of Godfry Goodman Bishop of Gloucester was accused of it in Court and Convocation and declared and professed it by his last Will and Testament as Dr. Heylin shews in his Cypr. Angl. l. 4. p. 416. 'T is said of Dr. Theodore Price Bishop of that though he lived like an Atheist yet he died like a Papist Prin ' s Epistle to K. Châ—r I before his Quench-coal p. 42. England be so absolutely directly and cordially Papists that it is all that 1500 l. per Ann can do to keep them from confessing it This and much more may be seen in Dr. Heylin's Cypr. Angl. l. 4. p 392 408. Doth not A. B. Laud p. 36. of his commended Relation of his Conference with Fisher say thus The Church of Rome and Protestants set not up a different Religion And doth not Dean Potter iâ— Charity mistaken p 62 say thus That the most necessary and fundamental Truths which constitute a Church are on both sides unquestioned by fundamental points of faith we understand these prime and capital Doctrines of Religion which * But what are those a Bishop and a people or a Pope and the multitude of Professors of Christianity as Bishop Sparrow intimates in his Rationale upon the Common-prayer Book p. 89. Bishops Curates and people committed to their charge make up a Church make up the holy Catholick Church But did not the Church of England before A. B. Laud altered the Prayer for the Fifth of November say That Papists Religion is Rebellion and A. B. Laud held that Bishops are essential to the being of a Church as Heylin shews in his Cypr. Anglic. l. 1. p. 54. l. 4. p. 400 401. their faith is faction Which cannot be said of Protestants Religion or Faith truly without great slander though Dr. Heylin as they say most wickedly standers all the first restorers of the Reformed Religion with it Doth not the Church of Rome hold such points of faith as do destroy the foundation and those not only questioned but denied by real Protestants Doth not the Church of Rome hold this Doctrine as a point of faith for denying or not believing of which they have put many thousands of Protestants to death viz. That the body and blood together with the soul of the Lord Jesus Christ is truly really and substantially in the Sacrament of the Eucharist and that there is made a turning of the whole substance of the bread into his body and of the whole substance of the wine into his blood which turning the Catholick Church as they falsly call themselves doth call Transubstantiation If this be denied see the 18th Article of their Religion set down in the 14th Article of this Book And doth not our Vide Bull Pii 4 bound up with the Council of Trent super forma juramenti professionis sidei Church of England hold the truth in this point against the Church of Rome that this their Doctrine is false and doth destroy the humane Nature of Christ and consequently destroy all the Articles of our Creed which concern Jesus Christs humane nature and consequently our Salvation And is not this a fundamental point of faith that true believers persons are justified before God by the righteousness of Christ imputed to them and applied by faith alone Is it not the main drift of the Apostle to prove and settle the Romans and Galatians in this truth That believers persons are not justified before God by their own good works even of that Law of which câ—meth the knowledge of sin Rom. 3. 20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledg of sin Yea doth not the Apostle say that if he shall teach justification of our persons before God by our own good works he should frustrate the grace of God that is overthrow the Gosâ—el of Jesus Christ for if righteousness come by the Law then Christ is dead in vain Gal. 2. 21. And could these great Grandees who imposed and took subscription to the Book of Homilies upon and from others be ignorant of what the Church of England holds therein especially this Whosoever denieth this Doctrine THAT FAITH ALONE JUSTIFIETH is not to be accounted a Christian man nor a setter forth of Gods glory but for an adversary to Christ and his Gospel and for a setter forth of mans vain glory that 't were the greatest arrogance and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sin and justifie himself Homily of Salvation of Mankind p. 16 17. Now because some of our English conforming Divines have by their Preachings and Writings said that most of these ensuing false Doctrines I Heylin in his Introduction to his Cypr. Angl. p. 36. S. 36. have renounced all which the Church of Rome holdeth and maintaineth are the Doctrines of the Church of England and thereby induced many persons to believe and allow them I have to prevent the growing mischief of this grand deceit and to vindicate the Church of England from these calumnies and to inform the ignorant and inconsiderate that have subscribed assented and consented to the Articles of Religion and Homilies of the Church of England but never throughly read and considered them spent as much of my time with my pen as could be spared from my fork and rake this Harvest whiles many great Conformists to the Ceremonies and Government enjoy their Plurality of Benefices besides their great dignities but labour not in the Word and Doctrine much less preach or write against these gross Popish Doctrines but rather preach or print them to the great dishonour of God especially of Jesus Christ the increase of Popery and Atheism and the great grief of those godly Christians that are Protestants indeed and in truth as well as in profession Antichrist professeth the Creed as well as these men yet by his superinduced Doctrines and practices he overtbrows it So these men of long Name may profess subscribe and assent to the Doctrine of the Church of England and yet by superinduced Doctrines contradict and destroy it for they give not an internal assent to it as was observed before out of Mr. Fowler ' s Free Discourse p. 305. And whether those men do not play the Hypocrites lâ—t the world judg The Pope of Rome in divâ—ding Rome unto 25 Priests the fatal squarâ—-root of the number of the Beast 666 laid the foundation of his Iâ—olatrous and tyrannous Kingdom long before his Supremacy was perfected yea claimed He arose out of the earth as grass by little and little insensibly so possibly may a Pontifex Maximus with such a number of such Priests in time â—o elsewhere especially if rulers and ruled are willing to be ridden by them Of all Beasts tâ—e two horned Beast is the most dangerous to be ridden by next that which is most like him as
acteth against and contrary to them By which saith he they do declare themselves to be none of the Church of Christ but rather of the Synagogue of Satan Yea he there tells his Wife That he called them with good conscience as Christ called their forefathers the children of the Devil and that as their father the Devil is a lyar and murtherer so their Kingdom and Church as they call it standeth by lying and murdering therefore my dear Wife have no fellowship with them Ibid. Bishop Ridley in his Letter in Captivity calls the Church of Rome the Strumpet of Babylon and the Pope of Rome Antichrist Fox his Book of Martyrs p. 1626. col 1. And in his Answer at his Examination to Bishop White he saith He cannot but confess with St. Gregory a Bishop of Rome also that the Bishop of that place is the very true Antichrist whereof St. John speaketh by the name of the Whore of Babylon And I say saith he with the said St. Gregory that he that maketh himself a Bishop of all the world is worse than Antichrist Ibid. p. 1650. col 2. And in his Communication with Dr. Brooks Bishop of Gloucester when he degraded him exhorting him to recant and submit to the Church of Rome he saith thus You know my mind concerning the usurped authority of the Romish Antichrist Ibid. p. 1659. col 2. And a little after when he would Bishop Ridley though when he was in his Pontificalibus he contended too much for the Surplice c. yet when he came to die he refused it and abominated it put on him the Surplice c. he inveighed against the Romish Bishop and all that foolish apparel calling him Antichrist and the apparel foolish and abominable Ibid. In his Farewell Letter to all his Friends he calls the Bishop of Rome the Babylonical Beast and the then Bishops of England thieves of Samaria Sabei Caldei These robbers have rushed out of their dens and have robbed the Church of England of all the aforesaid holy treasure of God they have carried it away they have overthrown it and instead of Gods holy word the true and right administration of Christs holy Sacraments as of Baptism and the other they mix their Ministry with mens fantasies and many wicked and â—â—godly traditions Ibid. p. 1674. And these Bishops he calls the Soldiers of Antichrist Ibid. p. 1675. col 1. And in his Letter to the Lords Temporal he saith thus I wonder my Lords what hath bewitched you that ye are so suddenly fallen from Christ unto Antichrist from Christs Gospel unto mens traditions from the Lord that bought you to the Bishop now of Rome I warn you of your peril be not deceived except ye will be found willingly consenters unto your own death For if ye think thus we are Lay-men this is a matter of Religion we follow as we are taught and led if our teachers and governours teach us and lead us amiss the fault is in them they shall bear the blame My Lords 't is true I grant you that both the false teacher and the corrupt governour shall be punished for the death of their subjects whom they have falsely taught and corruptly lead yea and their blood shall be required at their hands But yet neverthelss shall that subject die the death himself also that is he shall also be damned for his own sin For if the blind lead the blind Christ saith not the leader only but both shall fall into the ditch Shall the Synagogue and the Senate of the Jews trow ye which forsook Christ and consented to his death therefore be excused because Annas and Caiphas with the Scribes and Pharisees and their Clergy did teach them amiss yea and also Pilate their Consenters and doers are both guilty saith Bishop Ridley Ibid. p. 1675. governour and the Emperours Lieutenant by his tyranny did without cause put to death Forsooth no my Lords no. For notwithstanding that corrupt Doctrine or Pilates washing of his hands neither of both shall excuse either that Synagogue and Seigniory or Pilate but at the Lords hand for the effusion of that innocent blood on the latter day shall drink of the deadly whip * Bishop Gardners six Articles called the Whip with six strings I â—elieve he alluded to Ye are witty and understand what I mean Therefore I will pass from this to tell you that ye are fallen from Christ to his adversary the Bishop of Rome pag. 1667. And immediately after he tells them That he doth not in calling the Bishop of Rome Christs adversary or Antichrist rage or raile but speak the words of truth and sobriety And shews That that Church while it continued in the Apostles Doctrine was Apostolick and those that sate in that See might be called Apostolici but since that See hath degenerated from the trace of Truth and true Religion which it received of the Apostles at the beginning and hath preached another Gospel hath set up another Religion hath exercised another power and hath taken upon it to order and rule the Church of Christ by other strange Laws and Canons and rulers than ever it received of the Apostles the Apostles of Christ which thing it doth at this day and hath continued so doing alas alas of too too long a time since the time I say that the state and condition of that See hath thus been changed in truth it ought of duty and of right to have the names changed both of the See and of the Sitter therein As that See then for that true trade of Religion and Doctrine of Christs Apostles justly and truly was called Apostolick so as truly and justly for the contrariety of Religion and * Is this not directly contrary to A B. Laud's Doctrine in his Relation wherein pag. â—â—6 he saith That the Church of Rome and Protestants set not up a different Religion diversity of Doctrine from Christs and his Apostles that See and the Bishop thereof at this day both ought to be called and are indeed Antichristian The See is the seat of Satan and the Bishop of the same that maintaineth the abominations thereof is Antichrist himself indeed And for this cause this See at this day is the same which St. John calleth in his Revelation Babylon or the Whore of Babylon and spiritual Sodoma and Egyptus the mother of fornications and of the abomination upon the earth and with this Whore do spiritually meddle and lye with her and commit most stinking and abominable adultery before God all those Kings and Princes yea all Nations of the earth which do CONSENT TO HER ABOMINATIONS and use or practise the same Ibid. p. 1668. And in his Lamentation for the change of Religion in England he saith thus The head under Satan of all mischief is Antichrist and his brood and the same is he which is the Babylonical Beast Ibid. p. 1671. col 2. And in p. 1673 he calls King Edward the sixth that innocent that
A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of Faith of the Church of ENGLAND By R. R. B. D. Babylon's Brats must not be dandled but dasht against the wall Phinehas his Zeal Jehu's March Josiah's Resolution Luther's Heroical Spirit have ever best prevailed against the mystery of iniquity Bishop Prideaux his Sermon upon Revel 2. 4. Pag. 25. 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 of Salvation of mankind Pag. 16 17. Bona opera non praecedunt justificandum sed sequuntur justificatum S. August l. de fide operibus c. 4 14. The Pope is Antichrist and Popery is the loosing of Satan for blasphemeth he not in denying us to be saved by the imputation of Christs righteousness King James his Godly Meditations upon certain Verses of Revel 20. Earnestly contend for the faith which was once delivered unto the Saints Jude vers 3. LONDON Printed for Tho. Cockeril at the Three Legs in the Poultry over against the Stocks-Market 1680. CHRISTIAN READERS THough I confess I have long had it in my thoughts to prove That the Doctrine of the Laudensian faction is not the Doctrine of faith of the Church of England and that the greatest Conformists to the Ceremonies are the greatest Nonconformists in deed and in truth to the Doctrine of faith or the articles of Religion of the Church of England concerning the Confession of the true Christian faith and the Doctrine of the Sacraments yet I sate still earnestly expecting that some one Orthodox Conformist or other whom it most concerned to maintain it would appear to prove the former or some learned Nonconformist to the Ceremonies would do the latter but neither seeing nor hearing of any one of them to attempt either the one or the other being incouraged by the Parliaments late Act for renouncing Transubstantiation I have though the unfittest of a thousand adventured to renounce not only that blasphemous Doctrine but many more of the Papists erroneous and Antichristian Doctrines and in doing of this may possibly be thought obliquely if not directly to do them both And I begin with renouncing their abominable Transubstantiation partly because the Parliament did so and also because it 's not only destructive of the humane nature of our Lord and Saviour Jesus Christ but also inductive of adoration of the Lords-supper and the Tables or Altars whereon 't is celebrated Several of our high Conformists having so beld and 't is feared that some do so now the presence of Christs Body in the Sacrament of the Altar as they have been pleased to call it that they might well be thought to hold it after the Papists or Lutherans Doctrine for 't is clear that they have not only been against Orthodox mens discovery of the way that Christs body is not in Bp. Forb's de Eucharist l. 1. c. 1. par 7. A. B. Laud in his Star-Chamb Speech Dr. Heyl. Hist of Presbytery p. 2. the Sacrament of the Lords-supper but they have plainly held that he is more and some other way in that Sacrament than in that other of Baptism and that he is there truly really substantially as 't is in the 18th Article of the Popes Creed to be seen in this Renunciation Article 14th yea essentially as Dr. Lawrence speaks in his Court-sermon p. 18. And in the second place I have renounced Adoration or bowing to Altars or Communion-Tables purposely and upon the Religious account of more religâ—ouâ— excelâ—â—nâ—â— c. because that Doctrinâ— and practise being â—dmitted worshipping of the Sacrament of Images of the Cross of Relicks c. may easily be introduced and maintained And thirdly I have renounced their Heretical Doctrine of Justification of mens persons before God by their own good works because it overthroweth the Gospel and in effect denieth Christ to be come in the flesh and is most dangerously Antichristian and very commonly brâ—â—ched amongâ—â— us and the sound Doctrine of the Church of England against it called Antinomianism and the imputation of Christs Righteousness vilified and denied and Faith as an act habit or work or as it includes sincere obedience set up in its room and the Papists Justification of our persons before God by our own actual or habitual righteousness re-introduced I have also renounced the sufficiency of the natural active power of mans Free-will while in the state of nature to turn of it self to God to believe c. and there by the ground and foundation of the Old and New Pelagian long since condemned though of late too much revived and affected Doctrine and those that usually flow from or are companions of it as also the lawfulness of setting up and suffering of Images in places of publick worship because they have been are and will be occasions of Idolatry Superstition and much mischief in Church and State where they have been and are tolerated as may be seen in that excellent Homily against the peril of Idolatry I have also proved by the Doctrine of the Church of England and our own learned mens approved works That the Pope of Rome is the Antichrist and that therefore he is not supreme Head of the Church and that therefore his humane inventions should not be imposed upon nor followed by the Churches of Jesus Christ but that Christ himself the supreme Head of his Church should be only so acknowledged his word duty and constantly consulted and followed in all matters which concern his Church â—is pure Doctrine Discipline and Worship and Truths countenanced and maintained and not suppressed or disgraced and also that Antichrists erroneous and Antichristian doctrines usurpations superstitious and scandalous ceremonies and other Worships should be detested * Vide the Confessioâ— of Faith made the 28 of Jan. 1581 in the 14 year of K. James his Reign there and subscribed and sworn to by K. James his Houshold and whole Kingdom of Scotland set down in the latter end of the Harmony of Confessions and renounced and suppressed 'T was once a sad and great complaint made to a Sub-Committee in which were many eminent Bishops and three Doctors of Divinity That all the tenents of the Council of Trent except only such points of State-policy against the Kings Supremacy as were made Treason by the Statute as good works co-causes with Faith in Justification private Confession by particular enumeration of sins needful necessitate medii to Salvation that the oblaâ—ion or as others the consumption of the Elements in the Lords-Supper holdeth the nature of a true Sacrifice Prayers for the Dead lawfulness of Monastical Vows the gross substance of Arminianism and some dangerous points of Socinianism had been preached or printed by some amongst us saith Dr. Fuller in his Ecclesiastical History Dr. Heylin ' s Cypr. Anglicus l. 5. p. 472
to do say We are unprofitâ—ble servants and therefore our good works cannot merit any thing of God by their own worth and oblige him to give us a reward for their profit done him Cond 5. That there be a proportion between the thing meriting and the thing merited but between our imperfect good works and eternal life there is no proportion merit of condignity must be equal to the reward or thing merited that is truly and properly meritorious that doth properly and absolutely for it self deserve a reward or which doth in its formal reason include equality or condignity tâ— that reward of which 't is said to be meritorious but now that there is no proportion between our works and eternal life is proved Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Where 't is clear thaâ— the Apostle who was a regenerated man and had done as many good works as any regenerated man after his conversion as appears by his works yet those he sligâ—ts in comparison of the knowledge of Christ by faith and who suffered many great and cruel afflictions and 〈◊〉 last Martyrdom for Christs sake yet he reckoned them all not worthy to be compared with the glory that shall be revealed in us in heaven they hold no true proportion or equality with the reward neither in respect of dignity or worth nor in respect of duration or time these affâ—â—ctions are not worth that glory which we shall have in heaven aâ—â— these afflictions which are but for a moment are not worthy to be equalled with that eternal weight of glory which they work for us if righâ—â— born This place saith Pareus and our Dr. Fulk and Willet in locum tollit omne meritum condigni Pareus in loc Dr. Fulk taketh away all merit of condignity for if the sufferings of the Saints neither for quality nor quantity are proportionable to the glory that is to come then it followeth necessarily that they are not worthy if the sufferings of Martyrs come short of the value and worth of the glorious happiness of Saints triumphant in heaven then sure much more do their best actions come short thereof There is a reward ratione pacti when a man promiseth such a reward to a person if he do such a work for him Now this reward is called wages not properly merit because it may be meerly of promise and not of desert e. g. A man may promise another man an 100 l. of good gold to fetch him a bottle of straw which when he hath done he is bound to give or pay it to him because he promised so much but this is not properly merit of condignity for the work done was not worth the money supposing as is to be supposed the straw easie to be had and near at hand for there was no proportion between the fetching of the bottle of straw and the 100 l. Now where there is merit of condignity there must be proportion between the merit and the reward because the reward of the merit is an act of justice as Aquinas shews and justice is a certain equality as he there proves out of the Philosopher 12. 〈◊〉 q. 114. a. 1. c. 2. There is a rewardâ— ratione operis when a man doth such a work that doth of its self and its own nature carry such a dignity and worthiness in it as that it deserves such a reward to be given to him in justice Now this is that the Papists are to prove that our good works do that there is such excellency dignity and worthiness in them as that they do of their own nature deserve eternal salvation at Gods hands and that God is bound in justice with it to reward us for the dignity of our good works which we Protestants utterly deny and we say that if we should yield that our good works do thus merit eternal life at Gods hands these absurdities would easily follow 1. That we had something whereof to glory or to boast of that we had merited our salvation contrary to Ephes 2. 8 9. 2. That eternal life were not freely given to us but of due and just debt paid to us contrary to Rom. 6. 21. 3. That Christ dyed in vain contrary to Gal. 2. 21. This is one of the Church of Romes Antichristian Doctrines which doth in effect deny Christ to be come in the flesh It 's but a vanity in our men the great friends to Rome to say that Papists profess with us the Apostles Creed when as indeed and in truth by their doctrines and practises they deny and overthrow what they profess for if men can by their own strength turn themselves to God when they will and fulfil the whole moral Law do works of superogation and by the right use of their natural reason and will merit ex congruo the first grace and then ex condigno merit eternal life What need was there for Christ so have come into the world and taken our nature upon him become our surety to have fulfilled the law and dyed for us And therefore our Homily before alledged saith very well That this Doctrine of Merits speaks blasphemy against Gods mercy and great derogation to Christs blood-shedding and another Homily before alledged 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 a setter forth of mans vain glory and for an adversary to Christ and his Gospel and that it were the greatest arrogance and presumption of man thâ—â— Antichrist could set up against God to affirm that a man might by his oâ—â— works take away and purge his own sin and justifie himself Homily of salvation of mankind p. 16 17. Obj. But they say That Christ 〈◊〉 merited that our good works that are his Nova haec est Theologia Prophetis Apostolis ignota Christus meruit ut nos mereamur nobisipsis vitam aeternam Dr. Ames Bel Enerv. t. 4. c. 2. p. 214. gifts wrought in us and performed by us should merit eternal life Ans 1. This I have often heard said but could never as yet see it proved and therefore till it be proved I deny it because there is neither sacred Scripture nor good reason for it I know that true believers in Christ are made worthy 2 Thes 1. 5. Apoc. 3. 4. by the perfect righteousness of Christ imputed to them and apprehended and applied by a lively faith but this makes not their imperfect works which as good he works in them and which they owe unto him meritorious at Gods hands again God doth reward his people with eternal life secundum opera * Rom. 2. 6. according to their works but not propter opera for their works and the reward is of free gift not of due debt for 't is ex pâ—â—misso of Gods own free promise but not
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
godly hearted and peerless young Christian Prince Whom Dr. Heylin saith He was a man of ill principles and that 't was no infelicity to the Church he means Rome sure that he died so soon And in p. 1673 col 2. he saith thus Now then seeing the Doctrine of Antichrist is returned again into this Realm and the old Laws of Antichrist are allowed to return with the power of their father again c. Mr. John Philpot Martyr in his seventh Examination and Answer saith That the Church of Rome is a false Church and the Synagogue of Satan Ibid. p. 1704. col 2. And in his ninth Examination he tells Harpsfield That the Religion of Rome is a false Religion Ib. p. 1709. col 1. So he told Chadsey Ibid. p. 1715. col 1. And at his last Examination he told the Lord Mayor of London That he was sorry to see that that authority which representeth the Kings and Queens persons should now be changed and be at the commandment of Antichrist And ye speaking to the Bishops pretend to be the follows of the Apostles of Christ and yet ye be very Antichrists and deceivers of the people and that Church which ye pretend to be the Catholick Church is the Church of Rome the Babylonical and not the Catholick Church of that Church I am not Ibid. p. 1721. col 1. Thomas Whittel Priest and Martyr saith That he was well content to give over his body for the testimony of Gods truth and pure Religion against Antichrist and all his false Religion and Doctrine Ibid. p. 1738. Barthlet Green a Scholar and Martyr affirmeth That the Church of Rome is the Church of Antichrist Ibid. p. 1744. A. B. Cranmer M. calleth and proveth the Pope of Rome to be Antichrist Fox his Book of Martyrs p. 1768. col 2. That the Traditions and Religion of that usurping Prelate of Rome are most erroneous false and against the Doctrine of the whole Scripture and the author of the same to be very Antichrist so often preached by the Apostles and Prophets in whom do most evidently concur all signs and tokens whereby he is painted to the world to be known Ibid. p. 1774. col 2. Many of which marks he sets down there And at St. Maries in Oxford when he recanted his Recantation he said thus And for the Pope I refuse him as Christs enemy and Antichrist with all his false Doctrine and this he declared he spake without dissimulation Ibid. p. 1781. col 1. And in his Letter to Queen Mary he saith thus of the Pope If this be not to play Antichrists part I cannot tell what is Antichrist which is no more to say but Christs enemy and adversary who shall sit in the Temple of God advancing himself above all others yet by hypocrisie and fained religion shall subvert the true Religion of Christ and under pretence and colour of Christian Religion shall work against Christ and therefore hath the name of Antichrist whom he there proves to be Antichrist Ibid. p. 1784. col 2. John Mandrell Robert Spicer and William Coverley denying the Pope to be head of the Church or Christs Vicar affirmed him to be Antichrist and Gods enemy Ibid. p. 1788. William Times Curate and Martyr answered Bonner That the See of Rome is the See of Antichrist and therefore to that Church I will not conform my self nor once consent to it Ibid. p. 1791. And p. 1793. he saith The Church of Rome is the Antichristian Church Sixteen Martyrs at once make this Confession The See of Rome is the See of Antichrist the congregation of the wicked whereof the Pope is head under the Devil Article the third for proof of which they offer to be burnt Ibid. p. 1810. col 1. ART XV. That it is lawful to set up and suffer Bishop Mountague in his Gag pag. 300. saith That Images and Pictures of Christ may stand in Churches pro institutione rudiorum commone factione Historiae excitatione devotionis And pag. 318. that the Images and Pictures of Christ the blessed Virgin and Saints may not only for Civil uses but also for Religious imployment and helps of piety be set up in Churches and that the Church of Rome and we differ not therein so practise exceed not Doctrine And p. 317. that Dulia may be given to them Images of the Sacred Trinity of God the Father of God the Son Crucifixes of God the Holy Ghost or of Saints departed this life in Temples or Churches where Gods people do usually meet to worship God THis I renounce 1. Because 't is contrary to the Doctrine of the Church of England in her excellent Homily against the peril of Idolatry wherein she saith as followeth p. 12. These costly deckiâ—â— of Churches and Images have nothing profited those that are wise and of understanding but have thereby greatly hurt the simple and unwise occasiâ—â—ing them thereby to commit most horrible Idolatry p. 13. Our Images 〈◊〉 been be and if they be publickly suffered in Churches and Temples 〈◊〉 will be worshipped and so Idolatry committed to them Wherefore our Iâ—â—ges in Temples and Churches be indeed none other but Idols as unto 〈◊〉 which Idolatry hath been is and ever will be committed p. 15. That 〈◊〉 honouring of abominable Images is the cause the beginning and end of 〈◊〉 evil and that the worshippers of them be either mad-men or most wicked men p. 17. Although it be said now commonly that Images be Lay 〈◊〉 Books yet we see they teach no good lesson neither of God nor of goâ—â—ness but all error and wickedness and therefore God as he forbiddeth 〈◊〉 Idols or Images to be made or set up so doth command such as we find 〈◊〉 and set up to be pulled down broken and destroyed Deut. 7th and 〈◊〉 Chapters where 't is observable that all the occasions of Idolatry 〈◊〉 to be avoided and therefore did God forbid marriages with the children of Idolaters for they will turn away thy son from following me that they may serve other gods so will the anger of the Lord be kindled against you and destroy thee suddenly p. 18. To set up Images or Altars is a wickedness and great offence and abomination in the sight of the Lord. p. 19. It is impossible that we should be worshippers of Images and the true servants of God also as Paul teacheth 2 Cor. 6. p. 21. Upon 1 Joh. 5. ult Tertullian saith Keep your selves from Images and Idols he saith not now keep your selves from Idolatry as it were from the service of them but from the Images or Idols themselves that is from the very shape or likeness of them do ye think those persons which place Images and Idols in Churches and Temples yea shrine them even over the Lords-Table as 't were of purpose to the worshipping and honouring of them take good heed either to St. John ' s counsel or Tertullian ' s for so to place Images and Idols is it to keep themselves from them
they please and as experience shews oppose them too against the determination of the Church which allowance I hope I may have to defend them But do not these men lay a foul aspersion upon the Church who say They do allow those men that will give an hearty assent and subscribe to their authority ceremonies and traditions and injunctions to interpret and secretly undermine and openly oppose the Doctrines of Faith of the true Christian Religion I profess I do not believe it of the whole Church-representative of England of which I should believe he speaks though I have not heard of one of them or of any Conformist that hath appeared against these mens false interpretations yea open contradictions of the articles of Religion concerning the true Christian faith But what security of peace and truth the Magistrate whom like their elder brethren in Holland they claw while he will suffer them to carry on their destructive designâ— can have by these mens subscriptions declarations yea oaths I know not Would not all the Jesuits of Rome subscribe declare and swear too upon these conditions I have heard of one Minister that would subscribe assent consent and declare if they would hate him but one syllable un And so it may be would others too if they might do as they do not perform what they promise and write against what they subscribe assent and consent to too as these men say they are allowed by the Church But I know not well what Church the man means by our Church for I do not know well of what church he is though I hear he is in the Church of England and promoted so was the Bishop of Spalato till King James found out his Knavery and so was Dr. Lewes who returned to Winchester and when he had received some thousands of pounds of current English money he returned to his Church of Rome who therein followed not the cunning advice of Thuanus a learned and cunning Papist to Casaubon * Wedderbornes Book p 23 vid. Supplement to Laudensium autocatacrifis p. 18. not to come away to them but stay here seeing he had and might have more means here than he could or would have there and might do them more service here than he could do them if there I have dwelt too long upon this large man else I could set before your eyes many more of his erroneous and dangerous Doctrines but I must leave him What I have said in my following Renunciation will I hope sufficiently confute Dr. Patrick's Doctrine of Justification by our own good works and by faith as it worketh by love and some Friendly Debate pag. 13 〈◊〉 14. other of his false Doctrines I meddle not with some others because better heads and pens have undertaken them Though the Arminian c. faction he they say much increased yet that it was greater and more Popish before the late Civil Wars and that there was more danger of bringing in Popery then than there is now I could offer many reasons as I. That the body of Popery except the Popes Supremacy was then preached and printed as Dr. Fuller shews was complained of and so much Dr. Heylin confesseth as was shewed before and may in a very great part he seen gathered to your hands in Laudensium Autocatacrisis and the Supplement thereunto and Laudensium Apostasia which I believe cannot be proved now 2. Then there were the High Commission and the Star-Chamber Courts which are not now wherein A. B. Laud and his party used to crush whosoever appeared in the least against their Arminian Doctrines and Popish Innovations 'T is true we have some disadvantages we want a Dr. Humphrie Abbot Holland and Prideaux in the Chair in Oxford a Cartwright Whitakers Davenant and Ward at Cambridge a Dr. Ames Twisse Kendal and a Mr. Jeanes who are gone to their Rests and we lack liberty and encouragement for our thousands of Orthodox Nonconforming Ministers freely to preach and print against Popish Arminian and Socinian Innovations in Doctrine Discipline and Worship If orthodox and learned and godly Divines Nonconformists indeed to the Ceremonies but real Conformists to the Doctrine of Faith of the Church of England who did not only preach the truth to the elder but taught it to the younger sort of people had not been turned and kept out of the Ministry and silenced and cast out of their Freeholds and Corporations except they would do such things as they judged unlawful or at least inexpediâ—â— and put into their places either ignorant or erroneous or scandalous persons men either unapt or unfit to teach though I acknowledg there are many learned sober men sound in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach in the Ministry whose persons God knows I love and whose learning I honour and admire yet I say there are many as selfish malicious covetous ambitious some as erroneous if not idolatrous men as many that are of the Church of Rome and so would openly profess themselves to be if time should serve them 't is very probable and verily believed that neither Popery nor Arminianism that cunning way to bring in Popery nor Prophaneness and Atheism would have gotten that head which some say they have Where the fault is is not for me to determine not suggest But verily I think his Gracious Majesty cannot be so much as suspected much less accused of it for he was graciously pleased to issue out a Declaration for liberty for tender Consciences from Bredah and another soon after his return home which was turned into a Bill by a worthy Gentleman and offered to the Parliament then called healing Since that his Majesty made another Gracious Declaration for liberty of Conscience but that 't is known was cried down by the Episcopal party and now at last his Majesty upon pious and politick accounts hath given forth another and more Gracious Declaration for liberty of Conscience and licensed several sound Protestant Divines who have lost their livings and suffered the spoiling of their goods and refused dignities rather than comply with our Bishops and their Latitudinarian party in things they judged unlawful inexpedient and inductive to Popery c. to preach and teach the word of God truly and worship God purely as he hath commanded in his Word without humane additions and inventions c. But this also the Episcopal party under the specious pretence of being against bringing in Popery which many of them preach and practise and love more than the truth and the pure worship of God as God and their own consciences well know though they have formerly extolled the Kings Supremacy and Prerogative above Law Right Reason and Religion and these thirteen years last past scarce ever executed one Law of those many that are made against Popish Recusants no nor mentioned publickly any fear of Popery till his Majesty granted his most loyal Protestant Subjects liberty to serve God purely as he hath commanded in his Word
which ought to be the rule of all mens religious actions declaim against and thereby condemn his Majesties piety and prudence and suppress in many places the Whosoever forbids us to do what God commandeth or commandeth us to do what God forbiddeth is accursed unto all them that love the Lord. Basilius Moral c. 14. quoted by Bishop Jewel in his Reply to Harding a. 14. d5 p 373. most pure worship and service of God the preaching up the real interests of the Lord Jesus Christ and the preaching down the Errors Heresies Idolatries and Suâ—â—â—stitions and Antichristian inventions of the Apostatized Church of Rome with whom the Laudensian party long laboured a reconciliation Let any unprejudiced man that is judicious seriously read Dr. Heylin's Cyprianus Anglicus and his Introduction thereunto and he will see much more than I do but hint and also what a mongrel Religion he would make ours and have established here and what principles of Tyranny and Popery he therein lays down and commends But though these things might be true in some heretofore yet now they see the error their selfish and passion hath led themselves and it may be others inconsiderately into that they may fear they shall be put besides the saddle it may be beaten with those rods which they made for other men that earnestly desired the Churches peacé and the Kingdoms welfare by any powerful ill-minded and ill-principled Prince as Heylin most falsely saith King Edward the sixth was of that will but make use of those weapons which they have made to subvert their dissenting brethren they are well content at least some of them to tolerate Protestant dissenters as may be seen in and about the Cities of London and Westminster and they preach against Popery very much Very good 't is well their eyes begin to be opened if they be not shut again before they 'l see and forsake the true causes and sin no more Old Bishop Bonner told them long since That liking of the Popes Broth would incline men to like in time their Beef too I wish their moderation might be known to all men But is a toleration of the pure Worship of God and preaching his truth all the fruit the sight of their error hath brought them to no question they I mean the Episcopal party would grant as much to home-born Papists 'T is granted to foreign Protestants though 't is true their great Father in God A. B. Laud overthrew that liberty of the Protestant Religion which King Edward the sixth Queen Elizabeth and King James granted them under hand and seal as Dr. Heylin largely shews in his Cyprianus Anglicus and thereby he made such an evil president as 't is believed did his present Majesty much mischief in his late Wars and rendred his gracious offers to the Netherlanders of protection and liberty of their Religion if they would come under his Government ineffectual lest such Bishops as A. B. Laud was should in time have though not his yet some succeeding Princes ears and thereby as he make void all grants and promises unto them What is no more to be granted to home-born Protestants who adhere to our doctrine of Faith and the Sacramants than to Foreigners Is granting a bare and uncertain toleration of the pure Worship of God to those godly Protestants that adhere most firmly to the pure Protestant Religion in Doctrine Discipline and Worship and a full comprehension with rewards and great promotions allowed and given to those that hold Popish Doctrines not only contrary to the Word of God but also to the sound Doctrine of the Church of England well becoming those Bishops that are in profession Protestant Is this a sufficient and the right way to keep out Popery is it proper for the chast Spouse of Christ to take upon her the badges of the great Whore of Rome Is it proper for the Israel of God to sâ—mbolize with her who is spiritually called Sodom and Egypt Is it proper for those that profess themselves the Saints and servants of the most high God and the followers of Jesus Christ to impose and contend for the proper marks of the Beast spoken of in Revelations the 1â— and 17 Chapters Doth not learned and religious Peter * Et nos si verè Christiani sumus non decet ritus caeremonias vel a Judoeis vel à nationibus aliis accipere sed tantum debem is usurpare quae nobis mandata sunt in literis divinis P. Martyr loc com clas 2 ae c. 5. S. 16. P. 220. Martyr say That if we be Christians indeed it becomes us not to receive Rites and Ceremonies from the Jews or other Nations but that we ought to use those things only which are commanded in the Divine Writings a Should we believe that those men †Aquin. 12 ae q. 103. a 2. Pet. Mart. loc Com. cl 2 ae p. 197. Pareus Beza in 1 Cor. 10. 18. those Jews who after pretence of sight of their errors are sound Christians and intend really to keep out and root out Judaism yet command and rigorously enjoin the use of the Rites and Ceremonies of the Jewish Religion which are the proper badges and real professions thereof as Papists themselves say and our men prove Can any rational sound Protestant be so silly as to think and say that if the Ceremonies be left in their use as the Bishops themselves say they are in their own nature indifferent that then farewell the Church of England For what is the Church of England like the Church of Rome built upon such sandy weak or unnecessary foundations or must the Kingdom be said to be so much in love with the Ceremonies of the Church of Rome as to give 400000 l. per Annum to the Bishops and their agents and dependants to uphold them Doth not the Church of England say * Homily against peril of Idolatry Part 3. p. 69. That the Church of Rome Knowing her self to be a foul filthy old withered Harlot understanding her lack of natural and true beauty and great lothsomeness which of her self she hath doth after the custom of such Harlots paint her self and deck and attire her self with gold pearl stone and all kind of precious jewels that she shining with the outward beauty and glory of them may please the foolish phantacy of some lovers and so entice them to spiritual fornication with her who if they saw her but in simple apparrel would abhor her as the foulest and filthiest Harlot that ever was seen Are not Ministers bound and do they not subscribe and give assent to this very Doctrine how can we then without great shame and suspicion wear her apparel and call her a true Church carry her name as it were in our foreheads comply with her in suâ—h unnecessary things except we have a months-mind to return to her ugly bosom and base drâ—â—gery Are not the Lords people forbidden Mark the word Unnecessary to do any
by God Mr. Cartwright upon the place referreth the sigh of the Cross to the mark of the Beast Dionis Carthusianus Vpon Revel 13. 13. saith That conformity to the Doctrine and life of Antichrist is the mark of the Beast and upon this account did * Vid. General Confession of Faith of the Church and Kingdom of Scotland to be seen at the end of the Harmony of Confessions King James renounce and detest the Bishop of Rome's five bastard Sacraments with all his rites ceremonies and false doctrine added to the administration of the true Sacraments without the word of God 'T is observed by Mr. Mede that one may receive the number of the name of the Beast that is his impieties and yet not receive the mark of his name that is not subject himself to his authority Which is exemplified in the Greek Church who imbrace the same form of impiety derived from the Dragon or the Idolatry of the Latins and yet refuse to be subject to the Latin Bishop or to bear his name So may others refuse to subject themselves to the supreme authority of Antichrist and to be called Papists and yet they may imbrace his Altars Images Fasts Feasts Ceremonies forms of Worship Government Laws Number yea and many of his Antichristian Doctrines and like well of much if not of almost all of that he holds and doth and yet will be called Protestants and take it very ill at the Papists hands when they call them Calvino-Papistae Calvin-Papists that is partly Papists and partly Protestants such as hold with the Papists and yet profess with the Protestants Mungrels as Bishop Abbâ—t called them in his Sermon above have great charity for professed 〈◊〉 but crâ—el hatred for real Protestants account true Calvinism heresie yea little less than Treason as Knot the Jesuit told some of our Mungrels but gross Popery yea blasphemy in doctrine to be but errour and more tollerable than Presbytery and Popery in practise to be indifferent and therefore lawful and commendable Many of these Heresies and errors I have renounced are by some of our Mungrels called the Doctrines of the Heylin's Introd to his Cyprianus Anglic. Church of England and Books have been printed if not licensed to confirm it but very falsely and slanderously except by Church of England they understand a faction for sure I am that the true and whole Church of England â—olds soundly against all these ensuing false Doctrines renounced Only her doctrine at least practise about Apocriphal Scriptures is not I fear so full and clear as I believe it might be Some mens plausible Sermons are abroad which are by too many persons swallowed down without due examination 'T is said by one a learned man That God doth only * Dr. Till Ser. offer grace in his Gospel but he forceth none to receive it To prevent mistakes I say and acknowledg 1. That God doth not force men against their wills to accept of the grace and assistance that he doth offer them but I deny that Quo minus tolerabilis est eorum inscitia qui Evangelium communiter ita Offerâ—i fingunt ut promiscuâ— liberum sit omnibus salutem fide amplecti Calvin in 1 Cor. 2. 14. God doth only offer assistance or grace to his children for though he do not convert them against their wills whether they will or no yet he takes away their hearts of stone and gives them hearts of flesh and makes them of unwilling to become willing in the day of his power Psal 110. 3. He worketh in them to will and to do of his good pleasure Phil. 2. 13. 2. I acknowledg that Reprobates may finally resist the ineffectual grace of God 3. I affirm that the elect of God to Salvation shall not cannot finally withstand the effectual grace of God but that they shall at one time or other be effectually called converted and eternally saved And 4. That God who hath from all eternity elected them to the end everlasting Salvation hath also appointed them to the means conducing to the attainment of it as Faith in Christ Repentance for sin sincere obedience to the Law of God and perseverance in the same to the end Though I have not used many Arguments to confute every particular Error that would have been Voluminous yet I have sufficiently confuted them and proved that Papists and Protestants Religion differ or that the Church of Rome and Protestants hold a different Religion which was the main design of my undertaking and in alledging the Doctrine of the Church of England I should I conceive if I had done no more he thought to have done enough to convince if not professed Papists yet those that pretend to be the most dutiful Sons of the Church of England that these Doctrines are not Protestant but rather Popish and at least contrary to their Professions Subscriptions and Declarations as well as to Gods word and keep others from imbracing and imbibing and spreading of them If by alledging the Sermons Speeches and Writings of any learned Conformist heretofore I have displeased any of our great Conformists now I hope they will excuse and pardon me and blame them that printed and licensed them or themselves or others that have traduced or suffered the Truth to be bespattered or gainsayed or undermined by any Pelagian Arminian Socinian or Popish writer upon any pretence whatsoever And now my prayer to the God of Peace and Truth for England is That Gods true Religion may be setled here in its power and purity and that all Popery in Doctrine and Discipline and Worship may be burned with fire Revel 17. 16. that is as learned Dr. Moor expounds the place utterly consumed and to this end that God who hath the hearts of Kings and all men in his hands would incline the heart of our King and Parliament and all sorts of people to deny themselves and resign up themselves wholly to be guided by the will of God revealed in the Canonical Scriptures which ought to be the rule of all mens actions as our Book of * Homil. for Rogat on Week Part 3. p 230 Homil against Wilful Rebellion Part 6. p. 318. Homilies plainly declares which saith thus In Gods word Princes must learn how to obey God and to govern men in Gods word Subjects must learn obedience both to God and their Princes Is our reverend Fathers of the Church would stick close to the sound and necessary Articles of Religion established which concern the Doctrine of the true Christian Faith and the Sacraments to * Anno 3 Edw. 6. c. 11. which only all Ministers were bound to subscribe and give their assent and countenance men that do so and discountenance all those that hold or vent any Doctrine against the same and not stand too much upon those things which they have devised to uphold their own worldly power and interests and abate those things that are not of themselves or by Divine institution
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
ad Vitam solitariam agentes Athanasius that the Pulpit is called Thronum a Throne and that which you call Altar is called mensam ligneam a wooden board for so learned †Jewel Def. of Apol. 3 d. part c. 1. d. 3. p. 315. Bishop Jewel Englisheth Athanasius his words 2. The Pulpit is more like a Throne than the holy Table is for a Throne is an higher and more eminent seat than others a Pulpit is a Chair on high with a Canopy over it And such Dr. Pocklington †Altare Christianum pag. 44 46. tells us was the Pulpit and the Chair that St. John sate in when he ordained Bishops which he calls a Throne and that Bishops did sit in their Throne in the Presbytery and that there was the holy Altar Be-like then the Bishop sate cheek by jole as in commission with God Almighty as your Dr. Sutton scoffingly speaks in his * Dr. Sutton ' s Meditat. upon the Sacram. c. 33. p. 179. Meditations upon thâ— Sacrament against those persons that sit and dâ— not kneel at receiving the Sacrament Yea he siâ— above God Almighty if what Bishop †Rationale pag. 378 379. Sparroâ— saith be true for he saith That the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Throne or seat was higher thaâ— others and right under it stood the Altar oâ— holy Table the Propitiatory Christs Monument and the Tabernacle of his Glory the shop of the great Sacrifice 2. The Pulpit may more properly be called Gods Mercâ— seat than the Communion-table or Altar is 1. Because in the Pulpit God usually proclaims his mercy to all penitent and believing sinners and induceth them to accept of mercy in Christ 2. Faitâ— comes by hearing the Word preached ordinarily and by it also iâ— Faith confirmed and increased but on the Lords-table the mercy oâ— God is not first given or wrought but only signed sealed and confirmed as it is also at the Font in Baptism 3. The Pulpit is more like a Chair of State than the Altar is For 1. The Pulpit is like a Chair of State with a seat in it and Canopâ— over it and therein Christ by his Ambassadors sits or stands anâ— speaks to his people and declares his Law and Gospel but on thâ— Table or Altar Christ is represented not as sitting in his Chair oâ— State and Exaltation but as in his low estate 〈◊〉 Humiliation as crucified or dead as on his Cross rather 1 Cor. 11. 26. than as on his Chair of State 2. There is no similitude in the Table or Altar to a Chair oâ— State 3. Though Subjects use to give civil worship to the Chair oâ— State of their Prince yet 't will not follow that men should oâ— lawfully may give religious worship honour or bodily reverence to Christs Chair of State be it Pulpit Font Pew Table Heaven or believers in whom he reigns For all religioâ— reverence of the creature is forbidden in the seconâ— Dr. Ames Bellar. Enar. T. 2. l. 6. c. 7. p. 273. Commandment say Mr. Perkins A. B. Vsher Dâ— Mayer Dr. Aries and many others 4. Dr. Ames saith That God is not more in 〈◊〉 Temple made with hands separated from the company of Believers than he is elsewhere since the Legal Temple was taken away 5. Mr. Hildersham saith There is no holiness inherent in oâ— adherent to the places of publick Worship that by the * Hildersham upon Joh. 4. Lect. 33. p. 139 142 143. death of Christ all religious difference of places is taken away no one place is holier than another and that 't is †Bishop Sparrow makes the Church like the Temple part of worship and will have people that pray in private to look towards the Temple Rationale 386 387. Judaism and a denial of Christ to be come to hold that one place is holier than another as is evident by Joh. 4. 21. and that our houses and chambers are as holy places as the Churches are I pray read the whole Lecture it shews the superstition of the Papists and of our men that follow them it may enable you to answer their arguments and avoid their sin 6. No place is made so holy by the Ordinances or services of God therein or thereon celebrated or performed as therefore to make them the objects of religious adoration or reverence 1. Because the Ordinances and services of God cannot make the place where they are performed God 2. Because the Ordinances or services of God themselves are not cannot be the objects of religious adoration or divine reverence without the special command of God And though we do shew outward religious reverence when we pray to God and when God by his word and by his Ambassadors speaks to us in publick and private yet we do it not to them but immediately to God And therefore I conclude that the holy Table or Altar though separated to an holy use cannot be made so holy by reason of the Sacrament of Christs body and blood being consecrated or standing thereon as to deserve to be religiously adored or reverenced with godly honour and therefore the Archbishop's reason to prove that the Altar is the greatest place of Gods residence upon earth namely because 't is there hoc est corpus meum that is Sacramentally for to hold that 't is there transubstantially or consubstantially I have proved is directly contrary to the Doctrine of the Church of England and to the truth of Christs humane body this is my body is an insufficient and weak one And if it should have been good it would prove that the Paten in which the Sacramental bread and the bowl in which the Sacramental wine is put yea and the Priests fingers that break and deliver the bread are to be bodily and religiously reverenced as the greatest places of Christs residence here on earth for there 't is more nearly said Hoc est corpus meum they immediately touch the Sacramental body of Christ the holy Table or your Altar doth not for there is the cloth betwixt them And besides it would follow that the Font the reading-Pew and thâ— Pulpit yea the whole Church yea every private house in whicâ— either of Gods Sacraments or other of his Ordinances are used foâ— Christ is there spiritually present should be religiously reverenceâ— with godly bowing to them because there 't is this is my body or thâ—â— is my blood or this is my word Moreover this seems to justifie Papistâ— in their calling the Cross on which Christ was crucified the holy Cross if not in their adoring it and Christ before a Crucifix ratione coâ—tactus by reason of its touching Christs body or resembling it Buâ— this I do but hint by the way 7. 'T is forbidden to worship God in or by or through an Image for the Israelites in Aaron's time and Jeroboam's and Ahab's times are condemned not for worshipping the Golden Calf or Calves 〈◊〉 a God but for worshipping the true God in by or
conclude that a man is justified by faith without the works of the Law To which they add Rom. 4. 2 3. and Ephes 2. 8 9. and say further Therefore because faith doth apprehend Christ our righteousness and doth attribute all to the praise of God in Christ in this respect Justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a work of ours for it is the gift of God Now that we do receive Christ by faith the Lord sheweth at large Joh. 6. where he putteth eating for believing But it is most clear in Joh. 1. 12. and believing for eating for as by eating we receive meat so by believing we are made partakers of Christ therefore we do not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charity works or merit but we do attribute it wholly to the praise of God in Christ and that through faith And moreover our charity and our works cannot please God if they be done of such as are not just wherefore we must first be just before we can love or do any just works We are made just as we said through faith in Christ by the meer grace of God who doth not impute unto us our sins but imputeth unto us the righteousness of Christ yea and our saith in Christ is imputed for righteousness unto us The Church of Basil saith thus We confess the remission of siâ—â— through faith in Christ crucified and though this faith doth without intermission exercise and shew forth it self in the works of charity and by this means is tried yet we do not attribute righteousness and satisfaction for our sins unto works which are fruits of faith but only to a true confidence and faith in the blood of the Lamb of God shed for us There may be seen the Confessions of Faith of the Churches of Bohemia France Belgia or Holland Ausburg Saxony Wirtemberg Scotland to which might be added the Confession of Faith of the Church of Ireland agreed upon Ann. 1615. in Articles 34 35 36 37. but they being almost the same verbatim with the Articles and Homilies of the Church of England for brevities sake I forbear But I pray take and consider the Confession of Faith of England and Scotland made by the late learned and orthodox Assembly of Divines Chapter the eleventh of Justification Those whom God effectually calleth he also freely justifieth not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing or any other Evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousness by faith which faith they have not of themselves it is the gift of God Faith thus receiving and resting on Christ and his righteousness is the alone instrument of Justification yet it is not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by love Now let any indifferent and judicious and impartial man compare this with the ancient Doctrine of the Church of England set down in her Books of Articles of Christian Religion and Homilies and then judg whether it be not more consonant thereunto and also to Sacred Canonical Scripture than is 1. Dr. H. Hammond's * Practical Catechism p. 1649. p. 31. p 41. p. 33. p. 29. who saith That sincere obedience with faith justifies mens persons before God Or 2. Dr. Sim. Patricks †Parab of Pilgrim p. 511. 〈◊〉 who saith That new obedience must go before we can expect to be justified by the grace of God And thus * p. 32. Suffer not your faith to rest no not on Christ till it animate you to a free and cheerful obedience to all his commands Which destroys the faith of adherence and founds Faith upon his own works and not solely upon Christ if he means as he must do an actual animation to such an obedience as he speaks of Who saith also That good works are * Friendly Debate p. 13 14. necessary to justification He must mean a priori and antecedent to Justification else he speaks not ad rem but cuffs the man of clouts of his own making for all men even those he pleads against hold that they necessarily follow it And that faith justifies as 't is effectual by love to our Saviour he must mean so else he answers not his question How can this be seeing we are justified by faith only very well saith he for it is not an idle ineffectual faith which justifies but that which works by love to our Saviour and love is the keeping of his Commandments Which implys that Faith justifies our persons before God either as 't is a work or as 't is working by love and so he makes good works * Mans righteousness cannot make himself righteous either in part or in whole Homily of Salvation of Mankind p. 17. concauses at least with Faith of our Justification before God or that faith doth justifie our persons before God by good works of which Justification he would perhaps too have love the form as Papists would have it to be And this seems to be his meaning and of his Pilgrims guide to Jerusalem or rather to Rome because he faith It cannot be understood nor defined without works which implys that good works are of the constitutive essence of Faith Par. Pilgrim p. 139. and that all definitions of justifying faith that separate obedience from faith are but cheats and dangerous illusions And thence he derides the words recumbency adhesion rest acquiescence as lazie and slovenly expressions of Faith as justifying though our * Vrsin Catechism p. 27â— q. 21. p. 134. Bp. Davenants Determin 39. and of Justif c. 32 p. 411. Bp. Downham of Justif l. 6. c. 4. Dr. Ames Med. Theol. l. 1. c. 3 R. 4. Pareus in Act 15. 6. judicious learned and orthodox Divines have commonly used them in defining Faith as justifying Or 3. Mr. Fowler 's who saith That justifying faith is such a belief of the truth of the Gospel as includes a sincere resolution of obedience unto all its precepts or true holiness in the nature of it and that it justifies as it doth so Who saith also †Design of Christianity c. 19. p. 221 223. That this principle admitted viz. that faith justifies only as it apprehendeth the merits and righteousness of Christ gives advantage to Antinomianism Who saith That * Free Discourse part 1. p. 164. In the 160 page of his Free Discourse he saith that faith justifieth as it worketh by love And in p. 159. he saith it justifieth as it implieth obedience Justification is mostly
your abundant modesty to call A. B. Vsher Bishop Downham Bishop Davenant Mr. Perkins Pemble Dr. Ames and many others of our own learned orthodox Divines besides many more of foreign Countries consider not Faith as 't is the principle of good works but according to its proper office as justifying which is to rest trust upon to receive and apply and so in that office it actually needs no good works or vertues to be coupled with it because it is but the souls instrument to apprehend and apply the righteousness of Christ that is freely offered in the Gospel to it self and which no other grace or work of man doth or can do as was shewed before * Dr. Patrick calls this I am nought I have nought his Pilgrims charm Par. Pilgr p. 283. Which sure is not so good a comparison as Mr. T. W. his painted post is of an hypocrite condemned by him in his Debate He that will be Christs disciple must deny himself and his own righteousness as Paul did Phil. 3. 7. 8 9. Christ will be a whole Saviour or none at all He that comes to Christ for justification with his own good works in his hand doth in effect say that he hath in truth some but not much need of him and his righteousness and thereby he incapacitates himself to lay hold upon and receive Christ and his merits for inâ—us existens prohibet extraneum he must let go his own works before he can apprehend and relye only upon Christs merits as he must do as was evidenced before out of the Doctrine of our Church of England which saith * Hom of Salv. of Mank p. 17. We must trust only in Gods mercy and that sacrifice which our high Priest and Saviour Jesus Christ the Son of God once offered for us upon the Cross to obtain thereby Gods grace For further and fuller confutation of this gross and most Antichristian error not to say heresie as Dr. Slater calls it I refer you back to what I have alledged out of the Church of Englands Books of Homilies and Articles of Religion upon the serious reading of which and their Books and comparing them together all judicious and sound Christians will find that there is great cause for all men to take heed of their Books as of cheats and dangerous illusions to use Dr. Patrick's words by which they have defamed the sincere and sound professors and assertors of the true and pure Protestant Religion which to do their learned Dr. H. More in his Mystery * Lib. 2. c. 13. p. 〈◊〉 This saith he must needs be very antichristian and uncharitable to misrepresent mens actions and opinions in publick speeches or writings or invent notorious lyes or fictions in the disparagement of mens persons and Doctrines and suborn men to write them and divulge them to the world for truths which is to do as was the custome of those who were under the Dragon that old Serpent and false accuser of the ancient Primitive Christians c. of Iniquity saith is one part of Antichristianism and cunningly under the pretence of confuting the errors and reproving the follies and infirmities of Nonconforming Protestants to those errors and impositions and modes of worship and government which they profess they like very well have printed what they have preached I cannot tell not to say Arminian Socinian but Popish Errors contrary to the express word of God and the sound and clear Doctrine of the Church of England to which 't is believed they have subscribed if not declared their assent and consent yea even that antifundamental error or rather heresie of Justification of sinners persons before God by their own inherent righteousness or good works and thereby slighted our free Justification by the imputed righteousness of Jesus Christ apprehended and applied alone by true Faith in Jesus Christ which is in effect denying the Gospel of Jesus Christ as their Dr. More shews in his Mystery of Iniquity and is obvious to every man that fully understands what the Gospel of Jesus Christ is and that is not resolved virtually to deny Christ to be come in the flesh and to profess himself to be fallen from grace as the Apostle speaks 1 Joh. 4. 1 2 3. Gal. 5. 4. From all which I shall not peremptorily conclude any thing but only ask this question as Dr. Patrick Friendly Debate pag. 2 3. doth Can he be a good subject a good * Hom. of Salvat of Mankind p. 16 17. before quoted and alledged Christian and a Minister of Christ that doth so To conclude 't is true that good works do either actually or habitually accompany a true justifying Faith or do follow a justified person but they have no hand or efficiency at all in the justification of a sinners person before God as the Doctrine of the Church of England plainly shews We are justified by Faith with works associativè but not by Faith and works copulativè that is we are justified by that Fâ—â—â—h that is accompanied with works but not by the works that do accompany it as concauses with it thereof but by faith alone because that only and no other vertue grace or work doth or can do it apprehends and applies that which doth justifie our persons before God viz. Christs righteousness ART IV. That Faith that doth justifie sinners persons before God is a bare and naked assent to the truth of Gods word and that so and as an act habit or work in us it justifies THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England in her Homily of the Salvation of Mankind p. 17. which saith thus The true meaning of this Doctrine We be freely justified by faith without works is not that this our own act to believe in Christ or that this faith in Christ which is within us doth justifie us For that were to count our selves to be justified by some act or vertue that is within our selves but the true meaning thereof is that although we hear Gods word and believe it although we have faith we must renounce the merit of our said vertues c. And in the Homily of Christs Death and Passion T. 2. part 2. p. 1â—7 thus The only mean or instrument of Salvation required of our part is faith that is a sure trust and confidence in the mercies of God c. ut supra where 't is clear that the faith that doth justifie us is not a bare notitia or knowledg of and assensus assent unto the truth of Gods word but also as our sound Divines do hold and maintain Bishop Davenant Determ 37. fiducia a sure trust and confidence in Gods mercy c. So also in Homily of Salvation of Mankind p. 20. A true and right Christian is not only to believe the holy Scriptures and all the Articles of our Christian Faith that is to assent to them but also to have a sure trust and confidence
have quoted your own approved Authors Take therefore the Confession of Protestant Churches in this matter 1. The Confession of Belgia who Article 22 say thus Yet to speak properly we do not mean that faith by it self or of it self doth justifie us which is but only an instrument whereby we apprehend Christ which is our justice Christ therefore himself is our righteousness which imputeth all his merits unto us faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits 2. See also the Confession of Ausburg who say thus When therefore we do say that we are justified by faith we do not mean that we are just for the worthiness of that vertue but this is our meaning that we do obtain remission of sins and imputation of righteousness by mercy shewed us for Christs sake But now this mercy cannot be received but by faith and faith doth not signifie here only a knowledg of the History but it signifieth a belief of the promise of mercy which is granted us through our Mediator Jesus Christ And seeing that faith is in this sort understood of a * Not of a strong fancying as Mr. Fowler saith they do Free Discourse p. 127 p. 130 confidence and trust of mercy St. Paul and St. James do not disagree for whereas James saith the Devils believe and tremble he speaketh of an Historical faith now this faith doth not justifie for the wicked and the Devils are cunning in the History But Paul when he saith faith is reckoned for righteousness heâ— speaketh of a trust and confidence of mercy promised for Christs sake whom we must receive by faith And so it goes on Harmony of Confessions Sect. the ninth 3. And the Synod of Dort in the second Chapter and fourth Error rejected the Synod having delivered the Orthodox Doctrine rejecteth the Errors of them Who teach that the New Covenant of Grace which God the Father by the Mediation of Christs death made with men doth not consist herein viz. That we are justified before God and saved by faith in so much as it apprehends the merits of Christ but herein viz. That God the exaction of perfect legal obedience being abrogated reputes faith it self and the imperfect obedience of faith for perfect obedience of the Law and graciously thinks it worthy of the reward of eternal life For these contradict the Scripture Rom. 3. 24 25. All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And with wicked Socinus they bring in an uncouth and strange justification of man before God Arminians Socinians and Papists agree in this Antichristian Doctrine contrary to the consent of the whole Church 4. The Confession of Faith of the Church of Ireland made as Dr. Heylin saith by A B. Vsher and assented and consented to by the whole Clergy there and allowed and confirmed by the Parliament there and by King James here Anno 1615 When we say that we are justified by faith only we do not mean that the said justifying faith is alone in man without true repentance hope charity and the fear of God for such a faith is dead and cannot justifie Neither do we mean that this our act to believe in Christ or this our faith in Christ which is within us doth of it self justifie us or deserve our Justification unto us for that were to account our selves to be justified by the vertue or dignity of something that is within our selves but the true understanding and meaning thereof is that although we hear Gods word and believe it although we have Faith Hope Charity Repentance and the fear of God within us and add never so many good works thereunto yet we must renounce the merit of all our said vertues of Faith Hope Charity and all other vertues and good deeds which we either have done shall do or can do as things that be far too weak and unperfect and unsufficient to deserve remission of our sins and our justification and therefore we must trust only in Gods mercy and the merits of his most dearly beloved Son our only Redeemer Saviour and Justifier Jesus Christ Nevertheless because Faith directly sends us to Christ for our Justification and that by faith given us of God we embrace the promise of Gods mercy and the remission of our sins which thing none other of our vertues or works properly doth therefore the Scripture useth to say that faith without works and the ancient Fathers of the Church to the same purpose that only faith doth justifie us By justifying faith we understand not only the common belief of the Articles of Christian Religion and a perswasion of the truth of Gods word in general but also a particular application of the gracious promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his only Sons sake Articles 36. 37. This is almost the same that I have before alledged out of our Books of Homilies 6. I shewed before the Confession of Faith of the Church of Scotland to be seen in the Confession of Faith made by the late learned and Orthodox Assembly of Divines That God doth freely justifie those whom he hath effectually called not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of believing or any â—ther Evangelical obedience to them as their righteousness C. 11. And in their larger Catechism p. 95. which would be very useâ—ul and profitable not only for all young Students but also for our â—roud conceited Photinian Divines to study they shew how Faith doth â—ustifie Faith justifies a sinner in the sight of God not because of those other graces which do always accompany it or of good works that are the fruits of it nor as if the grace of faith or any act thereof were imputed to him for his Justification but only as it is an instrument by which he receiveth and applieth Christ and his righteousness Gal. 3. 11. Rom. 3. 28. Rom. 4. 5. with Rom. 10. 10. Joh. 1. 12. Phil. 3. 9. Gal. 2. 16. I conclude this particular with what Cicero said Oratio 19. to Cataline Nihil horum ora vultusque movêre ART V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by faith alone on their part THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England 1. In her 11th Article of Religion We are accounted righteous before God only
by Canon bound to follow the Fathers that Protestantism waxeth weary of it self that Calvinism is accounted * For proof read Dr. Heylins Cypr. Anglicus and its Introduction Cypr. Angl. l. 4. p. 414 415 416. there you 'l see the agreement made betwixt the Pope or his agents and some of our Clergy men and that which â—â—ey call the ancient Catholick Religion is nothing but Popery only abatement in some things at least for a time 〈◊〉 Cyprianus Anglicus was setled in his pontificalibus heresie at the least and little less than treasoâ— I say much of this Heylin saith was truth and he himself in his Introduction to that History and other books makes very manifest What Chillingworth answereth to this bold charge of the Jesuit you may see in Dr. Cheynells rise and growth of Socinianisâ— c. 6. The â—anterburian Religion not the true Protestant Religion p. 70 But to return to my business Bellarmine is answered by learned Dr. Ames a Nonconformist in his Bellarminus Enarvatus T. 4. l. 2. de peccato originali c. 3. p. 34. ad p. 46. which I have read and Bishop Jeremy â—â— I hear is answered very learnedly and fully by Mr. Henry Jeanes â—â—other Nonconformist which I have not read how conformable â—â—e Bishops Doctrine is to the false Pelagian condemned Doctrine of â—â—e Church of Rome and Nonconformable to the true and approved â—â—octrine of the Church of England let the indifferent and judiciâ—â—s Reader judg Vide Maccovium Rediv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminiaâ—â—ruâ— c. 9. p. 118. That Original sin inherent in us is properly sin I prove thus 1. That which hath the name and nature of sin properly so called â—â—s sin properly so called but original sin inherent in us hath the â—â—e and nature of sin properly so called ergo it is sin properly so â—â—lled 1. It hath the name of sin properly so called given unto it in saâ—â—red Scripture The Reverend * Sum of Christian Religion p. 144. A. B. â—â—sâ—er tells us That all other sins have â—â—eir special names but original sin is â—â—operly called sin and †Amand. Polan Syntag. l. 6. c. 3. p. 336. Polanus beâ—â—re him saith that 't is called absoâ—â—tely sin Rom. 7. 8. because it is the â—â—ring and fountain of other sins pecâ—atum peccans sinning sin Rom. 7. 13. â—â—eccatum inhabitans indwelling sin Rom. 7. 17 20. and Mr. Hilderâ—â—am upon Psal 51. p. 283. tells us that the Spirit of God expresly â—â—lls it sin Psal 51. 5. Behold I was shapen in iniquity â—â—d in sin did my Mother conceive me and so Dr. Mer. â—asaubon * In locum Musculus and Dr. Ames expound the place â—hich place Bishop Prideaux * Fasciculus controversiarum c. 3. q. 5. p. 112. saith â—â—nnot be understood but of original sin â—â—d its propagation as both ancient and â—â—ter Divines expound the place and in â—â—ree Chapters of the Epistle to the Romans viz. 6. 7 8. 14 times at â—â—ast and Heb. 12. 1. Rom. 6. 6 12 13 14. Rom. 7. 7. I had not known sin â—â—t by the law for I had not known lust that is to be sin except the â—â—w had said Thou shalt not coveâ— Where 't is clear that lust by which 〈◊〉 meant the first unlawful desires or motions which have not the â—â—nsent of the will lust in the habit or disposition inclination imagiâ—â—tion as well as lust in the act is forbidden in the Tenth commandâ—â—nt as not only Beza Parâ—us Calvin and Peter Martyr but also Dr. Willet and Wilson and Dr. 〈◊〉 and Diodate upon the place 〈◊〉 B. Prideaux Fasc controvers c. 3. q 5. p. 112. Sharpius Symphon â—a Novis Epoc. p. 397. Andrews and Dr. Mayor upon the 〈◊〉 Commandment and Bishop 〈◊〉 and Sharpius elsewhere assure 〈◊〉 verse the 8. For sin taking occâ—â— the Commandment the more 〈◊〉 â—â— the more it bursteth forth †A. B. Vsher Sum of Christian Religion p. 144. 〈◊〉 streams do that cannot be stopped till God by his holy Spirit 〈◊〉 it wrought in me all manner of concupiscence for without the 〈◊〉 was dead that is it seemed so to him because he knew it 〈◊〉 felt it not but when he knew the law he knew sin and 〈◊〉 activity and found 't was alive so verse the 14. But I 〈◊〉 sold under sin Man is said to be carnal two ways 1. Quâ—â— carni because he serves the flesh so unregenerated men 〈◊〉 nal 2. Quia proclivis est carni because he is inclined to 〈◊〉 the flesh that is original corruption which is called flesh 〈◊〉 1. Gal. 5. â—7 so Paul was carnal though he had mortified 〈◊〉 he had some relicts or remainders of it an inclination to thâ—â— of the flesh he was carnal in opposition to the law that 〈◊〉 ritual that is he was not so spiritual as the law required 〈◊〉 der sin slaves to â—in are of two sorts 1. Some sell themsâ—â— sin original sin and its lusts they willingly obey the lusts 〈◊〉 flesh so did Ahab and such are wicked men 2. Some arâ—â— another and such a slave was Paul even after his actual conâ—â— for he was a slave against his will he desired to escape from 〈◊〉 ster he served him unwillingly as may be seen verses the 〈◊〉 〈◊〉 It is no more I that do it but sin that is original 〈◊〉 tion that dwelleth in me So verses 23 24. so Rom. 8. 2. he 〈◊〉 have added Rom. 5. 12. As by one man sin entred into the 〈◊〉 death by sin so verse the 13th For until the law sin that is 〈◊〉 ginal sin was in the world which the Apostle proves 〈◊〉 death was in the world till Moses v. 14. 2. Original sin hath the nature of sin properly so called 〈◊〉 I prove thus 1. Because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of 〈◊〉 which is the definition that the Spirit of God gives of 〈◊〉 perly so called 1 John 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is the 〈◊〉 gression of the law as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dâ—â— from Alpha a Privitive Particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex the law and 〈◊〉 〈◊〉 a want of conformity to the Law of God Now that Original 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I prove thus 1. Because it is a want of that righâ—ousness which all men ought to â—â—ave * Vide Dr. Barlow Exercitat 2. Scholastical Divines define â—â— to be oarentia rectitudinis debitae a â—â— of rectitude which ought to be in â—â— reasonable creature And this I Homily of the coming down of the Holy Ghost p. 209. Mâ—n of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any vertuous or godly motion only given to evil thoughts and wicked deeds â—â—ight prove out of Aquinas 〈◊〉 〈◊〉 82. a. 3. con Cum originale peccaâ—â—um justitiae originali opponatur nihâ—â—â—â—iud
is * This is Pelagius his Doctrine as may be seen in Alvarez de Auxil gratiae l. 1. disp 1. p. 4. n. 2. possible for men in the state of corruption to keep the whole Moral Law of God Both which are very gross Errors but the former of these I should suppose he doth not hold Because 1. He complains against Nonconformists though causelesly and very falsely for Antinomianism 2. He presseth obedience to the Law and good works so much as that he saith that those that have confidence in Gods mercy through Christ must come down again from the top of the tree and begin at the bottom in obedience to all Gods Commandments And this must go before we can actually receive his pardon and absolution according to that of the Apostle Tit. 3. 5 6 7. where it is visible saith he that his mercy cannot save us unless we become new creatures and that this must go before the justification we expect by the grace of God In his licensed Parable of the Pilgrim 〈◊〉 502 511 〈◊〉 But yet if he hold it I shall say no more than what Gods Word expresly and in terminis saith Gal. 3. 10. Cursed is every 〈◊〉 that continueth not in all things that are written in the book of the Law to do them Either Gods word is false or his Doctrine But the second which is this ' That 't is possible for men in the state of corruption exactly and perfectly to fulfill the whole Moral Law of God Papists that they may establish their Justification of mens persons before God by their own inherent righteousness or good works do affirm that believers * Bellar. de observatione Legis T. 4. l. 6. c. 7. can by the help of Gods grace and the spirit of love infused into them at their Justification perfectly fulfill the whole Moral Law of God And this seems to be the Doctors insinuation To which our Divines do answer that 't is true the Law of God is Evangelically kept or fulfilled by true believers in Christ Jesus whose perfect righteousness and obedience is imputed to them and thereby their sincere obedience though very imperfect as referred to the Law is accepted of God as perfect But the Law is not legally kept by exact and perfect doing for matter and manner all the works thereof by any justified or regenerated person in this life since Christ ascended up into Heaven And this I have proved by the Doctrine of the Church of England and may be further proved even by those portions of Sacred Writings which she appoints to be said before the Common-prayers begin or the Exhortation thereto Enter not into judgment with thy servants O Lord for no flesh is righteous in thy sight Psal 143. 2. And if we say that we have no sin we deceive our selves and the truth is not in us Joh. 1. â—8 The Church of England as I have shewed teacheth that the works of unjustified men are sins Art 13. And that the most holy and righteous * Davenant Deter 10. pag. 50. works of regenerate persons have some sin in them Art 15. and their graces are but imperfect They know but in part 1 Cor. 13. 9. and they believe but in part Mark 9. 24. Lord I believe help thou mine unbelief And our frailty is such that we can never fulfil the Law according to the perfection that the Law requireth Plenissima charitas est in nemine August Epist 29. Homily for Good Friday T. 2. p. 182. and p. 177. and there is original sin in the regenerate Article the ninth And that concupiscence * Bishop Prideaux Fascic Controvers l. 3. de peccato q. 5. p. 123. in the regenerate is properly sin Article the ninth That God made man in the state of innocency upright and able to fulfil the whole Law of God That 't is now since his fall in his corrupt estate though in part renewed impossible ordinarily for him to fulfil the Law is not the fault of the Law which is holy and just and good but of man who hath by his own default disabled himself that it much magnifies and commends the free grace of God in that he doth for Christs sake accept of true believers imperfect performances as if they were exactly conformed to the perfect Law of God which yet they are not Adam Noah Abraham Isaac Jacob David Solomon Hezekiah Josiah Jonah Job Peter and Paul sinned David sinned after his person was justified Psal 51. and so did Peter by denying of Christ Luk. 22. 57 58 60. and by his unseasonable and scandalous using the Ceremonies of the Law or Judaizing Gal. 2. 11 12 13 14. And St. Paul himself feels and complains Rom. 7. 20 21 24. of siâ— that did dwell in him of a law in his members that did draw him to do that which he would not and hinder him from doing that which he would do and of a body of death And Gal. 3. 17. That the flesh lusteth against the Spirit These few failings of Dr. Patrick and Mr. Fowler and Doctor Jeremy Taylor c. may not only serve to put in the other scale against the many little pretended ones the Debater objects against Mr. W. B. and Mr. T. W. and others but also prove That some great Conformists to the Discipline of the Church of England are the greatest Nonconformists to the Doctrine thereof and those tollerated if not protected and promoted while Nonformists to the Discipline but stout defenders of the Doctrine of Faith and Sacraments thereof are rejected and silenced ART XI That unregenerated persons own good works do make thâ—â— meet to receive grace from God or as the School-Author say deserve grace of congruity THis I renounce because 't is contrary to the Doctrine of the Church of England but before I prove it for the better understanding of this error and the truth know 1. That grace in Sacred Scripture signifies two things 1. The favour of God or of man in himself and so 't is taken and used in the Old and New Testament As Gen. 6. 8. And Noah foâ—â—â— grace in the eyes of God Gen. 18. 3. Gen. 39. 21. Ezra 9. 8. Esth 2. 1â— So the Virgin Mary found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace with God Rom. 3. 24. Beng justified freely by his grace that is by the free favour or love mercy or goodness that is in God manifested to us in Christ Rom. 11 5 Election of Grace Ephes 2 8. By grace ye are saved Sometimes it signifies 2. The gift of grace that is that gracious habit of grace that is inâ—erent in us as Rom. 11. 29. 2 Cor. 8. 7. See that ye abound in thâ—â— grace also Ephes 3. 7. The gift of grace Ephes 4. 7. Vnto every oâ—â— of vs is given grace according to the measure of the gift of Christ Col. 3 16. Singing with grace in your hearts Heb. 12. 28 Let us have grace whereby we may serve God acceptably with reverence
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
Orthodox Carleton's place at Chichester who wrote against Mountagues Books and Popish Goodman who * Cyp. Angl. l. 4. p. 446. lived and died a Papist was made Bishop of Gloucester in Orthodox Smith's place who opposed Laud in his Altar-worship there yea though A. B. Abbot was by Laud's means sequestred from the execution of his office and his authority committed to such hands as were no favourers of the Genevean faction they are Heylin's own words of which Bishop Laud as Heylin * Cypr. Angl. l. 3. p. 170. saith informed the King that A. B. Abbot was the head viz. to Mountain Bishop of London Neile Bishop of Durham Buckeridg Lauds Tutor Bishop of Rochester Howsâ—â— Bishop of Oxford and himself Bishop of Bath and Wells or any two of them yea when Laud was gotten uppermost and had gotten stout-hearted Williams Bishop of Lincoln into the Tower and had his Spies upon Orthodox Hall Bishop of Exceter and Davenant Bishop of Salisbury two of those learned Divines which were sent by King James to the Synod of Dort and had almost and did what he listed in promoting those of his party and suppressing those of the Genevean party as Dr. Heylin evidenceth yea brags in his Cyprianus Anglicus yet I say he never durst put those five Arminian points to the hazard of decision by the Convocation though he had a great mind to it as appears by his moving the Duke of Buckingham about it and his consulting with Bishop Andrews about it as Dr. Heylin relates in his Cyprianus * Lib. 2. p. 133. 'T is probable he first advised and then ordered the Catalogue of the most eminent Divines distinguished according to their perswasions by the Letters O and P made him fear the Convocation and therefore take his other courses which brought himself and others to ruin Cyp. Angl. l. 2. p 133. And the eighth Article objected against him viz. That there must be a blow given to the Church such as hath not been yet given before it would be brought to conformity Cyp. Angl. l 5. p. 512 513. might be brought to prove his fear of the Convocation as is said Anglicus least they should be condemned by our Convocation as well as they were by the Synod of Dort and by Bishop Carleton Dean Sutcliff Dr. Featly Mr. Goad Mr. Yates Mr. Ward Mr. Burton Mr. Rouse and Mr. Pryn asunder that the encounter seemed to be betwixt a whole army and a single person as Heylin writes in his Cyprianus Anglicus l. 2. p. 155. and by Dr. Prideaux in the Chair in the Divinity School at Oxford as they had been by learned Dr. Humphries Dr. Holland and Dr. Abbot before him and by Dr. Whitaker Mr. Perkins Dr. Davenaut and Dr. Ward and many more at Cambridg and by many more in the Universities and elsewhere in Cities Towns and Country Parishes And were never declared either by any Convocation at or since the first reformation or by any Parliament except in Queen Maries reign to be the Doctrine of the Church of England And for further confirmation of this truth that those five Arminian points condemned by the Synod of Dort to which Synod King James sent several Learned and Orthodox Divines who joined with the rest of that Learned Synod in condemning and rejecting all those five Armanian points which sure neither he nor they would have done if they had been the Doctrine of the Church of England were not the Doctrine of the Church of England read King James his Declaration against Vorstius wherein he writes thus to his Ambassador Sir Ralph Winwood Trusty and Welbeloved c. You shall repair to the States-General with all possible diligence in our name telling them that we doubt not but that their Ambassadors which were here about two years since did inform them of a forewarning that we wished the said Ambassadors to make unto them in our name to beware in time of * Arminians called seditious and heretical Preachers seditious and heretical Preachers and not to suffer any such to creep into their State Our principal meaning was of Arminius who though he were late dead yet had he left too many disciples behind him Declarat pag. 350. of his Works That Vorstius hath published such monstrous blasphemy and horrible Atheism in a scandalous Book fit to be burnt and the Author punished and that Arminius late Divinity-Reader at Leyden was but of little better stuff who though he be dead hath left his sting yet living among them Ibid. p. 350 351. And in pag. 355. he saith thus in his Letter to the States-General We had well hoped that the corrupt seed of that enemy of God Arminius did sow amongst you some few years since had given you sufficient warning to take heed of such infected persons seeing your own Country-men divided into factious upon this occasion a matter so opposite to unity which is indeed the only â—roâ— and safety of your State next under God as of necessity it must by little and little bring you to utter ruin if wisely you do not provide against it and that in time Ibid. p. 355. It is true it was our hard hap not to hear of this Arminius before he was dead and that all the Reformed Churches of Germany had with open mouth complained of him But as soon as we understood of that distraction in your State which he left after his death behind him we did not fail to use some such speeches to your Ambassadors as we * That is those above named to beware of seditious and Heretical Preachers thought fittest for the good of your State which we doubt not but they have faithfully reported unto you For what need we make any question of the arrogancy of these †Arminians called Hereticks or atheistical Sectaries Hereticks or rather Atheistical Sectaries among you when one of theâ— at this present that is Bertius a Scholar of Arminius as he described and called him in his former Letter to his Ambassador Ibid. p. 354. remaining in your Town of Leyden hath not only presumed to publish of late a blasphemous * Bertius his Book de Apostasia Sanctorium called a blasphemous Book Book of the Apostasie of the Saints but besides hath been so impudent as to send the other day a copy thereof as a goodly present to our Archbishop of Canterbury together with a Letter wherein he is not ashamed as also in his Book †To say that the Doctrine therein contained is agreeable to the profession and Doctrine of the Church of England a gross lye to lye so grosly as to avow that his Heresies contained in the said Book are agreeable with the religion and profession of our Church of England for these respects therefore have we cause enough very heartily to request you to root out with speed those * Arminianism Heresie and Schism Heresies and Schisms which are beginning to bud forth among you which if you suffer to
superstitious and truly Magical abuse of it And Disputation the 38. Thes 2. p. 208. he saith further thus For seeing that Idolatry is nothing else than to attribute to the Creatures that honour that is due to God alone and those virtues which are proper to God it is manifest that all they whosoever they be that ascribe to Creatures and most of all to Inanimate Creatures the Divine Properties and the proper effects and benefits of God or Christ do manifestly make Idols of those Creatures and whoever they be that do earnestly desire or expect these benefits from them do commit gross Idolatry And Mr. Perkins in his Order of Causes of Salvation and Damnation upon the second Commandment p. 63. in 4to saith thus Satanical means I call those which are used in the producing of such an effect to the which they neither by any express rule out of Gods Word nor of their own nature were ever ordained I pray let these things be humbly and meekly considered and withal remember that there is an Amen said to the use of the sign of the Cross which is a prayer as appears in the Office of publick Baptism and the Church-Catechism I do not charge our men with it but humbly submit it to their serious consideration and desire them if any shall think they are concerned hereby to go about to clear themselves from that is here charged upon the Papists they do not as the practise of some hath been answer so as to acquit the Papists too and justifie the ungodly but rather abstain from all appearance of evil 1 Thes 5. 22. and abolish that which is amiss or hath but the real appearance of that which is evil to godly sober judicious and consciencious men Vpon the whole matter 't is Queried I. WHether among the Conformists to the Discipline and Ceremonies there be not as many Nonconformists to the Doctrine of the Church of England that is against Popery holding if not all yet many of these false Doctrines renounced as there are Nonconformists to the Discipline and Ceremonies of the Church of England II. Whether those Conformists in name that are Nonconformists in deed to the Doctrine of the Church of England that is against Popery be not more dangerous and likely to disturb the peace of the Church and Kingdom by Preaching and Printing and endeavouring to bring in Popery than those Nonconformists to the Rites and Ceremonies and Declarations enjoined but are real Conformists to the Articles of Religion of the Church of England which only concern the Doctrine of Christian faith and the Sacraments which is all the Subscription was enjoined by the ancient Law 3 Edw. 6. c. 11. 13 Eliz. c. 12. III. Whether the twentieth Article of the Authority of the Church since the first clause hath been added by the Bishops and the thirtyfourth Article of Traditions especially seeing Dr. Heylin saith in his Introduction to his Cyprianus Anglicus pag. 20 21. That authority to decree Rites or Ceremonies and authority in Controversies of Faith contained in the twentieth and thirtyfourth Articles of Religion the Church of Rome never challenged more and the third Article concerning Christs descent into Hell if it be expounded other way than that of the Apostles Creed to which assent is given in the eighth Article and the thirtysixth Article of ordering the consecrating Bishops Priests and Deacons seeing the Order of Diocesan Provincial and Oecumenical Bishops distinct from and superiour to Preaching-Presbyters hath been by Papists contended for to be of Divine right or institution and yet hath been denied by sound Protestants as appears by the History of the Council of Trent and is by Archbishop Laud and his party made essential to the being of a Church which saith Adam Coutzen a Romish Priest in the second Book and eighteenth Chapter of his Politicks is the readiest and easiest way to cheat the Protestants of their Religion and Ordination by Protestant Preaching Presbyters is denied to be valid and yet Ordination of Popish Priests is allowed to be good be against Popery or may not in fine bring in the whole body of Popery if not timely prevented especially when that which Mr. Fowler * Free Discourse second Edition pag. 2. p. 191 saith shall be seriously considered viz. that those Divines of his opinion do heartily subscribe to the Thirty-nine Articles of our Church taking that liberty in the interpretation of them that is allowed †p. 2. p. 305. by the Church her self though it is most reasonable to presume that she requireth Subscription to them as to an instrument of peace only And that the †What liberty is that to interpret them as they please and contrary to the Grammatical and common sense of them as Dr. Jeremy Taylor did the Ninth and Johannes de Sancta Clara Archbishop Laud's Fovourite did all the Thirty-nine Governours of the Church require not their internal assent to the Articles of the Church of England and yet require an unfeigned assent and consent to the Ceremonies and Declarations by them invented and injoined as the Act for Uniformity shews as if they were more necessary and essential to the being of the Church of England than those substantial and fundamental Truths that are contained in the other Articles of our Christian Religion Most especiall◠seeing * Gretzer de Festis l. 1. c. 2. Gretzer a Romish Priest calls the conforming part of the Clergy of England Calvino-Papistae Calvin-Papists as was noted before in the Epistle to the Christian Reader IV. Whether for the prevention of Popery it be not necessary to authorize some known Orthodox Nonconformists who stand not in awe of Bishops as Conformists do to license Books against Popery Arminianism Socinianism and Anabaptism and for defence of the Articles of Religion of the Church of England at least whether it be not more convenient and safe to authorize such Nonconforming Divines than it is to authorize Bishops Chaplains to license Books seeing in A. B. Lauds time they suppressed the printing of many Orthodox Books and Sermons and licensed many Heterodox and Popish Arminian and Socinian Books as may be seen in Dr. Heylin's Cyprianus Anglicus and they may do the like or the same or worse hereafter FINIS The Christian Reader is humbly desired to correct these ERRATA'S which escaped in the Printing in the Authors absence IN the Epistle p. 1. l. last in the Marg. r. Presbytery p. 11. l. 32. r. riots p. 12. l. 29. these words he faith it is a dangerous decert to say that Creatures may be adored and is contrary to Exod. 20. 5. Thou shalt not bow down to them which are not the words of Bishop Sparrow but of Thomas Rogers upon Art 31. and should have been put in the Margent against Bishop Sparrow's former words then should follow what Bishop Sparrow saith p. 391. thus and hs calls the Sacrament c. p. 20. l. 5. marg r. Balduin l. 12. for dixerit r.