necessary and edificative of the whole flock of Christ but are only made or said to be so by the will of man carrying a real appearance of evil and are scandalous to Papists and Protestants and establish such modes of Religious worship as are most conformable to the Gospel-rule and primo-primitive practise and not too like to and inductive of the Government and form of worship of the Apostatical and Antichristian Church of Rome I verily believe they would have more dutiful Sons and good Friends than now they have and the Church and Kingdom would have more peace and prosperity to which God of his great mercy incline their hearts However I beseech them to let their moderation be known to all men And I intreat all people without making any tumults upon any pretence whatsoever in their own places and callings quietly to endeavour and earnestly expect and pray for an amendment of what is amiss in Church and State to fear God and honour the King and submit to those that are in authority under him And so God keep you all Septemb. 29. 1673. R. R. B. D. The particular Doctrines renounced are these I. THat the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood II. That Christ is really more present on the high Altar or Communion-Table as on his Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-Table than to the Pulpit or Font. III. That mens persons are justified or accounted righteous before God for their own good works that follow Faith either in part or in whole and not for the merits of Jesus Christ alone IV. That Faith that doth justifie Believers persons before God is a bare and naked assent to the truth and that so and as an act habit or work in us it justifies V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by Faith alone on their part VI. That mens foreseen faith repentance good works c. were the true causes moving God to elect them to eternal Salvation VII That men unregenetate or in the state of nature have by their own free will power sufficient of themselves to turn themselves to God to believe in Jesus Christ repent and do good workâ— acceptable to God when they will and also finally to resist the efficacious grace of God in converting an elected sinner to himself VIII That truly regenerated persons cannot be certain of their eternal Salvation but may totally and finally fall away from the acts and habits of saving Grace before they die and be eternally damned IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly sin X. That meer men in this life since Adams fall can perfectly fulfill Gods whole Moral Law and also voluntarily do good works besides and above Gods Commandments which they call works of Supererogation which are as they say greater and holier than the works of the Moral Law and do merit remission of sin and eternal life not only for themselves but also for others XI That unregenerated mens own good works do make them meet to receive grace from God or as the School Doctors say deserve grace of congruity XII Thâ—t the good works of â—â—regenerated men do ex condigno merit at Gods hands eternal life XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs Resurrection are purged from sins by penal satisfaction which were not purged in this life so fully as they ought that they may enter into Heaven XIV That the Pope of Rome successively or the Papacy is not the Antichrist of which the Scripture writes XV. That it is lawful to set up and suffer Images of the Sacred Trinity of God the Father of God the Son or Crucifixes Of God the Holy Ghost or of Saints departed this life which have been worshipped in Temples or Churches where Gods people do usually meet to worship God XVI That those Books which are commonly called Apocryphal Scriptures as Tobit Judith c. are the pure word of God and in all things agreeable thereunto XVII That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperours Kings Princes Pastors People and Churches The Articles of Lambeth The Doctrine of the Churches of England and Ireland Arminianism is not the Doctrine of the Church of England Notes taken out of King James his Declaration against Vorstius King James no friend to Arminianism A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of the Church of ENGLAND IN general I renounce and detest all Popish false Doctrine and all Popish Superstitious and Idolatrous Worship and practises and the real appearances thereof and in particular I renounce and detest these that follow ARTICLE I. That the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood This I renounce because it is contray to the Doctrine of the Church of England which Article 28th faith thus Transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy Writ but is repugnant to the plain words of Scripture overthroweth the Nature of the Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith And Homily of the worthy receiving the Sacrament it saith thus It is well known that the meat we seek for in the Supper is spiritual food the nourishment of our souls an heavenly refection and not earthly invisible meat and not bodily a ghostly substance and not carnal p. 200. It 's also contrary to the Church of England's declaration concerning kneeling at the end of the Communion-service The Sacramental bread and wine remain still in their very natural substances therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one This declaration is not only against the Papists Transubstantiation but also fully against the Lutherans Consubstantiation viz. That Christs body and blood is really and corporally in the bread and wine Both which
seek for another righteousness or justification to be received at Gods own hands that is to say the forgiveness of his sins and this justification or righteousness which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allowed by God for our perfect and full justification We are justified freely by faith without the works of the Law Homily of Salvation of Mankind pag. 13. there 't is further said That on our part we are justified by faith in the merits of Christ which is not ours but by Gods working it in us There 't is said also That the justice of man is shut out of Justification and yet that faith shutteth not out repentance hope love fear of God to be joined with faith in every man that is justified but it shutteth them out from the office of justifying so it shutteth not out good works which are necessary to be done afterwards of duty to God but it excludeth them so that we may not do them to this intent to be made just by doing of them Whosoever denieth this Doctrine that faith alone justifieth is not to be accounted a Christian man nor for a setter forth of Gods glory but for an adversary 〈◊〉 Christ and his Gospel and for a setter forth of mans vain glory Mans righteousness cannot make himself righteous by his owâ— works neither in part nor in wholâ— That we are justified only by faith 〈◊〉 * We are not justified by our own good works either in part or in whole Christ So speak all the Fathers botâ— Greek and Latin Hilary Basil Aâ—brose Hilary saith these words plaiâ—ly Faith only justifieth Canon 9th upon Matthew Ambrâ— saith thus This is the ordinance of God that they which belieâ—â— in Christ should be saved without works by faith only freely receiving remission of their sins Consider diligently these wordâ— without works by faith only freely we receive remission of oâ— sins Ibi. p 14 15 16 17. The true meaning of this Doctrinâ— we be freely justified by faith without works or that we be justâ—fied by faith in Christ only is not that this is our own act to bâ—lieve in Christ or this faith in Christ doth justifie us and deserâ— our justification unto us for that were to count our selves to 〈◊〉 justified by some act or vertue that is within our selves but tâ—â— true understanding and meaning thereof is that although we heâ— Gods word and believe it although we have Faith Hope Chariâ—â— Repentance and fear of God within us and do add never so maâ— works thereunto yet we must renounce the merit of all our saâ—â— vertues of Faith Hope Charity and all other vertues and gooâ— deeds which we either have done shall do or can do as thing that be far too weak insufficient and imperfect to deserve remissioâ— of our sins and our justification and therefore we must trust oâ—ly in Gods mercy and that Sacrifice which our high * Which shews that faith justifieth as it receives Christ as an high Priest or Saviour not as a King as Mr. Fowler would have in the first place in his free Discourse p. 161. I receive Christ as my Prophet but he doth not justifie mâ— as he is my Prophet or my King Priest anâ— Saviour Jesus Christ the Son of Goâ— once offered thereby Gods grace Iâ—â— p. 17. Faith as great a vertue as it is yet it putteth us from it self and remitteth or appointeth us unto Chrisâ— for to have only by him remission oâ— our sins or justification so thâ— our faith doth as it were say to uâ— it is not I that take away your sins BUT IT IS CHRIST ONLY to him only I send you for thaâ— purpose forsaking therein all your good vertues words thoughts and works and only putting your trust in Christ Ibid. pag. 18. 2. 'T is not only contrary to her Homilies but also to her Articles of Religion Article 11th We are counted righteous before God only for the merits of our Lord and Saviour Jesus Christ by faith and not for our own good works That we are justified by faith alone is a must wholesome Doctrine as more largely is expressed in the Homily of Justification To which for further proof I refer you And Article the twelfth 't is said thus Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins Now Mr Fowler or any of his party cannot put off the Doctrine of the Church of England to which he hath subscribed as he doth our learned mens arguments against the Papists by saying as they do that the Apostle meant when he said That we are not justified by works works of the Ceremonial * Mr. Fowler 's Free Discourse p. 186. Law but not the works of the Moral Law or if them Those only which are done by the strength of nature but not those which proceed from faith For the Church of England excludes all our works even those that proceed from Faith And they intended in their Homilies and Articles of Religion Dr. Field of the Church 2d part p 861. We teach that he excludeth all these that is that St. Paul excluded from Justification all the works of Moses Law Ceremonial and Moral to overthrow the false Doctrine of the Church of Rome and to establish the Doctrine of Justification according to the Doctrine of the Gospel in opposition to Popery For it saith expresly That whosoever denieth this Doctrine that Faith alone justifieth is not to be accounted a CHRISTIAN MAN nor for a setter forth of Gods glory but for an ADVERSARY to Christ and his Gospel and for a setter forth of mans vain glory Homily for Salvation of Mankind p. 16 17. And again That were the greatest arrogancy and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sins and so justifie himself Ibid. pag. 17. By which you may see that to deny this Doctrine That we are justified by faith alone and to affirm that we are justified by our own good works is not a Christian but a proud presumptuoâ—â— antichristian Doctrine And to affirm or insinuate that our persons are justified before God partly by our faith and partly by our own good works is also cleaâ—ly against the express Doctrine of the Church of England for 〈◊〉 saith that faith shuteth out good works yea it self as 't is an act habiâ— or work from our justification and remitteth and directeth us to Chrisâ— merits for our justification as may be seen above 3. 'T is contrary also to Canonical Scripture Gal. 2. 16 Knowing that a man is not justified by the works of the Law but by the faith 〈◊〉 Jesus Christ even we have believed in Jesus Christ that we might be jâ—stified by the faith of Jesus Christ and not by the works of the Law 〈◊〉 by the works of the Law shall no flesh be
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.
The Confession of Bohemia or Waldenses A second kind of sin is Original sin naturally ingendred in us and hereditary wherein we are all conceived and born into this world Behold saith David I was born in iniquity and in sin did my Mother conceive me and Paul We are by nature the children of wrath Let the force of this hereditary destruction be acknowledged and judged of by the guilt and fault by our proneness and declination by our evil nature and by the punishment which is laid upon it 3. The French Church saith thus We believe that all the off-spring of Adam is infected with this contagion which we call Original sin that is a stain spreading it self by propagation and not by imitation only as the Pelagians thought all whose Errors * One of his Errors was that Original sin is not truly and properly a sin but a punishment we detest and we believe that this stain is indeed sin because it maketh all and every man not so much those little ones excepted which as yet lye hid in their Mothers wombs guilty of eternal death before God we affirm also that this stain even after baptism is in nature sin 4. The Confession of Belgia which is this We believe that through the disobedience of Adam the sin which is called Original hath been spread and poured into all mankind Now Original sin is a corruption of the whole nature and an hereditary evil wherewith even the very infants in their Mothers wombs are polluted the which also as a most noysome root doth branch out most abundantly all kind of sin in man and is so filthy and abominable in the sight of God that it alone is sufficient to the condemnation of all mankind neither are we to believe that this sin is by baptism utterly extinguished or plucked up by the roots seeing that out of it as out of a corrupt fountain continual floods and rivers of iniquity do daily spring and flow 5. The Confession of Auspurg saith thus And this Original blot is sin indeed condemning and bringing eternal death even now upon all that are not born by baptism and the Holy Ghost 6. The Confession of Saxony Art 2. treats largely of Original sin Where she approves the Doctrine delivered to us by the first Fathers Prophets and Apostles and the Apostles Scholars even unto Augustin and after his time and condemns the Doctrine of Pelagius and all those who have scattered in the Church like doting follies to those of the Pelagians and they 〈◊〉 like not the usual definition given of original sin viz. Originalâ—â— is a want of Original justice which ought to be in us and afâ—â—â—ward they say That these wants and this whole corruptioâ—â— sin and not only a punishment of sin Harmony of Confessions 〈◊〉 4. p. 76 77. 7. To this may be added the Confession of the Châ—â— of Ireland which Article 24th is the same with the Churchâ—â— Englands 8. The Confession of the Church of Scotland may 〈◊〉 seen in the Confession of Faith made by the late learned and 〈◊〉 thodox Assembly of Divines c. 6. Articles 5 6. This corrupâ—â— of nature during this life doth remain in those that are regâ—â— rated and although it be through Christ pardoned and moâ—â— yet both it self and all the motions thereof are truly and prâ—â— sin every sin both original and actual being a transgression oâ—â— righteous Law of God and contrary thereunto doth in its 〈◊〉 nature bring guilt upon the sinner whereby he is bound oveâ—â— the wrath of God and curse of the Law and so made subjecâ—â— death with all miseries spiritual temporal and eternal Now if these Churches Confessions suffice not to prove orâ—â— sin to be properly a sin give me leave I pray humbly to offer 〈◊〉 further Confirmation and Explication these things that followâ—â— 1. That Original sin is either Imputed or Inherent 1. Original sin imputed is the inobedience of Adam in whose 〈◊〉 all meer men were and sinned is imputed to all his posterity 〈◊〉 they in their own persons had acttually violated the Law of Goâ—â— eating the forbidden fruit Rom. 5. 12. Wherefore as by one 〈◊〉 entred into the world and death by sin so death passed upon all men 〈◊〉 that all have sinned that is in that one man in Adam legally◠〈◊〉 they stood under his Covenant naturally as they bear his Imaâ—â— as they were in his loins as two Nations are said to be in the 〈◊〉 of Rebeccah Gen. 25. 23. and Levi to have paid tithes in the 〈◊〉 of Abraham to Melchisedeck Heb. 7. 9 10. the slavish estate of thâ—â— parents is imputed to their children The natural man thoughâ—â— may think himself frâ—e yet is sold under sin Rom. 7. 14. as reâ—â— lion of great persons against their King not only hurts their own persons but stains their blood and is imputed to their posterity so is Adams first sin imputed to us who were in his loins and are natural ordinary partakers of his nature and Rom. 5. 13. 't is said that sin was imputed for until the law that is of Moses sin was in the world but sin is not imputed where there is no law that is where there is no law broken 2. Original sin inherent is hereditary corruption naturally propagated Vide Homily of the Nativity of Christ T. 2. p 167â— supra unto us from the fall of our first parents making us guilty of temporal and eternal punishments whereby we are utterly indisposed disabled and made opposite to every thing that is good and wholly inclined to all that which is evil from which do proceed all our actual sins whereby every meer man is so corrupted in his understanding that he doth not cannot know any thing sufficiently concerning meerly divine things belonging to his eternal salvation without the special grace of God Matth. 16. 17 18. Flesh and blood hath not revealed this unto thee but my Father which is in Heaven 1 Cor. 2. 14. For the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can be know them because they are spiritually discerned and this is called sometimes blindnesâ— Ephes 4. 18. Vanity and carnal-mindedness in the mind and understanding Ephes 4. 17. Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be hardness in the conscience who being past feeling Ephes In Adamo nos omnes rei facti fuimus quia nos omnes fuimus quod ille imus erâ—t unde naturae corruptae ad nos quâ—â—nor emanarunt vulneraâ— ignorantia in intellectu malicia in voluntate infirmatas in iraâ—â—ibill rebellio in concutiscihâ—â— appetitu Aquin 12 ae q. 84. Ex Beda saith learned Bishop Pridiaux fascic controversiaâ—â— c 3 de peccato q. 5. p. â—2â— 4. 19. Pravity or perversaess in the will which is commonly called concupiscence in the appetite and this is formally a turning or
reason of its pride and contumacy neither can it be by reason of its pravity and perversness The flesh saith Diodate is not only incapable to submit to Gods will through weakness but also through â—â—tural repugnancy To which may be added Rom. 7. 14. For 〈◊〉 know that the law is spiritual and the law is spiritual because it binds not only all the humane creatures intents and purposes but his whole force and power and all the thoughts and 〈◊〉 〈◊〉 oâ— his heart to an holy inward obedience as well as to an outward compleat conformity to the will of God whicâ— if he did as he ought to perform he should be spiritual too aâ—â— free from death but I am sold under sin contrary to and averâ—â— from the law St. Paul after he was regenerated was like other men in part carnal through the proclivity of his nature to commit those sins which according to his regenerate part he hated and would not so our sound and learned Divines expound the place and urge the following verses to prove that concupiscence is properly a siâ— and in the regenerate after baptism 2. Concupiscence is properly sin because 't is forbidden in the law of God Rom. 7. 7. I had not known sin but by the law for I had not known lust the sudden motions of mind unlawful desires and affections which arise in the soul and have not the consent of the will as our Orthodox Divines expound the word that is to be sin except the law had said thou shalt not covet Where 't is clear that concupiscence is called sin and that 't is forbidden in the law of which before To which may be added the 9th Article of our Church of England which saith thus Yet the Apostle doth confess that concupiscence and lust hath of it self the nature of sin and the Article saith that 't is a FAULT and corruption of the nature of every man Bishop Jeremy Taylor himself confesseth that 't is in the Latin Copies called vitium naturae which I think in Morals is Englished vice in Theologicals sin and if virtutes Ethicorum sint splendida peccata sure their vices are proprie-dicta peccata which yet the Bishop with the Jesiâ—â—â— denies 3. Concupiscence is contrary to the Law of God because we are commanded to put it off Ephes 4. 22 23 24. That ye put of concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and that ye put on the new man which after God is created in rigâ—teousness and true holiness Where original sin is called the old man as 't is in * Calvin Pareus Peter Martyr Diodate Willet Dr. Featley Wilson in locum and Bishop Reynolds of the sinfulness of sin p. 139. Rom. 6. 6. that is the body of sin not nature but our corrupt nature which we have contracted from our old Father Adam as all our learned and sound Divines expound the places and the phrase 4. That 't is properly sin I reason thus that which rendreth persons obnoxious to the wrath of God is sin properly but original sin rendreth persons obnoxious to the wrath of God ergo original sin is properly sin the major is undeniable because nothing that is not properly sin doth render us obnoxious to Gods wrath God is angry with nothing but sin or for sin the proper object of a Christians hatred should be sin and 't is of God's as being only contrary to his nature and law Gal. 3. 10 the minor may abundantly be proved by plain Scripture Rom. 5. 12. As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned and Rom. 6. 23. For the wages of sin is death by which in regard the Apostle speaks absolutely without any limitation he meaneth death in general of what kind soever temporal and eternal Gal. 3. 10. 1 Thes 1. 10. Rom. 5. 18. And because Bishop Taylor * Explanat of original sin p. 469 470. denies it of death eternal I pray read what the Church of England saith of it in her Homilies of Christ's Nativity T. 2. p. 167. and Homily of Christs Death T. 2. part 2. p. 181. and 184. set down before in the beginning of this Article * Man was justly condemned therefore condemned to everlasting death p. 103. and Ephes 2. 3. We are by nature the children of wrath We are not so by pure nature then we must needs be so by corrupt nature and that is original sin inherent in us Children of wrath are subjects of sin and through desert of sin subject to wrath that is the wrath of God which he hath threatned against sinners for sin death and damnation and temporal judgments Ephes 5. 6. Because of these things cometh the wrath of God upon the children of disobedience only children of disobedience are children of wrath where there is no sin or disobedience there God hath no wrath and our 9th Article of Religion saith plainly that this original sin in every person born in this world deserveth Gods wrath and damnation and so our Church * Questions of Baptism Catechism saith For being by nature born in sin and the children of wrath and it cannot be understood of lust with consent of will for that Paul brought up at the feet of Gamaliel without doubt knew to be sin and that also is actual sin and not original of which the Article treateth 2. Because infants conceived and brought forth in sin who never committed any actual sin in their own persons have died as you may see in Davids child 2 Sam. 12. 18. and experience daily shews it and Rom. 5. 14. proves it Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is actually committed any sin in their own persons over them that is over infants who sinned not actually or by imitation but only by an inherent corruption of nature in them so our Reverend Divines A. B. Vsher and Bishop Prideaux Archbishop Ushers Sum of Christian Religion p. 143. Bishop Prideaux bis Fascic controver c. 3. q. 3. p. 113. Pareus in locum and many more of our sound Divines as well as the ancient Fathers expound the place and in the order of our burial 't is said that by Adâ—â— all die 1 Cor. 15. 21 22. Obj. But it will or may be objected that infants sinned in Adam in whose loins they were and that they are punished with death 〈◊〉 for their own inherent corruption of nature that is in them but for the sin of Adam in whose loins they were imputed to them Answ To this I answer 1. That neither Bellarmine nor Papists nor Bishop Taylor nor any compleat Conformist in the Church of Englanâ— can well object this for they hold Concil Trid. 5. Sec. 5. Can. Bel. de Sacrament baptismi c.
washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So T it 3. 5 6. Cant. 4. 7. Christ Church is all fair there is no spot in her and I might say to Papists that they hold that venial sins do * Veniale peccatum non causat maculam in anima Th. Aquin. 12 ae q. 89. a. 1. B. Medin in 12 ae q. 88. a. 1. p. 1209. not make a spot in the soul and therefore that there is no need of casting it into Purgatory to purge them from them but I say though this sanctification be imperfect in this life yet 't is perfected at the hour or instant of death Heb. 12. 23. But ye are come to the spirits of just men made perfect that is ye are come to the company of just mens souls in heaven that are made perfect in grace Hence we may easily and certainly conclude 1. That the godly souls of justified men when they depart out of their bodies do live with God and the blessed Saints in heaven because otherwise they cannot be taken into fellowship with them and that therefore they live not in the Popes Purgatory 2. That the souls of justified men are perfect in heaven all their imperfections infirmities and corruptions with which they were troubled while they were in their bodies are perfectly done away and they are made perfect in grace 1 Cor. 13. 10. But when that which is perfect is come then that which is in part shall be done away v. 11. Now we see through a glass darkly but then face to face now I know in part but then shall I know as I am known 'T is true we have our sins here while we are in the body of corruption that lets us in doing good and disposeth Mores animae sequutur temperamentum corporis us to do evil and makes us wretched as St. Paul complains Rom. 7. But as soon as we put off this body of death as some think Paul called it the old man and all its lusts and affections are put off too perfectly and we are in our souls made perfect not only sincere and as perfect is opposed to hypocrisie as now but we are perfect as perfect is opposed to that which is imperfect there shall remain no sinful imperfections in our souls but we are as the holy Angels of God and do Gods Will as they do perfectly without any the least sin whatsoever and this Doctrine not only sound Protestants but Papists themselves do hold too for they say That the day of the Saints death is their birth-day for in that say they they are Cornelius a Lapide in Apoc. 14. 13. new-born and enter into everlasting life yea wise King Solomon saith That the day of ones death is better than the day of ones birth that is to true believers in Christ 't is not to them a vindictive punishment but a passage from this life in sin and misery to a life better in Heaven sinless and blessed and to me that which is said in our Liturgy in the order of burial is a good confirmation which is you know thus Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear brother here departed which is true though not of all yet of all Gods elect in Christ and we cannot in reason conceive that God their loving Father who hath elected them in Christ his Son who hath suffered for them and which suffering he hath accepted as full satisfaction for them will in Christs presence who is ever with his Father and at his right hand making intercession for them bid them be gone or send them to the Popes Purgatory there to suffer hellish torments till the day of judgment and we cannot conceive that Christ himself would do it To all this I might urge an argument ad homines which may convince them though not us and say that Papists must hold if not this truth with us too yet more that Saints even in this life are perfect else their justification by their own habitual righteousness and their meriting eternal life by their own good works and their perfectly fulfilling the law will fall to the ground if there remain some sins in the souls of persons that are justified before God which must be purged away by suffering temporal punishments in their Purgatory then certainly neither was their inward habitual righteousness perfect and so could not justifie them before God but needed a justification and pardon it self and so their justification of their persons before God is overthrown by this their covetous Doctrine of Purgatory nor was their outward actual righteousness or good works meritorious of eternal life but rather for the sin in them deserved eternal death If believers in this life can both for matter and manner in their own persons keep and fulfill the whole Moral Law as they plead they can then this their casting off their souls into Purgatory to be purged from some venial sins committed in their life-time here in the body which were not sufficiently purged here as they say must needs fall to the ground and therefore they must deny their forementioned Doctrines of Justification Merits and fulfilling the Law or renounce this of Purgatory which overthrows them for this Dilemma will push them with one horn or both if they say that their inherent righteousness is perfect then they destroy their pretended foundation for their Purgatory then there will be no sins remaining to be purged in Purgatory if they say that their inherent righteousness is imperfect then I say they destroy their justification before God by their own inherent righteousness for imperfect righteousness cannot justifie them in the sight of God but will stand in need of a perfect righteousness to procure a pardon for and cover its imperfectness if they affirm that imperfect righteousness will justifie mens persons before God then they plainly deny Christ and say in effect whatsoever they pretend to the contrary that there was no need of his coming into the world and doing and suffering what he did for 't is yielded that men by the light of nature the study of Moral Philosophy and good education and observation have attained to great measures of Moral Justice which yet neither justifies them before God as our 13th Article undeniably proves of which I spake before nor saves them as our 18th Article plainly John 3. 3. Acts 15. 24 28. Rom. 3. 10 20 28. Gal. 3. 16. Gal. 5. 18. Col. 2. 16 20. Ephes 2. 8 9. Apoc. 20. 10. Apoc. 21. 8. Acts 4. 12. John 3. 16. Mark 16. 16. John 14. 6. Hebr. 11. 6. shews the title of which is this Of obtaining salvation only by the Name of Jesus Christ The Article it self is this They also are to be had accursed that presume to say That every man