imputed to believers for Justification but that Mediatory righteousness of Christ whereby he suffered for our breach of Gods most righteous Law which deserves Gods curse Gal. 3. 13. and actively fulfilled the whole Moral Law of God for us which we were bound to do Levit. 18. 5. Gal. 3. 13. Gal. 4. 4 5. Mat. 3. 15. If a Creditor cast his debtor into prison for non-payment of such a sum of money as he owed him till he be payed the money or otherwise satisfied for his debt upon his sureties or friends coming to him and paying him all the money and he taking accepting and allowing of it as full and perfect satisfaction to him for the debt doth impute it or reckon it or put it upon his account and consequently to him as though it were paid and made by his debtor in person himself and doth therefore in manifestation thereof deliver up his bond or cross his Book and release him out of prison So 't is here Gods accepting taking and allowing of our Saviour Jesus Christs our sureties active and passive obedience for us as though actually and personally performed by us as full and perfect satisfaction to his Justice and thereupon we applying it by Faith pardoning our sins delivering of us from the curse of the Law formally punishments and eternal death doth thereby impute his obedience or righteousness to us that by Faith in Christ do make application of it to our selves Now the Minor is the express Doctrine of the Church of England and Ireland Homily for Salvation p. 13 14 15 16 17. And this Justification or righteousness which we so receive of Gods mercy and Christs merits imbraced by faith is taken * Mr. Fowler himself makes Justification and acceptance with God all one Free Disc p. 134. accepted and allowed by God for our full and perfect justification And again Homily for Good-Friday T. 2. p. 175. Neither was it possible for us to be loosed of this debt of our own ability it pleased him that is Christ our Surety to be the payer thereof and to discharge us quit his paying our debt meritoriously discharging us quit necessarily implys that God did accept of the merits of his death and doings for us And Ibi. p. 177. Christ was obedient to his Father even to the death and this he did for us all that believe in him And such favour did he purchase for us of his heavenly Father by his death that for the merit thereof if we be true Christians indeed and not in word only we be now fully in Gods grace again and clearly discharged from our sins those expressions that Christ did purchase for us Gods favour and clearly discharged us from our sins manifest it to all the world that God did accept and take and allow as full satisfaction of what Christ did for us Again Ibi. p. 187 188. Christ by his own oblation and once offering himself upon the Cross hath taken away our sins and restored us again into Gods favour so fully and perfectly that no other sacrifice for sin shall hereafter be requisite or needful in all the world And in the 34th Article of Religion of the Church of Ireland they say thus We are accounted righteous before God only for the merit of our Lord and Saviour Jâ—sus Christ applied by Faith and not for our own works or merits And this righteousness which we so receive of Gods mercy and Christs merits imbraced by Faith is taken accepted and allowed of God for our perfect and full Justification And in 35th Article they say thus And whereas all the world was not able of themselves to pay any part towards their ransome it pleased our heavenly Father of his infinite mercy without any desert of ours to provide for us the most precious merits of his own Son whereby our ransome might be fully paid the Law fulfilled and his Justice fully satisfied So that Christ is now the righteousness of all them that truly believe in him He for them paid their ransome by his death he for them fulfilled the Law in his life that now in him and by him every true Christian may be called a fulfiller of the Law for as much as that which our infirmity was not able to effect Christs justice hath performed And this Doctrine viz. that Christ hath for us made a full and perfect satisfaction to Gods Justice is the express Doctrine of the Church of England in her Order of the Communion which saith there That Jesus Christ did suffer death upon the Cross for our Redemption and that he made there by his own oblation of himself once offered 〈◊〉 full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And Homâ—ly of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people And that God doth take accept and allow it as full and perfect satisfaction for the sins of all his elect people is most evident by the holy Apostles Creed which the Church of England also believeth as well as by the holy Doctrine of the Canonical Scriptures which hold that Jesus Christ did not only die and was buried and was for a time held under the power of death and the grave which was as his imprisonment but that he was raised again for our Justification which declared that God was fully satisfied with what he had done and suffered else he would not have let him out of Prison Rom. 4. 25. And that he ascended up into heaven and there sitteth at the right hand of God and that from thence he shall come to iudg both quick and dead Rom. 8. 34. Heb. 1. 3. And God hath declared that in him he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col. 2. 18. And that we are justified in and by him Rom. 3. 24. And that we have peace with God through him Rom. 5. 1 2. And that there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 25. Of which you may see much more hereafter in the 13th particular concerning Purgatory To pass by many more arguments 4 Sacred Scripture doth evidently hold it forth unto all that will not wilfully shut their eyes or that are not judicially blinded 1. Jer. 23. 6. This is the name whereby Christ shall be called that is by all Gods people the Lord our righteousness * See Bishop Andrews his Sermon in locum All Gods people shall profess that they have their righteousness from Christ which is in effect the same with Isa 45. 25. In the Lord shall all the seed of Israel be justified and shall glory All the spiritual seed of Israel that is all Gods Elect shall be justified that is shall obtain remission of their sins and right to everlasting life by virtue of the Son
that which was set down by the Reverend Assembly of Divines the Confession of Faith c. 3. a. 1. God from all eternity did the most wise and holy counsel of his own will freely and unchâ—â—geably ordain whatsoever comes to pass yet so as thereby neiâ—â— is God the Author of sin nor of violence offered to the will of 〈◊〉 creatures nor is the liberty or contingenâ—y of second causes taâ—â— away but rather established And this Doctrine is clear in 〈◊〉 25. 34. Come ye blessed of my Father inherit ye the kingdom prepared you from the foundations of the world Ephes 1. 4. God hath chosen 〈◊〉 him that is in Jesus Christ before the foundations of the world 2 Tâ—â— 1. 9. Who hath saved us and called us with an holy calling not accoâ—â— to our works but according to his own purpose and grace which was gâ—â— us in Christ Jesus before the world began Which is directly contrary the erroneous Doctrine of those who teach That God chuseth 〈◊〉 this or that particular person before others till he see whether he 〈◊〉 believe or not and persevere in the faith who make a persevering liever in the point of death to be the object of Gods peremptory complâ—â— full and irrevocable election unto life condemned the Synod of Dort in the Remonstrants who teaâ—â— Acta Remonst a. 1. p. 7. That Gods Election unto salvation is manifoâ—â— one general and indefinite another singular anâ—â— definite and this again either incomplete revocable not peremptory or conditional or else complete irrevocable peremptory oâ—â— absolute likewise that there is one election unto faith anothâ—â— unto salvation so that election unto justifying faith may be witâ—â— out a peremptory election unto salvation for this saith the Synoâ—â— is of mans brain devised without any ground in the Scriptures coâ—rupting the Doctrine of Election and breaking that golden chain of salvation Rom. 8. 30. Whom he hath predestinated them also he hath called and whom he hath called them also he hath justified and whom he hath justified them also he hath glorified 3. That they that are predestinated to everlasting salvation cannot perish eternally or be damned for the Article saith plainly That God hath constantly decreed by his counsel to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation as vessels made to honour Now this is also consonant to holy canonical Scripture in those places before alledged and also many others as Mat. 16. 18. The gates of Hell all the power and policy of the Devil and his instruments shall not prevail against it that is against the Church of Jesus Christ and Mat. 24 If it were possible they shall deceive the very elect where note that it is impossible totally and finally to deceive the elect of God unto eternal life John 10. 28 29. And I give unto my sheep eternal life and they shall never perish neither shall any pluck them out of my hand My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand 1 Pet. 1. 5 Who are kept by the power of God through faith unto salvation 1 John 2. 27 But the annointing which ye have received abideth in you the grace of God abideth in him that is truly sanctified by Gods Spirit 1 John 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him that is the seed of Gods Spirit and Word saving grace so remaineth in him that he doth not commit sin as the Devil doth studiously purposely affectionately impenitently and maliciously he committeth not the sin unto death the sin against the Holy Ghost 1 John 5. 18. He that is born of God cannot commit and live and lie down in sin as the Devil and the wicked do but though he fall into sin yet he riseth again Jer. 32. 40. I will put my fear in their heart that they shall not depart from me Rom. 5. 8 While we were yet sinners Christ died for us much more then being now justified by his blood we shall be saved from wrath through him and according to this is the 5th Arâ—icle of Lambeth and the 38th Article of Religion of the Church of Ireland A true lively justifying faith and the sanctifying Spirit of God is not extinguished nor vanisheth away in the elect or regenerate either totally or finally â—nd because Dr. Heylin most falsly saith That this Doctrine of the Papists and Arminians was the Doctrine which our godly Reformers and Martyrs taught and sealed with their blood I shall give you a little of what they 〈◊〉 lieved said and sealed with their blood Thomas Whittell Priest 〈◊〉 Martyr in his Letter to John Carles saith thus That God sufferâ—â— his to fall but not finally to perish Fox Book of Martyrs in one Wâ—â— lume p. 1742. and John Carles aâ—â— swered Dr. Martin who examiâ—â— King James in his Paraphrase upon Revel c. 9. p. 27. saith That these spiritual grashoppers shall be so bridled that they shall not have power to pervert the elect of whatsoever degree or sort but their power shall extend only upon them that bear not the mark or seal of God upon their foreheads so on c. 13. p. 41. him about Predestination thus believe that Almighty God our 〈◊〉 dear loving Father of his grâ—â— mercy and infinite goodness did eâ—â— in Christ before the foundation the earth was laid a Church 〈◊〉 Congregation which he doth câ—â—tinually guide and govern by 〈◊〉 grace and holy Spirit so that 〈◊〉 one of them shall ever finally peâ—â— and otherwise he holdeth not Aâ—â— John Philpot that learned Martyr maintained the Doctrine of Prâ—â— stination which Calvin taught in his Institutions to be agreeing with tâ—â— which the Doctors of the Church did teach and the holy Scriptures and wâ—â— he sealed with his blood as I shewed you before out of Mr. Fox his Boâ—â— of Martyrs p. 1697. 2 Col. and p. 17â— 1722. John â—â— â—greeable to * John Bradford Martyr in his Letter to N. and his Wife saith thus This is the difference betwixt Gods children which are regenerate and elect before all times in Christ and the wicked cast-aways that the elect lie not still in their sin continually as do the wicked but at length do return again by reason of Gods seed which is in them hid as a sparkle of fire in the ashes as we may see in David Peter Paul Mary Magdalen and others Fox his Book of Martyrs p. 1573. one Volume thâ—â— also is the Doctrine of the Synod oâ—â— Dort c. 5. of the perseverance of the Saints Canons 6 7 8. For Gâ—â— who is rich in mercy according 〈◊〉 the unchangeable purpose of Electioâ—â— doth not wholly take away his hoâ—â— Spirit from his no not in their grâ—â— vous slips nor suffers them to waâ—â— der so far as to fall away from thâ—â— grace of adoption and state
Christs Church which is his mystical body are inseparably knit together to Christ and to one another Hypocrites may be externally by outward profession and separably united to the Church and Christ but true believers in Christ abide in Christ Joh. 15. 2. they are inseparably united to Christ else as was said before Christ may lose his peculiar people yea be a head without a body for if one of his members may be eternally separated from See Dr. Field of the Church his Appendix part 1. p. 833. That the elect called according to Gods purpose have that grace that excludeth sin from reigning and that this grace once had by them is never totally nor finally lost him then others may also and if others then all of them may be so separated from him for there is the same reason of one that there is of another yea of all Our Saviour saith Not one of them his Father gave him is lost John 17. 12. yea the Apostle speaks fully that nothing shall be able to separate us that are in Christ Jesus from the love of Gâ—â— which is in Christ Jesus Rom. 8. 35 36 37 38 39. Those whom Chriâ—â— loved he loved to the end John 13. 1. Isa 54. 8. But with everlasting kindness will I have mercy on thee saith the Lord thy Redeeâ—â— Jerem. 31. 3. I have loved thee with an everlasting love therefâ—â— with loving kindness have I drawn thee Jerem. 32. 40. And I 〈◊〉 make an everlasting covenant with thâ—â— that I will not turn away from them 〈◊〉 do them good but I will put my feâ—â— Vide King James his Declaration against Vorstius wherein he called the Doctrine of the Apostasie of the Saints taught by Bertius a Scholar of Arminius that enemy to God an heretical blasphemous and wicked Doctrine in their hearts that they shall not depart from me and Rom. 11. 29. 〈◊〉 gifts and calling of God are witâ—â— repentance Gods decree of Eleâ—â— is unchangeable and therefore thâ—â—â— gifts that flow from it are imâ—â— table too God taketh not thâ—â—â— away from them neither can thâ—â— that have them lose them Chrâ—â—â— prayed for them John 17. 9 15 19 20 24. and Bishop Mountagâ—â— himself confesseth that Christ was ever heard in what he prayâ—â— for ART IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly a sin THis I renounce 1. because 't is contrary to the sound Doctrine of the Church of England in Homily of Christs Nativity T. 2. p. 167. where we may read how excellently man was made after Gods own Image and that Adam falling into sin had in himself no one part of his former purity and cleanness but being altogether spoâ—ted insomuch that he seemed to be altogether a lump of sin and therefore by the just judgment of God was justly condemned to everlasting death and this plague fell not only upon himself but also upon all his posterity and children for ever as St. Paul Rom. 5. By one mans offence sin entred upon all many were made sinners by which words we are taught that as in Adam all men universally sinned so in Adam all men universally received the reward of sin that is became mortal and subject unto death having nothing in themselves but everlasting damnation both of body and soul they became as David saith corrupt and abominable they went all out of the way there was none that did good no not one And in the Homily of the Death of Christ T. 2. p. 184. Is not sin think you a grievous thing in Gods sight seeing for the transgression of Gods Precept in eating of one apple he condemned all the world to perpetual death and would not be pacified but only with the blood of his own Son And in Homily of Christs Resurrection T. 2. p. 195. Hard it is to subdue and resist our nature so corrupt and leavened with the sowre bitterness of the poyson which we received by the inheritance of our old Fatheâ— Adam But more fully the Church of England in her 9th Article of Religion of Original sin thus Original sin standeth not in the following of Adam as the Pelagians do vainly talk but it is the fault and corruption of the nature of every man that naturally is ingendered of the off-spriâ—â— of Adam whereby man is very far gone from Original Righteousâ—â— and is of his own nature inclined to evil so that the flesh lusteth 〈◊〉 ways contrary to the spirit and therefore in every person 〈◊〉 into this world it deserveth Gods wrath and damnation and 〈◊〉 infection of nature doth remain yea in them that are regeneratâ—â— whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiâ—â— some do expound the wisdom some sensuality some the affectioâ—â— some the desire of the flesh is not subject to the law of God 〈◊〉 although there is no condemnation for them that believe and 〈◊〉 baptized yet the Apostle doth confess that concupiscence and 〈◊〉 hath in it self the nature of sin In which Article is declared 1. That Original sin doth not consist in following or imitating of 〈◊〉 in sinning against God as Pelagians vainly teach 2. That Original sin is the FAULT AND CORRUPTION of 〈◊〉 nature of every man that by ordinary generation descends from 〈◊〉 Psal 51. 5. Rom. 7. 15. Gal. 4. 17. Jam. 1. 17. 1 Pet. 2. 11. 3. That Original sin deserves Gods wrath and damnation in every â—â—â—son so born into this world Rom. 7. 23 24. Gal. 5. 17. Ephes 2. 3. 4. That Original sin is and remains in every person so born eveâ—â— them that are regenerated Rom. 7. from vers 7. to vers 25. 5. That concupiscence oâ— lust hath in it the nature of sin Rom. 〈◊〉 11 14 15 17 18 19 20 21 23 24. Gal. 5. 17. Now sum up what the Church of England saith of Original sin 〈◊〉 then judg whether she doth not affirm that Original sin is propâ—â— a sin 2. Because 't is contrary to the sound Doctrine of other reformâ—â— Churches to be seen in the Harmony of Confessions Sec. 4. p. 〈◊〉 1. 'T is contrary to the latter Confession of Helvetia Man was frâ—â— the beginning created of God after the Image of God in righteâ—â— ness and true holiness good and upright but by the instinct of 〈◊〉 â—â—rpent and his own fault falling from goodness and uprightâ—â—â— became subject to sin death and sundry calamities and such 〈◊〉 one as he became by his fall such are all his off-spring even 〈◊〉 ject to sin death and sundry calamities and we take sin to be 〈◊〉 natural corruption of man derived or spread from those our 〈◊〉 parents unto us all through which we being drowned in evil 〈◊〉 â—upiscences and clean turned away from God but prone to 〈◊〉 evil full of all wickedness distrust contempt and hatred of Goâ—â— can do no good of our selves no not so much as think of any 2.
by Canon bound to follow the Fathers that Protestantism waxeth weary of it self that Calvinism is accounted * For proof read Dr. Heylins Cypr. Anglicus and its Introduction Cypr. Angl. l. 4. p. 414 415 416. there you 'l see the agreement made betwixt the Pope or his agents and some of our Clergy men and that which â—â—ey call the ancient Catholick Religion is nothing but Popery only abatement in some things at least for a time 〈◊〉 Cyprianus Anglicus was setled in his pontificalibus heresie at the least and little less than treasoâ— I say much of this Heylin saith was truth and he himself in his Introduction to that History and other books makes very manifest What Chillingworth answereth to this bold charge of the Jesuit you may see in Dr. Cheynells rise and growth of Socinianisâ— c. 6. The â—anterburian Religion not the true Protestant Religion p. 70 But to return to my business Bellarmine is answered by learned Dr. Ames a Nonconformist in his Bellarminus Enarvatus T. 4. l. 2. de peccato originali c. 3. p. 34. ad p. 46. which I have read and Bishop Jeremy â—â— I hear is answered very learnedly and fully by Mr. Henry Jeanes â—â—other Nonconformist which I have not read how conformable â—â—e Bishops Doctrine is to the false Pelagian condemned Doctrine of â—â—e Church of Rome and Nonconformable to the true and approved â—â—octrine of the Church of England let the indifferent and judiciâ—â—s Reader judg Vide Maccovium Rediv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminiaâ—â—ruâ— c. 9. p. 118. That Original sin inherent in us is properly sin I prove thus 1. That which hath the name and nature of sin properly so called â—â—s sin properly so called but original sin inherent in us hath the â—â—e and nature of sin properly so called ergo it is sin properly so â—â—lled 1. It hath the name of sin properly so called given unto it in saâ—â—red Scripture The Reverend * Sum of Christian Religion p. 144. A. B. â—â—sâ—er tells us That all other sins have â—â—eir special names but original sin is â—â—operly called sin and †Amand. Polan Syntag. l. 6. c. 3. p. 336. Polanus beâ—â—re him saith that 't is called absoâ—â—tely sin Rom. 7. 8. because it is the â—â—ring and fountain of other sins pecâ—atum peccans sinning sin Rom. 7. 13. â—â—eccatum inhabitans indwelling sin Rom. 7. 17 20. and Mr. Hilderâ—â—am upon Psal 51. p. 283. tells us that the Spirit of God expresly â—â—lls it sin Psal 51. 5. Behold I was shapen in iniquity â—â—d in sin did my Mother conceive me and so Dr. Mer. â—asaubon * In locum Musculus and Dr. Ames expound the place â—hich place Bishop Prideaux * Fasciculus controversiarum c. 3. q. 5. p. 112. saith â—â—nnot be understood but of original sin â—â—d its propagation as both ancient and â—â—ter Divines expound the place and in â—â—ree Chapters of the Epistle to the Romans viz. 6. 7 8. 14 times at â—â—ast and Heb. 12. 1. Rom. 6. 6 12 13 14. Rom. 7. 7. I had not known sin â—â—t by the law for I had not known lust that is to be sin except the â—â—w had said Thou shalt not coveâ— Where 't is clear that lust by which 〈◊〉 meant the first unlawful desires or motions which have not the â—â—nsent of the will lust in the habit or disposition inclination imagiâ—â—tion as well as lust in the act is forbidden in the Tenth commandâ—â—nt as not only Beza Parâ—us Calvin and Peter Martyr but also Dr. Willet and Wilson and Dr. 〈◊〉 and Diodate upon the place 〈◊〉 B. Prideaux Fasc controvers c. 3. q 5. p. 112. Sharpius Symphon â—a Novis Epoc. p. 397. Andrews and Dr. Mayor upon the 〈◊〉 Commandment and Bishop 〈◊〉 and Sharpius elsewhere assure 〈◊〉 verse the 8. For sin taking occâ—â— the Commandment the more 〈◊〉 â—â— the more it bursteth forth †A. B. Vsher Sum of Christian Religion p. 144. 〈◊〉 streams do that cannot be stopped till God by his holy Spirit 〈◊〉 it wrought in me all manner of concupiscence for without the 〈◊〉 was dead that is it seemed so to him because he knew it 〈◊〉 felt it not but when he knew the law he knew sin and 〈◊〉 activity and found 't was alive so verse the 14. But I 〈◊〉 sold under sin Man is said to be carnal two ways 1. Quâ—â— carni because he serves the flesh so unregenerated men 〈◊〉 nal 2. Quia proclivis est carni because he is inclined to 〈◊〉 the flesh that is original corruption which is called flesh 〈◊〉 1. Gal. 5. â—7 so Paul was carnal though he had mortified 〈◊〉 he had some relicts or remainders of it an inclination to thâ—â— of the flesh he was carnal in opposition to the law that 〈◊〉 ritual that is he was not so spiritual as the law required 〈◊〉 der sin slaves to â—in are of two sorts 1. Some sell themsâ—â— sin original sin and its lusts they willingly obey the lusts 〈◊〉 flesh so did Ahab and such are wicked men 2. Some arâ—â— another and such a slave was Paul even after his actual conâ—â— for he was a slave against his will he desired to escape from 〈◊〉 ster he served him unwillingly as may be seen verses the 〈◊〉 〈◊〉 It is no more I that do it but sin that is original 〈◊〉 tion that dwelleth in me So verses 23 24. so Rom. 8. 2. he 〈◊〉 have added Rom. 5. 12. As by one man sin entred into the 〈◊〉 death by sin so verse the 13th For until the law sin that is 〈◊〉 ginal sin was in the world which the Apostle proves 〈◊〉 death was in the world till Moses v. 14. 2. Original sin hath the nature of sin properly so called 〈◊〉 I prove thus 1. Because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of 〈◊〉 which is the definition that the Spirit of God gives of 〈◊〉 perly so called 1 John 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is the 〈◊〉 gression of the law as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dâ—â— from Alpha a Privitive Particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex the law and 〈◊〉 〈◊〉 a want of conformity to the Law of God Now that Original 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I prove thus 1. Because it is a want of that righâ—ousness which all men ought to â—â—ave * Vide Dr. Barlow Exercitat 2. Scholastical Divines define â—â— to be oarentia rectitudinis debitae a â—â— of rectitude which ought to be in â—â— reasonable creature And this I Homily of the coming down of the Holy Ghost p. 209. Mâ—n of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any vertuous or godly motion only given to evil thoughts and wicked deeds â—â—ight prove out of Aquinas 〈◊〉 〈◊〉 82. a. 3. con Cum originale peccaâ—â—um justitiae originali opponatur nihâ—â—â—â—iud
we read thus And I heard a voice from heaven saying unto me Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours The word here most observable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Cornelius a Lapide and Pâ—reus saith that all Copies except Montanus's doth end the full sense of the former sentence Blessed are the dead which die in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab hoc tempore from this very time that is from this instant of time that they dye they are blessed as learned Mr. Leigh in his Criticks expounds the word and assures me in his Notes upon the place that Dr. Reynolds and Gerard do so interpret it and so doth Scriveliâ—â— too and the Latines interpret it * Amodo id est ex nunc deinceps in aternum puta a tempore mortis illico requiefcunt requiescent in omne aenum Cor. a Lapide 〈◊〉 amolâ—â— which we English henceforth that is from this time forward that is from the time of their death and so forward for ever are they blessed that die in the Lord. Pareus upon the place saith That this is a true and charitable opinion that those that die in the Lord do from the point or instant of their 〈◊〉 become and continue to be blessed And 't is observable that they are said to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morientes dying or qui moriuntur who 〈◊〉 die in the Lord in the present tense not in the future who shall diâ—â— hereafter though they shall be blessed too which shews that 〈◊〉 soon as ever they are dead they begin to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseâ—â— and perfectly as some expound the word and henceforth even for eâ—â— though before their death they are in some sort as St. Paul was partly carnal as well as spiritual yet their souls depart not so 〈◊〉 are if not immediately before yet in the instant of their departure from their bodies through faith purged by the blood and spirit of Jesus Christ from all their sins and so their spiritual uncleanness being perfectly done away they are fitted for and received into that City into which nothing that defileth shall enter And this may be proved further 5. From Joh. 5. 24. Verily I say unto you he that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life So Joh. 3. 36. He that believeth on the son hath everlasting life he hath it not only in the price and promise and expectation but also in the * inchoation and first Vrsin Catechis p. 2. q. 58. p. 414. Dr. Reynolds in 1 John 5. 12. p. 430. He that hath the Son hath life 1. In pretio 2. In permisso 3. In primitiis fruits he hath the beginnings of it here in this life in the kingdom of grace and he shall have it in more full and compleat possession of it as soon as he departs out of this life habenti dabitur to him that hath shall be given to him that hath true saving grace shall be given more grace not only quoad sufficientiam here but quoad gloriam hereafter Cornelius a Lapide a great Jesuit and Father in the Church of Rome assures me that the Church he means the Church of Rome calls the days of Saints death dies natales their birth-days and that hac de causa for this reason because the same days they are new-born into a blessed and glorious life and upon this account saith he doth the Church solemnize their birth-days not those in which they are born with sin into a temporal life but those in which by a temporal death they pass to an eternal life And 6. This may be further confirmed by that of the wise man the Preacher King Solomon Eccles 12. 7. Then shall the dust return to the earth as it was and the Spirit to God who gave it then that is when a man dies his body which was made at first of the dust of the earth returns to the earth its first material principle and the soul that was immediately made by God of a spiritual substance returns to God the Father of Spirits for judgment either of absolution or condemnation which is more particularly and privately passed upon every Heb. 9. 27. mans soul immediately after its separation from the body that is saith the learned Bishop Reynolds in his Notes upon the place commonly called the Assemblys-notes Vt stet judicio ante Deum that it may appear before his tribunal to be judged and certainly as the body goes into the dust so certainly the soul returneth unto God to be judged Now the bodies go immediately to the dust to the earth so the souls immediately to God Hence saith he the godly are translated into Paradise in Abrahams bosom into the condition of just men made perfect Luke 16. 22. Luke 23. 43. The wicked into the prison of disobedient spirits reserved there in Hell unto the judgment of the great day Luke 16. 23. 1 Pet. 2. 19. As the souls of wicked men when they die go immediately from God into Hell so do the souls of godly men go immediately to God into Heaven and consonant to this is that of our Saviour John 5. 24 before alledged He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into judgment that is into the judgment of condemnation as our translation according to the sense hath it and John 3. 36. He that believeth on the Son hath everlasting life it notes a present and indeseasable interest and possession in heaven 7. Very agreeable to this is that devout and believing confident prayer of St. Stephen at his death Lord Jesus receive my Spirit Upon which this is the Assembly-note as 't is commonly called That this is the true comfort of the elect that they are assured that Christ Jesus who died for them in their dissolutions receiveth their souls into his safe and blessed custody to live with him who is the life and God of the living And 8. This is confirmed also by 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator 9. To these testimonies may be superadded 2 Cor. 5. 4. For we know that if our earthly house of this tabernacle were dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus we have in the present tense a building of God an house not made with hands eternal in the heavens and that the souls of all believers enter into this heavenly house as soon as they depart out of their earthly tabernacles may be further proved from the 6th and 8th verses of that Chapter where 't is said thus That while we are a home in the body we are absent from the Lord and that we
Error rejected by them Dr. Heylins Introduction to his Cyp. Angl. p. 36. S. 37. p. 31. Montagues Gag p. 163 164 186. Appeal p. 213 214. be certain of their eternâ—â— salvation but may totally anâ— finally fall away from the actâ— and habits of saving-grace before they dye and be eternally damned THis I renounce In which there are two notable points 〈◊〉 Popery 1. That truly regenerated persons cannot be certain of their eterâ—â— salvation which Bellarmine for Papists affirms Dr. Ames for Protestants denies Vid. Dr. Ames his Bellarmin Enervat T. 4. l. 6. de justificatione c. 2 3 4. p. 152 153 154. 1. The Church of England saith thus That the faith that doâ—â— justifie us is a sure trust and confidence in the mercies of God 〈◊〉 be saved from everlasting damnation by Christ and an aâ—â—ureâ—â— faith and trust in Christ ubi supra p. 〈◊〉 〈◊〉 which necessariâ—â— implies that truly regenerated persons who have this sure trust aâ—â— Homil. of Salvation of mankind p. 20. Homil of Christs Death p. 187. assured faith and confidence of their justification may be certain of their everlasting salvation 2. 'T is contrary also to the 6th Article of the Articles of Lâ—â—beth which is this A man truly believing or endued with justifying faith is certain by or with fâ—ll assurance of faith of the remissâ—â— of his sins and of everlasting salvation by Christ 3. 'T is contrary to the 37th Article of Religion of Irelanâ— A true believer may be certain by the assurance of faith of thâ— forgiveness of his sins and of his everlasting salvation 4. 'T is contrary to the Doctrine of the Synod of Dort c. 5. of perseverance Articles 9 10. Of this perseverance of the elect unto salvation and the perseverance of true believers in the faith the faithful themselves may be and are ascertained according to the measure of their faith by which they assuredly believe that they are and shall for ever continue true and lively members of the Church and that they have remission of their sins and everlasting life and therefore this certainty is not from any special Revelation made beside or without the word but from faith in Gods promises which he hath most plentifully revealed in his word for our comfort from the testimony of the holy Spirit bearing witness with our Spirit that we are the Sons of God and heirs Rom. 8. 16. Lastly From a serious and holy care of keeping a good conscience and endeavour of good works And if Gods chosen in this world should want this solid comfoâ—â—u of obtaining the victory and this infallible pledg and earnest of eternal glory they were surely of all men most miserable See also Article the 11th 5. 'T is contrary to the experience of many of Gods dear Children of Robert Glover who had assurance of Gods love in Christ in the pardon of his sins and of eternal life when he came in the sight of the place where he was to be burned for Christs sake He is come he is come said he to his friend that comforted him John Carles another holy Martyr answered Dr. Martin plainly thus That God hath predestinated me to eternal life in Jesus Christ I am most certain and even so am I sure that his holy Spirit wherewith I am sealed will so preserve me from all heresies and evil opinions that I shall dye in none at all Fox Acts and Monuments in one Volume p 1813. 1st 2d Col. 6. 'T is contrary to canonical Scriptures as Job 14. 17. But ye know him that is the Spirit for he dwelleth with you and shall be in you And v. 20. At that day ye shall know that I am in my Father and you in me and I in you Rom. 8. 15 16. But ye have received the Spirit of adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirit that we are the children of God and if children then heirs heirs of God and joint-heirs with Christ And v. 35 38 39. of the same Chapter Who shall separate us from the love of Christ For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate us from the love of God whicâ— is in Christ Jesus our Lord 1 Cor. 2. 12. Now we have received not 〈◊〉 spirit of the world but the spirit which is of God that we might know thâ— things that are freely given to us of God 2 Cor. 13. 5. Examine your selvâ— whether ye be in the faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates Ephes 3. 12. In whom 〈◊〉 have boldness and access with confidence by the faith of him 2 Tim. 4 7 〈◊〉 I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousnes 1 John 3. 2â—â— But we know that when we shall appear we shall he like him and we 〈◊〉 that he was manifested to take away our sins and v. 14. of the saâ—â— Chapter We know that we have passed from death to life because 〈◊〉 love the brethren and v. 16. Hereby perceive we the love of God beâ—â— he laid down his life for us which he explicates in 1 John 4. 16. 〈◊〉 we have known and believed the love 〈◊〉 God hath tâ— us 1 John 5. 〈◊〉 He that believeth in the Son of God 〈◊〉 tâ—e witness in himself and 〈◊〉 v. 13. of that Chapter These things have I written unto you that beliâ—â— on the Name of the Son of God that ye may know that ye have eternal 〈◊〉 and that ye may believe on the Name of the Son of God 2 Pet. 1. 10. 〈◊〉 thren give diligence to make your calling and election sure for if 〈◊〉 these things ye shall never fall To pass by many other places of Sâ—â—cred Scripture which might be produced to prove this comfortâ—â— truth That truly regenerated persons may in this life be certain of 〈◊〉 eternal salvation These I have produced may if well observed and applied be sâ—â— ficient to make it good and evident A certainty of hope Papists grâ—â— but they deny a certainty of faith To which I answer 1. That if they understand by hope that which doth arise from 〈◊〉 ceitâ—ul conjectures and discourses of human reason they grant no mâ—â— to true believers in Christ than they grant to hypocrites for sâ—â— a hope may be in them 2. But if by hope they mean a true Theological infused grace whiâ—â— is the daughter of faith then they grant that which they seem to dâ—â— for the Apostle doth teach That tâ—â— that have this hope have the sâ—â— certainty with faith as Bishop * Deter 3. p. 18. Nos hac spâ— jam servatos esse Dâ—â— â—ant argueth from Rom. 8. 24. â—or we are saved by hope and this
acteth against and contrary to them By which saith he they do declare themselves to be none of the Church of Christ but rather of the Synagogue of Satan Yea he there tells his Wife That he called them with good conscience as Christ called their forefathers the children of the Devil and that as their father the Devil is a lyar and murtherer so their Kingdom and Church as they call it standeth by lying and murdering therefore my dear Wife have no fellowship with them Ibid. Bishop Ridley in his Letter in Captivity calls the Church of Rome the Strumpet of Babylon and the Pope of Rome Antichrist Fox his Book of Martyrs p. 1626. col 1. And in his Answer at his Examination to Bishop White he saith He cannot but confess with St. Gregory a Bishop of Rome also that the Bishop of that place is the very true Antichrist whereof St. John speaketh by the name of the Whore of Babylon And I say saith he with the said St. Gregory that he that maketh himself a Bishop of all the world is worse than Antichrist Ibid. p. 1650. col 2. And in his Communication with Dr. Brooks Bishop of Gloucester when he degraded him exhorting him to recant and submit to the Church of Rome he saith thus You know my mind concerning the usurped authority of the Romish Antichrist Ibid. p. 1659. col 2. And a little after when he would Bishop Ridley though when he was in his Pontificalibus he contended too much for the Surplice c. yet when he came to die he refused it and abominated it put on him the Surplice c. he inveighed against the Romish Bishop and all that foolish apparel calling him Antichrist and the apparel foolish and abominable Ibid. In his Farewell Letter to all his Friends he calls the Bishop of Rome the Babylonical Beast and the then Bishops of England thieves of Samaria Sabei Caldei These robbers have rushed out of their dens and have robbed the Church of England of all the aforesaid holy treasure of God they have carried it away they have overthrown it and instead of Gods holy word the true and right administration of Christs holy Sacraments as of Baptism and the other they mix their Ministry with mens fantasies and many wicked and â—â—godly traditions Ibid. p. 1674. And these Bishops he calls the Soldiers of Antichrist Ibid. p. 1675. col 1. And in his Letter to the Lords Temporal he saith thus I wonder my Lords what hath bewitched you that ye are so suddenly fallen from Christ unto Antichrist from Christs Gospel unto mens traditions from the Lord that bought you to the Bishop now of Rome I warn you of your peril be not deceived except ye will be found willingly consenters unto your own death For if ye think thus we are Lay-men this is a matter of Religion we follow as we are taught and led if our teachers and governours teach us and lead us amiss the fault is in them they shall bear the blame My Lords 't is true I grant you that both the false teacher and the corrupt governour shall be punished for the death of their subjects whom they have falsely taught and corruptly lead yea and their blood shall be required at their hands But yet neverthelss shall that subject die the death himself also that is he shall also be damned for his own sin For if the blind lead the blind Christ saith not the leader only but both shall fall into the ditch Shall the Synagogue and the Senate of the Jews trow ye which forsook Christ and consented to his death therefore be excused because Annas and Caiphas with the Scribes and Pharisees and their Clergy did teach them amiss yea and also Pilate their Consenters and doers are both guilty saith Bishop Ridley Ibid. p. 1675. governour and the Emperours Lieutenant by his tyranny did without cause put to death Forsooth no my Lords no. For notwithstanding that corrupt Doctrine or Pilates washing of his hands neither of both shall excuse either that Synagogue and Seigniory or Pilate but at the Lords hand for the effusion of that innocent blood on the latter day shall drink of the deadly whip * Bishop Gardners six Articles called the Whip with six strings I â—elieve he alluded to Ye are witty and understand what I mean Therefore I will pass from this to tell you that ye are fallen from Christ to his adversary the Bishop of Rome pag. 1667. And immediately after he tells them That he doth not in calling the Bishop of Rome Christs adversary or Antichrist rage or raile but speak the words of truth and sobriety And shews That that Church while it continued in the Apostles Doctrine was Apostolick and those that sate in that See might be called Apostolici but since that See hath degenerated from the trace of Truth and true Religion which it received of the Apostles at the beginning and hath preached another Gospel hath set up another Religion hath exercised another power and hath taken upon it to order and rule the Church of Christ by other strange Laws and Canons and rulers than ever it received of the Apostles the Apostles of Christ which thing it doth at this day and hath continued so doing alas alas of too too long a time since the time I say that the state and condition of that See hath thus been changed in truth it ought of duty and of right to have the names changed both of the See and of the Sitter therein As that See then for that true trade of Religion and Doctrine of Christs Apostles justly and truly was called Apostolick so as truly and justly for the contrariety of Religion and * Is this not directly contrary to A B. Laud's Doctrine in his Relation wherein pag. â—â—6 he saith That the Church of Rome and Protestants set not up a different Religion diversity of Doctrine from Christs and his Apostles that See and the Bishop thereof at this day both ought to be called and are indeed Antichristian The See is the seat of Satan and the Bishop of the same that maintaineth the abominations thereof is Antichrist himself indeed And for this cause this See at this day is the same which St. John calleth in his Revelation Babylon or the Whore of Babylon and spiritual Sodoma and Egyptus the mother of fornications and of the abomination upon the earth and with this Whore do spiritually meddle and lye with her and commit most stinking and abominable adultery before God all those Kings and Princes yea all Nations of the earth which do CONSENT TO HER ABOMINATIONS and use or practise the same Ibid. p. 1668. And in his Lamentation for the change of Religion in England he saith thus The head under Satan of all mischief is Antichrist and his brood and the same is he which is the Babylonical Beast Ibid. p. 1671. col 2. And in p. 1673 he calls King Edward the sixth that innocent that