such trash as Rome alloweth, Deut. 4. 17, 19. Col. 2. 18. Revel. 19. 10. & 22. 8, 9. Act. 10. 25, 26. That Idem ibidem, p. 232. we must not give the least token of reverence either in body or soul, unto any religious Images, Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. for that is a further degree of Ido­try, as to shrine, clothe, or cover them with precious things; to light can­dles before them, to kneel and creep to them, or to use any gestures of re­ligious adoration unto them, 1 King. 19. 18. wherein, although the gross Idolatry of Popery be taken away from amongst us, yet the corruption [Page 22] cleaveth still to the hearts of many; as may be seen in them that make cour­tesie to the Chancel where the high Altar stood, and give the right hand unto standing Crosses and Crucifixes, &c. Now upon this account do our learned Divines condemn the Papists as guilty of Idolaty, for their worshipping (as they say) Bishop Andrews upon 2 d. Comm. p. 279. the true God before, or in, or by Images or Cru­cifixes, as some amongst us do before, in, or by, or through their Altars. And indeed I think, they are as much Idolaters as the Heathens were; who, as the Ancients say, and prove out of the Heathen Authors, that they intended not the worship of their Images of Ju­piter, Bishop Andrews ubi supra. A. B. Usher upon 2 d. Comm. in Sum of Christ. Religion, p. 232. Mars, but those Deities (as they called them) whom they repre­sented; as the Papists pretend they worship not the Image, but the thing represented by it. 8. That is an abuse of Gods Ordinance to use any thing that God hath commanded for his Wor­ship, otherwise than he himself hath appointed, forbidden in the second Commandment, as to hang pieces of St. John's Gospel about mens necks, &c. 1 Chron. 15. 13. 2 King. 18. 4. 2 Sam. 6. 3, 7, 8. So saith reverend A. B. Usher. Now though it be Sum of Christ. Relig. p. 226. granted, that God hath appointed the Communion­table, as an help or mean for the decent, comely, and orderly celebration of the Sacrament of the Lords-Supper, viz. To be consecrated and set thereon, to shew forth the Lords death till he come, 1 Cor. 11, 24, 25. yet he hath not appointed it to be used in his wor­ship, as a mean, motive, or memorative object to mind men of, and move them to adoring him or worshipping God before, towards, in, or by it. Good King Hezekiah's breaking the Brazen Serpent set up by Moses at Gods command. when 'twas abused to Idolatry, is a good president for good Magistrates to destroy Altars. and restore Communion-tables, when set up altarwise against the East-wall of the Chancel, and abu­sed to Idolatry, to their ancient place, the body of the Church, and for­bid their subjects purposely and upon any religious accounts what­soever, to bow, or adore, or do bodily reverence to or towards them. 9. If to bow corporally versus altare, or worship God to­wards the Communion-table purposely and upon religious accounts, it being will-worship, be not flat Idolatry. yet 'tis a manifest appear­ance of Popish Idolatry, which should be carefully avoided, 1 Thes. 5. 22. Abstain from all appearance of evil. Upon which place [Page 23] Bishop Exposition in locum. Jewel saith thus, Be not Idolaters, leave off to do any thing that may bring you into suspition of Ido­latry: give not that honour unto any creature which is proper unto God. Have no fellowship with their works, bear no appearance of liking their evil. Abstain from appearance of evil in word and deed; it's an appearance of evil needlesly to use Idolaters words, as Priest, Altar, Sacrifice, as they do; it's a greater appearance of evil, and the more to be avoided, to set our Communion-tables altarwise; it's a pre­paration to make them Altars, and to bowing to them; and it's the greatest appearance of evil, and the more to be abstained from, when any Crucifix or Image is set upon the altar, or on the wall or glass win­dow, over or near it, as was in times of professed Popery, and in some places in A. B. Laud's time, directly contrary to the drift of the Ho­mily against the peril of Idolatry, and Queen Elizabeths Injunctions so much pleaded, Who commanded that all Monuments and occasions of Idolatry should be pulled down, and that the ten Commandments should be set upon the east-wall over the Table: vid. Collection of Orders, p. 124. I pray read and consider what Dr. Rise & growth of Socinianism, c. 5. p. 36. Cheynell saith of this matter: Crucifixes must be had and set up at the east-end, that was too plain; next, the Communion table, to colour this design, or at least to add varnish to it, must be advanced into an altar, and men must by a tacite consent (as we were informed at the Visitation of Merton-Col­ledg) express some outward reverence by bowing towards the East, the Al­tar, the Crucifix, chuse which you please, all, if you will; but in no case must we be commanded to bow, and yet we must be censured as disobedient if we refuse to bow; this (saith he) was interpreted by rational men, an ask­ing of our consent to bring in Popery; it was now high time to make prote­stations, that we would bow neither to East, nor Hoast, nor Altar. Mr. Hildersham saith. That if any part of Upon Joh. 4. Lect. 33. p. 143. heaven be more unfit for us to turn our faces towards in prayer, than other, the East is the unfittest, because we find Idolaters blamed for doing so, Ezek. 8. 16. which we cannot find noted in any other part. And he brought, me into the inward Court of the Lords house, and behold at the door of the Temple of the Lord, between the Porch and the Altar, were about twenty-five men with their backs towards the Temple, and they worshipped the Sun towards the East. The Temple of God was so built, that the Sanctum Sanctorum was in the western part of it; the entrance into it was in the Eastern part of it, and when any service was done by the people or Priests in prayer or sacrifice, they performed it with [Page 24] their faces westward towards the ark and boliest of holies, and their backs were eastward, which the Lord in wisdom purposely ordered to be so, that he might prevent Eastern and Sun­worship, and the Dr. Heylin saith, That worshipping towards the East was so common, that it drew the Primitive Chri­stians into suspition of be­ing worshippers of the Sun. Cyp. Angl. Introduct. S. 18. p. 17. and hath been so common among us. appearance thereof, which was the practise of the Gentiles then. Now if God in wisdom purpose­ly ordered his house so, and placed his Ark and Mercy-seat (the Types of his special presence) that the Priest and people might look Westward, and not Eastward, to avoid Eastern Sun-wor­ship, and the appearance thereof, which was the worship of the Gentiles that lived about them; sure there is as much reason for us Protestants to avoid purposely worshipping God towards the East or Altar, which our learned Divines have judged to be Will-worship, or Idolatry in the Papists, who live not only about us, but amongst us. And this, learned King James (of famous memory) thought a good reason to be seen in the Conference at Hampton-Court, p. 74. who there speaking to the objection against the Surplice, That 'twas a kind of garment which the Priests of Isis used to wear: surely, said his Majesty, till of late I di [...] not think that it had been borrowed from the Heathen, because it's common­ly termed a rag of Popery in scorn; but were it so, yet neither did we now border upon the heathenish Nations, neither art any of them commorant amongst us, wh [...] thereby might take This is a good argument against our using the Sur­plice, because we live a­mongst Papists, who do thereby take occasion to be confirmed in Papism, and in their superstitious using of it. occasion to be strength­ned or confirmed in Paganism: For the [...] THERE WERE JUST CAUSE TO SUPPRESS THE WEARING of it. But now we have bowing to Altars from the Papists, who are our neigh­bours, and live amongst us, who may (and no doubt but they will) take occasion to strengthen themselves in their Superstition and Ido­l [...]try, hearing us call our Ministers Priests, and our Communion-tables, Altars; and seeing us turning and setting them altarwise, and setting Dr. Pocklington pleads for a [...] Altar with a [...]r [...]ss upon it, in his [...]un [...]ay [...]o [...] p. 48, 50. and in his [...] Chr [...]st. c. 21. [...]. [...]3. of Candlesticks and Tapers on them and Crucifixes and Images on or ove [...] them, and bowing to them, it may [Page 25] make them believe that they have been and are in the right, That Christs body is corporally present in the Sacrament, and on the Table, and that Divine honour is due to a thing ratione contactus, as they say, there is di­vine honour due to the Cross, because Christs body touched it; and that the Sacrament is an unbloody and pro­pitiatory Sacrifice, which they offer up to God upon the holy Altar, and there­fore they need not make one step to­wards us, seeing we are coming so fast towards of them as knot the Jesuit, and others of them observed. Men use Dr. Heylin's Cyprianus An­glicus, l 4. p. 252, 253. Dr. Cheynells rise and growth of Socinianism, c. 6. p 70. & 64. willingly the once fearful names of Priests and Altars, &c.

Object. But 'tis objected, That David, Daniel, and the Jews wor­shipped towards Gods Ark, Mercy-seat, Temple and Jerusalem; there­fore men may do so now towards the holy Altar.

Answ. To this I answer: 1. That these places were holy by the special institution and presence of God; and hence is Jerusalem called the holy city, Mat. 4. 5. Mat. 27. 53. and so the Temple of God in Jerusalem is called the holy Temple, Psal. 5. 7. And the Temple was called holy, because God had chosen and sanctified it, to put his name there for ever, and in which he promised that his eyes and his heart should be perpetually, 2 Chron 7▪ 16. And hence 'tis said that Hannah who prayed in the Temple at Shiloh, prayed before the Lord; and that El­kanah and his wives worshipped before the Lord, 1 Sam. 1. 12, 19. be­cause the Lord was specially present there; and hence it was, that when the Jews could not go up to the Temple, that they looked towards it, and Daniel opened his windows towards Jerusalem, where the Temple was, when he prayed, Dan. 6. 10. 1 King. 8. 48. And in the Temple one place was more holy than another, for there was the Holy of Ho­lies, Heb. 9. 2, 3.

2. That they were commanded so to do, Deut. 12. 5, 6, 7, 11, 12, 13, 14, 15.

3. Jerusalem as comprehending the Temple, was a Hom. for re­pairing of Chur­ches, T. 2. p 78. Type of Christ, and therefore were they to look towards it when they prayed. And Solomon prayed, that God would be present there, and that he would hear the prayers of his people, when they pray towards the city which he had cho­sen, 1 King 8. 44. 45. and in 1 King. 9. 3. you may read, That God heard Solomons prayers which he made before him; and God said, I have hallowed this place which thou hast built to put my name there for [...]ver, and mine eyes and mine heart shall be there perpetually.

[Page 26] 4. Because in the Temple were the Ark, the Mercy-seat, where God was specially and immediately present, and there God promi­sed to be, and to meet them, Exod. 25. 22. And in them did God immediately manifest his presence; the Ark was a sign of Gods spe­cial presence, and thence 'tis said, that God did dwell between the Cherubims, 2 King. 19. 15. and that Israel enquired of the Lord, for the Ark of the Covenant of God was there in those days, Judg. 20. 27, 28. and there God promised to be and meet his people, Exod. 29. 42, 43. Exod. 30. 6. yea, God is said therefore to dwell there, 1 King. 19. 15. Psal. 80. 1. And Bishop Babington in his comfortable Notes upon Exod. 27. In novo autem testamento al­taria erigi ulla praeceptum non est, quod si erigantur, Ju­daismus revocatur, quum al­taria jussu Dei, erecta, typi fuerunt Christi, &c. Polan. Syntag. l. 9. c. 36. p. 647. speaking of the Altar, saith thus:

1. That it was a figure of Christ, as the Apostle expoundeth it, Heb. 13. 10.

2. That the Altars used in Popery are not warranted by this example, but that the Primitive Church used Com­munion-tables (as we now do) of boards and wood, not Altars (as they do) of stone. But now to, apply this, you can shew neither, 1. Command from God for your bowing to your Altars in time of the Gospel; for Ark, Mercy-seat, and Altars are abolished, Joh. 4. 20, 21, 22, 23, 24. And we have now no Altar but Christ, Heb. 13. 10. Nor 2. have you any promise of Christs presence with or at your Altars, when his Ordinance is not administred; and when his Ordinance is celebrated upon the holy Table, he is not there corporally, but only spiritually and sacra­mentally. And you have no promise of God at all to your bowing to your Altars; what you have from men, I know not. Nor 3. have any president or example of Christ, or of any of his Apostles, either in­stituting your Altars, or bowing to or towards them. Volateranus and Vernerius testifie, that Altars were first erected by the command of Sixtus, as Bishop Jewel informs us, but he doth not tell us which Sixtus, Bishop of Rome, it was. Sixtus the first lived, Anno 130. Sixtus the second lived A. D. 261. Sixtus the third lived A. D. 432. as Bishop Prideaux informs in his Introduction to History. Now it could be neither of the two first of these; for Origen who was born A. D. 289. and could not be a writer till after the year 300, assures us, that the Christians had no altars then, as Origen. contra Celsum, l 4. the same Bishop Jewel alledgeth him in his Reply to Harding, Art 3. D. 26. p. 145. Objicit nobis quod [Page 27] non habeamus imagines aut ar as aut Templa. Celsus chargeth our religio [...] with this, that we have neither Images, nor Altars, nor Churches. Like­wise saith Arnobius, that lived some­what after Origen, Accusatio nos, &c. Arnobius, Lib. 20 Ye accuse us that we have neither Temples, nor Images, nor Altars. And the same Bishop Jewel (if our Homily against peril of Ido­latry, part 3. p. 66. saith, There were no Churches in Tertullians time, a hundred and sixty years after Christ. Book of Homi­lies were silent) doth also assure us, ‘That there were no Christian Chur­ches built in the Apostles times; for the faithful, for fear of Tyrants, were fain to meet together in private houses, and in vacant places, in Woods and Forests, and Caves under the ground; and may we think that Altars were built before the Churches? and when they were built, he saith, they were not set in the upper end of the Quire, but in the midst of the Church among the people;’ Which he there proves out of Eujebius, Augustine, and others. ‘The Church being ended, and comely furnished with high Thrones for the honour of the Rulers, and with Stalls beneath set in order; and last of all, the Holy of Holies, I mean the Altar▪ being placed in the midst:’ These are Eusebius his words in English, so translated by Bishop Babington in his Com­fortable Notes u [...]on Exod. 29. p. 279. saith, That Altars were set in the midst of the people, and not against a wall. Bishop Jewel. Mark, Eusebius saith not the Altar was set in the Quire, but in the midst of the Church amongst the people; this is Bishop Jewel's own observation, not mine, I pray observe it. And in pag. 146. he saith thus: ‘To leave fur­ther Allegations, we see by these few, that the Quire was then in the body of the Church, divided with Rails from the rest, whereof it was called Cancelli, a Chancel, and commonly of the Greeks. Presbyterium, because it was a place appointed for the Priests and Ministers.’ I pray read him fully and deliberately, it will serve to consute that vile Book of Dr. Pocklington's, called, Altare Chri­stianum.

Thus you may see that there were no Christian [...] Altars in the Apo­stles times, no nor in the first three hundred years, yea not till after four hundred years after Christs Ascension. I won­der what Church that was that A. B. Laud meant Can. 7. Ann. Dom. 1640. by the Primitive Church in the purest times, whose [Page 28] example he proposeth for our imitation; he cannot mean the Christi­an Primitive Church; in this his alledged Bishop Jewel will be against him as well as others; he must then mean the Jewish Church. But if this was his Primitive Church, I know not how to make a good Orthodox construction of these words, a little before in the same Canon, That the holy Table may be called an Altar by us, in that sense in which the Primitive Church called that an Altar, and in no other. But in what sense did the Jewish Church call the Communion-table an Al­tar? if by his Primitive Church he means the Church of Rome, four hundred years after Christs Ascension into Heaven, his latter words will be against his former, [in the purest times,] for sure they were not the purest times; that Church calls it an Altar, or an high place to offer Christ an unbloody sacrifice, propitiatory for the sins of hi [...] people to the Father. This possibly might be his meaning. For I find Dr. Heylin his Chaplain, and Cyp. Anglic. In­trod. S. 24. p. 22. a member of that illegal Convocation, pleading, That the Sacrament is and may be called a commemora­tive Sacrifice. And Bishop Sparrow calls it, An unbloody sacrifice, a com­memorative Rationale, p. 280, 391. & p. 378, 379. And Giles Wid­dows saith, The Communion­table is Christs Chair of State, where his Priests sa­crifice the Lords-Supper, to reconcile us to God; in his kneezless Puritan. p. 34, 89. Sacrifice of the death of Christ. And so write many more of that Tribe. If by a Sacrifice be meant Thanksgiving for Christs death, and the benefits thereof, then I say, the Font and Reading-pew may be called Al­tars as well the Communion-table; and the Pulpit may more properly be called an Alt [...]r than the Table; for there Thanks, or the sacrifice of Praise, is more frequently given or offered to God for Christs death, and the benefits we receive thereby, than on the Communion-table, and that therefore they should be so called, if not bowed to, by your reasons.

But A. B. Laud is pleased to alledg Reverend Bishop Jewel, as approving his bowing to Communion-tables set Altarwise at the East-end of the Quire or Jewel's Reply to Harding, Art. 3. p. 29, 151. Chancel. Bishop Jewel speaking against Ministers praying before their people in an unknown Tongue, to whom Harding saith, ‘That the people cannot indeed say Amen to the blessing or thanksgiving of the Priest, so well as if they understood the Latin Tongue perfectly, [Page 29] yet they give assent unto it, &c. and this they declare by sundry outward tokens and gestures, as by standing up at the Gospel, and at the Preface to the Mass, and by bowing themselves down, and adoring at the Sacrament, by kneeling at other times, as when pardon and mercy is humbly asked; and by other like signs of Devotion in other parts of the Service.’ To which Bishop Jewel gives a short Answer, and shews, ‘That 1 Harding's words contra­dict St. Paul's, 1 Cor. 14. 16, 17, 18. 2. He commends devotion and affection in people at the service of God. 3. He acknowledg­eth in the general (not in those particulars that H [...]rding speaks of,) that kneeling, bowing, standing up, and other like, are com­mendable gestures and tokens of Devotion, so long as the people understand what they mean, and apply them unto That is rightly, and accor­ding to his word [...]; the next words, to whom they be due, the Archbishop left out, as being against bowing to his altars. God, to whom they be due; otherwise they may well make them hypocrites, but holy and godly they cannot make them.’ There may be adoring at the Sacra­ment when people confess their sins, pray for pardon of them, and give thanks to God for mercies received; but here's not a word in Hardings answer, or in Bishop Jewel's reply of bowing to or towards the holy Table or Altar, especially upon your religious account of Christs corporal or sacramental presence,hoc est corpus meum. And that Bishop Jewel was not for bowing to or towards the holy Table or Altar, as you call it, especially upon your accounts, his works do evidently declare. For he was (as I have shewed) against bowing to or adoring of the Sacrament of the Lords-Supper, which is the Ordinance of God; and therefore is more worthy than the Table whereon it stands; which is but an instrument or help to the orderly and decent celebra­tion of that Ordinance, as was shewed above. And there ye may find him saying, That religious Bishop Jewel's Ssr. upon 1 Cor. 11. 23. p. 50. adoration belongs not to any creature, but only to God. And concerning Altars he proves out of Origen and Arnobius, that there were none in the Apostles times, nor in many years after, as was shewed before. And in the 30th. Division of that third Article of his Reply to Harding, he de­clares himself for the Apostles times as the best and truest standard for Doctrine and practice, in which times they had Communion-tables, and not altars. And in his works you may find him stiff and zealous [Page 30] against Bishop Jewel's Reply to Harding, art. 14. D. 1. pag. 367, 368, 369, &c. & D. 12. p. 380, 381, 382. worshipping of Images, yea of worshipping God in, by, or through them; yea, I find him in his works not forward to follow, much less to commend the de­generate Church of Rome's works, which first set up Altars, which Church he saith out of St. Ambrose, is Caput superstitionis, the head of superstition, and the great Whore and mother of harlots and, abominations of the earth. Of whom Nicholas Iyra in 2 Thes. 2. (quoted by him too) saith, Ab Ecclesia Romona jam diu [...] est, quod recessit gratia: It is long since the Grace of God departed from the Church of Rome, from which Grace whosoever is departed, he is departed from Christ Bishop Jewel's D. of Apol. p. 2. c. 5. p. 139. The other arguments used for bowing to Altars, or worshipping of God towards them, by Doctor Pocklington and A. B. Laud, drawn from the pra­ctise of Queen Elizabeth, King James, and the Knights of the Order of the Garter, are so weak, that they will deny them if I should re­turn them upon themselves, as thus: Q [...]een Elizabeth abetted and helped the Scotch Subjects in taking up arms against their Queen, and the Hollanders in taking up, arms against their King; Ergo, 'tis lawful, and not rebellious so to do. For I presume if it had been un­lawful and rebellious, Queen Elizabeth▪ would not have abetted and helped them therein; which is A. B. Laud's argument in his Star-Chamber This argument of the A B. is pitiful weak, and so is mine that is made in imitation of it, only to shew the invalidity of his for bowing to altars. Speech, p. 48. for bowing to Altars, yet he denies my parallel in one of his illegal and condemned Canons, made Anno 1640, after the Parliament was dissolved. Queen Elizabeth sequestred the Revenues of the Bishoprick of Ox­ford Dr. Heylin's Cypr. Anglicus, p. 49. for eleven years together, and gave them to the Earl of Essex, from which I infer, as the Archbishop doth, that 'twas lawful so to do. For I presume (as he doth) that if it had been sacriledg and unlaw­ful, she would not have done it. Thus ad hominem. I might alledg many more authorities, and produce many more arguments against bow­ing to Altars, upon the account of divine excellency, or worshipping God in, through, by, or towards them; but I forbear. Only this I pray remember, that all W [...]ll-worship is forbidden in the second Com­mendment; but to worship God by, in, through or towards the holy [Page 31] Altar or Communion-table purposely upon your accounts of divine excellency, is Will-worship; Ergo, 'tis unlawful: and 'tis Will­worship, because 'tis no where commanded in the New Testament, or in the Moral Law; for the Ceremonial Law i [...] abrogated.

ART. III.

THis I renounce, because 'tis contrary to the Doctrine of the Church of England, which saith thus in her Book of Homilies.

1. No man by his own acts, works or deeds (seem they never so good) can be justified and made righteous before God; but every man is of necessity constrained to 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 'tis 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 'tis 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, [Page 32] 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 ow [...] works, neither in part, nor in whol [...] 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 bot [...] Greek and Latin, Hilary, Basil, A [...] brose.’ Hilary saith these words plai [...] ­ly, ‘Faith only justifieth. Canon 9th. upon Matthew.’ Ambr [...] saith thus, ‘This is the ordinance of God, that they which belie [...] in Christ should be saved without works, by faith only, freely receiving remission of their sins. Consider diligently these word [...] [without works, by faith, only freely we receive remission of o [...] sins.]’ Ibi. p 14, 15, 16, 17. ‘The true meaning of this Doctrin [...] we be freely justified by faith without works, or that we be just [...] fied by faith in Christ only, is not, that this is our own act to b [...] lieve in Christ. or this faith in Christ doth justifie us, and deser [...] our justification unto us, (for that were to count our selves to [...] justified by some act or vertue that is within our selves): but t [...] true understanding and meaning thereof, is, that although we he [...] Gods word and believe it, although we have Faith, Hope, Chari [...] Repentance, and fear of God within us, and do add never so ma [...] works thereunto, yet we must renounce the merit of all our sa [...] vertues of Faith, Hope, Charity, and all other vertues and goo [...] deeds, which we either have done, shall do, or can do, as thing that be far too weak, insufficient and imperfect to deserve remissio [...] of our sins, and our justification; and therefore we must trust o [...] 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 m [...] as he is my Prophet, or my King. Priest, an [...] Saviour Jesus Christ the Son of Go [...] once offered thereby Gods grace.’ I [...] p. 17. ‘Faith as great a vertue as it is yet it putteth us from it self, and remitteth or appointeth us unto Chris [...] for to have only by him remission o [...] our sins, or justification; so th [...] our faith doth as it were say to u [...] it is not I that take away your sins BUT IT IS CHRIST ONLY, to him only I send you for tha [...] [Page 33] purpose, forsaking therein all your good vertues, words, thoughts and works, and only putting your trust in Christ, Ibid. pag. 18.’

2. 'Tis 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 'tis 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, presumptuo [...], antichristian Do­ctrine. And to affirm or insinuate that our persons are justified before [Page 34] God, partly by our faith, and partly by our own good works, is also clea [...] ly against the express Doctrine of the Church of England; for [...] saith, that faith shuteth out good works, yea it self, as 'tis an act, habi [...] or work, from our justification, and remitteth and directeth us to Chris [...] merits for our justification: as may be seen above.

3. 'Tis 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 j [...] 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 justified. So Gal. 2. 21, For righteousness come by the Law, then christ is dead vain. Dr. Fearley gives this Note: Although the * Notes in loc. be many uses and benefits of Christs death, besid [...] our justification; yet the Apostles argument is very strong, that the would have been no necessity for [...] Salvation, that Christ should have di [...] Luther upon the place saith, That to seek to be justified by the works of the Law▪ is to reject the Grace of God, which he saith, is blasphemy, more horrible than can be expressed; it is to deny Christ, to spit in his face, to tread him under foot. We despise Grace when we observe the Law, that we may be justified through it. We constantly affirm, that either Christ died in vain, or else the Law justifieth not: but Christ died not it vain; Ergo, the Law justifieth not. and by his blood expiated our sins, [...] men might have been justified by [...] works of the Law, either Ceremonial [...] Moral. Rom. 3. 28, Therefore we co [...] clude, that a man is justified by faith with out the deeds of the Law. And v. 3 [...] seeing it is one God which shall justif [...] the circumcision by faith, and the unc [...] cumcision through faith. That is, Je [...]. called the Circumcision, and Gentil [...] called the Uncircumcision, are justifie by one God, by and through Faith [...] Jesus Christ. Read further, Rom. 4. 2. [...] 4, 5, 10 11. but Rom. 3. 20. which I ha [...] almost forgotten, is very considerabl [...] as to this point, Therefore by the de [...]d of the Law there shall no flesh be justifie in his sight: for by the Law is the know ledg of sin.

Where observe, 1. That he speaks of a Justification of mens per­sons before God [in his sight] and not of saith, and before men, as Sai [...] James. Chap. 2. 17, 18, 20, 21, 22, 24, 26. is to be understood.

2. He saith, That a man is not justified by the works of the Law, [...] which is the knowledg of sin, which is the Moral Law; for by th [...] [Page 35] Moral Law all men are convinced of sin, and that there is sin in their best works, even in those that proceed from Faith. Papists and their followers amongst us, say, that mens persons are not justified in the sight of God by doing the works of the Cere­monial Law; but they say they are Mr. Fowler's free Discourse, p. 186. justified by the works of the Moral Law, which proceed from faith: which is directly contrary to the Do­ctrine delivered by St. Paul, which is, That by the deeds of the Law there shall no flesh be justified in his sight. For by the Law is the knowledg of sin: by the Moral, not by the Ceremonial Law is the knowledg of sin. And so the word Law is taken in Rom. 2. 12, 13, 14, 15, 18, 21, 22, 25, 26. as not only Pro­testants, but also Papists themselves ex­pound Dr. Fea [...]ley, Dr. Willet, Mr. Calvin, Pareus, and Corne­lius a Lapide in Loc. the word. And that mens per­sons are not justified by their own good works of the Moral Law which spring from Faith, as Papists affirm Mr. Fowler's free Discourse, pag. 187. they are, I prove thus.

1. If any meer man since the Fall was ever justified by the works of the Moral Law, which proceeded from Faith, then certainly Abraham (the Father of the Faithful) was so justified; but Abraham was not so justified: therefore no meer mans person since the Fall was so justified. The sequel of the Major is evident,

1. Because Abraham's Personal works which proceeded from his Faith, were as good as any meer mans works: For by faith Abraham left his own Country, and went when he was called of God into a strange Country, which he should after receive in his posterity; and be went out not knowing whither he went, and there sojourned, Heb▪ 11. 9. And by faith Abraham when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten Son▪ of whom it was said, that in Isaac shall thy seed be called, Hebr. 11. 17, 18.

2. Because he being the Father of the Faithful, there is the same reason and way of all faithful mens Justification, that was of his, as the Apostle shews, Rom. 4. 12, 13, 24, 25. Now the Minor, viz. That Abraham was not justified before God by his own personal good works, which proceeded from his faith, I prove by the Apostles own arguments:

1. If Abraham was justified before God by his own personal good works, which proceeded from his Faith, then he had some matter to [Page 36] glory or boast of before God; but Abraham had no matter to glory or boast of before God; therefore he was not justified before God by his own Personal good works which proceeded from his faith. Both the Promises are in Rom. 4. 2. for if Abraham were justi­fied by works of his own, he had whereof to glory, there is the Major; but not before God, there is the Minor: That is, he had no matter to glory of before God Rom. 3. 27. in the point of his Justification; he brought no­thing of his own to justifie his person before God; for God wrough his Faith and his works in him. True, he might have somewhat [...] glory or boast of before men, but not before God, for the reaso [...] alledged, and also because what he had was imperfect, and due.

2. To him that is justified before God by his works, there is a reward due of debt, not of grace; but to Abraham there was a rewar [...] due, not of debt, but of grace, therefore he was not justified befor [...] God by his works. The Major is in Rom. 4. 4, Now to him that work­eth is the reward reckoned, not of grace, but of debt. The Minor [...] proved thus:

1. Because he was justified by faith, Rom. 4. 3. For what saith th [...] Scripture? Abraham believed, and it was counted to him for righteousnes [...] Gen. 15. 6.

2. Because he was not justified by his works, Rom. 4. 5. For to h [...] that worketh not (that is, seeketh not righteousness or justification [...] his works) but believeth on him that justifieth the ungodly, his faith [...] counted for righteousness.

3. Abraham believed and was justified before God, before he perfor­med those eminent acts of faith menti­oned Rom. 4. 18. as may be seen Ge [...] Pererius & Pareus in Gen. 15. 6. & Rom. 4. 3. D [...]b. 2. 12. 3, 4, 7. Gen. 13. 16, 18. Gen. 14. 14 18, 19. and which is urged by Papists, and yielded by Protestants. But the Apostle, as Moses before him puts his justification upon that eminent act of faith, because then he mos [...] manifested his faith, even when he was or had been under a great af­fliction, and not upon any eminent act of Fait [...] before or after this, that no man might Willet in Rom. 4. 3. impute [...] justification to his works; and then he did more firm [...] believe the promise than he did before; and then he had more sense and feeling of it than he had at the first making of it; the [...] he did more sensibly and firmly rest upon God for the performance of his pro­mise to him.

[Page 37] 2. If mens persons are justified before God by their own personal good works, then they are so justified either by those good works they do before their faith, or by those that follow after their faith; but they are not justified before God by their own personal good works which they do before their Faith, nor by those which they do after their Faith, or after they believe in Christ: therefore they are not justified before God by their own personal works.

1. Their persons are not justified before God by their works which they do before they believe in Christ, because they are not formally good, they are not pleasing unto God, for as much as they spring not from faith in Jesus Christ; neither do they make men meet to receive grace, (and so do not dispositivè justifie, as Papists hold) or, (as the School-Au­thors say) deserve grace of congruity; yea, rather for that they are not done as God hath commanded them to be done, we doubt not but that they have the nature of sin. So saith the Church of England in her 13th. Article of Religion. Works done before faith in Christ, though they may be materially good, yet they are not formally good, but are perfectly evil, yea are Virtutes E [...]hnicorum sunt splendida peccata.Rom. 1. 17. sins; for whatsoever is not of faith is sin, saith St. Paul and the Church of England, Rom. 14. 23. Homily of good Works, T. 1. p. 30.

2. Their persons are not justified before God by those good works which they do after they believe in Christ, and which proceed from Faith in Christ; which I prove thus:

1. By the twelfth Article of Religion of the Church of England: Albeit that good works which are the fruits of faith, and follow after justi­fication, cannot put away our sins, and endure the severity of Gods judgment.

2. Because they are imperfectly good, and so stand in need of the perfect righteousness of Christ to cover their infirmities; as may be proved by our Homily for Good-Friday. T. 2. p. 177. Our acts and deeds be full of imperfectness and infirmity, and therefore nothing worthy of them­selves to stir God to any favour, much less to challenge that glory that is due to Christ acts and merits.

3. Because they follow the justified, and are done after their justification; and this argument the Church of England teacheth out of Saint Augustine, in her Homily of good works, T. 2. p. 82. Good [Page 38] Bona opera non praece­dunt justificandum, sed se­quntur justificatum. S. Au­gust. de fide & operibus, c. 4. & 14. And this Doctrine John Lambert Martyr seal­ed with his blood. Fox Book of Martyrs, p. 1091. works go not before in him, which shall afterward be justified; but good works do follow after, when a man is justified.

4. Because it was confessed on all hands, that no mens persons were ever justified before God by doing of evil works; and therefore the Apostle had no need to prove that men were not justified by them, but the works of un­believers are If an Heathen may cloath the naked, feed the hungry, and do such other like works, yet because he doth them not in faith, for the honour and love of God, they be but dead, vain and fruitless works to him. Hom. of Faith, p. 31. See there also p 30. all the life of them that lack true faith, is sin. Ibi. p. 31. evil works; for an evil tree cannot bring forth good fruit, Mat 7. 17. And whatsoever is not of faith, is sin, Rom. 14. 23. And without faith it is impossible to please God, Heb. 11. 6. There­fore it follows that the Apostle Paul did intend to prove, that the good works of men which proceed from faith, do not justifie menspersons in Gods sight.

5. And lastly, Papists themselves distinguishing of a twofold Justificati­on, first and second, confess that all works are excluded from the first Justification, (which only is properly Justifica­tion, their second is Sanctification properly.) Bellarmine himself, Lib. 4 c. 15. de Justificatione, confesseth that the Apostle Paul doth in the Epistle to the Romans, dispute of the first Justification; therefore he excludes all our works from the Justification of our persons before God.

4. It is contrary to the Confession of Faith of the Reformed Churches of Christ, as may clearly be seen in the Harmony of Confessions, Sect. 9. To give you a sight of some things they declare at large; the latter Confession of Helvetia; c. 15. saith thus: To justifie, in the Apostles dis­putation touching Justification, doth signifie to remit sins, to absolve from the fault, and the punishment thereof; to receive into favour, to pronounce a man just: for the Apostle saith to the Romans, God is he that justifieth, who is he that can condemn? where to justifie and condemn, are opposed; and in the Acts of the Apostles, Act. 13. the Apostle saith, Through Christ is preached unto you forgiveness of sins, and from all things (from which ye could not be justified by the Law of Moses) by him, every one that believeth is justified. For in the law also, and in the Prophets we real, Deut. 25. 1. That if a controversie were risen amongst any, and they came to judgment, [Page 39] the judg sha [...]l judg them, that is, justifie the righteous, and condemn the wicked. And in the fifth Chapter of Isaiah, Wo to them that justifie the wicked for rewards. Now it is most certain that we are all by nature sin­ners, and before the judgment-seat of God convicted of ungodliness, and guilty of death; but we are justified, that is, acquitted from sin and death by God the Judg, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul saith, All have sinned, and are destitute of the glory of God, and are justified freely by his grace, through the redemption which is in Christ Jesus; for Christ took upon himself, and bare the sins of the world, and did satisfie the justice of God. God therefore is merciful unto our sins for Christ alone, that suffered and rose again, and doth not impute them to us; but he imputeth the justice of Christ unto us for our own; so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ, yea and acquitted from sin, death and condemnation; finally we are righte­ous, and heirs of eternal life. To speak properly then, it is God alone that justifieth us, and that only for Christ, by not imputing to us our sins, but im­puting Christs righteousness unto us. But because we do receive this Justi­fication, not by any works, but by faith in the mercy of God, and in Christ: therefore we teach and believe with the Apostle, that sinful man is justified only by faith in Christ, not by the Law, or by any works. For the Apostle saith, Rom. 3. We conclude that a man is justified by faith without the works of the Law. To which they add, Rom. 4. 2, 3. and Ephes. 2. 8, 9. and say further, Therefore because faith doth apprehend Christ our righte­ousness, and doth attribute all to the praise of God in Christ, in this respect Justification is attributed to faith, chiefly because of Christ, whom it re­ceiveth, and not because it is a work of ours; for it is the gift of God. Now that we do receive Christ by faith, the Lord shew­eth at large, Joh. 6. where he putteth eating for be­lieving, But it is most clear in Joh. 1. 12. and believing for eating; for as by eating we receive meat, so by believing we are made partakers of Christ; therefore we do not part the benefit of justification, giving part to the grace of God or to Christ, and a part to our selves, our charity, works or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. And moreover, our charity and our works cannot please God, if they be done of such as are not just; wherefore we must first be just, before we can love or do any just works. We are made just (as we said) through faith in Christ, by the meer grace of God, who doth not impute unto us our sins, but imputeth unto us the righteousness of Christ, yea and our saith in Christ is imputed for righteousness unto us.

[Page 40] The Church of Basil saith thus: We confess the remission of si [...] through faith in Christ crucified; and though this faith doth without inter­mission exercise and shew forth it self in the works of charity, and by this means is tried; yet we do not attribute righteousness and satisfaction for our sins unto works, which are fruits of faith, but only to a true confidence and faith in the blood of the Lamb of God shed for us.

There may be seen the Confessions of Faith of the Churches of Bohemia, France, Belgia or Holland, Ausburg, Saxony, Wirtemberg, Scotland; to which might be added the Confession of Faith of the Church of Ireland, agreed upon Ann. 1615. in Articles 34, 35, 36, 37. but they being almost the same verbatim with the Articles and Homi­lies of the Church of England, for brevities sake I forbear. But I pray take and consider the Confession of Faith of England and Scotland made by the late learned and orthodox Assembly of Divines, Chapter the eleventh, of Justification: Those whom God effectually calleth, he also freely justifieth; not by infusing righteousness into them, but by par­doning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christs sake a­lone; nor by imputing faith it self, the act of believing, or any other Evan­gelical obedience to them as their righteousness; but by imputing the obedi­ence and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith, which faith they have not of themselves, it is the gift of God. Faith thus receiving and resting on Christ and his righte­ousness, is the alone instrument of Justification; yet it is not alone in the per­son justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

Now let any indifferent, and judicious, and impartial man com­pare this with the ancient Doctrine of the Church of England, set down in her Books of Articles of Christian Religion and Homilies, and then judg whether it be not more consonant thereunto (and also to Sacred Canonical Scripture) than is, 1. Dr. H. Hammond's Practical Catechism, p. 1649. p. 31. p 41. p. 33. p. 29., who saith, That sincere obedience, with faith, justifies mens persons before God. Or, 2. Dr. Sim. Patricks Parab. of Pilgrim, p. 511. & [...]., who saith, That new obedi­ence must go before we can expect to be justified by the grace of God. And thus p. 32. Suffer not your faith to rest, no not on Christ, till it animate you to a free and cheerful obedience to all his commands. (Which destroys the faith of adherence, and founds Faith upon his own works, and not solely upon Christ, if he means [Page 41] (as he must do) an actual animation to such an obedience as he speaks of.) Who saith also, That good works are Friendly De­bate, p. 13, 14. necessa­ry to justification. (He must mean a priori and ante­cedent to Justification, else he speaks not ad rem, but cuffs the man of clouts of his own making; for all men, even those he pleads against, hold, that they necessari­ly follow it.) And that faith justifies, as 'tis effectual, by love to our Savi­our; he must mean so, else he answers not his question, How can this be, seeing we are justified by faith only? very well, (saith he) for it is not an idle ineffectual faith which justifies, but that which works by love to our Saviour, and love is the keeping of his Commandments. Which im­plys that Faith justifies our persons before God, either as 'tis a work, or as 'tis working by love; and so he makes good works Mans righteousness can­not make himself righteous, either in part or in whole. Homily of Salvation of Mankind, p. 17. concauses at least with Faith, of our Justification before God; or, that faith doth justifie our per­sons before God by good works; of which Justification he would perhaps too have love the form, as Papists would have it to be. And this seems to be his meaning, and of his Pilgrims guide to Jerusalem, (or rather to Rome) because he faith, It cannot be under­stood nor defined without works: which implys, that good works are of the constitutive essence of Faith, Par. Pilgrim, p. 139. and that all definitions of justifying faith that separate obedience from faith, are but cheats and dangerous illusions. And thence he derides the words re­cumbency, adhesion, rest, acquiescence, as lazie and slovenly expressi­ons of Faith as justifying, though our Ʋrsin. Catechism. p. 27 [...] q. 21. p. 134. Bp. Davenants Determin. 39. and of Justif. c. 32 p. 411. Bp. Downham of Justif. l. 6. c. 4. Dr. Ames Med. Theol. l. 1. c. 3 R. 4. Pareus in Act 15. 6. judicious, learned and orthodox Divines have commonly used them in defining Faith as justifying. Or, 3. Mr. Fowler's, who saith, That justifying faith is such a belief of the truth of the Gospel, as includes a sincere resolution of obedience unto all its precepts, or true holiness in the nature of it, and that it ju­stifies as it doth so. Who saith also, Design of Christianity, c. 19. p. 221, 223. That this principle admitted, (viz.) that faith justifies only as it apprehend­eth the merits and righteousness of Christ, gives advantage to Antinomia­nism▪ [Page 42] Who saith, That Free Discourse, part 1. p. 164. In the 160 page of his Free Discourse, he saith, that faith justifieth as it work­eth by love. And in p. 159. he saith, it justifieth as it implieth obedience. Justification is mostly attributed to faith, because [...] other graces are virtually therein con­tained, and that is the principle fro [...] whence they are derived. Whereas th [...] truth is, it is only ascribed to faith, and that because it is the only grace th [...] doth apprehend and apply the righte­ousness of Christ to the sinner, as the Church of England teacheth i [...] her Homily of Salvation of Mankind, the third Part, pag. 19. Fai [...] only is said to justifie, because it doth directly send us to Christ for remissio [...] of sins; and that by faith given us of God we embrace the promise of Go [...] mercy, and of the remission of our sins (which thing NONE OTHER [...] our vertues or works properly doth); therefore the Scripture useth to say, that faith without works doth justifie. Who sait [...] also, That as Free Discourse, pag. 188. works signifie sincere obedience [...] Christs Gospel, neither I nor those Preacherr can ac­count it any scandal to have it said of us, that [...] hold JUSTIFICATION BY WORKS: he must mean it of Justifica­tion of mens persons before God, (else he beats the air, or cunning­ly equivocates) And indeed so he explains him­self: Nor need we so mince it, as to say that faith ju­stifieth our persons, and good works our faith: for un­derstanding works, I say, for a Pag. 189. work­ing faith, our persons (if ever they be) Socinians define justifying Faith to be obedience, fides justificans est obedientia. Ca­tech. Racov. c. 9. The old Photinian Hereticks called it a new creature. Wendelin. Ch. Theol. l. 1. c. 25. p. 476. compare Dr. H's, Dr. P's, and Mr. F's Doctrines of Faith and Justification with Socinians and Photinians, &c. must be justified by them: Which is di­rectly and expresly contrary to the Do­ctrine of the Church of England in he [...] Articles and Homilies before alledged▪ Sure I am, that these mens Doctrine gives great advantage to Popery, and is directly contrary to the prime design of Christianity, which is to advance the glory of Gods free grace in giving us his only begotten Son Jesus Christ, who died for our sins, and rose again for our justification; and sets up Justificati­on by our own righteousness, which is the same false and Antichristian Do­ctrine the Papists teach. How Dr. Just as the Semi-Pelagians do, as Alvarez shews de aux­il. div. grat. disp. 2. pag. 19, 20. Heyli [...] [Page 43] divideth Justification between faith and good works, may be seen in his Introduction to his Cyprianus Anglicus, p. 28. Sect. 29. What false Doctrine concerning Justification, others of A. B. Laua's party have taught in his time, may be seen in those two Books collected to your hands, (viz.) Laudensium Autocatacrisis, and Laudensium Apostasia. One word to these men. What Divine, that understood himself, and did not intend to cheat men into a Popish, Photinian, Socinian or Ar­minian belief of Justification by a mans own inherent righteousness, and consequently denying of Christs (by which alone our persons are justified before God) ever went about to put good works or new obedience into the definition of Faith, as it justifieth our persons before God? What, is it a cheat in Bishop Sanderson and all sound Logicians and Philosophers, to define a man to be animal rationale, becaus they make no mention of risibility, which necessarily flows from his prin­ciples, and is really inseparable from him? Did you never read nor hear of a praecis [...]e separation of a property from its proper subject, that is a consideration of the subject without considering the proper­ty? (if not, I shall not doubt but that you have studied Rhetorick more than Logick and Natural Philosophy, though you brag much of your rational Discourses and Religion too.) Now▪ if the subject may be defined without its proper passion, pray, may not the cause be considered and defined too, without its effects? Bishop Sanderson Log. l. 3. c. 17. par. 5. p. 64. teacheth us to define habits▪ by their end and object. And Philosophers tell us, that Habitus distinguuntur per actus & actus. per objecta; Habits must be distinguished by their acts, and acts by their objects. Now the proper act of faith as it justifies mens persons before God, is not to work by love, and resolve upon new obedience, as you insinuate; but to receive the proper object of Justification; which is not Gods commands formally considered, as you insinuate, but the righteous­ness of Jesus▪ Christ, called the Lord our righteousness▪ and do not Phi­losophers give us two definitions of the soul, the one as 'tis a form of the body thus: Anima est [...], corporis physici & organici vitam habentis in potentia, and the other as 'tis the efficient cause of its ope­rations, thus, Anima est principium quo vivimus sentimus, movemur & in­telligimus primo? what do they put a cheat upon the world▪ and illu­sions, because in the first they mention not its effects? so here, faith is in the Doctrine of Justification, considered by our and your ortho­dox Divines, as the form of Justification taken passively, whereby believers lay hold on Christ with all his merits, by the hand of faith, and apply them to themselves. Here▪ I say, they do not consider faith▪ [Page 44] as an efficient principle or cause of ei­ther Bishop Davenant, de justitia habituali, c. 22. p 312. inward graces, or outward good works; for all these are excluded, or (to use our Homily of Salvation of Mankind, p. 16, 17. 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, &c. Homilies word) shut out from the business of Justification of sin­ners persons before God, as I shewed before out of St. Paul's and the Church of England's Doctrine. And they may reason thus: that which Faith excludeth from justification of sinners persons before God, cannot be put into the de­finition of Faith, formally considered as so justifying; but Faith for­mally considered as justifying sinners persons before God, excludeth works from Justification of sinners persons before God. (For Faith and works are in this point opposed every where by S. Paul, as was mani­fested before out of the Doctrine of the Church of England, as well as St. Paul's) Therefore good works cannot be put into the definition of faith, as 'tis justifying of sinners persons before God. And 'tis ob­servable by the way too, that Faith shutteth out repentance and fear of God, as well as love, from the office of justifying of sinners persons before God, as our Homily quoted in the Margent plainly declareth. And therefore it excludeth Mr. Fowler's sincere resolution of obedience to all the precepts of the Gospel, not only from the definition of Faith as justifying, but also from the office of justifying mens persons before God. In the point of justifying of mens per­sons before God, these Mr. Fowler's Free Discourse, p. 127. quarrelsome sottish men (as you are pleased out of your abundant modesty to call A. B. Ʋsher, Bishop Downham, Bishop Dave­nant, Mr. Perkins, Pemble, Dr. Ames, and many others of our own learned orthodox Divines, besides many more of foreign Countries) consider not Faith as 'tis the principle of good works, but according to its proper office as justifying, which is to rest, trust upon, to receive and apply; and so in that office it actually needs no good works or vertues to be coupled with it, because it is but the souls instrument to apprehend and ap­ply the righteousness of Christ, that is freely offered in the Gospel to it self▪ and which no other grace or work of man doth or can do, as was shewed be­fore. Dr. Patrick calls this, I am nought, I have nought, his Pilgrims charm. Par. Pilgr. p. 283. Which sure is not so good a comparison as Mr. T. W. his painted post is of an hypocrite, condemned by him in his Debate. He that will be Christs disciple, must [Page 45] deny himself and his own righteousness, as Paul did, Phil. 3. 7. 8 9. Christ will be a whole Saviour, or none at all. He that comes to Christ for justi­fication with his own good works in his hand, doth in effect say, that he hath in truth some, but not much need of him and his righte­ousness; and thereby he incapacitates himself to lay hold upon and receive Christ and his merits: for in [...]us existens prohibet extraneum, he must let go his own works, before he can apprehend and relye only up­on Christs merits, as he must do, as was evidenced before out of the Doctrine of our Church of England, which saith, Hom of Salv. of Mank p. 17. We must trust only in Gods mercy, and that sacrifice which our high Priest and Saviour Jesus Christ, the Son of God, once offered for us upon the Cross, to obtain thereby Gods grace. For further and fuller confutation of this gross and most Antichristian error (not to say heresie, as Dr. Slater calls it) I refer you back to what I have alledged out of the Church of En­glands Books of Homilies and Articles of Religion: upon the seri­ous reading of which, and their Books, and comparing them toge­ther, all judicious and sound Christians will find, that there is great cause for all men to take heed of their Books, as of cheats and dan­gerous illusions (to use Dr. Patrick's words) by which they have de­famed the sincere and sound professors and assertors of the true and pure Protestant Religion, (which to do, their learned Dr. H. More in his Mystery Lib. 2. c. 13. p. [...] This (saith he) must needs be very antichristian and uncharitable to misrepresent mens actions and opinions in publick spee­ches or writings, or invent notorious lyes or fictions in the disparagement of mens per­sons and Doctrines, and suborn men to write them, and di­vulge them to the world for truths; which is to do as was the custome of those who were under the Dragon, that old Serpent, and false accuser of the ancient Primitive Chri­stians, &c. of Iniquity, saith, is one part of Anti­christianism) and cunningly under the pretence of confuting the errors, and reproving the follies and infirmities of Nonconforming Protestants to those errors and impositions, and modes of worship and government which they profess they like very well, have prin­ted (what they have preached I can­not tell) not to say Arminian, Socinian, but Popish Errors, contrary to the ex­press word of God, and the sound and clear Doctrine of the Church of En­gland; (to which ('tis believed) they have subscribed, if not declared their assent and consent); yea, even that an­tifundamental error (or rather here­sie) [Page 46] of Justification of sinners persons before God by their own inherent righteousness, or good works; and thereby slighted our free Justification by the imputed righteousness of Jesus Christ ap­prehended and applied alone by true Faith in Jesus Christ; which is in effect denying the Gospel of Jesus Christ, as their Dr. More shews in his Mystery of Iniquity, and is obvious to every man that fully understands what the Gospel of Jesus Christ is, and that is not resolved virtually to deny Christ to be come in the flesh, and to profess himself to be fallen from grace, as the Apostle speaks, 1 Joh. 4. 1, 2, 3. Gal. 5. 4. From all which I shall not pe­remptorily conclude any thing, but only ask this question, as Dr. Patrick Friendly Debate, pag. 2, 3. doth, Can he be a good subject, a good Hom. of Salvat of Man­kind, p. 16, 17. before quo­ted and alledged. Christian, and a Minister of Christ, that doth so?

To conclude, 'tis true, that good works do either actually or habitually accompany a true justify­ing Faith, or do follow a justified person; but they have no hand or efficiency at all in the justification of a sinners person before God, as the Doctrine of the Church of England plainly shews. We are justified by Faith with works associativè, but not by Faith and works copulativè: that is, we are justified by that F [...]h that is accompanied with works, but not by the works that do accompany it, as concauses with it thereof; but by faith alone; because that only (and no other vertue, grace or work, doth or can do it) apprehends and applies that which doth justifie our persons before God, viz. Christs righteousness.

ART. IV.

THIS I renounce, 1. Because 'tis contrary to the Doctrine of the Church of England in her Homily of the Salvation of Mankind, p. 17. which saith thus, The true meaning of this Doctrine, We be freely justified by faith without works; is not, that this our own act to believe in Christ, or that this faith in Christ which is within us, doth ju­stifie us. For that were to count our selves to be justified by some act or vertue that is within our selves; but the true meaning thereof is, that al­though we hear Gods word, and believe it; although we have faith, we must renounce the merit of our said vertues, &c. And in the Homily of Christs Death and Passion, T. 2. part 2. p. 1 [...]7. thus: The only mean or instru­ment of Salvation required of our part, is faith; that is, a sure trust and confidence in the mercies of God, &c. ut supra: where 'tis clear, that the faith that doth justifie us, is not a bare notitia or knowledg of, and assensus, assent unto the truth of Gods word, but also (as our sound Divines do hold and maintain) Bishop Davenant, Determ. 37. fiducia, a sure trust and confidence in Gods mercy, &c. So also in Homily of Salvation of Mankind, p. 20. ‘A true and right Christian is not only to believe the holy Scriptures and all the Articles of our Christian Faith, (that is, to assent to them) but also to have a sure trust and confidence in Gods merciful promises, to be saved from everlasting damnation by Christ, whereof doth follow a loving heart to obey his Com­mandments. And this true Christian faith, neither Devil hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the Sacraments, in coming to the Church, and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds sheweth the con­trary.’

[Page 48] And also p. 22. ‘There is a twofold faith: 1. Dead, which bring­eth forth no good fruits, but is idle and unfruitful, and is the faith of Devils, and of wicked men, who confess God with their mouths, but deny him in their deeds. He believeth the Scriptures to be true, but trusteth not in God for the performance of the Promises there­in. He believeth not in God, and trusteth not in his mercy and grace.’

2. ‘A lively Faith is not idle or unfruitful, but worketh by cha­rity. And this is not the common belief of the Articles of our Faith, but 'tis also a true trust and confidence of the mercy of God through our Lord Jesus Christ. Nothing so much commendeth men to God, as this assured Faith and trust in him.’

By which we may see, 1. That Faith justifieth not, as it barely assents to the word of God; which may be proved thus: That is no act of Faith as 'tis justifying which Devils and wicked men may have; but assent to the word of God, Devils and wicked men may have; there­fore a bare assent to the word, is no act of Faith as justifying. The Major is undeniable; the Minor is not only affirmed by our Church in the said Homily, but may be proved by Jam. 2. 19. Thou believest that there is one God, thou dost well; the Devils also believe and tremble. And that wicked men may have such faith, may be seen in Jam. 2. 14. Wicked men may assent to the History of the Scriptures, yea to this, That Jesus Christ is the Son of God, and Saviour of the World, as those did we read of in Joh. 2. 23, 24, Many believed in his name, when they saw the Miracles which he did: But yet these did not put their trust and confidence in Jesus for Salvation; they believed that he was the Christ that was promised, but they received him not to be their Saviour; For Jesus did not commit himself unto them, because he knew all men. He knew they did not believe in him with their hearts. And Jo [...]. 12 42. Among the chief rulers, many believed in h [...]m▪ (but they were hypocrites), for because of the I harisees they did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men more than the praise of God. And such a believer was Simon Magus, Act. 8. 13. He believed and was baptized, and continued with Philip, [...] wondred, beholding the Miracles and signs which were done, and yet his heart was not right in the sight of God, he was in the gall of bit­ [...]rness, and bond of iniquity; which he discovered when he would have bought the power of giving▪ the Holy Ghost with money, as may be seen in Act. 8. 19, 20. 21, 22, 23. If this assent would justifie, it would ju [...]fi [...] them,

[Page 49] 2. Faith justifies not as 'tis an act, habit or work; for faith putteth us from it self, and remitteth us to Christ for justification, and saith it is not I that justifie you, but Christ only; it is not I that take away your sins, it is Christ only, and to him only I send you for that purpose, forsaking therein all your good vertues, thoughts, and works, and only putting your trust in Christ, Hom. of Salvation of Mankind, p. 18. and before that, it saith, No man by his own acts, works and deeds, seem they never so good, can be justified and made righteous before God. ibi. p. 13. Now the act of a mans own Faith, is a mans own act, and therefore it can­not justifie him before God.

2. Because 'tis contrary to the Doctrine of our learned and orthodox Divines. 1. Read what Bi­shop [...]ascic. Controv. c. 5. q. 5. p. 266, 267. Prideaux saith, Neque tamen merito fidei ju­stificamur, sed medio, non [...], sed [...], non propter fidem sed per fidem, non justi facti sumus, sed declaramur, apprehendente scilicet fide, non m [...]da tantum cognitione, & assensu▪ sed fiducia, i [...]ente salvatoris merito, quod divinae justitiae satisfaciat. We are not justified by the merit or worthi­ness of Faith, but by means of Faith; not for Faith, but by Faith; we are not made, but declared just, by Faith apprehending, not by a naked knowledg and assent only, but by a trust resting upon the me­rits of our Saviour, which satisfies Gods justice.

2. Archbishop Ʋsher to this question, How is this great benefit of Justification applied to us, and apprehended by us? excel­lently and truly answereth thus: This is done on our part by faith alone, and that not considered as a virtue in­herent in us Mark, this is directly, and distinctly, and expresly against Dr. Patrick's and Mr. Fowler's false Doctrine mentioned before. John Bradford, that pious and learned Martyr, saith, That Faith as it justifieth, is to be understood thus; not that the action it self of believing, as it is a quality in man, doth deserve it, but because it taketh that dignity of the object. For in the act of justifying faith as it is an action in man, is not to be considered alone, but must go ever with the object, and taketh its virtue thereof. Fox his Acts and Monuments in one Volume, p. 1577. working by love, but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness, Rom. 5. 1. Rom. 10. 10. Jer. 22. 6. So that faith justifieth only rela­tively in respect of the object, which it fastneth on, to wit, the righteousness of Christ, by which we are justified; [Page 50] faith being only the instrument to convey so grrat a benefit unto the soul, [...] the hand of the beggar receives the almes. Sum of Christian Religion pag. 196.

3. Bishop Downham in his learned Treatise of Justification, (where may be seen Mr. Fowler's Arguments and Doctrine taken out of Bellarmine, fully and punctually answered, too long to be here­in inserted) Lib. 6. c. 7. Sec. 3. in answer to this question, ‘Whe­ther Faith doth justifie formally, as being a part of inherent righ­teousness; or instrumentally only as the hand to receive Christ, who is our righteousness?’ He saith thus: ‘The Roman Catho­licks hold the former, the true Catholicks the latter. But the for­mer I have sufficiently disproved before, and proved the latter [...] for if we be not justified by any grace or righteousness inherent i [...] our selves, or performed by our selves, which I have before (Li [...] 4.) by undeniable arguments demonstrated: then it follows necessa­rily, that we are not justified by Faith, as it is a gift or grace, a [...] 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 a [...] 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 respe [...] of its dignity or worthiness, but in respect of the object which it doth re­ceive: which being the most perfect righteousness of Christ, unt [...] which nothing can be added, is one and the same to all that receiv [...] it. Of t [...]is see more Lib. 1. c. 2. Sec 10.

4. Bishop Reynolds upon Psal. 110. 4. p. 443. saith thus: So the [...] between Christ and us there must be an unity, or else there can be no impu­tation; [Page 51] 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 [...]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 o [...] 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, [Page 52] 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, T [...] 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 er [...] it take hold of any other thing); so faith being a receiving of Christ, Joh. 1. 12. must needs suppose an emptiness i [...] 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; whe [...] 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, Ʋrsinus, Wen­delinus, Wollebius, Festus Hominius, Amesius, Junius, Macrobius, Shar­pius, Piscator, Thre [...] 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 have quoted your own approved Authors. Take therefore the Con­fession of Protestant Churches in this matter.

1. The Confession of Belgia, who, Article 22 say thus: Yet to speak properly, we do not mean that faith by it self, or of it self, doth justi­fie [Page 53] us, which is but only an instrument whereby we apprehend Christ, which is our justice. Christ therefore himself is our righteousness, which imputeth all his merits unto us; faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits.

2. See also the Confession of Ausburg, who say thus: When there­fore we do say that we are justified by faith, we do not mean that we are just for the worthiness of that vertue; but this is our meaning, that we do obtain remission of sins, and imputation of righteousness by mercy shewed us for Christs sake. But now this mercy cannot be received but by faith, and faith doth not signifie here only a knowledg of the History, but it signifieth a belief of the promise of mercy which is granted us through our Mediator Jesus Christ. And seeing that faith is in this sort understood of a Not of a strong fancying, as Mr. Fowler saith they do. Free Discourse, p. 127, p. 130▪ confidence and trust of mercy, St. Paul and St. James do not disagree; for whereas James saith, the Devils believe and tremble, he speak­eth of an Historical faith; now this faith doth not justifie, for the wicked and the Devils are cunning in the History. But Paul when he saith, faith is reckoned for righteousness, he [...] speaketh of a trust and confidence of mercy promised for Christs sake, whom we must receive by faith. And so it goes on, Harmony of Confessions, Sect. the ninth.

3. And the Synod of Dort in the second Chapter, and fourth Error rejected; the Synod having delivered the Orthodox Doctrine, reject­eth the Errors of them, Who teach that the New Covenant of Grace which God the Father by the Mediation of Christs death made with men, doth not consist herein, viz. That we are justified before God, and saved by faith, in so much as it apprehends the merits of Christ; but herein, viz. That God, the exaction of perfect legal obedience being abrogated, reputes faith it self, and the imperfect obedience of faith, for perfect obedience of the Law, and graciously thinks it worthy of the reward of eternal life. For these contradict the Scripture, Rom. 3. 24, 25. All are justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood. And with wicked Socinus, they bring in an uncouth and strange justification of man before God, Arminians, Socinians and Papists, agree in this Anti­christian Doctrine. contrary to the consent of the whole Church.

4. The Confession of Faith of the [Page 54] Church of Ireland, made, as Dr. Heylin saith, by A B. Ʋsher, and as­sented and consented to by the whole Clergy there, and allowed and confirmed by the Parliament there, and by King James here, Anno 1615: When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true repentance, hope, cha­rity, and the fear of God, (for such a faith is dead and cannot justifie.) Neither do we mean, that this our act to believe in Christ, or this our faith in Christ, which is within us, doth of it self justifie us, or deserve our Ju­stification unto us, for that were to account our selves to be justified by the vertue or dignity of something that is within our selves): but the true un­derstanding and meaning thereof is, that although we hear Gods word, and believe it; although we have Faith, Hope, Charity, Repentance, and the fear of God within us, and add never so many good works thereunto; yet we must renounce the merit of all our said vertues of Faith, Hope, Charity, and all other vertues and good deeds, which we either have done, shall do, or can do, as things that be far too weak and un­perfect and unsufficient to deserve remission of our sins, and our justification; and therefore we must trust only in Gods mercy, and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because Faith directly sends us to Christ for our Justi­fication; and that by faith given us of God, we embrace the promise of Gods mercy, and the remission of our sins, (which thing none other of our ver­tues or works properly doth) therefore the Scripture useth to say, that faith without works, (and the ancient Fathers of the Church to the same purpose) that only faith doth justifie us, By justifying faith we understand not only the common belief of the Articles of Christian Religion, and a perswasion of the truth of Gods word in general; but also a particular application of the gracious promises of the Gospel, to the comfort of our own souls; whereby we lay hold on Christ with all his benefits, having an earnest trust and confi­dence in God, that he will be merciful to us for his only Sons sake. Articles 36. 37.

This is almost the same that I have before alledged out of our Books of Homilies.

6. I shewed before the Confession of Faith of the Church of Scot­land, to be seen in the Confession of Faith made by the late learned and Orthodox Assembly of Divines, That God doth freely justifie those whom he hath effectually called, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for [Page 55] Christs sake alone; not by imputing faith it self, the act of believing, or any [...]ther Evangelical obedience to them, as their righteousness, C. 11.

And in their larger Catechism, p. 95. (which would be very use­ [...]ul and profitable, not only for all young Students, but also for our [...]roud conceited Photinian Divines to study) they shew how Faith doth [...]ustifie: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith or any act thereof were imputed to him for his Justification; but only as it is an instrument, by which he re­ceiveth and applieth Christ and his righteousness. Gal. 3. 11. Rom. 3. 28. Rom. 4. 5. with Rom. 10. 10. Joh. 1. 12. Phil. 3. 9.

Gal. 2. 16.

I conclude this particular with what Cicero said Oratio. 19. to Cataline:

ART. V.

THIS I renounce, 1. Because 'tis contrary to the Doctrine of the Church of England.

1. In her 11th. Article of Religion, ‘We are accounted righte­ous before God only for the merits of our Lord and Saviour Jesus Christ That is applied by faith, as the Thirtyfourth Article of the Church of Ireland ex­plains it. by faith, and not for our own good works: That we are justified by faith only, is a most wholsome Doctrine.’ As more largely is expressed in the Homily of Justification. 2. In her Homilies, as Homily for Salvation of Mankind, p. 13, 14, 15, 16. ‘No man by his own acts, works or deeds (seem they never so good) can be justified and made righteous before God, but every man is of necessity con­strained [Page 56] to seek for another righteousness or justification to be [...] ­ceived at Gods own hands, that is to say forgiveness of his [...] And this justification or righteousness, whi [...] we so receive of Gods mercy Vide 34. Arti­cle of the Church of Ire­land. and Christs [...] ­rits imbraced by Faith, is taken, accepted [...] allowed by God for our perfect and full justi [...] ­cation. On our part we are justified by Faith [...] the merits of Christ, which is not ours, [...] by Gods working in us. We are justified freely by Faith, witho [...] the works of the Law. Ambrose saith, That is the Ordinance of Go [...] that they which believe in Christ should be saved without wor [...] by faith only, freely receiving remission of their sins. And p. 18, [...] Faith putteth us from it self, and remitteth or appointeth us [...] Christ for to have only by him remission of our sins, or justificatio [...] So that our Faith doth as it were say to us, It is not I that take [...]way your sins, but it is Christ only, and to him only I send you [...] that purpose, forsaking therein all your good vertues, word [...] thoughts, and works, and only putting your trust in Christ: b [...] ­cause Faith doth directly send us to Christ for remission of our si [...] and that by Faith given us of God we embrace the promise of Go [...] mercy. and of the remission of our sins, (which thing none othe [...] of our vertues or works properly doth) therefore the Scriptu [...] useth to say, That Faith without works doth justifie; Faith onl [...] justifieth us, is all one with St. Paul, Faith without works justifiet [...] us.’

And in her Homily of Christs Death and Passion, T. 2. p. 186, 187▪ ‘The only mean or instrument of Salvation required of our part, i [...] Faith, that is, a sure trust and confi­dence in the mercies of God, where­by we perswade This Mr. Fowler calls a strong fancying, and thereby labours to scoff us out of our Religion and Faith, p. 127▪ 130. of his Free Dis­course. our selves that Go [...] both hath and will forgive our sins▪ that he hath accepted us again into his favour, and that he hath released us from the bonds of damnation, and received us into the number of his Elect-people, not for our deserts, but only and solely for the me­rits of Christs Death and Passion, who became man for our sakes▪ and humbled himself to sustain the reproach of the Cross, that we thereby might be saved, and made inheritors of the Kingdom of Hea­ven; and Faith shall be imputed to us for righteousness, as well as it [Page 57] was to Abraham, Isaac and Jacob. And Ibid. p. 188. 'tis said thus: Faith is the only instrument of Salvation now left unto us.’

By which 'tis clear, that it justifieth, not as an act, habit or work, [...]ut only as an instrument apprehending and applying the righteousness of Christ. Observe, that the word Faith in this Proposition [We are [...]ustified by faith] is to be understood relatively with relation to, or co­ [...]otation of its object, and is sense equivalent to this, We are justified by Christs merits or righteousness apprehended and applied by faith. Here is a Metonimie, where the effect of the principal cause, Christ, is attri­ [...]uted to the instrumental cause, Faith; as the Plow is said to enrich the husbandman, and eating is said to nourish, that is instrumentally; it's the corn that enricheth, and the meat that is eaten, nourisheth; the Plow and eating are but the instruments. So 'tis said, We are saved by hope, that is by Christ, in whom we do hope; so here 'tis said, that faith justifieth, that is Christs righteousness received and applied by Faith to the Believer, justifieth him in Gods sight.

2. Because 'tis contrary to the judg­ment and declared Doctrine of all those learned and Orthodox Divines, and Vide, Latter Confession of Helvetia, p. [...]. King James in his pious Meditations upon certain Verses of Re­vel. 20. saith, the Pope is Antichrist, and Popery the loosing of Satan, which he proves by several marks, among the rest this is one, Blasphemeth he not, in denying us to be saved by the imputati­on of Christ his righteousness? p. 78. And K. James also saith, That Christs sealed ones have washed their gar­ments, & made themselves white in the blood of the Lamb, for they by vertue of his dea [...]h are made righte­ous by imputation, whose blood is the only full pur­gation of us from our sins. In his Par. on Rev. c. 7. p. 22. Confessions I named before, as may be seen before. Yea, and 'tis con­trary to the Doctrine of the Reformed Churches, as Mr. Pemble very fully and learnedly manifesteth against Pa­pists, and Arminians, and Socinians, in his Treatise of Justification, Sec. 2. c. 1. p. 159. where he sheweth, that the sen­tence of the Reformed Churches con­cerning the manner how Faith justifi­eth, consisteth in two Branches.

1. That a sinner is justified by faith, not properly as it is a quality or action, which by its own dignity and merit deserves at Gods hands remission of sins, or is by Gods favourable acceptance taken for the whole and perfect righteousness of the law, which is otherwise required of a sinner; but only in relation unto the object of it, the righteousness of Christ, which it em­braceth, and resteth upon.

[Page 58] 2. That a sinner is justified by faith in opposition unto the righteousness works in the fulfilling of the Law, whereby no man now can be justified.

Where interpreting this Proposition, [a man is justified by faith] faith, We must understand all things relatively thus: a sinner is justified the sight of God from all sin and punishment by faith, that is, by the obe [...] ­ence of Jesus Christ believed on, and imbraced by a true faith. And this [...] terpretation of that Proposition the Reformed Churches do admit, and [...] other, rejecting as erroneous and contrary to the Scriptures such glo [...] as ascribe any thing to the As Dr. Heylin, Dr. Ham­mond, Dr. Patrick, and Mr. Fowler do, as I have declared before. dignity faith, or make any combination betw [...] faith and works in the point of our Jus [...] ­fication. Amongst which there are th [...] erroneous assertions touching mans Ju [...] ­fication by faith, which they reject.

1. That faith justifieth us [per modum causae efficientis, & merito [...] as a proper efficient and meritorious cause, which by its own worth and [...] nity deserves to obtain Justification, remission of sins, and the grace well doing; this is properly Popish, which he refutes. Ibi. p. 160, 161, [...] 163. Cap. 1. [...]

2. That we are justified by faith, sensu proprio, that is, the act of [...] lieving, in that Tò credere is imputed for righteousness, being accepte [...] God, and accounted unto us for that whole righteousness of the Law, wh [...] we were bound to perform; so that our very faith is that righteousness [...] which we are justified in the sight of God: Non quidem merito suo, [...] propter gratuitam acceptilationem Dei. This is the error of the Ar [...] ­nians (with whom the Papists agree) which they received from Faust [...] Socinus, that unhappy Heretick, in his blasphemous Book de Christo S [...]vatore; and Michael Servetus in his second Book de Lege & Evangeli [...] Which Errors are confuted by Calvin in his Opuscula, and ibid. by [...] Pemble, Sec. 2. c. 2. p. 164, &c.

3. A sinner is not justified by faith alone, but also by other vertues [...] graces, as Hope, love, repentance, fear of God, &c. and this is the op [...] ­nion of the Papists, (which whether it be not the Doctrine, the scop [...] and main drift of our Latitudinarian Divines in their Books, let t [...] impartial and judicious Reader truly judg) which he confutes, [...] Sec. 2. c. 3. p. 167, &c. and which is most opposed and confuted by [...] sound Doctrine of the Church of England, as may be easily seen [...] what I have before alledged out of it.

Now that true Believers in Christ are justified, that is, declared [...] accounted righteous before God, acquitted from their debt, the Cu [...] [Page 59] of the Law, which by their sins they have deserved at Gods hands, by and for the merits of Christs Christs righteousness is not only his inherent holiness, as Mr. Fowler falsely suggests in his Free Discourse, pag. 128. passive and active obedience to the will of God his Father, which is call­ed Christs righteousness imputed to them; I prove thus, by arguments ta­ken clearly from the Doctrine of the Church of England, and Gods word.

1. They that believe in Christ, that is, that their persons are ju­stified before God, are justified either by their own habitual or actu­al inherent righteousness, or by the righteousness of Christ imputed to them; but they are not justified before God by their own habi­tual or actual inherent righteousness; therefore they are justified by the righteousness of Christ imputed to them. The sequel of the Major is undeniable, because there is no other thing by or for which they are justified; that is, absolved from the curse of the Law, and de­clared not guilty, but accounted innocent and righteous. The Minor I have proved already by the Doctrine of the Church of England, the sentence and confession of the Reformed Churches abroad, and our own learned Divines at home, and by the authority of Canonical Scripture. The sum of which is this:

1. Because we are freely justified by Faith, (not as an act, habit or work, but) as an instrument apprehending and applying the righteousness of Christ, and not by the deeds of the Law, Rom. 3. 20, 24, 28. Gal. 2. 16.

2. Because all our inherent righteousness is imperfect, and accom­panied with many sins, and therefore cannot stand before the judg­ment-seat of God, much less merit or procure our Justification at Gods hands. To which I add this further, Though God hath ordained us to walk in good works, yet the meaning is not by these words to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them to purchase to our selves or others remission of sins, and so consequently everlasting life, for that were blasphemy against Gods mercy, and great derogation to the blood-she [...]ding of our Saviour Jesus Christ. For it is the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ, without merit or descriving on our part, that our sins are fo [...]given us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. T. 2. Hom. of good works, part 1. pag. 81.

And 'tis observable, that the Church of England makes Justifica­tion [Page 60] to be forgiveness of sins. Homily for Salvation, p. 13. And Bellar­mine himself, Lib. 1. de Paenit. saith, Remissio peccatorum quid est nisi justificatio?

2. True Believers in Christ are justified the same way, and by the same means that Abraham was; but Abraham's person was justified before God, not by his own good works, but by the righteousness of Christ imputed to him. Ergo, true Believers in Christ are justified by the righteousness of Christ imputed to them. The Major is the Do­ctrine of the Church of England, as I shewed before, and is clear by St. Paul's Doctrine. Rom. 4 11, 12. As Abraham the Father of the Faithful was justified▪ so shall his faithful sons, believers in Christ, be justified too, that▪ righteousness might be imputed to them also. And Rom. 4. 22, 23, 24. And therefore it was imputed to him for righte­ousness. Now it was not written for his sake alone, that it was imputed [...] him, that is Abraham; but for us also to whom it shall be imputed, if [...] believe on him that raised up Jesus our Lord from the dead, who was deli­vered for our offences, and raised again for our justification.

The Minor also is clear, because he was justified by his Faith, whereby he believed God in the promised seed that is in Christ, Ro [...]. 4. 3. Abraham believed God (that God that spake to him) and it [...] counted to him for righteousness. And I shewed before, that his Faith was taken not absolutely, but relatively, with connotation of the object Christ promised, that was counted to him for righteousness. So Rom. 4 9. Faith was reckoned to Abraham for righteousness. And ver. 21. and therefore it (that is his Faith in Christ the promised seed) was impu­ted to him for righteousness. And our Homily saith, Ibi. supra, O [...] faith shall be imputed to us as well as it was to Abraham, Isaac and Jacob: And it necessarily must be so, for he was not justified by Faith as [...] act or habit, or work, as I proved before by the Doctrine of the Church of England.

3. If God doth accept and allow of Christs active and passive obedience, and the merits thereof as full and perfect satisfaction to his Justice for true Believers in Christ, then they are just [...]fied before God by the righteousness of Christ imputed to them; but God doth accept and allow of the active and passive obedience of Christ, and the merits thereof, as full and perfect satisfaction to his Justice for true believers in Christ; therefore true believers in Christ are justi­fied before God by the righteousness of Christ imputed to them. The sequel of the Major is evident, because Christs obedience and merits is his righteousness. For we say not that Christs essential righteousness, [Page 61] which is in him as God, the second Person in the Sacred Trinity, or that righteousness which he by his Spirit and Word works in belie­vers, is imputed to believers for Justification; but that Mediatory righteousness of Christ, whereby he suffered for our breach of Gods most righteous Law, (which deserves Gods curse, Gal. 3. 13.) and actively fulfilled the whole Moral Law of God for us, which we were bound to do, Levit. 18. 5. Gal. 3. 13. Gal. 4. 4, 5. Mat. 3. 15. If a Creditor cast his debtor into prison for non-payment of such a sum of money as he owed him till he be payed the money, or otherwise satisfied for his debt, upon his sureties or friends coming to him and paying him all the money, and he taking, accepting, and allowing of it, as full and perfect satisfaction to him for the debt, doth impute it, or reckon it, or put it upon his account; and consequently to him, as though it were paid and made by his debtor in person himself, and doth therefore in manifestation thereof deliver up his bond, or cross his Book, and release him out of prison: So 'tis here, Gods accep­ting, taking, and allowing of our Saviour Jesus Christs, our sureties, active and passive obedience for us, as though actually and personally performed by us, as full and perfect satisfaction to his Justice, and thereupon (we applying it by Faith) pardoning our sins, delivering of us from the curse of the Law, formally, punishments and eternal death, doth thereby impute his obedience or righteousness to us, that by Faith in Christ do make application of it to our selves.

Now the Minor is the express Doctrine of the Church of England and Ireland, Homily for Salvation, p. 13, 14, 15, 16, 17. And this Ju­stification or righteousness which we so re­ceive of Gods mercy, and Christs merits imbraced by faith, is taken, Mr. Fowler himself makes Justification and accep­tance with God all one. Free Disc. p. 134. accepted and allowed by God for our full and perfect ju­stification. And again Homily for Good-Friday, T. 2. p. 175. Neither was it pos­sible for us to be loosed of this debt of our own ability; it pleased him (that is Christ) our Surety, to be the payer thereof, and to discharge us quit; his paying our debt, meritoriously discharging us quit, necessarily implys, that God did accept of the merits of his death and doings for us. And Ibi. p. 177. ‘Christ was obedient to his Father even to the death; and this he did for us, all that believe in him. And such favour did he purchase for us of his heavenly Father by his death, that for the merit thereof (if we be true Christians indeed, and not in word only) we be now fully in Gods grace again, and clearly discharged [Page 62] from our sins; those expressions that Christ did purchase for us Gods favour, and clearly discharged us from our sins, manifest it to all the world, that God did accept and take, and allow as full satisfaction of what Christ did for us. Again, Ibi. p. 187, 188. Christ by his own oblation, and once offering himself upon the Cross, hath taken away our sins, and restored us again into Gods favour, so fully and perfectly, that no other sacrifice for sin shall hereafter be requisite or needful in all the world.’

And in the 34th. Article of Religion of the Church of Ireland, they say thus: ‘We are accounted righteous before God only for the merit of our Lord and Saviour J [...]sus Christ, applied by Faith; and not for our own works or merits. And this righteousness which we so receive of Gods mercy, and Christs merits, imbraced by Faith▪ is taken, accepted, and allowed of God for our perfect and full Justification.’ And in 35th Article they say thus: ‘And whereas all the world was not able of themselves to pay any part towards their ransome, it pleased our heavenly Father of his infinite mercy, without any desert of ours, to provide for us the most precious merits of his own Son, whereby our ransome might be fully paid, the Law fulfilled, and his Justice fully satisfied. So that Christ is now the righteousness of all them that truly believe in him. He for them paid their ransome by his death; he for them fulfilled the Law in his life; that now in him and by him, every true Christian may be called a fulfiller of the Law; for as much as that which our infirmity was not able to effect, Christs justice hath performed.’ And this Doctrine, (viz.) that Christ hath for us made a full and per­fect satisfaction to Gods Justice, is the express Doctrine of the Church of England in her Order of the Communion, which saith there: That Jesus Christ did suffer death upon the Cross for our Redempti­on, and that he made there (by his own oblation of himself once offered) [...] full, perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole world. And Hom [...]ly of Christs Nativity, T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people. And that God doth take, accept and allow it as full and perfect satisfaction for the sins of all his elect people, is most evident by the holy Apostles Creed (which the Church of England also believeth, (as well as by the holy Doctrine of the Canonical Scriptures) which hold that Jesus Christ did not only die and was buried, and was for a time held under the power of death and the grave, which was as his imprisonment; but that he was raised again for our Justification; which declared, that God was fully sa­tisfied [Page 63] with what he had done and suffered, else he would not have let him out of Prison, Rom. 4. 25. And that he ascended up into heaven, and there sitteth at the right hand of God, and that from thence he shall come to iudg both quick and dead, Rom. 8. 34. Heb. 1. 3. And God hath declared that in him he is well pleased, Mat. 3. 17. Mat. 17. 5. And that we are compleat in him, Col. 2. 18. And that we are justified in and by him, Rom. 3. 24. And that we have peace with God through him, Rom. 5. 1, 2. And that there is no 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. 25. Of which you may see much more hereafter in the 13th particular concerning Purgatory. To pass by many more argu­ments,

4 Sacred Scripture doth evidently hold it forth unto all that will not wilfully shut their eyes, or that are not judicially blinded.

1. Jer. 23. 6. This is the name whereby Christ shall be called; that is, by all Gods people, the Lord our righteousness. See Bishop An­drews his Sermon in locum. All Gods people shall profess that they have their righteousness from Christ, which is in effect the same with Isa. 45. 25. In the Lord shall all the seed of Israel be justified, and shall glory. All the spiritual seed of Israel, that is, all Gods Elect shall be justified, that is, shall obtain remission of their sins, and right to everlasting life by virtue of the Son of Gods righteousness, which shall be applied to them by Faith. So Diodate in Isa. 45. 25.

2. Rom 4 6. Blessed is the man unto whom God imputeth righteous­ness without works. Now that righteousness is not, cannot be inherent properly in our persons; for that is not without works; it must ne­cessarily therefore be Christs righteousness, which is imputed to him that is blessed.

3. Rom. 5. 17, 18, 19, For if by one mans offence (i. e. Adams) death reigned by one (i e. by Adam) much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ; therefore as by the offence of one, (that is Adam) judgment came upon all men unto condemnation; even so by the righteousness of one (that is Christ the second Adam) the free gift camt upon all men (that is, that are elected in Christ) unto justification of life. This next verse makes it most clear: For as by one mans disobedience (that is Adams) many (that is, all that were naturally in Adam by ordinary generation) were made sinners; so by the obedience of one (that is of Christ) many (that is all Gods Elect) shall be made righteous. Not efficiently and me­ritoriously [Page 64] only, but formally; as by Adams disobedience we we [...] made sinners, not efficiently and meritoriously only, but formally for his first sin was imputed to us and made our sin: so are believers Christ formally made righteous by the Imputation of Christs righteousness them.

4. 1 Cor 1. 30. Christ is made to us of God, wisdom, and righteousne [...] and sanctification, and redemption. Where the blessed Apostle doth [...] ­presly distinguish righteousness from sanctification; the righteousness [...] Christ imputed to us, from inherent righteousness wrought in us.

5. To this might be added this, That no righteousness but the rig [...] teousness of Christ, who is God and man in one Person, is now [...] to satisfie the justice of God, and purchase for us remission of our [...] and perfectly fulfill the Law of God for us; and therefore St. [...] who understood himself very well, Phil. 3. 8, 9, Counted all thing but dung that he might win Christ, and be found in him, not having his o [...] righteousness, which is of the Law; but that which is through the faith of Christ, the righteousness which is of God by faith. That is, clothed wit [...] the righteousness of Christ imputed to him, as not only Dr. Featly, b [...] all our sound Divines that have written upon the place, expou [...] it.

6. Before I leave this point, I p [...] observe Tilen. Syntag. de Justif. p. 724. Wend [...]lin. Theol. lib. 1. c. 25. Thes. 8. p 491. with Divines, That remiss [...] of sins or absolution from the curse of t [...] Law, and the imputation of the righteous­ness of Christ, are not two divers or disti [...] integranting parts of Justification, or two acts in number and really di­stinct, but one and the same act respecting two terms, à quo & ad que [...] from which and to which. As darkness is by one and the same act ex­pelled the air, and light introduced into the air; so by one and t [...] same act of Justification is the sinner absolved from guilt, and pro­nounced just; by one and the same act is the sinners sin pardoned, and the righteousness of Christ imputed to him. Remission of sins, and im­putation of righteousness, are not two divers or distinct parts, secu [...] ­dum ess [...], but only secundum dici; in nature, but name and sound; fo [...] either of them taken asunder doth express the whole nature of Justi­fication, as appears Rom. 4. 6, 7. where the Apostle purposely hand­ling this argument, doth use to remit sins, and to impute righteousnes [...] as things or phrases of equal force or signification. David describe [...] the blessedness of man unto whom God imputeth righteousness witho [...] works, saying, blessed are they whose iniquities are forgiven, Psal. 32. 1, [...].

[Page 65] To these arguments I might add what Cardinal Contarenus in tracta­ [...]u de Justificatione doth teach, to be seen in Dr. Ames his Bellarminus Enervatus T. 4. l 6. c. 1. p. 128. and what Cardinal Cajetan also saith to the same purpose, there to be seen; but I forbear, because I am now to deal with Protestants in profession, though Papists indeed in those points about Justification. And that you may see I do not wrong them, I shall here insert what Mr. Fowler And I hope I may with­out offence call them so, seeing they hold the very same that Papists do in their tract of Justification, see­ing he calls us Antinomians, for holding the Doctrine of St. Paul. saith, that he and his party do hold, Free Discourse, p. 1. p. 125. he saith, That those men are angry with those Prea­chers, (that is, his Latitudinarian party) that preach a truly As if those he writes a­gainst, did not preach such a moral and real righteousness as well as they: and as though Christs righteousness which is imputed to believers, were not such. moral, and real righ­teousness, because they hear no talks from their Pulpits of an imputative righteous­ness. And p. 126▪ he saith, They do not use the phrase so often, but they believe the thing in their sense, that is, so to han­dle the doctrine of imputed, as to shew the necessity of inherent righteousness, (that is, as he explains himself elsewhere, to the justification of a sinners person before God; which whether it be not downright Jesuitical, or if you rather will, Socinian-Popery, let the judicious and indifferent Reader judg.) This then is their notion of Christs imputed righteousness, that those which are sincerely righteous, and from an inward living principle allow themselves in no known sin, nor in the neglect of any known duty, which is to be Evan­gelically righteous, shall be dealt with and rewarded in and through Christ, as if they were perfectly and in a strict legal sense so. 'Tis certain, (I acknowledg) that those that are justified are sincere, but that their sincerity doth antecede, or copulatively or concausally concur to the Justification of their persons before God, with the righteous­ness of Christ imputed to them, is a grosly false notion of Christs im­puted righteousness, and amounts to no more than what the Papists teach, That Christ hath merited that our works might merit; and is direct­ly contrary to the Doctrine of the Church of England, as I have shewed before. And besides, he speaks not out plainly, but saith, they shall be dealt with and rewarded in and through Christ; but how, whether as the efficient, or meritorious or formal cause, he doth not shew. The latter he cannot mean, because he denies the Justification of a sinners [Page 66] person before God upon the account of the imputed righteousness [...] Christ. And p. 127. he saith thus, I am confident that this (which [...] immediately before gave) is the only true notion of the imputed righte­ousness of Christ. And p. 128. The true notion (he saith of those m [...] he writes against) of the imputed righte­ousness of Christ is this, that Christs righ­teousness Christs righteousness is more than his inherent righteousness, as I shewed before. or inherent holiness, is as co [...] ­pleatly made 'Tis so by Gods imputa­tion. theirs, as if they the [...] ­selves were compleatly and perfectly righ­teous; and that upon no other They call not Faith a condition, but the only in­strument of the soul. condition or qualification wrought in them, but [...] believing, whereby too many of them me [...] strongly fancying this rightcousness to [...] theirs. This he saith in the Margent, i [...] a false notion of it, and is grosly false do­ctrine. For he saith, there are two pal [...] ­ble mistakes in it: 1. That Christs righte­ousness is properly 'Tis as properly made ours by imputation, as Adam's first sin is made ours. made ours. I am co [...] ­fident, there is no Scripture that tells us [...] All that we find asserted in the Gospel [...] to this matter is this, that real benefits [...] advantages which are likewise exceeding [...] great But what are they? is justification one of them or not, in the sense I have trea­ted of it? and excellent, do by the righteous­ness of Christ accrue to us: and those [...] ­less great and excellent, than if that righ­teousness were in the most proper se [...] ours. 2. The other mistake is, that this righteousness is made ours, upon no other terms than that of believing Who saith so? what other terms are required on our part besides faith in Christ (believe and thou shalt be saved) antecedent to Justification? it is so. This is not only a And yet this man saith, Conformists must not write against the Doctrine of the Church of England. false, but also a most danger­ous opinion. And then he saith, That be and his moral Preachers are careful to shew the falsity and defectiveness of some definitions of faith, of dangerous conse­quence; and that this is one of the false ones, namely, that is is a taking hold of Who are the men that so define it? and where? Assembl. Definition of Justifying Faith. Christs righteousness; or a believing th [...] it is made over to us, p. 129, 130 this he calls a mysterious faith, and non-s [...]nse, p. 130. The Learned and Or [...]hodo [...] [Page 67] Assembly of Divines in their larger Catechism did give us this Defi­nition of justifying Faith: Justifying faith is a saving grace wrought in the heart of a sinner by the Spirit and Word of God, whereby he being convinced of his sin and misery, and of the disability of himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the Gospel, but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin, and for the accep­ting and accounting of his person righteous in the sight of [...]o [...] for salvation. Joh. 1. 12. Act. 16. 32. Phil. 3. 9. Is this a false or defective defi­nition of Faith, or non-sense? if it be, speak out and prove it. And p. 130, 131. he saith, The reason why those moral Preachers use not at all▪ or but seldom the phrase imputed righteousness, is because those mens very untoward notion hath so leavened And yet you'l use the word Altar, and the phrase holy Altar, though the Pa­pists have level [...] it with their false notion of ofter­ing the sacrifice of Christs body and blood upon it. the heads of the vulgar, that they can scarcely hear of Christs imputed righteous­ness, but they are ready to make an ill use of it, by taking from thence occasion to entertain low and disparaging thoughts of an inward real righteousness. I think (saith he) it would be well if it were never used.

I pray mark: 1. He calls our Or­thodox Divines notion of Christs imputed righteousness, an [...]ntoward notion. 2. He gives a Popish reason, and very untoward false and dangerous one, why his Divines use not the phrase imputed righteous­ness, because, forsooth, 't [...]s in danger to be abused; the same that Pa­pists give for their prohibiting vulgar people to read the holy Scrip­tures in a known tongue, left they should abuse it. 3. Christs righ­teousness and the imputation thereof must not by these mens reason be mentioned, Lest people should take occasion to disparage mans own real moral righteousness. Doth not this shew that you prefer your own righteousness above Christs? And pag. 132. he saith, But take notice that this expression, [Christs So saith Bellarmine, as T [...] ­lenus in his Syntag. de Justi [...]. p 726. tells us where he saith frontem persricat Bellarmi [...] 'Tis plainly in Rom. 4. 6. [...]hil. 3. 8. 9. and by necessary con­sequence in Rom. 5. 18, 19. 1 Cor. 1. 30. and many other pl [...]ces of Script. 2 Cor. 5. [...] imputed righte­ousness] is not to be found in all the Bible, Nor in any of the places where we find the word imputed relating to the righteous­ness of Christ, at all to be understood; but only an effectual faith, which is the very same with inherent righteousness, which as I said, is that moral righteousness only that [Page 68] those Preachers may be justly charged with altogether insisting upon, p. 133. Here the man speaks out plainly, that our persons are justified befo [...] God by our own inherent righteousness, as 'tis taken in opposition [...] the righteousness of Christ imputed to us, which latter he utterly denies. And in his other Book intituled, The design of Christianity▪ c. 19. p. 221. he saith, That faith justifies as it includes a sincere resolu­tion of obedience—or true holiness▪ in the nature of it. Which is as di­rectly contrary to the Doctrine of the Church of England, as any that his Father Bellarmine hath written concerning Justification, whose arguments he urgeth and improves, as will be evident to any man that reads Bishop Downham of Justification, and Dr. Ames his Bellarminus Enervatus. And in p. 133. of his Free Discourse, he saith, There are but two Chapters in all the New Testament, where we find the word imputed mentioned, as relating to righteousness; one is in the fou [...] to the Romans, and the other the second of St. James. In the fourth to the Romans we have it four or five times; and it is most evident, that there still it is to be interpreted, as I said, (that is above, p. 132.) Which is most false; it's evident, that 'tis taken, as all our sound Protestant Divines understand it, of Faith, not as 'tis effectual by works, but as it's rela­tively considered, appre­hending the righteousness of Christ, and applying it to our selves, as I have shewed before. Bishop San­derson was no Antinomian, consider what he saith, That Justification of sinners by the imputed righteousness of Christ apprehended and applied unto them by a lively Faith, without the works of the Law, is a sound, true, comfortable, profitable and necessary Do­ctrine. Serm. upon Rom▪ 3. 8. p. 49. in 410. of an effectual faith, which is the very same with inherent righ­teousness. And what he saith for confir­mation of his opinion, That Abraha [...] was justified by his faith as it was operati [...] by good moral works, (that is, in St. Paul' [...] sense, that his person was justifie [...] before God by it as so operative: else he speaks not to the purpose, as Bellar­mine commonly doth; for 'tis yielded▪ That Abrahams faith was justified by works, and declared before men, yea and his person too before men, that 'twas a true and living faith, and not a dead faith, or a meer profession of faith, and that he was a justified person) is very false, and his endeavour to prove it, is like it. He saith, The Apostles design in the fourth Chapter, is to prove that the observance of Mosaical rites, whereof Circumcision was the chief, is not necessary to mens Justifi­cation or acceptance with God; and this he would prove by the instance of Abraham, [Page 69] who was accepted, and also very high in Gods favour, even while he was in uncircumcision, p. 134.

But to this I say, that 'tis clear the Apostles design in that Chapter is to prove that no mens persons are justified by works, but that all that are justified are justified only by Faith in Jesus Christ; and lest any should think that only the Jews were thus justified by Faith in Christ without the works of the Law, he proves that even the Gen­tiles and the Jews are justified the same way, even by faith in Christ, be­cause Abraham was so justified before he was circumcised, v. 9. Cometh the blessedness upon the circumcision only, or upon the uncircumcision also? No, but it comes upon both Jews and Gentiles alike; for Abraham was justified by faith in Christ before he was circumcised—that he might be the father of all them that believe, though they be not circumcised; that righteousness, that is, that Christs righteousness, might be imputed to them also. And p. 136. he saith, That St. James his design was to prove against Gnosticks, who were ranting Sir, we are no more An­tinomians than St. Paul was, nor Gnosticks. Antinomians, the absolute necessity of new obedience, in order to mens being re­ceived This is most false. into Gods favour; that is, justifi­ed or accepted as righteous. By which 'tis clear, that he makes, as Dr. Patrick doth, new obedience to go before Justification. In p. 137. he expounds Phil. 3. 9. of inherent righteousness, and to that end saith, that Paul chiefly desired to be found in Christ. Whereas 'tis clear, that there is no such expression nor meaning, but that he desires only to be found in Christ. not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith; that is, clothed with the righteousness of Christ imputed to him, as all our Orthodox Divines expound the place, as Calvin, Piscator, Dr. Featly, Diodate, Beza in Locum. And Dr. Willet in his Synopsis Willet Synopsis Papismi. pag. 580, 986, 1000. Bp. Prideaux Fascic. Controversiarum, c. 5. q. 5. p. [...]66. Bp. Downham of Justifica [...]. l 7. c. 3. [...]. 15. p. 460. Assembly of Divines in their larger Catechism of justifying Faith. Papismi 12th. Gen. Controversie of the Sacrament of Baptism, (in answer to Bellarmine, who denieth that we are justified formally by the righteousness of Christ, but that we are justified by our own righteousness inherent in us) answers thus: This is a great Vid. King James his saying to this purpose be­fore, p [...]. in the Margent. blasphemy, and contrary to the Apostle, who saith, That I might be found not having mine own righteousness which is by the Law, but [Page 70] the righteousness of God through faith, Phil. 3. 9. The righteousness [...] God by faith is not our own righteousness, but we are justified by the righte­ousness of God, that is, by the righteousness of Christ, by God imputed to [...] And so Bishop Downham expounds the place, and answereth Bellar­mine's shifts, and Mr. Fowler's improvement of them; which learned answer of his is too large here to be inserted; where he proves ou [...] of Chrysostom and Ch [...]mnitius, that the Apostle did in the point of Ju­stification of his person before God, account all his works, not only those before his conversion, but even those since, yea his works both past and present, as loss and dung. Though these men declare themselves by their works to be Factors for Rome, preach and print most Anti­christian Popish Doctrine, and such as some of the honester and sounder sort of Papists have disclaimed and written against, with approbation of the learned and Regent Papists themselves, as Dr. Ame's shews out of Contarenus, whose works were approved by the Regent Doctors of Divinity at Paris, An. 1572. Contarenus words are these Dr. Ames Bellar. Enervat. T. 4. lib. 6. de Justif. c. 1. Thes. 1. compared with his 13th Protestants argument, pag. 151. Quoniam (inquit) ad duplicem justiti [...] pervenim [...] per sidem, justitiam inhaere [...] ­tem nobis & charitatem, ac gratiam, qua efficimur consortes divinae naturae & justitiam Christi, nobis donatam & im­putatam. quoniam ins [...]rti sumus, & induimus Christum, restat inquirere, utranam debeamus niti, & existimari nos justificari coram Deo, idest, sanctos & justos haberi? ego prorsus existimo, piè & Christianè dici, quod debeamus niti, niti inquam, tanquam restabili, quae certò nos su­stent [...]t, justitia Christi nobis donata, non aute [...] sanctitate & gratia nobis inherente, haec etenim nostra justitia est inchoata & imperfecta, qu [...] tueri nos non potest, quin in multis offendamus, quin assiduè peccemus Id circo in conspeclu Dei non possumus ob hanc justitiam nostram haberi justi & boni, quemadmodum deceret filios Dei esse bonos & sanctos, Sed justitia Christi nobis donata est vera & perfecta justitia, quae omnino placet oculis Dei, in qua nihil est quod Deum offendat, quod De [...] no [...] summope [...] placcat [...]ac ergo sola re certa, & stabili nobis [...]tendum est, & ob eam solam credere nos justificari coram Deo, id est, justos [...]aberi & dici justos.

Now I suppose Mr. Fowler will have no just cause to blame me for discovering so plainly his erroneous opinions, seeing I have dealt can [...]id [...]y with him in repeating his own words; and he will thereby in re [...]se that preferment which he hath gotten already by his print­ing [Page 71] these his erroneous Doctrines I have confuted. Though I confess I have taken this pains to convince and convert him, and prevent others To preach against Calvin's Doctrine was the way to Preferment, as Heylin shews in Cyp. Angl. p. 68. imbracing of his Errors. To all which I shall add Bishop Sanderson's judgment, Justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively Faith, without the works of the Law, is a sound, true, comfortable, profitable and necessary Do­ctrine. Serm. upon Rom. 3. 8. p. 49. in 4 to.

ART. VI.

THis I renounce: Because 1. 'tis contrary to the Doctrine of the Church of England, Homily of Christs Death and Passion, T. 2. p. 2. p. 186. Christs death was caused by mans sin; and Gods mercy procce­deed from Gods free love to mankind, without any merit or desert on our part. And a little before in the same Homily, p. 1 [...]. Our acts and deeds are full of imperfectness and infirmities; and therefore nothing wor­thy of themselves to stir God to any favour.

And therefore I conclude, that it proceeded not from mans fore­seen good-will, or Gods foresight, that he would use his will well, as believe in Christ, and persevere in well-doing, &c. but from Gods own good will to him.

2. 'Tis contrary to Sacred Scripture, for the holy Scriptures do every where (where they treat of this Election) ascribe it to Gods [...], Purpose, good-will or free-grace, as Ephes. 1. 4. 5. According as he hath chosen us in him before the foundations of the world, That we should be holy and without blame before him in love; having predestinated [Page 72] us unto the adoption of children by Jesus Christ to himself, according to [...] good pleasure of his will, to the praise of the glory of his grace, where he hath made us accepted in the beloved. Where 'tis clear, that we are [...] ­cted to holiness, and not for our holiness, of which Faith is a chief pa [...] So verse the ninth of the same Chapter, Having made known unto the mystery of his will, according to his good pleasure, which he hath p [...] ­posed in himself. So v. 11. Being predestinated according to the purpose him, who worketh all things after the counsel of his own will. So 2 Tim. 1 [...] Not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began. So Rom. 9. 1 [...] 16. I will have mercy on whom I will have mercy, and I will have comp [...] on on whom I will have compassion. So then it is not of him that willeth, [...] of him that runneth, but of God that sheweth mercy. So Rom. 9. 11, 12, 1 [...] For the children being not yet born, neither having done any good or [...] that the purpose of God according to election might stand, not of works, [...] of him that calleth; It was said to her, The elder shall serve the young [...] as it is written, Jacob have I loved, but Esau have I hated. So Rom 8 [...] 30. For whom he did foreknow, he also did predestinate to be conforme [...] [...] the image of his Son, that he might be the first-born among many breth [...] (mark it, they were predestinated, that they might be conformed to the image of Christ, not because he foresaw they would be so themselves Moreover whom he did predestinate, them he also called; and whom called, them he also justified; and whom he justified, them he also glorifi [...] From whence I reason thus:

1. If mens foreseen Faith, good works, and perseverance therei [...] did move God to elect them to Salvation, then their Election was n [...] of mercy and free grace, but of justice; seeing he did but chuse th [...] to glory, because he saw they were worthy, and so their Electi [...] was not of Gods free grace, but of mans desert.

2. If God elected men to eternal life because he did foresee th [...] would believe and do good works, &c. then Election was of him th [...] willeth, and of him that runneth, and not of him that sheweth mercy which is directly contrary to the express word of God.

3. If Elect on was for foreseen Faith and good works, then it fol­lows, that the object of Election was not fallen man, and so miser­able, and an object of mercy (as all our most sound Divines do com­monly hold, and which opinion the Popish Arminian party appro [...] of, more than they do of the Superalapsarian way) but man restored [...] grace and justified, which all sound Divines deny.

[Page 73] 4. The effect of Election was not, cannot be the moving cause of Election: But Faith and good works are the effects of Election, and therefore they were not, they cannot be the moving cause of Gods electing men to Salvation. The Major is undensable, because the cause is before the effect, and the effect is after the cause. The Minor is clear by express Scripture, Act. 13. 48. And as many as were ordained to eternal life, believed. Where 'tis evident, that their believing is an effect or fruit of Gods ordaining them to eternal life. So Ephes. 1. 4. According as he hath chosen us in him before the foundati­ons of the world, that we should be holy and without blame before him. And Rom. 8. 29, 30. Whom he did foreknow, (that is eternally elect) he also did predestinate to be conformed to the image of his Son. Where conformity to the image of Christ is an effect of Prede­stination, not a cause moving God to elect us; and by confor­mity, cannot be meant only of conformity to Christ in suffering afflictions, or bearing the Cross, as Arminians would falsely ex­pound the place; for so many of Gods elect Infants and others would be excluded out of the number of Gods Elect. For many of them pass out of this world without suffering of the Cross, as Christ did, and live here in this world in wealth, and peace, and honour. And the next following words gainsay that gloss, That he might be the first-born among many brethren. Now Christ was not only the first-born among many brethren in regard of suffering affliction, but also and chiefly in respect of holiness and happi­ness; We his Elect-brethren are predestihated to be conformed to him in righteousness and holiness here, and glory and happiness hereafter and consequently that we might believe and do good works and persevere therein. For these are part of our inherent righteousness or conformity to Christ our elder Brother He was called properly the first-born for his superexcellent grace, and in that our conformity to him here was predestinated from all eter­nity, and also our Glorification with him in Heaven hereafter, as the next words explain the former: Whom he did predestinate, them he also called, justified, and glorified. Vocation, Justification, and Glorification, are the things we are to be conformed to, the Image of Christ. And here may be observed, that Vocation, and Justification, and Glorification, (whi [...]h include or presuppose Faith in Christ, and good works, and perseverance) are fruits of Election, and not causes.

[Page 74] 5. If our Election was of foreseen Faith and good works, th [...] Gods electing of us, was in order of nature after, and the fruit [...] our electing of God, and so we should be said to chuse him, [...] love him first; which is directly contrary to Canonical Scriptur [...] Joh. 15. 16. Ye have not chosen me, but I have chosen you, and [...] dained you, that ye should go and bring forth fruit, and that your fr [...] should remain. Where 'tis clear, that the Apostles (who repr­sented not only Ministers of the Gospel, but also all Gods Churc [...] which consists only of his Elect) did not chuse God first, but [...] chose them first. And that he did not ordain them to eter [...] life, because he did foresee that they would go and bring fort fruit, and persevere in well-doing; but that they, and by con [...] ­quence we might do so. So 1 Joh. 4. 10. Herein is love, not that [...] loved God, but that he loved us. That is first, as the 19 verse [...] pounds this tenth, We love him because he loved us first.

6. Gods Election of man to Salvation cannot be from his fo [...] seeing that man would believe, and do good works; for [...] hath not since his Fall sufficient power of himself to will to b [...] ­lieve or do good works; for it is God that worketh in us both [...] will and to do, Ephes. 2. 13. Yea, the Apostle speaks plainly, Ep [...] 2. 8. That we are saved by grace through faith, and that that faith is not [...] our selves, but that 'tis the gift of God. And so holds the Chur [...] of England frequently in her Book [...] Homilies, For it is the Holy Ghost, [...] Homil. of the Nativity of Christ, T. 2. p. [...]67. no other thing that doth quicken [...] minds of men, stirring up good and g [...] motions in their hearts, which are agreeable to the will and comman [...] ­ment of God, such as otherwise of their own crooked and perverse [...] ­ture they should never have. That which is born of the flesh is fle [...] ­ly, as who should say, man of his own nature is fleshly, and c [...] ­nal, and corrupt, and naught, sinful and disobedient to G [...] without any spark of goodness in him, without any vertuous or go [...] motions, only given to evil thoughts and wicked deeds: as for the fruit of the Spirit, the fruit of faith, charitable and godly motions, if he ha [...] any at all in him, they proceed only of the Holy Ghost, who is the [...] worker of our Sanctification, and maketh us new men in Christ Jes [...] [...] Homily concerning the coming down of the Holy Ghos [...] p. 209. We must needs agree that whatsoever good thing is in us, ei­ther of grace or nature, or fortune, is of God only, as the only auth [...] and worker. Verily, that holy Prophet Isaiah beareth record, and sait [...] [Page 75] O Lord, it is thou of thy goodness that bast wrought all our works in us, not we our selves. And to uphold the truth in this matter against all justitiaries and hypocrites, which rob Almighty God of his honour, and ascribe it to themselves, St. Paul bringeth in his belief; We be not (saith he) sufficient of our selves, as of our selves, once to think any goodthing, but all our ableness is of Gods goodness; for he it is in whom we have all our being, our living and moving: It is meet to think that all spiritual goodness cometh from God above only. Homily for Rogation-Week, p. 217.

3. 'Tis contrary to the Doctrine of the reformed Churches. The French Church saith thus, We believe that out of this universal corruption and damnation, wherein by nature all men are drowned, God did deliver and preserve some, whom by his eternal and immutable counsel of his own goodness and MERCY, WITHOƲT ANY RESPECT OF THEIR WORKS, he did choose in Christ Jesus; and others he left in that corruption and damnation, in whom he might as well make manifest his justice by condemning them justly in their time, as also declare the riches of his mercy in the others. The Confession of the Church of Belgia, is this; ‘We believe that God (after the whole off-spring of Adam was cast head-long into perdition and destruction (through the fault of the first man) hath declared and shewed himself to be such a one as he is indeed, namely, both merciful and just; merciful in delivering and saving those from condemnation, and from death, whom in his eternal counsel of HIS OWN FREE GOODNESS, he hath Aliud est in Christo legi, aliud in Christo esse; in Christo e­legi est ex mundo & numero periuntium [...] Christo, ut redemptus ab ipso, & fide do­natus in ipso, Mac. red. Th. Pol. [...]. 7. q. 4. p. 67. chosen in Jesus Christ, WITH­OUT ANY REGARD AT ALL OF THEIR WORKS, Harmony of Confessions, Sect. 5. p. 86, 87.’ The Church of Ireland in the 14th. Ar­ticle of her Confession of Faith, saith thus; ‘The cause moving God to predestina te unto life, is not the foreseeing of faith, or perseve­rance, or good works, or of any thing which is in the person pre­destinated, but only the good pleasure of God himself; for all things being ordained for the manifestation of his glory, and his glory being to appear, both in the works of his mercy, and of his justice; it seemed good to his heavenly Wisdom, [...]o chuse out a certain number, towards whom he would extend his undeserved mercy, leaving the rest to be spectacles of his justice.’ And [...] [Page 76] former part of this Article is the Doctrine of the Church of E [...] ­land also, in express terms, set down in the second Article of [...] ­beth, to be seen in the end of this book; how, and by whom (Ar [...] bishop Whitgift, and several Bishops, Fletcher Elect of London, V [...] ­han Elect of Bangor, Tindale Dean of Eli, Dr. Whitaker, Mr. Perki [...] Mr. Chaderton, &c.) and upon what account, Dr. Heylin in part sh [...] in his Cyprianus Anglicus, lib. 3. p. 2 [...] 204. viz. Peter Baroes venting Ar [...] ­nian, It cannot be denied but that the same Doctrine is maintain­ed by Arminius, and that it is the very same with that of the Church of Rome, as appears by the Council of Trent. Co [...]. 3, 4. Heylins Intro­duction to his Cyp. Angli­cus, p. 36. which, as Dr. Heylin himself c [...] ­fesseth, is agreeable to Franciscan [...] ­pish Doctrine; and which the Parli­ment of 1628. remonstrated to the [...] and Kingdom to be a cunning [...] bring in Popery; the professors of [...] opinions, being common disturbers of [...] Protestant Churches, and incendiarie [...] [...] those States, wherein they have gotte [...] head; being Protestanis in shew, but Jesuits in opinion and practise, [...] Angl. l. 3. p. 181. Now that the Articles of Lambeth are the se [...] of the Doctrine of the Church of England, may be gathered not [...] ­ly from A. B. Ʋshers taking these Articles into the Articles of Relig [...] of Ireland, and King James his approving of them; but also by [...] declarations of the Commons Assembled in Parliament in or ab [...] the year 1628, June 14. ‘We [...] Commons of England now Assemb [...] Declaration of the Com­mons. in Parliament, do claim, profess, [...] aver for truth the sense of the A [...] ­cles of Religion which were established in Parliament the [...] year of Queen Elizabeth, which by the publick Acts of the Churc [...] of England, and the general and current exposition of the Writer of our Church, have been delivered to us; and we reject the s [...] of the Jesuits, Arminians, and all others, wherein they differ fr [...] us:’ To be seen in Dr. Heylins Cyprianus Anglicus, l. 3. p. 190. A [...] the Parliament afterward declared [...] presly the Articles of Lambeth to be [...] Articles of Lambeth de­clared to be the Doctrine of the Church of Eng­land. Doctrine of this Church of England, [...] that all that did oppose them were to [...] called in question; which declaratio [...] Heylin informs us of in his Cyp. Angli [...] l. 3. p. 197. The Synod of Dort (in which were several of our Learn [...] [Page 77] and Orthodox Divines (as Bishop Carleton, Davenant, Hall, Dr. Ward, Dr. Belcanquall) in their 1st Chapter and 9th Article, say thus: ‘This said Election was made, not upon foresight of faith, and the obedience of faith, holiness, or of any other good quality or dis­position (as a cause or condition before required in men to be cho­sen) but unto faith, and the obedience of faith, holiness, &c. and therefore Election is the fountain of all saving-good, from whence faith, holiness, and the residue of saving-gifts, lastly everlasting life it self, do flow, as the fruits and effects thereof;’ according to that of the Apostle, Ephes. 1. 4. He hath chosen us (not because we were, but) that we should be holy, and without blame before him in love: And therefore Error the 5th, they reject as erroneous the Doctrine of them, who teach, ‘That the in­compleat, and not peremptory Ele­ction We deny any such incompleat Election. of singular persons, is made by reason of foreseen Faith, Repentance, Sanctity and Godliness begun, or continued for some time: but the compleat and peremptory Election, by reason of the final per­severance of foreseen Faith, Repentance, Sanctity and Godliness; and this is the gracious and evangelical worthiness, by which he that is chosen, becomes worthier than he that is not chosen: and therefore that faith, the obedience of faith, sanctity, godliness, and perseverance are not the fruits and effects of unchangeable Ele­ction unto glory, but conditions and causes, sine quibus non (that is to say, without which a thing is not brought to pass) before re­quired and foreseen, as already performed by those who are com­pleatly to be chosen: A thing repugnant to the whole Scripture, which everywhere beats into our ears and hearts these and such­like sayings,’ Rom. 9. 11. Election is not of works, but of him that calleth. Act. 13. 48, As many as were ordained unto life-eternal, believed. Ephes. 1. 4, He hath chosen us that we should be holy. John 15. 16, Ye have not chosen me, but I have chosen you. Rom. 11. 6, If of grace, not of works. 1 John 4. 10, Herein is love, not that we loved God, but that he first loved us, and sent his Son, &c. The Church of Scotland saith, ‘That those of manking that are predestinated unto life, God be­fore the foundations of the world were laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free-grace and love, without any foresight of faith or good works, or perseverance in either of them, or any [Page 78] other thing in the creature, as conditions or causes moving hi [...] thereunto, and all to the praise of his glorious grace’ Whi [...] Confession may be seen in the Confession of Faith, made by the [...] learned Assembly of Divines, c. 3. Art. 5.

4. 'Tis contrary to the Doctrine and Confession of our godly Ma [...] ­tyrs. Robert Clover, Master of Arts, and Martyr, in answer to [...] Devil objecting against him his own unworthiness, saith, ‘That [...] Fathers before him were no bringers of any goodness to Go [...] but altogether receivers; they cho [...] not God first, but God chose th [...] Fox his Acts and Monu­ments in one Folio, p. 1618. 2 Col. first; they loved not God first, [...] he loved them first; yea, he bo [...] loved and chose them when th [...] were his enemies, full of sin and corruption, and void of [...] goodness. And that stout, and learned, and orthodox Martyr,’ Mr. John Philpot, in answer to Dr. Saverson, and saying th [...] ‘Where is there one of your Synagogues of Rome that ever h [...] been able to answer any of the godly learned Ministers of [...] many, who have disclosed your counterfeit Religion? Which [...] you all (at this day) is able to answer Calvins Institutions, wh [...] is Minister of Geneva? To whom Dr. Saverson said, A go [...] Minister indeed of Cut-purses and Runnagate Traitors; and of [...] I can tell you, there is such contention fallen between him and [...] own Sects, that he was fain to fly [...] Town A gross lye or mistake, which Hooker in his Preface to his Eccles. Pol. confutes. about Predestination.’ [...] whom, and which, John Philpot [...] swereth thus: I am sure you blasphe [...] that godly man, and that godly C [...] where he is Minister, as it is your Churches condition, when you [...] not answer men by learning, to oppress them with blasphemies and [...] reports; for in the matter of Predesti [...] ­tion Fox Acts and Monu­ments in one Volume, p. 1697. 2 Col. HE IS IN NO OTHER OPI­NION THAN ALL THE DOCTOR [...] OF THE CHURCH BE, AGREEING TO THE SCRIPTURES. Mark [...] words, for the matter of Predestination; he, that is Calvin, is of [...] other opinion than all the Doctors of the Church be, and agreei [...] to the Scriptures. And in answer to the Bishop of Coventrey, [...] [Page 79] said plainly thus: Fox Acts and Monu­ments in one Volume, p. 1721. 1 Col. I allow the Church of Geneva, and the Doctrine of the same; for it is una Catholica & Apostolica, and doth follow the Doctrine the Apostles did teach. And when his Keeper at New­gate, his old acquaintance, promised him all kindness and favour, if he would recant his Heresie; he answered resolutely and plainly, thus: I will never recant whilest I have my life, that which I have spoken, for Fox Acts and Monuments in one Volume, p. 1722. 2 Col. it is a most certain truth; and in witness whereof I will seal it with my blood, which he did few days after. Now what Cal­vin held concerning Predestination in general, may be seen at large in his Institutions; and what of this one particular may be found there lib. 3. c. 22. Sect. 1, 2, 3. clear against the Doctrine of Papists concerning Gods electing man to salvation for his foreseen faith, &c. and Sect. 6. may be seen his Doctrine clearly against Popish and Arminian Writers exposition of the 9th Chapter to the Romans, where Mr. Fowlers shifts and glosses are answered too, which he hath cunningly and perniciously inserted in pag. 263, &c. of his free Dis­course, too large now here to be inserted. I have been the larger▪ in setting down these Confessions, because Archbishop Laud, in his too much applauded Relation of his Conference with Fisher, p. 36. saith thus: The Church of Rome and Protestants set not up a different Religion. So Dr. Potter in his Charity mistaken, p 62. and Dr. Moun­tague. Antig. p. 14. Gag. p. 50. To whom I answer, 1. That the contrary is hereby evident, and well known. 2. That though Pa­pists profess the Apostles or Nicene Creeds, yet by their erroneous Doctrines they overthrow them, as Mr. Thompson in his Arraign­ment of Antichrist, plainly shews the Papists do.

ART. VII.

THis Position I renounce, 1. Because 'tis contrary to the Doctr [...] of the Church of England, Article the 10th. The condition [...] man after the fall of Adam, is such, that he cannot turn and prepare h [...] ­self by his own natural strength, and good works, to faith, and calling up [...] God: Wherefore we have no power to do good works, pleasant and accep­table to God, without the grace of God by Christ preventing us, that [...] may have a good will, and working with us when we have that good [...] And Homily of the misery of man, part. 2. p. 11, 12. We have [...] goodness, help or salvation of our selves, but contrariwise, sin, damnation and de [...] Yet Dr. Patrick saith thus: All the actions of na­ture you will grant to be easie, for they flow from us with ease and facility. Now there is nothing plainer▪ than that the ways of temperance, charity and trust in God, and such like, wherein we are to walk, are most conformable to the right frame and constitution of your soul. You will move consonantly to your own principles which God hath naturally endued you withall; you will but follow the inclination of rational nature, and that in its highest improvement. Par▪ Pilg. p. 252. What Bishop Jer. Taylor held in favour of that Popish Doctrine, see his explanation of Original sin, p. 467. What Dr. Heyli [...] held, see his Introd. to his Cyp. Angl p. 36. Sec. 37. & p. 33. Sec. 35. everlasting. We have in our selves (as of our selves) nothing whereby we may be de­livered from this miserable captivity [...] [Page 81] which we have cast our selves. We are not of our selves able to think a good thought, or work a good deed; so that in our selves we can find no hope of Salvation, but rather what maketh unto destruction. And Homily for Rogation-week, T. 2. p. 217. Whatsoever is good proceedeth from God as from the principal fountain and only author. And p. 220. it saith what I alledged in the former Article renounced. And Part third of the same Homily, p. 228. Faith is the first entry of a Christian life, with­out which no man can please God. Faith is the gift of God, Ephes. 2. 8. Charity wherewith we love our brethren is the work of God. If after our own fall we repent, it is by him that we repent, who reacheth forth his merciful hand to raise us up; it is he that preventeth our will and disposeth [...]s thereunto. If after contrition we feel our consciences at peace with God, through remission of our sins, and so be reconciled to his favour, and hope to be his children, and inheritors of everlasting life, who worketh these great miracles in us? our worthiness, our deservings and endeavours, our wits and vertue? nay verily St. Paul will not suffer flesh and clay in such arro­gancy, and therefore saith, all is of God, which hath reconciled us to him­self by Jesus Christ. And there, p. 229. 'tis said, That without the secret inspiration of the Spirit, we cannot once so much as speak the name of our Mediator, as St. Paul plainly testifieth. No man can once name our Lord Jesus Christ, but in the Holy Ghost, much less should we be able to believe and know these great mysteries that be opened to us by Christ. St. Paul saith, that no man can know what is of God but by the Spirit of God. As for us, saith he, we have not received the spirit of the world, but the spirit which is of God for this purpose, that in his holy Spirit we might know things that be given us by Christ. And Homily of Repentance, T. 2. p. 263. This must be verified of all men, Without me ye can do nothing, Joh 15. And again, Yet Dr. Patrick saith thus, I am forced to love God by such a strong inclination▪ as hath no cause but na­ture. Par▪ Pilgrim, p. 468. of our selves we are not able so much as to think a good thought, 2 Cor. 3. And again in another place, God work­eth in us both the will and the deed. And for this cause, although Jeremy had said before, If thou return O Israel, return unto me, saith the Lord; yet after­ward be saith, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God, Jer. 4. 1. Jer. 31. 18. And a little before in the same Homily, 'tis said, That we must beware that we do in no wise think in our hearts, imagine or believe, that we are able to repent aright or turn effectually unto the Lord by our own might and strength. And the second [Page 82] Collect for Evening-prayer, O God from whom all holy desires, all [...] counsels, an [...] all [...]ust works do proceed. And Collect for second S [...] ­day in Lent. Almighty God which dost see that we have no power [...] our selves to help our selves. Collect for 19th Sunday after Trini [...] and Collect for Easter-day, and Exhortation before Baptism, [...] he will grant to these children that thing which by nature they ca [...] have. And question after the Commandments in the Church- [...] techism, That thou art not able to do these things of thy self. And Ve [...] ­cles said after the Lords Prayer, O Lord open thou our lips, and [...] mouth shall shew forth thy praise. Which implies, that unless God do op [...] our mouths, we cannot shew forth his praise.

2. Because 'tis contrary to Sacred Canonical Scripture, Rom. 8. 7, [...] The carnal mind is enmity against God; for it is not subject to the Law [...] God, neither indeed can be; so then they that are in the flesh cannot ple [...] God. 1 Cor. 2. 14. But the natural man receiveth not the things of [...] Spirit of God, for they are foolishness unto him; neither can he [...] them, because they are spiritually discerned. He wants the Spirit of G [...] to discern them savingly. Mat. 16. 16, 17. Simon Peter answered [...] said, Thou art Christ the Son of the living God. And Jesus answered [...] said unto him, blessed art thou Simon Barjona, for flesh and blood hath [...] revealed it unto thee, but my Father which is in heaven. 2 Cor. 3. 5, [...] that we are sufficient of our selves to think any thing as of our selves, [...] our sufficiency is of God. Joh. 15. 5. Without me ye can do nothing, [...] Christ. Phil. 2. 13. It is God that worketh in you both to will and to [...] his good pleasure. Ephes. 2. 8. For by grace ye are saved, through fa [...] and that (grace or that faith) is not of your selves, It is the gift of [...] And so is repentance the gift of God, Act. 5. 31. Act. 11. 18. 2 [...] 2. 25. If God will give them repentance [...] to the acknowledgement of [...] truth.

3. Because 'tis contrary to the Doctrine of the Reformed Prote­stant Churches.

As, 1. To the eighth Article of Lambeth, which (as you hear [...] before) was declared to be the Doctrine of the Church of England The eighth Article of Lambeth is this: No man can come to Christ unles [...] it be given to him, and unless the Father shall draw him; nor are all men [...] drawn by the Father, that they come to the Son.

2. To the 32 Article of Religion of Ireland, None can come [...] Christ unless it be given unto him, and unless the Father draw him. [...] all men are not so drawn by the Father, that they may come unto the So [...] neither is there such a sufficient measure of grace vouchsafed unto eve [...] [Page 83] man, whereby he is enabled to come un­to The nature of man, through the transgression of our first parents, hath lost free-will, and retain­eth not now any shadow thereof, saving an inclina­tion to [...]ill; those only ex­cepted, whom of his grace he hath sanctified and purged from their Original lepro­sie. King James his Decla­ration against Vorstius, p. 368. of his Works. everlasting life. This Confession includes the 8th and 7th Articles of Lambeth. 3. To the latter Confession of Helvetia, which saith thus.—Therefore man, not as yet regenerate, hath no free will to good, no strength to perform that which is good. In regeneration the under­standing is illuminated by the Holy Ghost, that it may understand both mysteries and will of God; and the will it self is not only changed by the Spirit, but is also endued with faculties, that of its own accord it may both will and do good. Har­mony of Confessions, Sec. 4. c. 9. p. 62, 63. and the like may be there seen in the former Confession of Hel­vetia, p. 65. art. 9. See the Confession of Bohemia,—For that will of man, which before was free, is now so corrupted, troubled and weakned, that now from henceforth of it self, and without the grace of God, it can­not chuse, judg, or wish, nay it hath no desire, nor inclination, much less any ability, to chuse that good wherewith God is pleased. Harmony of Confessions, Sect. 4. p. 68. The Confession of the French Church is much to the same effect, there to be seen, p. 70. and there in the same Section is the Confession of Belgia, full and clear to the same purpose, with notable proofs out of Scripture against mans natural power to convert himself to God; as John 3. 27. John 6. 44. Rom. 8. 2 Cor. 3. 5. Phil. 2. 13. John 15. 5. And p. 74. of the same Section is the Confession of Auspurg, to the same purpose. And p. 75. they say thus: We condemn the Pelagians, and all such as they are, who teach, that by the only powers of This is directly contrary to Dr. Patricks Doctrine before recited in the Mar­gent, nature without the holy Spirit, we may love God above all, and fulfill the Law of God, as touching the substance of our actions. The Con­fession of the Church of Saxony is to the same effect, there to be seen p. 77. That man by his natural strength is not able to free himself from sin and eternal death; but this freedom and conversion of man to God, and this spiritual newness is wrought by the Son of God, quickning us by his Holy Spirit. In the same Section, p. 82, 83. the Church of Wirtemberg saith thus: ‘And whereas some affirm, that so much integrity of [Page 84] mind was left to man after his fall, that by his natural strength and good works, he is able to convert and prepare himself to faith, and the invocating of God, it is flatly contrary to the Apostolic [...] Doctrine, and the true consent of the Catholick Church.’ Rom. 5, By one mans trespass evil was derived unto all men unto condemnation. Ephes. 2. When ye were dead in trespasses and sins, wherein in times pa [...] ye walked according to the course of this world, and after the Prince, &c and we were by nature the children of wrath, as well as others: he saith, Dead in sins, and the children of wrath, that is, strangers from th [...] grace of God. But as a man being corporally dead, is not able by his o [...] strength to trepare or convert himself to receive corporal life; so be which is so spiritually dead, is not able by his own power to c [...] ­vert himself, to receive spiritual life. The Synod of Dort, c. [...] Article 3. say thus: ‘All men are conceived in sin, and born [...] children of wrath, untoward to all good tending to salvation, for­ward to evil, dead in sins, slaves of sin, and neither will nor [...] (without the grace of the Holy Ghost regenerating them) [...] streight their own crooked nature, no, not so much as dispose the [...] selves to the amending of it. And Article 4. they say thus.—B [...] so far short is he from being enabled by this imbred light to co [...] to the saving knowledg of God▪ and to convert himself unto hi [...] that he doth not make right use thereof in natural things, and [...] ­vil affairs; nay, that which it is, he many ways defileth it all, [...] withholdeth it in unrighteousness; and by so doing, becom [...] inexcusable before God.’ Who in the 4th error rejected, reject th [...] error of those that teach, ‘That an unregenerated man is not pro­perly, nor totally dead in sins, nor destitute of all strength tend [...] to all spiritual good, but that he is able to hunger and thirst aft [...] righteousness, or everlasting life, and to offer the sacrifice of [...] humble and contrite heart, even such as is acceptable unto God For these assertions march against the direct testimonies of Scrip­ture,’ Ephes. 2. 1, 5. Ye were dead in trespasses and sins. Gen. 6. 5. & 8. 11. Every imagination of the thought of mans heart is only evil contin­ally. Moreover the hungring and thirsting for deliverance out of misery, [...] for life-eternal; as also the offering to God the sacrifice of a broken [...]e [...] is proper to the regenerate, and such as are called blessed, Psal. 51. 1 [...] Matth. 5. 6. That the efficacious grace of God in mans effectual call­ing, or conversion, doth not depend upon the aptitude or co-oper [...] ­tion of the will of man, but is from the supernatural work of Go [...] which the holy Scripture calls the drawing of the Father to the [...] [Page 85] may be sufficiently, yea abundantly proved by that which hath been said Cur gratia Dei sit efficax in quibusdam id dependit a vo­luntate hominum, Bel. lib. 1. de graet lib. arbitr. c. 12, 13. before; but that this efficacious grace of God in converting an elected sinner, is not finally resistible by the will of man, (as Papists and See the 3d and 4th Chapters of the Synod of Dort, and therein the Re­monstrants 8th error re­jected about Conversion. Arminians would make the world believe) may further be proved by the Homily for Rogation­week, T. 2. part. 1. p. 21 [...]. God doth what liketh him, none can resist him; for he worketh all things in his secret judg­ment, yea even the wicked to damnation, as Solomon saith; and the Scrip­ture saith, Who hath resisted his will? Rom. 9. 19. that is his effectual will in regenerating an elected sinner; and God in his effectual call­ing, or converting a sinner, taketh away the resistibility against it, out of his heart, Ezek. 36. 26, 27. A new heart will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of fl [...]sh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Isa. 43. 13. I will work (saith God) and who shall let it? Job 9. 12. Behold he taketh away, who can hinder him? Isa. 14. 24. The Lord of Host hath sworn, Surely as I have thought, so shall it come to pass; as I have purposed, so shall it stand. V. 27. The [...]ord of Hosts hath purposed, and who shall disannull it? Now Gods election of man, is frequently called his purpose, as Rom. 8. 28. Rom. 9. 11. Ephes. 1. 11. To Papists I might urge [...]s [...]her 13. 8, 9. Lord Al­mighty King, for the whole World is in thy power; and if thou hast appointed to save Israel, there is none that can gain-say it, v. 11. no man can resist thee. Ephes. 3. 11. 2 Tim. 1. 9. Moreover, if man can always resist the efficaci­ous grace of God in converting an elected sinner, then it might come to pass, nay it would come to pass most certainly, that Jesus Christ should have no peculiar people; for the cor­rupt will of man cannot incline to imbrace the grace of God, that is offered in the Word and Ordinan­ces of God, till the Spirit of Christ by saving Deus qui voluntatem praepa­rat, ipse eam donat▪ quam si per suam gratiam homini non dederit, nunquam potest homo in Deum velle cre­dere, Fulgentius de veritate praedestinat. l. 1. grace do overcome and [Page 86] change the perversness of it, and make it willing; for though to will is of nature, yet to will well, is of grace; It is God that worketh in [...] both to will and to do of his good pleasure, that is, to will, and to do well, Phit. 2. 13. as the Articles, and Homilies, and Liturgy of the Church of England, ubi supra, do abundantly declare: Or, [...] Jesus Christ should have a peculiar people, then he must, by these me [...] Doctrine, viz. [That mans will can ponere obicem, and always resi [...] Gods will, and determine to refuse Gods grace offered, yea reject it, bei [...] wrought in him, which indeed implies a contradiction] be beholding to man for it, who determined himself to accept of his gracious offers: all which would otherwise have bee [...] in vain and ineffectual. Lastly, Bellar­mine Bellar. l. 3. de gratia, c. 3. Ames. Bellar. Enervat. T. 4. l. 3. c. 3. de efficaci gracia, p. 56. himself setting down the van­ous opinions of men about effectual grace, saith this is the first; ‘The first opinion is of them that do pla [...] efficacious grace in mans assent and co-operation, so that it [...] called efficacious grace from the event, because it doth disp [...] the effect: and therefore it doth dispose the effect, because ma [...] will doth co-operate, or help with it. This opinion (saith h [...] is altogether alien from the judgment of St. Augustin, and a [...] of the Sacred Scriptures; it overthrows the foundation of Go [...] Predestination, and abuseth the wo [...] effectual grace. Wendelin Christ. Theol. l. 1. c. 3. p. 132. Wendelin saith which is the meer and special fr [...] gift of God, to the free will of man, corrupt and dead in sins, as that 'tis in mans power to believe, or not believe, do plain [...] broach a P [...]lag [...]an-heresie contrary to the whole Scripture.’ Effe­ctual grace is not a physical action whereby God doth compel the will of Vid. August, l. de correct. & gratia, c. [...]4 Cui volenti sa [...] ­vum facere, nul [...]um bomi [...]um resistit arbitrium. &c. Hier. in Ephes. c. 1. Illt [...]nullus resistere potest, quia omnia, quae voluerit, faciat. Aquin. [...]. q. 103. a. 8. & 9. 19. 2. 6, c. & ad 3. m [...]n, or physically determine it with­out its own proper deliberation (for a supernatural effect cannot be pro­duced by a natural operation); and so man nilling should be converted and believe, which implies a contra­diction; neither is this effectual grac [...] only a moral perswasion, in it self in. different, to which it is in mans power [Page 87] to yield or oppose; for so God should not work more effectually in converting man, than the Devil and seducers do in keeping him from conversion; and the efficacy of grace should not consist in the motion of God, but in the strength of arguments; and so there should be placed in the will of man unconverted, an aptitude of obeying that moral perswasion, and converting himself: but effectual grace is a supernatural action, or work of God, whereby he doth out­wardly by his word, and other appointed means, and inwardly by the efficacy of his Spirit, not physical action, but divine, secret, and ineffable motion, illuminate the blind mind of man, change, make new, and convert the perverse will of man, that the will be­ing renewed, doth begin by its own free election to will and chuse the good that is shewed it from the enlightned understanding. And by this effectual grace God doth so work upon the will of man, that his will doth no longer resist the grace of God, but comply with Gods Will, and wills what he wills. Of this see further, Nihil in libero arbitrio con­stitutum, superat volunta­tem Dei. Aug. Enchir. c. 100. Nothing is in mans will can over-power Gods will. the Synod of Dort, Chapter 3, and 4. of Conversion, Articles 10, 11, 12, 13, 14. and Errors 6, 7, 8. rejected by them. See also the Confession of Faith made by the Assembly of Divines, c. 10. of effectual calling. Article 1, 2. and the 33d Article of Religion of the Church of Ireland, and the 9th Article of Lam­beth, It is not in the free choice and power of every man to be saved.

ART. VIII.

THis I renounce. In which there are two notable points [...] Popery.

1. That truly regenerated persons cannot be certain of their eter [...] salvation; which Bellarmine for Papists affirms, Dr. Ames for Pro­testants denies. Vid. Dr. Ames his Bellarmin. Enervat. T. 4. l. 6. de justificatione, c. 2, 3, 4. p. 152, 153, 154.

1. The Church of England saith thus, ‘That the faith that do [...] justifie us, is a sure trust and confidence in the mercies of God, [...] be saved from everlasting damnation by Christ, and an a [...]ure [...] faith and trust in Christ,’ ubi supra, p. [...], [...]. which necessari [...] implies, that truly regenerated per­sons, who have this sure trust, a [...] Homil. of Salvation of man­kind, p. 20. Homil of Christs Death, p. 187. assured faith and confidence of their justification, may be certain of their everlasting salvation.

2. 'Tis contrary also to the 6th Article of the Articles of L [...] ­beth; which is this, A man truly believing, or endued with justify­ing faith, is certain by, or with f [...]ll assurance of faith, of the remiss [...] of his sins, and of everlasting salvation by Christ.

3. 'Tis contrary to the 37th Article of Religion of Irelan [...] A true believer may be certain by the assurance of faith, of th [...] forgiveness of his sins, and of his everlasting salvation.

[Page 89] 4. 'Tis contrary to the Doctrine of the Synod of Dort, c. 5. of perseverance, Articles 9, & 10. ‘Of this perseverance of the elect unto salvation, and the perseverance of true believers in the faith, the faithful themselves may be, and are ascertained, according to the measure of their faith, by which they assuredly believe that they are, and shall for ever continue true and lively members of the Church, and that they have remission of their sins, and ever­lasting life; and therefore this certainty is not from any special Revelation made beside, or without the word, but from faith in Gods promises, which he hath most plentifully revealed in his word for our comfort, from the testimony of the holy Spirit, bear­ing witness with our Spirit, that we are the Sons of God, and heirs, Rom. 8. 16.’

Lastly, From a serious and holy care of keeping a good conscience and endeavour of good works ‘And if Gods chosen in this world should want this solid comfo [...]u of obtaining the victory, and this infallible pledg and earnest of eternal glory, they were surely of all men most miserable. See also Article the 11th.’

5. 'Tis contrary to the experience of many of Gods dear Chil­dren, of Robert Glover, who had assurance of Gods love in Christ, in the pardon of his sins, and of eternal life, when he came in the sight of the place where he was to be burned, for Christs sake; He is come, he is come, said he to his friend, that comforted him. John Carles, another holy Martyr, answered Dr. Martin plainly thus: ‘That God hath predestinated me to eternal life in Jesus Christ, I am most certain; and even so am I sure, that his holy Spirit (where­with I am sealed) will so preserve me from all heresies and evil opi­nions, that I shall dye in none at all.’ Fox Acts and Monuments in one Volume, p▪ 1813. 1st & 2d▪ Col.

6. 'Tis contrary to canonical Scriptures, as Job. 14. 17. But ye know him (that is, the Spirit), for he dwelleth with you, and shall be in you. And v. 20. At that day ye shall know, that I am in my Father, and you in me, and I in you. Rom. 8. 15, 16. But ye have received the Spirit of adoption, whereby we cry, Abba Father: The Spirit it self beareth witness with our spirit, that we are the children of God; and if children, then heirs, heirs of God, and joint-heirs with Christ. And v. 35, 38, 39. of the same Chapter, Who shall separate us from the love of Christ?—For I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor hight, nor depth, nor [Page 90] any other creature, shall be able to separate us from the love of God, whic [...] is in Christ Jesus our Lord, 1 Cor. 2. 12. Now we have received not [...] spirit of the world, but the spirit which is of God, that we might know th [...] things that are freely given to us of God, 2 Cor. 13. 5. Examine your selv [...] whether ye be in the faith: prove your own selves: know ye not that Je­sus Christ is in you, except ye be reprobates? Ephes. 3. 12. In whom [...] have boldness and access with confidence by the faith of him. 2 Tim. 4 7, [...] I have fought a good fight, I have finished my course, I have kept the faith henceforth there is laid up for me a crown of righteousnes. 1 John 3. 2 [...] But we know, that when we shall appear, we shall he like him; and we [...] that he was manifested to take away our sins: and v. 14. of the sa [...] Chapter, We know that we have passed from death to life, because [...] love the brethren: and v. 16. Hereby perceive we the love of God, be [...] he laid down his life for us: which he explicates in 1 John 4. 16. [...] we have known and believed the love [...] God hath t [...] us, 1 John 5. [...] He that believeth in the Son of God, [...] t [...]e witness in himself: and [...] v. 13. of that Chapter▪ These things have I written unto you that beli [...] on the Name of the Son of God, that ye may know that ye have eternal [...] and that ye may believe on the Name of the Son of God. 2 Pet. 1. 10. [...] thren, give diligence to make your calling and election sure; for if [...] these things, ye shall never fall. To pass by many other places of S [...] ­cred Scripture, which might be produced to prove this comfort [...] truth:

These I have produced, may, if well observed and applied, be s [...] ficient to make it good and evident. A certainty of hope Papists gr [...] but they deny a certainty of faith. To which I answer,

1. That if they understand by hope that which doth arise from [...] ceit [...]ul conjectures and discourses of human reason, they grant no m [...] to true believers in Christ, than they grant to hypocrites; for s [...] a hope may be in them.

2. But, if by hope they mean a true Theological infused grace, whi [...] is the daughter of faith, then they grant that which they seem to d [...] for the Apostle doth teach, That t [...] that have this hope, have the s [...] certainty with faith, as Bishop Deter. 3. p. 18. Nos hac sp [...] jam servatos esse. D [...] [Page 91] [...]ant argueth from Rom. 8. 24. [...]or we are saved by hope: and this the same Apostle calls the Anchor of the soul both sure and stedfast, Heb. 6. 19. and Rom. 15. 13. He judgeth that the measure of unmoved and unshaken hope is in every true believer, according to the measure of faith that is in him. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And St Hilary in his Comment upon Matthew, p. 261. (quo­ted by B [...]shop Davenant, ubi supra) do [...]h so joyn this hope with faith, that he doth ascribe to both of them the same firmness an [...] certainty, flu­ctuation and uncertainty. Dominus vult regnum caelorum sine aliqua incertae voluntatis ambiguitate sperari, alioqui, ju­stificatio ex fide nulla est, si fides ipsa fiat Spes est certa expectatio futurae beatitudinis. Pet. Lomb. 3. 26. Tho. Aquin. 22 ae. q. 18. a. 4. ambigu [...]. And the Papists do in vain di­stinguish between a certainty of hope, and a certainty of faith; seeing hope in the same regenerated and justified man, cannot waver, or be unstable, unless also his faith in Christ do wa­ver, and be unstable; neither doth a certain faith remain, unless by hope it obtain the same certainty.

3. I say, that true believers may have a certainty of faith of their present state of grace, and future state of glory: for their belief is or may be grounded upon the sure and certain word, or promises of God, as John 3. 16. God so loved the world, that he give his only be­gotten Son, that whosoever believeth in him, should not perish, but have everlasting life: and Act. 16. 30, 31. the Jaylor said to the Apostles, Sirs, what must I do to be saved? and they said, Believe on the Lord Jesus Christ: they may assume, but we believe in the Lord Jesus Christ, therefore we shall be saved▪ and we know that we do believe in Je­sus Christ, 1 Cor. 2. 12. We have received the Spirit of God, that we might know the things that are freely given to us of God: and Rom 8. 16. the Spirit beareth witness with our spirits, that we are the children of God: and Gal. 4. 6. because ye are Sons, God hath [...]ent forth the Spirit of his Son into your hearts, crying Abba Father; and many other true believers, besides those two godly Martyrs, Mr. Robert Glover and John Carles, (of whom before) have had fidem evidentiae, the faith of evidence; they have known that they did believe. Lord (said he in the Gospel) I believe, help thou mine unbelief, Mark 9. 24. and the Romans, being [...]ustified by faith, we have peace with God, Rom. 5. 1. How could they by faith obtain peace with God, if they were uncertain whether they [Page 92] had faith or not? St. Paul, Gal. 2. 20. saith thus, The life that I [...] in the flesh, I live by the faith of the Son of God: so Peter saith, [...] 21. 15, 16. Lord, thou knowest that I love thee. St. John, and those t [...] believers he wrote to, 1 Joh. 3. 14. saith, We know that we are pass [...] from death to life, because we love the brethren; and besides, faith [...] be known by its fruits, of which our learned and orthodox Divi [...] have written much: The Church of England saith Article 12. Th [...] good works a lively faith may be known as evidently as a tree discerned the fruit; and I have proved it before, that we are justified by f [...] and that we may know that we have faith, and consequently, that are justified, and consequently we may know that we shall be etern [...] saved; for Rom. 8. 30. those that be justified, shall be glorified.

2. The second point of Popery, to confirm the former, in the f [...] ­mer Popish conclusion renounced, is this:

That truly regenerated and justified persons may totally and finally [...] away from the acts and habits of saving-grace before they dye, and be [...] ­nally damned. To which I say, 1. 'Tis not denied that an unbeli [...] or wicked man may fall away from the common grace which he [...] 2. That a truly regenerated man may for a time lose the sense of [...] love to him in Christ, is not denied neither. 3. That a truly reg [...] ­rated man may fall into sin (though not that against the Holy G [...] as the Arminians hold) is yeilded also. 4. That a truly regener [...] person or believer in Christ may fall for a time, from some act or [...] saving-grace, is granted also, as may be seen in David and Peter, [...] is the sense of the 16th Article of Religion of the Church of Engla [...] But 5. that a truly regenerated p [...] ­son or believer in Christ, can [...] and Thomas Whittell in his Let­ter to John Carles, saith, That God suffereth his to fall, but not finally to pe­rish. Fox his book of Mar­tyrs, p. 1742. finally fall away from all the acts [...] habits of saving-grace before he dye, [...] become a damned reprobate, is utterly [...] ­nied and renounced; and that [...] cause,

1. 'Tis contrary to the Doctri [...] the Church of England, Article [...] Bertius a Scholar of the late Arminius (who was the first that infected Leyden with Heresie) was so impudent as to send a Letter unto the Archbishop of Canterbury, with a book intituled, De A­postasia Sanctorum; the ti­tle whereof were worthy e­nough to make it worthy of the fire, saith King James in his Declaration against Vorstius, p. 554. of his Works. Mark it, he calls Arminius and Ber­tius his Doctrine of the fall­ing away of the Saints, he­resie: and ibid, p. 355. he calls Arminius that enemy of God, and his Doctrine cor­rupt seed: and ibid, p. 350. he calls Arminius and Armini­ans, seditious and heretical Preachers, of which he warn­ed the States-General not to suffer to creep in among them: and p 355. he calls them in­fected persons, yea Here­ticks, and Atheistical Secta­ries, and their Doctrine, He­resie and Schisms; yea he calls Bertius his Book of the Apo­stasie of the Saints, a blasphe­mous Book, ibid. p. 355. And Sir Ralph Wynwood, K. James his Ambassador, calls Arminian Doctrine of the A­postasie of the Saints, that wicked Doctrine, ibid. p. 361. ‘After we have received the [...] Ghost, we may depart from g [...] given, and fall into sin, and by [...] grace of God, we may arise ag [...] [Page 93] and amend our lives. Lo here the Church holds only a partial, not a total; a temporary, not a final falling away from saving-grace given, into sin; for it maintains that we may rise again by the grace of God, and amend our lives.’ And the 17th Article is more full. ‘Predestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) he constantly de­creed by his councel, secret to us, to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excel­lent a benefit of God, be called ac­cording to Gods purpose by his Spirit, working in due season: they through grace obey the calling: they be justi­fied freely: they be made Sons of God by adoption: they be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length by Gods mercy they attain to everlasting felicity: As the godly consideration of Predesti­nation, and our election in Christ, is full of sweet, pleasant, and unspeak­able comfort to godly persons, and such as feel in themselves the work­ing of the Spirit of Christ, mortify­ing the works of the flesh, and their earthly members, and drawing up their minds to high and heaven­ly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be injoyed through Christ, as be­cause it doth fervently kindle their love towards God.’

[Page 94] Now this is very true, and excellently good and comfortable Do­ctrine, in which are many truths against the Church of Rome and he [...] followers, very remarkable. As,

1. That Gods decree of Election or Predestination unto eternal life, is immutable (and not changeable, as Papists and Arminians hold very erroneously), for 'tis called Gods everlasting purpose, whereby [...] hath constantly decreed by his counsel.—The decrees of God are in God [...] and whatsoever is in God, is God; and God is immutable, Mal. 3. 6. I am t [...] Decretum Dei est ipsissima Dei voluntas, Wol. Chr. Theol. l. 1. c. 3. p. 20. Et quicquid est in Deo est ipse Deus. Decreta Dei secundum esse absolutum sunt ipse Deus Maccovius Redivivus, Theol. Polem. c.6. p. 6. &c.7. p. 63. Lord, I change not. Jam. 1. 17, With G [...] there is no variableness, nor shadow of turn­ing, Rom. 11. 29. The gifts and calling of God are without repentance. Gods lo [...] to his elect in Christ, is unchangeable, Isa. 54. 8. With everlasting kindness will I have mercy on thee, saith the Lord thy Re­deemer, Jer. 31. 3. The Lord hath appeare [...] of old unto me, saying, Yea I have loved thee with an everlasting love, Jer. 32. 40. And I will make an everlasting Covenant with them, that I will [...] turn away from them to do them good; but I will put my fear in their hear [...] that they shall not depart from me, John 13. 1. Jesus loved his own, which were in the world, to the end, John 10 28 29. Christ s [...]ith of his sheep thus: I give unto them eternal life, and they shall never perish, neither s [...] any man pluck them out of my hands. My Father which gave them me [...] greater than all; and no man is able to pluck them out of my Fathers hand: I and my Father are one, John 17. 9, 20. Christ hath prayed for them, not only that their faith fail not (as he prayed for Peter, Luk. 22. 32) but that they may be delivered from the evil of the world, v. 15. and that they may be one, and that they may be with him, v. 21, 24. Rom. 8. 35, 36, 38, 39. Nothing shall be able to separate us from the love of Christ. See for this also the 3d Article of Lambeth (declared as I shewed before to be the Doctrine of the Church of England) which is this: There [...] predestinated a certain number of the predestinate, which can neither b [...] augmented nor diminished. See also the 13th Article of the Religion of the Church of Ireland, which is this: By the same eternal counsel God hath predestinated some unto life, and re­probated some unto Which is the first Article of Lambeth. death; of both which there is a certain number, known only to God, which can neither be increased, no [...] [Page 95] diminished. See also the Synod of Dort, c. 1. of Pre­destination, Can. 7. ‘Election is the UNCHANGEA­BLE What Election is. purpose of God, by which, before the foun­dations of the world, according to the most free pleasure of his will, and of his meer grace, out of all mankind, fallen, through their own default, from their first integrity into sin and destruction, he hath chosen in Christ unto salvation, a set-num­ber of certain men, neither better, nor more worthy than others, but lying in the common misery with others; which Christ also from all eternity, he appointed the Mediator and head of all the elect, and foundation of salvation; and so he decreed to give them to him to be saved, and by his Word and Spirit effectually to call, and draw them to a communion with him; that is, to give them a true faith in him, to justifie, sanctifie, and finally glorifie them, be­ing mightily kept in the communion of his Son, to the demonstra­tion of his mercy, and praise of the riches of his glorious grace,’ as it is written Ephes. 1. 4, 5, 6. Rom. 8. 30. Canon 11, 12. of the same Chapter. ‘As God himself is most wise, unchangeable, omniscient, and omnipotent; so the Election made by him can neither be in­terrupted, nor changed, revoked or disannulled, the elect cast away, nor their number diminished. Of this their eternal and immutable election unto salvation, the elect in their time, (although by several degrees, and in a different measure) are assured, and that not by searching curiously into the depths and secrets of God, but by ob­serving in themselves▪ with spiritual joy and holy pleasure, the in­fallible fruits of Election, signed out unto us in Gods word, such as are a true faith in Christ, a filial fear of God, grief for our sins, hungring and thirsting after righteousness.’ And the Synod rejects the error of those who teach, ‘That not all election unto salva­tion is unchangeable, but that some which are elected, notwith­standing Gods decree, may perish, and for ever do perish: by which gross error they both make God mutable, and overthrow the com­fort of the godly, concerning the certainty of their salvation, and contradict the holy Scriptures, teaching Matth. 24. 24. That the [...]lect cannot be seduced. John 6. 39, That Christ doth not lose those which [...]e given to him of his Father. Rom. 8▪ 30, That God, whom he hath pre­ [...]estinated, called, justified, them he doth also glorifie.’

2. That Gods decree of predestination to eternal life was made by [...]m before the foundations of the world were laid, as may be seen also [Page 96] in the first Article of Lambeth-Articles, which is this: God fro [...] eternity hath predestinated certain men unto life; and certain men h [...] he reprobated. And also in the 13th Article of Ireland, which co [...] ­tains the same Doctrine in the same words that our 17th Arti [...] doth: and also in the Synod of Dort, c. 1. Canon 7. before f [...] recited: and Canon 8. they say, ‘That this Election is not mani [...]o [...] but one and the same of all which are to be saved, both under [...] Old and New Testament, because the Scripture speaks but of [...] only good pleasure, purpose and counsel of the Will of God, [...] which he hath chosen us from eternity, both unto grace and glo [...] both unto salvation, and the way of salvation, which he hath pr [...] pared, that we should walk therein;’ and according to this Doctrine is that which was set down by the Reverend Assembly of Divines the Confession of Faith, c. 3. a. 1. ‘God from all eternity did the most wise and holy counsel of his own will, freely and unch [...] ­geably ordain whatsoever comes to pass; yet so, as thereby, nei [...] is God the Author of sin, nor of violence offered to the will of [...] creatures, nor is the liberty or contingen [...]y of second causes ta [...] away, but rather established. And this Doctrine is clear in [...] 25. 34. Come ye blessed of my Father, inherit ye the kingdom prepared you from the foundations of the world.’ Ephes. 1. 4. God hath chosen [...] him (that is in Jesus Christ) before the foundations of the world. 2 T [...] 1. 9. Who hath saved us, and called us with an holy calling; not acco [...] to our works, but according to his own purpose and grace, which was g [...] us in Christ Jesus before the world began. Which is directly contrary the erroneous Doctrine of those who teach, That God chuseth [...] this or that particular person before others, till he see whether he [...] believe or not, and persevere in the faith; who make a persevering liever in the point of death to be the object of Gods peremptory, compl [...] full and irrevocable election unto life; condemned the Synod of Dort in the Remonstrants, who tea [...] Acta Remonst. a. 1. p. 7. ‘That Gods Election unto salvation is manifo [...] one general and indefinite, another singular an [...] definite: and this again either incomplete, revocable, not peremp­tory, or conditional; or else complete, irrevocable, peremptory o [...] absolute; likewise, that there is one election unto faith, anoth [...] unto salvation; so that election unto justifying faith may be wit [...] out a peremptory election unto salvation; for this (saith the Syno [...] is of mans brain devised without any ground in the Scriptures, co [...] ­rupting [Page 97] the Doctrine of Election, and breaking that golden chain of salvation,’ Rom. 8. 30. Whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified; and whom he hath justified, them also he hath glorified.

3. That they that are predestinated to everlasting salvation, cannot pe­rish eternally, or be damned: for the Article saith plainly, ‘That God hath constantly decreed by his counsel to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour.’ Now this is also consonant to holy canonical Scrip­ture, in those places before alledged, and also many others, as Mat. 16. 18. The gates of Hell (all the power and policy of the De­vil and his instruments) shall not prevail against it, that is, against the Church of Jesus Christ: and Mat. 24▪ If it were possible, they shall deceive the very elect; where note, that it is impossible totally and fi­nally to deceive the elect of God unto eternal life, John 10. 28, 29. And I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand: My Father which gave them me, is greater than all, and none is able to pluck them out of my Fathers hand. 1 Pet. 1. 5, Who are kept by the power of God through faith unto salvation. 1 John 2. 27, But the annointing which ye have received, abideth in you: the grace of God abideth in him that is truly sanctified by Gods Spi­rit, 1 John 3. 9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him; that is, the seed of Gods Spirit and Word; sa­ving grace so remaineth in him, that he doth not commit sin, as the Devil doth, studiously, purposely, affectionately, impenitently and maliciously; he committeth not the sin unto death, the sin against the Holy Ghost, 1 John 5. 18. He that is born of God, cannot commit, and live, and lie down in sin, as the Devil and the wicked do; but though he fall into sin, yet he riseth again, Jer. 32. 40. I will put my fear in their heart, that they shall not depart from me. Rom. 5. 8, While we were yet sinners, Christ died for us, much more then being now justified by his blood, we shall be saved from wrath through him; and according to this, is the 5th Ar [...]icle of Lambeth, and the 38th Article of Religion of the Church of Ireland. ‘A true lively justifying faith, and the san­ctifying Spirit of God is not extinguished, nor vanisheth away in the elect or regenerate either totally or finally▪’ [...]nd, because Dr. Hey­lin most falsly saith, That this Doctrine of the Papists and Arminians was the Doctrine which our godly Reformers and Martyrs taught and [Page 98] sealed with their blood, I shall give you a little of what they [...] lieved, said and sealed with their blood. Thomas Whittell, Priest [...] Martyr, in his Letter to John Carles, saith thus: That God suffer [...] his to fall, but not finally to perish. Fox Book of Martyrs in one W [...] lume, p. 1742. and John Carles a [...] swered Dr. Martin, who exami [...] King James in his Paraphrase upon Revel. c. 9. p. 27. saith, That these spiritual grashop­pers shall be so bridled, that they shall not have power to pervert the elect, of whatsoe­ver degree or sort, but their power shall extend only upon them that bear not the mark or seal of God upon their fore­heads; so on, c. 13. p. 41. him about Predestination, thus: ‘believe that Almighty God, our [...] dear loving Father, of his gr [...] mercy and infinite goodness did e [...] in Christ, before the foundation the earth was laid, a Church [...] Congregation, which he doth c [...] ­tinually guide and govern by [...] grace and holy Spirit, so that [...] one of them shall ever finally pe [...] and otherwise he holdeth not.’ A [...] John Philpot, that learned Martyr, maintained the Doctrine of Pr [...] stination, which Calvin taught in his Institutions, to be agreeing with t [...] which the Doctors of the Church did teach, and the holy Scriptures, and w [...] he sealed with his blood, as I shewed you before out of Mr. Fox his Bo [...] of Martyrs, p. 1697. 2 Col. and p. 17 [...]. 1722. John [...] [...]greeable to John Bradford, Martyr, in his Letter to N. and his Wife, saith thus: This is the difference betwixt Gods chil­dren, which are regenerate and elect before all times in Christ, and the wicked cast­aways, that the elect lie not still in their sin continually, as do the wicked, but at length do return again by reason of Gods seed which is in them, hid, as a sparkle of fire in the ashes, as we may▪ see in David, Peter, Paul, Mary Magdalen, and others. Fox his Book of Martyrs, p. 1573. one Volume. th [...] also is the Doctrine of the Synod o [...] Dort, c. 5. of the perseverance of the Saints, Canons 6, 7, 8. ‘For G [...] who is rich in mercy, according [...] the unchangeable purpose of Electio [...] doth not wholly take away his ho [...] Spirit from his, no not in their gr [...] vous slips, nor suffers them to wa [...] der so far, as to fall away from th [...] grace of adoption, and state of jus [...] fication, or to commit the sin un [...] death, or against the Holy Ghost, o [...] to be altogether forsaken of him, and throw themselves headlong into ever­lasting destruction, c. 7. For first [...] all, in these slips he preserveth [...] them, that his immortal seed (b [...] [Page 99] which they were once born again) that it die not, nor be lost by them; afterward by his Word and Spirit he effectually and cer­tainly reneweth them again unto repentance, so that they do hearti­ly, and according unto God, grieve for their sins committed, and with a contrite heart by faith in the blood of the Mediator, craving forgiveness of them, obtain it, recover the apprehension of the fa­vour of God reconciled unto them, adore his mercies and faith­fulness, and from thenceforward more carefully work out their salvation with fear and trembling, Canon 8. So, not by their own merits or strength, but by Gods free mercy, they obtain thus much, That they neither totally fall from faith and grace, nor continue to the end in their falls, and perish; which, in regard of them­selves, not only full easily might, but doubtless would come to pass: yet in respect of God, it cannot so fall out; since neither his counsel can be changed, nor his promise fail, nor the calling ac­cording to his purpose be revoked, nor Christs merit, intercession, and custody, be made of none effect, nor the sealing of the holy Spirit be frustrated or defaced.’

4. That they that are predestinated unto everlasting life, be or shall be effectually called, according to Gods purpose by his Spirit working in due season; they through grace obey the calling, they be justified freely, they be made Sons of God by adoption, and they be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length by Gods mercy, they attain to everlasting felicity. Which Do­ctrine is not only contrary to that false Doctrine of the Papists and Arminians before renounced. but 'tis also agreeable to the Doctrine taught by St. Paul, Rom. 8. 30. Whom he did predestinate, them he also called; Rom. 8. 15, 16, 17. Gal. 4. 6, 7. and whom he called, them he also justified; and whom he justified, them he also glo­rified; and therefore they cannot fall away from saving grace totally and finally, and be damned.

5. That 'tis of the meer will, or purpose, or good pleasure of God, that some men are in Christ Jesus elected, and not others, unto salvation: for here you see this Election is called Gods purpose, and his counsel, to de­liver from damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation. Which is not only contrary to that erroneous Doctrine of the Papists before confuted and renounced, viz. That God did elect men unto salvation for their fore­seen [Page 100] faith, good works and perseverance that would be in them: but [...] also consonant to canonical Scripture, Rom. 9. 11, 15. Luke 12. [...] Ephes. 1. 5. 2 Tim. 1. 9. Agreeable to this is the second Articl [...] Lambeth: The moving or efficient cause of Predestination unto life, [...] the foresight of faith, or of perseverance, or of good works, or of [...] thing that is in the person predestinated, but only the good will and [...] sure of God. Agreeable to which is also the 14 Article of Relig [...] of the Church of Ireland drawn up by A. B. Ʋsher, as Dr. H [...] tells us, to which King James gave his consent and approbatio [...] Heylins Cypr. Anglicus, l. 4. p. 271.

6. That the godly consideration of Predestination, and our electio [...] Christ, is full of sweet, pleasant, and unspeakable comfort to godly per [...] confirms our faith, and fervently kindles our love to God. But the Do­ctrine of the Papists, who hold that true believers in Christ may to­tally and finally fall away from all the acts and habits of sav [...] grace, and become damned reprobates, is full of bitter, unpl [...] and unspeakahle sorrow, and vexation, even to godly persons; [...] doth not confirm and establish their faith of eternal salvation [...] be enjoyed through Christ, but rather fill their souls with do [...] of their salvation, and fears of their damnation; and doth [...] fervently kindle, but rather quench the fire of their love to God, [...] they shall be taught, that Gods love to them dependeth not upon [...] self, but upon their uncertain love to him, from which (they say) [...] may totally and finally fall away, and be therefore eternally damned: [...] any Doctrine, that ever was preached or printed, did binder Piety [...] true Christianity, and comfortable walking with God, this of the Pa [...] falling away totally and finally from saving-grace, is one, and [...] well be put among the chief causes of the decay of Piety amongst [...] and put into that golden book so intituled, and its contrary put [...] of it.

Further, I might draw an argument or two more from what [...] Church of England saith in her old book of Common Prayers, whi [...] she offers to Almighty God, as in the Collect for St. Simon and J [...] Apostles, she saith this: Almighty God, which hast builded thy [...] gregation upon the foundation of the Apostles and Prophets, Jes [...]s C [...] himself being the head corner-stone. And the next Collect for All-S [...] day, where she saith this: Almighty God, which hast knit togeth [...] thy elect in one communion and fellowship in the mystical body of thy [...] Jesus Christ our Lord: from which this argument might be frame [Page 101] They that are built upon the sure foundation or rock Jesus Christ, and are inseparably knit together in one communion and fellowship in the mystical body of Jesus Christ, cannot totally and finally fall away from Christ and his Church, and be damned: but according to the Church of England, Gods elect, truly regenerated persons, are so built, and so united; Ergo, they cannot totally and finally fall away from Christ and his Church, and consequently not from saving­grace, by which they are so built and knit together: the major is undeniable, and clear by Matth. 7. 24, 25. Therefoye (saith Christ) whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon the house, and it fell not; for it was founded upon a rock. Upon which place Pareus in locum. Veram fidem super petra aedifi­catam, nunquam deficere, sed semper conjunctam esse cum perseverentia. Pareus hath this note, That a true faith built upon the rock, doth never fail, but is always joyned with perseverance: and Mat. 16. 18. I say unto thee, Thou art Peter, and upon this rock (that is, which thou hast confessed) will I build my Church, and the gates of Hell (that is, all the power and policy of the Devil and his instruments) shall not prevail against it: the Minor is the Doctrine of our Church in the two Collects before alledged; and Gods elect, regenerate, true members of Christs Church (which is his mystical body) are inse­parably knit together to Christ, and to one another: Hypocrites may be externally by outward profession, and separably united to the Church and Christ; but true believers in Christ, abide in Christ, Joh. 15. 2. they are inseparably united to Christ, else, as was said before, Christ may lose his peculiar people, yea be a head without a body; for if one of his members may be eternally separated from See Dr. Field of the Church, his Appendix, part. 1. p. 833. That the elect called ac­cording to Gods purpose, have that grace that excludeth sin from reigning; and that this grace once had by them, is never totally nor finally lost. him, then others may also; and if others, then all of them may be so separated from him; for there is the same reason of one, that there is of another, yea of all. Our Saviour saith, Not one of them his Father gave him, is lost, John 17. 12. yea the A­postle speaks fully, that nothing shall [Page 102] be able to separate us that are in Christ Jesus, from the love of G [...] which is in Christ Jesus, Rom. 8. 35, 36, 37, 38, 39. Those whom Chri [...] loved, he loved to the end, John 13. 1. Isa 54. 8. But with ever­lasting kindness will I have mercy on thee, saith the Lord thy Redee [...] Jerem. 31. 3. I have loved thee with an everlasting love; theref [...] with loving kindness have I drawn thee, Jerem. 32. 40. And I [...] make an everlasting covenant with th [...] that I will not turn away from them [...] do them good, but I will put my fe [...] Vide King James his De­claration against Vorstius, wherein he called the Do­ctrine of the Apostasie of the Saints taught by Ber­tius (a Scholar of Armi­nius, that enemy to God) an heretical, blasphemous and wicked Doctrine. in their hearts, that they shall not de­part from me: and Rom. 11. 29. [...] gifts and calling of God are wit [...] repentance. Gods decree of Ele [...] is unchangeable, and therefore th [...] gifts that flow from it, are im [...] table too. God taketh not th [...] away from them, neither can th [...] that have them, lose them; Chr [...] prayed for them, John 17. 9, 15, 19, 20, 24. and Bishop Mountag [...] himself confesseth that Christ was ever heard in what he pray [...] for.

ART. IX.

THis I renounce, 1. because 'tis contrary to the sound Doctrine of the Church of England in Homily of Christs Nativity, T. 2. p. 167. where we may read how excellently man was made after Gods own Image; and that Adam, falling into sin, had in himself no one part of his former purity and cleanness, but being altogether spo [...]ted, insomuch, that he seemed to be altogether a lump of sin, and therefore by the just judgment of God, was justly condemned to everlasting death: and this plague fell not only upon himself, but also upon all his posterity and children for ever—as St. Paul, Rom. 5. By one mans offence, sin entred upon all—many were made sinners: by which words we are taught, that as in Adam all men universally sinned, so in Adam all men univer­sally received the reward of sin, that is, became mortal and subject unto death, having nothing in themselves, but everlasting damnation, both of body and soul; they became, as David saith, corrupt and abominable, they went all out of the way, there was none that did good, no not one. And in the Homily of the Death of Christ, T. 2. p. 184. ‘Is not sin, think you, a grievous thing in Gods sight, seeing for the transgres­sion of Gods Precept in eating of one apple, he condemned all the world to perpetual death, and would not be pacified▪ but only with the blood of his own Son. And in Homily of Christs Resurrection.’ T. 2. p. 195. ‘Hard it is to subdue and resist our nature, so corrupt and leavened with the sowre bitterness of the poyson, which we received by the inheritance of our old Fathe [...] Adam.’ But more fully the Church of England in her 9th Article of Religion, of Original sin thus:

‘Original sin standeth not in the following of Adam (as the Pe­lagians do vainly talk) but it is the fault and corruption of the [Page 104] nature of every man that naturally is ingendered of the off-spri [...] of Adam, whereby man is very far gone from Original Righteous [...] and is of his own nature inclined to evil, so that the flesh lusteth [...] ways contrary to the spirit; and therefore in every person [...] into this world, it deserveth Gods wrath and damnation; and [...] infection of nature doth remain, yea in them that are regenerat [...] whereby the lust of the flesh (called in Greek [...], whi [...] some do expound the wisdom, some sensuality, some the affectio [...] some the desire of the flesh) is not subject to the law of God; [...] although there is no condemnation for them that believe, and [...] baptized; yet the Apostle doth confess that concupiscence and [...] hath in it self the nature of sin.’ In which Article is declared,

• 1. That Original sin doth not consist in following or imitating of [...] in sinning against God, as Pelagians vainly teach.
• 2. That Original sin is the FAULT AND CORRUPTION of [...] nature of every man, that by ordinary generation descends from [...] Psal. 51. 5. Rom. 7. 15. Gal. 4. 17. Jam. 1. 17. 1▪ Pet. 2. 11.
• 3. That Original sin deserves Gods wrath and damnation in every [...] ­son so born into this world, Rom. 7. 23, 24. Gal. 5. 17. Ephes. 2. 3.
• 4. That Original sin is, and remains in every person so born, eve [...] them that are regenerated, Rom. 7. from vers. 7. to vers. 25.
• 5. That concupiscence o [...] lust hath in it the nature of sin, Rom. [...] 11, 14, 15, 17, 18, 19, 20, 21, 23, 24. Gal. 5. 17.

Now sum up what the Church of England saith of Original sin, [...] then judg whether she doth not affirm, that Original sin is prop [...] a sin.

2. Because 'tis contrary to the sound Doctrine of other reform [...] Churches, to be seen in the Harmony of Confessions, Sec. 4. p. [...] 1. 'Tis contrary to the latter Confession of Helvetia. ‘Man was fr [...] the beginning created of God after the Image of God in righte [...] ness and true holiness, good and upright, but by the instinct of [...] [...]rpent, and his own fault, falling from goodness and upright [...] became subject to sin, death, and sundry calamities; and such [...] one as he became by his fall, such are all his off-spring, even [...] ject to sin, death, and sundry calamities; and we take sin to be [...] natural corruption of man derived or spread from those our [...] parents unto us all, through which we being drowned in evil [...] [...]upiscences, and clean turned away from God, but prone to [...] evil, full of all wickedness, distrust, contempt and hatred of Go [...] [Page 105] can do no good of our selves, no not so much as think of any.’ 2. The Confession of Bohemia or Waldenses. ‘A second kind of sin, is Original sin naturally ingendred in us, and hereditary, wherein we are all conceived, and born into this world.’ Behold (saith David) I was born in iniquity, and in sin did my Mother conceive me; and Paul, We are by nature the children of wrath. ‘Let the force of this heredi­tary destruction be acknowledged, and judged of by the guilt and fault, by our proneness and declination, by our evil nature, and by the punishment which is laid upon it.’ 3. The French Church saith thus: ‘We believe that all the off-spring of Adam is infected with this contagion, which we call Original sin, that is, a stain spreading it self by propagation, and not by imitation only, as the Pelagians thought, all whose Errors One of his Errors was, that Original sin is not truly and properly a sin, but a punish­ment. we detest; and we believe that this stain is indeed sin, because it maketh all and every man (not so much those little ones excepted, which as yet lye hid in their Mothers wombs) guilty of eternal death before God; we affirm also that this stain, even after baptism, is in nature sin.’ 4. The Confession of Belgia, which is this: ‘We believe that through the disobedi­ence of Adam, the sin which is called Original, hath been spread and poured into all mankind. Now Original sin is a corruption of the whole nature, and an hereditary evil, wherewith even the very infants in their Mothers wombs are polluted; the which also, as a most noysome root, doth branch out most abundantly all kind of sin in man; and is so filthy and abominable in the sight of God, that it alone is sufficient to the condemnation of all mankind; nei­ther are we to believe that this sin is by baptism utterly extinguish­ed, or plucked up by the roots, seeing that out of it, as out of a corrupt fountain, continual floods and rivers of iniquity do daily spring and flow.’ 5. The Confession of Auspurg saith thus: ‘And this Original blot is sin indeed, condemning and bringing eternal death, even now upon all that are not born by baptism and the Holy Ghost.’ 6. The Confession of Saxony, Art. 2. treats largely of Original sin: ‘Where she approves the Doctrine delivered to us by the first Fathers, Prophets and Apostles, and the Apostles Scholars, even unto Augustin, and after his time, and condemns the Doctrine of Pelagius, and all those who have scattered in the [Page 106] Church like doting follies to those of the Pelagians, and they [...] like not the usual definition given of original sin, viz. Original [...] is a want of Original justice, which ought to be in us;’ and af [...] ward they say, ‘That these wants, and this whole corruptio [...] sin, and not only a punishment of sin.’ Harmony of Confessions, [...] 4. p. 76, 77. 7. To this may be added the Confession of the Ch [...] of Ireland, which, Article 24th, is the same with the Church [...] Englands. 8. The Confession of the Church of Scotland may [...] seen in the Confession of Faith made by the late learned and [...] thodox Assembly of Divines, c. 6. Articles 5, 6. ‘This corrup [...] of nature, during this life, doth remain in those that are reg [...] rated; and although it be through Christ pardoned and mo [...] yet both it self, and all the motions thereof are truly and pr [...] sin: every sin, both original and actual, being a transgression o [...] righteous Law of God, and contrary thereunto, doth in its [...] nature bring guilt upon the sinner, whereby he is bound ove [...] the wrath of God, and curse of the Law, and so made subjec [...] death, with all miseries spiritual, temporal and eternal.’

Now if these Churches Confessions suffice not to prove or [...] sin to be properly a sin, give me leave, I pray, humbly to offer [...] further Confirmation and Explication, these things that follow [...]

• 1. That Original sin is either
  • Imputed,
  • or
  • Inherent.

1. Original sin imputed, is the inobedience of Adam, in whose [...] all meer men were, and sinned, is imputed to all his posterity, [...] they in their own persons had acttually violated the Law of Go [...] eating the forbidden fruit, Rom. 5. 12. Wherefore as by one [...] entred into the world, and death by sin, so death passed upon all men, [...] that all have sinned; that is, in that one man, in Adam legally [...] [...] they stood under his Covenant; naturally, as they bear his Ima [...] as they were in his loins, as two Nations are said to be in the [...] of Rebeccah, Gen. 25. 23. and Levi to have paid tithes in the [...] of Abraham to Melchisedeck, Heb. 7. 9, 10. the slavish estate of th [...] parents, is imputed to their children. The natural man, though [...] may think himself fr [...]e yet is sold under sin, Rom. 7. 14. as re [...] [Page 107] lion of great persons against their King▪ not only hurts their own persons, but stains their blood, and is imputed to their posterity: so is Adams first sin imputed to us, who were in his loins, and are na­tural ordinary partakers of his nature: and Rom. 5. 13. 'tis said, that sin was imputed; for until the law (that is of Moses) sin was in the world; but sin is not imputed where there is no law, that is, where there is no law broken.

2. Original sin inherent is heredi­tary corruption naturally propagated Vide Homily of the Nativity of Christ, T. 2. p 167 [...] su­pra. unto us from the fall of our first pa­rents, making us guilty of temporal and eternal punishments; whereby we are utterly indisposed, disabled, and made opposite to every thing that is good, and wholly inclined to all that which is evil, from which do proceed all our actual sins; whereby every meer man is so cor­rupted in his understanding, that he doth not, cannot know any thing sufficiently concerning meerly divine things belonging to his eternal salvation, without the special grace of God, Matth. 16. 17, 18. Flesh and blood hath not revealed this unto thee, but my Father which is in Heaven, 1 Cor. 2. 14. For the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can be know them, because they are spiritually discerned: and this is called sometimes blindnes [...], Ephes. 4. 18. Vanity and carnal-mindedness in the mind and understanding. Ephes. 4. 17. Rom. 8. 7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be; hardness in the con­science, who being past feeling, Ephes. In Adamo nos omnes rei facti fuimus; quia nos omnes fui­mus, quod ille imus er [...]t, un­de naturae corruptae ad nos qu [...]nor emanarunt vulnera [...] ignorantia in intellectu, ma­licia in voluntate, infirmatas in ira [...]ibill, & rebellio in concutiscih [...] appetitu. A­quin 12 ae q. 84. Ex Beda, saith learned Bishop Pridi­aux. fascic. controversia [...], c 3 de peccato, q. 5. p. [...]2 [...]. 4. 19. Pravity or perversaess in the will, which is commonly called concupiscence in the appetite; and this is formally a turning or aver­sion from that which is good; mate­rially 'tis an inclination to that whi [...]h is morally evil. There is in the will of man. 1. an impotency to that which is spiritually good, as the understand­ing of a meer natural man cannot rightly think of any thing that is spi­ritually good; so the will of a meer natural man cannot rightly of it self, [Page 108] will any thing that is spiritually good, 2 Cor. 3. 5. Not that we [...] sufficient of our selves to think any thing as of our selves, but our [...] ­ciency is of God. Phil. 2. 13. It is God that worketh in us both to [...] and to do of his own good pleasure. 2. A proneness only to that whic [...] is evil, Gen. 6. 5. God saw that the wickedness of man was great in [...] e [...]rth, and that every imagination of the thoughts or purposes, or desire [...] his heart, was only evil continually. 3. Aversness from that whi [...] is good, Rom. 8. 7. The carnal mind is enmity against God; for 'tis [...] subject to the Law of God, neither indeed can be. Read Rom. 3. 10, 11, 12. Ephes. 2. 1, 2, 3, 5. We are all dead in trespasses and sins, and [...] by nature the children of wrath: by nature, not pure, but corrupt, a [...] that corrupted by Original sin: That which is born of the flesh, [...] flesh, John 3. 6. and who can bring a clean thing out of an unc [...] Job. 14. 4. Now Papists grant that original sin imputed, is p [...] ­perly a sin; but inherent, they say, is not properly a sin. Pelag [...] that old Heretick, was the Father, and the Popish, Arminian a [...] Semi-pelagian Divines are the [...] and followers of it. Be [...] ­mine, T. 4. l. 2. de peccato, c. 3. sa [...] from Jam. 1. Quod [...] Jacobo in illo [...] Bellar. l. 5. de amissione gratiae, c. 3. 9. &c. 10. Peccatum inhabitans, Rom. 7. non nisi improprie dici­tur, peccatum. non vocatur peccatum, illud non est pec­catum; quod parit peccatum non est pec­catum. And Dr. Jeremy Taylor, one [...] Archbishop Lauds Chaplains, late [...] ­shop in Ireland, in his further Ex [...] ­nation of original sin, saith expresly thus: ‘That original sin is not our sin properly, not inherent in us, but is only imputed, so as to bring evil effects upon us; for that which is inherent in [...], is a consequent only of Adams sin, but of it self no sin; for the [...] being but two things, the constituent parts of original sin, the want of original righteousness and concupiscence; neither of these ca [...] So Pelagius and Arminius picad. be a sin in us, but a punishment [...] Adams sin they may be.’ P. 459. And p. 475. of the same book, he saith, ‘That original sin is [...] an inherent evil, not a sin properly, but met [...]nimically, that is, it is the effect of one sin, and the cause of many; a stain, not a sin; it doth not damn any infant to eternal pains of hell.’ And p. 474. he saith thus: ‘And since no Church did ever in join t [...] any Catechumen, any penance, or repentance for original sin, i [...] s [...]ms horrible and unreasonable, that any man can be damne [...] [Page 109] for that, for which no man is bound to repent.’ But, Sir, is that only properly sin, for which the Church injoins penance? Did the Jews injoin any penance for Poligamy? and doth the Chri­stian Church injoin penance for inward sins? is not the 19th Com­mandment made void by this Doctrine? did not King David, [...]. 51. 5. and St. Paul, Rom. 7. confess their original sin? or was King Davids and St. Pauls Confession, one of your Brother—Dr. Ha [...] ­ [...]onds free-will offerings, commended even to meriting? And I pray read there his Explanation of the 9th Article of the Church of England, and then judg whether that of Knot the Jesuit be not true, Preface to Charity main­tained, Sec. 2. Heylins Cypr. Anglicus, l. 4. p. 252, 253. viz. ‘That the Doctrine of the Church of England began to be altered in many things, for which our Proge­nitors forsook the Roman Church; for example, it is said, that the Pope is not Antichrist, prayer for the dead is allowed, Limbus patrum; it is maintained that the Church hath authority in deter­mining controversies of faith, and to interpret Scriptures about free-will, predestination, universal grace; that all our works be­fore effectual vocation are not sins, merit of good works, inhe­rent righteousness, faith alone doth not justifie, Traditions, Com­mandments possible to be kept: your Thirty▪nine Articles are patient, nay ambitious of some sense, in which they may seem Catholick:’ for Dr. Heylin in his Cyprianus Anglicus, lib. 4. p. 252. alledgeth much of this charge of Knot as a commendation of our Church: and upon the 20th and 34th Articles, he saith, ‘That more power than this, the Church of Rome did never challenge▪ and less than this was not reserved unto it self by the Church of England,’ in his Introduction to his Cyprianus Anglicus, p. 20, 21. where he saith, That in the year 1571. the Articles agreed upon in the year 1562. were re-printed, and this clause [the Church hath power to decree Rites and Ceremonies, and also in controversies of Faith] (as he sai [...]h) was left out by the power of the Gene­vian That was the Parliament that that year confirmed the Articl [...]s, to which a­lone subscription was in­joined; yet, Heylin saith, it left out the Prayer a­gainst the Pope out of the Letany. faction (if it were not for the Genevian-faction, your faction would soon bring us all to Rome) but the times bettering, and the Governors of the [Page 110] Church taking notice thereof, there was care taken ('tis believed [...] A. B. Land, as Mr. Prin and Burton discovered) that the said [...] should be restored unto its place in all following impressions▪ of that [...] but if it may be said to be restored to its place, 'tis wondred [...] Dr. [...]ocket▪ (Warden of All-S [...] Colledge, and Chaplain to A. B. [...] ­bot) Heylins Cyp. Angl. l 1. p. 76. And 'tis left out of the Articles of Ireland, 1615, which were allowed by King James. should forget to put it into th [...] 20th Article, when he made his book in Latin, intituled, De politia Ecole [...] Anglicanae, in which, he set down all our Liturgy, the 39 Articles of Reli­gion, the book of Ordination of Priests and Deacons, and Conse­cra [...]ion of Bishops, &c. I say, if it had been in the Article, [...] very strange, that a man of his learning and integrity, and p [...] and expectation too, should leave it out; but you see 'tis put in, [...] you may well guess by whom, and to what purpose, by what [...] Heylin saith of it, it reserved (or rather restored) to it self as much power as the Church of Rome ever challenged, which Knot the Jesuit observed, ‘That their Churches (as the Jesuit goes on) [...] ­ginning to look with a new face, their walls to speak a new lan­guage, that men in talk and wri [...]ing use willingly the once▪fear­ful names of Priests and Altar, and are now put in mind, that for exposition of Scripture, they are by Canon bound to follow the Fathers; that Protestantism waxeth weary of it self, that Calvi­nism is accounted For proof, read Dr. Hey­lins Cypr. Anglicus, and its Introduction, Cypr. Angl. l. 4. p. 414, 415, 416. there you'l see the agreement made betwixt the Pope or his agents, and some of our Clergy men; and that which [...]ey call the ancient Catholick Religion, is nothing but Po­pery, only abatement in some things▪ at least for a time, [...] Cyprianus Anglicus was setled in his pontificalibus. heresie at the least, and little less than treaso [...].’ I say much of this, Heylin saith, was truth, and he himself in his Introdu­ction to that History, and other books, makes very manifest. What Chilling­worth answereth to this bold charge of the Jesuit, you may see in Dr. Chey­nells rise and growth of Socinianis [...], c. 6. The [...]anterburian Religion, not the true Protestant Religion, p. 70▪ But to return to my business, Bellar­mine is answered by learned Dr. Ames, a Nonconformist, in his Bellarminus Enarvatus, T. 4. l. 2. de peccato origi­nali, [Page 111] c. 3. p. 34. ad p. 46. which I have read; and Bishop Jeremy [...] I hear) is answered very learnedly and fully by Mr. Henry Jeanes▪ [...]other Nonconformist, which I have not read: how conformable [...]e Bishops Doctrine is to the false Pelagian condemned Doctrine of [...]e Church of Rome, and Nonconformable to the true and approved [...]octrine of the Church of England, let the indifferent and judici­ [...]s Reader judg, Vide Maccovium Rediv. [...] Arminia­ [...]ru [...], c. 9. p. 118.

That Original sin inherent in us, is properly sin. I prove thus:

1. That which hath the name and nature of sin properly so called, [...]s sin properly so called; but original sin inherent in us hath the [...]e and nature of sin properly so called; ergo, it is sin properly so [...]lled.

1. It hath the name of sin properly so called, given unto it in sa­ [...]red Scripture. The Reverend Sum of Christian Reli­gion▪ p. 144. A. B. [...]s [...]er tells us, That all other sins have [...]eir special names, but original sin is [...]operly called sin: and Amand. Polan. Syntag. l. 6. c. 3. p. 336. Polanus be­ [...]re him saith, that 'tis called abso­ [...]tely sin, Rom. 7. 8. because it is the [...]ring and fountain of other sins, pec­ [...]atum peccans, sinning sin, Rom. 7. 13. [...]eccatum inhabitans, indwelling sin, Rom. 7. 17, 20. and Mr. Hilder­ [...]am upon Psal. 51. p. 283. tells us, that the Spirit of God expresly [...]lls it sin, Psal 51. 5. Behold I was shapen in iniquity, [...]d in sin did my Mother conceive me: (and so Dr. Mer. [...]asaubon, In locum▪ Musculus, and Dr. Ames expound the place, [...]hich place Bishop Prideaux Fasciculus controversi­arum, c. 3. q. 5. p. 112. saith, [...]nnot be understood, but of original sin, [...]d its propagation, as both ancient and [...]ter Divines expound the place) and in [...]ree Chapters of the Epistle to the Romans, viz. 6. 7, 8. 14 times at [...]ast; and Heb. 12. 1. Rom. 6. 6, 12, 13, 14. Rom. 7. 7. I had not known sin▪ [...]t by the law; for I had not known lust. (that is to be sin) except the [...]w had said, Thou shalt not cove [...]. Where 'tis clear, that lust. by which [...] meant the first unlawful desires or motions, which have not the [...]nsent of the will, lust in the habit or disposition, inclination, imagi­ [...]tion, as well as lust in the act, is forbidden in the Tenth command­ [...]nt, as not only Beza, Par [...]us, Calvin and Peter Martyr, but also [Page 112] Dr. Willet and Wilson, and Dr. [...] and Diodate upon the place, [...] B. Prideaux Fasc. contro­vers. c. 3. q 5. p. 112. Shar­pius Symphon. [...]a. Novis Epoc. p. 397. Andrews and Dr. Mayor upon the [...] Commandment, and Bishop [...] and Sharpius elsewhere assure [...] verse the 8. For sin taking occ [...] the Commandment (the more [...] [...] the more it bursteth forth, A. B. Ʋsher Sum of Christian Religion, p. 144. [...] streams do, that cannot be stopped, till God by his holy Spirit [...] it) wrought in me all manner of concupiscence; for without the [...] was dead; that is, it seemed so to him, because he knew it [...] felt it not; but when he knew the law, he knew sin, and [...] activity, and found 'twas alive: so verse the 14. But I [...] sold under sin. Man is said to be carnal two ways: 1. Qu [...] carni, because he serves the flesh; so unregenerated men [...] nal. 2. Quia proclivis est carni, because he is inclined to [...] the flesh, that is, original corruption, which is called flesh, [...] 1. Gal. 5. [...]7. so Paul was carnal; though he had mortified [...] he had some relicts or remainders of it, an inclination to th [...] of the flesh; he was carnal in opposition to the law that [...] ritual, that is, he was not so spiritual as the law required; [...] der sin: slaves to [...]in are of two sorts: 1. Some sell thems [...] sin, original sin and its lusts: they willingly obey the lusts [...] flesh, so did Ahab, and such are wicked men. 2. Some ar [...] another, and such a slave was Paul, even after his actual con [...] for he was a slave against his will, he desired to escape from [...] ­ster, he served him unwillingly, as may be seen verses the [...]. It is no more I that do it, but sin (that is original [...] ­tion) that dwelleth in me. So verses 23, 24. so Rom. 8. 2. he [...] have added Rom. 5. 12. As by one man sin entred into the [...] death by sin: so verse the 13th. For until the law, sin; that is [...] ­ginal sin, was in the world, which the Apostle proves, [...] death was in the world till Moses, v. 14.

2. Original sin hath the nature of sin, properly so called [...] I prove thus: 1. Because it is [...], a transgression of [...] which is the definition that the Spirit of God gives of [...] ­perly so called, 1 John 3. 4 [...], sin is the [...] ­gression of the law, as we translate the words; but [...] is d [...] from Alpha, a Privitive Particle, and [...] lex the law, and [...] [Page 113] [...] a want of conformity to the Law of God. Now that Original [...] is [...], I prove thus:

1. Because it is a want of that righ­ [...]ousness, which all men ought to [...]ave: Vide Dr. Barlow Exer­citat. 2. Scholastical Divines define [...] to be oarentia rectitudinis debitae, a [...] of rectitude, which ought to be in [...] reasonable creature. And this I Homily of the coming down of the Holy Ghost▪ p. 209. M [...]n of his own nature is fleshly and car­nal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any vertuous or godly mo­tion, only given to evil thoughts and wicked deeds. [...]ight prove out of Aquinas, [...] 82. a. 3. con. Cum originale pecca­ [...]um justitiae originali opponatur, nih [...] [...]iud formaliter est, quam justitiae ori­ [...]nalis per quam Deo voluntas subdeba­ [...], privatio: materialiter vero, aliaru [...] [...]im [...] virium ad bonum communicabile [...]ordinata conversio, quae communi no­ [...]ine concupiscentia dici potest; by [...]hich 'tis clear, that original sin is [...]othing else formally, but a priva­ [...]on of original righteousness, by [...]hich the will of man was subject to God; and I find Anselm so [...]efining it. Peccatum originale est privatio justitiae origina [...]is debitae [...]esse; that is, Original sin is a privation of original righteousness, [...]hich ought to be in us. Thus far the reformed Churches abroad [...], yea the Bishop himself doth go. [...] that this Original sin is a want Bishop Taylor himself con­fesseth that Scotus is pleased to affirm, That there is an obligation upon humane nature to preserve origi­nal righteousness. Expla­nat. of Original sin, p. 460. [...] that righteousness which is due, and which all men ought to have, I prove, [...] Because it is a want of that righte­ [...]sness which our Father Adam [...]ad, viz. [...] the pure Image of God, and perfect [...]nformity to the will of God; for [...]hat Adam (being a publick person, [...]epresenting all men naturally to de­ [...]end from him, as the fountain, or representative of all such men) [...]ad, when he was first created in the state of Innocency, he had, [...]ot only for himself, but for all his posterity that were naturally to [...]scend from him; he had it as well [...]or us, as for himself, and [...]erefore we had in him that original righteousnes [...], and we are [...]ound to keep Gods [...]aw [Do this] as well as he was, and shall dye [Page 114] for ever for want of it, if God take us not into his Covenant [...] Grace, and accept not of Christ's active and passive obedience [...] us, and impute it not unto us; what Adam had, he had for us; [...] what he lost, he lost not only for himself, but for us also; and this is the sound Doctrine of all our Orthodox Protestant Divines; and therefore I conclude, that original sin is a want of that origi [...] righteousness, which all men ought to have; and our 9th Article saith, That man is very far gone from original righteousness, which impli [...] that he ought to have it.

2. Original sin is [...], because 'tis a want of due confor [...] to the Law of God, which ought to be in us; for that requireth per­fect love to God, and perfect love to our neighbours: thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy might; that is, all God, and with all thy whole man, Deut. 6. 4, 5. Deut. 10. 12. Matth. 22. 37. Mark 12. 30. And th [...] shalt love thy neighbour as thy self, Matth. 22. 39, 40. On these two Commandments hang all the law and the prophets; and the law of God is perfect, Psal. 19. 7. and Homily of Christs Death, p. 182. and so much Bishop Taylor himself acknowledg­eth the Harmony of Con­fessions allows, as our Do­ctrine, Explanat. p. 492. requires perfect obedience of every man: for Gal. 3. 10. Cursed is every one that con­tinueth not in all things that are writ­ten in the book of the law to do them; and this perfect obedience to the whole moral law, all men that will be saved by their own good works, must per­form, else they will not be eternally saved, but damned; yea this perfect love is required in the affirmative part of the Tenth Com­mandment, Thou shalt not covet; thou shalt love thy neighbour▪ not on­ly in word, but in deed, and in truth, perfectly and constantly. Now this perfect love to God and man, no meer man in this world, since Adams fall from his original righteousness, hath performed; and this impotency is an effect of Adams first sin, and is a part of origi­nal sin inherent in us, Rom. 7. 18. I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to per­form that which is good, I find not; that is, in my unregenerate pa [...] dwelleth no serious and setled study, desire and love of that which is spiri [...]ually good; and though he found in his regenerate pa [...], through Gods special renewing grace, a will ready to do that which was spiritually good, yet in his flesh, that is, in his unregenerate part▪ he found no will, no power▪ no ability to perform it, as he ought; [Page 115] and the cause or reason of this impotency or inability was sin that [...] in him, v. 17. To this purpose is 1 Cor. 2. 14. The natural [...] (that is, the man in the state of corruption, in whom original [...] doth reign) receiveth not the things of the Spirit of God, for they [...] foolishness (he looks upon them not only as foolish things, but as foolishness) unto him; neither can he know them, because they are spiritually discerned. Now perfect love presupposeth knowledg, for [...] non nisi nota possunt, only things known are loved.

So much to prove, that the first constituent part of original [...]in, is properly sin. Now that the second constituent part of ori­ginal sin, viz. Concupiscence is properly sin, I prove thus:

1. Because 'tis formally of it self contrary to the Law of God: the major implied is undeniable, because only sin is formally, and of it self contrary to the Law of God; for though, as Bellarmine [...]bjecteth, the Devil and unjust Laws be subjectivè, contrary to the law of God, yet they are not so formaliter & per se, formally, and of themselves, but only because they are the subjects of evil quali­ties or defects, which are formally, and of themselves contrary to the Law of God: the minor expressed, viz. that concupiscence is for­mally, and of it self contrary to the Law of God, appears by Rom. 8. 7. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. The words in the original, which our 9th Article hath, [...], the wisdom, sensuality, affe­ction, or desire of the flesh, is not only an enemy, but is enmity against God; for the word in the original is [...], with the accent in the first syllable, which signifies enmity, not [...], accented in the last syllable, which is the adjective in the feminine gender, and can­not agree with [...], the substantive of the neuter gender, for then it should be [...], and it notes the irreconcilableness of the flesh to the spirit; an enemy may be reconciled, but enmity cannot; and the reason given to prove [...], to be enmity against God, is, because it is not subject to the law of God, neither in­deed can be: the wisdom of the flesh is enmity against God, in the abstract; Corruption in the nature is not only averse from the law of God, but it is also against it; it is not subject to the law of God by reason of its pride and contumacy, neither can it be, by reason of its pravity and perversness. The flesh (saith Diodate) is not only [Page 116] incapable to submit to Gods will, through weakness, but also through [...] ­tural repugnancy. To which may be added Rom. 7. 14. For [...] know that the law is spiritual (and the law is spiritual, because it binds not only all the humane creatures intents and purposes, but his whole force and power, and all the thoughts and [...] o [...] his heart to an holy inward obedience, as well as to an outward compleat conformity to the will of God; whic [...] if he did as he ought to perform, he should be spiritual too, a [...] free from death), but I am sold under sin, contrary to, and aver [...] from the law. St. Paul after he was regenerated, was like other men, in part carnal, through the proclivity of his nature to com­mit those sins, which, according to his regenerate part, he hated, and would not; so our sound and learned Divines expound the place, and urge the following verses to prove, that concupi­scence is properly a si [...], and in the regenerate after baptism.

2. Concupiscence is properly sin, because 'tis forbidden in the law of God, Rom. 7. 7. I had not known sin, but by the law: for I had not known lust (the sudden motions of mind, unlawful desires and affections which arise in the soul, and have not the consent of the will, as our Orthodox Divines expound the word), that is, to be sin, except the law had said thou shalt not covet. Where 'tis clear, that concupiscence is called sin, and that 'tis forbidden in the law, of which before. To which may be added the 9th Article of our Church of England, which saith thus: Yet the Apostle doth confess that concupiscence and lust hath of it self the nature of sin; and the Article saith, that 'tis a FAULT and cor­ruption of the nature of every man. Bishop Jeremy Taylor himself confesseth, that 'tis in the Latin Copies called vitium naturae, which I think in Morals, is Englished, vice, in Theologicals, sin; and if virtutes Ethicorum sint splendida peccata, sure their vices are proprie-dicta peccata; which yet the Bishop, with the Jesi [...] denies.

3. Concupiscence is contrary to the Law of God, because we are commanded to put it off, Ephes. 4. 22, 23, 24. That ye put of concerning the former conversation, the old man, which is corrupt ac­cording to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in rig [...] ­teousness [Page 117] and true holiness. Where ori­ginal sin is called the old man, as 'tis in Calvin, Pareus, Peter Martyr, Diodate, Willet, Dr. Featley, Wilson in locum, and Bishop Reynolds of the sinfulness of sin, p. 139. Rom. 6. 6. that is, the body of sin, not nature, but our corrupt nature, which we have contracted from our old Father Adam, as all our learned and sound Divines expound the places, and the phrase.

4. That 'tis properly sin, I reason thus; that which rendreth persons obnoxious to the wrath of God, is sin properly; but original sin rendreth persons obnoxious to the wrath of God, ergo, origi­nal sin is properly sin: the major is undeniable, because nothing that is not properly sin doth render us obnoxious to Gods wrath. God is angry with nothing but sin, or for sin; the proper object of a Christians hatred, should be sin, and 'tis of God's as being only contrary to his nature and law, Gal. 3. 10 the minor may abundantly be proved by plain Scripture, Rom. 5. 12. As by one man sin entred into the world, and death by sin; and so death passed up­on all men, for that all have sinned: and Rom. 6. 23. For the wages of sin is death, (by which in regard the Apostle speaks abso­lutely, without any limitation, he meaneth death in general, of what kind soever, temporal and eternal, Gal. 3. 10. 1 Thes. 1. 10. Rom. 5. 18. And because Bishop Tay­lor Explanat▪ of original sin, p. 469, 470. denies it of death eternal▪ I pray read what the Church of England saith of it in her Homilies of Christ's Nativity, T. 2. p. 167. and Homily of Christs Death, T. 2. part. 2. p. 181. and 184. set down before in the beginning of this Ar­ticle, Man was justly condemned, therefore condemned to ever­lasting death. p. 103.) and Ephes. 2. 3. We are by nature the children of wrath. We are not so by pure nature, then we must needs be so by corrupt na­ture, and that is original sin inherent in us: Children of wrath are subjects of sin, and through desert of sin subject to wrath, that is, the wrath of God, which he hath threatned against sinners for sin▪ death and damnation, and tempo­ral judgments, Ephes. 5. 6. Because of these things cometh the wrath of God upon the children of disobedience; only children of disobe­dience are children of wrath; where there is no sin or disobedi­ence, [Page 118] there God hath no wrath: and our 9th Article of Religion saith plainly, that this original sin in every person born in this world▪ deserveth Gods wrath and damnation: and so our Church Questions of Baptism. Catechism saith, For being by na­ture born in sin, and the children of wrath: and it cannot be understood of lust with consent of will: for that, Paul brought up at the feet of Gamaliel, without doubt, knew to be sin, and that also is actual sin, and not ori­ginal, of which the Article treateth. 2. Because infants conceived and brought forth in sin, who never committed any actual sin in their own persons, have died, as you may see in Davids child, 2 Sam. 12. 18. and experience daily shews it, and Rom. 5. 14. proves it. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, (that is, actually committed any sin in their own persons; over them, that is, over infants, who sinned not actually, or by imitation, but only by an inherent corruption of nature in them: so our Reverend Divines, A. B. Ʋsher and Bishop Pri­deaux, Archbishop Ushers Sum of Christian Religion, p. 143. Bishop Prideaux bis Fascic. controver. c. 3. q. 3. p. 113. Pareus in locum. and many more of our sound Divines, as well as the ancient Fathers expound the place: and in the order of our burial, 'tis said, that by Ad [...] all die, 1 Cor. 15. 21, 22.

Obj. But it will or may be objected, that infants sinned in Adam▪ in whose loins they were, and that they are punished with death, [...] for their own inherent corruption of nature that is in them, but for the sin of Adam, in whose loins they were, imputed to them.

Answ. To this I answer, 1. That neither Bellarmine nor Papists, nor Bishop Taylor, nor any compleat Conformist in the Church of Englan [...] can well object this; for they hold Concil. Trid. 5. Sec. 5. Can. Bel. de Sacrament. baptismi, c. 11. saith, Effectus bap­tismi primarius est ita peccatum omne abolere, idque vi operis operati, ut quae reliqua manet prava fidelibus concupiscentia peccatum ver [...] censeri non debet: and Bishop Taylor saith, That this concupiscence or inclination to forbidden instances is not imputed to the baptized, [...] [Page 119] to the regenerated. Further Explanat. of original sin, p. 500. And in the next Page he saith, It is a contradiction to say, that the sin re­mains, and the guilt is taken away—if he pardons, he takes away the sin; for in the justified, no sin can be inherent, or habitual. Now is not this most notorious false Doctrine, condemned in the Pale­stine Synod, Article 9th, objected against Pelagius, and contrary to Ar­ticle the 9th of the Church of England, which saith, That this in­fection of nature doth remain, yea in them that are regenerated▪ And the 15th Article, which saith thus: But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive our selves, and the truth is not in us; and contrary to 1 John 1. 8. yea, is not this truly Antinomian, yea Antichristian? What, have justified persons no sin inherent in them? Is justification an abolishing of the being of sin in the justified? And p. 461. he saith that in infants the very actions and desire of concupiscence are no sins, and therefore much less is the principle: but more to my purpose he saith, ibid. p. 481. That after baptism the guilt of the first sin doth not remain: which if it be true, then according to him, they die not for that sin, and that all persons baptized (be they non-elect) are freed by it from the guilt of that sin; and that if they die before they commit actual sin, they are undoubtedly saved, which many learned Divines doubt of, and many more plainly deny it: the Scriptures alledged by Papists, as Ephes. 5. 26. Tit 3. 5. either are not understood of external baptism, but of internal sancti­fication, or regeneration; or if of baptism, then they are to be under­stood obsignificativè, not physice, significativè, not realiter; else it would follow, that every person that is baptized, is really and inter­nally regenerated, which is most apparently false. For, 1. many that are baptized, live most wicked lives, and die most wicked deaths, if the tree may be judged by the fruits: or else he must hold with Jesuiti­cal Papists, that truly regenerated persons may totally and finally fall away from saving-grace (against which Popish Error, read what is said before) and become castaways and damned. And because bap­tism came in the place of circumcision, it would follow, that all that were externally circumcised in their foreskins, were also internally cir­cumcised in their hearts; which is clearly contrary to Romans 2. 28, 29. For he is not a Jew, which is one outwardly—but he is a Jew, which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of [Page 120] men, but of God: Where 'tis obvious, that some were outwardly, but were not in­wardly circumcised, and in their hearts, and so it may beh ere. Besides, our most learned and sound Divines, as Bishop Prideaux, Mac­covius, and many others out of St. Angustin hold, that sin is taken away by baptism, (yea by justification) non ut non sit, but only non ut imputetur: the blood of Christ washeth away sin me­ritoriously, the Spirit of God efficiently, the word instrumentally, the Sacra­ments symbolically, signi­ficatively, and obsignifica­tively. that original sin is washed away by bap­tism: Our Conformists consent and assent, and subscribe to this Position, (which whether true, and so certain as it's said, I determine not, be­cause I know not how to prove it by Gods word). It is certain by the w [...] of God, that children, which are bapti­zed, dying before they commit actual sin, are undoubtedly saved, Rubr. after Bap­tism; by which they do, yea must hold, that original fin imputed is washed away from them by baptism, and therefore original sin imputed, is not, cannot be, according to them, the meritorious cause of infants death, dying before they commit actual sin in their own persons.

2. I answer, that many infants have died soon after they were baptized: (I saw one die within a quarter of an hour after 'twas baptized) before they could be conceived to have committed any actual sin in their own persons; therefore original sin inherent, was the pro­curing, or meritorious cause of their death, and consequently 'tis properly sin: their cryings cannot in reason be thought to be sinful frowardness, or actual sin, but are but the fruits of pains or wants, which are punishments of original sin yet re­maining and inherent in them, which do undeniably prove it to be sin properly so called; for God never punisheth, but for fin, as the Bishop himself saith, ibid. p. 463.

5. There is one testimony more, which is good against the Bishop, and all Conformists, and 'tis a true one; 'tis the be­ginning of the order of Baptism set down in our Liturgy, thus: ‘Dearly beloved, for-as-much as all men be conceived and born in fin; and our Saviour Christ saith, None can enter in­to [Page 121] the Kingdom of Heaven except he be regenerate, and born a new of Water, and of the Holy Ghost:’ by which 'tis clear, that 'tis the Doctrine of the Church of England, that infants are conceived and born in sin, but not in actual sin; Ergo, in origi­nal sin. Now, I pray, read all these things once again seri­ously, [...]nd consider how strangely the sound Doctrine of the Chur [...] of England is undermined, perverted, if not wholly sub­ [...]erted by [...]er pretended dutifu [...] sons▪ and the false Doctrine of the Church of Rome▪ is contended for by them, [...]o bring in f [...]ee-will and natural power to convert a mans self, &c.

But before I leave this, a few words to the main argument for this Popish old Pelagian Error; and that is this: That which is not Bishop Taylors further Explanation of original sin frequently, and so, Papists and Pelagians. voluntary, is not sin; but original sin inherent in us, is not vo­luntary; Ergo, 'tis not sin pro­perly. To which I answer, by denying the major; all sin is not voluntary in their sense.

1. Because the error of the mind, which the will doth follow, is fin, and yet its involuntary, because it goes before every act of the will.

2. Sins committed through ignorance, are not voluntary, and yet are sins properly, Levit, 5▪ 15.

2. I deny the minor,

1. Because original sin was voluntary in Adam, in whose loins we were, who voluntarily committed the first sin for himself and us too. And,

2. Also it may be said to be voluntary in us, because we in our wills are prone to sin.

3. The main of the Adversaries arguments, that Original sin is involuntary, will reach only the propagation of it. To which I answer, that man is corrupted even from the womb, is evi­dent by sacred Scripture; how this came unto us, we should not be curious to inquire, but rather industrious in Gods way to amend it; yet the learned do say, that God, not as a Crea­tor, but as a Judg, made the Souls of men in the seed, without [Page 122] that Original righteousness which Adam had, as a punishment of the first sin of ours in Adam, in whom we were, who by his fin rendred us his posterity (who sinned in him) worthy to be de­prived of Original righteousness, and then from this privation follows corruption, or an inclination to actual unrighteousness; and this is voluntary by mans own private will.

ART. X.

THis I renounce: 1. Because 'tis contrary to the Doctrine of the Church of England in all its parts. As Article 14th, which saith thus: Voluntary works besides, over and above Gods Commandments, which they call works of Supererogation, cannot be taught without arro­gancy and impiety. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; where­ [...] Christ saith plainly, When ye have done all those things which are com­manded you, say ye are unprofitable servants. In which Article we have these four things held forth unto us.

1. That works of Supererogation are voluntary works, besides, over and above Gods Commandments, and so vice versa, voluntary works, besides, over and above Gods Commandments, are works of Superero­gation. Of which kind are Popish vows of voluntary poverty, regular obedience, perpetual continency, Feasts, Fasts, Ceremonies, Pilgrima­ges, and such like Will-worships made by them, but not commanded by God in his Word.

[Page 124] 2. That works of Supererogation, or voluntary works, besides, over and above Gods commands, cannot be taught without arrogancy. Which works, besides, and above that which God hath commanded and imposed, are called sometimes Ordinances of the world, Col. 2. 20. Voluntary Religion, Col. 2. 23. Doctrines of Devils, 1 Tim. 4. 1. for­bidden in the Word of God, where we are commanded:

1. To walk not after the laws of men, but according to the statutes of God, Josh. 1. 7, 8. Be strong and very courageous, that thou mayest ob­serve to do according to all the Law which Moses my servant commande [...] thee; turn not from it to the right hand, or to the left, that thou mayest prosper whither soever thou goest. This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. For then thou shalt make thy way prosperous, and then thou shalt have good success. Till this be done, Rulers must not look to prosper in their Government at home, and undertakings against their enemies abroad.

2. To hear Christ, Mark 8. 7. who teacheth Christians their duty, setting before them as their rule and direction, the law and word of God, Mat. 5. 17, 18. 19, 20. and more than that, he doth not urge; and against mans needless injunctions, Mark 7. 7. They worship [...] in vain, saith Christ, teaching for Doctrines the commandments of me [...]. And teaching them to observe all things which I have commanded you, Mat. 28. 20. And Christs sheep hear his voice, but not the voice of strangers, Joh. 10. 3, 5. The works of Supere­rogation are more rightly called the Festus Hommi [...], Disp. 19. c. 6. Opera supererogation­is rectius opera superarro­gantiae appellantur. works of superarrogance, saith a learned man.

3. That Voluntary works, or works of Supererogation, besides▪ or above the Commandments of God, are the subversion of godliness and true religion, and cannot be taught without impiety. The reason is rendred in the body of the Articles. And 'tis so, saith Mr. Thomas Rogers in his Explications and Confirmations of the 39 Articles, upon the 14th Article.

1. Because Gods Law is thereby broken, that mens may be kept, Mark 7. 7, 8.

2. The holy Scriptures must be contemned as not sufficient enough to bring men to the knowledg of Salvation, which St. Paul saith, [...] able to instruct in righteousness, that the man of God may be perfect, through­ly furnished unto every good work, 2 Tim. 3. 16, 17.

[Page 125] 3. God, who is only wise, 1 Tim. 1. 17. is made unwise, in not pre­scribing so necessary works. To which I add:

4. That true Godliness is the right worshipping of God, as he hath ap­ [...]ted in the Canonical Scriptures, as all know, that know the mean­ing of the Greek word [...], which signifieth piety or godliness. [...] Voluntary works, or works of Supererogation advance a worship [...] mens devising, directly against the scope and end of the second Commandment, wherein God hath commanded men to worship him, [...] [...]e hath prescribed; and forbidden Will-worship, as all our Learned and [...]thodox Divines expound that Commandment.

5. They that do worship God by such ways and means as he hath [...]t prescribed in his Word, do not love, but hate God, as both A. B. [...]her, and bishop Babington declare in their Expositions upon that Commandment; and they worship a God of their own devising, as not only Mr. Perkins, but also Peter Mar­ [...]r Loc. com. clas. 2 ae. c. 4. p. 196. Nullus verus Deus est qui rebus iis coli vellit; un­de super est, dum impii ta­les ritus suis sacris adhi­bent, ut non verum Deum adorent, sed illum, quem iis rebus delectari finxe­runt. Et cum is in rerum natura nullus [...]extet, ani­morum suorum idolum colunt, & id [...] c [...]rco jure possint dici idololatrae. Perkins Cases of Conscienc. l. 2. c. 11. Sec. 2. q. 1. p. 206., do plainly demonstrate, Nullus [...]erus Deus, &c. That is not a true God that would be worshipped by these things, (that is such things as the true God had not commanded or warranted in his Word, of which he spake before) [...]ence it remaineth, that wicked men while they add such rites (as he was speaking of before) to Gods sacred things [...] ordinances, that they do not adore the true God, but him whom they seign to be [...]elighted with such things; and seeing there is no such one in the world, they worship the idol of their own brains, and therefore may lawfully be called Idolaters. Will-worship is the worship of any besides God, or of God himself otherwise than he hath comman­ded, as A. B. Ʋsher shews in his Sum of Christian Religion, p. 222. and in p. 223. he saith expresly, That we are to worship God by those means only, which he approveth in his Word, according to his saying to Moses, Do that which I command thee, and do no more, Deut. [...]. 12.

6. That if any thing in Gods Worship be done contrary to, or besides his command, Non est honor sed dedicus, it is not an honour to him, but a disgrace to him, as both St. Hom. 51. in Mat­thew. Chrysostome, and [Page 126] Jerom Honor praeter mandatum est de­dicus. affirm, as Bishop Andrews quotes them, in his Exposition of the second Commandment. Where p. 274. he divides the external worship of God into two parts, Substance and Ceremony. By which 'tis clear, that Ceremonies are parts of Wor­ship; then if they be not specially commanded by God, they are for­bidden under the notion of Will-worship. And Mr. Henry Jeanes in his first and second part of his Scholastical and Practical Divinity, shews Mr. H. Jeanes his mix­ture of Scholastical and Practical Divinity, pag. 1. of Christs All-fulness, pag. 64, 68. that the Ceremonies of the Church of Rome are forbidden in 1 Cor. 14. ult. out of Dr. Ames, in answer to Dr. Hammond, especially in his se­cond Part. But in his first Part, after a most learned Discourse of the All ful­ness of Christ, he infers reprehension to Papists and Prelatists: 1. To Papists, who prejudice him in all his Offices. 2. To Prelatists, who have prejudiced him in his Kingly Office, as he is the chief, so the only Law-giver in his Church, by institution of di­vers Church-Officers, which he hath not appointed, nor given them autho­rity to appoint; as also of divers Ceremonies of ordained and mystical sig­nification, appropriated unto the worship and service of God. And in his Prophetical Office, by their institution of Doctrinal Ceremonies, which teach spiritual duties by their mystical signification; which he saith is made good by the abridgment of that Book, which the Ministers of Lincoln Dio­cess delivered to King James, December 1. 1605, pag. 41. Christ (say they) is the only teacher of his Church, and appointer of all means, whereby we should be taught and admonished of any holy duty; and whatsoever he hath thought good to teach his Church, and the means whereby, he hath per­fectly set down in the Scriptures; so that to acknowledg any other means of teaching and admonishing us of our duty, than such as he hath appointed, is to receive another teacher into the Church besides him, and to confess some imperfection in those means he hath ordained to teach us by. To which he takes leave to add the words of Dr. Ames in his fresh suit of Cere­monies, pag. 210, 211. Only this by the way, I would learn how we ca [...] acknowledg and receive any means of Religious teaching with faith, except it appear to be Appointed by an authentick teacher and law-giver? And how our Prelates in appointing means of spiritual teaching, which Christ appoin­ted not, can be accounted (therein) Ministerial teachers under him is their and our only authentick teacher? as also, if Christ be our authentick tea­cher in all good that we learn about Religion, who taught our Prelates such [Page 127] good manners, as to put Pescues of their own making, into his hand, and so appoint him after what manner, and by what means he should teach us? Though this that Mr. Jeanes hath alledged and said be very pat to his purpose, and hard to be answered, or fairly wiped off, yet I con­ceive that which he saith in his Bellar­mines Enervatus in answer to Bellarmines Bellar. Enervat. T. 3. c. 8. p. 57, 58, 59, 61. arguments for Ceremonies, more full and pertinent to my purpose, to prove them unlawful, because they are Will-worship or works of Supererogati­on, besides the words of God; to which for brevities sake I must refer the learned Reader, where his arguments against them may be seen. Where p. 61. he answers to Bellarmine urging for humane Ceremonies, 1 Cor. 14. ult. thus: 1. Honesty and or­der did best consist in the Primitive Yet Dr. Heylin calls the pure Worship of God per­formed by the French and Dutch Churches here in Archbishop Lauds time, in­decencies, and thereby con­demus our Saviour Christ and his holy Apostles of indecencies in their worship of God, because without the Ceremonies of the Church of Rome, Cyprian. Angl. l. 4. p. 281. Church without humane Ceremonies. 2. In that very place they are tacitly prohibited, because there is nothing left to the Church, besides the honest ordering of things insti­tuted by Christ; for the things instituted, and the ordering of them do differ as the subject and its external adjunct. 3. We must obey rulers that are set over us by God, while they do the Commendments of him that set them over us. 4. True Reli­gion doth bring honour to God according to his will, by those means that are appointed by him; therefore it admits not humane Ceremonies. Bellarmine argueth for Ceremonies, that some Ceremonies have a spiritual virtue in them. Protestants answer, 1. Why some and not all, if they all proceed from the same spirit? 2. Seeing the Scripture is a rule perfectly directing us in spiritual life, from it alone we must be shewed what those means are which have a spiritual virtue. 3. If those [some Cere­monies] have a spiritual virtue in them, or assisting them, then they are of more efficacy and dignity than the Sacraments of the Old Testament, or the Baptism of John. They are parts of the New Testament, which alone is the ministry of the Spirit; and then the whole New Testament (by Bellarmines judgment) is not contained in the Scriptures; which is too absurd. Bellar­mine saith, the Church may institute new Ceremonies to spiritual effects, as to adorn and represent some mystery of Religion, and by that means help rude and ignorant people.

[Page 128] Protestants answer: 1. That the Church is not called to make [...] Institutes, but to observe those that have been already instituted by Christ, Mat. 28. 20. Teaching them to observe all things whatsoever I have com­manded you.

2. Every one may institute a Ceremony (saith Bel­larmine) to adorn and represent, as well as the Church Bellar. l. 2. c. 8. or God himself. But indeed no man can institute [...] ceremony to represent a mystery of Religion, but he that hath authority over Religion, over the minds of men, to enlighten them when and how he pleaseth, and over the consciences of men, to subject them to himself and his ordinances; for all these things are required rightly to institute such a ceremony.

Bellarmine saith, It's lawful for the Church to institute new Ceremonies for some ends, because private men inspired by God have invented new Ce­remonies. Protestants answer, As if the inspiration of God did not make God the author of the fact, as well as the command expressed in his word. Otherwise it were lawful for the Papists to conclude, by the same reason, that they have authority to institute new Sacrifices and Sacraments. Bellar­mine replies and saith, That the Congregation made a new Feast, Esth. 9. 1. Mac. 4. Protestants answer, That the first was political, the second was to be disallowed. Bellarmine saith the Apostles instituted a new Ceremony, Act. 15. Protestants answer, That there was no new ceremony instituted, but a respect to scandal, in tollerating an old ceremony. Bellarmine saith, the Church may institute some things, and ceremonies are not repugnant to the Gospel, neither hath the Lord forbidden that we should add no ceremo­nies for the more commodious and profitable administration of the Sacraments.

Protestants answer, 1. The Church cannot appoint any new thing by her own authority.

2 Carnal ceremonies void of the Spirit, as all humane ceremonies are, are repug­nant Hildersham proves from Job. 4. 23. that humane Ce­remonies are forbidden in the Gospel, in loc. Bishop Andrews in Command. 2. p. 263, or 255. Dr. Reynolds Conference with Hart, c. 8. d. 4. p. 565. John Launder, Thomas Iveson, John Denly, Martyrs, professed that they believed that the Ceremonies used here in Q. Maries days were naught, vain, su­perfluous, superstitious, which they sealed with their blood. Fox his Book of Martyrs, p. 1593, 1594, 1595, 1598. to the perfection of the New Testa­ment.

3. Humane ceremonies can make [...]o more to the commodious and profitable ad­ministration of Christs Sacraments, as they were administred by Christ and his [Page 120] Apostles, than the decrees of faith made by men, do make more commodi­ously to illustrate the faith revealed by Christ. What shall we think, that cer­tain new men have a better insight, and know better what ceremonies are to be used in Baptism, than the holy Apostles and Christ himself? So of the Supper too.

Bellarmine saith, That ceremonies iustituted by the Church, cannot be omitted without sin, yea not without scandal. Protestants answer, There cannot be instituted Religious ceremonies by the Church without sin, and therefore they may be omitted without sin, and ought to be omitted.

4. That we cannot fully and perfectly perform all that the Law of God re­quireth; for Christ saith plainly, That when we have done all we can do, we are unprofitable servants. Which shews that we cannot perfectly keep the Law; for if we could, we should be profitable servants, getting thereby much glory to God, and everlasting life to our selves. Do this and thou shalt live. And the Homily of the Death of Christ, T. 2. part 2. p [...]82. saith, ‘Our acts and deeds be full of imperfect­ness and infirmity, and therefore nothing worthy of themselves to stir God to any favour, much less to challenge that glory that is due to Christs acts and merits.’ And again in the same Page it saith thus of Adam after his fall: ‘He could not keep the Law neither; if Adam and his posterity had been able to satisfie and fulfill the Law perfect­ly, in loving God above all things, and their neighbours as them­selves, then should they have easily quenched the Lords wrath, and escaped the horrible sentence of eternal death. For 'tis written, Do this and thou shalt live; that is, fulfil my Commandments, keep thy self upright, and perfect in them, according to my will, then thou shalt live and not die: But such was the frailty of mankind after his fall, such was his weakness, that he could not walk up­rightly in Gods Commandments, though he would never so fain, but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation: all are gone astray. Our frailty is such, that we can never of our selves fulfil the Law, according to that the Law requireth.’

And our 15th Article of Doctrine saith thus: ‘That all we, the rest, (that is besides Christ) although baptized and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive our selves. and the truth is not in us.’ Yea, the Popes Do­ctrine, viz. That meer men since Adams fall, can in this life per­fectly fulfil Gods whole Moral Law, is not only contrary to Sacred [Page 130] Scripture, the Doctrine of the Church of England, in her Homilie [...] and Articles, but also her Book of Common Prayers. As to the Lords-Prayer wherein Christ taught his holy Apostles, and all Gods children to say every day, Forgive us our trespasses. To our commo [...] general Confession, ‘We have erred and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy Laws. We have left undone those things we ought to have done, and we have done those things we ought not to have done. And 'tis contrary to the prayer after every Commandment for pardon of sin committed a­gainst it, Lord have mercy upon us.’ Yea, the Litany might be brought against Papists in this point. And Prov. 7. 20. Rom. 7. 15. 17, 18, 20, 23, 24: 1 Joh. 1. 8, 9, 10. and contrary also to the Doctrine of the Reformed Churches, to be seen in the Harmony of Confession, Sect. 4. and the 43 Article of Religion of the Church of Ireland; and the fourth Article of the 16th Chapter of the Confession of Faith of Scotland. Yea, the gates of Hell (I believe) will never be able to overthrow that Faith in that Confession, made by that Assembly. He [...] what Shelford, Serm. p. 121, 127, 136, 139, 147. and White Bishop of Eli on the Sabbath, p. 157. say for mans ability to fulfil the Law, against the Doctrine of the Church of England, and what Shelford saith for works of Supererogation, Serm. p. 184. may be seen in Laudensium Autocatacrisis, p 70, 71. And what Bishop Forbes saith in his Book de Justificatione, may be seen in the Supplement thereunto, p. 300. And what Dr. Patrick saith may be seen in his Parable of the Pilgrim, p. 324. who there saith thus: 'Tis true we are not tyed to that which we cannot do; but yet the flesh will sometimes juggle and com­plain of impotence, when there is nothing hinders it but sloth. This is Bellarmines argument, de observatione Legis, c. 7. si praecepta, &c. if the precepts are impossible, then they oblige none. To this argument Dr. Ames gives this answer: Dr. Ames his Bellar. Enervatus, T. 3. c. 7. p. 191. 1. That this argument doth not prove that the Law is more possible to be kep [...] by believers than by unbe­lievers; by the just, than by the unjust. 2. That the obligation to keep the Law is not taken away by the impossibility that flows from our fault. To which I shall say but thus: that the words imply, as they may well be taken, one or both of these errors.

1. That men now are not bound to keep the Moral Law of God: Or,

[Page 131] 2. That 'tis This is Pelagius his Do­ctrine, as may be seen in Alvarez de Auxil. gratiae, l. 1. disp. 1. p. 4. n. 2. possible for men in the state of corruption to keep the whole Mo­ral Law of God.

Both which are very gross Errors, but the former of these I should sup­pose he doth not hold: Because,

1. He complains against Nonconformists, (though causelesly and very falsely) for Antinomianism.

2. He presseth obedience to the Law, and good works so much, as that he saith, that those that have confidence in Gods mercy through Christ, must come down again from the top of the tree, and begin at the bottom, in obedience to all Gods Commandments. And this must go before we can actu­ally receive his pardon and absolution, according to that of the Apostle, Tit. 3. 5, 6, 7. where it is visible (saith he) that his mercy cannot save us, un­less we become new creatures, and that this must go before the justification we expect by the grace of God. In his licensed Parable of the Pilgrim, [...]. 502, 511, [...]. But yet if he hold it, I shall say no more than what Gods Word expresly, and in terminis saith, Gal. 3. 10. Cursed is every [...] that continueth not in all things that are written in the book of the Law to do them. Either Gods word is false, or his Doctrine. But the second, which is this, 'That 'tis possible for men in the state of corruption exactly and perfectly to fulfill the whole Moral Law of God. Papists, that they may establish their Justification of mens persons before God by their own inherent righteousness, or good works, do affirm, that believers Bellar. de ob­servatione Le­gis, T. 4. l. 6. c. 7. can by the help of Gods grace, and the spirit of love infused into them at their Justification, perfectly ful­fill the whole Moral Law of God. And this seems to be the Doctors insinuation. To which our Divines do answer, that 'tis true, the Law of God is Evan­gelically kept or fulfilled by true believers in Christ Jesus, whose per­fect righteousness and obedience is imputed to them, and thereby their sincere obedience, though very imperfect, as referred to the Law, is accepted of God as perfect. But the Law is not legally kept by exact and perfect doing for matter and manner all the works there­of, by any justified or regenerated person in this life, since Christ as­cended up into Heaven. And this I have proved by the Doctrine of the Church of England, and may be further proved, even by those portions of Sacred Writings which she appoints to be said before the Common-prayers begin, or the Exhortation thereto, Enter not [Page 132] into judgment with thy servants, O Lord, for no flesh is righteous in thy sight, Psal. 143. 2. And if we say that we have no sin, we deceive our selves, and the truth is not in us, Joh. 1. [...]8.

The Church of England (as I have shewed) teacheth that the works of unjustified men are sins, Art. 13. And that the most holy and righteous Davenant Deter. 10. pag. 50. works of regenerate persons have some sin in them, Art. 15. and their graces are but imperfect. They know but in part, 1 Cor. 13. 9. and they believe but in part, Mark 9. 24. Lord I believe, help thou mine unbelief. And our frailty is such; that we can never fulfil the Law accor­ding to the perfection that the Law re­quireth. Plenissima charitas est in nemine. August. Epist. 29. Homily for Good Friday, T. 2. p. 182. and p. 177. and there is original sin in the regenerate, Article the ninth. And that concupiscence Bishop Prideaux Fascic. Controvers. l. 3. de peccato, q. 5. p. 123. in the regene­rate is properly sin, Article the ninth. That God made man in the state of innocency upright and able to fulfil the whole Law of God. That 'tis now since his fall, in his corrupt estate, though in part renewed, impossible ordinarily for him to fulfil the Law, is not the fault of the Law (which is holy, and just, and good) but of man, who hath by his own default disabled himself; that it much magnifies and commends the free grace of God, in that he doth for Christs sake accept of true believers imperfect performances, as if they were exactly conformed to the perfect Law of God, which yet they are not. Adam, Noah, Abraham, Isaac, Jacob, David, Solomon, Heze­kiah, Josiah, Jonah, Job, Peter and Paul sinned. David sinned after his person was justified, Psal. 51. and so did Peter by denying of Christ, Luk. 22. 57, 58, 60. and by his unseasonable and scandalous using the Ceremonies of the Law, or Judaizing, Gal. 2. 11, 12, 13, 14. And St. Paul himself feels and complains (Rom. 7. 20, 21, 24.) of si [...] that did dwell in him, of a law in his members that did draw him to do that which he would not, and hinder him from doing that which he would do; and of a body of death. And Gal. 3. 17. That the flesh lust­eth against the Spirit.

These few failings of Dr. Patrick and Mr. Fowler, and Doctor Jeremy Taylor, &c. may not only serve to put in the other scale [Page 133] against the many little pretended ones, the Debater objects against Mr. W. B. and Mr. T. W. and others, but also prove, That some great Conformists to the Discipline of the Church of England, are the grea­test Nonconformists to the Doctrine thereof, and those tollerated, if not protected and promoted, while Nonformists to the Discipline, but stout defenders of the Doctrine of Faith, and Sacraments there­of, are rejected and silenced.

ART. XI.

THis I renounce, because 'tis contrary to the Doctrine of the Church of England; but before I prove it, for the better un­derstanding of this error and the truth, know, 1. That grace in Sacred Scripture signifies two things:

1. The favour of God, or of man in himself; and so 'tis taken and used in the Old and New Testament. As Gen. 6. 8. And Noah fo [...] grace in the eyes of God. Gen. 18. 3. Gen. 39. 21. Ezra 9. 8. Esth. 2. 1 [...]. So the Virgin Mary found [...], grace with God, Rom. 3. 24. Beng justified freely by his grace; that is, by the free favour or love▪ mer­cy or goodness that is in God, manifested to us in Christ, Rom. 11 5, Election of Grace, Ephes. 2▪ 8. By grace ye are saved. Sometimes it signifies

2. The gift of grace, that is, that gracious habit of grace that is in [...]erent in us, as Rom. 11. 29. 2 Cor. 8. 7. See that ye abound in th [...] grace also. Ephes. 3. 7. The gift of grace. Ephes. 4. 7. Ʋnto every o [...] of vs is given grace according to the measure of the gift of Christ. Col. 3 16. Singing with grace in your hearts. Heb. 12. 28, Let us have grace, whereby we may serve God acceptably with reverence and godly fe [...] 2 Pet. 3. 18, But grow in grace.

2. That the Aquinas 12ae q. 114. a. 6. [...], [...]. Medina in 12ae. q. 114. a. 3. Schoolmen speak of [...] twofold merit, whereof the

1: Is Meritum de congruo, merit o [...] congruity, which is not truly and pro­perly merit; but such as it is, 'tis defi­ned to be this, That it is congruous, con­venient, Dr. Davenant, de justitia. c 6. p 603. [...]emble of Justifica­tion, c. 1. S. 2. p. 163. or agreeable to goodness, that G [...]l do reward a man working according to his vertue or power [...]at he hath. Which many learned men do deny to be truly and properly merit. For that [Page 135] is truly and properly meritorious, that doth properly and absolute­ly for it self deserve a reward, or which doth in its formal rea­son include equality or condignity to that reward of which it is said to be meritorious. But merits of congruity do not truly and proper­ly deserve a reward, or carry an equality or proportion with the thing said to be merited, the grace of God; and therefore are not truly and properly merits; their merit of congruity is nothing else but fitness, for which they have no ground in Scripture, or right rea­son; yet Bellarmine, the Council of Trent, and other Papists, retain the name, and give it chiefly to those dispositions and preparations which they say go before Justification, according to which they say grace is ex congruo due, and so comply with Pelagius his false Do­ctrine long since condemned, Gratiam secundum merita dari, (i. e.) Grace is Aug. Epist. 106, 107. contra duas Epistolas Pelagianorum, lib. 2. c. 8. to be given according to merits. That is, it's congruous or fit that grace or fa­vour be bestowed upon men by God, according to their deservings. For if those dispositions be merits, and if according to them, grace be gi­ven, as the Council of Trent Secundum propriam cujus­que dispositionem. Sess. 6. cap. 7. defineth, do they not plainly hold, that grace is given to men of God according to their merits.

2. Meritum de condigno, Merit of condignity is that which in­cludes in its formal reason, equality, condignity, or worthiness, propor­tionable to the thing of which 'tis said to be meritorious. And thus they say, the good works of regenerate men do merit heaven, of which hereafter. Not to trouble you with a full confutation of this Scrip­tureless and reasonless distinction of merits▪ but to apply it to our present purpose in hand; I say,

1. That good I call them good works, (so quoad substantiam, but formally are evil) be­cause they call them so. works done by an unre­generate man before the grace of Christ be received, or the inspiration of his Spirit, do not ex congruo merit the favour of God. For, 1. there is no proportion be­tween them. 2. Then our Election should not be of Grace, as 'tis said to be by the unerring Spirit of God, Rom. 11. 5. but of sinful mans sinful works, which they call deserts, confuted before in Article the sixth.

2. That good works of unregenerate men before the saving grace of [Page 136] Jesus Christ be infused into them, [...] Quia ego volo, Deus me adjuvat, est Pelagianorum. Alvarez de auxiliis Divinae gratiae, l. 1. disp. 1. p. 11. wrought in them by his holy Spirit, [...] received by them, do not merit ex c [...] ­gruo, or deserve grace (that is saving grace) of congruity. Papists indeed [...] hold, that good works done by man before he receive the sp [...] grace of Christ, do provoke God to bestow his saving grace [...] him; and that the man himself, a [...] tle The Synod of Dort reject as an error, the Doctrine of them that teach, that in spi­ritual death no spiritual gifts were separated from the will of man, for that the will of it self was never corrupted, but only INCUMBRED by the darkness of the under­standing, and unruliness of the affections, which IM­PEDIMENTS BEING RE­MOVED, the will may put in ure her own inbred faculty of freedom, that is, of her self, will, or nill, chuse or refuse any kind of good set before her. Which they say is con­trary to Jer. 17. 9. Ephes 2. 3. Chap. 3, 4. Errour 3d. hindrance being taken away [...] rendred disposed to receive the gra [...] of God. Hence is that of some Scho [...] men (of some I say, for they do not agree, but some are sounder than Je­suits and Arminians) that God doth not deny grace to him that doth endea­vour to do what is in him to obtain it. And he doth what is in him, that doth forsake the act of sin, the will of [...] ­ning, and doth endeavour to do good, and to convert himself to God. He that doth this, deserves grace (say they) by this merit of congruity, because it is congruous (say they) that to a man acting according to his vertue, God should give a reward according to the excellency of his vertue. And also be­cause it were incongruous or unfit [...] give grace to them that neglect to [...] these things, and voluntarily oppo [...] grace offered. And this merit of congruity was brought into the Church by some erroneous Schoolmen, and [...] others made use of, that some reason might be given or shewed of mans part, why to s [...] grace is given, and to others not given; and so they make the first [...] ving cause of grace taken either for the favour of God, or gifts of grace of God Spirit, to be in man, and in mans own natural power, or free will. Which I suppose is sufficiently confuted before, Articles the sixth and seventh.

3. That good works done before the saving grace of Christ received and wrought in a man, [...]o make him meet to receive the saving grace of God. These works I call good according to them, which may be good quo [...] [Page 137] substantiam & materialiter, but are evil quoad modum & formaliter, be­cause not done to Gods glory in faith, and in love, and obedience to God and his will.

Now these Errors I renounce, because they are contrary to the Doctrine of the Church of England: 1. In her 13th Article, which is this: Works done before the grace of Christ, and the inspiration of his [...], are not pleasant to God, forasmuch as they spring not of faith in Je­s [...] Crist; neither do they make men meet to receive grace, (or as the School-A [...]rthor say) deserve grace of congruity; yea rather for that they are not [...] [...]s God hath willed and commanded them to be done, we doubt not but they have the nature of sin. In which Article are these three Conclusions.

1. That works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant unto God.

2. That works done before the grace of Christ, and the inspiration of [...] Spirit, do not make men meet to receive grace, or do not deserve grace of congruity.

3. That works done before the grace of Christ, and the inspiration of [...] Spirit, have the nature of sin.

The first and third of these three Conclusions shew the reasons of the second, and hold forth this truth: ‘That the works of unrege­nerated men, done before they receive the grace of Christ, and the inspiration of his Spirit, are not good works, and so pleasing un­to God; and that because they spring not from a lively faith in Christ, but are evil, because they are not done as God hath willed and commanded them to be done.’ And therefore they make not men meet to receive grace, or deserve not grace of congruity at Gods hands, 2. And this erroneous Doctrine of merit of congruity, and preparing and disposing, and making men meet and worthy to re­ceive grace, is also contrary to the Doctrine of the Church of Eng­ [...] in her Homily for Rogation-week, T. 2. p. 3. p. 223. which saith thus: ‘Faith is the first entry into a Christian life, without which no man can please God. Faith is the gi [...]t of God, Ephes. 2. 8. Charity wherewith we love our brethren, is the work of God. If after our fall we repent, it is by him that we repent, who reacheth forth his merciful hand to raise us up; if we have any WILL TO RISE, it is HE that PREVENTETH OUR WILL, AND DISPOSETH us there­unto. If after contrition we feel our consciences at peace with God through remission of sins, and so be reconciled to his favour, and hope to be his children, and inheritors of everlasting life, who worketh these great miracles in us? our worthiness, our deservings [Page 138] and endeavours, our wits and vertue? Nay verily, St. Paul will not suffer flesh and clay in such arrogancy, and therefore saith, all is o [...] God, which hath reconciled us to himself by Jesus Christ.’ Lo here you see that your vertue, wits, endeavours, deservings, worthiness, are excluded from being the efficient, disposing, much more from being the meritorious cause of the favour of God, or grace of faith, or love or repentance, &c. in us, and that these are the gifts of God, which he by his Spirit worketh in us. And 3 'tis contrary to the Church of England's Liturgy, as Collect for the 17th Sunday after Trinity: ‘Lord we pray thee that thy grace may alway prevent and follow us, and make us continually to be given to good works.’ And in one of the Collects after the Communion: ‘Prevent us, O Lord, in all our do­ings with thy most gracious favour, and further us with thy conti­nual help, that in all our works begun, continued, and ended in thee, &c.’ Wherein we acknowledg that Gods grace and favour must prevent us, and go before our doing or beginning to do any good works, and that his grace must follow and further us with its continual help; else we shall not be able to begin nor continue to do good works acceptable to him. And 4. 'tis contrary to the tenth Arti­cle of the Church of England of Free-will: ‘The condition of man after the fall of Adam is such, that he cannot turn and prepare him­self by his own natural strength and good works to faith and call­ing upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ PREVENTING us, that we may have a good will; and WORK­ING with us, when we have that good will.’

2. Because 'tis contrary to the Doctrine of the Church of Ireland, Articles 25, and 26. which accords with the Doctrine of the Church of England verbatim, in her tenth and thirteenth Articles.

3. Because 'tis contrary to the Doctrine of the Church of Scot­land, which also agreeth with the Doctrine of the Church of England, to be seen in the Confession of Faith made by the Assembly of Divines at Westminster, Edenburgh, August 27, 1647. Sess. 23. c. 9. Art. 3, 4. c. 10. Art. 1, 2. c. 16. Art. 2, 3. 7.

Now these Errors of the Papists are grounded upon two Errors more, which they have received from the Pelagians.

1. The first Error which is the ground of these, is this: ‘That men in the state of corruption, before they are endued with a live­ly faith in Jesus Christ, can by the power of their own free-will do good works:’ which Papists call dispositions, or preparations of grace, [Page 139] which they say do out of congru [...]y move God to bestow his grace up­on them, and prepare or make them meet and worthy to receive Gods grace. Now though this error be sufficiently, yea abundantly confuted before, especially in the seventh Article of this Renunciation, yet because 'tis the ground of many others, and 'tis so much stood upon, and 'tis so pleasing to corrupt reason: Give me leave to say something more against it here also. And,

1. I say, that this Doctrine is condemned by the Synod of Dort, Chap. 3, 4. Error 3. before recited. And also Error 5, We reject the Doctrine of them that teach that corrupt and natural man can so rightly use common grace (by which they mean the light of nature) or those gifts which are left in him after the fall, that by the good use thereof, he may attain to a greater, namely Evangelical or saving grace, and by degrees at length Salvation it self. And God for his part sheweth himself ready in this man­ [...]er to reveal Christ to all men; seeing he doth sufficiently and efficaciously afford to every man necessary means for the making Christ known, and for faith and repentance. They give not their reason there for their reject­ing of the former part of this Error, because that they had it done be­fore in the third and fourth Error rejected. But against the latter they say thus: For this is convinced to be false, as by the experience of all ages in the world, so also by the Scriptures, Psal. 147. 20. He sheweth his word unto Jacob, his statutes and his judgments unto Israel; he hath not [...]ealt so with any Nation, and as for his judgments they have not known them. Act. 14. 16, God in times past suffered all Nations to walk in their own ways. Act. 16. 7, 8. Paul and his company were forbidden of the Holy Ghost to preach the Word in Asia; and after they were come to Mysia, they assayed to go into Bithynia, but the Spirit suffered them not. And Error the ninth, they reject the Doctrine of them that teach, That grace and free-will are co-partening causes, jointly concurring to the beginning of conversion, and that grace doth not in order of causality go before the action of the will; that is, that God doth not effectually help mans will unto con­version, before the will of man moveth, and determineth or setleth it self thereunto. For this Doctrine was long since condemned by the anci­ent Church among the Pelagian Errors out of the Apostles authority, Rom. 9. 16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. And 1 Cor. 4. 7, Who maketh thee to differ from ano­ther, and what hast thou that thou didst not receive? Item Phil. 2. 13, It is God which worketh in you both to will and to do of his good pleasure. In that Synod were Divines at the Synod of Dort. five of our learned Divines sent by K. James, [Page 140] Viz. George Carlton Bishop of Landaff, John Davenant Priest, Doctor and publick Professor of Divinity in the University of Cambridg, and Master of Queens Colledg there. Samuel Ward Priest, Doctor of Di­vinity, Arch-deacon of Taunton, and Master of Sidney-Colledg in the University of Cambridg. Tho [...] Goad Who I suppose was sent in­stead of Dr. Joseph Hall, who fell sick after he came to the Synod. Priest, Doctor of Divinity, chief Chaunter of the Cathedral Church of St. Paul in London. And [...] B [...] ­quall a Scotchman, Priest, [...]chelor of Divinity, who said of this an [...] [...], this is our opinion and judgment, in witness whereof we have [...] sub­scribed. And 'tis, as I shewed before, directly contrary to the express words of the Doctrine of the Church of England in her tenth Arti­cle: The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God; wherefore we have no power to do good works plea­sant Good works are brought forth by Grace. Homily of Good works, T. 2. p. 81. and acceptable to God, without the spe­cial grace of Christ preventing us, that we may have a good will, and working with us, when we have that good will. Lo here you see it clearly and plainly affirmed, that man in the state of corruption before he re­ceive the special grace of God in Christ, cannot turn and prepare him­self by his own natural strength to faith, or do good works acceptable to God. And these reasons may be given for it:

1. Because we are spiritually dead in trespasses and sins, Ephes. 2. 1, Col. 3. 13. Now as a man that is corporally dead cannot of himself move, dispose or prepare himself to his Resurrection or enlivening; so a man that is spiritually dead in sin, cannot raise or dispose and pre­pare himself, or actively concur towards his raising up again, or to his spiritual life.

Obj. But against this they object: 1. That in a dead carkass there are no reliques of life; but in unregenerated men they say, there are some re­liques of spiritual life.

Answ. To which I answer and say, 1. That there are no reliques of spiritual life in a man that is spiritually dead in trespasses and sins; for death in Spirituals doth fully exclude spiritual life. A ma [...] is not, cannot be said to be truly and properly dead, while there is a [...] life in him. 2. With this accords the Doctrine of the learned A. [...] Ʋshar, in his Sum of Christian Religion, p. 143. who there saith th [...] [Page 141] Every man is by nature dead in sin, as a loathsome carrion, or as a dead corpse, and lyeth rotting and stinking in the grave, having in him the seed of all sins. Ephes. 2. 1. 1 Tim. 5. 6. 3. The Synod of Dort condemn as an error this Doctrine: That an u [...]regenerated man is not properly no [...] totally dead in sins, nor destitute of all strength to spiritual good, but that he is able to hunger and thirst after righteousness, or everlasting life, and to offer the sacrifice of an humble and contrite heart, even such as is accepta­ble to God. For these assertions march against the direct testimonies of Scri­pture, Ephes. 2. 1, 5, Ye were dead in trespasses and sins. And Gen, 6. 5. & 8. 21. Every imagination of the thoughts of mans heart is only evil con­ti [...]ally. Moreover the hungring and thirsting for deliverance out of mi­sery, and for life eternal, as also the offering to God the sacrifice of a bro­ken heart, is proper to the regenerate, and such as are called blessed, Psal. 51. 19. Mat. 5. 6. 4. The Church of England maintains this Do­ctrine also, in her Homily of the Nativity of Christ, T 2. p. 167. where we may read thus: That Adam falling into sin, had in himself no one part of his former purity and cleanness—And a little after, His posterity had nothing in themselves but everlasting damnation both of body and soul. Which fully proves that there was and is in every man since the fall before the special grace of Gods Spirit be wrought in him, a total pri­vation of spiritual life. And in Homily for Christs Death, T. 2. p. 182. 'tis said, That man could do nothing that might pacifie Gods wrath. So Ibid. 183. and in Homily for Whitsunday, T. 2. p. 209. Man by nature is f [...]esbly and carnal, without any spark of godliness. Doth not all this prove a total privation of all spiritual life?

Obj. But they say, That God doth not bespeak dead carkasses to arise: but he speaks to men dead in sins, and then doth set before them their disease, which implies some life, and a power of rising in them.

Answ. To this I answer thus: 1. That Christ spake to Lazarus that had been four days dead, and in the grave, these words, Lazarus come forth, Joh. 11. 43. 2. That Gods raising of men dead in sins unto spiritual life, is a great miralce, as 'tis called in the Homily for Ro­gation-week, T. 2. p. 228. Who worketh these great miracles in us? yea greater than Christs raising of dead Lazarus; for to his Vivification and Resurrection there was no opposition in him; but to the spiritual Vi [...]ification and Resurrection of men in the state of corruption, there is opposition, not only from without by the Devil and the world, but also within by their inbred corruption, which makes them averse from that which is good, yea which is enmity against God, Rom. 8. 7.

That Gods speaking to unregenerate men dead in their sins, im­plies [Page 142] not that they have a power in themselves of raising themselves to spiritual life, no more than Lazarus; but it shews what they are, [...] what they should do, not what they can do. He gave them a power at first in Adam, to do whatsoever he commanded them to do, but they through their own default have disabled themselves, he therefore m [...] justly require it of them, and punish them for their loss of it, and neglect of their duty.

Obj. But they say, That the dead carkass cannot resist Gods raising of him, but the unregenerate man can. Ergo, they have a power of rising.

Answ. To this I answer, 1. That the unregenerate Elect cannot finally resist their regeneration; for the power of God in regenerating his Elect in Christ is irresistible, as hath been proved before Art. 7th. 2. That it follows not, that because unregenerated men have a pow­er to resist their spiritual resurrection, they therefore have a power to raise themselves, but rather proves they have none, their corrup­tion is so great.

Obj. But they object, That in the dead carkass there is no power to rise, but in the unregenerate there is a power to regeneration.

Answ. There is a passive power in unregenerated persons to regene­ration, that is to be regenerated by the Spirit of God. But there is not in them an active power or ability to regenerate themselves.

Ob. But God calls upon unregenerated men to cast away their sins, and to make them a new heart, and a new spirit, and turn your selves, Ezek. 18. 31, 32. Now, say they, if they cannot do these things, and if he alone can do them, how can he in reason call upon them to do them.

Ans. To this I answer thus: 1. That praecepta ostendunt, non qu [...] possumus, sed quid debemus. Precepts do shew not what we can do, but what we ought to do. Or they shew what by grace we can do, but not by our selves, saith the learned Fasciculus contro­versiarum, c. 3. q. 4. p. 122. Bishop Prideaux. 2. That God doth do some things, and yet exhort and command men to do them. God worketh in men to will and to do, and yet he exhorts them to will and to do, to love him and to keep his Com­mandments. Our Saviour commands us to believe in him, Joh. 14. [...]. And yet he saith, That no man can come to him except the Father, which sent him, do draw him, Joh. 6. 44. And you know that Faith is the gi [...] of God, Ephes. 2. 8. So here, turn ye, shews what we ought to do, [...] what we can do. We had once in Adam a power to do what he com­mands. he doth call upon us for doing of it, though now we cannot do it without his special help and grace. 3. Consider what th [...] [Page 143] Church of England saith in her Homily of Repentance, T. 2. p. 263. [...] must be verified of all men, Without me ye can do nothing. And again, of our selves we are unable so much as to think a good thought: and again, it is God that worketh in us both to will and to do. And for this cause (pray mark this) although Jeremy had before said, Jer. 4. 1. If thou return, O Israel, return unto me, saith the Lord; yet afterward he saith, Jer. 31. 18. Turn thou me, O Lord, and I shall be turned. Which plainly shews, that they could not turn themselves to the Lord, but the Lord himself must turn them, or else they would never return, or be turned. And the next words of the Homily are, St. Ambrose doth plainly affirm, that the turning of the heart unto God, is of God. But to return to my proof of the point, That a man in the state of corruption cannot without the special grace of God turn and prepare himself to grace.

2. Because a man by nature is not capable of those things which are spi­ritual, but they are foolishness unto him, neither can he know them, 1 Cor. 2. 14.

3. Because the wisdom of the flesh is enmity against God, for it is not subject to the law of God, neither indeed can be, Rom. 8. 7.

4. Because an unconverted man is unfit to think any thing that is spi­ritually good, 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. [...], our idoniety or fitness is of God. The very thoughts, the imaginations of uncon­verted men are only evil, and that continually, Gen. 6. 5. [...], the wisdom of the flesh is enmity against God, and therefore not fit to prepare and dispose men to grace.

5. Because before his conversion he is an evil tree; now au evil tree cannot bring forth good fruit, Mat. 7. 18. He is an Ethiopian accustomed to do evil, Jer. 13. 23. which cannot change his skin.

2. They ground this their false Doctrine of merit of congruity upon auother error, which they suppose and teach. viz. That God [...]oth dispense his grace according to the preparations and dispositions of men that are to receive it, as was shewed before. But God saith otherwise, Rom. 11. 15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Mark it, he doth not say, I will have mercy on them, who by doing first that which is in them, are by themselves disposed to the receiving of saving grace, by the merit of congruity; but he saith on the contrary in the next words: It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. That is, on whom he pleaseth, Which place Peter Martyr under­stands thus: That neither Election is in respect of any thing in man, and that [...]e hath no power to will of himself, but that 'tis of God himself, who [Page 144] sheweth mercy on whom he will, and [...] he will he hardneth. St. De Predestinatione, c. 14. Defendimus contra novum Pelagianorum errorem gra­tiam Dei non secundum merita nostra dari, sed gra­tis dari, cui datur, quia ne (que) volentis, neque currentis, sed miserentis est Dei: justo autem judicio, non dari, cui non datur; quia non est iniquitas apud Deum. Augustine s [...], We defend against the new error of [...] Pelagians, that the grace of God i [...] gi [...] not according to our merits, but that [...] given freely to whom 'tis given. Be [...] 'tis not of him that willeth, nor of [...] that runneth, (that is, as I humbly co [...] ­ceive, of him that inwardly willeth, [...] outwardly endeavoureth, that it's n [...] for any thing in man that he hath done) but of God that sheweth mercy. A [...] that by a just judgment it is not give [...] to him to whom 'tis not given: For there is none iniquity with God. And that of the Apostle, Ephes. 1. 11. God worketh all things according to t [...]e counsel of his own will, is very considerable and to our purpose▪ And besides all these things it will follow from this erroneous Pelagi [...] Doctrine, that some men before saving-grace received from Gods Spirit, may by their own endeavours difference themselves from others which have not performed such endeavours as they have; which is contrary to the Apostles Doctrine in 1 Cor. 4. 7. Who maketh thee [...] differ? and what hast thou that thou didst not receive? (the sense of which is, as our Church declareth in the Contents of that Chapter, That we have nothing but what we have r [...]ceived.) For every one of these men may answer and say, that the preparations and disposition gotten by [...] own endeavours have differenced me; for I have had an endeavour [...]o good, which I have not received from the fulness of Christ the Me­diator, but from the fountain of nature, or from my own free-will, yet remaining in me: but this is abominably false, and contra [...]y to the Doctrine taught by St. Paul, and St. Ambrose, St. Augustine; a [...] all the Reformed Churches I named before. Lastly, I deny this error▪ That a man unregenerated can dispose [...] elf to true real regeneration, or that [...] A. B. Ʋsher in his Sum of Christ. Religion, pag. 338. saith, That unregenerate men do no good works, which he there proves. man unregenerate can do such works [...] so please God, as to move him to co [...]fe [...] on [...]h [...]m some saving grace. Which [...] prove to be false, not only by the D [...] ctrine of the Church of England; an [...] the reformed Churches before alledged, and the reasons before give [...] but also briefly thus: 1. Because it is impossible for any man to please G [...] [Page 145] with [...]t faith, Heb. 11. 6. and Rom. 8. 8. They that are in the flesh (as all [...]regenerated men are) cannot please God. 2. God cannot be said to be moved by the works of unbelievers, to bestow supernatural grace upon them; for if God be not moved by the works of true believers to bestow this or that good thing, which he doth bestow upon them then, much less can he be said truly to be moved with the works of [...]believers to confer his supernatural grace upon them. But now that God is not provoked by the works of true believers, as a cause or reason, why he doth bestow that which he doth bestow upon them▪ These things do manifest, 1. Because all the works of true believers are due debts to God. Luk. 17. 10. When ye have done all those things that [...]re commanded you, say, we are unprofitable servants, we have done that [...]ich was our duty to do. And therefore as they cannot come into mu­ster of merit, so they cannot move God to do good to them, Ex de­ [...]ito. [...] ▪ All the gifts of God which he bestows upon true believers are free gifts, and proceed from his free grace and mercy. They are said to be justified freely by his grace, Rom. 3. 24. Rom. 5. 18. To be regenera­ [...]ed of grace, Ephes. 2. 4, 5. To be saved of grace, Ephes. 2. 8, 9. Tit. 3. 5. [...] I offer this: The young man in the Gospel, Mat. 19. 16. who came to Christ and asked him, What good he must do to have eternal life? our Saviour said, He must keep the Commandments. But which, said the young man? Jesus said, Thou shalt do no murther, thou shalt not commit adul­ [...]ry, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother, and thou shalt love thy neighbour as thy self. The young man s [...]it [...], all these have I kept from my youth up. What lack I yet? And in Mark 10. 17. he is said to come running, and that he kneeled down to Christ and asked the question. And in vers. 21. 'tis said, That Jesus [...]e­ [...]olding him, loved him. Lo here a man that had outwardly in appear­ance kept the second Table, came earnestly and humbly to Christ for his gracious direction to Heaven, was not this man as much prepa­red as the Papists well disposed unregenerated man? and yet Christ let him go, and did not bestow his saving grace upon him. Nay more, [...] sought the blessing with tears, and yet went without it, Gen. 27. 34. And yet on the other hand behold another, Saul a zealous man against Christ, and persecuting the Disciples of Jesus Christ, who breathed out threatnings against believers in Christ, and made ha­vock of the members of Christ, entering into every house to find and apprehend believers in Christ, haling men and women, committed them to prison, Act. 8. 3. an informer against them that called upon the name of Jesus, and a cruel active persecutor of them, and yet not­withstanding [Page 146] all this, though he had done Christ and his Church much evil at Jerusalem, and was going to Damascus to apprehend [...] that he found of that way, and bring them bound to Jerusalem, Christ met him by the way, spake to him, and asked him, Why he persecuted him? and even then bestowed his special grace upon him, he converted him, Act. 9. 1, 2, 3, 4, 5, 11. For behold he prayeth. This I take to be [...] clear demonstration of the Apostles truth, That 'tis not of him that [...] ­eth, or of him that runneth, but of God that shewed mercy; and a confuta­tion of the Papists Error, That God is not causally or meritoriously [...] ­ved to bestow his grace upon men, for or according to their own preparatio [...] or dispositions; but he doth all according to the counsel of his own will, [...] that he hath mercy on whom he will have mercy, and whom he will be [...]a [...] ­neth; and shews that saving grace is not deserved of God by carnal mans works, but freely given us of God, Ephes. 2. 4, 5. The wheel turn­eth round, not to the end that it may be made round, but because it is [...]de round, therefore it turneth round: So no man doth good works to receive grace by his good works, but because he hath first received grace, there­fore consequently he doth good works: as 'tis in our Homily of Go [...] works, T. 2. part 1. pag. 81. 4. To this might be added, That the works Virtutes Ethnicorum sunt splendida peccata. Aug. and virtues of unregenerated me [...] [...] sin. Prov. 21, 4. The plowing of the wicked is sin. Prov. 15. 8. The sacrifice of the wicked is an abominatio [...] to the Lord. Prov. 28. 9. Their prayers are an abomination. And Ro [...]. ult. Whatsoever is not of faith is sin, And our 13th Article of Religion. And that therefore they do not please God, (for he hates sin above all things, as being most contrary to his nature and will) and conse­quently do not move God to bestow his Grace upon unregenerated men.

ART. XII.

THis false Doctrine I renounce, because 'tis contrary to the Do­ctrine of the Church of England in her book of Homilies, Ho­mily of good works, T. 2. part. 1. p. 81. Though God hath ordained us to walk in good works, yet the meaning is not by these words to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them, to purchase to our selves or others, remission of sins, and so consequently everlasting life; for that were [...]lasphemy against Gods [...]rcy, and great derogation to the blood-shedding of our Saviour Jesus Christ; for it is the free grace and mercy of God, by the mediation of the blood of [...]is Son Jesus Christ, without merit or de­serving on our part, that our sins are for­give [...] Yet Bishop Montague in his Appeal, p. 233, saith, The wicked go to enduring of torments everlasting; the good to enjoying of hap­piness without end; thus is their state diversified to their deserving. See him also Antig. [...]. 153. Shelfor [...] Ser. p. 153. Shelford Ser. p. 198. Laudensium Autoca­tacrisis, p. 70, 71, 72. us, that we are reconciled, and brought again into his favour, and are [...]ade heirs of his heavenly kingdom: And in her 11th Article of Religion, We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and NOT FOR OƲR OWN WORKS OR DESERVINGS. Now if we are not justified by our own merits, then certainly we are not sa­ved by our own merits; if our good works do not merit our justification, then they do not merit our eternal salvation. 2. 'Tis contrary to the 35th Article of Religion of Ireland. Although this justification be free unto us, yet it cometh not so freely unto us, that there is no ransom paid therefore at all: God shewed his great mercy in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made on our parts, which thing by us had been unpossible to be done▪ And whereas all the world was not able of themselves to pay any part to­wards their ransom, it pleased our heavenly Father, of his infinite mercy, without any desert of ours, to provide for us the most precious merits of his [Page 190] own Son, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied: so that now Christ is the righteousness of all the [...] that believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life: That now in him, and by him, every true Christian man may be called a fulfiller of the law; for as much as that which our infirmity was not able to effect, Christ's justice hath performed: and thus the justice and mercy of God do embrace each other; the grace of God not shutting out the justice of God in the matter of our justification, but on [...]y shutting the justice of man (that is to say, the justice of our o [...] works) from being any cause of deserving our justification. 3. 'Tis contrary to the Doctrine of the Church of Scotland to be seen in the Confession of faith made by the Assembly of Divines at Westminster, c. 16. Article 5. We cannot, by our best works, merit pa [...]don of sin, or eternal life, at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit nor satisfie for the debt of our former sins; but when we have done all we can, we have done but o [...] duty, and are unprofitable servants; and because as they are good, they pro­ceed from his Spirit; and as they are wrought by us, they are defiled [...] mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgment: Behold here is the Doctrine of the three Churches in his Majesties three Kingdoms, against this Popish Auti­christian Doctrine of Merits.

But 4. 'Tis contrary to sacred Scripture. That the good works of regenerated men do not merit eternal salvation at Gods hands, [...]prove▪

1. Because eternal life is the gift of God, Rom. 6. 23. That whic [...] is given to us, is not merited by us; but eternal life is given to us; there­fore eternal life is not merited by us.

2. Because we are not saved by our own good works, but by the mercy of God, Tit 3. 5. Not by works of righteousness, which we have done, [...] according to his mercy he saved us: therefore our good works do not merit eternal salvation.

3. Because the Apostle saith, that we are saved by grace, Eph 2. 8, 9. where by grace is meant the favour or mercy of God in him, a [...] [...] by works, which we have done or do; and the reason is given, lest [...] man should boast; which we might do, as that we have saved our selv [...] and God hath not saved us, if our own good works within us, or do [...] by us (as our Homily speaks) did merit eternal salvation.

5. The good works of regenerated men do not ex condigno, men eternal life at Gods hands, because they want the proper conditions of [Page 191] proper merit; for that which is properly merit ex condigno, or is properly meritorious, hath, or ought to have these Condi­tions.

Cond. 1. That it be perfectly good: but the good works of regenerated men are imperfect. This I have proved before out of our book of Homilies, Articles of Ireland, and Con­fession of Scotland, and sacred Scrip­ture, Homil. of Christs death, t. 2. part. 2. p. 182. alledged Ar­ticle 6th. Article the 10, and this 12th of this, See also Psal. 143. 2. Enter not into judgment with thy servant, O Lord, [...]r in thy sight shall no flesh be justified, Rom. 3. 20. Gal. 2. 16. Psal. 130. 3. If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? Gal. 5. 17. Isa. 64. 6. The stains of our righteousness are no less than menstruous. Dr. Slater in 2 Thes. 2. 11. p. 167. And upon this account our good works are not meritorious, ratione pacti, or ratione operis: for the Covenant of works, Do this, and thou shalt live, requires perfect obedience, without any imperfection; which, if we perform not, eternal life is not due unto us ratione pacti, by vertue of the Covenant of Works; and if you come in, and plead the Co­venant of Grace (Believe, and thou shalt be saved) you deny the con­dignity of your works, and come over to us, for Gods free grace given unto us, for we are not justified and saved for our good works wor­thiness, but for Christs sake, in whom he hath elected us unto eter­nal life.

2. Cond. That it be not due, or debt: but our good works are due debts, which we owe to God, Luk. 17. 10. When ye shall have done all these things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. We may merit of men, when we do them some notable piece of work, which we were not bound to do; but we can do no good work, to or for God, but that which we are bound to do; therefore we cannot merit by doing good works, which are but our duty. Adam while he was in the f [...]ate of innocency, could not by his perfectly good works have merited ex condigno, eternal life at Gods hands, by reason of the dignity of his works, because his works were due from him to God, as I shewed before in the Article of Original sin.

[Page 192] Cond. 3. That they be only ours: but our good works, as they are good, are not properly Homily for Rogation-Week, t. 2. p. 297, 220. alledged be­fore Article 7. p. [...]1. ours, but are the free gifts of God, and works of God in us, 2 Cor. 3. 5. Not that we are sufficient of our selves to think [...]t thing as of our selves, but our su [...]ficiency is of God, Joh. 15. 5. Without me (saith Christ) ye can do nothing; that is, no­thing that is spiritually and truly good, and acceptable to God: and Phil. 2. 13. it is God that worketh in you to will and to do (that which is good) of his good pleasure. See more in Homily of Repentance, t. 2. p. 263. alledged before Article 7th.

Cond. 4. That it profit him of whom we merit: but our good works do not profit God, Job 22. 2. Can a man be profitable unto God? Psal. 16. 2. Our goodness extendeth not to thee. Rom. 11. 35. Who hath first given unto him, and it shall be recompenced to him again, Luk. 17. 10. When you have done all you are commanded to do, say, We are unprofit [...] ­ble servants; and therefore our good works cannot merit any thing of God, by their own worth, and oblige him to give us a reward for their profit done him.

Cond. 5. That there be a proportion between the thing meriting, and the thing merited; but between our imperfect good works and eter­nal life, there is no proportion; merit of condignity must be equal to the reward, or thing merited; that is truly and properly meritorious that doth properly and absolutely for it self deserve a reward, or which doth in its formal reason include equality or condignity t [...] that reward, of which 'tis said to be meritorious; but now that there is no proportion between our works and eternal life, is proved Rom. 8. 18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us. Where 'tis clear, tha [...] the Apostle, who was a regenerated man, and had done as many good works as any regenerated man after his conversion, as appears by his works; yet those he slig [...]ts in comparison of the knowledge of Christ by faith; and who suffered many great and cruel afflictions (and [...] last Martyrdom, for Christs sake) yet he reckoned them all not wor­thy to be compared with the glory that shall be revealed in us in heaven: they hold no true proportion or equality with the reward, neither in re­spect of dignity or worth, nor in respect of duration or time: these aff [...] ­ctions are not worth that glory which we shall have in heaven; a [...] these afflictions, which are but for a moment, are not worthy to be equal­led with that eternal weight of glory, which they work for us, if righ [...] [Page 193] born. This place, saith Pareus and our Dr. Fulk and Willet in locum tollit omne meritum condigni, Pareus in loc. Dr. Fulk, taketh away all merit of con­dignity; for if the sufferings of the Saints, neither for quality nor quantity are proportionable to the glory that is to come, then it followeth ne­cessarily, that they are not worthy; if the sufferings of Martyrs come short of the value and worth of the glorious happiness of Saints triumphant in heaven, then sure much more do their best actions come short thereof▪ There is a reward, ratione pacti, when a man promiseth such a reward to a person, if he do such a work for him. Now this reward is called wages, not properly merit, because it may be meerly of promise, and not of desert. (e. g.) A man may promise another man an 100 l. of good gold to fetch him a bottle of straw; which, when he hath done, he is bound to give or pay it to him, because he pro­mised so much; but this is not properly merit of condignity; for the work done, was not worth the money (supposing, as is to be suppo­sed the straw easie to be had, and near at hand), for there was no proportion between the fetching of the bottle of straw and the 100 l. Now where there is merit of condignity, there must be proportion be­tween the merit and the reward, because the reward of the merit is an act of justice, as Aquinas shews, and justice is a certain equality, as he there proves out of the Philosopher. 12. [...] q. 114. a. 1. c.

2. There is a reward [...] ratione operis, when a man doth such a work, that doth of its self and its own nature, carry such a dignity and worthiness in it, as that it deserves such a reward to be given to him in justice. Now this is that the Papists are to prove, that our good works do; that there is such excellency, dignity, and worthiness in them, as that they do of their own nature deserve eternal salvation at Gods hands, and that God is bound in justice with it to reward us for the dignity of our good works, which we Protestants ut­terly deny; and we say, that if we should yield that our good works do thus merit eternal life at Gods hands, these absurdities would ea­sily follow.

1. That we had something whereof to glory, or to boast of, that we had merited our salvation, contrary to Ephes. 2. 8, 9.

2. That eternal life were not freely given to us, but of due and just debt paid to us, contrary to Rom. 6. 21.

3. That Christ dyed in vain, contrary to Gal. 2. 21. This is one of the Church of Romes Antichristian Doctrines, which doth in effect deny Christ to be come in the flesh. It's but a vanity in our men, the [Page 194] great friends to Rome, to say, that Papists profess with us the Apo­stles Creed; when as indeed and in truth, by their doctrines and practises, they deny and overthrow what they profess; for if men can by their own strength turn themselves to God when they will, and fulfil the whole moral Law, do works of superogation, and by the right use of their natural reason and will, merit ex congruo, the first grace, and then ex condigno, merit eternal life; What need was there for Christ so have come into the world, and taken our nature upon him, become our surety, to have fulfilled the law, and dyed for us? And therefore our Homily before alledged, saith very well, That this Doctrine of Merits speaks blasphemy against Gods mercy, and great deroga­tion to Christs blood-shedding: and another Homily before alledged, 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 a set­ter forth of mans vain glory, and for an adversary to Christ and his Gos­pel; and that it were the greatest arrogance and presumption of man, th [...] Antichrist could set up against God, to affirm, that a man might by his o [...] works take away, and purge his own sin, and justifie himself. Homily of salvation of mankind, p. 16, 17.

Obj. But they say, That Christ [...] merited that our good works, that are his Nova haec est Theologia Pro­phetis & Apostolis ignota, Christus meruit ut nos me­reamur nobisipsis vitam aeter­nam. Dr. Ames. Bel Enerv. t. 4. c. 2. p. 214. gifts wrought in us, and performed by us, should merit eternal life.

Ans. 1. This I have often heard said, but could never as yet see it proved; and therefore till it be proved, I deny it because there is neither sacred Scrip­ture. nor good reason for it. I know that true believers in Christ are made worthy, 2 Thes. 1. 5. Apoc. 3. 4. by the perfect righteousness of Christ imputed to them, and apprehended and applied by a lively faith; but this makes not their imperfect works, which, as good, he works in them, and which they owe unto him, meritorious at Gods hands again. God doth reward his people with eternal life, secundum opera, Rom. 2. 6.according to their works, but not propter opera; for their works; and the reward is of free gift, not of due debt; for 'tis ex p [...]misso, of Gods own free promise, but not ex dignitate operis, not for the worthiness of the works done; it m [...] be due ratione pacti, by reason of the Covenant that God freely made to [...] ­lievers in Christ; but 'tis not due ratione sacti, that is, 'tis not due fo [...] the worthiness of the works done.

[Page 195] Obj. But against all this Bellarmine and Debate, p. 14. Dr. Patrick object Mat. 25. from 31. to the end; but chiefly the 34 & 35 verses, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was [...] [...]ungred, and ye gave me meat; I was thirsty, and ye gave me drink; I [...] a stranger, and ye took me in, &c. Hence Bellarmine and Dr. Patrick would infer, that good works of regenerated men are meritorious or efficient causes of their eternal salvation, and consequently of their justification.

Ans. To which I answer, 1. That good works are via ad regnum (as St. Bernard speaks) but not causa regnandi, they are the way that God hath appointed us to walk in to the kingdom of Heaven, but they are not the cause of our reigning there; they may be conditions, sine quibus non, without which we cannot get thither, but not efficient causes of our getting there. 2. 'Tis true, that God requires good works at our hands, as fruits and evidences of justifying faith, and as [...]edent conditions to our eternal salvation, and as manifestations of our love and thankfulness to God for his abundant love to us, in our election, s [...]stification, adoption, sanctification and preservation, &c. but not as condi­ti [...]s of the Covenant of Grace, or as efficient or meritorious causes of our Justification or salvation, or foreseen moving causes of our election. 3. That the word (for) doth not always shew the cause of a thing, but some­times it renders the reason of a thing, which reason may be drawn from the effect; as 'tis in Luke 7. 47. Her sins are forgiven, for she loved much; where by (for) is shewed not the cause why, but the rea­son to prove, that her sins were forgiven; For she loved much. Mary her great love was not the cause why her sins were forgiven her, but the effect, sign, and evidence thereof; she liad received much love from God, therefore she loved God very much: So here, God is merciful, for he rewardeth the merciful to his members according to their works: this reason from the word, for, here, is not from the cause of our inheriting the kingdom of Heaven, but from the effect, to prove the cause: The argument may be thus; They that are the elected, justified, and adopted Children of God, shall inherit the king­dom of Heaven; but you at my right hand are such, ergo, ye shall in­herit the kingdom of Heaven: the Minor our Saviour prov [...]s by their works, thus; They that are for Christs sake merciful to Christs Mem­bers and Ministers, are the elected. justified and adopted Children of God; but you are merciful for Christs sake, to Christ's Members and Ministers; Ergo, you are the elected, justified and adopted Children [Page 196] of God: the Minor, viz. that they were merciful for Christs sake, to Christs Members and Ministers, Christ proves by their works; For I was an hungred, and ye gave me meat, &c. So that here you may see that the Particle for is not used here causally, but rationally; it doth not declare the cause of their salvation, but it declares a reason to prove that they were the blessed Children of God, and heirs of the kingdom of heaven: for, he here proves their election, quoad quod sit, but not quoad cursit, that they were elected, &c. but not why they were ele­cted; and therefore it makes nothing for the proof of Bellarmines, or Dr. Patricks Doctrine.

This Doctrine, that Christ hath merited, that our good works might merit, is one of Antichrist's delusions, to be taken heed of, 2 Thes. 2. 11. lest we be induced to believe a lie, that is the whole Antichristian Faith and Religion, which is a complicated lie.

2. This Doctrine of theirs implies, either that Christ hath not sufficiently merited eternal life for us, or that our meriting is vain and needless; for that which is sufficiently done to that end by Christ, needs not that it should be done again by us to that end.

3. That whatsoever Papists say to the contrary, 'tis evident, that they do divide the glory of meriting eternal life between Christ and Christi­ans, because they give it not solely to that grace that is in Christ, but also to that grace that doth inhere in us, or is done by us; to which also they ascribe our justification. And for a further evidence, they exhort people to do good works by this argument, 'Tis more honourable to merit Dr. Ames. Bel. Enervat. t. 4. c. 72. p. 206. by a mans self, than by another; and 't [...] more honourable to have eternal life by merit, than by gift, as Bellarmines, Durands and Tappers following word set down by Dr. Ames, do plainly shew magis honorisicum, &c. that is, It is more honourable to have eternal life by merit, than only of gift, saith Bellarmine, Far be it that righteous men should expect eternal life, as [...] poor man doth an alms; for it is much more glorious, that they, as conq [...] ­rors and triumphers, do possess it, as crown due to their labours; so saith Tap­per. Tapper in Art. Lovan. t. 2. art. 9. It is more honourable to have a thi [...] by a mans self, or of a mans self, th [...] [...] another, or by another; for be that hath any thing by his own proper merit, [...] a manner hath it by himself, in as much as he hath made that thing due [...] him by his own proper action, saith D [...] ­rand. Now let any unprejudiced m [...] Durand in 3. d. 18. [Page 197] that understands common reason, judg what the Papists mean, and what their words do signifie, when they say; That Christ hath merited, that regenerated persons good works might merit eternal life; and whe­ther this be not, as I said, one of their strong delusions, by which they are deceived themselves, and endeavour to deceive others; and whe­ther these Popish Grandees false, here­tical and blasphemous Doctrines above Ames. Bellar. Enervat. t. 4. l. 7. c. 2. p. 209. recited (as Guido the Hermit confessed, in his revocation of them, that they were) do not rob God of the honour of his free grace; and Christ, our blessed Saviour, of the honour of his inestimable merits and overthrow the Gospel, yea blow up Christianity it self, under the pretence of advancing it, and utterly destroy the souls and bodies of many well-meaning people, and pick the pockets of many thousands, to fill the proud Pope of Romes Coffers, and satisfie (if it be possible) the covetous, ambitious, and malicious lusts of that man of sin, and his adherents, let the world judg.

ART. XIII.

THis I renounce, because 'tis 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. 'tis 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. [Page 198] Against the ground, or rather indeed pretence for Purg [...] ­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. 'Tis 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. 'Tis 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 [Page 199] 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.’ Tis 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, a [...] 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 [...]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. 'Tis 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 [Page 200] 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 'tis 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 P [...] ­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 Scriveli [...] 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 [...] amol [...], 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 'tis 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 di [...] hereafter (though they shall be blessed too), which shews, that [...] soon as ever they are dead, they begin to be blessed [...], prese [...] and perfectly (as some expound the word) and henceforth, even for e [...] 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, [...] [Page 201] 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 Ʋrsin. 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), Ʋt stet judicio ante Deum, that it may appear before his tribunal to be judged; and certainly, as the [Page 202] 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 'tis 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 'tis said thus: That while we are a home in the body, we are absent from the Lord; and that we 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.

[Page 203] 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, praesens (que) 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 [Page 204] purpose. 'Tis 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 Tho [...] Aquinas) but our own Divines hold, that there are three effects of sin: 1. Reatus, the guilt. 2. Macula, the spot or stain. 3. Pa [...], 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. Be [...] 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 do [...] make atonement, expiate, satisfie, and purge away the guilt of o [...] sins, and make peace, and pacifie his wrath, and make him propiti [...] merciful, favourable and good unto us: and 1 Tim. 2. 6. He g [...] himself a ransome for all: Himself, God-man, a ransome for all. H [...] 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 sho [...] 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. 'tis said of Christ, that he washed us in his own blood: [...] [Page 205] 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 Tit 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 'tis 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, [Page 206] but then shall I know as I am known. 'Tis 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, 'tis 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; [Page 207] 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 'tis 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 shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the [Page 208] light of nature; for holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved: so I might argue from their meritorious works; but I forbear.

To all which I shall add what I have found in Dr. Field of the Church (Appendix, part. 1. l. 2. p. 772.) since I wrote that before, of Saints being perfectly cleansed from all sin at the moment of their death: He saith thus, speaking of one Higgins, in the 20th Chapter of that Appendix, I produce the judgment and reso­lution of Scotus, Durandus and Alexander of Ales, That all sinful­ness is utterly abolished in the very moment of dissolution, and that there is no remission of any sin in respect of the fault and stain after death: The words of these Authors I set down at large: the words of Alexander of Ales (the first of the School-men, called the irrefragable Doctor) are these: Final grace taketh away all sinfulness out of the soul, because when the soul parteth from the body, all proneness to ill, and all perturbations which were found in it, by reason of the conjunction with the flesh, do cease: the powers thereof are quieted, and perfectly subjected to grace, and by the means all venial sins are removed: so that no venial sin is remitted after this life, but in that instant wherein grace may be said to be final grace, it hath full dominion, and absolute command, and expelleth all sin. Where­upon he addeth, That whereas the Master of the Sentences, and some others do say, that some venial sins are remitted after this life: some answer, that they speak of a full remission, both in respect of the fault, and stain, and the punishment also; but that others more narrowly and piercingly looking in­to the thing, do say, that they are to be understood to say, Sins are remitted after this life, because (it being the same moment or instant that doth con­tinuate the time of life, and that after life) they are remitted in the very [...] ­ment of dissolution, grace more fully infusing and pouring it self into the soul at that time, than before, to the utter abolishing of all sin, all her im­pediments formerly hindring her working, now ceasing. Death unto the godly, is the utter abolishing of sin, and perfection of mortification, saith A. B. Ʋsher, Sum of Christian Religion, p. 545. Thus you see, that not only our learned Protestant Divines, but also Alexander of Ales, the first School-man, called the irrefrag [...] Doctor, Scotus, the subtile Doctor [...] Durand, the Master of the Ceremonies, as the Papists themselves esteem and call them, were of this judg­ment, That the souls of men dying in the state of grace, at the mome [...] of death are purged and cleansed perfectly from all the fault and stain of [...] sin; and then it will follow, that they are freed from the third effe [...] of sin too, and that is▪

[Page 209] 3. Poena, punishment, which is an evil inflicted upon the sinner him­self, or his surety, for sin: For, 1. if the guilt of sin be perfectly ta­ken away (as indeed it is in our Justification, and the stain of sin be also perfectly taken away in the moment of our death, and sin be wholly abolishhd, then the punishment of sin must needs be taken away too. Of this judgment was St. Bernard, When all the sin shall be wholly Bernard in Psal. qui ha­bitat, Ser. 10. taken out of the way, no effect of it shall remain, that the cause being altogether re­moved, the effect shall be no more; and you know, 'tis a rule in rea­soning, Sublata causa tollitur effectus, the cause being taken away, the effect ceaseth: Sin then being perfectly destroyed, when death part­eth the soul from the body, all its effects, guilt, filth, and punishment, must consequently be destroyed too; and that all sin is taken away in the moment of the dissolution of the soul and body, I have suf­ficiently proved; and therefore the punishment is taken away too. Pray hear what God himself saith to this point, in Ezek. 18. 22. When the wicked man shall turn from all his sins that he hath committed, all his transgressions that he hath committed shall not be mentioned unto him. Now if God hath so far forgiven their sins, as that he will not remember them, then certainly he will not punish them for them in another world with hellish torments; if God punish truly penitent men for their sins in this world, and that to come, too; he cannot be said, not to remember them, but to remember them (as we say) with a witness; if he forgives and forgets all their sins, then undoubtedly he forgives and forgets their venial sins too; if he forgive their mortal sins, their sins of enmity against God, which make God displeased with the sinner (as Aquinas and his followers speak) then it will follow by an undeniable consequence, that he forgives and for­gets their venial sins, their lesser sins, which are not Peccatum veniale non est contra legem, quia venia­liter peccans non facit quod lex prohibet, nec praeter­mittit quod lex per prae­ceptum obligit, sed facit praeter legem, quia non ob­servat modum rationis, quem lex intendit. Aquin. 12 ae. q. 88. a. 1. [...]. Medin in 12 [...] q. 89. a. 1. p. 1209. against the law, but only besides the law, and which, though they displease God, yet they do not make the sin­ner displeasing to God; and that they do on­ly obnubilate, but do not obtenebrate grace, as Bel. t. 4. l. 2. De peccato venial [...] c. 1. Medina teacheth: and those sins which Mr. Chillingworth in his dange­rous [Page 210] book, saith are so small, as that he durst not ask God pardo [...] for them, and which B. Medin in 12 [...]. q. 88. a. 1. p. 1199. Bellarmine saith are ex natura & ratione probati, in their own nature and kind of sin, venial, that is, not repugnant to the love of God and [...] neighbours, that do not render as unworthy of the friendship of God, and gui [...] of eternal death; and that are so small, as that it were unjust to punish the [...] with eternal death; that they do not exclude out of heaven, but that God himself is bound by law that he hath made to give to his friends the kingdom of [...], notwithstanding their venial sins, of which, although they d [...] re­pent, yet are presently remitted ex natura status quum anima emigrat e corpore, from the nature of the state, when the soul departs out of the body, as Papists teach; how these sins, I say, should need to be pur­ged away from believers souls (the friends of God, whose sins God hath covenanted to pardon) by such temporal punishments in Pur­gatory, as are the same for nature with those the Devil inflicts upon the damned in hell; and yet that their mortal sins, as Davids adultery and murder, Peter's denial of his Lord and Master, Paul's persecu­ting of the Saints, and, which do, as they confess, cause a spot or s [...]i [...] in the soul, and are contrary to the Law of God, and do render the [...] ­ [...]er displeasing to God, and deserve eternal death, as Aquinas and Me [...], ubi supra, do plainly teach, should escape the same penal Purga­tion in Purgatory, is to me very strange, improbable, and incon­sistent Doctrine, as well as contrary to sacred Scripture; which saith of God thus, Jer. 31. 34. I will remember their sin no more, that is, punish them no more: and of them, (1) Rom 8 1. There is no con­demnation to them that are in Christ Jesus: if no condemnation, the [...] surely no hellish punishments. (2) Apoc. 14. 13. That they rest fr [...] their labours: and if from their bodily labours, as Papists yield they do, then much more from spiritual labours, else it had been no com­fort for them to die, seeing their death would but free them fro [...] corporal pains, which could last, at most, but for the short time of their lives here, but would transmit their souls into spiritual helli [...] pains, which will last till the great day of judgment, except the Pope of Romes good will can be procured to let them out some­what sooner, as the Popes Doctors teach. (3) That Rom. 5. 1. being justified by faith, they have peace with God: but to have peace wi [...] God, and to suffer the torments of hell inflicted by the Devil f [...] some hundreds, it may be thousands of years, are altogether incon­sistent.

[Page 211] And this is an approved truth, though mans sin do deserve temporal and eternal punishments, yet the offence being remitted, the punishment is remitted also, which is excellently well proved by Dr. Davenant; and that their Remissa culpa remittitur poena. Dr. Davenant, [...] [...]33. p. 149. sins are forgiven in this life absolutely, per­fectly and fully, even when they believe in Jesus Christ; and therefore the holy Scripture speaks of justification and remission of sins in the present tens [...], and time past, Rom. 4. 2, 5, 7, 9, 16, 22. Rom. 5. 1. Rom. 8. 1. Gal. 2. 16. Here believers in Christ are forgiven all their sins, and there are all punishments due to their sins forgiven also.

Now that the punishment due to the offence or offender by Gods Law, is forgiven, when the offence is forgiven; I prove thus: 1. Be­cause punishment properly so taken and called, is inflicted only for sin: Punishment is an evil inflicted upon the sinner, or his surety for sin: The sin which Poena est malum pecca­tori propter peccatum infli­ctum, Ames. Med. l. 1. a. 12. p. 55. deserves it, being taken away, it must necessarily be taken away too. 2. Be­cause to remit the sin, is not to impute it any more to punishment, that is, not to punish it. What man will or can say that a Magistrate hath perfectly pardoned a murderer, and yet hang him up for the murder? It implies a contradiction to say, that God hath forgiven true be­lievers in Christ all their sins, and yet to say he punisheth them for them, to be satisfied for breach of his Law. 3. To say, that God hath forgiven true believers all their sins, and yet punish them for them with temporal punishment properly so called, in Purgatory, for the satisfying of his justice, is undeniably to ascribe injustice to God, who is justice it self; seeing this way they teach, that God doth punish the soul that hath no sin, only because it formerly had sin, which he hath for Christ's sake fully forgiven [...] [...]nd besides too, here would be another piece of injustice, most blasphemously fixed upon God; if he should forgive all sins to the sinner for Christs sake, who hath made full sa­tisfaction to him for the believing sinners sins, and yet punish the sin­ner; to exact for one offence a double satisfaction; one from Christ the surety, and another from the poor sinner. Would it not be decried as a grievous piece of injustice for a creditor to exact of the surety that is bound for 100 l. in a penal Bond of 200 l. the 200 l. and receive it, and release the surety, and yet afterward sue the Bond upon the principal for non-payment of his 100 l. at the time conditioned? [Page 212] Yet this piece of injustice, Papists do in effect, by their Doctrine of the souls of believers in Christ suffering in Purgatory temporal pe­nal satisfactions, that is, punishments to satisfie Gods Justice for breach of his Law, after he had taken full satisfaction from Christ his Son, and their surety, and so exact and receive full satisfaction, the whole Bond of him, and then afterward exact of them satisfa­ction in part, too▪ fasten upon God, who is Justice it self; for he hath punished his own Son, who voluntarily, and by his Fathers consent, became their surety: He laid on him the iniquity of us all, Isa. 53. 6. that is, the punishment of all our sins Read vers. 5. He was wounde [...] for our transgressions, he was bruised for our iniquities; the chastiseme [...] of our peace was upon him, and with his stripes are we healed; though he had no sin of his own; he had done no violence, neither was deceit in his mouth, yet it pleased the Lord to bruise him, yea to put him to death, v. 9, 10. And he did bear our sins, that is, the punishment of our sins, is his own body on the tree, that is, on the cross, Isa. 53. 11, 12. 1 Pet. 2. 24. and this he did, not for himself, for he had no sin, 1 Pet. 2. 22. but for us, and in our s [...]ead, 1 Pet. 2. 21, 24. Yet notwithstanding all this, Papists, by this their Doctrine of Purgatory, (that believers souls for whom Christ hath suffered the punishment, paid the bond of 200 l. [...] so fully satisfied the debt; yet that God hath sued the bond again upon the [...] believers soul, and will make that make him satisfaction too, in part at least, though, I say, he was fully satisfied before by his Son and her surety Jesus Christ the righteous, as appears by his letting him out of prison, when he had him fast in the grave, at his resurrection; by which he openly declared, that he was fully satisfied, Rom. 4. ult. Who was delivere [...] (that is, to death) for our offences, and was raised again for our jus [...]i [...] ­cation; to assure us, that he hath satisfied for us, pacified his Fathe [...] wrath with us for our sins, and procured his favour for us, and his gracious acceptation of us), charge God with this great injustice.

And to prevent the Papists objection, that Moses, David, a [...] others, after their sins were forgiven, were punished with temp [...] punishments; I say that they were not punished with Gods vindi [...] justice for their sins, but that they were chastised in love and mercy, to humble them for sin past, and prevent sin for the future in the [...] others: afflictions, that believers suffer in this life, are not properly [...] ­nishments, but castigations; and though they may be materially t [...] same that punishments inflicted upon unbelievers are, yet they are not formally such: for we must know that the formal reason of p [...] ­nishment properly and strictly so called, is always to be fetched fr [...] [Page 213] the final cause; for the pain which is inflicted of God as a revenging or punishing Judg, with that intention, that it shall satisfie his Ju­stice, hath the true and proper, or formal reason or nature of pu­nishment; and this kind of pain, we deny to be inflicted upon Moses, David, or any other true believers after remission of their sins; but what pain is infl [...]cted of the same God as a provident Father, with this intention, that he may further the salvation of his children, obtains the nature of a Aquin. 12 ae. q. 87. a. 7. medicine, not of punishment; and this kind of pain we grant is by our most wise and loving Father imposed upon true penitents in this life, after their sin is pardoned: but Papists devised punishments are for satisfaction, not for correction: True believers in Christ, do in this life undergo poenam correctivam, corrective pain, but not poenam satisfactoriam, satisfa­ctory pain here in this life, or in Pur­gatory, 1. Ad demonstrationem de­bitae miseriae. 2. Ad emen­dationem labilis vitae. 3. Ad excitationem necessariae pa­tientiae dixit Augustinus in Joh. Tract. 124. Potest & quantum adjici, quod Christus docet, Joh. 93. Manifesta­tio operum Dei, Tilen. Syn­tag. p 2. c. 65. de Purgatorio, Thes. 15. p. 956. or any where else: they suffer not pain to satisfie Gods justice, but for the demonstration of deserved misery, the [...]endment of a sinful life, the exercise [...]f necessary patience, and the manifesta­tion of Gods power▪ as the word poena, pain or punishment, is taken in a large sense, so paternal castigation of the god­ly for their sins, such as Davids was; affliction for the trial of their faith, pa­tience and constancy, such as Jobs was; and Martyrdom for the testimony of saving truth, are by some of our Divines called punishments; but not in that sense that punish­ment properly so called is taken, which only is called penal satisfa­ [...]ion▪ and that is punishment inflicted upon the sinner, or his surety, for sin, to satisfie Divine Justice, which is either temporal for dura­tion, but everlasting and infinite for virtue and value, by reason of the transcendent dignity of the person suffering, equivalent to the ever­lasting in time; and such was the penal satisfaction which Christ suffered for the sins of his elect; or everlasting in duration, which is begun in this life, and continued for ever after this life in the world to come; and such is that which impenitent reprobates suffer▪ Re­probates are bound by the Law of God to perform for themselves this penal satisfaction, and therefore they do begin it in this life, and after this life continue it in hell, to all eternity, because they can ne­ver [Page 214] fully satisfie, Mat. 25. 41. But this penal satisfaction is not re­quired to be made in part or in whole of true believers in Christ, be­cause Jesus Christ their surety hath satisfied for them to all eter­nity.

3. Because this Popish Doctrine, that the souls of believers in Purgatory suffer punishment to satisfie for their sins, not sufficiently purged away in this life, is a very dishonourable and destructive Doctrine to the full and perfect satisfaction of our Lord and Saviour Jesus Christ: therefore I lay down this plain Position.

Position 3. That the satisfaction our Saviour Jesus Christ hath made for all the sins of true believers in him, is a full, sufficient, and perfect satisfaction: But Papists Doctrine of Purgatory-satisfactions saith virtually, interpretatively, and in effect,

1. That it was not an universal satisfaction for all the sins of all true believers in Christ, which is contrary to express canonical Scripture, Tit. 2. 14. Jesus Christ, who gave himself for us, that he might redeem us from all iniquity. 1 Joh. 1. 7. And the blood of Jesus Christ his Son, cleanseth us from all sin. 1 Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all un­righteousness s if he cleanse us from all iniquity, from all sin, from all unrighteousness, then certainly from venial sins.

2. Christs active obedience and sufferings were not a sufficient sa­tisfaction to the Justice of God for the breach of his Law by true be­lievers in him: which is directly contrary, 1. to the Doctrine of the Church of England, in her order of Communion; which saith there, That Jesus Christ did suffer death upon the cross for our redemp­tion, and that he made there (by his own oblation Homil. of Christs death, T. 2. part. 2. p. 187, 188. So Homil. of the worthy re­ceiving the Sacrament of the Lords Supper, T. 2. part. 1. p. 200. of himself once offered) a f [...] ▪ perfect, and sufficient sacrifice, ob [...] and satisfaction for the sins of the whole world: and Homily of Christs Nativity T. 2. p. 169. Christ made perfect satis­faction by his death for the sins of all peo­ple: and Homily for Good-Friday, T. 2. p. 175. concerning the death of Christ▪ it saith, That it was impos­sible for us to be loosed from this debt by our own ability; it pleased [...] therefore to be the payer thereof, and to discharge us quit: and p. 177. of the same Homily, it saith thus, Such favour did Christ purchase [...] us by his death, of his heavenly Father, that for the merit thereof ( [...] [Page 215] we be true Christians in deed, and not in word only) we be now fully in Gods grace again, and clearly discharged from our sin.

2. 'Tis contrary to Canonical Scripture, which saith that Christ hath made a full and perfect satisfaction to God for all the sins of all believers in him: 1. Because the Scripture saith, that he paid the price that was due to God from us: For 1. he not only perfectly fulfilled the Law for them, he was made under the Law, Gal. 4. 4. And he fulfilled all righteousness, Mat. 3. 15. And he came not to destroy the Law, but to fulfill it, Mat. 5. 17. And that he did not for himself, but for believers, is evident, Gal. 4. 3, 4, 5. Phil. 2. 6, 7, 8. And the righteousness of Christ is imputed to belie­vers for righteousness, Phil. 3. 9.

2. But he suffered for true believers in him, great sorrow in his soul, Mat. 26. 37, 38. Grievous torments in his body, Mat. 27. 46. Luk. 22. 44. Joh. 20. For he was crucified and died, Mat. 27. 35. Phil. 2. 8. Mark 15. 24, 37. He was buried and remained under the power of death for some part of three days, but without corruption; he suffered poenas infernales hellish torments, eternal in essence, as Maccovius will have it, equivalent to hell­torments, by reason of the worthiness of his person, into which our humane nature that suffered was taken, that what he suffer­ed in his humane nature is attributed to, and taken to be the suffering of his person, [...], God-man. And therefore is it said, that he descended into Hell, as 'tis 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 [Page 216] 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 God­man. 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 'tis said, That from thence he shall come [...] judg both the quick and dead.

3. God hath declared, That in [...]i [...] 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. 2 [...]. [Page 217] 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 multo (que) & 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 [Page 218] 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 'tis answered, 1 That there is done great injury to Christ: Because 1. by this mean Christ were not a perfect Redeemer. 2. He were not our only Redeemer, which is contrary to 1 Tim. 2. 5. 3. He were not a satisfactory Redeemer, but man himself must suffer, and thereby make satisfaction to God himself, else he could not be saved. 4. He should not purge us by himself from all our sins, Heb. 1. 3. but we our selves must do it in part at least, by suffering temporal punishments in Purgatory. 5. Frustra fit per plura quod fieri potest per pauciora, that is vainly done by many, that may be done by a few Christ was and is able to save us alone and by himself; He is mighty to save, [...]sal. 63. 1. He needed not the help of man, and therefore he trod the wine-press alone, Isa. 63. 3. and of the people there was none with me. 6. Bellarmine (as Dr. Ames shews) notwithstand­ing his fair pretence, ascribeth the satisfaction Bellarm. Enervat. T. 2. l. 5. c. 2. p. 210. made to God, to man, Ʋna tantum est actualis sa­tisfactio, & ea est nostra; that is, there is but only one satisfaction, and that is ours. 7. Though Christ doth work in us by his Spirit, yet that doth not enable us by suffering temporal punishments to make satisfaction unto God. 8. Bellarmine's bold assertion, That by Christs satisfaction we have grace to satisfie Di­vine justice, is like that before mentioned, that Christ merited that we might merit; without any ground at all in Canonical Scripture, which saith that Christ by himself (not by us) purged our sins, Heb. 1. 3. and that God laid on him (not on us) the chastisement of our peace, and that with his stripes (not with our own) are we healed, Isa. 53. 5. What Bishop Mountague, Bishop Maxwell, and Bishop Andrews in his Strictura is made to say after he was dead, concerning offering and prayer for the dead, and Dow and Pocklington have written, may be seen in Laude [...]. sium Autocatacrisis, c. 5. p. 81, 82. And lest any should be deceived by them, I pray read Dr. Ames his Bellarminus Enervatus. T. 4. l. 5. c. 1, 2. where you will find Bellarmine's and these mens arguments for Purga­tory answered.

ART. XIV.

THis I renounce: 1. Because 'tis contrary to the Doctrine of the Church of England, Homil. of good works, T. 1. part 3. p. 38. ‘It gives honour to God for giving to King Henry the Eighth the knowledg of his Word, and an earnest affection to seek his glory, and to put away all such superstitious and Pharisai­cal Sects by Antichrist invented, and set up against the true Word of God, and the glory of his name.’

And Homily of Obedience, Part 3 pag. 76. it saith thus, ‘But concerning the Usurped power of the Bishop of Rome, which he most wrongfully challengeth as the Successor of Christ and Peter, we may easily perceive, how false, feigned and forged it is, not only by that it hath no sufficient ground in holy Scrip­ture, but also by the fruits and doctrine thereof.’ And in the same Page it saith thus: ‘He ought rather to be called Anti­christ, and the Successor of the Scribes and Pharisees than Christs Vicar, and Peter's Successor.’ And in Homily of Will­ful Rebellion, Part 6. pag. 316. ‘The Pope or Bishop of Rome is called the Babylonical Beast of Rome.’ And Part 5. p. 309. of the same 'tis said:

‘That Christ expresly forbids his Apostles, and by them the whole Clergy, all Princely Dominion over people and Nations; and he and his holy Apostles likewise, namely Peter and Paul, did forbid unto all Ecclesiastical Ministers, dominion over the [Page 220] Church of Christ. And indeed while the Ecclesiastical Mini­sters continued in that order that is in Christs word prescri­bed unto them, and in Christian Kingdoms kept themselves obedient to their Princes, as the holy Scripture doth teach them, both was Christs Church clear from ambitions, emulati­ons and contentions, and the state of Christian Kingdoms less subject unto tumults and rebellions. But soon after the Bi­shop of Rome did by his intollerable ambition challenge to be Head of the Church, he became at once the spoiler and de­stroyer of the Church, which is the Kingdom of our Saviour Christ, and of the Christian Empire, and all Christian King­doms, as an Universal Tyrant over all. Wherefore let all good subjects, knowing these special instruments and ministers of the Devil, to the stirring up of all rebellions, avoid and flee them, the pestilent suggestions of all usurpers and their ad­herents, and imbrace all obedience to God, and their natural Princes, that they may enjoy Gods blessing, and their Princes favour.’

Homily against Wilful Rebellion, Pag. 310. ‘And whosoever denieth this Doctrine, That Faith alone justifieth, is not to be accounted a Christian man, nor a setter forth of Gods glory, but for an adversary to Christ, (that is an Antichrist) and his Gospel, and for a setter forth of mans vain glory.’

Homily of Salvation of Mankind, Pag. 16, 17. and in the same Page thus: ‘That were the greatest arrogance 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 sin, and justifie himself.’

Again, in the Prayer appointed for the Fifth of November, set forth by Authority of Parliament, 3. Jacob. c. 1. 'tis prayed thus: ‘Root out that Antichri­stian and Babylonical Sect. The Church of England in her Homily a­gainst the peril of Idolatry, Part 3. p. 70. saith thus, The Prophet Daniel, c. 11 de­clareth such sumptuous decking of Images with gold, silver, and precious stones, to be a token of Antichrists Kingdom, who as the Prophet sheweth, shall be adored as God with such things. Dr. Heylin's Introd. to his Cyp. Angl. p. 1 [...] which say of Jerusalem, Down with it, down with it, even to the ground. &c. and to this end strengthen the hands of our gracious King, the Nobles and Magi­strates of the Land, with [Page 221] judgment and justice to cut off these workers of iniquity, whose Religion is rebellion, whose Faith is faction, whose practise is murdering of souls and bodies, and to root them out of the confines of this Kingdom.’

And Dr. Heylin himself, who was no small friend to the Pope and Popery, saith thus, ‘That in the Book of Homilies are some hard expressions against the Pope, but none more hard than those in the publick Letany; for in King Hen. 8. and in the second of King Edward the sixths days, the people were ap­pointed to pray for their deliverance from the Tyranny of the Bishop of Rome, and his detestable Enormities.’

Now from this sound Doctrine of the Church of England, I hope I may have leave without offence to our Heylinists, to prove the Pope of Rome successively to be the Antichrist the holy Scrip­ture writes of: As thus:

He that under the pretence of Religion, being the Servant, the Vicar of Christ, and the Successor of Peter, is the Inventor and set­ter up of Superstitious and Pharisaical Sects, which are against the Word of God, and the glory of his name; that challengeth and exerciseth Princely dominion over Nations and people, and do­minion over the Church of Christ, which is his Kingdom, whose usur­ped authority hath no good ground in holy Scripture; that produceth An­tichristian fruits, practises and doctrines; affirming, that a man can by his own works take away and purge his own sin, and justifie himself; and denying this Doctrine, that a man is justified alone by faith; That is the Babylonical beast, that is the successor of the Scribes and Pha­risees, the spoiler and destroyer of Christs Church, the instrument and minister of Satan, the head of that Antichristian, Babylonical Sect, which say of Jerusalem (that is the true Church of God) Down with it, even to the ground; whose Religion is rebellion, whose Faith is faction, and whose practise is murdering of souls and bodies; is not to be accounted a Christian man, the Vicar of Christ, the Suc­cessor of Peter, but an adversary to Christ and his Gospel; That is Antichrist, the Antichrist the holy Scripture writes of: But the Pope of Rome successively is so, and [...] therefore he is the Antichrist the holy Scripture writes of. The major is the Do­ctrine of the Church of England. The Minor is also very large­ly proved in every particular by Dr. Henry More in his Learned, and Elaborate, and Ingenious Book, called, The Mystery of Iniquity, which deserves seriously to be read, and compared with the Do­ctrine [Page 222] and practises of the Church of Rome. The full proof of the Minor would take in the whole Body of Popery, which is learnedly confuted by Dr. Ames in his Bellarminus Enervatus, Fe­stus Hommius in his seven Theological Disputations against the Papists and others. Yet I shall take the pains to set down some of the heads, and leave you to apply them.

1. The Pope of Rome is not (as he pretends to be) Christs Vi­car General here on earth.

1. Papists do not prove that the Pope of Rome is Christs Vicar General, either in Temporals or Spirituals, by Sacred Scripture.

2. Christ is such an Head of his Church, that he needs not such a Vicar on Earth as the Pope pretends to be; for Christ is God as well as Man, and is ever with his Church, and will be, even to the end of the world, Mat. 18. 20. Mat. 28. 20. Lo I am with you even to the end of the world.

3. To set up the Pope of Rome to be Christs Vicar, is to deny Christs presence with his Church. For a Vicar is one that doth supply the place of one that is absent; and it is to deny Christ to be the Monarch of his Church, and saith in effect, that he is not [...], and makes the Church of Christ, monstrous Biceps, having two heads.

4. The Officers that Christ hath appointed in his Church, are not his Vicars, but his Ministers, Stewards, &c. their Office is not Magisterial, but only Ministerial.

5. When Christ ascended up into Heaven, he did not commit the Government of his Church Universal to one man, but to the whole Colledg or company, or society of his Apostles, Joh. 20. 21. Christ said to all his Apostles (except Thomas) that were alive, this, As my Father sent me, even so send I you, &c. Here Christ performed that which he promised to Peter, Mat. 16. 19. And I will give thee, &c. That was but a promise of this gift, here Christ performed it to him, and to all his Disciples, to whom in Peter the promise was made. Read also for this, Mat. 28. 18, 19, 20. And when the Apostles died, they did not institute one particular man over the whole Universal Church of Christ on Earth, but ordained fit men in every particular Church or Congregation of believers to rule it, and gave them authority, and a charge to govern it by common counsel; as ye may see was the practise of two Apostles, when they solemn­ly took their leave of the Churches, which they had planted, Act. [Page 223] 20. 28. Take heed therefore unto your Hooker saith, That the A­postles themselves ordained only in each Christian City a Colledg of Presbyters and Deacons to administer holy things. Evaristus a Bi­shop of Rome about 112 years after the Birth of our Saviour, begun the distin­ction of the Church into Parishes, Ecclesiast. Pol. l. 5. p. 433. And in the end of the same he saith, That Presbyters and Deacons having been ordained be­fore to exercise Ecclesiasti­cal Functions in the Church of Rome promiscuously, he was the first that tyed each one to his own station. selves, and to all the flock over which the Holy Ghost hath made you overseers, [...], Bishops, (as he there calls all the Elders of the Church of E­phesus) to feed the Church of God, which he hath purchased with his own blood. Here you may see that the Govern­ment of the Church of Ephesus was committed not to one singular man alone over the flock, and the Pastors too, as Papists would have, but to the whole Presbytery, or company of Pres­byters, whom Paul sent for at Miletus, Act. 20. 17. to whom he gave this authority and charge. Read also, I pray, what St. Peter saith (whose Suc­cessor the Pope pretends to be) to the Elders, that is the Presbyters of the Churches of Pontus, Galatia, Cappado­cia, Asia, and Bythinia, 1 Pet. 5. 1, 2, 3, 4. The Elders which are among you I exhort, who am also an Elder, (he doth not say Bishop, much less Bishop of Bishops, but [...], fellow-Presbyter) and a witness of the sufferings of Christ, also a partaker of the glory that shall be revealed. Feed the flock of God which is among you, (not far distant from you) taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being Lords (mark this) over Gods heritage, but being ensamples to the flock, of humility, holiness, meek­ness, righteousness, patience, constancy, charity, mercy, &c. not of pride, prophaneness, tyranny, injustice, cruelty, beastiality, covetousness, &c. And when the chief s [...]epherd (Christ) shall appear, (that is, come to Judgment) ye shall receive a crown of glory that fadeth not away.