were not all freely given 3. Grace making us acceptable they will not have to be the grace of God by which he loves us and makes â—s acceptable to him according to that Wherein he hath made us accepted in the beloved but to be grace by way of habit remaining in us by which we love God therefore they call charity a grace making us acceptable as if by reason of its force and merit men were saved of God 4. Moreover when they divide grace into sufficient and efficacious grace they say â—ufficient grace is given to all and every man even without the Church by which they have a power to will and they can if they will believe and by believing be saved 5. If any want sufficient grace to avoid sin they â—o not truely sin neither are they guilty of sin before God 6 That in the first act of conversion the will is not passive 7. That it is in the power of mans free will to resist oâ— yeild to efficacious grace § 12. Of Justification BUt now the doctrine of Justification they utterly overthrow 1. For first they confound justification which is an act of God without us as Redemption Reconciliation Adoption with Sanctification and Inherent Righteousness and so confound not onely the Gospel with the Law but quite take away Justification it self the chief benefit we have by Christ in this life 2. They teach men to lay the cause of justification and the merit of salvation in themselves 3. They will have remission of sin to be a blotting of them out by which not only the guilt but also the irregularity it self is abolished 4. As in warming the cold is expelled by the coming of the heat so in justification sin is abolished by the infusion of righteousness 5. Neither will they understand justification in the Scripture as a Law-term to be opposed to condemnation and Sanctification to pollution 6. The Scripture teaches sanctification to be an action of God they make the second justification as they call it not Gods action but their own 7. Whereas the Scripture â—eacheth that we are justified by the grace of God intimating the inward moving cause of justification which is the free favor of God in Christ the Papists understand grace or rather graces inherent in us which yet in the Question of justification wherein the holy Ghost opposes works to grace are not more opposed to works then their first justification is to the second 8. When the Scripture teacheth that we are justified by the righteousness of God and the blood of God i. e. of Christ who is God for by his obedience and blood we are justified and he is our righteousness I say by a righteousness which is not revealed in the Law and therefore not inherent but which is revealed in the Gospel without the Law They understand a righteousness infused by God and inherent in us 9. When the Scripture teaches that we are made the righteousness of God in Christ as he is made sin for us and so that the obedience of Christ is communicated to us for justification as the disobedience of Adam for condemnation namely by imputation But they say we are justified not by the imputation of the righteousness of Christ but partly by the infusion of habitual righteousness viz. in the first justification partly by our own performance of actual righteousness or good works in the second justification 10. For they contend for a double justification the first which consists in the infused habit of charity the other in meritorious works When as the Scripture teacheth that we are justified by faith without works i. e. not-by inherent righteousness but by the righteousness of Christ apprehended â—y faith and therefore that we are not justified by faith as it is a part of inherent righteousness for so with other graces it sanctifies us nor by any other faith then that which apprehends the righteousness of Christ or by any other grace because there is no other beside faith that apprehends Christs righteousness and therefore by faith alone 11. The Papists on the contrary teach faith to justifie as it is a part of inherent righteousness 12. And not so much to justifie as to dispose us for justification by obtaining remission and deserving justification 13. For say they faith and Repentance do justifie as dispositions and meritorious causes ex congruo 14. But that charity is properly the justifying grace 15. And the form of justifying faith 16. And yet that true justifying faith may be separated from charity 17. And therefore that a man having true faith may be damned 18. Neither do they acknowledge any special faith which apprehends the righteousness of Christ but they say that is sufficient which consists in a general consent without all affiance yea even without knowledge which they call implicite faith 19 For they say faith is better defined by ignorance then knowledge 20. Neither can they indure by any means that we say faith only justifies 21. When as the Scripture plainly excludes works as causes from the act of justification though it require them in the subject or person justified as necessary fruits of justifying faith by which believers are justified that is declared to be just but they assert that we are not justified before God by faith onely but also by works as the causes of justification 22. And in this matter they make James plainly to contradict Paul 23. And they invert the disputation of Paul as if the Question he disputes were whether faith justifies without works but whether works justifie without faith 24. That men are justified by the observation of Gods and the Churches commands 25. That men deserve remission of mortal sins by repentance Almes deeds forgiving injuries converting an offending Brother and other duties of piety and charity by which we do not deny but our belief of the pardon of sin is confirmed 26. And that venial sins are purged away by the repetition of the Lords prayer by striking the brest by sprinkling of Holy Water and the Bishops blessing c. 27. That a wicked man may deserve justifying grace ex congruo and that this merit of congruity is when the sinner doth his utmost 28. They deny justificaon be to proper to the Elect. 29. That no man in this life ought certainly to determine that he is of the number of the elect 30. That every one must doubt of the remission of their sins 31. No man can be certain of his justification without a special revelation 32. That no man in this world ought to seek an infallible certainty of his salvation or justification 33. That doubting of the pardon of sin is not an infirmity but a vertue 34. For any one certainly to believe that his sins are forgiven him through Christ is abominable presumption 35. That
necessary and the ancient Churches used and we must use before it will be well with us 9 10. Some of them by satisfying God mean no more then the answering of his will concerning so much of duty or suffering as he hath laid upon us But others worse 11. The everlasting punishment being remitted the temporal punishment of God by the Magistrate or by fatherly castigation may remain And part of it doth remain on us all For he chasteneth whom he loveth 15. As satisfying God signifieth but a sincere doing our duty we may be said to satisfie him But to make him reparation for the wrong we have done him or satisfie his Law by perfect obedience or his Vindictive Justice by our sufferings here is impossible 18. Chastisement is a true and proper species of punishment agreed on 20 28 c. As satisfying God is but pleasing him all our duties satisfie 22. Prayer and a holy life is a delight and great benefit but accidentally may be troublesome so far as we are carnal and therefore requireth some self-denyal 24. One man may do a duty that conduceth to anothers spiritual good but not by merit 26. The Right use of Absolution applyeth Christâ—s blood declarâ—â—â—â—ly And is too much laid by in most Churches 1. Gods love or favor is our Radicall Grace from which flow both Relative effects in pardon justification adoption and Physical in our Renovation all which are called also Grace 3. To deny either Relative or Inherent Grace is to deny that without which there is no salvation The necessity of Pardon at least many of them confess 4. No doubt but all have so much grace that they may believe and be saved if they will sincerely Because though velle credere be not credere as Doctor Twiss answers it yet credere est voluntatis as Austin answers it But the Papists especially the Dominicans â—ffirm not sufficient grace to believe to be given to those that hear not the Gospel but onely sufficient grace to â—â— that which tendeth to this further grace 6. The will is first passive in receiving the Divine influx but active in the eliciting its oâ—â—wâ—a 7. The will hath natural Power or faculty to resist or yield which will not be brought into act for yielding because it wanteth moral power that is it is dis-inclined But to resist it hath too much moral Power which is impotency yet such as grace can heal 1. Perverting the term they cause a strife about a word 2. Some of them make merit of congruity which they say precedeth Justication to be properly no merit And some of them deny that there is any proper merit of condignity at all But others are gross in this 3. The term Remission also they abuse meaning by it the change of our qualities or putting away sin it self though forgiveness they take in with it And so they make many verbal controversies 4. This is true of Sanctification which is the thing they mean by Justification But by this abuse of the terms they misinterpret Scripture And also they so much hide the very being of pardon by perverting the words that signifie it that its hard to find in some of them whether they confess any such thing as pardon 6. As to the Act they make it their own by merited grace but the habits and the grace assisting they say is of God and the act say most 7. This is their verbal error no doubt that which they mean by justification that is Sanctification consisteth in Inherent grace 8. This they say of justification taken for sanctification but not as taken for Pardon But they are led still to misinterpret Scriptures by misunderstanding the word 9 Still they mean sanctification when they speak of justification But they confess that Christs sufferings and obedience are the meritorious cause of our Pardon and Renovation both which they use to comprize in the word Justification 16. They may as well talk of a third and fourth justification for sanctification hath more degrees then two But doubtlesse there is such a thing as that which they mean by a second justification if they leave out merit for there is actual obedience and increase of grace The Scripture saith we are justified by believing in the Lord Jesus Christ that is By assenting to his Gospel and accepting him entirely as Christ that is by becoming true Christians or Christs Disciples For a believer and a Disciple in the Gospel usually signifie the same thing 11. It doth sanctifie as a part of inherent righteousness and it is the receptive condition of Pardon 12. I would they said no more but that it disposeth to it for then they would not say it deserveth it 14. Still they mean Sanctifying 15. An absurd speech but they adde that it s not the form of faith as faith but of faith and all other graces as saving or as a new Life And we agree that faith is principally in the will and the Velle is by the Schoolmen called the Diligere 16. It s unreasonable for them to call that justifying faith which wants that which they take to be the form of it 18. They say it must be explicite in some points which we call essential and that we must believe in Christ as satisfying justice and meriting for us pardon and sanctification 19. That 's but some of them 20. They manage this controversie in the dark not agreeing with us in the sence of the termes of the Question 21. Neither faith nor works are proper causes 28. So did the Ancients even Augustine himself and too many Protestants 29. This also was too common with the Ancients and is now with the said Protestants 30 Some of them yield a certainty of present Remission and justifiâ—â—â—ion and moral conjectural certainty of Salvation 34. To be certain of it is a great mercy but to believe that it is a thing written in Scripture that I am pardoned is not a duty for it is not there 35. About this they differ See Magro in sent that faith hath certaine evidence which Ariminensis and others confute â—aying it hath evidence of credibility but not of cerâ—ainty 1. The meer appetite is no sin but the corruption and rebellion of it is 2. I would we could see one of them do it once It s a shameful arguing for perfection by bare words when none of them will give us a proof of it by their own example 3. They that believe this know not themselves 5. Piscator and other of ours maintain this Though a meritorious efficiency we all deny 7. The Scotists and many more of them deny this but so do not Bellarmine and many others 8. Waldensis und others of them deny all merit but that 's not common see instances in my Confession 6. Some of them say they are punished also with the pain of senses See Concius Tractat. in the end of Jansenii Augustin 16. Bellarmine confesseth that in such cases of fact and particular judgement thereâ—n the Pope may erre And so no Papists living can be certain but that they pray to the damned souls in hell whom the Pope mistakingly canonized 1 2. Yet we confess a Catholike visible continued Church 3. Some of our own say as much of late but they mean it of the visible Church onely 4. This is the heart of Popery 1. Hence Popery and Papists are denominated 17. Much of these by the French is ascribed to a General Council and denyed to the Pope so well are they agreed in their fundamentals 5. The French agree not to these 1. Of the visible Church we say the same 10. The Spaniards hindred the passing of that in the Council of Trent 5. 6. Have the Quakers learn't this distinction of perfection yet 25. In all causes materially they are but not in all formally for they are not the supreme in every sort of Government that is in Ministerial Directive but in their own sort that is coactive 2. What need you confess sin that can fulfill the Law so easily out of your own mouthes are you judged now that do not that which you think so easie 4. Others of them say the contrary 35. I would they had no company in this error 72 73. This may give us some light into the juglings of our times
Christ Jesus and their Religion teacheth and engageth them so to walk therefore there is no condemnation to them that do so and they may with the same Apostle Rom. 8.33 34. Challenge all the Papists in the world It is God that justifieth who shall condemne us Paul telleth Timothy that the holy Scriptures are able to make him wise to salvation 2 Tim. 3.15 therefore they may make us also wise to salvation And he addeth that All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works vers 16 17. It were endless to recite all that proveth the salvation of them that believe and obey the holy Scriptures But this all true Protestants do I shall therefore leave this taske and next hear what the Papists can say to the contrary and what they are able to produce to prove that we are not in a safe way to salvation Obj. 1. There is but one safe way to Heaven The Protestant Religion is not that one way Therefore not a safe way The Minor is proved thus That Religion which the Church hath owned from the Apostles dayes till now is that one way The Protestant Religion is not that which the Church hath so owned therefore it is not that one Religion The Minor is proved by parts 1. As to Doctrine 2. as to Discipline 3. as to worship 1. The Church ever since the Apostles dayes hath maintained the Doctrines of 1. Free-will to good or evil 2. of Predestination upon foreseen faith 3. of mans merits 4. of Justification by Inherent Grace 5. against the certain Perseverance of all the Justified and consequently against their certainty of salvation 6. Vowed Chastity and Monastical Life In Discipline the Church ever held 1. The Popes Supremacy and Universal Jurisdiction 2. The Government by Bishops over Presbyters 3. Ordination by them and not without them 4. Pennance and Confession of sin 3. In matter of Worship the Church hath still used 1. Chrysme to the Baptized 2. Imposition of hands in confirmation 3. The sacrifice of the Altar 4. The Cross 5. Holy dayes 6. Fasting dayes All which the Protestants have cast off Therefore they are not of the same Religion Answ 1. To the Major Proposition of the main Argument I answer The word safe referreth to some Danger that we are safe from The way may be called safe therefore either in respect of sin or damnation Also this way may be called one in respect of the Essentials of Religion or else in respect of some inferior truths and duties that are not of absolute necessity to salvation And so I say that there is but one Religion as to the Essential and absolutely necessary points in which a man can be safe from Damnation And there is but one Religion as comprehending all the Integral parts in which a man can be safe from sin But yet that Religion which in the Essentials and Absolutely necessary points is but one may yet consist with errors in lower and lesser things in the minds of those that hold it and yet be a safe way to salvation though not so safe as to freemen from all sin And consequently there may be differences among true Christians that shall be saved though there be nothing but perfect Harmony in the entire Doctrine of Christian Religion as delivered from Christ and his Spirit Because no man holds that Doctrine entirely and perfectly without any error or ignorance and therefore there will be much difference among those that shall be saved To the Major of the Pro-syllogisme I answer Implicitely and in Generals the Church hath owned the perfect truth in all ages because it hath Believed that all that God saith is true and that the Scripture is his word But explicitely and particularly the Church hath not held all the truth of Religion in any one age since the Apostles For every man on earth hath been Ignorant and the most knowing men erroneous in some things seeing we are all imperfect and here know but in part And so one particular Church might erre in one thing and another in another thing as the differences about Easter Rebaptizing the Millennium Infants Communicating c. shew they did And of the same Church one Member might erre in one thing and another in another thing it being as certain that no two men on the earth are in all things of the same minde as that none on earth are perfect in knowledge To the Minor I answer that the Religion called Protestant is the same in all points absolutely necessary to salvation which the Church hath still owned And in other inferior points the Churches having not been all or alwayes of one minde some ages were more pure and others more corrupt The Protestant Religion is neerer to that of the purer times then the Papists is It is the same in the Essentials it is the neerest it in the Integrals it is more remote from latter corruptions introduced in times more remote from the Apostolical purity To the particular instances of our differences from the former Churches I answer particularly 1. For Free will to God if you mean a natural freedome which is the wills self-determining Power so the Protestants maintain it as well as the Fathers If you mean a moral freedom from ill-inclining habits which is properly a right-disposition so the Fathers maintained it not Obj. Let Scultetus in Medulla Patruâ— and others of your own Writers be judge who still number this inter naevos Patrum Answ Scultetus and Calvin and others might mistake the Fathers sence and think that they spoke of moral Freedom when they spoke but of natural which is inseparable from the will And its like that they did so seeing the Fathers maintained Original sin which is that pravity of humane nature which is clean contrary to moral Free-will 2. And if the Fathers were for a Free-will in a moral-Ethical sence so is one part of the Protestants as much as they were And if they were in the right so are those Protestants If in the wrong then the other part of the Protestants are in this in the right 3. This is a point that men may differ in as much as the Fathers did from us and yet be in a safe way to salvation 4. The Dominicans and the Jesuites differ about it as much as we and the Fathers yea they cannot yet agree what natural free-will is 2. For Predestination upon foreseen faith 1. There is no Declaration of the Churches minde in those times about it but what is found in the wrigtings of particular Doctors 2. We confess that men are Elected to Glory and Justification from guilt upon foreseen faith But we say withall that they are Elected to that faith and that God did foresee it as a thing which he intended to give and not as a thing which corrupted unregenerate
nature would produce 3. And we say also that this is a point that men may differ in that yet are in a safe way to salvation 3. As to the point of mans merits we say that the Fathers differed from us but in word and not indeed It seemed good to them to call every moral aptitude or Ordination ad Praemium that is the Rewardableness of our actions by the name of merit and every Rewardable work meritorious We thinke it fittest to forbear this name This Verbal difference makes not two distinct Religions 4. As to the point of Justification we confess that the Fathers commonly called that Justification which we now call Sanctification And we our selves maintain that Sanctification doth consist in Inherent Graces This difference therefore being but verbal the Religion and the way to salvation is nevertheless the same 5. As for the points of Perseverance and certainty of Salvation and Virginity or vowed Chastity with the supposed merit thereof and of a Monastical or Eremetical life we think that most of the Churches since the first century have departed from the Apostles Doctrine in these points and therefore we appeal to the Scripture But yet we know that these are not points of absolute necessity to salvation so that whether those Churches or we were mistaken yet is our Religion the same and both they and we in a safe way to Heaven 2. For matters of Government and Discipline we say 1. That we undertake to manifest it as cleare as the light that the Popes Supreme Headship and universal jurisdiction is a novelty introduced above six hundred years after Christ 2. For Diocesane Episcopacy and their ordination some of the Reformed Churches do own it But it is not a matter so necessary to Salvation as that all men that will be saved must needs be of one minde in it 3. We confess and maintain the necessity of true Penitence and such confession of sin as is necessary to manifest Penitence to the Church after a notorious scandal and of confession to those that we have wronged and of private confession to our Pastors in case that we cannot have a through cure of our wounds or comfort to our consciences without it Lastly as for the Ceremonies mentioned which the former Churches used and as for the bare name of a Sacrifice and Altar while they agreed with us in sence we take them not to be matters of so great moment as must make them and us of two Religions as if both were not in a safe way to salvation The best men on earth may differ in as great a matter as one of these and if they in a mistaken zeal shall depart from the Apostles so that we cannot imitate both the Apostles and them we had rather of the two leave them then the Apostles yet holding with them still in the maine Obj. The Religion of Protestants differs from the Abassine and Greek Churches and all the world as well as the Romane and therefore cannot be a safe way Answ 1. If that be not a safe way which differs from the Greeks Abassines c. then the Papists way is much less safe then ours for they do not onely differ from them but un-Church them and condemne them to Hell and so do not we 2. We are of the same Religion with them onely we have by Gods great mercy cast out of that one way some stones of offence which they have not yet cast out Obj. 2. The true safe Religion hath had a visible Church professing it from Christs time till this day But the Protestant Religion hath not had a visible Church professing it to this day therefore it is not the true safe Religion Ans The Major I easily grant and disclaim the needless snift of them that would deny it But the Minor I deny If they call for the proof of that visible Church and aske where it was before Luther we say that it was wherever Christ had a Church From Christs time till many hundred years after even at Rome it self and many other places and from Christs time to this day it hath been in Ethiopia Greece Egypt Mesopotamia and many other Countries if not still among the Romanists themselves for full proof of which note that it is from the Essentials and points of great necessity that we denominate our Religion and every difference in â—esser things doth not make a distinct Religion else there were as many Religions in the world as men Note also that the main difference between us and the Papists is not that they deny the substance of our Religion directly but that they superadde a great many of new Articles to the old Creed and have made their Religion much larger then ours many of their new Articles consequently subverting the Fundamentals which they profess So that our Reâ—gion is and still hath been among the Papists and other Churches and if they â—dde morâ— to it that makes it not cease in it self to be what it was Our Religion is wholly contained in the Holy Scriptures â—nd that all the Churches have still allowed of The Papists themselves confess it all to be the Word of God which we appeal to as the onely Touch-stone â—nd rule of our faith Obj. So you would make our Religion and â—ours to be all one Ans As the word Religion sigâ—ifieth the Essentials of the Christian Faith or the â—oints of absolute necessity to Salvation so our â—eligion is with you and is owned or confessed by â—ou As it signifieth all those points that are conceitâ—d necessary to Salvation with the professors so your â—eligion is not all but part with us And as it comâ—rehendeth also all those Integral parts which a man â—ay confessedly be saved without so he do not wilâ—lly reject them so yours and ours do much differâ—nd that your Religion is not all with us is no loss to â— because the points of yours which we disown â—e both novel additions of your own brain and alâ—â— such as contradict the acknowledged verities Wherever then Christ had a Church that did believe all the Doctrine of the Scripture and specially thâ— Creed the Lords Prayer the Decalogue the Doctrine of the new Covenant Baptisme the Lord Supper and the Ministry there was our Religion before Luther If any added hay and stubble if theâ— work be burnt and they suffer loss yet our Religion among them is the same still Obj. But do not you make this Negative a part â— your Religion that nothing but Scripture is to â—â— believed fide divinâ and what Church was of thâ— Opinion Answ 1. We have oft at large shewed that mâ—â— of the ancient Doctors of the Church have asserâ—â— the Scriptures sufficiency at large and appealed â— them as the full Revelation of Gods will concerniâ—â— all things necessary to salvation and the sufficienâ— Rule to Judge of controversies 2. If they did 〈◊〉 of them think that the Church had a supperadâ—â— Revelation by Tradition in
do they take Marriage for a propâ—â— Sacrament 2. We cannot dispute this point wiâ—â— you upon the bare name Give us the definition of a Sacrament and we shall give you our Reply As a Sacrament signifieth any Christian mystery or mysterious Ordinance signifying some spiritual thing we doubt not but there are more then seven Sacraments but not as it signifieth an instituted signe to seal the Covenant of Grace and exhibit its great â—enefits Calvin hath yielded to you that in a â—â—rger sence Ordination is a Sacrament He next addeth They say that Christ dyed for all â—ankind You say not but onely for the Elect. Repl. â—till more confusion do not your own Schoolmen â—nd other Divines say that he dyed for All men sufâ—â—ciently and for the Elect onely effectually And 〈◊〉 do we where then is the difference Not so much 〈◊〉 this point as in another conjunct You say that â—â—s mans Free-will that is the chief differencing â—ause in making Christs death effectual for the salâ—ation of the Elect and we deny it and say that 〈◊〉 is Gods special Grace 2. Do not you know that about this and the former point of Freewill you differ as much among your selves and that we say â—o more then your Dominicans do no nor so much 〈◊〉 the point of predetermination 3. Do you not â—now that half the Protestants those whom you â—all Lutherans do hold universal Redemption as well as you Be it right or wrong therefore you â—hould not impute the contrary to all We say that it was the sins of all mankind and not onely of the Elect that lay upon Christ in his â—uffering and that God as Legislator of the old viâ—lated Law hath received a sufficient satisfaction for â—ll and that hereupon a conditional Pardon is grantâ—d to all by a Law of Grace and that the condition 〈◊〉 but their Acceptance of what is freely offered acâ—ording to its nature and use and that all and onely â—hey that perform this condition shall have Actual pardon and salvation But then we do not say that Christ did equally intend the procurement of the performance of this condition but that he giveth some an inseparable special Grace which shall infallibâ—â— procure it which he doth not to others who yâ— have so much as shall leave them in their own consciences and at his bar without any just excuse I praâ— you shew us next what the Greeks say more then thâ—â— In particular that Reverend man against whom yâ—â— write hath an excellent M.S. abroad for Univerâ—â— Redemption The next feigned difference between us and thâ— Greeke is this They confess that God hath given sufficient Grace to every one to be saved You 〈◊〉 but only to the Elect Repl. You again wrong them shew us where they say so if you can You own thâ— Doctrine your selves it seems and thereby discover your enmity to Grace Do you think that every childe ignorant sot or wicked person haâ— Grace sufficient to salvation If he have sufficient either he needs no more or he may be saved without more And then it seems converting Grace iâ— needless to an Infidel for he hath enough already then it seems you will be beholden to God for no more Grace after the first hour of your conversion nay after the first hour of your life or use of reason to your death For if you had sufficient for salvation the first hour then what need you any more you will it seems pray God to keep it to himself for you have enough already I will tell you what thâ— Greeks and we and some of your selves hold thâ—â— is that every man hath so much Grace thâ—â— is Helpe and Mercy contrary to Merit as is in â— own kind sufficient to make him better then he is and to bring him neerer to Christ or salvation and which his owne will is obliged to make effectual by â— right entertainment and improvement and might do But we do not say that all men have sufficient â—race to believe to justification or sufficient to salâ—â—tion nay we say that no Believer hath sufficient grace to salvation till the soul pass from the body â—r still he hath need of preserving Grace to the last â—eath Men that are at a great distance from Christ â—ay have sufficient Grace to come neer to him â—d justly perish if they refuse or abuse such Grace â—ough they never had Grace sufficient to believe â—ecause it is their own fault that they had it â—ot The next pretended difference is They pray and â—er Sacrifice for the dead You not Repl. I will see â—our proof of this too before I will believe you â—e know they do it not in the Popish sence that for delivering souls out of the fire of Purgatory because they deny such a state If you will read this â—everend Bishop whom you oppose in his Answer to â—e Jesuites challenge on that point you will see â—e difference between the Ancients and so the â—reeks praying for the dead and yours He addeth They invocate Saints and Angels you â—ot Repl. Of this also see Bishop Vsher in the foreâ—ted place We take this for their error and we â—o not take our selves to be of a different Church or â—eligion from every one that erreth He next addeth They worship the Cross and Imâ—ges you not Repl. But they do it not as many of â—ours with Divine worship Their worship is but â—everence for the Relation sake and they will not so â—uch as use any Statues or Graven Images as you â—o And do not those you call Lutherans do as â—hey in this though how rightly I say not He addes They honor reliques you not Rep. 〈◊〉 honor them as far as they have any true Relation 〈◊〉 any honorable person But we will not therefoâ—â— carry them about us to keep away the Devil 〈◊〉 forge a multitude of lies about tbe cures which the miraculously perform Nor do the Greeks so far 〈◊〉 I know or hear The next is They maintain Traditions you 〈◊〉 Repl. They renounce your Traditions which are pretended to be part of Gods Word supplying the â—â—fects of Scripture which is but the other half 〈◊〉 they maintain the sufficiency of Scripture to salvaâ—â—on And some Traditions both they and we maintaiâ— As the Tradition of the Scriptures themselves do 〈◊〉 to our hands the Tradition of the Sum of Chriâ—â—â—anity in the Creed and Baptism c. Of which 〈◊〉 what I have said elswhere in the Preface to the secoâ—â— part of the Saints Rest Edit 2. c. And in the dâ—termination in a book called The unreasonableness 〈◊〉 Infidelity And see what the Bishop whom you oppose hath said against the Jesuite on Tradition The next is They Auâ—icular confession you not Rep. 1. The Christians that deny your communion are divided in this These called Nestorians and â—â—ny more deny Auricular Confession and others 〈◊〉 it 2. We deny not our selves but that it is the duty 〈◊〉 Christians when sin lyeth on
Church li. 3. Cap 7. Of the several points of difference between us and our adversaries wherein some in the Church erred but not the whole Church FOr neither did that Church wherein our Fathers lived and dyed â— hold that Canon of Scripture which the Romanists now urge nor that in sufficiency they now charge it with nor corruption of the Originals nor necessity of following the vulgar Translation nor the Heresies touching mans creation brought into the Church by certain barbarous Schoolmen as that there are three different estates of men the first of pure nature without addition of Grace or sin and two other the one of Grace the other of Sin That all those evils that are found in the nature of man since his fall as Ignorance Concupiscence Contrariety between the better and meaner faculties of the Soul difficulty to do well and proneness to do evil were all natural the conditions of pure nature that is of nature as considered in it self it would come forth from God That these evils are not sinful nor had their beginnings from sin that they were the consequents of nature in the state of creation but restrained by addition of supernatural Grace without which the integrity of nature was full and perfect That men in the state of pure nature that is as they might have been created of God in the integrity of Nature without addition of Grace and in the estate of Original sin differ no otherwise but as they that never had and they that have lost rich and precious cloathing so that Original sin is but the loss of that without which natures integrity may stand That no evils are brought in by the fall but nature left to her self to feel that which was before but not felt nor discerned while the addition of Grace bettered nature None of these errors touching the estate of mans creation were the Doctrines of the Church but the private fancies and conceits of men So likewise touching Original Sin there were that taught that it is not inherent in each particular man born of Adam but that Adams personal sin is imputed onely That the propagation of sin is not general Mary being conceived without Original sin That the punishment of it is not any sensible smart or positive evil but privative onely and that therefore there is a third place neither Hell nor Heaven named Limbus Puerorum which is a place whereas some think they who are condâ—mned thither though they be excluded from the Kingdom of Heaven and all possibility of ever coming thither yet are in a state of natural happiness and do enjoy the sweet content of Eternal Life These Pelagian Heresies were taught in the Church of God but they were not the Doctrines of the Chuâ—ch being condemned rejected and refuted as contrary to the Christian Verity by many worthy members and guides of the Church who as they never received these parts of false Doctrine So likewise the Church wherein they lived neither know nor approved that distinction and difference of venial and mortal sins which the Romanists now Teach nor power of nature to do the works of the Law according to the substance of the things commanded though not according to the intention of the Law-giver to love God above all and to do actiâ—â—s morally good or not sinful without concurrence of special Grace nor election and reprobation depending on the foresight of something in us positive or privative nor merit of congruence and condignity nor works of supererogation nor counsels of perfection as they now teach nor justification by perfection of inherent qualities nor uncertainty of Grace nor seven Sacraments properly so named nor local presence nor Transubstantiation nor â—rall manducation of the body of Christ nor real sacrificing of it for the quick and the dead nor remission of sins after this Life nor tormenting of the souls of men dying in the state of Salvation in a part of Hell hundreds of years by Divels in corporal fire out of which prayer should deliver â—hem nor that the Saints hear our Prayers â—ow or are acquainted with our particular wants nor the gross idolatry in those times committed and intollerable abuses found in the number fashion and worship of their images nor their absolution as now they define it nor treasure of the Church growing out of the superstuity of Saints merits not rewardable in themselves to be disposed by the Pope for the supply of other mens wants to release them out of Purgatory by way of indulgence nor the infallibility of the Popes judgement and plenitude of his power such and so great that he may depâ—sâ— Princes and dispose of their Crowns and digrâ—â—ieâ— and that whatsoever he doth he may not be broughâ— into order or deposed by authority of the whole world in a general Council Those are the errors which we condemne and our adversaries maintain and defend these we are all assured were not the Doctrines of that Church wherein our Fathers lived and dyed though we do not deny but they were taught by some in that Church All these we offer to prove to be error in matter of our Christian faith and that seeing we could have peace no longer with our adversaries but by approving these impieties we had just cause to divide our selves from them or to speak more properly to suffer our selves to be accursed anathematized and rejected by them rather then to subscribe to so many errors and heresies contrary to the Christian and Catholike verity WHereas the Papists have little else to say to us but onely to call still for a Catalogue of Professors to prove the successive visibility of our Church we require of them first an answer to those Writings that have been extant so long on this subject especially Bishop Vsher de successione Statu Eccles and his answer to the Jesuits challenge Defended by Master Sing and Master Puttock Doctor Fields Treat of the Church especially the Appendix to the third part Simon Birkbecks Protestants evidence Doctor Whites Way to the true Church Abbot against Hill Illiricus his Catalogues testium veritatis Mornays two Treatises of the Church and the Mystery of iniquity to say nothing of that of the Mass Johan Lidii Waldens Nicol. Vignier Ecclesiast Histor. And the confessions of your own Writers Your after Pope Aenaeas Sylvius Histor Bohem. and that commonly cited passage of your inquisitor Rainnerius which I will adjoyn Rainerius contr Waldens cap 4. Inter omnes sectas que adhuc sunt fuerunt non est perniciosior Ecclesiae quam ea Leonistarum idque tribus de causis 1. Quia est diuturnior aliqui enim dicunt quod duravit a tempore Silvestri alii a tempore Apostolorum 2. Quia est generalior fere enim nulla terra est in qua haec secta non sit 3. Quia cum omnes aliae sectae immanitate Blasphemiarum in Deum audientibus horrorem inducant haec scilicet Leonistarum magna habet speciem pietatis eo
yet living in mortal bodies where they place them as behind the stage that they may be ready to act their parts in the fable oâ— Antichrist To the Article of creation is annexed the Article of providence 1. In this the Papists erre in making mans actions not to depend on Gods Providence but on mans Free-will which they make the absolute Lord of its own actions 2. And that they are not determined of God according to whose determinate Council things come to pass Act. 2.30 4.28 but that God rather who worketh all according to the Council of his will doth follow the determination of the will of man 3. And that he foreknows them from eternity only in mans will 4. Also in that they interpret the action of God as judge punishing sin with sin hardening men giving them over to their lusts and to the temptations of Satan to be naked permission as if the judge or Magistrate might not deliver a malefactor to the hangman as executioner of his judgement to be punished but should not onely permit him to be punished that is not hinder it § 3. Of Redemption IN the Doctrine of Redemption and Salvation we must consider 1. Whence we are redeemed to wit from sin and a state of obstinacy 2. By whom to wit by Christ who is the author and foundation of our Salvation 3. By what means the benefit of Redemption and Salvation is applyed to us where of the Covenant of God the Ministry of the Word and Sacraments 4. The effects of Gods Grace in Christ or the degrees of Salvation which are fruits of the Merits of Christ applyed to us In all these the Papists do filthily erre for as to sin which intercedeth between the works of Creation and Redemption as a medium they teach 1. That the blessed Virgin was free from all sin original and actual as being conceived without Original sin and having lived without actual sin 2. Under the name of the flesh which lusteth against the Spirit and is to be mortified among other things they mean the body of man 3. That all sin is not a transgression of the Law John defineth it 1. Jo. 3.4 Gal. 3.10 nor all transgression of the Law is sin 4. That there is no sin but what is voluntary which is not onely false of concupiscence habitual and actual which goes before the wills consent but of other sins also which are done of ignorance or infirmity for though the actions are voluntary by which they are committed yet the sin is not Sin is original or actual The Papists marvailously â—xtenuate original sin and amplifie and set forth the strength of nature 5. For some of them would have original sin to be only the guilt of Adams transgression most will have it to be onely the want of Original righteousness And so that the state of man after Adams fall and in pure naturals doth differ onely as a stript man and a naked man 6. Others would have it to be a very small sin and less then any venial sin and therefore needeth no repentance nor is punished with pain of sense but onely with pain of loss 7. Others deny original sin to be properly sin or that any thing is found in infants that properly hath the nature of sin 8. That we are not by nature dead in sin but sick nor do they acknowledge in us an impotency to spiritual good but a difficulty nor that Free-will to spiritual good is wholly taken from us but hindred and tyed 9. That men are naturally inclined to love God above all 10. They attribute to man a will that is the Ruler and Lord of it self such as belongeth to no creature Yea they say that the will of man is as free from Necessity as the Will of God 11. They deny the will of the unregenerate to be a servant 12. They deny also that all the works of the unregerate are sins or that the unregenerate sin when they do the works that are commanded 13. They say that before all grace a man hath freewill not onely to works natural and moral but also to works of piety and supernatural 14. That there is in mans free will not onely a possibility or passive power but also an active power to spiritural works 15. That the unregenerate can prepare and dispose themselves to justification 16. That a wicked man by doing his best may congruously merit the grace of justification 17. God necessarily giveth grace to him that doth his best 18. That the efficacy of preventing grace dependeth on the freedome of the will 19. That every transgresgression of the Law which yet pronounceth every man accursed that continueth not in all things commanded in the Law to do them deserveth not death But that there are many sins of themselves and of their own nature venial and deserving pardon 20. That charity is not violated by venial sins and that they are not aginst Gods precepts but besides them 21. That the blood of Christ is not necessary to wash them away but that they may be done away by Holy Water knocking the brest Episcopal benediction and other ridiculous means 22. That sin is called mortal because it brings death upon the soul that is depriveth it of Gods grace 23. And they teach that by every mortal sin grace is lost and charity expectorated 24. That this mortal sin is any that shall obtain the wills consent though the act be not performed 25. That the sins of the regenerate are in the same sence mortal even those committed of ignorance and infimity 26. And that it is such a mortal sin to neglect or not observe any Ecclesiastical law or tradition of the Romane Church 27. That the sin against the Holy Ghost is not unpardonable 28. Nor that its impossible for him that commits that sin to be renewed by Repentance § 4. Of Christ. IN Christ are considerable 1. His Person 2. His Office About his Person he erreth who thinks not rightly of his Godhead or of his Manhood 1. About Christs Godhead those Papists erre that deny Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself for that 's as much as to deny him to be Jehovah About the Humane Nature both Soul and Body they erre 2. For they deny that the soul of Christ did increase in wisdom and grace which Luke expresly affirmeth Luk. 2.52 3. Or that he was ignorant of the day and hour of the last judgement which yet himself confesseth Mat. 13.32 4. They seem to give him a phantastick body that neither consisteth of dimensions nor occupieth a place which when he was born did not open the wombe of his mother and when he rose did penetrate the stone of the sepulchre and when he instituted his Supper lay hid under the Species of Bread and Wine 5. Yea that they may stablish that monstrous opinion
they reckon amongst penal works 23. Fasting also and Almes deeds they teach to be satisfactory works 24. That one man may satisfie for another but less suffering is required of him that satisfies for another 25. That the satisfactory and penal works of the Saints may be communicated and applyed to others 26. That the vertue of Christs blood is applyed to us by the Priests absolution 27. That by vertue of the Prâ—â—sts absolution eternal punishment is turned into temporal which also the Priest imposes according to his discretion 28. That the words of absolution are not onely a sign but also a cause of remission of sin or that they do effect justification for by the Priests absolution is sin driven away removed ex operâ— operato as a cloud by the wind 29. That a man cannot be reconciled to God without a Sacramental absolution 30. That Sacerdotal absolution hath that force of justifying because many desiring reconciliation and believing in Christ are damned onely because they died before they could be absolved by a Priest or as they otherwise express their meaning do perish for that onely they could not have a reconciling Priest 31. To Papal absolution we refer the Jubilees and their sale of indulgences 32. Also in the year of Jubilee which they have reduced from the hundredth tâ— the fiftyeth and thence to the twenty fifth they promise full remâ—ssion of all sins to those that visit the Temples of Peter and Paul and the Lateran Church 33. They assert that there is a treasure of overflowing satisfactions in the Church not onely of Christ but also of the Saints which the Pope by indulgences can apply both to the living and dead by which they are delivered from the guilt of punishment before God 34. That souls are freed from Purgatory by indulgences 35. They confess there is no need to adde the satisfaction of the Saints to the satisfaction of Christ which they cannot deny to be infinite and alwayes overflowing yet they to whom gain â—s godliness think meet to add them 36. Neither do they bestow indulgences for a few dayes or years but for many thousands of years from whence it is manifest they do but make a jest of the Article of the day of judgement which according to their own opinion will put an end to Purgatory and all temporal punishments 37. To conclude in all their Sacramental penance they make no mention of faith at all and of Christ scarce any 38. For Repentance Penance which they will have to be a plank after shipwrack they say consists on the penitents part in contrition auricular confession and satisfaction on the Priests part in Sacramental absolution as the act of a Judge whose words are I do absolve thee from all thy sins in the name of the Father Son and Holy Ghost 39. That that is a pious prayer which some are wont to use in Monasteries after absolution given for sin let the merit of the passion of our Lord Jesus Christ and the blessed Virgin Mary and of all Saints the Merit of Order and the burthen of Religion the humility of Confession the contrition of heart the good works which thou hast done and wilt do for the love of our Lord Jesus Christ bestead thee for remission of sin and increase of merit and grace and for the reward of Eternal Life Amen § 10. Of extream Vnction 1. THat the extream Unction is truely and properly a Sacrament of the New Testament and indeed an ordinary one 2. That this Sacrament doth confer grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remaine 3. That by this Unction which they apply to the eyes to the ears to the mouth to the loynes and to the hands God doth grant to the sick whatsoever is wanting by that fault of the sences 4. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 1. That Ordination is truely and properly a Sacrament of the new Law conferring to the Ordained Grace making him acceptable ex opere operato 2. There are seven or rather eight Sacraments of Order all which are truely or properly called Sacraments viz. The Order of Porters of Readers of Exorsists of Servitors of Sub-Deacons of Deacons and Presbyters and Bishops 3. In every one of is given to the Ordained the seven fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. That anointing is required in Ordination Of Marriage 1. That Matrimony though it were instituted in Paradise is truely and properly a Sacrament of the new Law 2. And therefore does confer grace upon the married making them acceptable ex opere operato 3. That the Church has power to constitute impediments that shall hinder marriage 4. That the Church has power to dispense with the degrees of Consanguinity forbidden of God and to make more degrees which shall not onely hinder marriage but break it 5. That marriage confirmed not consummated is also dissolved in respect of the Bond by the entrance of one of the parties into a vow without the consent of the other 6. That the solemn Vow of Chastity and holy Orders are an impediment both hindring marriage to be made and breaking it being made 7. Also difference of Religion does not onely hinder marriage to be made but also break it being made 8. That marriage contracted between Infidels when either is converted to the faith is broken viz. because that marriage was not a Sacrament 9. That the Church of Rome did rightly prohibit marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical rule of reckoning but the fourth degree of Canonical reckoning is the seventh and eighth in the Civil Law 10. The Spiritual kindred which ariseth forsooth from Baptism and Confirmation may hinder marriage to be made and break it being made § 11. Of the Effects of Grace NOw follow the Effects of Grace or the degrees of Salvation such are vocation justification c. 1. Where first the Papists do egregiously erre in expounding the word grace for when the holy Spirit speaking of these effects of Divine grace saith we are justifieâ— by grace and saved by grace c. By grace they understand not the free favour of God in Christ but the gift of grace inherent in us as if the Scripture did not say we are called justified and saved by the same grace we are elected and redeemed by 2. And then when they divide the grace of God into eternal grace which they call the everlasting love of God and temporary such as the benefit of vocation and justification are again they divide this temporary grace into grace freely given and grace making acceptable both which they will have to be a quality inherent in us as if either all grace which they call temporary did inhere in us or that which doth inhere in us
faith which the Apostle calls the substance evidence and full assurance they will have to be doubtful and uncertain 36. Also hope which yet the Apostle commends as an Anchor sure and stedfast and that maketh not him that hopes ashamed § 13. Of Sanctification and good Works 1. THat concupiscence in the regenerate is no sin 2. That the regenerate or baptized may perfectly fulfill the Law 3. That the works of the righteous are simply and absolutely righteous 4. That sins are expiated by good works according to the proverb forsooth he that steals much and gives a little shall escape 5. That good Works do concur by way of efficiency to salvation or are necessary not onely for their presence but for their efficiency 6. And that good works are not onely such as are commanded by God but such as are voluntarily undertaken by men with a good intention 7. That the good works of the righteous not onely justifie but also by way of condignity deserve eternal life both for the Covenants sake and also the works themselves 8. And that that is merit of condignity by which a man indued with grace and the holy Spirit after he hath deserved the habit of love by former merit doth by his good works and their condignity deserve eternal life 9. To the merit of condignity there is required an equality of proportion in the merit to the reward 10. To the good works of the righteous eternal happiness is as well due as eternal sufferings to the sins of the wicked 11. That in every Christian work proceeding from grace the merit of Christs blood is applyed 12. That Christ by his death merited that our works might be satisfactory for sins and meritorious of eternal life or thus Christ merited that by our own merits we might attain salvation 13. That every act of charity or every good work proceeding from Charity doth absolutely deserve eternal life 14. That good works are meritorious of three things viz. of remitting the punishment of increase of grace and of eternal Life 15. That a righteous man may deserve for himself an increase of righteousness by way of condignity 16. Neither do they think they must trust to their own but to other mens merits also 17. That one believer may merit grace for another by way of congruity 1. That a justified and sanctified man may fall from the grace of God both totally and finally and perish for ever 2. That the grace of justification received is lost by every mortal sin 3. The grace of justification being lost by sin yet faith is not lost 4. That faith is lost by every act of unbeliefe 14. Of good works particularly of fasting 1. OF Fasting I have spoken already that the Papists place Fasting in the choice of meats 2. That their fasts are hypocritical 3. And superstitious 4. That fasting even as it is observed by them which indeed is the meer mockery of a true fast is a work satisfactory for sin and meritorious of eternal life they impiously and blasphemously teach 5. Their prayers they pour out not onely to God but to Angels and Saints 6. That we may lawfully and meritoriously beseech and pray the Saints both to intercede for us with God and to give assistance to us 7. They teach men to confess their sins to the Saints that are dead 8. That God reveals our prayers to the Saints which we put up to them and yet that we must go to them as Mediators betwixt God and us 9. They call upon God represented under some figure or shape 10. They mutter their prayers before images saying sometimes the Lords prayer before a picture of the Virgin Mary or of some other Saint and Ave Maries before a crucifix 11 They pray not onely in the name of Christ but also they believe they shall be heard for the prayers and intercession of the Saints 12. Neither do they pray for the living onely but also for the dead 13. That a general intention of worshipping God is sufficient when they pray though they neither understand nor mark what they say 14. They teach their Disciples to pray in an unknown tongue and so without faith without understanding without feeling like Parrots 15. They teach them to number their prayers upon certain Beads and to pay God as it were a task of numbred prayers 16. In which also they teach them mightily to tautologize and to hope they shall be heard for their much speaking 17. They not onely reckon the Salutation of the blessed Virgin and the Apostles Creed amongst their prayers but also teach them to say a hundred and fifty Ave Maries and after every ten Ave Maries one Pater Noster and after fifty one Creed 18. And that prayer even such as they are wont to bable before pictures in an unknown tongue either for the dead or to the dead without faith witâ—out understanding without feeling is a satisfactory work for sin and meritorious of eternal Life 19. Also Almes-deeds to be meritorious and satisfactory § 15. Of Glorification 1. AS to the state of Believers after this life they teach that Heaven was shut till Christs passion 2. That the thief converted on the Cross was the first of all believers that entred into the heavenly Paradice 3. They make three receptacles of Souls after death besides heaven and the place of the damned viz. limbus patrum limbus infantum and Purgatory to which they also adde a certain kind of flourishing light sweet and pleasant Meadow in which they place certain souls who suffer nothing but remaine there for a while because they are not yet fit for the beatifical vision 4. That the souls of the faithful before Christs resurrection were in a subterraneous pit which they call limbus Patrum 5. That the fathers dead before Christs ascension were not happy 6. All little ones dying before Baptism they thrust into limbus infantum to be punished with eternal punishment of loss not of sence 7. The faithful which depart either with venial sins upon them or with the guilt of punishment the sin being before remitted they cast into Purgatory to be burnt there with corporeal fire till they be fully purged 8. That the suffrages of the Church such as the â—â—crifice of the Mass and prayer penal and satisfactory works as Almes-Deeds Fasting Pilgrimages and the like do profit the dead in Purgatory and especially indulgences by which the satisfactory works of others are applyed to them 9. For the Pâ—pe can communicate the prayers and good works of believers to them whence it follows as Albertus said the condition of the rich in this case is better then the poor because he hath wherewithal to get suffrages for him 10. That the Saints in Heaven do not onely pray for the living on earth in particular but also for the dead in Purgatory 11. That the Saints are our mediators and advocates with God understanding our prayers and necessities