〈◊〉 may be sufficiently yea abundantly proved by that which hath been said Cur gratia Dei sit efficax in quibusdam id dependit a voluntate hominum Bel. lib. 1. de graet lib. arbitr c. 12 13. before but that this efficacious grace of God in converting an elected sinner is not finally resistible by the will of man as Papists and * See the 3d and 4th Chapters of the Synod of Dort and therein the Remonstrants 8th error rejected about Conversion Arminians would make the world believe may further be proved by the Homily for Rogation-week T. 2. part 1. p. 21â— God doth what liketh him none can resist him for he worketh all things in his secret judgment yea even the wicked to damnation as Solomon saith and the Scripture saith Who hath resisted his will Rom. 9. 19. that is his effectual will in regenerating an elected sinner and God in his effectual calling or converting a sinner taketh away the resistibility against it out of his heart Ezek. 36. 26 27. A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flâ—sh and I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Isa 43. 13. I will work saith God and who shall let it Job 9. 12. Behold he taketh away who can hinder him Isa 14. 24. The Lord of Host hath sworn Surely as I have thought so shall it come to pass as I have purposed so shall it stand V. 27. The â—ord of Hosts hath purposed and who shall disannull it Now Gods election of man is frequently called his purpose as Rom. 8. 28. Rom. 9. 11. Ephes 1. 11. To Papists I might urge â—sâ—her 13. 8 9. Lord Almighty King for the whole World is in thy power and if thou hast appointed to save Israel there is none that can gain-say it v. 11. no man can resist thee Ephes 3. 11. 2 Tim. 1. 9. Moreover if man can always resist the efficacious grace of God in converting an elected sinner then it might come to pass nay it would come to pass most certainly that Jesus Christ should have no peculiar people for the corrupt will of man cannot incline to imbrace the grace of God that is offered in the Word and Ordinances of God till the Spirit of Christ by saving * Deus qui voluntatem praeparat ipse eam donat quam si per suam gratiam homini non dederit nunquam potest homo in Deum velle credere Fulgentius de veritate praedestinat l. 1. grace do overcome and change the perversness of it and make it willing for though to will is of nature yet to will well is of grace It is God that worketh in 〈◊〉 both to will and to do of his good pleasure that is to will and to do well Phit 2. 13. as the Articles and Homilies and Liturgy of the Church of England ubi supra do abundantly declare Or 〈◊〉 Jesus Christ should have a peculiar people then he must by these meâ—â— Doctrine viz. That mans will can ponere obicem and always resiâ—â— Gods will and determine to refuse Gods grace offered yea reject it beiâ—â— wrought in him which indeed implies a contradiction be beholding to man for it who determined himself to accept of his gracious offers all which would otherwise have beeâ— in vain and ineffectual Lastly Bellarmine * Bellar. l. 3. de gratia c. 3. Ames Bellar. Enervat T. 4. l. 3. c. 3. de efficaci gracia p. 56. himself setting down the vanous opinions of men about effectual grace saith this is the first The first opinion is of them that do plaâ—â— efficacious grace in mans assent and co-operation so that it 〈◊〉 called efficacious grace from the event because it doth dispâ—â—â— the effect and therefore it doth dispose the effect because maâ—â— will doth co-operate or help with it This opinion saith hâ—â— is altogether alien from the judgment of St. Augustin and aâ—â— of the Sacred Scriptures it overthrows the foundation of Goâ—â— Predestination and abuseth the woâ—â— effectual grace * Wendelin Christ Theol. l. 1. c. 3. p. 132. Wendelin saith which is the meer and special frâ—â— gift of God to the free will of man corrupt and dead in sins as that 't is in mans power to believe or not believe do plainâ—â— broach a Pâ—lagâ—an-heresie contrary to the whole Scripture Effectual grace is not a physical action whereby God doth compel the will of Vid. August l. de correct gratia c. â—4 Cui volenti saâ—vum facere nulâ—um bomiâ—um resistit arbitrium c. Hier. in Ephes c. 1. Illt â—â—nullus resistere potest quia omnia quae voluerit faciat Aquin. 〈◊〉 q. 103. a. 8. 9. 19. 2. 6 c. ad 3. mâ—n or physically determine it without its own proper deliberation for a supernatural effect cannot be produced by a natural operation and so man nilling should be converted and believe which implies a contradiction neither is this effectual gracâ— only a moral perswasion in it self in different to which it is in mans power to yield or oppose for so God should not work more effectually in converting man than the Devil and seducers do in keeping him from conversion and the efficacy of grace should not consist in the motion of God but in the strength of arguments and so there should be placed in the will of man unconverted an aptitude of obeying that moral perswasion and converting himself but effectual grace is a supernatural action or work of God whereby he doth outwardly by his word and other appointed means and inwardly by the efficacy of his Spirit not physical action but divine secret and ineffable motion illuminate the blind mind of man change make new and convert the perverse will of man that the will being renewed doth begin by its own free election to will and chuse the good that is shewed it from the enlightned understanding And by this effectual grace God doth so work upon the will of man that his will doth no longer resist the grace of God but comply with Gods Will and wills what he wills Of this see further Nihil in libero arbitrio constitutum superat voluntatem Dei Aug. Enchir. c. 100. Nothing is in mans will can over-power Gods will the Synod of Dort Chapter 3 and 4. of Conversion Articles 10 11 12 13 14. and Errors 6 7 8. rejected by them See also the Confession of Faith made by the Assembly of Divines c. 10. of effectual calling Article 1 2. and the 33d Article of Religion of the Church of Ireland and the 9th Article of Lambeth It is not in the free choice and power of every man to be saved ART VIII That truly regenerated persons cannot Bellar. l. 2. de justificatione c. 14. Synod of Dort 3d
me as God and are not satisfied with my flesh Psal 27. 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell Upon which words St. Augustine saith thus Carnes nostras manducant qui nos persequuntur they that persecute us do eat our flesh 5. They shall burn her with fire that is they shall consume and destroy her as she is a Whore that is as she is an Idolatrous false and Antichristian Church but whether they shall go to Rome her seat and burn that with material fire in order to the destruction of this Mystical Babylon is not certain yet I dare not positively determine against it because all I have read except one are for it But this is certain that they shall be zealous against her and against her false Doctrine and false Worship and her cunning undermining of the Doctrine of the Gospel and the pure Worship of Christ and the true interests and ends of Christianity and to that end countenance maintain and protect and promote true and pure Gospel-worship and Doctrine and the assertors thereof and discountenance and suppress such persons as labour by power or policy to advance Antichristian Doctrines practises and interests for they know that they have crafty treacherous cruel powerful and malicious enemies to deal with Rev. 16. 13 14. And I saw three unclean spirits like frogs come out of the mouth of the Dragon and out of the Cardinals Bishops Jesuits mouth of the Beast and out of the mouth of the false Prophet For they are the spirits of Devils working miracles which go forth unto the Kings of the earth and of the whole world to gather them to the battel of the great day of God Almighty 3. By the principal Author of her destruction v. 17. And God shall put it into their hearts to fulfill his will and to agree and give their Kingdom unto the beast until the words of God shall be fulfilled Hence some learned men have conceived that those Kings at least some of them that have hated the great Whore and made her desolate and naked and have eaten her flesh but have not burnt her with fire that is have not utterly consumed her Idolatries false Doctrines Hierarchy Vide King James his Paraphrase upon Revel 17. p. 56. Revel 18. 9. Ceremonies Images Altars Laws c. but have retained them upon such grounds as may easily bring them in love again with the great Whore shall again give up their power and strength and Kingdoms to the beast the great Whore rides and consequently to her and her abominations that have been rejected and the industrious actings of some men to reconcile the Greek and Protestant Churches to the Church of Rome have increased the fear of that opinion Now what God will do I know not but I know that mens not receiving the love of the truth and their having pleasure in unrighteousness is a just and provoking cause thereof 2 Thes 2. 10 11 12. But I humbly conceive that though these words are placed immediately after the degrees of the great Whores destruction yet they do not necessarily imply that they shall agree again to give up their Kingdoms to the beast and so to the great Whore again but they are an assurance that God will make the ten horns or Kings Viis modis some one and some another way instrumental to destroy the great Whore as he hath promised And that because as what they did before in unanimously agreeing to give up their power and strength to the beast proceeded from God in his wise and wonderful Providence for the fulfilling of his words by his Prophets Dan. 7. 8 21 22 25 28. As he put it into their hearts to fulfill his will and to agree to give their Kingdoms to the beast to uphold Idolatry superstition heresie and the Whores tyrannies and this in just judgment against them so now he who hath the hearts of Kings in his hands will alienate their hearts from the great Whore and incline their wills to agree to hate her and to make her desolate and naked and to eat her flesh and to burn her with fire God is able to do it and he will do it in his appointed time Dan. 7. 25. Rev. 18. 3 4 5 6 7 8. For strong is the Lord who judgeth her 4. Lastly the great Whore is described most plainly by her seat or chief place of residence and therein Society and Government v. 18. and that is Rome And the woman which thou sawest is that great city which reigneth over the Kings of the earth The Angel saw that there might be some that would in time suggest that other Cities were built upon seven Hills as Bishop Mountague in favour some think of the great Whore saith Constantinople is therefore prevents this Evasion and saith that the City where the great Whore of Babylon sits is that great City which did in St. John ' s time reign over the Kings of the earth he speaks of her in the present tense which reigneth over the Kings of the earth Now Constantinople was not then in being as it is now and hath been since Constantine of Byzantium made it the Head of the Oriental Empire and enlarged it and called it Constantinople and it did not reign then in St. John's time over the Kings of the earth as Rome did and therefore it cannot be this great City Rome did in St. John's time and long after reign over the Kings of the earth as Poets Fathers * Ribera Bellarmine Cornel. a Lapide and Papists themselves acknowledg it 's a shame for Protestants to question much more to deny it But this Woman succeeds in that City and Polity to govern it and the whole Empire as it is a beast This Woman is not a singular person but a City or Polity and society of men governing in that great city Rome which in St. John's time did reign over the Kings of the earth the whole Empire So now this great Whore there sits and rides the beast the Empire at least it did so as Idolatrous as in St. John's time the Woman the great city of Rome not the walls houses and streets but the citizens and not every one of them but the Rulers the Emperours Senators and Officers ruled that great city reigned over it and over the Kings of the earth so now the Woman the great Whore the Pope the two-horned beast and his Cardinals and Clergy and Officers reign or at least did so over the Kings of the earth which is ascribed to the whole Ciey because the Head and Officers and Rulers thereof did and do it And this Seat of this Babylonical beast or great Whore or Antichrist may be found in his number 666 as Dr. More in his Synopsis Apocalyptica relates of which he Synops Apocalyp l. 1. c. 15. Sec. 10. p. 314 saith he hath treated largely in his Mystery of Godliness
Habeant debitam reverentiam ad mensam Domini Heylin's Cypr. Anglic. l. 4. p. 403. Altare Christianum cap. 24. p. 175. A. B. Laud's Star-Chamber Speech pag. 48. l. 18. Laud and Dr. Pocklington argue for bodily reverence to the holy Altar or Gods board as they call it The Altar is the greatest place of Christs residence upon earth yea greater than the Pulpit for there 't is hoc est corpus meum this is my body but in the Pulpit 't is at most but hoc est verbum meum this is my word And a greater reverence no doubt is due to the body than to the word of our Lord and so in relation answerably to the throne where his body is usually present than to the seat where his word useth to be proclaimed Yea the Archbishop expresly calls this corporal bowing to or towards the Altar true Divine worship and he pleads for it upon a moral account in his Star-Chamber Speech p. 44 45. O come let us worship and fall down and kneel before the Lord Psal 95. 6. And in the 49 page of that Speech he saith That the Knights of the Garter are bound by their Order and Oath to give due honour and reverence Domino Deo Altari ejus in modum virorum Ecclesiasticorum to the Lord God and to his Altar and this in the manner as Ecclesiastical persons both worship and do reverence That is in plain English as 't was done in the time of King Henry the fifth by Idolatrous Priests in time of Popery which without doubt was worship not meer civil but as he calls it divine worship And Dr Pocklington in his Altare Christianum c. 24. p. 175. saith thus For as much as God hath put it into the hearts of the Governours of our Church to restore the Lords-Table to the ancient and true place it had in the Primitive Church and also to the honour and reverence â—hich of right belongs to it in regard of the presence of our Saviour whose chair of state it is upon earth Which honour and reverence he necessarily implies was adoration for chap. 21. p. 144. of the same Book he saith they honour reverence and adore towards it for his sake whose Sacrament is consecrated thereon And chap. 16. p 107. he saith the Archbishop of Constantinople whose example he brings and pleads for it did beseech his people to be quiet ut adoremus sanctum altare that is that we may worship or adore the holy Altar Religious reverence it is and must be that he saith is due to the holy Altar Where 't is observable that he makes to adore and to do reverence the same thing If bodily revâ—rence purposâ—ly performed to a religious thing called the most * Pocklington's Altâ—re Christ p. 157. holy place under the cope of heaven set purposely in a religious place or most holy place according to him and upon religious accounts of Gods most special presence or Christs true and real presence thereon Hoc est corpus meum be not religious or divine reverence which is worship I do acknowledg I do not know what it is But A. B. Laud saith That there is a reverence due to the Altar but such as comes far short of divine worship Star-Chamber Speech p. 49. But he doth not plainly say what it is meer civil worship he cannot mean for the reasons before given a meer negative reverence which is readily yielded is due he cannot mean neither for he pleads for a positive reverence expressed by bowing * Incurvation is by consent of Nations an appropriate sign of religious worship in a Temple saith Dr. H. More in his Mystery of Iniquity c. 11. p. 36. see more in him hereafter quoted Art 14. of this Book the body to the Altar it must therefore be a religious reverence which how it doth come far short of divine worship I do not yet see his Grace doth not tell us how to distinguish his reverence from divine worship I think that A. B. Laud's and his parties distinction between divine positive bodily worship and outward bodily positive reverence expressed by incurvation or bowing of the body to the holy Altar for it 's divine excellency is not much unlike that which the Papists make between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give outward divine worship to their Images but they call it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverence And do not A. B. Laud Dr. Heylin and others of his party give the same divine bodily reverence bowing the body to the holy Altar as such that they give God but they will not have it called divine worship but only reverence Which distinction saith Bishop Jewel is much like that of the Physicians wife who said Pepper is cold in working but hot in operation for their distinction is not in difference of matter but only words Cicero saith to one Bonum esse negas praepositum esse dicis Thou wilt not have worldly wealth called bonum but only praepositum dost thou thereby any thing abate avarice even so we say Mr. Harding ye will not have adoration of Images called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Sir do ye by this any thing abate Idolatry So Bishop Jewel in his Reply to Harding Art 14. D. 12. p. 381 382. there ye may find Harding using almost the same words for reverence to his Images that our men use for reverence to their Altars It 's clear it is not a meer civil nor meer negative reverence that is by Papists and some of our men given to the holy and high Altar and it is as positive and as much external reverence as is given to God himself or would be given to Christ himself if he were corporally present on the Table and it is the same for substance that Idolaters give to their Altars Images and Idols and it is divine adoration when we bow the body upon some divine cause as Mr. Perkins saith in his Idolatry of the last times p. 824. Now yielding obeisance or outward reverence to or towards the Altar is done upon a divine cause viz. Gods special presence and therefore 't is called by them Gods Throne Gods chair of State and Gods mercy-seat And the same Mr. Perkins in the same Treatise p. 828. saith That Images themselves Reliques of Christ and Saints holy things as Temples Altars and such like are made Idols when they are adored and worshipped with religious worship for when we bow to them it is more than civil worship And p. 830. of the same Treatise he saith That if we will keep our selves from Idols we must take heed of keeping of Idols thas is Images that have been abused to Idolatry and are in likelihood still to be abused especially if they stand in publick places The commandment of God is to destroy the Idols of the heathen their altars and their high places Exod. 34. 13. Now 't is acknowledged by A.
pleaded Who commanded that all Monuments and occasions of Idolatry should be pulled down and that the ten Commandments should be set upon the east-wall over the Table vid. Collection of Orders p. 124. I pray read and consider what Dr. * Rise growth of Socinianism c. 5. p. 36. Cheynell saith of this matter Crucifixes must be had and set up at the east-end that was too plain next the Communion table to colour this design or at least to add varnish to it must be advanced into an altar and men must by a tacite consent as we were informed at the Visitation of Merton Colledg express some outward reverence by bowing towards the East the Altar the Crucifix chuse which you please all if you will but in no case must we be commanded to bow and yet we must be censured as disobedient if we refuse to bow this saith he was interpreted by rational men an asking of our consent to bring in Popery it was now high time to make protestations that we would bow neither to East nor Hoast nor Altar Mr. Hildersham saith That if any part of Upon Joh. 4. Lect. 33. p. 143. heaven be more unfit for us to turn our faces towards in prayer than other the East is the unfittest because we find Idolaters blamed for doing so Ezek. 8. 16. which we cannot find noted in any other part And he brought me into the inward Court of the Lords house and behold at the door of the Temple of the Lord between the Porch and the Altar were about twenty-five men with their backs towards the Temple and they worshipped the Sun towards the East The Temple of God was so built that the Sanctum Sanctorum was in the western part of it the entrance into it was in the Eastern part of it and when any service was done by the people or Priests in prayer or sacrifice they performed it with their faces westward towards the ark and boliest of holies and their backs were eastward which the Lord in wisdom purposely ordered to be so that he might prevent Eastern and Sun-worship and the * Dr. Heylin saith That worshipping towards the East was so common that it drew the Primitive Christians into suspition of being worshippers of the Sun Cyp. Angl. Introduct S. 18. p. 17. and hath been so common among us appearance thereof which was the practise of the Gentiles then Now if God in wisdom purposely ordered his house so and placed his Ark and Mercy-seat the Types of his special presence that the Priest and people might look Westward and not Eastward to avoid Eastern Sun-worship and the appearance thereof which was the worship of the Gentiles that lived about them sure there is as much reason for us Protestants to avoid purposely worshipping God towards the East or Altar which our learned Divines have judged to be Will-worship or Idolatry in the Papists who live not only about us but amongst us And this learned King James of famous memory thought a good reason to be seen in the Conference at Hampton-Court p. 74. who there speaking to the objection against the Surplice That 't was a kind of garment which the Priests of Isis used to wear surely said his Majesty till of late I diâ— not think that it had been borrowed from the Heathen because it 's commonly termed a rag of Popery in scorn but were it so yet neither did we now border upon the heathenish Nations neither art any of them commorant amongst us whâ— thereby might take * This is a good argument against our using the Surplice because we live amongst Papists who do thereby take occasion to be confirmed in Papism and in their superstitious using of it occasion to be strengthned or confirmed in Paganism For theâ— THERE WERE JUST CAUSE TO SUPPRESS THE WEARING of it But now we have bowing to Altars from the Papists who are our neighbours and live amongst us who may and no doubt but they will take occasion to strengthen themselves in their Superstition and Idolâ—try hearing us call our Ministers Priests and our Communion-tables Altars and seeing us turning and setting them altarwise and setting Dr. Pocklington pleads for aâ— Altar with a â—râ—ss upon it in his â—unâ—ay â—o 〈◊〉 p. 48 50. and in his 〈◊〉 Chrâ—st c. 21. â— â—â—3 of Candlesticks and Tapers on them and Crucifixes and Images on or oveâ— them and bowing to them it may make them believe that they have been and are in the right That Christs body is corporally present in the Sacrament and on the Table and that Divine honour is due to a thing ratione contactus as they say there is divine honour due to the Cross because Christs body touched it and that the Sacrament is an unbloody and propitiatory Sacrifice which they offer up to God upon the holy Altar and therefore they need not make one step towards us seeing we are coming so fast towards of them as knot the Jesuit and others of them observed Men use * Dr. Heylin's Cyprianus Anglicus l 4. p. 252 253. Dr. Cheynells rise and growth of Socinianism c. 6. p 70. 64. willingly the once fearful names of Priests and Altars c. Object But 't is objected That David Daniel and the Jews worshipped towards Gods Ark Mercy-seat Temple and Jerusalem therefore men may do so now towards the holy Altar Answ To this I answer 1. That these places were holy by the special institution and presence of God and hence is Jerusalem called the holy city Mat. 4. 5. Mat. 27. 53. and so the Temple of God in Jerusalem is called the holy Temple Psal 5. 7. And the Temple was called holy because God had chosen and sanctified it to put his name there for ever and in which he promised that his eyes and his heart should be perpetually 2 Chron 7 16. And hence 't is said that Hannah who prayed in the Temple at Shiloh prayed before the Lord and that Elkanah and his wives worshipped before the Lord 1 Sam. 1. 12 19. because the Lord was specially present there and hence it was that when the Jews could not go up to the Temple that they looked towards it and Daniel opened his windows towards Jerusalem where the Temple was when he prayed Dan. 6. 10. 1 King 8. 48. And in the Temple one place was more holy than another for there was the Holy of Holies Heb. 9. 2 3. 2. That they were commanded so to do Deut. 12. 5 6 7 11 12 13 14 15. 3. Jerusalem as comprehending the Temple was a * Hom. for repairing of Churches T. 2. p 78. Type of Christ and therefore were they to look towards it when they prayed And Solomon prayed that God would be present there and that he would hear the prayers of his people when they pray towards the city which he had chosen 1 King 8. 44. 45. and in 1 King 9. 3. you may read That God heard Solomons prayers which he made before
him and God said I have hallowed this place which thou hast built to put my name there for â—ver and mine eyes and mine heart shall be there perpetually 4. Because in the Temple were the Ark the Mercy-seat where God was specially and immediately present and there God promised to be and to meet them Exod. 25. 22. And in them did God immediately manifest his presence the Ark was a sign of Gods special presence and thence 't is said that God did dwell between the Cherubims 2 King 19. 15. and that Israel enquired of the Lord for the Ark of the Covenant of God was there in those days Judg. 20. 27 28. and there God promised to be and meet his people Exod. 29. 42 43. Exod. 30. 6. yea God is said therefore to dwell there 1 King 19. 15. Psal 80. 1. And Bishop Babington in his comfortable Notes upon Exod. 27. In novo autem testamento altaria erigi ulla praeceptum non est quod si erigantur Judaismus revocatur quum altaria jussu Dei erecta typi fuerunt Christi c. Polan Syntag. l. 9. c. 36. p. 647. speaking of the Altar saith thus 1. That it was a figure of Christ as the Apostle expoundeth it Heb. 13. 10. 2. That the Altars used in Popery are not warranted by this example but that the Primitive Church used Communion-tables as we now do of boards and wood not Altars as they do of stone But now to apply this you can shew neither 1. Command from God for your bowing to your Altars in time of the Gospel for Ark Mercy-seat and Altars are abolished Joh. 4. 20 21 22 23 24. And we have now no Altar but Christ Heb. 13. 10. Nor 2. have you any promise of Christs presence with or at your Altars when his Ordinance is not administred and when his Ordinance is celebrated upon the holy Table he is not there corporally but only spiritually and sacramentally And you have no promise of God at all to your bowing to your Altars what you have from men I know not Nor 3. have any president or example of Christ or of any of his Apostles either instituting your Altars or bowing to or towards them Volateranus and Vernerius testifie that Altars were first erected by the command of Sixtus as Bishop Jewel informs us but he doth not tell us which Sixtus Bishop of Rome it was Sixtus the first lived Anno 130. Sixtus the second lived A. D. 261. Sixtus the third lived A. D. 432. as Bishop Prideaux informs in his Introduction to History Now it could be neither of the two first of these for Origen who was born A. D. 289. and could not be a writer till after the year 300 assures us that the Christians had no altars then as Origen contra Celsum l 4. the same Bishop Jewel alledgeth him in his Reply to Harding Art 3. D. 26. p. 145. Objicit nobis quod non habeamus imagines aut ar as aut Templa Celsus chargeth our religioâ— with this that we have neither Images nor Altars nor Churches Likewise saith Arnobius that lived somewhat after Origen Accusatio nos c. Arnobius Lib. 20 Ye accuse us that we have neither Temples nor Images nor Altars And the same Bishop Jewel if our * Homily against peril of Idolatry part 3. p. 66. saith There were no Churches in Tertullians time a hundred and sixty years after Christ Book of Homilies were silent doth also assure us That there were no Christian Churches built in the Apostles times for the faithful for fear of Tyrants were fain to meet together in private houses and in vacant places in Woods and Forests and Caves under the ground and may we think that Altars were built before the Churches and when they were built he saith they were not set in the upper end of the Quire but in the midst of the Church among the people Which he there proves out of Eujebius Augustine and others The Church being ended and comely furnished with high Thrones for the honour of the Rulers and with Stalls beneath set in order and last of all the Holy of Holies I mean the Altar being placed in the midst These are Eusebius his words in English so translated by Bishop Babington in his Comfortable Notes uâ—on Exod. 29. p. 279. saith That Altars were set in the midst of the people and not against a wall Bishop Jewel Mark Eusebius saith not the Altar was set in the Quire but in the midst of the Church amongst the people this is Bishop Jewel's own observation not mine I pray observe it And in pag. 146. he saith thus To leave further Allegations we see by these few that the Quire was then in the body of the Church divided with Rails from the rest whereof it was called Cancelli a Chancel and commonly of the Greeks Presbyterium because it was a place appointed for the Priests and Ministers I pray read him fully and deliberately it will serve to consute that vile Book of Dr. Pocklington's called Altare Christianum Thus you may see that there were no Christianâ— Altars in the Apostles times no nor in the first three hundred years yea not till after four hundred years after Christs Ascension I wonder what Church that was that A. B. Laud meant Can. 7. Ann. Dom. 1640. by the Primitive Church in the purest times whose example he proposeth for our imitation he cannot mean the Christian Primitive Church in this his alledged Bishop Jewel will be against him as well as others he must then mean the Jewish Church But if this was his Primitive Church I know not how to make a good Orthodox construction of these words a little before in the same Canon That the holy Table may be called an Altar by us in that sense in which the Primitive Church called that an Altar and in no other But in what sense did the Jewish Church call the Communion-table an Altar if by his Primitive Church he means the Church of Rome four hundred years after Christs Ascension into Heaven his latter words will be against his former in the purest times for sure they were not the purest times that Church calls it an Altar or an high place to offer Christ an unbloody sacrifice propitiatory for the sins of hiâ— people to the Father This possibly might be his meaning For I find Dr. Heylin his Chaplain and Cyp. Anglic. Introd S. 24. p. 22. a member of that illegal Convocation pleading That the Sacrament is and may be called a commemorative Sacrifice And Bishop Sparrow calls it An unbloody sacrifice a commemorative Rationale p. 280 391. p. 378 379. And Giles Widdows saith The Communion-table is Christs Chair of State where his Priests sacrifice the Lords-Supper to reconcile us to God in his kneezless Puritan p. 34 89. Sacrifice of the death of Christ And so write many more of that Tribe If by a Sacrifice be meant Thanksgiving for Christs death and the
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
that which was set down by the Reverend Assembly of Divines the Confession of Faith c. 3. a. 1. God from all eternity did the most wise and holy counsel of his own will freely and unchâ—â—geably ordain whatsoever comes to pass yet so as thereby neiâ—â— is God the Author of sin nor of violence offered to the will of 〈◊〉 creatures nor is the liberty or contingenâ—y of second causes taâ—â— away but rather established And this Doctrine is clear in 〈◊〉 25. 34. Come ye blessed of my Father inherit ye the kingdom prepared you from the foundations of the world Ephes 1. 4. God hath chosen 〈◊〉 him that is in Jesus Christ before the foundations of the world 2 Tâ—â— 1. 9. Who hath saved us and called us with an holy calling not accoâ—â— to our works but according to his own purpose and grace which was gâ—â— us in Christ Jesus before the world began Which is directly contrary the erroneous Doctrine of those who teach That God chuseth 〈◊〉 this or that particular person before others till he see whether he 〈◊〉 believe or not and persevere in the faith who make a persevering liever in the point of death to be the object of Gods peremptory complâ—â— full and irrevocable election unto life condemned the Synod of Dort in the Remonstrants who teaâ—â— Acta Remonst a. 1. p. 7. That Gods Election unto salvation is manifoâ—â— one general and indefinite another singular anâ—â— definite and this again either incomplete revocable not peremptory or conditional or else complete irrevocable peremptory oâ—â— absolute likewise that there is one election unto faith anothâ—â— unto salvation so that election unto justifying faith may be witâ—â— out a peremptory election unto salvation for this saith the Synoâ—â— is of mans brain devised without any ground in the Scriptures coâ—rupting the Doctrine of Election and breaking that golden chain of salvation Rom. 8. 30. Whom he hath predestinated them also he hath called and whom he hath called them also he hath justified and whom he hath justified them also he hath glorified 3. That they that are predestinated to everlasting salvation cannot perish eternally or be damned for the Article saith plainly That God hath constantly decreed by his counsel to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation as vessels made to honour Now this is also consonant to holy canonical Scripture in those places before alledged and also many others as Mat. 16. 18. The gates of Hell all the power and policy of the Devil and his instruments shall not prevail against it that is against the Church of Jesus Christ and Mat. 24 If it were possible they shall deceive the very elect where note that it is impossible totally and finally to deceive the elect of God unto eternal life John 10. 28 29. And I give unto my sheep eternal life and they shall never perish neither shall any pluck them out of my hand My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand 1 Pet. 1. 5 Who are kept by the power of God through faith unto salvation 1 John 2. 27 But the annointing which ye have received abideth in you the grace of God abideth in him that is truly sanctified by Gods Spirit 1 John 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him that is the seed of Gods Spirit and Word saving grace so remaineth in him that he doth not commit sin as the Devil doth studiously purposely affectionately impenitently and maliciously he committeth not the sin unto death the sin against the Holy Ghost 1 John 5. 18. He that is born of God cannot commit and live and lie down in sin as the Devil and the wicked do but though he fall into sin yet he riseth again Jer. 32. 40. I will put my fear in their heart that they shall not depart from me Rom. 5. 8 While we were yet sinners Christ died for us much more then being now justified by his blood we shall be saved from wrath through him and according to this is the 5th Arâ—icle of Lambeth and the 38th Article of Religion of the Church of Ireland A true lively justifying faith and the sanctifying Spirit of God is not extinguished nor vanisheth away in the elect or regenerate either totally or finally â—nd because Dr. Heylin most falsly saith That this Doctrine of the Papists and Arminians was the Doctrine which our godly Reformers and Martyrs taught and sealed with their blood I shall give you a little of what they 〈◊〉 lieved said and sealed with their blood Thomas Whittell Priest 〈◊〉 Martyr in his Letter to John Carles saith thus That God sufferâ—â— his to fall but not finally to perish Fox Book of Martyrs in one Wâ—â— lume p. 1742. and John Carles aâ—â— swered Dr. Martin who examiâ—â— King James in his Paraphrase upon Revel c. 9. p. 27. saith That these spiritual grashoppers shall be so bridled that they shall not have power to pervert the elect of whatsoever degree or sort but their power shall extend only upon them that bear not the mark or seal of God upon their foreheads so on c. 13. p. 41. him about Predestination thus believe that Almighty God our 〈◊〉 dear loving Father of his grâ—â— mercy and infinite goodness did eâ—â— in Christ before the foundation the earth was laid a Church 〈◊〉 Congregation which he doth câ—â—tinually guide and govern by 〈◊〉 grace and holy Spirit so that 〈◊〉 one of them shall ever finally peâ—â— and otherwise he holdeth not Aâ—â— John Philpot that learned Martyr maintained the Doctrine of Prâ—â— stination which Calvin taught in his Institutions to be agreeing with tâ—â— which the Doctors of the Church did teach and the holy Scriptures and wâ—â— he sealed with his blood as I shewed you before out of Mr. Fox his Boâ—â— of Martyrs p. 1697. 2 Col. and p. 17â— 1722. John â—â— â—greeable to * John Bradford Martyr in his Letter to N. and his Wife saith thus This is the difference betwixt Gods children which are regenerate and elect before all times in Christ and the wicked cast-aways that the elect lie not still in their sin continually as do the wicked but at length do return again by reason of Gods seed which is in them hid as a sparkle of fire in the ashes as we may see in David Peter Paul Mary Magdalen and others Fox his Book of Martyrs p. 1573. one Volume thâ—â— also is the Doctrine of the Synod oâ—â— Dort c. 5. of the perseverance of the Saints Canons 6 7 8. For Gâ—â— who is rich in mercy according 〈◊〉 the unchangeable purpose of Electioâ—â— doth not wholly take away his hoâ—â— Spirit from his no not in their grâ—â— vous slips nor suffers them to waâ—â— der so far as to fall away from thâ—â— grace of adoption and state
Christs Church which is his mystical body are inseparably knit together to Christ and to one another Hypocrites may be externally by outward profession and separably united to the Church and Christ but true believers in Christ abide in Christ Joh. 15. 2. they are inseparably united to Christ else as was said before Christ may lose his peculiar people yea be a head without a body for if one of his members may be eternally separated from See Dr. Field of the Church his Appendix part 1. p. 833. That the elect called according to Gods purpose have that grace that excludeth sin from reigning and that this grace once had by them is never totally nor finally lost him then others may also and if others then all of them may be so separated from him for there is the same reason of one that there is of another yea of all Our Saviour saith Not one of them his Father gave him is lost John 17. 12. yea the Apostle speaks fully that nothing shall be able to separate us that are in Christ Jesus from the love of Gâ—â— which is in Christ Jesus Rom. 8. 35 36 37 38 39. Those whom Chriâ—â— loved he loved to the end John 13. 1. Isa 54. 8. But with everlasting kindness will I have mercy on thee saith the Lord thy Redeeâ—â— Jerem. 31. 3. I have loved thee with an everlasting love therefâ—â— with loving kindness have I drawn thee Jerem. 32. 40. And I 〈◊〉 make an everlasting covenant with thâ—â— that I will not turn away from them 〈◊〉 do them good but I will put my feâ—â— Vide King James his Declaration against Vorstius wherein he called the Doctrine of the Apostasie of the Saints taught by Bertius a Scholar of Arminius that enemy to God an heretical blasphemous and wicked Doctrine in their hearts that they shall not depart from me and Rom. 11. 29. 〈◊〉 gifts and calling of God are witâ—â— repentance Gods decree of Eleâ—â— is unchangeable and therefore thâ—â—â— gifts that flow from it are imâ—â— table too God taketh not thâ—â—â— away from them neither can thâ—â— that have them lose them Chrâ—â—â— prayed for them John 17. 9 15 19 20 24. and Bishop Mountagâ—â— himself confesseth that Christ was ever heard in what he prayâ—â— for ART IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly a sin THis I renounce 1. because 't is contrary to the sound Doctrine of the Church of England in Homily of Christs Nativity T. 2. p. 167. where we may read how excellently man was made after Gods own Image and that Adam falling into sin had in himself no one part of his former purity and cleanness but being altogether spoâ—ted insomuch that he seemed to be altogether a lump of sin and therefore by the just judgment of God was justly condemned to everlasting death and this plague fell not only upon himself but also upon all his posterity and children for ever as St. Paul Rom. 5. By one mans offence sin entred upon all many were made sinners by which words we are taught that as in Adam all men universally sinned so in Adam all men universally received the reward of sin that is became mortal and subject unto death having nothing in themselves but everlasting damnation both of body and soul they became as David saith corrupt and abominable they went all out of the way there was none that did good no not one And in the Homily of the Death of Christ T. 2. p. 184. Is not sin think you a grievous thing in Gods sight seeing for the transgression of Gods Precept in eating of one apple he condemned all the world to perpetual death and would not be pacified but only with the blood of his own Son And in Homily of Christs Resurrection T. 2. p. 195. Hard it is to subdue and resist our nature so corrupt and leavened with the sowre bitterness of the poyson which we received by the inheritance of our old Fatheâ— Adam But more fully the Church of England in her 9th Article of Religion of Original sin thus Original sin standeth not in the following of Adam as the Pelagians do vainly talk but it is the fault and corruption of the nature of every man that naturally is ingendered of the off-spriâ—â— of Adam whereby man is very far gone from Original Righteousâ—â— and is of his own nature inclined to evil so that the flesh lusteth 〈◊〉 ways contrary to the spirit and therefore in every person 〈◊〉 into this world it deserveth Gods wrath and damnation and 〈◊〉 infection of nature doth remain yea in them that are regeneratâ—â— whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiâ—â— some do expound the wisdom some sensuality some the affectioâ—â— some the desire of the flesh is not subject to the law of God 〈◊〉 although there is no condemnation for them that believe and 〈◊〉 baptized yet the Apostle doth confess that concupiscence and 〈◊〉 hath in it self the nature of sin In which Article is declared 1. That Original sin doth not consist in following or imitating of 〈◊〉 in sinning against God as Pelagians vainly teach 2. That Original sin is the FAULT AND CORRUPTION of 〈◊〉 nature of every man that by ordinary generation descends from 〈◊〉 Psal 51. 5. Rom. 7. 15. Gal. 4. 17. Jam. 1. 17. 1 Pet. 2. 11. 3. That Original sin deserves Gods wrath and damnation in every â—â—â—son so born into this world Rom. 7. 23 24. Gal. 5. 17. Ephes 2. 3. 4. That Original sin is and remains in every person so born eveâ—â— them that are regenerated Rom. 7. from vers 7. to vers 25. 5. That concupiscence oâ— lust hath in it the nature of sin Rom. 〈◊〉 11 14 15 17 18 19 20 21 23 24. Gal. 5. 17. Now sum up what the Church of England saith of Original sin 〈◊〉 then judg whether she doth not affirm that Original sin is propâ—â— a sin 2. Because 't is contrary to the sound Doctrine of other reformâ—â— Churches to be seen in the Harmony of Confessions Sec. 4. p. 〈◊〉 1. 'T is contrary to the latter Confession of Helvetia Man was frâ—â— the beginning created of God after the Image of God in righteâ—â— ness and true holiness good and upright but by the instinct of 〈◊〉 â—â—rpent and his own fault falling from goodness and uprightâ—â—â— became subject to sin death and sundry calamities and such 〈◊〉 one as he became by his fall such are all his off-spring even 〈◊〉 ject to sin death and sundry calamities and we take sin to be 〈◊〉 natural corruption of man derived or spread from those our 〈◊〉 parents unto us all through which we being drowned in evil 〈◊〉 â—upiscences and clean turned away from God but prone to 〈◊〉 evil full of all wickedness distrust contempt and hatred of Goâ—â— can do no good of our selves no not so much as think of any 2.
so much holiness for as the Gospel teacheth us the spirit of Jesus is a good spirit an holy spirit a sweet spirit a lowly spirit a merciful spirit full of charity and love full of forgiveness and pity not rendering evil for evil extremity for extremity but over coming evil with good and remitting all offence even from the heart According to which rule if any man live uprightly of him it may be safely pronounced that he hath the Holy Ghost within him if not then 't is a plain token that he doth usurp the name of the Holy Ghost in vain Ye shall judg them by their fruits which if they be wicked and naught then 't is impossible that the tree of whom they proceed should be good Such were all the Popes and Prelates of Rome for the most part as doth well appear by the story of their * See Dr. Prideaux his Introduction to History from p. 77. to p. 155. there you 'l read of Usurping Nimrods Luxurious Sodomites Aegyptian Magicians devouring Abaddons incurable Babylonians Bishops of Rome Lives and therefore they are worthily accounted among the number of false Prophets and false Christs which deceived the world a long while The Lord of heaven and earth defend us from their tyranny and pride that they never enter into his Vineyard again to the disturbance of his silly poor flock but that they may be utterly confounded and put to flight in all parts of the world And be of his great mercy so work◠in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the beating down of sin death †By K. Edward the sixth and Q. Elizabeth's Injunctions all Deans Archdeacons Parsons Vicars and Ecclesiastical persons were to the best of their skill to declare against the Bishop of Rome's pretended and usurped power and jurisdiction two times at least every year openly Art 1. but have not some of them really neglected it been ready to declare four times in the year for the Bishop of Rome's traditions inventions and dumb Ceremonies and that the Pope of Rome is not Antichrist the Pope the Devil and all the Kingdom of Antichrist that like scattered and dispersed sheep being at length gathered into one fold we may in the end rest togetogether in the bosom of Abraham Isaac and Jacob there to be partakers of eternal life through the merit and death of Jesus Christ our Saviour Amen Obj. But it may be objected by some that all this that is here in this Homily said against the Bishop of Rome and his Adherents may be said of some other Churches or at least against some other Bishops and their Adherents as have rejected the Bishop of Rome's authority as Mr. Mede observes that the Greek Churches have who imbrace the beasts impieties but refuse to be subject to him Ans To this I answer thus 1. with Mr. Mede and Dr. More that there may be little Babylons but Rome is Babylon the great they may be sister or daughter-harlots but Rome is the mother of harlots They may be little Misses but she is the great Whore other Churches may be corrupt in Doctrines of Faith and the Sacraments and the exercise of the Keys but none so corrupt as Rome is 2. If any Churches have retained too much of the Popes Doctrine Discipline Ceremonies Practises let them come out of Babylon that they partake not of her sins and receive not of her plagues Apoc. 18. 4. have no fellowship with the unfruitful works of darkness but rather reprove them 2. 'T is contrary to the Doctrine of the Church of Ireland which Church in her 80th Article of Religion saith thus The Bishop of Rome is so far from being the supream head of the universal Church of Christ that his works and doctrine do plainly discover him to be that man of sin foretold in the holy Scriptures whom the Lord shall consume with the spirit of his mouth and abolish with the brightness of his coming 3. 'T is contrary to the Confession of Faith by the Church and Kingdom of Scotland and sworn to by King James and the Subjects of Scotland which saith thus But especially we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God upon the Church the civil Magistrate and consciences of men The whole Confession is very considerable and imitable to be seen in the latter end of the Harmony of Confessions 4. Not to mention what other Churches hold of the Pope of Rome's being the Antichrist yet because Dr. Heylin finds so much fault with the 80th Article of Cypr. Angl. lib 4. p. 269. 273. Ireland and pleads so much for Romish erroneous Doctrines as taught by our first Reformers and Martyrs but most falsely as I have shewed in some points before I shall give their sense of this point as I find their sayings set forth by Mr. Fox in his Book of Martyrs in one Volume Walter Mantell in his Apology prayeth thus I beseech the living God which hath received me to his mercy and brought to pass that I die stedfast and undefiled in his truth at utter defiance and detestation of all Papistical and Antichristian Doctrine I beseech him to keep and defend all his chosen for his names sake from the tyranny of the Bishop of Rome that Antichrist p. 1398. Q. Mary March 2. 1554. Bishop Hooper of whom Dr. Heylin boasts much to little purpose in his Letter of Consolation sent to certain godly brethren taken in Bow-Church-yard in Prayer and laid in the Counter in Breadstreet saith thus I have been sorry to perceive the malice and wickedness of men to be so cruel devilish and tyrannical to persecute the people of God for serving of God saying and hearing of the holy Psalms and the word of eternal life These cruel doings do declare that the Papists Church is more bloody and tyrannical than ever was the sword of the Ethnicks and Gentiles When I heard of your taking and what ye were doing wherefore and by whom ye were taken I remembred how the Christians in the Primitive Church were used by the cruelty of Be-like there are some Christned Heathens unchristned heathens in the time of Trajan the Emperour about 77 Christians of old looked upon and accused as Traytors and movers of sedition for serving the true God truly so now by Papists and such like years after Christs ascension into heaven and how the Christians were persecuted very sore as though they had been Traytors and movers of sedition whereupon the gentle Emperour Trajan required to know the true cause of Christians trouble A great learned man called Plinius wrote unto him and said it was because the Christians said certain Psalms before day unto one called Christ whom they worshipped for God When Trajan the Emperour understood it was nothing but Conscience and
the spots of our iniquities for that were to deface Christ and defraud him of glory but they mean this and this is the meaning of those and such sayings that God of his mercy and of his favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily worketh in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his special grace that they are the undoubted children of God appointed to everlasting life 2. That the words are to be understood of the judgment of men as the following words do declare for that speaks of the judgment of charity and of men The meaning of Tobit ' s words are these that we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God which worketh all in all and that for the promise that God hath made to them that are obedient to his Commandments Almesdeeds do wash away sins because God doth vouchsafe to repute us as clean and pure when we do them for his fake and not because they do merit or deserve our purging or for that they have any such strength or virtue in themselves Homily of Almsdeed Tom. 2. Part 2. p. 160 161. I have alledged these words to vindicate the Doctrine of the Church of England and to shew that the Church of England is in the main sound in the Doctrine of Justification Yet if I may be so bold I humbly conceive 1. That this Quotation of Tobit in the Margent might well have been spared to prove That the Holy Ghost in sundry places of Scripture saith that mercifulness and almesgiving purgeth from all sins c. Because I fear that our watchful adversaries will catch at it and make their advantage to prove that Book Canonical Scripture For Analogum per se positum stat proâ—suo famosiori significato seu analogato Scripture put by it self is presumed to Sanders Log l. 1. c. 6. par 4. stand for its most famous significate and there by Scripture they will presume is meant Sacred and Canonical Scripture 2. I know and acknowledg that the sense given by our Church is good and agreeable to that which our sound Divines do give of that of the wise man in Prov. 16. 6. Junius and Dod and Cartwright in loc By mercy and truth iniquity is purged But I know also that they expound this place of Gods mercy and truth and not of mans And so it doth not make good Tobit's of Almsdeeds But there is no need of alledging an Apocryphal Text so much abused by professed Papists to prove and provoke their Disciples to do meritorious works and then be forced to put our selves to much trouble to explain our honest meaning and caveat our people against Popish false exterpretations which whether all do or will understand is very doubtful especially if that neglected place of Solomon's Proverbs Prov. 16. 6. be so to be expounded as the Church of England expounds that of Tob. 4. 10. and 12. 9. which she must do else Papists will clearly get advantage by that expression in the Homily above recited The same Lesson doth the Holy Ghost â—lso teach in sundry places of the Scripture But to proceed Solus sanguis Christi nos purgâ—t ab omni peccato only the blood of Christ purgeth us from all sin saith Johannes Maccovius Red. c. 23. de Elemosinâ— cont prima falsa Pontif. p. 51. And Tob. 6. 14 15 16 17. appointed to be read the 30th day of September at Evening-prayer The Angel Raphael who told Tobit a lye in Chap. 5. 6. for which Bishop Prideaux among other things rejects Fascic Controv. de Scripturâ— c. 1. q 2. p. 14. the Book viz. That he had lodged with our brother Gabael And v. 12. That his same was Azarias the son of Ananias the great and of thy brethren taught him a * For which A. B. Vsher's Sum of Ch Rel. p. 15 and Bishop Prideaux Fascic controv c. 1. q 2. p. 14. rejectâ— the Book as false and frivolous Magical spel or trick to †Concilium non divinum aut coeleste sed planè magicum as Junius proves in locum conjure away the wanton Devil Asmodius who was forsooth in love with Sarah the daughter of Raguel and had killed her seven husbands on their Wedding-night as 't is said v. 14. with which she was reproached by her fathers maids Chap. 3. 7. 8. appointed to be read also on Septemb. 28. at Evening-prayer in these words v. 16. And when thou shalt come into the marriage-chamber thou shalt take the â—sâ—es of perfume and shalt lay upon them some of the heart and liver of the fish spoken of before Chap. 6. 4 7. where he first taught him the spell and he said unto him touching the heart and the liver if a Devil or an evil spirit trouble any we must make a * Is this for edification in good manners smoke thereof before the man or the woman and the party shall be no more vexed and the Devil shall smell it and flee away and never come again any more Which device he accordingly put in practise as you may read in Tob. 8. 1 2 3. appointed to be read October the first at Evening-prayer And when they had supped they brought Tobias in unâ—â— her and as he went he remembred the words of Raphael and took the â—stes of the perfumes and put the heart and the liver of the fish thereupon and made a smoke therewith the which smell when the evil spirit had smelled he fled into the utmost parts of Egypt and the Angel bound him Which counsel and practise some men may teach some people to use and trust in Magical and Diabolical spells and charms and seek to Conjurers and Witches and Devils for which Bishop * Bishop Prideaux Fascic controv c. 1. q. 2. p. 14. Prideaux condemns and rejects the Book forbidden say our learned and sound Divines * Perkins in his order of Causes p. 63 to 66. A. B. Vsher's Sum of Christian Religion p. 229. in the second Commandment and is judged to be contrary to our Saviours Doctrine in Mat. 17. 21. Mark 9. 29. and in many other places of Scripture Howbeit this kind goeth not out but by prayer and fasting And to pass over Tob. 10. 6 7. appointed to be read October the second at Evening-prayer which may teach women to contradict their husbands and if it be not yet looks like scolding Hold thy peace said Tobit to his wife for he is safe Hold thy