11. saith Effectus baptismi primarius est ita peccatum omne abolere idque vi operis operati ut quae reliqua manet prava fidelibus concupiscentia peccatum verâ—â— censeri non debet and Bishop Taylor saith That this concupiscence or inclination to forbidden instances is not imputed to the baptized 〈◊〉 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. T it 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 men but of God Where 't is 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 wâ—â—â— 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 't was 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 't is 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 't is a true one 't is 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 the Kingdom of Heaven except he be regenerate and born a new of Water and of the Holy Ghost by which 't is clear that 't is 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 â—nd consider how strangely the sound Doctrine of the Churâ—â— of England is undermined perverted if not wholly subâ—erted by â—er pretended dutifuâ—â— sons and the false Doctrine of the Church of Rome is contended for by them â—o bring in fâ—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 't is 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
* This is an old Pelagian Error as St. Aug. shewed l. 2. de Predest Sanct. c. 18. Alvarez de Auxil Div. Gracâ—â— Disp 1. p. 12. n. 16. Faith repentance good works and perseverance were the true causes moving God to elect them to eternal Salvation THis I renounce Because 1. 't is 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. 1â—â— 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. 'T is 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 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 't is clear that we are â—â—cted to holiness and not for our holiness of which Faith is a chief paâ—â— 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 pâ—â—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. 1â—â— 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. 1â—â— 16. I will have mercy on whom I will have mercy and I will have compâ—â— 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 1â— 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 youngâ—â— 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 brethâ—â— 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 glorifiâ—â— From whence I reason thus 1. If mens foreseen Faith good works and perseverance thereiâ— did move God to elect them to Salvation then their Election was nâ—â— of mercy and free grace but of justice seeing he did but chuse thâ—â— to glory because he saw they were worthy and so their Electiâ—â— was not of Gods free grace but of mans desert 2. If God elected men to eternal life because he did foresee thâ—â— would believe and do good works c. then Election was of him thâ—â— 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 approâ—â— of more than they do of the Superalapsarian way but man restored 〈◊〉 grace and justified which all sound Divines deny 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 't is 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 whiâ—h include or presuppose Faith in Christ and good works and perseverance are fruits of Election and not causes 5. If our Election was of foreseen Faith and good works thâ—â— 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 Scripturâ— Joh. 15. 16. Ye
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 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 â—â—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. Vsher 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 irrefragâ—â— 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 momeâ— 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 effeâ—â— of sin too and that is 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 't is 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 venialâ— c. 1. Medina teacheth and those sins which Mr. Chillingworth in his dangerous book saith are so small as that he durst not ask God pardoâ— 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 guiâ—â—â— of eternal death and that are so small as that it were unjust to punish theâ— 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 dâ— 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
A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of Faith of the Church of ENGLAND By R. R. B. D. Babylon's Brats must not be dandled but dasht against the wall Phinehas his Zeal Jehu's March Josiah's Resolution Luther's Heroical Spirit have ever best prevailed against the mystery of iniquity Bishop Prideaux his Sermon upon Revel 2. 4. Pag. 25. 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 of Salvation of mankind Pag. 16 17. Bona opera non praecedunt justificandum sed sequuntur justificatum S. August l. de fide operibus c. 4 14. The Pope is Antichrist and Popery is the loosing of Satan for blasphemeth he not in denying us to be saved by the imputation of Christs righteousness King James his Godly Meditations upon certain Verses of Revel 20. Earnestly contend for the faith which was once delivered unto the Saints Jude vers 3. LONDON Printed for Tho. Cockeril at the Three Legs in the Poultry over against the Stocks-Market 1680. CHRISTIAN READERS THough I confess I have long had it in my thoughts to prove That the Doctrine of the Laudensian faction is not the Doctrine of faith of the Church of England and that the greatest Conformists to the Ceremonies are the greatest Nonconformists in deed and in truth to the Doctrine of faith or the articles of Religion of the Church of England concerning the Confession of the true Christian faith and the Doctrine of the Sacraments yet I sate still earnestly expecting that some one Orthodox Conformist or other whom it most concerned to maintain it would appear to prove the former or some learned Nonconformist to the Ceremonies would do the latter but neither seeing nor hearing of any one of them to attempt either the one or the other being incouraged by the Parliaments late Act for renouncing Transubstantiation I have though the unfittest of a thousand adventured to renounce not only that blasphemous Doctrine but many more of the Papists erroneous and Antichristian Doctrines and in doing of this may possibly be thought obliquely if not directly to do them both And I begin with renouncing their abominable Transubstantiation partly because the Parliament did so and also because it 's not only destructive of the humane nature of our Lord and Saviour Jesus Christ but also inductive of adoration of the Lords-supper and the Tables or Altars whereon 't is celebrated Several of our high Conformists having so beld and 't is feared that some do so now the presence of Christs Body in the Sacrament of the Altar as they have been pleased to call it that they might well be thought to hold it after the Papists or Lutherans Doctrine for 't is clear that they have not only been against Orthodox mens discovery of the way that Christs body is not in Bp. Forb's de Eucharist l. 1. c. 1. par 7. A. B. Laud in his Star-Chamb Speech Dr. Heyl. Hist of Presbytery p. 2. the Sacrament of the Lords-supper but they have plainly held that he is more and some other way in that Sacrament than in that other of Baptism and that he is there truly really substantially as 't is in the 18th Article of the Popes Creed to be seen in this Renunciation Article 14th yea essentially as Dr. Lawrence speaks in his Court-sermon p. 18. And in the second place I have renounced Adoration or bowing to Altars or Communion-Tables purposely and upon the Religious account of more religâ—ouâ— excelâ—â—nâ—â— c. because that Doctrinâ— and practise being â—dmitted worshipping of the Sacrament of Images of the Cross of Relicks c. may easily be introduced and maintained And thirdly I have renounced their Heretical Doctrine of Justification of mens persons before God by their own good works because it overthroweth the Gospel and in effect denieth Christ to be come in the flesh and is most dangerously Antichristian and very commonly brâ—â—ched amongâ—â— us and the sound Doctrine of the Church of England against it called Antinomianism and the imputation of Christs Righteousness vilified and denied and Faith as an act habit or work or as it includes sincere obedience set up in its room and the Papists Justification of our persons before God by our own actual or habitual righteousness re-introduced I have also renounced the sufficiency of the natural active power of mans Free-will while in the state of nature to turn of it self to God to believe c. and there by the ground and foundation of the Old and New Pelagian long since condemned though of late too much revived and affected Doctrine and those that usually flow from or are companions of it as also the lawfulness of setting up and suffering of Images in places of publick worship because they have been are and will be occasions of Idolatry Superstition and much mischief in Church and State where they have been and are tolerated as may be seen in that excellent Homily against the peril of Idolatry I have also proved by the Doctrine of the Church of England and our own learned mens approved works That the Pope of Rome is the Antichrist and that therefore he is not supreme Head of the Church and that therefore his humane inventions should not be imposed upon nor followed by the Churches of Jesus Christ but that Christ himself the supreme Head of his Church should be only so acknowledged his word duty and constantly consulted and followed in all matters which concern his Church â—is pure Doctrine Discipline and Worship and Truths countenanced and maintained and not suppressed or disgraced and also that Antichrists erroneous and Antichristian doctrines usurpations superstitious and scandalous ceremonies and other Worships should be detested * Vide the Confessioâ— of Faith made the 28 of Jan. 1581 in the 14 year of K. James his Reign there and subscribed and sworn to by K. James his Houshold and whole Kingdom of Scotland set down in the latter end of the Harmony of Confessions and renounced and suppressed 'T was once a sad and great complaint made to a Sub-Committee in which were many eminent Bishops and three Doctors of Divinity That all the tenents of the Council of Trent except only such points of State-policy against the Kings Supremacy as were made Treason by the Statute as good works co-co-causes with Faith in Justification private Confession by particular enumeration of sins needful necessitate medii to Salvation that the oblaâ—ion or as others the consumption of the Elements in the Lords-Supper holdeth the nature of a true Sacrifice Prayers for the Dead lawfulness of Monastical Vows the gross substance of Arminianism and some dangerous points of Socinianism had been preached or printed by some amongst us saith Dr. Fuller in his Ecclesiastical History Dr. Heylin ' s Cypr. Anglicus l. 5. p. 472
which ought to be the rule of all mens religious actions declaim against and thereby condemn his Majesties piety and prudence and suppress in many places the Whosoever forbids us to do what God commandeth or commandeth us to do what God forbiddeth is accursed unto all them that love the Lord. Basilius Moral c. 14. quoted by Bishop Jewel in his Reply to Harding a. 14. d5 p 373. most pure worship and service of God the preaching up the real interests of the Lord Jesus Christ and the preaching down the Errors Heresies Idolatries and Suâ—â—â—stitions and Antichristian inventions of the Apostatized Church of Rome with whom the Laudensian party long laboured a reconciliation Let any unprejudiced man that is judicious seriously read Dr. Heylin's Cyprianus Anglicus and his Introduction thereunto and he will see much more than I do but hint and also what a mongrel Religion he would make ours and have established here and what principles of Tyranny and Popery he therein lays down and commends But though these things might be true in some heretofore yet now they see the error their selfish and passion hath led themselves and it may be others inconsiderately into that they may fear they shall be put besides the saddle it may be beaten with those rods which they made for other men that earnestly desired the Churches peacé and the Kingdoms welfare by any powerful ill-minded and ill-principled Prince as Heylin most falsely saith King Edward the sixth was of that will but make use of those weapons which they have made to subvert their dissenting brethren they are well content at least some of them to tolerate Protestant dissenters as may be seen in and about the Cities of London and Westminster and they preach against Popery very much Very good 't is well their eyes begin to be opened if they be not shut again before they 'l see and forsake the true causes and sin no more Old Bishop Bonner told them long since That liking of the Popes Broth would incline men to like in time their Beef too I wish their moderation might be known to all men But is a toleration of the pure Worship of God and preaching his truth all the fruit the sight of their error hath brought them to no question they I mean the Episcopal party would grant as much to home-born Papists 'T is granted to foreign Protestants though 't is true their great Father in God A. B. Laud overthrew that liberty of the Protestant Religion which King Edward the sixth Queen Elizabeth and King James granted them under hand and seal as Dr. Heylin largely shews in his Cyprianus Anglicus and thereby he made such an evil president as 't is believed did his present Majesty much mischief in his late Wars and rendred his gracious offers to the Netherlanders of protection and liberty of their Religion if they would come under his Government ineffectual lest such Bishops as A. B. Laud was should in time have though not his yet some succeeding Princes ears and thereby as he make void all grants and promises unto them What is no more to be granted to home-born Protestants who adhere to our doctrine of Faith and the Sacramants than to Foreigners Is granting a bare and uncertain toleration of the pure Worship of God to those godly Protestants that adhere most firmly to the pure Protestant Religion in Doctrine Discipline and Worship and a full comprehension with rewards and great promotions allowed and given to those that hold Popish Doctrines not only contrary to the Word of God but also to the sound Doctrine of the Church of England well becoming those Bishops that are in profession Protestant Is this a sufficient and the right way to keep out Popery is it proper for the chast Spouse of Christ to take upon her the badges of the great Whore of Rome Is it proper for the Israel of God to sâ—mbolize with her who is spiritually called Sodom and Egypt Is it proper for those that profess themselves the Saints and servants of the most high God and the followers of Jesus Christ to impose and contend for the proper marks of the Beast spoken of in Revelations the 1â— and 17 Chapters Doth not learned and religious Peter * Et nos si verè Christiani sumus non decet ritus caeremonias vel a Judoeis vel à nationibus aliis accipere sed tantum debem is usurpare quae nobis mandata sunt in literis divinis P. Martyr loc com clas 2 ae c. 5. S. 16. P. 220. Martyr say That if we be Christians indeed it becomes us not to receive Rites and Ceremonies from the Jews or other Nations but that we ought to use those things only which are commanded in the Divine Writings a Should we believe that those men †Aquin. 12 ae q. 103. a 2. Pet. Mart. loc Com. cl 2 ae p. 197. Pareus Beza in 1 Cor. 10. 18. those Jews who after pretence of sight of their errors are sound Christians and intend really to keep out and root out Judaism yet command and rigorously enjoin the use of the Rites and Ceremonies of the Jewish Religion which are the proper badges and real professions thereof as Papists themselves say and our men prove Can any rational sound Protestant be so silly as to think and say that if the Ceremonies be left in their use as the Bishops themselves say they are in their own nature indifferent that then farewell the Church of England For what is the Church of England like the Church of Rome built upon such sandy weak or unnecessary foundations or must the Kingdom be said to be so much in love with the Ceremonies of the Church of Rome as to give 400000 l. per Annum to the Bishops and their agents and dependants to uphold them Doth not the Church of England say * Homily against peril of Idolatry Part 3. p. 69. That the Church of Rome Knowing her self to be a foul filthy old withered Harlot understanding her lack of natural and true beauty and great lothsomeness which of her self she hath doth after the custom of such Harlots paint her self and deck and attire her self with gold pearl stone and all kind of precious jewels that she shining with the outward beauty and glory of them may please the foolish phantacy of some lovers and so entice them to spiritual fornication with her who if they saw her but in simple apparrel would abhor her as the foulest and filthiest Harlot that ever was seen Are not Ministers bound and do they not subscribe and give assent to this very Doctrine how can we then without great shame and suspicion wear her apparel and call her a true Church carry her name as it were in our foreheads comply with her in suâ—h unnecessary things except we have a months-mind to return to her ugly bosom and base drâ—â—gery Are not the Lords people forbidden Mark the word Unnecessary to do any
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 to seek for another righteousness or justification to be â—â—ceived at Gods own hands that is to say forgiveness of his 〈◊〉 And this justification or righteousness whiâ—â— we so receive of Gods mercy * Vide 34. Article of the Church of Ireland and Christs â—â—rits imbraced by Faith is taken accepted 〈◊〉 allowed by God for our perfect and full justiâ—â—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 withoâ—â— the works of the Law Ambrose saith That is the Ordinance of Goâ—â— that they which believe in Christ should be saved without worâ—â— 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 justificatioâ—â— So that our Faith doth as it were say to us It is not I that take â—â—way your sins but it is Christ only and to him only I send you 〈◊〉 that purpose forsaking therein all your good vertues wordâ—â— thoughts and works and only putting your trust in Christ bâ—bâ—cause Faith doth directly send us to Christ for remission of our siâ—â— and that by Faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing none otheâ— of our vertues or works properly doth therefore the Scriptuâ—â— useth to say That Faith without works doth justifie Faith onlâ— justifieth us is all one with St. Paul Faith without works justifietâ— 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 iâ— 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 Goâ— 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 was to Abraham Isaac and Jacob. And Ibid. p. 188. 't is said thus Faith is the only instrument of Salvation now left unto us By which 't is clear that it justifieth not as an act habit or work â—ut only as an instrument apprehending and applying the righteousness of Christ Observe that the word Faith in this Proposition We are â—ustified by faith is to be understood relatively with relation to or coâ—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 attriâ—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 't is said We are saved by hope that is by Christ in whom we do hope so here 't is said that faith justifieth that is Christs righteousness received and applied by Faith to the Believer justifieth him in Gods sight 2. Because 't is 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 deaâ—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 't is 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 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 obeâ—â—ence of Jesus Christ believed on and imbraced by a true faith And this â—â—terpretation of that Proposition the Reformed Churches do admit and 〈◊〉 other rejecting as erroneous and contrary to the Scriptures such gloâ—â— 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 betwâ—â—â— faith and works in the point of our Jusâ—â—fication Amongst which there are thâ—â—â— erroneous assertions touching mans Juâ—â—â—fication by faith which they reject 1. That faith justifieth us per modum causae efficientis meritoâ—â— as a proper efficient and meritorious cause which by its own worth and â—â—nity deserves to obtain Justification remission of sins and the grace well doing this is properly Popish which he refutes
aversion from that which is good materially 't is an inclination to that whiâ—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 will any thing that is spiritually good 2 Cor. 3. 5. Not that we â—â— sufficient of our selves to think any thing as of our selves but our â—â—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 whicâ— is evil Gen. 6. 5. God saw that the wickedness of man was great in 〈◊〉 eâ—rth and that every imagination of the thoughts or purposes or desireâ—â— his heart was only evil continually 3. Aversness from that whiâ—â— is good Rom. 8. 7. The carnal mind is enmity against God for 't is 〈◊〉 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 aâ—â— 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 uncâ—â— Job 14. 4. Now Papists grant that original sin imputed is pâ—â—perly a sin but inherent they say is not properly a sin Pelagâ—â— that old Heretick was the Father and the Popish Arminian aâ—â— Semi-pelagian Divines are the 〈◊〉 and followers of it Beâ—â—mine T. 4. l. 2. de peccato c. 3. saâ—â— 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 â—â—shop in Ireland in his further Exâ—â—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 theâ—â— being but two things the constituent parts of original sin the want of original righteousness and concupiscence neither of these caâ— 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 metâ—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 tâ— any Catechumen any penance or repentance for original sin iâ— sâ—â—ms horrible and unreasonable that any man can be damneâ— 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. Haâ—â—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 saiâ—h was left out by the power of the Genevian * That was the Parliament that that year confirmed the Articlâ—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 Church taking notice thereof there was care taken 't is believed 〈◊〉 A. B. Land as Mr. Prin and Burton discovered that the said â—â— should be restored unto its place in all following impressions of that â—â— but if it may be said to be restored to its place 't is wondred 〈◊〉 Dr. â—â—ocket Warden of All-Sâ—â— Colledge and Chaplain to A. B. â—â—bot Heylins Cyp. Angl. l 1. p. 76. And 't is left out of the Articles of Ireland 1615 which were allowed by King James should forget to put it into thâ—â— 20th Article when he made his book in Latin intituled De politia Ecoleâ—â— Anglicanae in which he set down all our Liturgy the 39 Articles of Religion the book of Ordination of Priests and Deacons and Consecraâ—ion of Bishops c. I say if it had been in the Article 〈◊〉 very strange that a man of his learning and integrity and pâ—â— and expectation too should leave it out but you see 't is 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 â—â—ginning to look with a new face their walls to speak a new language that men in talk and wriâ—ing use willingly the once fearful names of Priests and Altar and are now put in mind that for exposition of Scripture they are
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 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 theâ— 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 onâ—y shutting the justice of man that is to say the justice of our oâ—â— works from being any cause of deserving our justification 3. 'T is 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 paâ—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 oâ—â— 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. 'T is contrary to sacred Scripture That the good works of regenerated men do not merit eternal salvation at Gods hands â—prove 1. Because eternal life is the gift of God Rom. 6. 23. That whicâ— 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 T it 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 aâ—◠〈◊〉 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 selvâ—â— and God hath not saved us if our own good works within us or doâ—â— 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 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 â—â—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 fâ—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 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. â—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 â—â—t thing as of our selves but our suâ—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
ex dignitate operis not for the worthiness of the works done it mâ—â— be due ratione pacti by reason of the Covenant that God freely made to â—â—lievers in Christ but 't is not due ratione sacti that is 't is not due foâ— the worthiness of the works done 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 〈◊〉 â—â—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. 'T is true that God requires good works at our hands as fruits and evidences of justifying faith and as â—â—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 sâ—stification adoption sanctification and preservation c. but not as conditiâ—â—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 't is 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 provâ—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 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 't is 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 'T is more honourable to merit Dr. Ames Bel. Enervat t. 4. c. 72. p. 206. by a mans self than by another and ' tâ—â— 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 conqâ—â—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 thiâ—â— by a mans self or of a mans self thâ—◠〈◊〉 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 Dâ—rand Now let any unprejudiced mâ—â— Durand in 3. d. 18. 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 That there is a place after this life called Purgatory wherein the souls of believers dying since Christs
second Lessons in the Common-prayer Book Answ To this I must leave the Bishops to answer or confess the error and amend it For I profess I know not how to answer for them if I What I can do I have done in the Appendix but I fear that will not satisfie all could I would Papists will notwithstanding Dr. Cozens his Allegations prove from our own sayings that they are Canonical Scripture because they are by us called the Old Testament and so are appointed to be read I pray read my Appendix intended for another use An APPENDIX concerning Apocryphal Scriptures appointed to be read in Churches and Chappels c. Quest 1. BEcause you are so full of your Questions I ask you Whether the Apocryphal Scriptures appointed in the Kalender in the Common-Prayer-Book to be read the first Lessions at Morning and Evening-Prayer be part of the Old Testament The reason of asking this Question is this because 't is said in the Order how the rest of the holy Scripture is appointed to be read the Old Testament is appointed to be read for the first Lessons at Morning and Evening-Prayeâ— And in the following part of that Order 't is said thus And to know what Lessons shall be read every day look for the day of the Month in the Kalender following and there ye shall find the Chapters that sâ—all be read for the Lessons both at Morning and Evening-Prayer Now in the Kalender to pass by the many Chapters that are culled out of the Apocryphal Books of Wisdom and Ecclesiasticus and appointed to be read upon Holy-days throughout the year though there be many good sayings in them yet they have some * Wisd 19. appointed to be read upon Mathias day how properly let the world judg And Popish Expositors will no doubt make good Divinity and sense of it which would not please you if a Nonconformist should essay to make Episc Prideaux sascic controv c. 1. q 2. p. 14. failings and some that do not tend to edisication and such as you would exclaim against if you should find them or the like in Mr. W. B's or Mr. Tâ—â—'s or in any Nonconformists Sermons or Writings and yet you have given your assent and consent unto them and have promised to read them upon the days appointed all the Chapters in Tobit except the fifth Chapter and of Judith many of Ecclesiasticus Baruch Bell and the Dragon the History of Susanna in which are many false and â—angerous things appointed to be read Now if they are not part of the Old Testament why do you say they are such and give your assent and consent that they shall be read in all Churches and Chappels and promise that you will read them in yours contrary to the Doctrine of the Church of England to which you have I suppose subscribed too and contrary to the Doctrine of the Protestant Churches seeing none but Papists hold them to be parts of the Old Testament I pray Sir give such an answer as may help us to satisfie our people whom you would have us to perswade to comply with you in your publick service and answer the subtile Papists who will be ready to alledg your publick Order and Kalender and other things as that concerning the Service-Book Par. 1 2 3. and that direction which follows line the last to prove that they are Canonical Scripture because parts of the Old Testament as you plainly say in the said order and direction and Kalender And I foresee that 't will be but in vain to say that our Church in her Articles holds no such thing but rather the contrary For besides that they imply a contradiction the appearance of which you are ready to carp at and exclaim against in Nonconformists they will say that that Order and Kalender was made since the XXXIX Articles of the Church of England and the last Law they 'l say either virtually repeals or at least expounds the former You are as you say a Rational Divine pray give a solid and sufficient reason of this thing of which we need not be ashamed that may stop the mouths of our dissenting Protestant friends and opposing Popish enemies If you cannot do it I hope you will ingenuously confess your error and use your best and utmost reason interest and endeavour with all sort of men to reform it Q. 2. Whether you do indeed think that those Books or Chapters or Histories call them which you will do indeed and in truth directly tend to the edification of the Church as you say * Of Ceremonies in Preface to the Book of Common-Prayers that all things that are done in the Church ought to do as the Apostle teacheth 1 Corintâ— 14. 26. The reason of this Query is because there are erroneous frivolous and dangerous things appointed to be read in Churches and Chappels to the people in some of those Chapters which do not tend to their edification but rather to their destruction and others too As for example in Tob. 4. 10. which is appointed to be read September the 30th 't is said thus That alms do deliver from death and suffereth not to come into darkness And Tob. 12. 9. which is appointed to be read the third of October 't is said thus That alms doth deliver from death and shall purge * Which is contrary to Homily of Salvation pag. 16 17. which saith that that were the greatest arrogance and presumption 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 from all sin Which may induce many especially ignorant people to swallow the Doctrine of Popish Merits without a grain of salt and deny or undervalue the inestimable merits of our Lord and Saviour Jesus Christ contrary to 1 Joh. 1. 9. Who cleanseth us from all unrighteousness And 1 Pet. 1. 18. Forasmuch as we know that ye are not redeemed with corruptible things as silver and gold and therefore not with alms from your vain conversation received by tradition from your fathers but with the precious blood of Christ And Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works And also contrary to Heb. 9. 14 15 22 26 28. I know that this place of Tobit is alledged in the Homily of Almesdeeds Tom. 2. p. 159 160 161. where it saith thus The same Lesson doth the Holy Ghost also teach in sundry places of the Scripture quoting Tob. 4. in the Margent saying mercifulness and almes-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness Now to this the Ch. of England there answereth That Almesdeeds purge not from sin as the the original cause of our acceptance before God or that for the dignity or worthiness thereof our sins are washed away and we purged and cleansed of all