necessary and edificative of the whole flock of Christ but are only made or said to be so by the will of man carrying a real appearance of evil and are scandalous to Papists and Protestants and establish such modes of Religious worship as are most conformable to the Gospel-rule and primo-primitive practise and not too like to and inductive of the Government and form of worship of the Apostatical and Antichristian Church of Rome I verily believe they would have more dutiful Sons and good Friends than now they have and the Church and Kingdom would have more peace and prosperity to which God of his great mercy incline their hearts However I beseech them to let their moderation be known to all men And I intreat all people without making any tumults upon any pretence whatsoever in their own places and callings quietly to endeavour and earnestly expect and pray for an amendment of what is amiss in Church and State to fear God and honour the King and submit to those that are in authority under him And so God keep you all Septemb. 29. 1673. R. R. B. D. The particular Doctrines renounced are these I. THat the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood II. That Christ is really more present on the high Altar or Communion-Table as on his Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-Table than to the Pulpit or Font. III. That mens persons are justified or accounted righteous before God for their own good works that follow Faith either in part or in whole and not for the merits of Jesus Christ alone IV. That Faith that doth justifie Believers persons before God is a bare and naked assent to the truth and that so and as an act habit or work in us it justifies V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by Faith alone on their part VI. That mens foreseen faith repentance good works c. were the true causes moving God to elect them to eternal Salvation VII That men unregenetate or in the state of nature have by their own free will power sufficient of themselves to turn themselves to God to believe in Jesus Christ repent and do good workâ— acceptable to God when they will and also finally to resist the efficacious grace of God in converting an elected sinner to himself VIII That truly regenerated persons cannot be certain of their eternal Salvation but may totally and finally fall away from the acts and habits of saving Grace before they die and be eternally damned IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly sin X. That meer men in this life since Adams fall can perfectly fulfill Gods whole Moral Law and also voluntarily do good works besides and above Gods Commandments which they call works of Supererogation which are as they say greater and holier than the works of the Moral Law and do merit remission of sin and eternal life not only for themselves but also for others XI That unregenerated mens own good works do make them meet to receive grace from God or as the School Doctors say deserve grace of congruity XII Thâ—t the good works of â—â—regenerated men do ex condigno merit at Gods hands eternal life XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs Resurrection are purged from sins by penal satisfaction which were not purged in this life so fully as they ought that they may enter into Heaven XIV That the Pope of Rome successively or the Papacy is not the Antichrist of which the Scripture writes XV. That it is lawful to set up and suffer Images of the Sacred Trinity of God the Father of God the Son or Crucifixes Of God the Holy Ghost or of Saints departed this life which have been worshipped in Temples or Churches where Gods people do usually meet to worship God XVI That those Books which are commonly called Apocryphal Scriptures as Tobit Judith c. are the pure word of God and in all things agreeable thereunto XVII That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperours Kings Princes Pastors People and Churches The Articles of Lambeth The Doctrine of the Churches of England and Ireland Arminianism is not the Doctrine of the Church of England Notes taken out of King James his Declaration against Vorstius King James no friend to Arminianism A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of the Church of ENGLAND IN general I renounce and detest all Popish false Doctrine and all Popish Superstitious and Idolatrous Worship and practises and the real appearances thereof and in particular I renounce and detest these that follow ARTICLE I. That the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood This I renounce because it is contray to the Doctrine of the Church of England which Article 28th faith thus Transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy Writ but is repugnant to the plain words of Scripture overthroweth the Nature of the Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith And Homily of the worthy receiving the Sacrament it saith thus It is well known that the meat we seek for in the Supper is spiritual food the nourishment of our souls an heavenly refection and not earthly invisible meat and not bodily a ghostly substance and not carnal p. 200. It 's also contrary to the Church of England's declaration concerning kneeling at the end of the Communion-service The Sacramental bread and wine remain still in their very natural substances therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one This declaration is not only against the Papists Transubstantiation but also fully against the Lutherans Consubstantiation viz. That Christs body and blood is really and corporally in the bread and wine Both which
of Godfry Goodman Bishop of Gloucester was accused of it in Court and Convocation and declared and professed it by his last Will and Testament as Dr. Heylin shews in his Cypr. Angl. l. 4. p. 416. 'T is said of Dr. Theodore Price Bishop of that though he lived like an Atheist yet he died like a Papist Prin ' s Epistle to K. Châ—r I before his Quench-coal p. 42. England be so absolutely directly and cordially Papists that it is all that 1500 l. per Ann can do to keep them from confessing it This and much more may be seen in Dr. Heylin's Cypr. Angl. l. 4. p 392 408. Doth not A. B. Laud p. 36. of his commended Relation of his Conference with Fisher say thus The Church of Rome and Protestants set not up a different Religion And doth not Dean Potter iâ— Charity mistaken p 62 say thus That the most necessary and fundamental Truths which constitute a Church are on both sides unquestioned by fundamental points of faith we understand these prime and capital Doctrines of Religion which * But what are those a Bishop and a people or a Pope and the multitude of Professors of Christianity as Bishop Sparrow intimates in his Rationale upon the Common-prayer Book p. 89. Bishops Curates and people committed to their charge make up a Church make up the holy Catholick Church But did not the Church of England before A. B. Laud altered the Prayer for the Fifth of November say That Papists Religion is Rebellion and A. B. Laud held that Bishops are essential to the being of a Church as Heylin shews in his Cypr. Anglic. l. 1. p. 54. l. 4. p. 400 401. their faith is faction Which cannot be said of Protestants Religion or Faith truly without great slander though Dr. Heylin as they say most wickedly standers all the first restorers of the Reformed Religion with it Doth not the Church of Rome hold such points of faith as do destroy the foundation and those not only questioned but denied by real Protestants Doth not the Church of Rome hold this Doctrine as a point of faith for denying or not believing of which they have put many thousands of Protestants to death viz. That the body and blood together with the soul of the Lord Jesus Christ is truly really and substantially in the Sacrament of the Eucharist and that there is made a turning of the whole substance of the bread into his body and of the whole substance of the wine into his blood which turning the Catholick Church as they falsly call themselves doth call Transubstantiation If this be denied see the 18th Article of their Religion set down in the 14th Article of this Book And doth not our Vide Bull Pii 4 bound up with the Council of Trent super forma juramenti professionis sidei Church of England hold the truth in this point against the Church of Rome that this their Doctrine is false and doth destroy the humane Nature of Christ and consequently destroy all the Articles of our Creed which concern Jesus Christs humane nature and consequently our Salvation And is not this a fundamental point of faith that true believers persons are justified before God by the righteousness of Christ imputed to them and applied by faith alone Is it not the main drift of the Apostle to prove and settle the Romans and Galatians in this truth That believers persons are not justified before God by their own good works even of that Law of which câ—meth the knowledge of sin Rom. 3. 20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledg of sin Yea doth not the Apostle say that if he shall teach justification of our persons before God by our own good works he should frustrate the grace of God that is overthrow the Gosâ—el of Jesus Christ for if righteousness come by the Law then Christ is dead in vain Gal. 2. 21. And could these great Grandees who imposed and took subscription to the Book of Homilies upon and from others be ignorant of what the Church of England holds therein especially this Whosoever denieth this Doctrine THAT FAITH ALONE JUSTIFIETH is not to be accounted a Christian man nor a setter forth of Gods glory but for an adversary to Christ and his Gospel and for a setter forth of mans vain glory that 't were the greatest arrogance and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sin and justifie himself Homily of Salvation of Mankind p. 16 17. Now because some of our English conforming Divines have by their Preachings and Writings said that most of these ensuing false Doctrines I Heylin in his Introduction to his Cypr. Angl. p. 36. S. 36. have renounced all which the Church of Rome holdeth and maintaineth are the Doctrines of the Church of England and thereby induced many persons to believe and allow them I have to prevent the growing mischief of this grand deceit and to vindicate the Church of England from these calumnies and to inform the ignorant and inconsiderate that have subscribed assented and consented to the Articles of Religion and Homilies of the Church of England but never throughly read and considered them spent as much of my time with my pen as could be spared from my fork and rake this Harvest whiles many great Conformists to the Ceremonies and Government enjoy their Plurality of Benefices besides their great dignities but labour not in the Word and Doctrine much less preach or write against these gross Popish Doctrines but rather preach or print them to the great dishonour of God especially of Jesus Christ the increase of Popery and Atheism and the great grief of those godly Christians that are Protestants indeed and in truth as well as in profession Antichrist professeth the Creed as well as these men yet by his superinduced Doctrines and practices he overtbrows it So these men of long Name may profess subscribe and assent to the Doctrine of the Church of England and yet by superinduced Doctrines contradict and destroy it for they give not an internal assent to it as was observed before out of Mr. Fowler ' s Free Discourse p. 305. And whether those men do not play the Hypocrites lâ—t the world judg The Pope of Rome in divâ—ding Rome unto 25 Priests the fatal squarâ—-root of the number of the Beast 666 laid the foundation of his Iâ—olatrous and tyrannous Kingdom long before his Supremacy was perfected yea claimed He arose out of the earth as grass by little and little insensibly so possibly may a Pontifex Maximus with such a number of such Priests in time â—o elsewhere especially if rulers and ruled are willing to be ridden by them Of all Beasts tâ—e two horned Beast is the most dangerous to be ridden by next that which is most like him as
erroneous opinions destroy the humane nature of Christ and consequently all those Articles of our Creed which concern the bodily part of his humane nature and depend upon the verity thereof Besides Transubstantiation is also contrary to Canonical Scripture Mat. 26. 29 But I say unto you I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom Where 't is clear that the wine which he drank and gave to his Disciples and which they did drink was naturally the fruit of the Vine and not the natural blood of Christ but called his blood Sacramentally because it did by the institution of Christ signifie or represent the blood of Christ as Circumcision by a like Sacramental phrase is called the Covenant Gen. 17. 10 11 This is my Covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you Lo here Circumcision which is properly but a sign of the Covenant that was made between God and Abraham and his seed as 't is called in the 11th verse is yet in the 10th verse figurative or if you will Tropically called the Covenant because 't was a sign of it by Gods special appointment and so these words This is my body and this is my blood Mat. 26. 26 28. are to be understood If the bread which he did eat and the wine which he drank and gave to his Disciples and that they did eat and drink had been Christs body and blood corporally and naturally then Christ and his Disciples did eat his natural humane body and drink his natural humane blood which is not only blasphemous to be spoken against Christ and slanderous against his holy Apostles but also improbable to be done and directly against Gods word Gen. 9. 4. But flesh with the life thereof which is the blood thereof shall ye not eat and if not of beasts then sure not of man And 't is contrary as well as Consubstantiation to Act. 3. 21. The Heavens must contain him that is Christ until the times of restitution of all things If Christ be corporally according to his humane nature in Heaven than he is not corporally present in the Sacrament of the Lords-Supper for his body is not cannot be in two * The Papists Decrees Decr. p. 3. Dist 2. c. 44. say thus Corpus Domini in quo resurrexit uno loco esse oportet The body of our Lord wherein he rose must be in one place proper places distant the one from the other as Heaven and that Sacrament are at one and the same instant of time That he was not in two places at one time while he was here on earth read Mat. 28. 5 6 And the Angel answered and said unto the women Fear not ye for I know that ye seek Jesus which was crucified he is not here for he is risen and he said come see the place where the â—ord lay Read also Mark 16. 5 6 They went into the Sepulchre c. And Luk. 24. 6. is the same relation and demonstration and vers 12. is one circumstance more Peter ran unto the Sepulchre and stooping down he beheld the linnen clothes laid by themselves but found not Jesus there And vers 23 The women found not his body in the Sepulchre And vers the 24th Certain men went to the Sepulchre and found it as the women had related but him they saw not Read also Joh. 20 2 3 4 5 6 7 8. and there you 'l see more of Christs Resurrection and that his body was not in the grave Thaâ— his body cannot be in two proper places at once is also evident because every body is circumscribed with his own proper place Christs body is a true humane body as our bodies are and therefore cannot be in two proper places at one and the same time and the proper place of Christs proper body cannot be a little bit oâ— bread or wafer but his proper place is and must be proportionable to the quantity or extension of the parts of his body and to affirm that Christs natural humane body is in Heaven and in the Sacrament too properly and circumscriptively is to affirm that his body is properly in a thousand places at once To affirm that Christs body is essentially substantially and truly present in the Elements of the Sacrament of the Supper as Dr. Laurence with Papists doth doth necessarily imply a contradiction to wit Court-Sermon p. 18. that his body is a true humane body and that it is not a true humane body which two Propositions cannot be true of the same subject at the same time Idem non potest esse non esse God hath absolute power as Thomas Aquinas speaks truly over the whole nature of the creature but not so as that he should cause it to be and not to be at once The object of Gods power as the Jesuits confess is whatsoever implies not a contradiction in it self now that the self-same body should sit down and not fit down should be visible and not visible shoâ—ld be divisible and not divisible should be here and yet elsewhere should be one and yet many are manifest contradictions saith Bishop Hall in his no peace with Rome Sec. 18. p. 658. of his Works Moreover it is contrary to 1 Cor. 11. 26. As oft as ye shall eat this bread not Christs real body and drink this wine not Christs real blood of his body ye shew forth the Lords death till he come and therefore he is not come corporally which he is and must be if he be in that Sacrament corporally under the forms of bread and wine And besides this Doctrine of Transubstantiation overthrows the nature of the Sacrament as the Church of England saith truly for where there is no Element or sign there can be no Sacrament and there is no Element if the bread and wine be turned into the substance of Christs body and blood Ergo it 's false Finally It hath been the occasion of much Superstition and Idolatry as the Church of England saith in her 28th Article for from hence proceeded the reservation of the transubstantiated bread for sundry * There is a Minister in place that I know who useth to keep some of the Sacr mental bread and gives it to sick persons to cure them superstitious purposes hence the adoration of the bread injoined even as God himself hence carrying the Wafer-god about in pompous Processions hence the Popish Feast called Corpus-Christi day Yea hence I mean from Christs real or corporâ—l presence in the Sacrament came kneeling or adoration at receiving the bread and wine at the Sacrament of the Lords-Supper as may be gathered from Dr. Heylin's words who saith thus That both the Lutherans as well as the Catholicks knew that if
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
are willing to be absent from the body and to be present with the Lord which necessarily implies that they did believe that as soon as ever their souls were gone out of their earthly homes they should be present with the Lord in heaven for of that they say we are confident And. 10. Of this opinion and belief was St. Pauls as you may see in Phil. 1. 21 23. For to me to live is Christ and to die is * Mori lucrum quaesi dicat mors est lucrum heatitudinis mortem ergo non timeo quia si occidar moriar vitam aeternam lucrabor inevolabo praesensque sistar ac fruar Christo So Chrisostom Anselm Theophilact Oecumenius Thomas Aquinas in locum gain How could his death begain to him if he must not go immediately to Heaven but to Purgatory there first to suffer hellish punishments for his sins Yet if I live in the flesh this is the fruit of my labour yet what I shall chuse I wot not for I am in a strait between two having a desire to depart and to be with Christ which is far better Here you see the Apostle Paul desired to depart out of the Tabernacle of his body and why that he might be with Christ he believed that as soon as his soul was departed out of his body she would presently be and remain with Christ but where not in the Popes Purgatory for there Christ was not but in heaven there he believed he was whom the heavens must receive till the restitution of all things Act. 3. 19. He believed that his soul would presently be with Christ in Heaven and therefore he saith that death temporal would be better for him than temporal life Certainly had St. Paul believed that after his soul had ended her work in his body here she should be carried into the Popes Purgatory and there be punished for his sins for a time it may be till the day of judgment he would have easily resolved himself that it had been better for him as well as for the Philippians to abide in the flesh and not to die I desire to be dissolved and to be with Christ is as if he had said thus I am now bound q. d. Jam alligatus sum corpori si hoc vinculo solvar ero cum Christo illique astringar Cor. a lapide in locum to my body but if I were loosed from this bond I should be with Christ and bound to him saith Cor. a lapide Hence note saith he that souls altogether pure do presently when they leave the body not sleep but are with Christ in heaven and eternal life and therefore the Apostle desired to be dissolved and dye that he might be with Christ but if he ought to expect after death the day of judgment that then at length he might enjoy Christ he had in vain desired to be dissolved rather than live because then after his dissolution and death he should be absent from Christ as much as if he had remained in this life much more he there speaks out of Chrysostome Theophilact Oecumenius and Cyprian to the same purpose 'T is observable that he saith that souls that are altogether pure pass presently out of their bodies into Heaven and this he saith is the opinion of Turrian and of Suarezius and that St. John Apoc. 14. 13. speaks of souls perfectly just Now this I say is their shift to put off all our Protestant Divines have alledged from sacred Scripture against their Purgatory for they hold that those that are cast into Purgatory are not perfectly purged but must be purged perfectly by suffering temporal punishment and thereby making penal satisfaction to the justice of God of the fondness of which hereafter but I 'le close with them and assume Position 2. That the souls of those persons that are justified by faith is Christ's blood are perfectly purged from their sins if not immediately before yet at the moment of their death and that therefore by their own concessions and affirmations they go not into the Popes Purgatory but to Heaven as I have proved before and for the clearing of this know that not only their Angelical Doctor as Papists call Thoâ—â— Aquinas but our own Divines hold that there are three effects of sin 1. Reatus the guilt 2. Macula the spot or stain 3. Paâ—â— the punishment of it Now 1. The guilt worthiness or desert of sin which obligeth the sinner to the sustaining of just punishment for his sin is washed away in our justification by the perfect satisfaction and merits of our blessed Lord and Saviour Jesus Christ as the Church of England abundantly testifieth in her books of Articles Homilies and Common-Prayer and the Canonical Scriptures plainly declare as in John 1. 29. Beâ—â— the lamb of God that taketh away the sin of the world 1 John 1. 7. 〈◊〉 the blood of Jesus Christ cleanseth us from all sin 1 John 2. 12. If 〈◊〉 man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation that is the propitiator for our sins who doâ—â— make atonement expiate satisfie and purge away the guilt of oâ—â— sins and make peace and pacifie his wrath and make him propitiâ—â— merciful favourable and good unto us and 1 Tim. 2. 6. He gâ—â— himself a ransome for all Himself God-man a ransome for all Hâ—â— 9. 14 15. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God and lest the adversary shoâ—â— say that he did not perfectly purge away all sin read Heb. 10. 〈◊〉 and by one offering he hath perfected for ever them that are sanctified 〈◊〉 Apoc. 1. 5. 't is said of Christ that he washed us in his own blood 〈◊〉 1 Cor. 3. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And upon this account doth the Apostle declare and infer Therefore there is no condemnation to them that are in Christ Jesus God in our justification imputeth * 2 Cor. 5. 19. not our sins unto us and consequently not our guilt but he imputeth the righteousness of our Saviour Jesus Christ unto us and doth repute us just as though we had no sin and consequently no guilt upon us but Papists do acknowledg by Christ Jesus a freedom from sin according to the guilt of sin but they deny it according to the punishment of which hereafter 2. Macula the spot stain or filth of sin which deprives the soul of its spiritual beauty which it should have and is made vile Mat. 15. 11. Apoc. 21. 11. is taken away by sanctification 1 Cor. 3. 11. But ye are washed but ye are sanctified Eph. 5. 26 27 That he might sanctisie and cleanse it i. e. His Church with the
Popes Traditions and Ceremonies pestilent deadly poyson Yea forsooth I have for I have drunken of the pestilent Traditions and ceremonies of the Bishop of Rome Fox his Book of Martyrs p. 1504. Col. 1. Mr. John Bradford Martyr proveth the Church of Rome not to be a true Church but a false Church and the Pope the Head thereof to be the wicked one that is Antichrist And he tells the Bishop of York and the Bishop of Chichester That they did wickedly in coupling themselves to the Church of Rome again Fox his Book of Martyrs p. 1533. col 2. And in pag. 1543 he tells the Londoners thus That in testimony of this my Faith I render and give my life being condemned as well for not acknowledging the Antichrist of Rome to be Christs Vicar General and supreme Head of his Catholick or Universal Church here or elsewhere upon Earth as for denying the horrible and Idolatrous Doctrine of Transubstantiation and Christs real corporal and carnal presence in his Supper under the forms and accidents of Bread and Wine And he saith the same in his Letier to the University and Town of Cambridg pag. 1544. And a little after in the same Letter he saith to Cambridg Dost thou not know Rome to be Babylon And in his Letter to Lancashire he saith That Transubstantiation is the dearly beloved of the Devil and the daughter and heir of Antichrists Religion c. Ibid. p. 1546. And in his Letter to a Woman that desired to know Whether she might be present at the Popish Mattins or no refraining from the Mass he saith thus This Latin Service is a plain mark of Antichrists Catholick Synagogue so that the Communicants and approvers of it thereby declare themselves to be members of the same Synagogue and so cut off from Christ and his Church whose exterior mark is the true administration of his Word and Sacraments Furthermore the example of your going thither to allow the Religion of Antichrist as doubtless you do indeed howsoever in heart you think occasioneth the obstinate to be utterly intractable the weak Papists to be more obstinate the strong Gospellers to be sore weakned and the weak Gospellers to be overthrown which things how great offences they be no pen * Yet do not many men make nothing of scandalizing their brethren now by injoining and practising the needless ceremonies of the church of Rome is able to utter by Letters Ibid. p. 1565. And in a Letter to the Lady Vane he saith That the Bishop of Rome is undoubtedly that great Antichrist of whom the Apostles do so much admonish us Ibid. p. 1565. col 1. And a little after he saith That the Bishop of Rome is a Butcher or a Bite-sheep rather than a Bishop How can we call him Christs Vicar that resisteth Christ oppugneth his verity and persecuteth his people and like a Prelate preferreth himself above God and man Ibid. p. 1566. col 1. And in his Letter to certain godly men he saith thus Therefore take heed for the Lords sake take heed and defile not your bodies or souls with this Romish and Antichristian Religion set up amongst us again but come away from as the Angel cryeth from amongst them in their Idolatrous service lest ye be partakers of their iniquity Ibid. p. 1568. col 2. And in his Letter to a godly Gentlewoman that was cast off by her Friends because she would not go to the Popish Mass he saith thus You cannot be partaker of Gods Religion and Antichrists service whereof the Mass is most principal you cannot be a member of Christs Church and of the Popes Church Ibid. p. 1570. And in his Letter to N. and his Wife he saith Now hath Antichrist all 〈◊〉 power again Ibid. p. 1571. And in his Letter with a Supplication to Queen Mary and her Council he saith thus That the Lords eyes were set to destroy England and your Highness and all your Honours if in time ye look not better to your office and duties herein and not suffer your selves to be slaves and hangmen to Antichrist and his Prelates which have brought your Highness and your Honours already to let Barnabas loose and to hang up Christ Ibid. p. 1574. John Launder Martyr in his Confession before Bishop Bonner saith That whosoever doth teach or use any more Sacraments than Baptism and the Lords-Supper or get any Ceremonies he doth not believe that they be of the Catholick Church but doth abhor them from the bottom of his heart And doth further say and believe That all the service sacrifices and ceremonies now used in this Realm of England yea in all other parts of the world which have been used after this manner be erroneous and naught and contrary to Christs institution and the determination of Christs Catholick Church whereof he believeth that he himself is a member and in this Faith he died Fox his Book of Martyrs p. 1593. M. Luther * History of the Counc of Trent lib. 1. p. 76. said to the Popes Nuncio that nothing can be received from Rome compatible with the Ministry of the Gospel Derrick Carver Martyr in his answer to Bishop Bonner saith That your Ceremonies used in the Church are beggarly and poyson Ibid. p. 1594. Thomas Iveson Martyr confessed and to his death stood to this Article objected against him by Bonner That he believeth that all the ceremonies now used in this Church of England are vain superfluous superstitious and naught Ibid. p. 1595. col 1. Of the same Faith was John Denley Gentleman as may be seen in his Answer to the seventh Article Ibid. p. 1598 And the said John Denley in Answer to the third Article objected against him by Bishop Bonner said thus That I believe that this Church of England using the faith and Religion which is now used is no part or member of the aforesaid holy Catholick Church but is the Church of Antichrist the Bishop of Rome being the head thereof Ibid. p. 1597. Patrick Packingham Martyr told Bishop Bonner plainly to his face That the Church which Bonner believed was no Catholick Church but was the Church of Satan and that therefore he would never turn to it Ibid. p. 1598. col 2. Henry Laurence Martyr being required to put his hand to his Answers writ thus Ye are all of Antichrist and him ye follow Ibid. p. 1599. col 1. George Tankerfield Martyr plainly told Bishop Bonner That the Church whereof the Pope is the supreme head is no part of Christs Catholick Church Ibid. p. 1602. col 1. Mr. Robert Glover Master of Arts and Martyr plainly told the Bishop of Leichfield That the Church of God knoweth and acknowledgeth no other head but Jesus Christ the Son of God whom ye have refused and chosen the man of sin the son of terdition enemy to Christ the Devils deputy and lieutenant the Pope Ibid. p. 1616. col 1. In which place he gives six notes of Christs true Church which the Church of Rome wanteth yea