were not all freely given 3. Grace making us acceptable they will not have to be the grace of God by which he loves us and makes â—s acceptable to him according to that Wherein he hath made us accepted in the beloved but to be grace by way of habit remaining in us by which we love God therefore they call charity a grace making us acceptable as if by reason of its force and merit men were saved of God 4. Moreover when they divide grace into sufficient and efficacious grace they say â—ufficient grace is given to all and every man even without the Church by which they have a power to will and they can if they will believe and by believing be saved 5. If any want sufficient grace to avoid sin they â—o not truely sin neither are they guilty of sin before God 6 That in the first act of conversion the will is not passive 7. That it is in the power of mans free will to resist oâ— yeild to efficacious grace § 12. Of Justification BUt now the doctrine of Justification they utterly overthrow 1. For first they confound justification which is an act of God without us as Redemption Reconciliation Adoption with Sanctification and Inherent Righteousness and so confound not onely the Gospel with the Law but quite take away Justification it self the chief benefit we have by Christ in this life 2. They teach men to lay the cause of justification and the merit of salvation in themselves 3. They will have remission of sin to be a blotting of them out by which not only the guilt but also the irregularity it self is abolished 4. As in warming the cold is expelled by the coming of the heat so in justification sin is abolished by the infusion of righteousness 5. Neither will they understand justification in the Scripture as a Law-term to be opposed to condemnation and Sanctification to pollution 6. The Scripture teaches sanctification to be an action of God they make the second justification as they call it not Gods action but their own 7. Whereas the Scripture â—eacheth that we are justified by the grace of God intimating the inward moving cause of justification which is the free favor of God in Christ the Papists understand grace or rather graces inherent in us which yet in the Question of justification wherein the holy Ghost opposes works to grace are not more opposed to works then their first justification is to the second 8. When the Scripture teacheth that we are justified by the righteousness of God and the blood of God i. e. of Christ who is God for by his obedience and blood we are justified and he is our righteousness I say by a righteousness which is not revealed in the Law and therefore not inherent but which is revealed in the Gospel without the Law They understand a righteousness infused by God and inherent in us 9. When the Scripture teaches that we are made the righteousness of God in Christ as he is made sin for us and so that the obedience of Christ is communicated to us for justification as the disobedience of Adam for condemnation namely by imputation But they say we are justified not by the imputation of the righteousness of Christ but partly by the infusion of habitual righteousness viz. in the first justification partly by our own performance of actual righteousness or good works in the second justification 10. For they contend for a double justification the first which consists in the infused habit of charity the other in meritorious works When as the Scripture teacheth that we are justified by faith without works i. e. not-by inherent righteousness but by the righteousness of Christ apprehended â—y faith and therefore that we are not justified by faith as it is a part of inherent righteousness for so with other graces it sanctifies us nor by any other faith then that which apprehends the righteousness of Christ or by any other grace because there is no other beside faith that apprehends Christs righteousness and therefore by faith alone 11. The Papists on the contrary teach faith to justifie as it is a part of inherent righteousness 12. And not so much to justifie as to dispose us for justification by obtaining remission and deserving justification 13. For say they faith and Repentance do justifie as dispositions and meritorious causes ex congruo 14. But that charity is properly the justifying grace 15. And the form of justifying faith 16. And yet that true justifying faith may be separated from charity 17. And therefore that a man having true faith may be damned 18. Neither do they acknowledge any special faith which apprehends the righteousness of Christ but they say that is sufficient which consists in a general consent without all affiance yea even without knowledge which they call implicite faith 19 For they say faith is better defined by ignorance then knowledge 20. Neither can they indure by any means that we say faith only justifies 21. When as the Scripture plainly excludes works as causes from the act of justification though it require them in the subject or person justified as necessary fruits of justifying faith by which believers are justified that is declared to be just but they assert that we are not justified before God by faith onely but also by works as the causes of justification 22. And in this matter they make James plainly to contradict Paul 23. And they invert the disputation of Paul as if the Question he disputes were whether faith justifies without works but whether works justifie without faith 24. That men are justified by the observation of Gods and the Churches commands 25. That men deserve remission of mortal sins by repentance Almes deeds forgiving injuries converting an offending Brother and other duties of piety and charity by which we do not deny but our belief of the pardon of sin is confirmed 26. And that venial sins are purged away by the repetition of the Lords prayer by striking the brest by sprinkling of Holy Water and the Bishops blessing c. 27. That a wicked man may deserve justifying grace ex congruo and that this merit of congruity is when the sinner doth his utmost 28. They deny justificaon be to proper to the Elect. 29. That no man in this life ought certainly to determine that he is of the number of the elect 30. That every one must doubt of the remission of their sins 31. No man can be certain of his justification without a special revelation 32. That no man in this world ought to seek an infallible certainty of his salvation or justification 33. That doubting of the pardon of sin is not an infirmity but a vertue 34. For any one certainly to believe that his sins are forgiven him through Christ is abominable presumption 35. That
of Transubstantiation they feign him to have a body that can neither be seen nor felt nor circumscribed that is in innumerable places at once which is not made of the substance of the blessed Virgin but of bread as wine of that water Joh. 2.9 and which sustaineth the accidents of bread as their subject For they can devise no other subject after the transubstantiation of the bread Whence it follows that they are no more accidents of bread but of Christs body 6. And as to Christs Office they teach that Christ is Mediator onely according to his humane nature 7. They deny Christ to be the onely Mediator of intercession but joyn with him Angels and Saints 8. They teach that we must pray to Saints to intercede for us 9. That we are heard by the Saints suffrages and Merits 10. They deny Christ to be the onely Prophet whose voice onely must be heard spiritual King and Priest of the New Testament But they make the Pope also the chief Prophet and Pastor King and Monarch and Priest Whence it follows that the Pope is not onely opposied to Christ as his adversary but as his Rival 11. And they make other sacrificing Priests also of the New Testament having an external visible Priesthood and that according to the order of Melchizedeck whose office it is to sacrifice Christ again and offer him to his Father 12. That the unchangeable Priesthood of Christ the eternal Priest is made eternal by the succession of such Priests 13. That an Eternal Priesthood requireth an Eternal Sacrifice but is not Eternal unless it be often sacrificed 14. That this Eternal sacrifice can be nothing else but the sacrifice of the mass 15. That Christ who is God over all blessed for ever did merit for himself 16. That Christs merits are not the onely meritorious cause of salvation But they hope to be saved by their own and other mens merits § 5. Of the outward means LEt us now come to the external means to wit Gods Covenant and the administration of the Covenant in the Ministry of the word and Sacraments The Covenant is twofold 1. Of works or the Law 2. Of Grace or the Gospel 1. These two the Papists do almost confound for they plainly make the Gospel a Covenant of works and call it the new Law which prescribes a more perfect obedience then the Law it self for the obtaining of Justification and Salvation 2. That faith is stirred up and so sins forgiven by the preaching of the word they say is a fiction of the Hereticks of our Times 3. That the Sacraments are not seals of the promises or Covenant of God nor instituted to confirm the promise 4. That Circumcision was a seal of the Righteousness of faith onely to Abraham 5. That Sacraments of the new Law do confer grace that makes us acceptable or justifying Grace ex opere operato i. e. upon that very account because the external Sacrament is administred if they put not the Bar of mortal sin 6. That grace is contained in the Sacraments as in a vessel nay that the Sacraments are Physical instrumental causes of Grace and that they do work holiness by a power put into them by God as the heat of the fire is the cause of the burning of the wood 7. That there is necessarily required the intention of the Administrator to the truth of the Sacrament at least of doing what the Church does 8. That there are seven Sacraments of the new Covenant instituted by that neither fewer nor more 9. That in the Sacraments of Baptism Confirmation and Order there is imprinted in the Soul by God a Character or certain spiritual and indeleble sign or marke so that they cannot be reâ—iterated In the other Sacraments there is onely an ornament or dress imprinted instead of a Character or mark 10. That the observation of the Ceremonies which they use in the Administration of Sacraments though invented by themselves through will-worship is mâ—ritorious and part of Divine worship § 6. Of Baptism 1. THat all Infants before are possessed by the Divel 2. They grant a power to women even such as are unbaptized themselves to baptize 3. That Baptism is not only necessary by necessity of precept which we confess but also to be simply necessary to salvation by necessity of means for none can be saved without Baptism 4. That the efficacy of Baptism does not extend it self to the future but onely to that which is past 5. That the laver of Regeneration is not profitable to those that fall after Baptism 6. That there is in Baptism a silent and implicite oath of obedience to the Pope 7. That no sin remaines or is lâ—â—t in the Baptized for sin is wholly taken away by Baptisme not onely so that it is not imputed but â—o as that has no being 8. That Baptisme also does confer grace to the Baptized exopere operato by the work done by which he is truely and formally justified 9. That the Baptism of John was not the same Sacrament nor had it the same force and efficacy with the Baptisme which is instituted by Christ as if Christ were â—ot the Author of Jonh's Baptisme 10. That after the Baptism of John they must needs receive the Baptisme of Christ 11. That the Bells are to be Baptized by the Bishops or Suffragans with a solemn Rite 12. They use and urge some unprofitable and superâ—itious Ceremonies as if they were necessary both before Baptism and after For 1. The Baptized are signed with the sign of the Cross on the forehead on the brest on the eyes on the ears on the nose and on the mouth that all the senses of the body may be guarded with this sign for by vertue of this signe are the Sacraments compleated and the Divels stratagems frustrated 2. They give them hallowed Salt to eat that being seasoned with wisdom they might be free from the stink of sin and may not putrifie again 3. They play the Conjurers about little children as if they were such as were pulled out of the hands of the Divel and they blow the wicked spirit out by their breath That one spirit may be driven out with â—nother 4. They touch their nostrils and ears with spitle saying Ephata be opened 5. They anoint them with consecrated oile in the breast that they may be fortified against the adversary and he may not be able to perswade them unto unclean and hurtful things They anoint them also between the shoulders that they may receive strength to bear the Lords burden After Baptism they anoint the top of the head of him who is newly Baptized with Crisme or Oyle After this sacred Unction they cover his head with a holy veil that he may know himself to enjoy a Kingly and Priestly Diademe They give him a lighted Taper that he may be taught thereby to fulfill
for the perfect or sufficient Rule of Judgement It is this word onely that we appeal to and desire to be judged by And the Papists wilful declining of this Tryal and Judgement doth give any impartial observer sufficient cause to suspect that they take the Scripture to be against their cause or else why should they not have as much confidence in it and commit their cause to it as well as we 2. To run over every point of difference between us and them and prove our part by Scripture would be a very easie work but it would make this Disputation swell too big And it is done so largely and often already by our Writers that it is less necessary If any of them complain for the omission â— this part let him but assure me that he will stand tâ— the Judgement of Scripture and I shall quickly aâ—â— willingly enter the lists with him and go over thâ—â— part of the task again In the mean time let it suâ—â—â— to tell young Students that Amesius his Bellarmiâ—â— Enervatus hath spoiled all their cause of this defence and manifested Scripture to be fully against them iâ— a little room which may spare them the reading oâ— many larger And for the meer English Reader Mr. Ri. Bernard in his book called Look beyond Luther in his help annexed to it hath given a brief and effectual discovery that Scripture is not on their side in an enumeration and proof of many of the pointâ— in difference between them and us which for brevity I refer them to In a word if the Scripture be true then that Religion which agreeth with them is a safe way to salvation But the Papists confess that the Scriptures are true Therefore c. The Major is plain in that Scripture affirmeth of it self that it is able to make us wise unto salvation and furnish us to every good work and is written that we might believe and believing might have life in Christs name c. Joh. 29.31 2 Tim. 3.16 17. Of which we have said somewhat in a sâ—ort Determination of that Question by it self Arg. 2. That Religion is a safe way to Salvation by which the Apostles and the Churches in their days were saved But by the Reformed Catholike Christian Religion now called Protestant were the Apostles and the Churches in their dayes saved therefore it is a safe way to salvation The Major with reasonable men needeth no proof There is not many Religions but only one that are a â—â—fe way to Salvation and that which the Apostles â—ent in and the Churches in their dayes is undoubâ—edly that one God hath not since taken down â—hat Religion and set up another and made â—hat way safe to us which was unsafe to them The Minor is thus proved The Apostles and Churches in their dayes were saved by that Religion which is contained or expressed in the holy Scriâ—tures But that is the same with this which is called â—he Protestant Religion For proof whereof I refer you and offer as abovesaid Yeeld once that Scripture shall be the Rule to judge by and the controversie will soon be ended betwixt us And I need not to say but these two things for proof of the point 1. That their own Writers confess that the Affirmative or Positive part of our Religion as it was here in England professed was not against the word of God contained in the holy Scriptures only they told us that the Negatives were of which we shall consider further anon 2. As it is the great care of the Papists to keep the Scriptures from the people accounting it the Original of Heresies to have them translated as Arboreus and many expresly say and burning men to ashes for reading the Scriptures when God will burn them in Hell if they obey them not which they are not like to do without knowing them so experience hath convinced them that where the reading of the Scriptures in a known tongue is but permitted there doth our Religion most encrease and Popery decay so that if this one means were but permitted in Spain and Italy as it is whether they will or no in other parts undoubtedly the Popes Kingdom would soon come down I say if they durst but permit men to read the Word of God in a known tongue They know this well enough or else they would never so torture poor Christians by the Inquisition for having a Bible in their houses They have sure some humanity in them as well as others and therefore could never go so exceeding far beyond the Turke in Cruelty to Christians themselves but that they know their whole cause and Kingdom is concerned in it and if once Scripture get in they are gone In a word multitudes of volumes have already proved that Scripture is against Popery Argu. 3. That Religion is a safe way to Salvation in which the Church in the three or four first Ages at least was saved But the Church in the three or four first Ages at least was saved in that Catholike Christian Religion which now is called the Reformed or Protestant Religion Therefore this is a safe way to salvation I mention not the former Ages as if all other following Ages had come to heaven by any other Religion then the former but 1. because in them alone there is a sufficient proof of the Major Proposition None could be saved in it especially not so many Ages of the purest times if it were not a safe way 2. Because some Popish Errors began among the worser sort of Ambitious Superstitious Prelates to creep in betimes and Popery it self appeared in the world soon after the six hundredth yeer and was openly established about the thousandth yeer And according to the degrees of corruption in the Church there was a greater difficulty of salvation because more impediments but still those that were saved were all saved in and by the same Religion of the former Ages and if they were saved in any Corruption yet not By it but from it or against it As for the proof of the Minor as it requireth a full volume of it self to produce the particular Testimonies of the Fathers for us so is it already done in many Volumes And because the continual clamor of the Papist is that Antiquity is on their side I shall anon disprove them in the fundamentaâ— difference between them and us in the following Disputation about their pretended Soveraignty and Infallibility and in other particulars desire them to give some reasonable answer to what is already alledged by Bishop Vsher Dr Field and many morâ— of our Writers before they expect we should regard their vain immodest pretences And still let is be remembred that for all the Positive part of our Religion they themselves cannot deny but that the Churches still held it Our Religion is the Doctrine of the Holy Scriptures and doubtless that was entertained by all the Churches and in that Religion they were saved Argu. 4. That Religion is a safe
the ancient Church do any such thing As other Bishops condemned Heresies as well as the Pope so many a Heresie was judged such by the faithful without any more interposition of the Pope then another Bishop Having seen thus how little their great Champion hath to say for the Popes infallibility I could willingly have look't about me into some of the rest of them to see if they can say any more but that it s known that most of them tread the same path Only I may not over pass the new way that some of them have taken up of late to prove their infallibility and to avoid their common Circle And this you may see in the Jesuites late superficial answer to Chilling worth Forsooth they tell us that when they prove the infallibility of their Church from Scripture it is but for our sakes because we confess the Authority of Scripture but not of their Church But when they go according to the true nature and order of the matter then they set the Church before the Scripture and independantly of it The reason of this Jesuite supposed to be Knot is this Because the Church is before the Scripture and because the Miracles wrought by the Apostles did first prove their own infallibility and from thence secondarily the infallibility of their Doctrine And when we are in high expectations of the proofs of the Romane infallibility by his Arguments which are Independent of Scripture and before the belief of it he tells â—s that it is by the like Aaguments as the Apostles proved their infallibility which he thus enumerateth So the Church of God by the like still continued Arguments and Notes of many great and manifest Miracles Sanctity Sufferings Victory over all sorts of enemies conversion of Infidels all which Notes are daily more and more conspicuous and convincing and shall be encreasing the longer the world shall last And withall he tells us that These Miracles c. prove them to be infallible in All things and not onely in some or else we cannot know which those some be and what to believe and what not Thus you have the sum of the new Fundamentals of the Romish faith and of the famous confutation of Chillingworth But all these Knots are easily losed without cutting yea shake them onely and they fall loose like Juglers Knots 1. We easily grant that Christ the head of the Church was before the Doctrine by himself delivered in the flesh as it containeth many things superadded to the old Testament and the doctrine of John Baptist 2. It s evident that Christ himself gathered his first Gospel-Church by preaching his Doctrine that is he drew them to be his Disciples by convincing them that he was the Messiah the Lamb of God that takes away the sins of the world so that this his Doctrine was before this his Church 3. We grant that the Apostles were Apostles before themselves did preach the Gospel as Apostles But it was the Gospel and preacht by Christ before they preach't it 4. We easily grant that both Apostles and Gospel were long before the writing of this Gospel which we call the holy Scriptures 5. We grant that the Apostles Miraculous works did sufficiently prove not some onely but all the Doctrine which they delivered to the Church or any part of it in the name of Christ and as his For though they confirmed onely those Doctrines which were delivered in execution of their Commission yet seeing God would not have set to this seal if they had gone beyond and against their Commission therefore it also assureth us that they kept close to it But this proved them not infallible before they received that Commission nor afterward in any point which they should deliver as their private opinion which they fathered not on the Inspiration of the Spirit The Apostles were not infallible about Christs Death Resurrection and Ascension when they understood them not The Disciples were not infallible about the Acceptableness of Infants to Christ when they forbad them to be brought Thomas was not infallible about Christs Resurrection when he believed it not Peter was not infallible when he gave Christ that Satanical councel for which he was â—antum non almost excommunicated Mat 16.22 23. Even presently after the great promise to him Nor when he denyed that he knew Christ with curses and oathes nor when he dissembled and Barnabas with him Gal. 2. 6. We maintain that the Apostles Doctrine thus sealed by Miracles and Delivered in Writing to the Churches doth carry with it an Attestation from God of its infallibility if there be never more Miracle wrought in the world For the proof of this I refer the Reader to my Determination in a Book Intitled The Vnreasonableness of Infidelity 7. It is this sealed Doctrine contained in Scripture and preached by Ministers which converteth men to Christ and maketh them Christians and therefore it is in order before the present Church and the cause of it 8. We deny and confidently deny that God hath Commissioned the Pope to do the work which he Commissioned the Apostles to do and gave them the power of Miracles to confirme that is to Attest the Works Sufferings Resurrection and words of Christ as eye or ear witnesses of them from himself and to be the first promulgators of some of his Laws to the universal Church and to deliver down an infallible sealed Scripture to all succeeding Ages and by the ordinary working of Miracles to convince the unbelieving world Let him shew his Commission for this Apostleship if he would be believed 9. We as confidently deny that the Pope is a Prophet or is inspired by the Holy Ghost as the Prophets and Apostles were that so they might infallibly deliver us Christs doctrine 10. And they cannot expect that we should believe till we have some proof of it that the Pope or the Church of Rome hath the Power of working Miracles or are endowed with a spirit of Miracles or that they can convince those that deny the Scriptures by their own Miracles that they are the true Church or that ever they confirmed those points by Miracles which is now called Popery Thus much to let the Jesuite know where we differ from him And now to the point We call for his proofs which he here mentioneth to us in general names Non esse non apparere are to us all one Give us sufficient proof of your sealing the Doctrine of Popery by Miracles or the Popes Infallibility by Miracles as the Apostles did the Scriptures and their preaching and then you shall carry the cause and we profess that we will rejoycingly pass into your Tents and proclaim you Prophets or Apostles of Christ But when we live among you and so did our Fathers before us and hear you prate and boast of Miracles when we cannot see that ever you did so much as make a dead flea alive again nor cannot see the least Miracle from you if we would
necessary and the ancient Churches used and we must use before it will be well with us 9 10. Some of them by satisfying God mean no more then the answering of his will concerning so much of duty or suffering as he hath laid upon us But others worse 11. The everlasting punishment being remitted the temporal punishment of God by the Magistrate or by fatherly castigation may remain And part of it doth remain on us all For he chasteneth whom he loveth 15. As satisfying God signifieth but a sincere doing our duty we may be said to satisfie him But to make him reparation for the wrong we have done him or satisfie his Law by perfect obedience or his Vindictive Justice by our sufferings here is impossible 18. Chastisement is a true and proper species of punishment agreed on 20 28 c. As satisfying God is but pleasing him all our duties satisfie 22. Prayer and a holy life is a delight and great benefit but accidentally may be troublesome so far as we are carnal and therefore requireth some self-denyal 24. One man may do a duty that conduceth to anothers spiritual good but not by merit 26. The Right use of Absolution applyeth Christâ—s blood declarâ—â—â—â—ly And is too much laid by in most Churches 1. Gods love or favor is our Radicall Grace from which flow both Relative effects in pardon justification adoption and Physical in our Renovation all which are called also Grace 3. To deny either Relative or Inherent Grace is to deny that without which there is no salvation The necessity of Pardon at least many of them confess 4. No doubt but all have so much grace that they may believe and be saved if they will sincerely Because though velle credere be not credere as Doctor Twiss answers it yet credere est voluntatis as Austin answers it But the Papists especially the Dominicans â—ffirm not sufficient grace to believe to be given to those that hear not the Gospel but onely sufficient grace to â—â— that which tendeth to this further grace 6. The will is first passive in receiving the Divine influx but active in the eliciting its oâ—â—wâ—a 7. The will hath natural Power or faculty to resist or yield which will not be brought into act for yielding because it wanteth moral power that is it is dis-inclined But to resist it hath too much moral Power which is impotency yet such as grace can heal 1. Perverting the term they cause a strife about a word 2. Some of them make merit of congruity which they say precedeth Justication to be properly no merit And some of them deny that there is any proper merit of condignity at all But others are gross in this 3. The term Remission also they abuse meaning by it the change of our qualities or putting away sin it self though forgiveness they take in with it And so they make many verbal controversies 4. This is true of Sanctification which is the thing they mean by Justification But by this abuse of the terms they misinterpret Scripture And also they so much hide the very being of pardon by perverting the words that signifie it that its hard to find in some of them whether they confess any such thing as pardon 6. As to the Act they make it their own by merited grace but the habits and the grace assisting they say is of God and the act say most 7. This is their verbal error no doubt that which they mean by justification that is Sanctification consisteth in Inherent grace 8. This they say of justification taken for sanctification but not as taken for Pardon But they are led still to misinterpret Scriptures by misunderstanding the word 9 Still they mean sanctification when they speak of justification But they confess that Christs sufferings and obedience are the meritorious cause of our Pardon and Renovation both which they use to comprize in the word Justification 16. They may as well talk of a third and fourth justification for sanctification hath more degrees then two But doubtlesse there is such a thing as that which they mean by a second justification if they leave out merit for there is actual obedience and increase of grace The Scripture saith we are justified by believing in the Lord Jesus Christ that is By assenting to his Gospel and accepting him entirely as Christ that is by becoming true Christians or Christs Disciples For a believer and a Disciple in the Gospel usually signifie the same thing 11. It doth sanctifie as a part of inherent righteousness and it is the receptive condition of Pardon 12. I would they said no more but that it disposeth to it for then they would not say it deserveth it 14. Still they mean Sanctifying 15. An absurd speech but they adde that it s not the form of faith as faith but of faith and all other graces as saving or as a new Life And we agree that faith is principally in the will and the Velle is by the Schoolmen called the Diligere 16. It s unreasonable for them to call that justifying faith which wants that which they take to be the form of it 18. They say it must be explicite in some points which we call essential and that we must believe in Christ as satisfying justice and meriting for us pardon and sanctification 19. That 's but some of them 20. They manage this controversie in the dark not agreeing with us in the sence of the termes of the Question 21. Neither faith nor works are proper causes 28. So did the Ancients even Augustine himself and too many Protestants 29. This also was too common with the Ancients and is now with the said Protestants 30 Some of them yield a certainty of present Remission and justifiâ—â—â—ion and moral conjectural certainty of Salvation 34. To be certain of it is a great mercy but to believe that it is a thing written in Scripture that I am pardoned is not a duty for it is not there 35. About this they differ See Magro in sent that faith hath certaine evidence which Ariminensis and others confute â—aying it hath evidence of credibility but not of cerâ—ainty 1. The meer appetite is no sin but the corruption and rebellion of it is 2. I would we could see one of them do it once It s a shameful arguing for perfection by bare words when none of them will give us a proof of it by their own example 3. They that believe this know not themselves 5. Piscator and other of ours maintain this Though a meritorious efficiency we all deny 7. The Scotists and many more of them deny this but so do not Bellarmine and many others 8. Waldensis und others of them deny all merit but that 's not common see instances in my Confession 6. Some of them say they are punished also with the pain of senses See Concius Tractat. in the end of Jansenii Augustin 16. Bellarmine confesseth that in such cases of fact and particular judgement thereâ—n the Pope may erre And so no Papists living can be certain but that they pray to the damned souls in hell whom the Pope mistakingly canonized 1 2. Yet we confess a Catholike visible continued Church 3. Some of our own say as much of late but they mean it of the visible Church onely 4. This is the heart of Popery 1. Hence Popery and Papists are denominated 17. Much of these by the French is ascribed to a General Council and denyed to the Pope so well are they agreed in their fundamentals 5. The French agree not to these 1. Of the visible Church we say the same 10. The Spaniards hindred the passing of that in the Council of Trent 5. 6. Have the Quakers learn't this distinction of perfection yet 25. In all causes materially they are but not in all formally for they are not the supreme in every sort of Government that is in Ministerial Directive but in their own sort that is coactive 2. What need you confess sin that can fulfill the Law so easily out of your own mouthes are you judged now that do not that which you think so easie 4. Others of them say the contrary 35. I would they had no company in this error 72 73. This may give us some light into the juglings of our times