ex dignitate operis not for the worthiness of the works done it mâ—â— be due ratione pacti by reason of the Covenant that God freely made to â—â—lievers in Christ but 't is not due ratione sacti that is 't is not due foâ— the worthiness of the works done Obj. But against all this Bellarmine and * Debate p. 14. Dr. Patrick object Mat. 25. from 31. to the end but chiefly the 34 35 verses Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world for I was 〈◊〉 â—â—ungred and ye gave me meat I was thirsty and ye gave me drink I 〈◊〉 a stranger and ye took me in c. Hence Bellarmine and Dr. Patrick would infer that good works of regenerated men are meritorious or efficient causes of their eternal salvation and consequently of their justification Ans To which I answer 1. That good works are via ad regnum as St. Bernard speaks but not causa regnandi they are the way that God hath appointed us to walk in to the kingdom of Heaven but they are not the cause of our reigning there they may be conditions sine quibus non without which we cannot get thither but not efficient causes of our getting there 2. 'T is true that God requires good works at our hands as fruits and evidences of justifying faith and as â—â—edent conditions to our eternal salvation and as manifestations of our love and thankfulness to God for his abundant love to us in our election sâ—stification adoption sanctification and preservation c. but not as conditiâ—â—s of the Covenant of Grace or as efficient or meritorious causes of our Justification or salvation or foreseen moving causes of our election 3. That the word for doth not always shew the cause of a thing but sometimes it renders the reason of a thing which reason may be drawn from the effect as 't is in Luke 7. 47. Her sins are forgiven for she loved much where by for is shewed not the cause why but the reason to prove that her sins were forgiven For she loved much Mary her great love was not the cause why her sins were forgiven her but the effect sign and evidence thereof she liad received much love from God therefore she loved God very much So here God is merciful for he rewardeth the merciful to his members according to their works this reason from the word for here is not from the cause of our inheriting the kingdom of Heaven but from the effect to prove the cause The argument may be thus They that are the elected justified and adopted Children of God shall inherit the kingdom of Heaven but you at my right hand are such ergo ye shall inherit the kingdom of Heaven the Minor our Saviour provâ—s by their works thus They that are for Christs sake merciful to Christs Members and Ministers are the elected justified and adopted Children of God but you are merciful for Christs sake to Christ's Members and Ministers Ergo you are the elected justified and adopted Children of God the Minor viz. that they were merciful for Christs sake to Christs Members and Ministers Christ proves by their works For I was an hungred and ye gave me meat c. So that here you may see that the Particle for is not used here causally but rationally it doth not declare the cause of their salvation but it declares a reason to prove that they were the blessed Children of God and heirs of the kingdom of heaven for he here proves their election quoad quod sit but not quoad cursit that they were elected c. but not why they were elected and therefore it makes nothing for the proof of Bellarmines or Dr. Patricks Doctrine This Doctrine that Christ hath merited that our good works might merit is one of Antichrist's delusions to be taken heed of 2 Thes 2. 11. lest we be induced to believe a lie that is the whole Antichristian Faith and Religion which is a complicated lie 2. This Doctrine of theirs implies either that Christ hath not sufficiently merited eternal life for us or that our meriting is vain and needless for that which is sufficiently done to that end by Christ needs not that it should be done again by us to that end 3. That whatsoever Papists say to the contrary 't is evident that they do divide the glory of meriting eternal life between Christ and Christians because they give it not solely to that grace that is in Christ but also to that grace that doth inhere in us or is done by us to which also they ascribe our justification And for a further evidence they exhort people to do good works by this argument 'T is more honourable to merit Dr. Ames Bel. Enervat t. 4. c. 72. p. 206. by a mans self than by another and ' tâ—â— more honourable to have eternal life by merit than by gift as Bellarmines Durands and Tappers following word set down by Dr. Ames do plainly shew magis honorisicum c. that is It is more honourable to have eternal life by merit than only of gift saith Bellarmine Far be it that righteous men should expect eternal life as 〈◊〉 poor man doth an alms for it is much more glorious that they as conqâ—â—rors and triumphers do possess it as crown due to their labours so saith Tapper Tapper in Art Lovan t. 2. art 9. It is more honourable to have a thiâ—â— by a mans self or of a mans self thâ—◠〈◊〉 another or by another for be that hath any thing by his own proper merit 〈◊〉 a manner hath it by himself in as much as he hath made that thing due 〈◊〉 him by his own proper action saith Dâ—rand Now let any unprejudiced mâ—â— Durand in 3. d. 18. that understands common reason judg what the Papists mean and what their words do signifie when they say That Christ hath merited that regenerated persons good works might merit eternal life and whether this be not as I said one of their strong delusions by which they are deceived themselves and endeavour to deceive others and whether these Popish Grandees false heretical and blasphemous Doctrines above Ames Bellar. Enervat t. 4. l. 7. c. 2. p. 209. recited as Guido the Hermit confessed in his revocation of them that they were do not rob God of the honour of his free grace and Christ our blessed Saviour of the honour of his inestimable merits and overthrow the Gospel yea blow up Christianity it self under the pretence of advancing it and utterly destroy the souls and bodies of many well-meaning people and pick the pockets of many thousands to fill the proud Pope of Romes Coffers and satisfie if it be possible the covetous ambitious and malicious lusts of that man of sin and his adherents let the world judg ART XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs
justified So Gal. 2. 21 For righteousness come by the Law then christ is dead vain Dr. Fearley gives this Note Although the * Notes in loc be many uses and benefits of Christs death besidâ— our justification yet the Apostles argument is very strong that the would have been no necessity for 〈◊〉 Salvation that Christ should have diâ—â— Luther upon the place saith That to seek to be justified by the works of the Law is to reject the Grace of God which he saith is blasphemy more horrible than can be expressed it is to deny Christ to spit in his face to tread him under foot We despise Grace when we observe the Law that we may be justified through it We constantly affirm that either Christ died in vain or else the Law justifieth not but Christ died not it vain Ergo the Law justifieth not and by his blood expiated our sins 〈◊〉 men might have been justified by 〈◊〉 works of the Law either Ceremonial 〈◊〉 Moral Rom. 3. 28 Therefore we coâ—clude that a man is justified by faith with out the deeds of the Law And v. 3â— seeing it is one God which shall justifâ— the circumcision by faith and the uncâ—â—cumcision through faith That is Jeâ— called the Circumcision and Gentilâ— called the Uncircumcision are justifie by one God by and through Faith 〈◊〉 Jesus Christ Read further Rom. 4. 2. 〈◊〉 4 5 10 11. but Rom. 3. 20. which I haâ— almost forgotten is very considerablâ— as to this point Therefore by the deâ—d of the Law there shall no flesh be justifie in his sight for by the Law is the know ledg of sin Where observe 1. That he speaks of a Justification of mens persons before God in his sight and not of saith and before men as Saiâ— James Chap. 2. 17 18 20 21 22 24 26. is to be understood 2. He saith That a man is not justified by the works of the Law 〈◊〉 which is the knowledg of sin which is the Moral Law for by thâ— Moral Law all men are convinced of sin and that there is sin in their best works even in those that proceed from Faith Papists and their followers amongst us say that mens persons are not justified in the sight of God by doing the works of the Ceremonial Law but they say they are * Mr. Fowler 's free Discourse p. 186. justified by the works of the Moral Law which proceed from faith which is directly contrary to the Doctrine delivered by St. Paul which is That by the deeds of the Law there shall no flesh be justified in his sight For by the Law is the knowledg of sin by the Moral not by the Ceremonial Law is the knowledg of sin And so the word Law is taken in Rom. 2. 12 13 14 15 18 21 22 25 26. as not only Protestants but also Papists themselves expound Dr. Feaâ—ley Dr. Willet Mr. Calvin Pareus and Cornelius a Lapide in Loc. the word And that mens persons are not justified by their own good works of the Moral Law which spring from Faith as Papists affirm Mr. Fowler 's free Discourse pag. 187. they are I prove thus 1. If any meer man since the Fall was ever justified by the works of the Moral Law which proceeded from Faith then certainly Abraham the Father of the Faithful was so justified but Abraham was not so justified therefore no meer mans person since the Fall was so justified The sequel of the Major is evident 1. Because Abraham's Personal works which proceeded from his Faith were as good as any meer mans works For by faith Abraham left his own Country and went when he was called of God into a strange Country which he should after receive in his posterity and be went out not knowing whither he went and there sojourned Heb 11. 9. And by faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his only begotten Son of whom it was said that in Isaac shall thy seed be called Hebr. 11. 17 18. 2. Because he being the Father of the Faithful there is the same reason and way of all faithful mens Justification that was of his as the Apostle shews Rom. 4. 12 13 24 25. Now the Minor viz. That Abraham was not justified before God by his own personal good works which proceeded from his faith I prove by the Apostles own arguments 1. If Abraham was justified before God by his own personal good works which proceeded from his Faith then he had some matter to glory or boast of before God but Abraham had no matter to glory or boast of before God therefore he was not justified before God by his own Personal good works which proceeded from his faith Both the Promises are in Rom. 4. 2. for if Abraham were justified by works of his own he had whereof to glory there is the Major but not before God there is the Minor That is he had no matter to glory of before God Rom. 3. 27. in the point of his Justification he brought nothing of his own to justifie his person before God for God wrough his Faith and his works in him True he might have somewhat 〈◊〉 glory or boast of before men but not before God for the reasoâ— alledged and also because what he had was imperfect and due 2. To him that is justified before God by his works there is a reward due of debt not of grace but to Abraham there was a rewarâ— due not of debt but of grace therefore he was not justified beforâ— God by his works The Major is in Rom. 4. 4 Now to him that worketh is the reward reckoned not of grace but of debt The Minor 〈◊〉 proved thus 1. Because he was justified by faith Rom. 4. 3. For what saith thâ— Scripture Abraham believed and it was counted to him for righteousnesâ— Gen. 15. 6. 2. Because he was not justified by his works Rom. 4. 5. For to hâ—â— that worketh not that is seeketh not righteousness or justification 〈◊〉 his works but believeth on him that justifieth the ungodly his faith 〈◊〉 counted for righteousness 3. Abraham believed and was justified before God before he performed those eminent acts of faith mentioned Rom. 4. 18. as may be seen Geâ— Pererius Pareus in Gen. 15. 6. Rom. 4. 3. Dâ—b 2. 12. 3 4 7. Gen. 13. 16 18. Gen. 14. 14 18 19. and which is urged by Papists and yielded by Protestants But the Apostle as Moses before him puts his justification upon that eminent act of faith because then he mosâ— manifested his faith even when he was or had been under a great affliction and not upon any eminent act of Faitâ— before or after this that no man might * Willet in Rom. 4. 3. impute 〈◊〉 justification to his works and then he did more firmâ— believe the promise than he did before and then he had more sense and feeling of it than he had at the first making of
it theâ— he did more sensibly and firmly rest upon God for the performance of his promise to him 2. If mens persons are justified before God by their own personal good works then they are so justified either by those good works they do before their faith or by those that follow after their faith but they are not justified before God by their own personal good works which they do before their Faith nor by those which they do after their Faith or after they believe in Christ therefore they are not justified before God by their own personal works 1. Their persons are not justified before God by their works which they do before they believe in Christ because they are not formally good they are not pleasing unto God for as much as they spring not from faith in Jesus Christ neither do they make men meet to receive grace and so do not dispositivè justifie as Papists hold or as the School-Authors say deserve grace of congruity yea rather for that they are not done as God hath commanded them to be done we doubt not but that they have the nature of sin So saith the Church of England in her 13th Article of Religion Works done before faith in Christ though they may be materially good yet they are not formally good but are perfectly evil yea are * Virtutes Eâ—hnicorum sunt splendida peccata Rom. 1. 17. sins for whatsoever is not of faith is sin saith St. Paul and the Church of England Rom. 14. 23. Homily of good Works T. 1. p. 30. 2. Their persons are not justified before God by those good works which they do after they believe in Christ and which proceed from Faith in Christ which I prove thus 1. By the twelfth Article of Religion of the Church of England Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins and endure the severity of Gods judgment 2. Because they are imperfectly good and so stand in need of the perfect righteousness of Christ to cover their infirmities as may be proved by our Homily for Good-Friday T. 2. p. 177. Our acts and deeds be full of imperfectness and infirmity and therefore nothing worthy of themselves to stir God to any favour much less to challenge that glory that is due to Christ acts and merits 3. Because they follow the justified and are done after their justification and this argument the Church of England teacheth out of Saint Augustine in her Homily of good works T. 2. p. 82. Good * Bona opera non praecedunt justificandum sed sequntur justificatum S. August de fide operibus c. 4. 14. And this Doctrine John Lambert Martyr sealed with his blood Fox Book of Martyrs p. 1091. works go not before in him which shall afterward be justified but good works do follow after when a man is justified 4. Because it was confessed on all hands that no mens persons were ever justified before God by doing of evil works and therefore the Apostle had no need to prove that men were not justified by them but the works of unbelievers are †If an Heathen may cloath the naked feed the hungry and do such other like works yet because he doth them not in faith for the honour and love of God they be but dead vain and fruitless works to him Hom. of Faith p. 31. See there also p 30. all the life of them that lack true faith is sin Ibi. p. 31. evil works for an evil tree cannot bring forth good fruit Mat 7. 17. And whatsoever is not of faith is sin Rom. 14. 23. And without faith it is impossible to please God Heb. 11. 6. Therefore it follows that the Apostle Paul did intend to prove that the good works of men which proceed from faith do not justifie menspersons in Gods sight 5. And lastly Papists themselves distinguishing of a twofold Justification first and second confess that all works are excluded from the first Justification which only is properly Justification their second is Sanctification properly Bellarmine himself Lib. 4 c. 15. de Justificatione confesseth that the Apostle Paul doth in the Epistle to the Romans dispute of the first Justification therefore he excludes all our works from the Justification of our persons before God 4. It is contrary to the Confession of Faith of the Reformed Churches of Christ as may clearly be seen in the Harmony of Confessions Sect. 9. To give you a sight of some things they declare at large the latter Confession of Helvetia c. 15. saith thus To justifie in the Apostles disputation touching Justification doth signifie to remit sins to absolve from the fault and the punishment thereof to receive into favour to pronounce a man just for the Apostle saith to the Romans God is he that justifieth who is he that can condemn where to justifie and condemn are opposed and in the Acts of the Apostles Act. 13. the Apostle saith Through Christ is preached unto you forgiveness of sins and from all things from which ye could not be justified by the Law of Moses by him every one that believeth is justified For in the law also and in the Prophets we real Deut. 25. 1. That if a controversie were risen amongst any and they came to judgment the judg shaâ—l judg them that is justifie the righteous and condemn the wicked And in the fifth Chapter of Isaiah Wo to them that justifie the wicked for rewards Now it is most certain that we are all by nature sinners and before the judgment-seat of God convicted of ungodliness and guilty of death but we are justified that is acquitted from sin and death by God the Judg through the grace of Christ alone and not by any respect or merit of ours For what is more plain than that which Paul saith All have sinned and are destitute of the glory of God and are justified freely by his grace through the redemption which is in Christ Jesus for Christ took upon himself and bare the sins of the world and did satisfie the justice of God God therefore is merciful unto our sins for Christ alone that suffered and rose again and doth not impute them to us but he imputeth the justice of Christ unto us for our own so that now we are not only cleansed from sin and purged and holy but also endued with the righteousness of Christ yea and acquitted from sin death and condemnation finally we are righteous and heirs of eternal life To speak properly then it is God alone that justifieth us and that only for Christ by not imputing to us our sins but imputing Christs righteousness unto us But because we do receive this Justification not by any works but by faith in the mercy of God and in Christ therefore we teach and believe with the Apostle that sinful man is justified only by faith in Christ not by the Law or by any works For the Apostle saith Rom. 3. We
conclude that a man is justified by faith without the works of the Law To which they add Rom. 4. 2 3. and Ephes 2. 8 9. and say further Therefore because faith doth apprehend Christ our righteousness and doth attribute all to the praise of God in Christ in this respect Justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a work of ours for it is the gift of God Now that we do receive Christ by faith the Lord sheweth at large Joh. 6. where he putteth eating for believing But it is most clear in Joh. 1. 12. and believing for eating for as by eating we receive meat so by believing we are made partakers of Christ therefore we do not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charity works or merit but we do attribute it wholly to the praise of God in Christ and that through faith And moreover our charity and our works cannot please God if they be done of such as are not just wherefore we must first be just before we can love or do any just works We are made just as we said through faith in Christ by the meer grace of God who doth not impute unto us our sins but imputeth unto us the righteousness of Christ yea and our saith in Christ is imputed for righteousness unto us The Church of Basil saith thus We confess the remission of siâ—â— through faith in Christ crucified and though this faith doth without intermission exercise and shew forth it self in the works of charity and by this means is tried yet we do not attribute righteousness and satisfaction for our sins unto works which are fruits of faith but only to a true confidence and faith in the blood of the Lamb of God shed for us There may be seen the Confessions of Faith of the Churches of Bohemia France Belgia or Holland Ausburg Saxony Wirtemberg Scotland to which might be added the Confession of Faith of the Church of Ireland agreed upon Ann. 1615. in Articles 34 35 36 37. but they being almost the same verbatim with the Articles and Homilies of the Church of England for brevities sake I forbear But I pray take and consider the Confession of Faith of England and Scotland made by the late learned and orthodox Assembly of Divines Chapter the eleventh of Justification Those whom God effectually calleth he also freely justifieth not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing or any other Evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousness by faith which faith they have not of themselves it is the gift of God Faith thus receiving and resting on Christ and his righteousness is the alone instrument of Justification yet it is not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by love Now let any indifferent and judicious and impartial man compare this with the ancient Doctrine of the Church of England set down in her Books of Articles of Christian Religion and Homilies and then judg whether it be not more consonant thereunto and also to Sacred Canonical Scripture than is 1. Dr. H. Hammond's * Practical Catechism p. 1649. p. 31. p 41. p. 33. p. 29. who saith That sincere obedience with faith justifies mens persons before God Or 2. Dr. Sim. Patricks †Parab of Pilgrim p. 511. 〈◊〉 who saith That new obedience must go before we can expect to be justified by the grace of God And thus * p. 32. Suffer not your faith to rest no not on Christ till it animate you to a free and cheerful obedience to all his commands Which destroys the faith of adherence and founds Faith upon his own works and not solely upon Christ if he means as he must do an actual animation to such an obedience as he speaks of Who saith also That good works are * Friendly Debate p. 13 14. necessary to justification He must mean a priori and antecedent to Justification else he speaks not ad rem but cuffs the man of clouts of his own making for all men even those he pleads against hold that they necessarily follow it And that faith justifies as 't is effectual by love to our Saviour he must mean so else he answers not his question How can this be seeing we are justified by faith only very well saith he for it is not an idle ineffectual faith which justifies but that which works by love to our Saviour and love is the keeping of his Commandments Which implys that Faith justifies our persons before God either as 't is a work or as 't is working by love and so he makes good works * Mans righteousness cannot make himself righteous either in part or in whole Homily of Salvation of Mankind p. 17. concauses at least with Faith of our Justification before God or that faith doth justifie our persons before God by good works of which Justification he would perhaps too have love the form as Papists would have it to be And this seems to be his meaning and of his Pilgrims guide to Jerusalem or rather to Rome because he faith It cannot be understood nor defined without works which implys that good works are of the constitutive essence of Faith Par. Pilgrim p. 139. and that all definitions of justifying faith that separate obedience from faith are but cheats and dangerous illusions And thence he derides the words recumbency adhesion rest acquiescence as lazie and slovenly expressions of Faith as justifying though our * Vrsin Catechism p. 27â— q. 21. p. 134. Bp. Davenants Determin 39. and of Justif c. 32 p. 411. Bp. Downham of Justif l. 6. c. 4. Dr. Ames Med. Theol. l. 1. c. 3 R. 4. Pareus in Act 15. 6. judicious learned and orthodox Divines have commonly used them in defining Faith as justifying Or 3. Mr. Fowler 's who saith That justifying faith is such a belief of the truth of the Gospel as includes a sincere resolution of obedience unto all its precepts or true holiness in the nature of it and that it justifies as it doth so Who saith also †Design of Christianity c. 19. p. 221 223. That this principle admitted viz. that faith justifies only as it apprehendeth the merits and righteousness of Christ gives advantage to Antinomianism Who saith That * Free Discourse part 1. p. 164. In the 160 page of his Free Discourse he saith that faith justifieth as it worketh by love And in p. 159. he saith it justifieth as it implieth obedience Justification is mostly
your abundant modesty to call A. B. Vsher Bishop Downham Bishop Davenant Mr. Perkins Pemble Dr. Ames and many others of our own learned orthodox Divines besides many more of foreign Countries consider not Faith as 't is the principle of good works but according to its proper office as justifying which is to rest trust upon to receive and apply and so in that office it actually needs no good works or vertues to be coupled with it because it is but the souls instrument to apprehend and apply the righteousness of Christ that is freely offered in the Gospel to it self and which no other grace or work of man doth or can do as was shewed before * Dr. Patrick calls this I am nought I have nought his Pilgrims charm Par. Pilgr p. 283. Which sure is not so good a comparison as Mr. T. W. his painted post is of an hypocrite condemned by him in his Debate He that will be Christs disciple must deny himself and his own righteousness as Paul did Phil. 3. 7. 8 9. Christ will be a whole Saviour or none at all He that comes to Christ for justification with his own good works in his hand doth in effect say that he hath in truth some but not much need of him and his righteousness and thereby he incapacitates himself to lay hold upon and receive Christ and his merits for inâ—us existens prohibet extraneum he must let go his own works before he can apprehend and relye only upon Christs merits as he must do as was evidenced before out of the Doctrine of our Church of England which saith * Hom of Salv. of Mank p. 17. We must trust only in Gods mercy and that sacrifice which our high Priest and Saviour Jesus Christ the Son of God once offered for us upon the Cross to obtain thereby Gods grace For further and fuller confutation of this gross and most Antichristian error not to say heresie as Dr. Slater calls it I refer you back to what I have alledged out of the Church of Englands Books of Homilies and Articles of Religion upon the serious reading of which and their Books and comparing them together all judicious and sound Christians will find that there is great cause for all men to take heed of their Books as of cheats and dangerous illusions to use Dr. Patrick's words by which they have defamed the sincere and sound professors and assertors of the true and pure Protestant Religion which to do their learned Dr. H. More in his Mystery * Lib. 2. c. 13. p. 〈◊〉 This saith he must needs be very antichristian and uncharitable to misrepresent mens actions and opinions in publick speeches or writings or invent notorious lyes or fictions in the disparagement of mens persons and Doctrines and suborn men to write them and divulge them to the world for truths which is to do as was the custome of those who were under the Dragon that old Serpent and false accuser of the ancient Primitive Christians c. of Iniquity saith is one part of Antichristianism and cunningly under the pretence of confuting the errors and reproving the follies and infirmities of Nonconforming Protestants to those errors and impositions and modes of worship and government which they profess they like very well have printed what they have preached I cannot tell not to say Arminian Socinian but Popish Errors contrary to the express word of God and the sound and clear Doctrine of the Church of England to which 't is believed they have subscribed if not declared their assent and consent yea even that antifundamental error or rather heresie of Justification of sinners persons before God by their own inherent righteousness or good works and thereby slighted our free Justification by the imputed righteousness of Jesus Christ apprehended and applied alone by true Faith in Jesus Christ which is in effect denying the Gospel of Jesus Christ as their Dr. More shews in his Mystery of Iniquity and is obvious to every man that fully understands what the Gospel of Jesus Christ is and that is not resolved virtually to deny Christ to be come in the flesh and to profess himself to be fallen from grace as the Apostle speaks 1 Joh. 4. 1 2 3. Gal. 5. 4. From all which I shall not peremptorily conclude any thing but only ask this question as Dr. Patrick Friendly Debate pag. 2 3. doth Can he be a good subject a good * Hom. of Salvat of Mankind p. 16 17. before quoted and alledged Christian and a Minister of Christ that doth so To conclude 't is true that good works do either actually or habitually accompany a true justifying Faith or do follow a justified person but they have no hand or efficiency at all in the justification of a sinners person before God as the Doctrine of the Church of England plainly shews We are justified by Faith with works associativè but not by Faith and works copulativè that is we are justified by that Fâ—â—â—h that is accompanied with works but not by the works that do accompany it as concauses with it thereof but by faith alone because that only and no other vertue grace or work doth or can do it apprehends and applies that which doth justifie our persons before God viz. Christs righteousness ART IV. That Faith that doth justifie sinners persons before God is a bare and naked assent to the truth of Gods word and that so and as an act habit or work in us it justifies THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England in her Homily of the Salvation of Mankind p. 17. which saith thus The true meaning of this Doctrine We be freely justified by faith without works is not that this our own act to believe in Christ or that this faith in Christ which is within us doth justifie us For that were to count our selves to be justified by some act or vertue that is within our selves but the true meaning thereof is that although we hear Gods word and believe it although we have faith we must renounce the merit of our said vertues c. And in the Homily of Christs Death and Passion T. 2. part 2. p. 1â—7 thus The only mean or instrument of Salvation required of our part is faith that is a sure trust and confidence in the mercies of God c. ut supra where 't is clear that the faith that doth justifie us is not a bare notitia or knowledg of and assensus assent unto the truth of Gods word but also as our sound Divines do hold and maintain Bishop Davenant Determ 37. fiducia a sure trust and confidence in Gods mercy c. So also in Homily of Salvation of Mankind p. 20. A true and right Christian is not only to believe the holy Scriptures and all the Articles of our Christian Faith that is to assent to them but also to have a sure trust and confidence
in Gods merciful promises to be saved from everlasting damnation by Christ whereof doth follow a loving heart to obey his Commandments And this true Christian faith neither Devil hath nor yet any man which in the outward profession of his mouth and in his outward receiving of the Sacraments in coming to the Church and in all other outward appearances seemeth to be a Christian man and yet in his living and deeds sheweth the contrary And also p. 22. There is a twofold faith 1. Dead which bringeth forth no good fruits but is idle and unfruitful and is the faith of Devils and of wicked men who confess God with their mouths but deny him in their deeds He believeth the Scriptures to be true but trusteth not in God for the performance of the Promises therein He believeth not in God and trusteth not in his mercy and grace 2. A lively Faith is not idle or unfruitful but worketh by charity And this is not the common belief of the Articles of our Faith but 't is also a true trust and confidence of the mercy of God through our Lord Jesus Christ Nothing so much commendeth men to God as this assured Faith and trust in him By which we may see 1. That Faith justifieth not as it barely assents to the word of God which may be proved thus That is no act of Faith as 't is justifying which Devils and wicked men may have but assent to the word of God Devils and wicked men may have therefore a bare assent to the word is no act of Faith as justifying The Major is undeniable the Minor is not only affirmed by our Church in the said Homily but may be proved by Jam. 2. 19. Thou believest that there is one God thou dost well the Devils also believe and tremble And that wicked men may have such faith may be seen in Jam. 2. 14. Wicked men may assent to the History of the Scriptures yea to this That Jesus Christ is the Son of God and Saviour of the World as those did we read of in Joh. 2. 23 24 Many believed in his name when they saw the Miracles which he did But yet these did not put their trust and confidence in Jesus for Salvation they believed that he was the Christ that was promised but they received him not to be their Saviour For Jesus did not commit himself unto them because he knew all men He knew they did not believe in him with their hearts And Joâ— 12 42. Among the chief rulers many believed in hâ—m but they were hypocrites for because of the I harisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God And such a believer was Simon Magus Act. 8. 13. He believed and was baptized and continued with Philip 〈◊〉 wondred beholding the Miracles and signs which were done and yet his heart was not right in the sight of God he was in the gall of bitâ—â—rness and bond of iniquity which he discovered when he would have bought the power of giving the Holy Ghost with money as may be seen in Act. 8. 19 20. 21 22 23. If this assent would justifie it would juâ—â—â—fiâ— them 2. Faith justifies not as 't is an act habit or work for faith putteth us from it self and remitteth us to Christ for justification and saith it is not I that justifie you but Christ only it is not I that take away your sins it is Christ only and to him only I send you for that purpose forsaking therein all your good vertues thoughts and works and only putting your trust in Christ Hom. of Salvation of Mankind p. 18. and before that it saith No man by his own acts works and deeds seem they never so good can be justified and made righteous before God ibi p. 13. Now the act of a mans own Faith is a mans own act and therefore it cannot justifie him before God 2. Because 't is contrary to the Doctrine of our learned and orthodox Divines 1. Read what Bishop * â—ascic Controv. c. 5. q. 5. p. 266 267. Prideaux saith Neque tamen merito fidei justificamur sed medio non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non propter fidem sed per fidem non justi facti sumus sed declaramur apprehendente scilicet fide non mâ—da tantum cognitione assensu sed fiducia iâ—â—ente salvatoris merito quod divinae justitiae satisfaciat We are not justified by the merit or worthiness of Faith but by means of Faith not for Faith but by Faith we are not made but declared just by Faith apprehending not by a naked knowledg and assent only but by a trust resting upon the merits of our Saviour which satisfies Gods justice 2. Archbishop Vsher to this question How is this great benefit of Justification applied to us and apprehended by us excellently and truly answereth thus This is done on our part by faith alone and that not considered as a virtue inherent in us * Mark this is directly and distinctly and expresly against Dr. Patrick's and Mr. Fowler 's false Doctrine mentioned before John Bradford that pious and learned Martyr saith That Faith as it justifieth is to be understood thus not that the action it self of believing as it is a quality in man doth deserve it but because it taketh that dignity of the object For in the act of justifying faith as it is an action in man is not to be considered alone but must go ever with the object and taketh its virtue thereof Fox his Acts and Monuments in one Volume p. 1577. working by love but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness Rom. 5. 1. Rom. 10. 10. Jer. 22. 6. So that faith justifieth only relatively in respect of the object which it fastneth on to wit the righteousness of Christ by which we are justified faith being only the instrument to convey so grrat a benefit unto the soul 〈◊〉 the hand of the beggar receives the almes Sum of Christian Religion pag. 196. 3. Bishop Downham in his learned Treatise of Justification where may be seen Mr. Fowler 's Arguments and Doctrine taken out of Bellarmine fully and punctually answered too long to be herein inserted Lib. 6. c. 7. Sec. 3. in answer to this question Whether Faith doth justifie formally as being a part of inherent righteousness or instrumentally only as the hand to receive Christ who is our righteousness He saith thus The Roman Catholicks hold the former the true Catholicks the latter But the former I have sufficiently disproved before and proved the latterâ— for if we be not justified by any grace or righteousness inherent iâ— our selves or performed by our selves which I have before Liâ—â— 4. by undeniable arguments demonstrated then it follows necessarily that we are not justified by Faith as it is a gift or
grace aâ—â— act or habit or quality inherent in us And if we be justified by the righteousness of Christ only which being out of us in him imputed to those who receive it by Faith which also * Lib. 4 5. before I invincibly proved then also it followeth by necessary consequence that we are justified by Faith only as it is the instrument or hand of the soul 〈◊〉 apprehend or receive Christ who is our righteousness wherefore where Faith is said to justifie it must of necessity be understood relatively and in respect of the object to which purpose both Justification and all other benefits which we receive by Christ are attributed to Faith as I have shewed ¶ L. 6. c. 4. Sec. 6. before Not that Faith worketh these things but because by it we receive Christ and with him aâ—â— his merits and benefits And for the same cause the Faith of all the faithful though unequal in degrees in some greater in some less is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike precious in the righteousness of God and our Saviour Jesus Christ 2 Pet. 1. 1. which is an evidence That faith doth not justifie in respeâ—â— of its dignity or worthiness but in respect of the object which it doth receive which being the most perfect righteousness of Christ untâ— which nothing can be added is one and the same to all that receivâ—â— it Of tâ—is see more Lib. 1. c. 2. Sec 10. 4. Bishop Reynolds upon Psal 110. 4. p. 443. saith thus So theâ—â— between Christ and us there must be an unity or else there can be no imputation and therefore it is that we are said to be justified by faith and that faith is imputed for righteousness Rom. 4. 5. not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing as if that were in se accounted righteousness as it is a work proceeding from us by grace but because it is vinculum instrumentum unionis the bond of union between us and Christ and by that means makes way to the imputation of Christs righteousness unto us And the same reverend learned and orthodox Bishop in his most excellent Treatise of the Life of Christ p. 476. saith That preciousness of faith is seen chiefly in two respects 1. In regard of the Objects and 2. In regard of the Offices of it And p. 478. he saith That the Offices which are peculiar to faith are principally these three 1. To unite to Christ and give possession of him 2. The second office wherein consisteth * P. 480. the excellency of faith is the consequent of the former namely to justifie a man for there is no man righteous in the sight of God any further than he is taken into the * I have inserted this not only because it makes way for what I have chiefly to alledg but also that those Antichristian Popish Arminian Socinian men who call themselves Protestants and the dutiful Sons of the Church of England that do not only deny but deride and scoff at union and communion with Christ which is indeed the ground of all our happiness here and hereafter may take notice of what a learned Bishop of their party in two several Treatises saith and proveth unity of Christ and into the fellowship of his merits God is alone well pleased in Christ and â—â—ll a man be a member of his body a part of his fulness he cannot a pear in Gods presence This was the reason why Christ would bave none of his bones broken or taken off from the Communion of his natural body Joh. 19 36. to note the indissoluble union which was to he between him and his mystical members So that now as in a natural body the member is certainly fast to the whole so long as the bones are firm and sound so in the mystical where the body is there must every member be too because the bones must not be broken asunder If then Christ go to heaven if he stand unblameable before Gods justice we all shall in him appear so too because his bones cannot be broken That which thus puts us into the unity of Christ must needs justifie our persons and set us right in the presence of God and this is our faith The Apostle gives two excellent reasons why our Justification should be of faith rather than of any other grace the first oâ— Gods part that it might be of grace The second on the part of the promise that the promise might be sure to all the seed Rom. 4. 16. First Justification that is by faith is of meer grace and favour no way of work or merit sor the act whereby faith justifies is an act of humility and self-dereliction a holy despair of any thing in our selves and a going to Christ a receiving a looking towards him and his all-sufficiency so that as Mary said of her self so we may say of faith the Lord hath respect unto the lowliness of his grace which is so far from looking inward for matter of Justification that it self as it is a work of the heart Tâ— credere doth not justifie but only as it is an apprehension or * This Mr. Fowler saith is false in his Free Discourse p. 129. taking hold of Christ For as the hand in the very receiving of a thing must needs first make it self empty if it be full before it must let all go erâ— it take hold of any other thing so faith being a receiving of Christ Joh. 1. 12. must needs suppose an emptiness iâ— the soul before Faith hath two properties as a hand to work and to receive when faith purifies the heart supports the drooping spirits worketh by love carries a man through afflictions and the like these are the works of faith wheâ— faith accepts of righteousness in Christ and receives him as the gift of his Fathers love when it embraceth the promises afar off Heb. 11. 13. and lays hold on eternal life 1 Tim. 6. 12. this is the receiving act of faith Now faith justifies not by working * This is directly against Mr. Fowler 's Doctrine before mentioned and against Dr. Heylin's too lest the effect should not be wholly of grace but partly of grace and partly of works Ephes 2. 8 9. but by bare receiving and accepting or yielding consent to that righteousness which in regard of working was the righteousness of Christ Rom. 5. 18. and in regard of disposing imputing appropriating unto us was the righteousness of God Rom. 3. 21. 1 Cor. 1. 30. Phil. 3. 9. Pag. 480 481 482. 3. The third Office of faith is to give us with Christ all things 5. I might alledg the Testimony of Luther Calvin Beza Peter Martyr Zanchy Musculus Pareus Polanus Tilenus Vrsinus Wendelinus Wollebius Festus Hominius Amesius Junius Macrobius Sharpius Piscator Threâ—â— and many more of our own Writers but those you usually answer by slighting saying they were particular men and Presbyterians or Nonconformists therefore I forbear but I
have quoted your own approved Authors Take therefore the Confession of Protestant Churches in this matter 1. The Confession of Belgia who Article 22 say thus Yet to speak properly we do not mean that faith by it self or of it self doth justifie us which is but only an instrument whereby we apprehend Christ which is our justice Christ therefore himself is our righteousness which imputeth all his merits unto us faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits 2. See also the Confession of Ausburg who say thus When therefore we do say that we are justified by faith we do not mean that we are just for the worthiness of that vertue but this is our meaning that we do obtain remission of sins and imputation of righteousness by mercy shewed us for Christs sake But now this mercy cannot be received but by faith and faith doth not signifie here only a knowledg of the History but it signifieth a belief of the promise of mercy which is granted us through our Mediator Jesus Christ And seeing that faith is in this sort understood of a * Not of a strong fancying as Mr. Fowler saith they do Free Discourse p. 127 p. 130 confidence and trust of mercy St. Paul and St. James do not disagree for whereas James saith the Devils believe and tremble he speaketh of an Historical faith now this faith doth not justifie for the wicked and the Devils are cunning in the History But Paul when he saith faith is reckoned for righteousness heâ— speaketh of a trust and confidence of mercy promised for Christs sake whom we must receive by faith And so it goes on Harmony of Confessions Sect. the ninth 3. And the Synod of Dort in the second Chapter and fourth Error rejected the Synod having delivered the Orthodox Doctrine rejecteth the Errors of them Who teach that the New Covenant of Grace which God the Father by the Mediation of Christs death made with men doth not consist herein viz. That we are justified before God and saved by faith in so much as it apprehends the merits of Christ but herein viz. That God the exaction of perfect legal obedience being abrogated reputes faith it self and the imperfect obedience of faith for perfect obedience of the Law and graciously thinks it worthy of the reward of eternal life For these contradict the Scripture Rom. 3. 24 25. All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And with wicked Socinus they bring in an uncouth and strange justification of man before God Arminians Socinians and Papists agree in this Antichristian Doctrine contrary to the consent of the whole Church 4. The Confession of Faith of the Church of Ireland made as Dr. Heylin saith by A B. Vsher and assented and consented to by the whole Clergy there and allowed and confirmed by the Parliament there and by King James here Anno 1615 When we say that we are justified by faith only we do not mean that the said justifying faith is alone in man without true repentance hope charity and the fear of God for such a faith is dead and cannot justifie Neither do we mean that this our act to believe in Christ or this our faith in Christ which is within us doth of it self justifie us or deserve our Justification unto us for that were to account our selves to be justified by the vertue or dignity of something that is within our selves but the true understanding and meaning thereof is that although we hear Gods word and believe it although we have Faith Hope Charity Repentance and the fear of God within us and add never so many good works thereunto yet we must renounce the merit of all our said vertues of Faith Hope Charity and all other vertues and good deeds which we either have done shall do or can do as things that be far too weak and unperfect and unsufficient to deserve remission of our sins and our justification and therefore we must trust only in Gods mercy and the merits of his most dearly beloved Son our only Redeemer Saviour and Justifier Jesus Christ Nevertheless because Faith directly sends us to Christ for our Justification and that by faith given us of God we embrace the promise of Gods mercy and the remission of our sins which thing none other of our vertues or works properly doth therefore the Scripture useth to say that faith without works and the ancient Fathers of the Church to the same purpose that only faith doth justifie us By justifying faith we understand not only the common belief of the Articles of Christian Religion and a perswasion of the truth of Gods word in general but also a particular application of the gracious promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his only Sons sake Articles 36. 37. This is almost the same that I have before alledged out of our Books of Homilies 6. I shewed before the Confession of Faith of the Church of Scotland to be seen in the Confession of Faith made by the late learned and Orthodox Assembly of Divines That God doth freely justifie those whom he hath effectually called not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of believing or any â—ther Evangelical obedience to them as their righteousness C. 11. And in their larger Catechism p. 95. which would be very useâ—ul and profitable not only for all young Students but also for our â—roud conceited Photinian Divines to study they shew how Faith doth â—ustifie Faith justifies a sinner in the sight of God not because of those other graces which do always accompany it or of good works that are the fruits of it nor as if the grace of faith or any act thereof were imputed to him for his Justification but only as it is an instrument by which he receiveth and applieth Christ and his righteousness Gal. 3. 11. Rom. 3. 28. Rom. 4. 5. with Rom. 10. 10. Joh. 1. 12. Phil. 3. 9. Gal. 2. 16. I conclude this particular with what Cicero said Oratio 19. to Cataline Nihil horum ora vultusque movêre ART 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 THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England 1. In her 11th Article of Religion We are accounted righteous before God only
Ibi. p. 160 161 〈◊〉 163. Cap. 1. 〈◊〉 2. That we are justified by faith sensu proprio that is the act of â—â—lieving in that Tò credere is imputed for righteousness being accepteâ— God and accounted unto us for that whole righteousness of the Law whâ—â—â— we were bound to perform so that our very faith is that righteousness 〈◊〉 which we are justified in the sight of God Non quidem merito suo 〈◊〉 propter gratuitam acceptilationem Dei This is the error of the Arâ—â—nians with whom the Papists agree which they received from Faustâ—â— Socinus that unhappy Heretick in his blasphemous Book de Christo Sâ—â—vatore and Michael Servetus in his second Book de Lege Evangeliâ—â— Which Errors are confuted by Calvin in his Opuscula and ibid. by 〈◊〉 Pemble Sec. 2. c. 2. p. 164 c. 3. A sinner is not justified by faith alone but also by other vertues 〈◊〉 graces as Hope love repentance fear of God c. and this is the opâ—nion of the Papists which whether it be not the Doctrine the scopâ—â— and main drift of our Latitudinarian Divines in their Books let tâ—â— impartial and judicious Reader truly judg which he confutes 〈◊〉 Sec. 2. c. 3. p. 167 c. and which is most opposed and confuted by 〈◊〉 sound Doctrine of the Church of England as may be easily seen 〈◊〉 what I have before alledged out of it Now that true Believers in Christ are justified that is declared 〈◊〉 accounted righteous before God acquitted from their debt the Cuâ—â— of the Law which by their sins they have deserved at Gods hands by and for the merits of Christs * Christs righteousness is not only his inherent holiness as Mr. Fowler falsely suggests in his Free Discourse pag. 128. passive and active obedience to the will of God his Father which is called Christs righteousness imputed to them I prove thus by arguments taken clearly from the Doctrine of the Church of England and Gods word 1. They that believe in Christ that is that their persons are justified before God are justified either by their own habitual or actual inherent righteousness or by the righteousness of Christ imputed to them but they are not justified before God by their own habitual or actual inherent righteousness therefore they are justified by the righteousness of Christ imputed to them The sequel of the Major is undeniable because there is no other thing by or for which they are justified that is absolved from the curse of the Law and declared not guilty but accounted innocent and righteous The Minor I have proved already by the Doctrine of the Church of England the sentence and confession of the Reformed Churches abroad and our own learned Divines at home and by the authority of Canonical Scripture The sum of which is this 1. Because we are freely justified by Faith not as an act habit or work but as an instrument apprehending and applying the righteousness of Christ and not by the deeds of the Law Rom. 3. 20 24 28. Gal. 2. 16. 2. Because all our inherent righteousness is imperfect and accompanied with many sins and therefore cannot stand before the judgment-seat of God much less merit or procure our Justification at Gods hands To which I add this further Though God hath ordained us to walk in good works yet the meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves or others remission of sins and so consequently everlasting life for that were blasphemy against Gods mercy and great derogation to the blood-sheâ—ding of our Saviour Jesus Christ For it is the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or descriving on our part that our sins are foâ—given us that we are reconciled and brought again into his favour and are made heirs of his heavenly kingdom T. 2. Hom. of good works part 1. pag. 81. And 't is observable that the Church of England makes Justification to be forgiveness of sins Homily for Salvation p. 13. And Bellarmine himself Lib. 1. de Paenit saith Remissio peccatorum quid est nisi justificatio 2. True Believers in Christ are justified the same way and by the same means that Abraham was but Abraham's person was justified before God not by his own good works but by the righteousness of Christ imputed to him Ergo true Believers in Christ are justified by the righteousness of Christ imputed to them The Major is the Doctrine of the Church of England as I shewed before and is clear by St. Paul's Doctrine Rom. 4 11 12. As Abraham the Father of the Faithful was justified so shall his faithful sons believers in Christ be justified too that righteousness might be imputed to them also And Rom. 4. 22 23 24. And therefore it was imputed to him for righteousness Now it was not written for his sake alone that it was imputed 〈◊〉 him that is Abraham but for us also to whom it shall be imputed if 〈◊〉 believe on him that raised up Jesus our Lord from the dead who was delivered for our offences and raised again for our justification The Minor also is clear because he was justified by his Faith whereby he believed God in the promised seed that is in Christ Roâ— 4. 3. Abraham believed God that God that spake to him and it 〈◊〉 counted to him for righteousness And I shewed before that his Faith was taken not absolutely but relatively with connotation of the object Christ promised that was counted to him for righteousness So Rom. 4 9. Faith was reckoned to Abraham for righteousness And ver 21. and therefore it that is his Faith in Christ the promised seed was imputed to him for righteousness And our Homily saith Ibi. supra Oâ—â— faith shall be imputed to us as well as it was to Abraham Isaac and Jacob And it necessarily must be so for he was not justified by Faith as 〈◊〉 act or habit or work as I proved before by the Doctrine of the Church of England 3. If God doth accept and allow of Christs active and passive obedience and the merits thereof as full and perfect satisfaction to his Justice for true Believers in Christ then they are justâ—fied before God by the righteousness of Christ imputed to them but God doth accept and allow of the active and passive obedience of Christ and the merits thereof as full and perfect satisfaction to his Justice for true believers in Christ therefore true believers in Christ are justified before God by the righteousness of Christ imputed to them The sequel of the Major is evident because Christs obedience and merits is his righteousness For we say not that Christs essential righteousness which is in him as God the second Person in the Sacred Trinity or that righteousness which he by his Spirit and Word works in believers is
is more than his inherent righteousness as I shewed before or inherent holiness is as coâ—pleatly made †'T is so by Gods imputation theirs as if they theâ—selves were compleatly and perfectly righteous and that upon no other * They call not Faith a condition but the only instrument of the soul condition or qualification wrought in them but 〈◊〉 believing whereby too many of them meâ—â— strongly fancying this rightcousness to 〈◊〉 theirs This he saith in the Margent iâ— a false notion of it and is grosly false doctrine For he saith there are two palâ—ble mistakes in it 1. That Christs righteousness is properly †'T is as properly made ours by imputation as Adam's first sin is made ours made ours I am coâ—fident there is no Scripture that tells us 〈◊〉 All that we find asserted in the Gospel 〈◊〉 to this matter is this that real benefits 〈◊〉 advantages which are likewise exceedingâ—â— great * But what are they is justification one of them or not in the sense I have treated of it and excellent do by the righteousness of Christ accrue to us and those â—â—less great and excellent than if that righteousness were in the most proper seâ—â— ours 2. The other mistake is that this righteousness is made ours upon no other terms than that of believing †Who saith so what other terms are required on our part besides faith in Christ believe and thou shalt be saved antecedent to Justification it is so This is not only a * And yet this man saith Conformists must not write against the Doctrine of the Church of England false but also a most dangerous opinion And then he saith That be and his moral Preachers are careful to shew the falsity and defectiveness of some definitions of faith of dangerous consequence and that this is one of the false ones namely that is is a taking hold of †Who are the men that so define it and where Assembl Definition of Justifying Faith Christs righteousness or a believing thâ—â— it is made over to us p. 129 130 this he calls a mysterious faith and non-sâ—nse p. 130. The Learned and Orâ—hodoâ— Assembly of Divines in their larger Catechism did give us this Definition of justifying Faith Justifying faith is a saving grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability of himself and all other creatures to recover him out of his lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the accepting and accounting of his person righteous in the sight of â—oâ— for salvation Joh. 1. 12. Act. 16. 32. Phil. 3. 9. Is this a false or defective definition of Faith or non-sense if it be speak out and prove it And p. 130 131. he saith The reason why those moral Preachers use not at all or but seldom the phrase imputed righteousness is because those mens very untoward notion hath so leavened * And yet you 'l use the word Altar and the phrase holy Altar though the Papists have levelâ—â— it with their false notion of oftering the sacrifice of Christs body and blood upon it the heads of the vulgar that they can scarcely hear of Christs imputed righteousness but they are ready to make an ill use of it by taking from thence occasion to entertain low and disparaging thoughts of an inward real righteousness I think saith he it would be well if it were never used I pray mark 1. He calls our Orthodox Divines notion of Christs imputed righteousness an â—ntoward notion 2. He gives a Popish reason and very untoward false and dangerous one why his Divines use not the phrase imputed righteousness because forsooth ' tâ—s in danger to be abused the same that Papists give for their prohibiting vulgar people to read the holy Scriptures in a known tongue left they should abuse it 3. Christs righteousness and the imputation thereof must not by these mens reason be mentioned Lest people should take occasion to disparage mans own real moral righteousness Doth not this shew that you prefer your own righteousness above Christs And pag. 132. he saith But take notice that this expression Christs * So saith Bellarmine as Tâ—lenus in his Syntag. de Justiâ— p 726. tells us where he saith frontem persricat Bellarmiâ—â— 'T is plainly in Rom. 4. 6. â—hil 3. 8. 9. and by necessary consequence in Rom. 5. 18 19. 1 Cor. 1. 30. and many other plâ—ces of Script 2 Cor. 5. 〈◊〉 imputed righteousness is not to be found in all the Bible Nor in any of the places where we find the word imputed relating to the righteousness of Christ at all to be understood but only an effectual faith which is the very same with inherent righteousness which as I said is that moral righteousness only that those Preachers may be justly charged with altogether insisting upon p. 133. Here the man speaks out plainly that our persons are justified befoâ—â— God by our own inherent righteousness as 't is taken in opposition 〈◊〉 the righteousness of Christ imputed to us which latter he utterly denies And in his other Book intituled The design of Christianity c. 19. p. 221. he saith That faith justifies as it includes a sincere resolution of obedience or true holiness in the nature of it Which is as directly contrary to the Doctrine of the Church of England as any that his Father Bellarmine hath written concerning Justification whose arguments he urgeth and improves as will be evident to any man that reads Bishop Downham of Justification and Dr. Ames his Bellarminus Enervatus And in p. 133. of his Free Discourse he saith There are but two Chapters in all the New Testament where we find the word imputed mentioned as relating to righteousness one is in the fouâ—â— to the Romans and the other the second of St. James In the fourth to the Romans we have it four or five times and it is most evident that there still it is to be interpreted as I said that is above p. 132. * Which is most false it 's evident that 't is taken as all our sound Protestant Divines understand it of Faith not as 't is effectual by works but as it 's relatively considered apprehending the righteousness of Christ and applying it to our selves as I have shewed before Bishop Sanderson was no Antinomian consider what he saith That Justification of sinners by the imputed righteousness of Christ apprehended and applied unto them by a lively Faith without the works of the Law is a sound true comfortable profitable and necessary Doctrine Serm. upon Rom 3. 8. p. 49. in 410. of an effectual faith which is the very same with inherent righteousness And what he saith for confirmation of his opinion That Abrahaâ— was justified by his faith
* This is an old Pelagian Error as St. Aug. shewed l. 2. de Predest Sanct. c. 18. Alvarez de Auxil Div. Gracâ—â— Disp 1. p. 12. n. 16. Faith repentance good works and perseverance were the true causes moving God to elect them to eternal Salvation THis I renounce Because 1. 't is contrary to the Doctrine of the Church of England Homily of Christs Death and Passion T. 2. p. 2. p. 186. Christs death was caused by mans sin and Gods mercy proccedeed from Gods free love to mankind without any merit or desert on our part And a little before in the same Homily p. 1â—â— Our acts and deeds are full of imperfectness and infirmities and therefore nothing worthy of themselves to stir God to any favour And therefore I conclude that it proceeded not from mans foreseen good-will or Gods foresight that he would use his will well as believe in Christ and persevere in well-doing c. but from Gods own good will to him 2. 'T is contrary to Sacred Scripture for the holy Scriptures do every where where they treat of this Election ascribe it to Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purpose good-will or free-grace as Ephes 1. 4. 5. According as he hath chosen us in him before the foundations of the world That we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ to himself according to 〈◊〉 good pleasure of his will to the praise of the glory of his grace where he hath made us accepted in the beloved Where 't is clear that we are â—â—cted to holiness and not for our holiness of which Faith is a chief paâ—â— So verse the ninth of the same Chapter Having made known unto the mystery of his will according to his good pleasure which he hath pâ—â—posed in himself So v. 11. Being predestinated according to the purpose him who worketh all things after the counsel of his own will So 2 Tim. 1â—â— Not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began So Rom. 9. 1â—â— 16. I will have mercy on whom I will have mercy and I will have compâ—â— on on whom I will have compassion So then it is not of him that willeth 〈◊〉 of him that runneth but of God that sheweth mercy So Rom. 9. 11 12 1â— For the children being not yet born neither having done any good or 〈◊〉 that the purpose of God according to election might stand not of works 〈◊〉 of him that calleth It was said to her The elder shall serve the youngâ—â— as it is written Jacob have I loved but Esau have I hated So Rom 8 〈◊〉 30. For whom he did foreknow he also did predestinate to be conforme◠〈◊〉 the image of his Son that he might be the first-born among many brethâ—â— mark it they were predestinated that they might be conformed to the image of Christ not because he foresaw they would be so themselves Moreover whom he did predestinate them he also called and whom called them he also justified and whom he justified them he also glorifiâ—â— From whence I reason thus 1. If mens foreseen Faith good works and perseverance thereiâ— did move God to elect them to Salvation then their Election was nâ—â— of mercy and free grace but of justice seeing he did but chuse thâ—â— to glory because he saw they were worthy and so their Electiâ—â— was not of Gods free grace but of mans desert 2. If God elected men to eternal life because he did foresee thâ—â— would believe and do good works c. then Election was of him thâ—â— willeth and of him that runneth and not of him that sheweth mercy which is directly contrary to the express word of God 3. If Elect on was for foreseen Faith and good works then it follows that the object of Election was not fallen man and so miserable and an object of mercy as all our most sound Divines do commonly hold and which opinion the Popish Arminian party approâ—â— of more than they do of the Superalapsarian way but man restored 〈◊〉 grace and justified which all sound Divines deny 4. The effect of Election was not cannot be the moving cause of Election But Faith and good works are the effects of Election and therefore they were not they cannot be the moving cause of Gods electing men to Salvation The Major is undensable because the cause is before the effect and the effect is after the cause The Minor is clear by express Scripture Act. 13. 48. And as many as were ordained to eternal life believed Where 't is evident that their believing is an effect or fruit of Gods ordaining them to eternal life So Ephes 1. 4. According as he hath chosen us in him before the foundations of the world that we should be holy and without blame before him And Rom. 8. 29 30. Whom he did foreknow that is eternally elect he also did predestinate to be conformed to the image of his Son Where conformity to the image of Christ is an effect of Predestination not a cause moving God to elect us and by conformity cannot be meant only of conformity to Christ in suffering afflictions or bearing the Cross as Arminians would falsely expound the place for so many of Gods elect Infants and others would be excluded out of the number of Gods Elect. For many of them pass out of this world without suffering of the Cross as Christ did and live here in this world in wealth and peace and honour And the next following words gainsay that gloss That he might be the first-born among many brethren Now Christ was not only the first-born among many brethren in regard of suffering affliction but also and chiefly in respect of holiness and happiness We his Elect-brethren are predestihated to be conformed to him in righteousness and holiness here and glory and happiness hereafter and consequently that we might believe and do good works and persevere therein For these are part of our inherent righteousness or conformity to Christ our elder Brother He was called properly the first-born for his superexcellent grace and in that our conformity to him here was predestinated from all eternity and also our Glorification with him in Heaven hereafter as the next words explain the former Whom he did predestinate them he also called justified and glorified Vocation Justification and Glorification are the things we are to be conformed to the Image of Christ And here may be observed that Vocation and Justification and Glorification whiâ—h include or presuppose Faith in Christ and good works and perseverance are fruits of Election and not causes 5. If our Election was of foreseen Faith and good works thâ—â— Gods electing of us was in order of nature after and the fruit 〈◊〉 our electing of God and so we should be said to chuse him 〈◊〉 love him first which is directly contrary to Canonical Scripturâ— Joh. 15. 16. Ye
the same Apostle calls the Anchor of the soul both sure and stedfast Heb. 6. 19. and Rom. 15. 13. He judgeth that the measure of unmoved and unshaken hope is in every true believer according to the measure of faith that is in him Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost And St Hilary in his Comment upon Matthew p. 261. quoted by Bâ—shop Davenant ubi supra doâ—h so joyn this hope with faith that he doth ascribe to both of them the same firmness anâ— certainty fluctuation and uncertainty Dominus vult regnum caelorum sine aliqua incertae voluntatis ambiguitate sperari alioqui justificatio ex fide nulla est si fides ipsa fiat Spes est certa expectatio futurae beatitudinis Pet. Lomb. 3. 26. Tho. Aquin. 22 ae q. 18. a. 4. ambiguâ— And the Papists do in vain distinguish between a certainty of hope and a certainty of faith seeing hope in the same regenerated and justified man cannot waver or be unstable unless also his faith in Christ do waver and be unstable neither doth a certain faith remain unless by hope it obtain the same certainty 3. I say that true believers may have a certainty of faith of their present state of grace and future state of glory for their belief is or may be grounded upon the sure and certain word or promises of God as John 3. 16. God so loved the world that he give his only begotten Son that whosoever believeth in him should not perish but have everlasting life and Act. 16. 30 31. the Jaylor said to the Apostles Sirs what must I do to be saved and they said Believe on the Lord Jesus Christ they may assume but we believe in the Lord Jesus Christ therefore we shall be saved and we know that we do believe in Jesus Christ 1 Cor. 2. 12. We have received the Spirit of God that we might know the things that are freely given to us of God and Rom 8. 16. the Spirit beareth witness with our spirits that we are the children of God and Gal. 4. 6. because ye are Sons God hath â—ent forth the Spirit of his Son into your hearts crying Abba Father and many other true believers besides those two godly Martyrs Mr. Robert Glover and John Carles of whom before have had fidem evidentiae the faith of evidence they have known that they did believe Lord said he in the Gospel I believe help thou mine unbelief Mark 9. 24. and the Romans being â—ustified by faith we have peace with God Rom. 5. 1. How could they by faith obtain peace with God if they were uncertain whether they had faith or not St. Paul Gal. 2. 20. saith thus The life that I 〈◊〉 in the flesh I live by the faith of the Son of God so Peter saith 〈◊〉 21. 15 16. Lord thou knowest that I love thee St. John and those tâ—â— believers he wrote to 1 Joh. 3. 14. saith We know that we are passâ—â— from death to life because we love the brethren and besides faith 〈◊〉 be known by its fruits of which our learned and orthodox Diviâ—â— have written much The Church of England saith Article 12. Thâ—â— good works a lively faith may be known as evidently as a tree discerned the fruit and I have proved it before that we are justified by fâ—â— and that we may know that we have faith and consequently that are justified and consequently we may know that we shall be eternâ—â— saved for Rom. 8. 30. those that be justified shall be glorified 2. The second point of Popery to confirm the former in the fâ—â—mer Popish conclusion renounced is this That truly regenerated and justified persons may totally and finally 〈◊〉 away from the acts and habits of saving-grace before they dye and be â—â—nally damned To which I say 1. 'T is not denied that an unbeliâ—â— or wicked man may fall away from the common grace which he 〈◊〉 2. That a truly regenerated man may for a time lose the sense of 〈◊〉 love to him in Christ is not denied neither 3. That a truly regâ—â—rated man may fall into sin though not that against the Holy Gâ—â— as the Arminians hold is yeilded also 4. That a truly regenerâ—â— person or believer in Christ may fall for a time from some act or 〈◊〉 saving-grace is granted also as may be seen in David and Peter 〈◊〉 is the sense of the 16th Article of Religion of the Church of Englaâ—â— But 5. that a truly regenerated pâ—â—son or believer in Christ can 〈◊〉 and * Thomas Whittell in his Letter to John Carles saith That God suffereth his to fall but not finally to perish Fox his book of Martyrs p. 1742. finally fall away from all the acts 〈◊〉 habits of saving-grace before he dye 〈◊〉 become a damned reprobate is utterly â—â—nied and renounced and that 〈◊〉 cause 1. 'T is contrary to the Doctriâ—â— the Church of England Article 〈◊〉 Bertius a Scholar of the late Arminius who was the first that infected Leyden with Heresie was so impudent as to send a Letter unto the Archbishop of Canterbury with a book intituled De Apostasia Sanctorum the title whereof were worthy enough to make it worthy of the fire saith King James in his Declaration against Vorstius p. 554. of his Works Mark it he calls Arminius and Bertius his Doctrine of the falling away of the Saints heresie and ibid p. 355. he calls Arminius that enemy of God and his Doctrine corrupt seed and ibid p. 350. he calls Arminius and Arminians seditious and heretical Preachers of which he warned the States-General not to suffer to creep in among them and p 355. he calls them infected persons yea Hereticks and Atheistical Sectaries and their Doctrine Heresie and Schisms yea he calls Bertius his Book of the Apostasie of the Saints a blasphemous Book ibid. p. 355. And Sir Ralph Wynwood K. James his Ambassador calls Arminian Doctrine of the Apostasie of the Saints that wicked Doctrine ibid. p. 361. After we have received the 〈◊〉 Ghost we may depart from gâ—â— given and fall into sin and by 〈◊〉 grace of God we may arise agâ—â— and amend our lives Lo here the Church holds only a partial not a total a temporary not a final falling away from saving-grace given into sin for it maintains that we may rise again by the grace of God and amend our lives And the 17th Article is more full Predestination to life is the everlasting purpose of God whereby before the foundations of the world were laid he constantly decreed by his councel secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation as vessels made to honour Wherefore they which be endued with so excellent a benefit of God be called according to Gods purpose by his Spirit working in
due season they through grace obey the calling they be justified freely they be made Sons of God by adoption they be made like the Image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity As the godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minds to high and heavenly things as well because it doth greatly establish and confirm their faith of eternal salvation to be injoyed through Christ as because it doth fervently kindle their love towards God Now this is very true and excellently good and comfortable Doctrine in which are many truths against the Church of Rome and heâ— followers very remarkable As 1. That Gods decree of Election or Predestination unto eternal life is immutable and not changeable as Papists and Arminians hold very erroneously for 't is called Gods everlasting purpose whereby 〈◊〉 hath constantly decreed by his counsel The decrees of God are in Godâ— and whatsoever is in God is God and God is immutable Mal. 3. 6. I am tâ—â— Decretum Dei est ipsissima Dei voluntas Wol. Chr. Theol. l. 1. c. 3. p. 20. Et quicquid est in Deo est ipse Deus Decreta Dei secundum esse absolutum sunt ipse Deus Maccovius Redivivus Theol. Polem c. 6 p. 6. c. 7 p. 63. Lord I change not Jam. 1. 17 With Gâ—â— there is no variableness nor shadow of turning Rom. 11. 29. The gifts and calling of God are without repentance Gods loâ—â— to his elect in Christ is unchangeable Isa 54. 8. With everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Jer. 31. 3. The Lord hath appeareâ— of old unto me saying Yea I have loved thee with an everlasting love Jer. 32. 40. And I will make an everlasting Covenant with them that I will 〈◊〉 turn away from them to do them good but I will put my fear in their hearâ—â— that they shall not depart from me John 13. 1. Jesus loved his own which were in the world to the end John 10 28 29. Christ sâ—ith of his sheep thus I give unto them eternal life and they shall never perish neither sâ—â— any man pluck them out of my hands My Father which gave them me 〈◊〉 greater than all and no man is able to pluck them out of my Fathers hand I and my Father are one John 17. 9 20. Christ hath prayed for them not only that their faith fail not as he prayed for Peter Luk. 22. 32 but that they may be delivered from the evil of the world v. 15. and that they may be one and that they may be with him v. 21 24. Rom. 8. 35 36 38 39. Nothing shall be able to separate us from the love of Christ See for this also the 3d Article of Lambeth declared as I shewed before to be the Doctrine of the Church of England which is this There 〈◊〉 predestinated a certain number of the predestinate which can neither bâ— augmented nor diminished See also the 13th Article of the Religion of the Church of Ireland which is this By the same eternal counsel God hath predestinated some unto life and reprobated some unto * Which is the first Article of Lambeth death of both which there is a certain number known only to God which can neither be increased noâ— diminished See also the Synod of Dort c. 1. of Predestination Can. 7. Election is the UNCHANGEABLE What Election is purpose of God by which before the foundations of the world according to the most free pleasure of his will and of his meer grace out of all mankind fallen through their own default from their first integrity into sin and destruction he hath chosen in Christ unto salvation a set-number of certain men neither better nor more worthy than others but lying in the common misery with others which Christ also from all eternity he appointed the Mediator and head of all the elect and foundation of salvation and so he decreed to give them to him to be saved and by his Word and Spirit effectually to call and draw them to a communion with him that is to give them a true faith in him to justifie sanctifie and finally glorifie them being mightily kept in the communion of his Son to the demonstration of his mercy and praise of the riches of his glorious grace as it is written Ephes 1. 4 5 6. Rom. 8. 30. Canon 11 12. of the same Chapter As God himself is most wise unchangeable omniscient and omnipotent so the Election made by him can neither be interrupted nor changed revoked or disannulled the elect cast away nor their number diminished Of this their eternal and immutable election unto salvation the elect in their time although by several degrees and in a different measure are assured and that not by searching curiously into the depths and secrets of God but by observing in themselves with spiritual joy and holy pleasure the infallible fruits of Election signed out unto us in Gods word such as are a true faith in Christ a filial fear of God grief for our sins hungring and thirsting after righteousness And the Synod rejects the error of those who teach That not all election unto salvation is unchangeable but that some which are elected notwithstanding Gods decree may perish and for ever do perish by which gross error they both make God mutable and overthrow the comfort of the godly concerning the certainty of their salvation and contradict the holy Scriptures teaching Matth. 24. 24. That the â—lect cannot be seduced John 6. 39 That Christ doth not lose those which â—â—e given to him of his Father Rom. 8 30 That God whom he hath preâ—estinated called justified them he doth also glorifie 2. That Gods decree of predestination to eternal life was made by â—â—m before the foundations of the world were laid as may be seen also in the first Article of Lambeth-Articles which is this God froâ— eternity hath predestinated certain men unto life and certain men hâ—â— he reprobated And also in the 13th Article of Ireland which coâ—tains the same Doctrine in the same words that our 17th Artiâ—â— doth and also in the Synod of Dort c. 1. Canon 7. before fâ—â— recited and Canon 8. they say That this Election is not maniâ—oâ—â— but one and the same of all which are to be saved both under â—â— Old and New Testament because the Scripture speaks but of 〈◊〉 only good pleasure purpose and counsel of the Will of God 〈◊〉 which he hath chosen us from eternity both unto grace and gloâ—â— both unto salvation and the way of salvation which he hath prâ—â— pared that we should walk therein and according to this Doctrine is
authority yet for edification they are made rather superior than equal to the Canonical Scriptures that are laid aside to make room for those Apocryphals as more edificative than they 4. Apocryphals are not more easie institutes exciting to the imbracing of the Canonicals but rather to the rejecting of them in the matters of faith and good manners 5. Suppose they were such institutes yet it will not follow that such erroneous Books should be publickly read because of the greater parts easiness and conformity to the word of Truth for they may * Let us cast from us corrupt Doctrine that will infect our Souls Homily of the Resurrection p. 196. corrupt their souls with erroneous opinions and affections and lives with wicked practises 6. No corrupting-Homilies or Sermons are to be appointed to be read or preached in publick in the Church for all things are to be done to the edification of the Church 1 Cor. 14. 26. 7. Apocryphals are appointed to be read in Cathedrals as well as in Country Parochial Churches Now you will not say that in Cathedrals where the Bishop Dean and Prebends sit and hear are the popular and duller or slower sort of hearers This therefore is no true and satisfactory answer but a meer pretence and put-off ART XVII That the Pope or Bishop of Rome is the supreme Head of the Vniversal Church of Christ above all Emperours Kings and Princes Pastors People and Churches THis I renounce because 't is contrary to the Doctrine of the Church of England which in Article of Religion 37 saith thus The Queens Majesty hath the chief power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain and is not nor ought to be subject to any foreign jurisdiction Where we attribute to the Queens Majesty the chief Government by which titles we understand the minds of some slanderous folks to be offended we give not to our Princes the ministring either of Gods word or of the Sacraments the which things the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie But that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himself that is that they should rule all Estates and degrees committed to their charge by God whether they be Ecclesiastical or temporal and restrain with the civil sword the stubborn and evil doers The Bishop of Rome hath no jurisdiction in this Realm of England And I add as Dr. Reynolds offered at the Conference at Hampton-Court pag. 37. that be ought not to have any here Of which God willing and permitting I shall say more hereafter though much be said already in the 11th Article of Popery renounced as before The Articles of Lambeth the Doctrine of the Church of England and Ireland THe Articles of Lambeth made by Dr. John Whitgift A B. of Canterbury Dr. Fletcher Bishop Elect of London Dr. Vaughan Bishop Elect of Bangor Dr. Tindale Dean of Eli Dr. Whitaker Dr. Chaderton and Mr. Perkins c. as I find them in Dr. Heylin's Cyprianus Anglicus l. 3. p. 204. and as I find them among the Articles of Ireland 1. God from all eternity hath predestinated certain men unto life certain men he hath reprobated 2. The moving or efficient cause of Predestination unto life is not the foresight of faith or of perseverance or of good works or of any thing that is in the person predestinated but only the good will and pleasure of God 3. There is predetermined a certain number of the Predestinate which neither can be augmented nor diminished 4. Those who are not predestinate to Salvation shall be necessarily damned for their sins 5. A true living and justifying faith and the Spirit of God sanctifying is not extinguished doth not fall off or vanish in the Elect either totally or finally 6. A man truly believing or endued with justifying faith is certain or with full assurance of faith of the remission of his sins and of his everlasting Salvation by Christ 7. Saving Grace is not given nor communicated nor granted to all men by which they may be saved if they will 8. No man can come to Christ unless it be given unto him and unless the Father shall draw him nor are all men drawn of the Father that they come to the Son 9. It is not in the free choice and power of every man to be saved These Nine Articles or Conclusions And when the Articles of England were received in the Church of Ireland the Title of the Canon is thus Of the agreement of the Church of England and Ireland the profession of the same Christian Faith Which shews that the Churches of England and Ireland did agree in those Articles c. in the Convocation held at Dublin Anno 1615 were resolved upon and agreed to by A. B. Vsher and the Bishops and Clergy as the publick Confession of the Church of Ireland as may be seen in the Articles of Ireland and in Dr. Heylin's Cyp. Angl. l. 4. p. 271. And moreover these Nine Articles of Lambeth were declared to be the Doctrine of the Church of England by the Commons of England Assembled in Parliament about June 14th Anno Domini 1628 as Dr. Heylin informs me in his Cyprianus Angiicus l. 3. p. 197. And 't is observable that though Dr. Heylin affirms that the five Arminian points condemned in the Synod of Dort are the Doctrine of the Church of England and though Dean White licensed Moungues Armin an Popish Books and affirmed that there was nothing in it but what was agreeable to the profession of Faith and Doctrine of the Church of England Cypr. Angl. l. 2. p. 135. and the three Arminian Bishops Buckeridg Corbet and Laud that wrote and pleaded for him affirmed the same in which Books the five Arminian points were maintained by Mountague and Limbus patrum and many Popish points more though they clamoured very much against the Parliaments declaring That he had in his Books viz. his Gagg and his Apollo Caesarem disturbed the peace of the Church by publishing Doctrines contrary to the Articles of the Church of England and the Book of Homilies and that the whole frame and scope of his Books was to the discouragement of the well-affected in Religion from the true Religion established in this Church and to incline them and as much as in him lay to reconcile them to Popery Cypr. Angl. l. 2. p. 155 And laboured by the authority and interest of the then King to have those points referred to the decision of the Convocation to whom they said they did belong though all the knot * Cyp. Angl. l. 1. p. 59. of Arminians except Mr. Barlow that met at Bishop Neils and many more were promoted and dignified persons and Mountague †Cypr. Angl. l. 3. p. 185. himself made Bishop in
attributed to faith because 〈◊〉 other graces are virtually therein contained and that is the principle froâ— whence they are derived Whereas thâ— truth is it is only ascribed to faith and that because it is the only grace thâ—â— doth apprehend and apply the righteousness of Christ to the sinner as the Church of England teacheth iâ— her Homily of Salvation of Mankind the third Part pag. 19. Faiâ—â— only is said to justifie because it doth directly send us to Christ for remissioâ— of sins and that by faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing NONE OTHER 〈◊〉 our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie Who saitâ— also That as * Free Discourse pag. 188. works signifie sincere obedience 〈◊〉 Christs Gospel neither I nor those Preacherr can account it any scandal to have it said of us that 〈◊〉 hold JUSTIFICATION BY WORKS he must mean it of Justification of mens persons before God else he beats the air or cunningly equivocates And indeed so he explains himself Nor need we so mince it as to say that faith justifieth our persons and good works our faith for understanding works I say for a * Pag. 189. working faith our persons if ever they be Socinians define justifying Faith to be obedience fides justificans est obedientia Catech Racov. c. 9. The old Photinian Hereticks called it a new creature Wendelin Ch. Theol. l. 1. c. 25. p. 476. compare Dr. H's Dr. P's and Mr. F's Doctrines of Faith and Justification with Socinians and Photinians c. must be justified by them Which is directly and expresly contrary to the Doctrine of the Church of England in heâ— Articles and Homilies before alledged Sure I am that these mens Doctrine gives great advantage to Popery and is directly contrary to the prime design of Christianity which is to advance the glory of Gods free grace in giving us his only begotten Son Jesus Christ who died for our sins and rose again for our justification and sets up Justification by our own righteousness which is the same false and Antichristian Doctrine the Papists teach How Dr. †Just as the Semi-Pelagians do as Alvarez shews de auxil div grat disp 2. pag. 19 20. Heyliâ— divideth Justification between faith and good works may be seen in his Introduction to his Cyprianus Anglicus p. 28. Sect. 29. What false Doctrine concerning Justification others of A. B. Laua's party have taught in his time may be seen in those two Books collected to your hands viz. Laudensium Autocatacrisis and Laudensium Apostasia One word to these men What Divine that understood himself and did not intend to cheat men into a Popish Photinian Socinian or Arminian belief of Justification by a mans own inherent righteousness and consequently denying of Christs by which alone our persons are justified before God ever went about to put good works or new obedience into the definition of Faith as it justifieth our persons before God What is it a cheat in Bishop Sanderson and all sound Logicians and Philosophers to define a man to be animal rationale becaus they make no mention of risibility which necessarily flows from his principles and is really inseparable from him Did you never read nor hear of a praecisâ—â—e separation of a property from its proper subject that is a consideration of the subject without considering the property if not I shall not doubt but that you have studied Rhetorick more than Logick and Natural Philosophy though you brag much of your rational Discourses and Religion too Now if the subject may be defined without its proper passion pray may not the cause be considered and defined too without its effects Bishop Sanderson * Log. l. 3. c. 17. par 5. p. 64. teacheth us to define habits by their end and object And Philosophers tell us that Habitus distinguuntur per actus actus per objecta Habits must be distinguished by their acts and acts by their objects Now the proper act of faith as it justifies mens persons before God is not to work by love and resolve upon new obedience as you insinuate but to receive the proper object of Justification which is not Gods commands formally considered as you insinuate but the righteousness of Jesus Christ called the Lord our righteousness and do not Philosophers give us two definitions of the soul the one as 't is a form of the body thus Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis physici organici vitam habentis in potentia and the other as 't is the efficient cause of its operations thus Anima est principium quo vivimus sentimus movemur intelligimus primo what do they put a cheat upon the world and illusions because in the first they mention not its effects so here faith is in the Doctrine of Justification considered by our and your orthodox Divines as the form of Justification taken passively whereby believers lay hold on Christ with all his merits by the hand of faith and apply them to themselves Here I say they do not consider faith as an efficient principle or cause of either Bishop Davenant de justitia habituali c. 22. p 312. inward graces or outward good works for all these are excluded or to use our * Homily of Salvation of Mankind p. 16 17. Faith shutteth not out repentance hope love fear of God to be joined with faith in every man that is justified but it shutteth them out from the office of justifying c. Homilies word shut out from the business of Justification of sinners persons before God as I shewed before out of St. Paul's and the Church of England's Doctrine And they may reason thus that which Faith excludeth from justification of sinners persons before God cannot be put into the definition of Faith formally considered as so justifying but Faith formally considered as justifying sinners persons before God excludeth works from Justification of sinners persons before God For Faith and works are in this point opposed every where by S. Paul as was manifested before out of the Doctrine of the Church of England as well as St. Paul's Therefore good works cannot be put into the definition of faith as 't is justifying of sinners persons before God And 't is observable by the way too that Faith shutteth out repentance and fear of God as well as love from the office of justifying of sinners persons before God as our Homily quoted in the Margent plainly declareth And therefore it excludeth Mr. Fowler 's sincere resolution of obedience to all the precepts of the Gospel not only from the definition of Faith as justifying but also from the office of justifying mens persons before God In the point of justifying of mens persons before God these * Mr. Fowler 's Free Discourse p. 127. quarrelsome sottish men as you are pleased out of
for the merits of our Lord and Saviour Jesus Christ * That is applied by faith as the Thirtyfourth Article of the Church of Ireland explains it by faith and not for our own good works That we are justified by faith only is a most wholsome Doctrine As more largely is expressed in the Homily of Justification 2. In her Homilies as Homily for Salvation of Mankind p. 13 14 15 16. No man by his own acts works or deeds seem they never so good can be justified and made righteous before God but every man is of necessity constrained to seek for another righteousness or justification to be â—â—ceived at Gods own hands that is to say forgiveness of his 〈◊〉 And this justification or righteousness whiâ—â— we so receive of Gods mercy * Vide 34. Article of the Church of Ireland and Christs â—â—rits imbraced by Faith is taken accepted 〈◊〉 allowed by God for our perfect and full justiâ—â—cation On our part we are justified by Faith 〈◊〉 the merits of Christ which is not ours 〈◊〉 by Gods working in us We are justified freely by Faith withoâ—â— the works of the Law Ambrose saith That is the Ordinance of Goâ—â— that they which believe in Christ should be saved without worâ—â— by faith only freely receiving remission of their sins And p. 18 〈◊〉 Faith putteth us from it self and remitteth or appointeth us 〈◊〉 Christ for to have only by him remission of our sins or justificatioâ—â— So that our Faith doth as it were say to us It is not I that take â—â—way your sins but it is Christ only and to him only I send you 〈◊〉 that purpose forsaking therein all your good vertues wordâ—â— thoughts and works and only putting your trust in Christ bâ—cause Faith doth directly send us to Christ for remission of our siâ—â— and that by Faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing none otheâ— of our vertues or works properly doth therefore the Scriptuâ—â— useth to say That Faith without works doth justifie Faith onlâ— justifieth us is all one with St. Paul Faith without works justifietâ— us And in her Homily of Christs Death and Passion T. 2. p. 186 187 The only mean or instrument of Salvation required of our part iâ— Faith that is a sure trust and confidence in the mercies of God whereby we perswade * This Mr. Fowler calls a strong fancying and thereby labours to scoff us out of our Religion and Faith p. 127 130. of his Free Discourse our selves that Goâ— both hath and will forgive our sins that he hath accepted us again into his favour and that he hath released us from the bonds of damnation and received us into the number of his Elect-people not for our deserts but only and solely for the merits of Christs Death and Passion who became man for our sakes and humbled himself to sustain the reproach of the Cross that we thereby might be saved and made inheritors of the Kingdom of Heaven and Faith shall be imputed to us for righteousness as well as it was to Abraham Isaac and Jacob. And Ibid. p. 188. 't is said thus Faith is the only instrument of Salvation now left unto us By which 't is clear that it justifieth not as an act habit or work â—ut only as an instrument apprehending and applying the righteousness of Christ Observe that the word Faith in this Proposition We are â—ustified by faith is to be understood relatively with relation to or coâ—otation of its object and is sense equivalent to this We are justified by Christs merits or righteousness apprehended and applied by faith Here is a Metonimie where the effect of the principal cause Christ is attriâ—uted to the instrumental cause Faith as the Plow is said to enrich the husbandman and eating is said to nourish that is instrumentally it 's the corn that enricheth and the meat that is eaten nourisheth the Plow and eating are but the instruments So 't is said We are saved by hope that is by Christ in whom we do hope so here 't is said that faith justifieth that is Christs righteousness received and applied by Faith to the Believer justifieth him in Gods sight 2. Because 't is contrary to the judgment and declared Doctrine of all those learned and Orthodox Divines and * Vide Latter Confession of Helvetia p. 〈◊〉 King James in his pious Meditations upon certain Verses of Revel 20. saith the Pope is Antichrist and Popery the loosing of Satan which he proves by several marks among the rest this is one Blasphemeth he not in denying us to be saved by the imputation of Christ his righteousness p. 78. And K. James also saith That Christs sealed ones have washed their garments made themselves white in the blood of the Lamb for they by vertue of his deaâ—h are made righteous by imputation whose blood is the only full purgation of us from our sins In his Par. on Rev. c. 7. p. 22. Confessions I named before as may be seen before Yea and 't is contrary to the Doctrine of the Reformed Churches as Mr. Pemble very fully and learnedly manifesteth against Papists and Arminians and Socinians in his Treatise of Justification Sec. 2. c. 1. p. 159. where he sheweth that the sentence of the Reformed Churches concerning the manner how Faith justifieth consisteth in two Branches 1. That a sinner is justified by faith not properly as it is a quality or action which by its own dignity and merit deserves at Gods hands remission of sins or is by Gods favourable acceptance taken for the whole and perfect righteousness of the law which is otherwise required of a sinner but only in relation unto the object of it the righteousness of Christ which it embraceth and resteth upon 2. That a sinner is justified by faith in opposition unto the righteousness works in the fulfilling of the Law whereby no man now can be justified Where interpreting this Proposition a man is justified by faith faith We must understand all things relatively thus a sinner is justified the sight of God from all sin and punishment by faith that is by the obeâ—â—ence of Jesus Christ believed on and imbraced by a true faith And this â—â—terpretation of that Proposition the Reformed Churches do admit and 〈◊〉 other rejecting as erroneous and contrary to the Scriptures such gloâ—â— as ascribe any thing to the * As Dr. Heylin Dr. Hammond Dr. Patrick and Mr. Fowler do as I have declared before dignity faith or make any combination betwâ—â—â— faith and works in the point of our Jusâ—â—fication Amongst which there are thâ—â—â— erroneous assertions touching mans Juâ—â—â—fication by faith which they reject 1. That faith justifieth us per modum causae efficientis meritoâ—â— as a proper efficient and meritorious cause which by its own worth and â—â—nity deserves to obtain Justification remission of sins and the grace well doing this is properly Popish which he refutes
Writer of our Church have been delivered to us and we reject the sâ—â— of the Jesuits Arminians and all others wherein they differ frâ—â— us To be seen in Dr. Heylins Cyprianus Anglicus l. 3. p. 190. Aâ— the Parliament afterward declared 〈◊〉 presly the Articles of Lambeth to be 〈◊〉 Articles of Lambeth declared to be the Doctrine of the Church of England Doctrine of this Church of England 〈◊〉 that all that did oppose them were to 〈◊〉 called in question which declaratioâ— Heylin informs us of in his Cyp. Angliâ—â— l. 3. p. 197. The Synod of Dort in which were several of our Learnâ—â— and Orthodox Divines as Bishop Carleton Davenant Hall Dr. Ward Dr. Belcanquall in their 1st Chapter and 9th Article say thus This said Election was made not upon foresight of faith and the obedience of faith holiness or of any other good quality or disposition as a cause or condition before required in men to be chosen but unto faith and the obedience of faith holiness c. and therefore Election is the fountain of all saving-good from whence faith holiness and the residue of saving-gifts lastly everlasting life it self do flow as the fruits and effects thereof according to that of the Apostle Ephes 1. 4. He hath chosen us not because we were but that we should be holy and without blame before him in love And therefore Error the 5th they reject as erroneous the Doctrine of them who teach That the incompleat and not peremptory Election We deny any such incompleat Election of singular persons is made by reason of foreseen Faith Repentance Sanctity and Godliness begun or continued for some time but the compleat and peremptory Election by reason of the final perseverance of foreseen Faith Repentance Sanctity and Godliness and this is the gracious and evangelical worthiness by which he that is chosen becomes worthier than he that is not chosen and therefore that faith the obedience of faith sanctity godliness and perseverance are not the fruits and effects of unchangeable Election unto glory but conditions and causes sine quibus non that is to say without which a thing is not brought to pass before required and foreseen as already performed by those who are compleatly to be chosen A thing repugnant to the whole Scripture which everywhere beats into our ears and hearts these and such-like sayings Rom. 9. 11. Election is not of works but of him that calleth Act. 13. 48 As many as were ordained unto life-eternal believed Ephes 1. 4 He hath chosen us that we should be holy John 15. 16 Ye have not chosen me but I have chosen you Rom. 11. 6 If of grace not of works 1 John 4. 10 Herein is love not that we loved God but that he first loved us and sent his Son c. The Church of Scotland saith That those of manking that are predestinated unto life God before the foundations of the world were laid according to his eternal and immutable purpose and the secret counsel and good pleasure of his will hath chosen in Christ unto everlasting glory out of his meer free-grace and love without any foresight of faith or good works or perseverance in either of them or any other thing in the creature as conditions or causes moving hiâ— thereunto and all to the praise of his glorious grace Whiâ—â— Confession may be seen in the Confession of Faith made by the 〈◊〉 learned Assembly of Divines c. 3. Art 5. 4. 'T is contrary to the Doctrine and Confession of our godly Maâ—tyrs Robert Clover Master of Arts and Martyr in answer to 〈◊〉 Devil objecting against him his own unworthiness saith That 〈◊〉 Fathers before him were no bringers of any goodness to Goâ— but altogether receivers they choâ—â— not God first but God chose thâ—â— Fox his Acts and Monuments in one Folio p. 1618. 2 Col. first they loved not God first 〈◊〉 he loved them first yea he boâ—â— loved and chose them when thâ—â— were his enemies full of sin and corruption and void of 〈◊〉 goodness And that stout and learned and orthodox Martyr Mr. John Philpot in answer to Dr. Saverson and saying thâ—â— Where is there one of your Synagogues of Rome that ever hâ—â— been able to answer any of the godly learned Ministers of 〈◊〉 many who have disclosed your counterfeit Religion Which 〈◊〉 you all at this day is able to answer Calvins Institutions whâ—â—â— is Minister of Geneva To whom Dr. Saverson said A goâ—â— Minister indeed of Cut-purses and Runnagate Traitors and of 〈◊〉 I can tell you there is such contention fallen between him and 〈◊〉 own Sects that he was fain to fly 〈◊〉 Town * A gross lye or mistake which Hooker in his Preface to his Eccles Pol. confutes about Predestination 〈◊〉 whom and which John Philpot 〈◊〉 swereth thus I am sure you blaspheâ—â— that godly man and that godly Câ—â— where he is Minister as it is your Churches condition when you 〈◊〉 not answer men by learning to oppress them with blasphemies and 〈◊〉 reports for in the matter of Predestiâ—â—tion * Fox Acts and Monuments in one Volume p. 1697. 2 Col. HE IS IN NO OTHER OPINION THAN ALL THE DOCTORâ— OF THE CHURCH BE AGREEING TO THE SCRIPTURES Mark 〈◊〉 words for the matter of Predestination he that is Calvin is of 〈◊〉 other opinion than all the Doctors of the Church be and agreeiâ—â— to the Scriptures And in answer to the Bishop of Coventrey 〈◊〉 said plainly thus * Fox Acts and Monuments in one Volume p. 1721. 1 Col. I allow the Church of Geneva and the Doctrine of the same for it is una Catholica Apostolica and doth follow the Doctrine the Apostles did teach And when his Keeper at Newgate his old acquaintance promised him all kindness and favour if he would recant his Heresie he answered resolutely and plainly thus I will never recant whilest I have my life that which I have spoken for Fox Acts and Monuments in one Volume p. 1722. 2 Col. it is a most certain truth and in witness whereof I will seal it with my blood which he did few days after Now what Calvin held concerning Predestination in general may be seen at large in his Institutions and what of this one particular may be found there lib. 3. c. 22. Sect. 1 2 3. clear against the Doctrine of Papists concerning Gods electing man to salvation for his foreseen faith c. and Sect. 6. may be seen his Doctrine clearly against Popish and Arminian Writers exposition of the 9th Chapter to the Romans where Mr. Fowlers shifts and glosses are answered too which he hath cunningly and perniciously inserted in pag. 263 c. of his free Discourse too large now here to be inserted I have been the larger in setting down these Confessions because Archbishop Laud in his too much applauded Relation of his Conference with Fisher p. 36. saith thus The Church of Rome and Protestants set not up a different Religion
So Dr. Potter in his Charity mistaken p 62. and Dr. Mountague Antig. p. 14. Gag p. 50. To whom I answer 1. That the contrary is hereby evident and well known 2. That though Papists profess the Apostles or Nicene Creeds yet by their erroneous Doctrines they overthrow them as Mr. Thompson in his Arraignment of Antichrist plainly shews the Papists do ART VII That men unregenerate or in tâ—â— state of nature have by theâ—â— Deum offerre gratiam omnibus singulis istam sufficientem reddi efficacem vel inefficacem per voluntatem noluntatem hominis in cujus potestate est illam vel acceptare vel respuere is the false Doctrine of Papists N. B. Totus Pelagianismus huic sententiae includitur saith Maccovius 〈◊〉 Pontif. c. 18. p. 39. Bel. de lib. art c. 3. own free-will power sufficient 〈◊〉 themselves to turn themselves 〈◊〉 God to believe repent and 〈◊〉 good works acceptable to God whâ—â— they will and also finally 〈◊〉 resist the efficacious grace of God in converting an elected sinner to himself THis Position I renounce 1. Because 't is contrary to the Doctrâ—â— of the Church of England Article the 10th The condition 〈◊〉 man after the fall of Adam is such that he cannot turn and prepare hâ—â—self by his own natural strength and good works to faith and calling upâ—â— God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that 〈◊〉 may have a good will and working with us when we have that good 〈◊〉 And Homily of the misery of man part 2. p. 11 12. We have 〈◊〉 goodness help or salvation of our selves but contrariwise sin damnation and deâ—â— Yet Dr. Patrick saith thus All the actions of nature you will grant to be easie for they flow from us with ease and facility Now there is nothing plainer than that the ways of temperance charity and trust in God and such like wherein we are to walk are most conformable to the right frame and constitution of your soul You will move consonantly to your own principles which God hath naturally endued you withall you will but follow the inclination of rational nature and that in its highest improvement Par Pilg. p. 252. What Bishop Jer. Taylor held in favour of that Popish Doctrine see his explanation of Original sin p. 467. What Dr. Heyliâ—â— held see his Introd to his Cyp. Angl p. 36. Sec. 37. p. 33. Sec. 35. everlasting We have in our selves as of our selves nothing whereby we may be delivered from this miserable captivity 〈◊〉 which we have cast our selves We are not of our selves able to think a good thought or work a good deed so that in our selves we can find no hope of Salvation but rather what maketh unto destruction And Homily for Rogation-week T. 2. p. 217. Whatsoever is good proceedeth from God as from the principal fountain and only author And p. 220. it saith what I alledged in the former Article renounced And Part third of the same Homily p. 228. Faith is the first entry of a Christian life without which no man can please God Faith is the gift of God Ephes 2. 8. Charity wherewith we love our brethren is the work of God If after our own fall we repent it is by him that we repent who reacheth forth his merciful hand to raise us up it is he that preventeth our will and disposeth â—s thereunto If after contrition we feel our consciences at peace with God through remission of our sins and so be reconciled to his favour and hope to be his children and inheritors of everlasting life who worketh these great miracles in us our worthiness our deservings and endeavours our wits and vertue nay verily St. Paul will not suffer flesh and clay in such arrogancy and therefore saith all is of God which hath reconciled us to himself by Jesus Christ And there p. 229. 't is said That without the secret inspiration of the Spirit we cannot once so much as speak the name of our Mediator as St. Paul plainly testifieth No man can once name our Lord Jesus Christ but in the Holy Ghost much less should we be able to believe and know these great mysteries that be opened to us by Christ St. Paul saith that no man can know what is of God but by the Spirit of God As for us saith he we have not received the spirit of the world but the spirit which is of God for this purpose that in his holy Spirit we might know things that be given us by Christ And Homily of Repentance T. 2. p. 263. This must be verified of all men Without me ye can do nothing Joh 15. And again Yet Dr. Patrick saith thus I am forced to love God by such a strong inclination as hath no cause but nature Par Pilgrim p. 468. of our selves we are not able so much as to think a good thought 2 Cor. 3. And again in another place God worketh in us both the will and the deed And for this cause although Jeremy had said before If thou return O Israel return unto me saith the Lord yet afterward be saith Turn thou me O Lord and I shall be turned for thou art the Lord my God Jer. 4. 1. Jer. 31. 18. And a little before in the same Homily 't is said That we must beware that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength And the second Collect for Evening-prayer O God from whom all holy desires all 〈◊〉 counsels anâ— all â—ust works do proceed And Collect for second Sâ—â—day in Lent Almighty God which dost see that we have no power 〈◊〉 our selves to help our selves Collect for 19th Sunday after Triniâ—â— and Collect for Easter-day and Exhortation before Baptism 〈◊〉 he will grant to these children that thing which by nature they caâ—â— have And question after the Commandments in the Church 〈◊〉 techism That thou art not able to do these things of thy self And Veâ—â—cles said after the Lords Prayer O Lord open thou our lips and 〈◊〉 mouth shall shew forth thy praise Which implies that unless God do opâ—â— our mouths we cannot shew forth his praise 2. Because 't is contrary to Sacred Canonical Scripture Rom. 8. 7 〈◊〉 The carnal mind is enmity against God for it is not subject to the Law 〈◊〉 God neither indeed can be so then they that are in the flesh cannot pleâ—â— God 1 Cor. 2. 14. But the natural man receiveth not the things of 〈◊〉 Spirit of God for they are foolishness unto him neither can he 〈◊〉 them because they are spiritually discerned He wants the Spirit of Gâ—â— to discern them savingly Mat. 16. 16 17. Simon Peter answered 〈◊〉 said Thou art Christ the Son of the living God And Jesus answered 〈◊〉 said unto him blessed art thou Simon
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
of jusâ—â— fication or to commit the sin unâ—â— death or against the Holy Ghost oâ—â— to be altogether forsaken of him and throw themselves headlong into everlasting destruction c. 7. For first 〈◊〉 all in these slips he preserveth 〈◊〉 them that his immortal seed bâ— which they were once born again that it die not nor be lost by them afterward by his Word and Spirit he effectually and certainly reneweth them again unto repentance so that they do heartily and according unto God grieve for their sins committed and with a contrite heart by faith in the blood of the Mediator craving forgiveness of them obtain it recover the apprehension of the favour of God reconciled unto them adore his mercies and faithfulness and from thenceforward more carefully work out their salvation with fear and trembling Canon 8. So not by their own merits or strength but by Gods free mercy they obtain thus much That they neither totally fall from faith and grace nor continue to the end in their falls and perish which in regard of themselves not only full easily might but doubtless would come to pass yet in respect of God it cannot so fall out since neither his counsel can be changed nor his promise fail nor the calling according to his purpose be revoked nor Christs merit intercession and custody be made of none effect nor the sealing of the holy Spirit be frustrated or defaced 4. That they that are predestinated unto everlasting life be or shall be effectually called according to Gods purpose by his Spirit working in due season they through grace obey the calling they be justified freely they be made Sons of God by adoption and they be made like the Image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Which Doctrine is not only contrary to that false Doctrine of the Papists and Arminians before renounced but 't is also agreeable to the Doctrine taught by St. Paul Rom. 8. 30. Whom he did predestinate them he also called Rom. 8. 15 16 17. Gal. 4. 6 7. and whom he called them he also justified and whom he justified them he also glorified and therefore they cannot fall away from saving grace totally and finally and be damned 5. That 't is of the meer will or purpose or good pleasure of God that some men are in Christ Jesus elected and not others unto salvation for here you see this Election is called Gods purpose and his counsel to deliver from damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation Which is not only contrary to that erroneous Doctrine of the Papists before confuted and renounced viz. That God did elect men unto salvation for their foreseen faith good works and perseverance that would be in them but 〈◊〉 also consonant to canonical Scripture Rom. 9. 11 15. Luke 12. 〈◊〉 Ephes 1. 5. 2 Tim. 1. 9. Agreeable to this is the second Articlâ—â— Lambeth The moving or efficient cause of Predestination unto life 〈◊〉 the foresight of faith or of perseverance or of good works or of 〈◊〉 thing that is in the person predestinated but only the good will and 〈◊〉 sure of God Agreeable to which is also the 14 Article of Religâ—â— of the Church of Ireland drawn up by A. B. Vsher as Dr. Hâ—â— tells us to which King James gave his consent and approbatioâ— Heylins Cypr. Anglicus l. 4. p. 271. 6. That the godly consideration of Predestination and our electioâ—â— Christ is full of sweet pleasant and unspeakable comfort to godly perâ—â— confirms our faith and fervently kindles our love to God But the Doctrine of the Papists who hold that true believers in Christ may totally and finally fall away from all the acts and habits of savâ—â— grace and become damned reprobates is full of bitter unplâ—â— and unspeakahle sorrow and vexation even to godly persons 〈◊〉 doth not confirm and establish their faith of eternal salvation 〈◊〉 be enjoyed through Christ but rather fill their souls with doâ—â— of their salvation and fears of their damnation and doth 〈◊〉 fervently kindle but rather quench the fire of their love to God 〈◊〉 they shall be taught that Gods love to them dependeth not upon 〈◊〉 self but upon their uncertain love to him from which they say 〈◊〉 may totally and finally fall away and be therefore eternally damned 〈◊〉 any Doctrine that ever was preached or printed did binder Piety 〈◊〉 true Christianity and comfortable walking with God this of the Paâ—â— falling away totally and finally from saving-grace is one and 〈◊〉 well be put among the chief causes of the decay of Piety amongst 〈◊〉 and put into that golden book so intituled and its contrary put 〈◊〉 of it Further I might draw an argument or two more from what 〈◊〉 Church of England saith in her old book of Common Prayers whiâ—â— she offers to Almighty God as in the Collect for St. Simon and Jâ—â— Apostles she saith this Almighty God which hast builded thy 〈◊〉 gregation upon the foundation of the Apostles and Prophets Jesâ—s Câ—â— himself being the head corner-stone And the next Collect for All-Sâ—â— day where she saith this Almighty God which hast knit togethâ—â— thy elect in one communion and fellowship in the mystical body of thy 〈◊〉 Jesus Christ our Lord from which this argument might be frame They that are built upon the sure foundation or rock Jesus Christ and are inseparably knit together in one communion and fellowship in the mystical body of Jesus Christ cannot totally and finally fall away from Christ and his Church and be damned but according to the Church of England Gods elect truly regenerated persons are so built and so united Ergo they cannot totally and finally fall away from Christ and his Church and consequently not from saving-grace by which they are so built and knit together the major is undeniable and clear by Matth. 7. 24 25. Therefoye saith Christ whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock and the rain descended and the floods came and the winds blew and beat upon the house and it fell not for it was founded upon a rock Upon which place * Pareus in locum Veram fidem super petra aedificatam nunquam deficere sed semper conjunctam esse cum perseverentia Pareus hath this note That a true faith built upon the rock doth never fail but is always joyned with perseverance and Mat. 16. 18. I say unto thee Thou art Peter and upon this rock that is which thou hast confessed will I build my Church and the gates of Hell that is all the power and policy of the Devil and his instruments shall not prevail against it the Minor is the Doctrine of our Church in the two Collects before alledged and Gods elect regenerate true members of
aversion from that which is good materially 't is an inclination to that whiâ—h is morally evil There is in the will of man 1. an impotency to that which is spiritually good as the understanding of a meer natural man cannot rightly think of any thing that is spiritually good so the will of a meer natural man cannot rightly of it self will any thing that is spiritually good 2 Cor. 3. 5. Not that we â—â— sufficient of our selves to think any thing as of our selves but our â—â—ciency is of God Phil. 2. 13. It is God that worketh in us both to 〈◊〉 and to do of his own good pleasure 2. A proneness only to that whicâ— is evil Gen. 6. 5. God saw that the wickedness of man was great in 〈◊〉 eâ—rth and that every imagination of the thoughts or purposes or desireâ—â— his heart was only evil continually 3. Aversness from that whiâ—â— is good Rom. 8. 7. The carnal mind is enmity against God for 't is 〈◊〉 subject to the Law of God neither indeed can be Read Rom. 3. 10 11 12. Ephes 2. 1 2 3 5. We are all dead in trespasses and sins and 〈◊〉 by nature the children of wrath by nature not pure but corrupt aâ—â— that corrupted by Original sin That which is born of the flesh 〈◊〉 flesh John 3. 6. and who can bring a clean thing out of an uncâ—â— Job 14. 4. Now Papists grant that original sin imputed is pâ—â—perly a sin but inherent they say is not properly a sin Pelagâ—â— that old Heretick was the Father and the Popish Arminian aâ—â— Semi-pelagian Divines are the 〈◊〉 and followers of it Beâ—â—mine T. 4. l. 2. de peccato c. 3. saâ—â— from Jam. 1. Quod 〈◊〉 Jacobo in illo 〈◊〉 Bellar. l. 5. de amissione gratiae c. 3. 9. c. 10. Peccatum inhabitans Rom. 7. non nisi improprie dicitur peccatum non vocatur peccatum illud non est peccatum quod parit peccatum non est peccatum And Dr. Jeremy Taylor one 〈◊〉 Archbishop Lauds Chaplains late â—â—shop in Ireland in his further Exâ—â—nation of original sin saith expresly thus That original sin is not our sin properly not inherent in us but is only imputed so as to bring evil effects upon us for that which is inherent in 〈◊〉 is a consequent only of Adams sin but of it self no sin for theâ—â— being but two things the constituent parts of original sin the want of original righteousness and concupiscence neither of these caâ— So Pelagius and Arminius picad be a sin in us but a punishment 〈◊〉 Adams sin they may be P. 459. And p. 475. of the same book he saith That original sin is 〈◊〉 an inherent evil not a sin properly but metâ—nimically that is it is the effect of one sin and the cause of many a stain not a sin it doth not damn any infant to eternal pains of hell And p. 474. he saith thus And since no Church did ever in join tâ— any Catechumen any penance or repentance for original sin iâ— sâ—â—ms horrible and unreasonable that any man can be damneâ— for that for which no man is bound to repent But Sir is that only properly sin for which the Church injoins penance Did the Jews injoin any penance for Poligamy and doth the Christian Church injoin penance for inward sins is not the 19th Commandment made void by this Doctrine did not King David 〈◊〉 51. 5. and St. Paul Rom. 7. confess their original sin or was King Davids and St. Pauls Confession one of your Brother Dr. Haâ—â—onds free-will offerings commended even to meriting And I pray read there his Explanation of the 9th Article of the Church of England and then judg whether that of Knot the Jesuit be not true Preface to Charity maintained Sec. 2. Heylins Cypr. Anglicus l. 4. p. 252 253. viz. That the Doctrine of the Church of England began to be altered in many things for which our Progenitors forsook the Roman Church for example it is said that the Pope is not Antichrist prayer for the dead is allowed Limbus patrum it is maintained that the Church hath authority in determining controversies of faith and to interpret Scriptures about free-will predestination universal grace that all our works before effectual vocation are not sins merit of good works inherent righteousness faith alone doth not justifie Traditions Commandments possible to be kept your Thirty nine Articles are patient nay ambitious of some sense in which they may seem Catholick for Dr. Heylin in his Cyprianus Anglicus lib. 4. p. 252. alledgeth much of this charge of Knot as a commendation of our Church and upon the 20th and 34th Articles he saith That more power than this the Church of Rome did never challenge and less than this was not reserved unto it self by the Church of England in his Introduction to his Cyprianus Anglicus p. 20 21. where he saith That in the year 1571. the Articles agreed upon in the year 1562. were re-printed and this clause the Church hath power to decree Rites and Ceremonies and also in controversies of Faith as he saiâ—h was left out by the power of the Genevian * That was the Parliament that that year confirmed the Articlâ—s to which alone subscription was injoined yet Heylin saith it left out the Prayer against the Pope out of the Letany faction if it were not for the Genevian-faction your faction would soon bring us all to Rome but the times bettering and the Governors of the Church taking notice thereof there was care taken 't is believed 〈◊〉 A. B. Land as Mr. Prin and Burton discovered that the said â—â— should be restored unto its place in all following impressions of that â—â— but if it may be said to be restored to its place 't is wondred 〈◊〉 Dr. â—â—ocket Warden of All-Sâ—â— Colledge and Chaplain to A. B. â—â—bot Heylins Cyp. Angl. l 1. p. 76. And 't is left out of the Articles of Ireland 1615 which were allowed by King James should forget to put it into thâ—â— 20th Article when he made his book in Latin intituled De politia Ecoleâ—â— Anglicanae in which he set down all our Liturgy the 39 Articles of Religion the book of Ordination of Priests and Deacons and Consecraâ—ion of Bishops c. I say if it had been in the Article 〈◊〉 very strange that a man of his learning and integrity and pâ—â— and expectation too should leave it out but you see 't is put in 〈◊〉 you may well guess by whom and to what purpose by what 〈◊〉 Heylin saith of it it reserved or rather restored to it self as much power as the Church of Rome ever challenged which Knot the Jesuit observed That their Churches as the Jesuit goes on â—â—ginning to look with a new face their walls to speak a new language that men in talk and wriâ—ing use willingly the once fearful names of Priests and Altar and are now put in mind that for exposition of Scripture they are
is * This is Pelagius his Doctrine as may be seen in Alvarez de Auxil gratiae l. 1. disp 1. p. 4. n. 2. possible for men in the state of corruption to keep the whole Moral Law of God Both which are very gross Errors but the former of these I should suppose he doth not hold Because 1. He complains against Nonconformists though causelesly and very falsely for Antinomianism 2. He presseth obedience to the Law and good works so much as that he saith that those that have confidence in Gods mercy through Christ must come down again from the top of the tree and begin at the bottom in obedience to all Gods Commandments And this must go before we can actually receive his pardon and absolution according to that of the Apostle Tit. 3. 5 6 7. where it is visible saith he that his mercy cannot save us unless we become new creatures and that this must go before the justification we expect by the grace of God In his licensed Parable of the Pilgrim 〈◊〉 502 511 〈◊〉 But yet if he hold it I shall say no more than what Gods Word expresly and in terminis saith Gal. 3. 10. Cursed is every 〈◊〉 that continueth not in all things that are written in the book of the Law to do them Either Gods word is false or his Doctrine But the second which is this ' That 't is possible for men in the state of corruption exactly and perfectly to fulfill the whole Moral Law of God Papists that they may establish their Justification of mens persons before God by their own inherent righteousness or good works do affirm that believers * Bellar. de observatione Legis T. 4. l. 6. c. 7. can by the help of Gods grace and the spirit of love infused into them at their Justification perfectly fulfill the whole Moral Law of God And this seems to be the Doctors insinuation To which our Divines do answer that 't is true the Law of God is Evangelically kept or fulfilled by true believers in Christ Jesus whose perfect righteousness and obedience is imputed to them and thereby their sincere obedience though very imperfect as referred to the Law is accepted of God as perfect But the Law is not legally kept by exact and perfect doing for matter and manner all the works thereof by any justified or regenerated person in this life since Christ ascended up into Heaven And this I have proved by the Doctrine of the Church of England and may be further proved even by those portions of Sacred Writings which she appoints to be said before the Common-prayers begin or the Exhortation thereto Enter not into judgment with thy servants O Lord for no flesh is righteous in thy sight Psal 143. 2. And if we say that we have no sin we deceive our selves and the truth is not in us Joh. 1. â—8 The Church of England as I have shewed teacheth that the works of unjustified men are sins Art 13. And that the most holy and righteous * Davenant Deter 10. pag. 50. works of regenerate persons have some sin in them Art 15. and their graces are but imperfect They know but in part 1 Cor. 13. 9. and they believe but in part Mark 9. 24. Lord I believe help thou mine unbelief And our frailty is such that we can never fulfil the Law according to the perfection that the Law requireth Plenissima charitas est in nemine August Epist 29. Homily for Good Friday T. 2. p. 182. and p. 177. and there is original sin in the regenerate Article the ninth And that concupiscence * Bishop Prideaux Fascic Controvers l. 3. de peccato q. 5. p. 123. in the regenerate is properly sin Article the ninth That God made man in the state of innocency upright and able to fulfil the whole Law of God That 't is now since his fall in his corrupt estate though in part renewed impossible ordinarily for him to fulfil the Law is not the fault of the Law which is holy and just and good but of man who hath by his own default disabled himself that it much magnifies and commends the free grace of God in that he doth for Christs sake accept of true believers imperfect performances as if they were exactly conformed to the perfect Law of God which yet they are not Adam Noah Abraham Isaac Jacob David Solomon Hezekiah Josiah Jonah Job Peter and Paul sinned David sinned after his person was justified Psal 51. and so did Peter by denying of Christ Luk. 22. 57 58 60. and by his unseasonable and scandalous using the Ceremonies of the Law or Judaizing Gal. 2. 11 12 13 14. And St. Paul himself feels and complains Rom. 7. 20 21 24. of siâ— that did dwell in him of a law in his members that did draw him to do that which he would not and hinder him from doing that which he would do and of a body of death And Gal. 3. 17. That the flesh lusteth against the Spirit These few failings of Dr. Patrick and Mr. Fowler and Doctor Jeremy Taylor c. may not only serve to put in the other scale against the many little pretended ones the Debater objects against Mr. W. B. and Mr. T. W. and others but also prove That some great Conformists to the Discipline of the Church of England are the greatest Nonconformists to the Doctrine thereof and those tollerated if not protected and promoted while Nonformists to the Discipline but stout defenders of the Doctrine of Faith and Sacraments thereof are rejected and silenced ART XI That unregenerated persons own good works do make thâ—â— meet to receive grace from God or as the School-Author say deserve grace of congruity THis I renounce because 't is contrary to the Doctrine of the Church of England but before I prove it for the better understanding of this error and the truth know 1. That grace in Sacred Scripture signifies two things 1. The favour of God or of man in himself and so 't is taken and used in the Old and New Testament As Gen. 6. 8. And Noah foâ—â—â— grace in the eyes of God Gen. 18. 3. Gen. 39. 21. Ezra 9. 8. Esth 2. 1â— So the Virgin Mary found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace with God Rom. 3. 24. Beng justified freely by his grace that is by the free favour or love mercy or goodness that is in God manifested to us in Christ Rom. 11 5 Election of Grace Ephes 2 8. By grace ye are saved Sometimes it signifies 2. The gift of grace that is that gracious habit of grace that is inâ—erent in us as Rom. 11. 29. 2 Cor. 8. 7. See that ye abound in thâ—â— grace also Ephes 3. 7. The gift of grace Ephes 4. 7. Vnto every oâ—â— of vs is given grace according to the measure of the gift of Christ Col. 3 16. Singing with grace in your hearts Heb. 12. 28 Let us have grace whereby we may serve God acceptably with reverence
and godly feâ— 2 Pet. 3. 18 But grow in grace 2. That the * Aquinas 12ae q. 114. a. 6. 〈◊〉 〈◊〉 Medina in 12ae q. 114. a. 3. Schoolmen speak of 〈◊〉 twofold merit whereof the 1 Is Meritum de congruo merit oâ— congruity which is not truly and properly merit but such as it is 't is defined to be this That it is congruous convenient Dr. Davenant de justitia c 6. p 603. â—emble of Justification c. 1. S. 2. p. 163. or agreeable to goodness that Gâ—l do reward a man working according to his vertue or power â—â—at he hath Which many learned men do deny to be truly and properly merit For that is truly and properly meritorious that doth properly and absolutely for it self deserve a reward or which doth in its formal reason include equality or condignity to that reward of which it is said to be meritorious But merits of congruity do not truly and properly deserve a reward or carry an equality or proportion with the thing said to be merited the grace of God and therefore are not truly and properly merits their merit of congruity is nothing else but fitness for which they have no ground in Scripture or right reason yet Bellarmine the Council of Trent and other Papists retain the name and give it chiefly to those dispositions and preparations which they say go before Justification according to which they say grace is ex congruo due and so comply with Pelagius his false Doctrine long since condemned Gratiam secundum merita dari i. e. Grace is Aug. Epist 106 107. contra duas Epistolas Pelagianorum lib. 2. c. 8. to be given according to merits That is it 's congruous or fit that grace or favour be bestowed upon men by God according to their deservings For if those dispositions be merits and if according to them grace be given as the Council of Trent * Secundum propriam cujusque dispositionem Sess 6. cap. 7. defineth do they not plainly hold that grace is given to men of God according to their merits 2. Meritum de condigno Merit of condignity is that which includes in its formal reason equality condignity or worthiness proportionable to the thing of which 't is said to be meritorious And thus they say the good works of regenerate men do merit heaven of which hereafter Not to trouble you with a full confutation of this Scriptureless and reasonless distinction of merits but to apply it to our present purpose in hand I say 1. That good * I call them good works so quoad substantiam but formally are evil because they call them so works done by an unregenerate man before the grace of Christ be received or the inspiration of his Spirit do not ex congruo merit the favour of God For 1. there is no proportion between them 2. Then our Election should not be of Grace as 't is said to be by the unerring Spirit of God Rom. 11. 5. but of sinful mans sinful works which they call deserts confuted before in Article the sixth 2. That good works of unregenerate men before the saving grace of Jesus Christ be infused into them 〈◊〉 Quia ego volo Deus me adjuvat est Pelagianorum Alvarez de auxiliis Divinae gratiae l. 1. disp 1. p. 11. wrought in them by his holy Spirit 〈◊〉 received by them do not merit ex câ—â—gruo or deserve grace that is saving grace of congruity Papists indeed 〈◊〉 hold that good works done by man before he receive the spâ—â— grace of Christ do provoke God to bestow his saving grace 〈◊〉 him and that the man himself a 〈◊〉 tle * The Synod of Dort reject as an error the Doctrine of them that teach that in spiritual death no spiritual gifts were separated from the will of man for that the will of it self was never corrupted but only INCUMBRED by the darkness of the understanding and unruliness of the affections which IMPEDIMENTS BEING REMOVED the will may put in ure her own inbred faculty of freedom that is of her self will or nill chuse or refuse any kind of good set before her Which they say is contrary to Jer. 17. 9. Ephes 2. 3. Chap. 3 4. Errour 3d. hindrance being taken away 〈◊〉 rendred disposed to receive the graâ—â— of God Hence is that of some Schoâ—â— men of some I say for they do not agree but some are sounder than Jesuits and Arminians that God doth not deny grace to him that doth endeavour to do what is in him to obtain it And he doth what is in him that doth forsake the act of sin the will of 〈◊〉 ning and doth endeavour to do good and to convert himself to God He that doth this deserves grace say they by this merit of congruity because it is congruous say they that to a man acting according to his vertue God should give a reward according to the excellency of his vertue And also because it were incongruous or unfit 〈◊〉 give grace to them that neglect to 〈◊〉 these things and voluntarily oppoâ—â— grace offered And this merit of congruity was brought into the Church by some erroneous Schoolmen and 〈◊〉 others made use of that some reason might be given or shewed of mans part why to sâ—â— grace is given and to others not given and so they make the first 〈◊〉 ving cause of grace taken either for the favour of God or gifts of grace of God Spirit to be in man and in mans own natural power or free will Which I suppose is sufficiently confuted before Articles the sixth and seventh 3. That good works done before the saving grace of Christ received and wrought in a man â—o make him meet to receive the saving grace of God These works I call good according to them which may be good quoâ—â— substantiam materialiter but are evil quoad modum formaliter because not done to Gods glory in faith and in love and obedience to God and his will Now these Errors I renounce because they are contrary to the Doctrine of the Church of England 1. In her 13th Article which is this Works done before the grace of Christ and the inspiration of his 〈◊〉 are not pleasant to God forasmuch as they spring not of faith in Jesâ—â— Crist neither do they make men meet to receive grace or as the School-Aâ—rthor say deserve grace of congruity yea rather for that they are not 〈◊〉 â—s God hath willed and commanded them to be done we doubt not but they have the nature of sin In which Article are these three Conclusions 1. That works done before the grace of Christ and the inspiration of his Spirit are not pleasant unto God 2. That works done before the grace of Christ and the inspiration of 〈◊〉 Spirit do not make men meet to receive grace or do not deserve grace of congruity 3. That works done before the grace of Christ and the inspiration of 〈◊〉 Spirit have the nature of sin
The first and third of these three Conclusions shew the reasons of the second and hold forth this truth That the works of unregenerated men done before they receive the grace of Christ and the inspiration of his Spirit are not good works and so pleasing unto God and that because they spring not from a lively faith in Christ but are evil because they are not done as God hath willed and commanded them to be done And therefore they make not men meet to receive grace or deserve not grace of congruity at Gods hands 2. And this erroneous Doctrine of merit of congruity and preparing and disposing and making men meet and worthy to receive grace is also contrary to the Doctrine of the Church of Engâ—â— in her Homily for Rogation-week T. 2. p. 3. p. 223. which saith thus Faith is the first entry into a Christian life without which no man can please God Faith is the giâ—t of God Ephes 2. 8. Charity wherewith we love our brethren is the work of God If after our fall we repent it is by him that we repent who reacheth forth his merciful hand to raise us up if we have any WILL TO RISE it is HE that PREVENTETH OUR WILL AND DISPOSETH us thereunto If after contrition we feel our consciences at peace with God through remission of sins and so be reconciled to his favour and hope to be his children and inheritors of everlasting life who worketh these great miracles in us our worthiness our deservings and endeavours our wits and vertue Nay verily St. Paul will not suffer flesh and clay in such arrogancy and therefore saith all is oâ— God which hath reconciled us to himself by Jesus Christ Lo here you see that your vertue wits endeavours deservings worthiness are excluded from being the efficient disposing much more from being the meritorious cause of the favour of God or grace of faith or love or repentance c. in us and that these are the gifts of God which he by his Spirit worketh in us And 3 't is contrary to the Church of England's Liturgy as Collect for the 17th Sunday after Trinity Lord we pray thee that thy grace may alway prevent and follow us and make us continually to be given to good works And in one of the Collects after the Communion Prevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee c. Wherein we acknowledg that Gods grace and favour must prevent us and go before our doing or beginning to do any good works and that his grace must follow and further us with its continual help else we shall not be able to begin nor continue to do good works acceptable to him And 4. 't is contrary to the tenth Article of the Church of England of Free-will The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ PREVENTING us that we may have a good will and WORKING with us when we have that good will 2. Because 't is contrary to the Doctrine of the Church of Ireland Articles 25 and 26. which accords with the Doctrine of the Church of England verbatim in her tenth and thirteenth Articles 3. Because 't is contrary to the Doctrine of the Church of Scotland which also agreeth with the Doctrine of the Church of England to be seen in the Confession of Faith made by the Assembly of Divines at Westminster Edenburgh August 27 1647. Sess 23. c. 9. Art 3 4. c. 10. Art 1 2. c. 16. Art 2 3. 7. Now these Errors of the Papists are grounded upon two Errors more which they have received from the Pelagians 1. The first Error which is the ground of these is this That men in the state of corruption before they are endued with a lively faith in Jesus Christ can by the power of their own free-will do good works which Papists call dispositions or preparations of grace which they say do out of congruâ—â—y move God to bestow his grace upon them and prepare or make them meet and worthy to receive Gods grace Now though this error be sufficiently yea abundantly confuted before especially in the seventh Article of this Renunciation yet because 't is the ground of many others and 't is so much stood upon and 't is so pleasing to corrupt reason Give me leave to say something more against it here also And 1. I say that this Doctrine is condemned by the Synod of Dort Chap. 3 4. Error 3. before recited And also Error 5 We reject the Doctrine of them that teach that corrupt and natural man can so rightly use common grace by which they mean the light of nature or those gifts which are left in him after the fall that by the good use thereof he may attain to a greater namely Evangelical or saving grace and by degrees at length Salvation it self And God for his part sheweth himself ready in this manâ—er to reveal Christ to all men seeing he doth sufficiently and efficaciously afford to every man necessary means for the making Christ known and for faith and repentance They give not their reason there for their rejecting of the former part of this Error because that they had it done before in the third and fourth Error rejected But against the latter they say thus For this is convinced to be false as by the experience of all ages in the world so also by the Scriptures Psal 147. 20. He sheweth his word unto Jacob his statutes and his judgments unto Israel he hath not â—ealt so with any Nation and as for his judgments they have not known them Act. 14. 16 God in times past suffered all Nations to walk in their own ways Act. 16. 7 8. Paul and his company were forbidden of the Holy Ghost to preach the Word in Asia and after they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not And Error the ninth they reject the Doctrine of them that teach That grace and free-will are co-partening causes jointly concurring to the beginning of conversion and that grace doth not in order of causality go before the action of the will that is that God doth not effectually help mans will unto conversion before the will of man moveth and determineth or setleth it self thereunto For this Doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles authority Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy And 1 Cor. 4. 7 Who maketh thee to differ from another and what hast thou that thou didst not receive Item Phil. 2. 13 It is God which worketh in you
both to will and to do of his good pleasure In that Synod were * Divines at the Synod of Dort five of our learned Divines sent by K. James Viz. George Carlton Bishop of Landaff John Davenant Priest Doctor and publick Professor of Divinity in the University of Cambridg and Master of Queens Colledg there Samuel Ward Priest Doctor of Divinity Arch-deacon of Taunton and Master of Sidney-Colledg in the University of Cambridg Thoâ—â— Goad * Who I suppose was sent instead of Dr. Joseph Hall who fell sick after he came to the Synod Priest Doctor of Divinity chief Chaunter of the Cathedral Church of St. Paul in London And â—â— Bâ—â—â—â—â—quall a Scotchman Priest â—â—chelor of Divinity who said of this an◠〈◊〉 〈◊〉 this is our opinion and judgment in witness whereof we have 〈◊〉 subscribed And 't is as I shewed before directly contrary to the express words of the Doctrine of the Church of England in her tenth Article The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God wherefore we have no power to do good works pleasant Good works are brought forth by Grace Homily of Good works T. 2. p. 81. and acceptable to God without the special grace of Christ preventing us that we may have a good will and working with us when we have that good will Lo here you see it clearly and plainly affirmed that man in the state of corruption before he receive the special grace of God in Christ cannot turn and prepare himself by his own natural strength to faith or do good works acceptable to God And these reasons may be given for it 1. Because we are spiritually dead in trespasses and sins Ephes 2. 1 Col. 3. 13. Now as a man that is corporally dead cannot of himself move dispose or prepare himself to his Resurrection or enlivening so a man that is spiritually dead in sin cannot raise or dispose and prepare himself or actively concur towards his raising up again or to his spiritual life Obj. But against this they object 1. That in a dead carkass there are no reliques of life but in unregenerated men they say there are some reliques of spiritual life Answ To which I answer and say 1. That there are no reliques of spiritual life in a man that is spiritually dead in trespasses and sins for death in Spirituals doth fully exclude spiritual life A maâ— is not cannot be said to be truly and properly dead while there is aâ—â— life in him 2. With this accords the Doctrine of the learned A. 〈◊〉 Vshar in his Sum of Christian Religion p. 143. who there saith thâ—â— Every man is by nature dead in sin as a loathsome carrion or as a dead corpse and lyeth rotting and stinking in the grave having in him the seed of all sins Ephes 2. 1. 1 Tim. 5. 6. 3. The Synod of Dort condemn as an error this Doctrine That an uâ—regenerated man is not properly noâ— totally dead in sins nor destitute of all strength to spiritual good but that he is able to hunger and thirst after righteousness or everlasting life and to offer the sacrifice of an humble and contrite heart even such as is acceptable to God For these assertions march against the direct testimonies of Scripture Ephes 2. 1 5 Ye were dead in trespasses and sins And Gen 6. 5. 8. 21. Every imagination of the thoughts of mans heart is only evil contiâ—ally Moreover the hungring and thirsting for deliverance out of misery and for life eternal as also the offering to God the sacrifice of a broken heart is proper to the regenerate and such as are called blessed Psal 51. 19. Mat. 5. 6. 4. The Church of England maintains this Doctrine also in her Homily of the Nativity of Christ T 2. p. 167. where we may read thus That Adam falling into sin had in himself no one part of his former purity and cleanness And a little after His posterity had nothing in themselves but everlasting damnation both of body and soul Which fully proves that there was and is in every man since the fall before the special grace of Gods Spirit be wrought in him a total privation of spiritual life And in Homily for Christs Death T. 2. p. 182. 't is said That man could do nothing that might pacifie Gods wrath So Ibid. 183. and in Homily for Whitsunday T. 2. p. 209. Man by nature is fâ—esbly and carnal without any spark of godliness Doth not all this prove a total privation of all spiritual life Obj. But they say That God doth not bespeak dead carkasses to arise but he speaks to men dead in sins and then doth set before them their disease which implies some life and a power of rising in them Answ To this I answer thus 1. That Christ spake to Lazarus that had been four days dead and in the grave these words Lazarus come forth Joh. 11. 43. 2. That Gods raising of men dead in sins unto spiritual life is a great miralce as 't is called in the Homily for Rogation-week T. 2. p. 228. Who worketh these great miracles in us yea greater than Christs raising of dead Lazarus for to his Vivification and Resurrection there was no opposition in him but to the spiritual Viâ—ification and Resurrection of men in the state of corruption there is opposition not only from without by the Devil and the world but also within by their inbred corruption which makes them averse from that which is good yea which is enmity against God Rom. 8. 7. That Gods speaking to unregenerate men dead in their sins implies not that they have a power in themselves of raising themselves to spiritual life no more than Lazarus but it shews what they are 〈◊〉 what they should do not what they can do He gave them a power at first in Adam to do whatsoever he commanded them to do but they through their own default have disabled themselves he therefore mâ—â— justly require it of them and punish them for their loss of it and neglect of their duty Obj. But they say That the dead carkass cannot resist Gods raising of him but the unregenerate man can Ergo they have a power of rising Answ To this I answer 1. That the unregenerate Elect cannot finally resist their regeneration for the power of God in regenerating his Elect in Christ is irresistible as hath been proved before Art 7th 2. That it follows not that because unregenerated men have a power to resist their spiritual resurrection they therefore have a power to raise themselves but rather proves they have none their corruption is so great Obj. But they object That in the dead carkass there is no power to rise but in the unregenerate there is a power to regeneration Answ There is a passive power in unregenerated persons to regeneration that is to be regenerated by the Spirit
him to coâ—feâ—â—â— on â—hâ—m some saving grace Which 〈◊〉 prove to be false not only by the Dâ—â—ctrine of the Church of England anâ— the reformed Churches before alledged and the reasons before giveâ— but also briefly thus 1. Because it is impossible for any man to please Gâ—â— withâ—â—t faith Heb. 11. 6. and Rom. 8. 8. They that are in the flesh as all â—â—regenerated men are cannot please God 2. God cannot be said to be moved by the works of unbelievers to bestow supernatural grace upon them for if God be not moved by the works of true believers to bestow this or that good thing which he doth bestow upon them then much less can he be said truly to be moved with the works of â—â—believers to confer his supernatural grace upon them But now that God is not provoked by the works of true believers as a cause or reason why he doth bestow that which he doth bestow upon them These things do manifest 1. Because all the works of true believers are due debts to God Luk. 17. 10. When ye have done all those things that â—re commanded you say we are unprofitable servants we have done that â—â—ich was our duty to do And therefore as they cannot come into muster of merit so they cannot move God to do good to them Ex deâ—ito 〈◊〉 All the gifts of God which he bestows upon true believers are free gifts and proceed from his free grace and mercy They are said to be justified freely by his grace Rom. 3. 24. Rom. 5. 18. To be regeneraâ—ed of grace Ephes 2. 4 5. To be saved of grace Ephes 2. 8 9. Tit. 3. 5. â—â— I offer this The young man in the Gospel Mat. 19. 16. who came to Christ and asked him What good he must do to have eternal life our Saviour said He must keep the Commandments But which said the young man Jesus said Thou shalt do no murther thou shalt not commit adulâ—â—ry thou shalt not steal thou shalt not bear false witness honour thy father and thy mother and thou shalt love thy neighbour as thy self The young man sâ—itâ— all these have I kept from my youth up What lack I yet And in Mark 10. 17. he is said to come running and that he kneeled down to Christ and asked the question And in vers 21. 't is said That Jesus â—eâ—olding him loved him Lo here a man that had outwardly in appearance kept the second Table came earnestly and humbly to Christ for his gracious direction to Heaven was not this man as much prepared as the Papists well disposed unregenerated man and yet Christ let him go and did not bestow his saving grace upon him Nay more 〈◊〉 sought the blessing with tears and yet went without it Gen. 27. 34. And yet on the other hand behold another Saul a zealous man against Christ and persecuting the Disciples of Jesus Christ who breathed out threatnings against believers in Christ and made havock of the members of Christ entering into every house to find and apprehend believers in Christ haling men and women committed them to prison Act. 8. 3. an informer against them that called upon the name of Jesus and a cruel active persecutor of them and yet notwithstanding all this though he had done Christ and his Church much evil at Jerusalem and was going to Damascus to apprehend 〈◊〉 that he found of that way and bring them bound to Jerusalem Christ met him by the way spake to him and asked him Why he persecuted him and even then bestowed his special grace upon him he converted him Act. 9. 1 2 3 4 5 11. For behold he prayeth This I take to be 〈◊〉 clear demonstration of the Apostles truth That 't is not of him that â—â—eth or of him that runneth but of God that shewed mercy and a confutation of the Papists Error That God is not causally or meritoriously â—â—ved to bestow his grace upon men for or according to their own preparatioâ— or dispositions but he doth all according to the counsel of his own will 〈◊〉 that he hath mercy on whom he will have mercy and whom he will be â—aâ—â—neth and shews that saving grace is not deserved of God by carnal mans works but freely given us of God Ephes 2. 4 5. The wheel turneth round not to the end that it may be made round but because it is â—â—de round therefore it turneth round So no man doth good works to receive grace by his good works but because he hath first received grace therefore consequently he doth good works as 't is in our Homily of Goâ—â— works T. 2. part 1. pag. 81. 4. To this might be added That the works Virtutes Ethnicorum sunt splendida peccata Aug. and virtues of unregenerated me◠〈◊〉 sin Prov. 21 4. The plowing of the wicked is sin Prov. 15. 8. The sacrifice of the wicked is an abominatioâ— to the Lord. Prov. 28. 9. Their prayers are an abomination And Roâ—â— ult Whatsoever is not of faith is sin And our 13th Article of Religion And that therefore they do not please God for he hates sin above all things as being most contrary to his nature and will and consequently do not move God to bestow his Grace upon unregenerated men ART XII That the good works of regenerated men do ex condigno at Gods hands merit eternal life for them THis false Doctrine I renounce because 't is contrary to the Doctrine of the Church of England in her book of Homilies Homily of good works T. 2. part 1. p. 81. Though God hath ordained us to walk in good works yet the meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves or others remission of sins and so consequently everlasting life for that were â—lasphemy against Gods â—â—rcy and great derogation to the blood-shedding of our Saviour Jesus Christ for it is the free grace and mercy of God by the mediation of the blood of â—is Son Jesus Christ without merit or deserving on our part that our sins are forgiveâ— Yet Bishop Montague in his Appeal p. 233 saith The wicked go to enduring of torments everlasting the good to enjoying of happiness without end thus is their state diversified to their deserving See him also Antig. 〈◊〉 153. Shelforâ— Ser. p. 153. Shelford Ser. p. 198. Laudensium Autocatacrisis p. 70 71 72. us that we are reconciled and brought again into his favour and are â—ade heirs of his heavenly kingdom And in her 11th Article of Religion We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and NOT FOR OVR OWN WORKS OR DESERVINGS Now if we are not justified by our own merits then certainly we are not saved by our own merits if our good works do not merit our justification then they do not merit our eternal salvation 2. 'T is contrary
afterward when A B. Vsher drew up the Articles of Ireland to which all the Clergy there in Convocation assembled yielded assented and subscribed as was shewed before And the reason why he yielded not to them at the Conference at Hampton-Court was because he did not understand what they were Conference Ibid. p. 40. 2. He wished that the Doctrine of Predestination might be very tenderly handled and with great discretion lest on the one side Gods Omnipotence might be called in question by impeaching the Doctrine of his eternal Predestination or on the other a desperate presumption might he arreared by inferring the necessary certainty of standing and persisting in grace Conf. p. 30. 3. He saith That Predestination and Election dependeth not upon any qualities actions or works of man which be mutable but upon Gods eternal and immutable decree and purpose Conf. p. 43. 4. This I suppose was one great reason why learned King James called Arminius his Scholars Atheistical Hereticks in his Declaration against Vorstius Because 1. Their conditional and incompleat Election of singular persons and not peremptory until at the last they do persevere doth by necessary consequence deny Gods nature For let it be granted as they distinguish and say That Gods eternal Decree of Election of particular persons be not absolute but only conditional if they do believe and not peremptory and compleat till they do believe and persevere in believing and to the hour of death and that this their faith and perseverance doth depend upon mans Free-will which is very corrupt uncertain and changeable and which they say may and doth determine it self always as it pleaseth and may finally resist Gods will and offers of Grace then it will follow that Gods knowledg is very confused and uncertain that he doth not distinctly and certainly know whether this or that man will or shall believe in Christ and persevere in holiness and that therefore he doth but conditionally elect him to eternal Salvation viz. if he do believe in Christ and persevere and not peremptorily until he see him do so and then it will follow that God is not omniscient and that there is a separable accident in God and that God is compounded of subject and accident and not a perfect and simple essence and so not God which is contrary to Sacred Scripture Job 6. 64. But there are some of you that believe not for Jesus knew from the beginning who they were that believed not and who should betray him And 2 Tim. 2. 19. Nevertheless the foundation of God standeth sure having this seal the Lord knoweth them that are his Which two places of Scripture do plainly shew that the Lord doth distinctly and certainly know who are elected and who are reprobated and who would believe in Christ and who would not believe in him and this too from the beginning And their Doctrine of resistibility viz. that the will of Gods elect can finally resist Gods will denies consequentially Gods Omnipotence and makes man stronger than God which is contrary to that of our Saviour Joh. 10. 29 30. My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand I and my Father are one And so they run directly against King James his words which they have brought out of the Conference at Hampton-Court before mentioned where he willed That the Doctrine of Predestination should be handled tenderly lest Gods Omnipotence should be called in question 3. Their Doctrine of Gods incomplete and revocable decree of Election makes God mutable which is contrary to Mal. 3. 6. I the Lord change not Jam. 1. 17. With God there is no variableness nor shadow of turning To this may be added that which the industrious and judicious Author of the Book intituled the * C. 7. S. 6. p 210 211. Practical Divinity of the Papists tells us that Papists have too much of forcery and inchantment in their Sacramentals and such like things as in Consecrated water Salt Oyl Bread Waxen-tapers branches of Trees Roses Bells Medals and Agnus Dei's To such things as these they ascribe marvelous and supernatural effects a virtue to save and sanctifie fouls to blot out sins to expel Devils to cure diseases to secure Women in travel to preserve from burning and drowning Pope * De Consecrat D. 3. C. aqua Alexander in the Decrees which they ascribe to him asserts that water mixed with salt and consecrated doth sanctifie the people purifie the unclean break the snares of the Devil and bring health to body and soul The form of exorcising salt which we have in their authorized Books tells us it is exorcised that it may be to all that take it both health to body and soul The exorcised water is to take away all the power of the Devil and root him out Pope Vrban the fifth lib. 1. de Ceremoniis cap. ult tells us that an Agnus Dei drives away Lightning and all malignancy delivers pregnant Women destroys the force of fire secures from drowning and which is more destroys sin even as the blood of Christ doth Bellarmine * De cultu Sanctor l. 3. c. 7. p. 1594. saith they are of power for blotting out venial sins for the chasing away Devils for the curing of Diseases Others †Tribuitur Thom Cajetan Soto in Suarez T. 3. Disp 15. S. 4. ascribe to them a power to excite gracious motions even ex opere operato Now it is acknowledged that the natural power of these things cannot reach such effects and that there is no virtue in or of themselves to produce them no more than there is in such things by which Magicians and Conjurers work their strange seats Nor hath the Lord instituted them or any where promised to impower them for such purposes no more than he hath promised to make the charm of any sorcerer effectual for marvelous operations Bellarmine * Ibid. ubi supra confesseth that such things have their force not by any promise of God expressed And Suarez †Ib. p. 187. saith the effect thereof is not founded in any special promise of God because as he had said it doth not appear there is any such promise And they confess there is a tacit Invocation of the Devil in using things for effects to which they have no power natural or Divine There is such an Invocation of the Devil saith Cajetan * Sum. verbo Divinatio when one useth any thing or word as having power for an effect for which it appears not to have any virtue either natural or Divine And so Silvester †Sum. verbo supersâ—â—cio after Aquinas if the things made use of for such effects appear to have no power to produce them it follows that they are not used for this purpose as causes but as signs or Sacramentals and consequently they belong to some compact with the Devil And this even the Jesuits will acknowledg Thus Cardinal