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
justified So Gal. 2. 21 For righteousness come by the Law then christ is dead vain Dr. Fearley gives this Note Although the * Notes in loc be many uses and benefits of Christs death besidâ— our justification yet the Apostles argument is very strong that the would have been no necessity for 〈◊〉 Salvation that Christ should have diâ—â— Luther upon the place saith That to seek to be justified by the works of the Law is to reject the Grace of God which he saith is blasphemy more horrible than can be expressed it is to deny Christ to spit in his face to tread him under foot We despise Grace when we observe the Law that we may be justified through it We constantly affirm that either Christ died in vain or else the Law justifieth not but Christ died not it vain Ergo the Law justifieth not and by his blood expiated our sins 〈◊〉 men might have been justified by 〈◊〉 works of the Law either Ceremonial 〈◊〉 Moral Rom. 3. 28 Therefore we coâ—clude that a man is justified by faith with out the deeds of the Law And v. 3â— seeing it is one God which shall justifâ— the circumcision by faith and the uncâ—â—cumcision through faith That is Jeâ— called the Circumcision and Gentilâ— called the Uncircumcision are justifie by one God by and through Faith 〈◊〉 Jesus Christ Read further Rom. 4. 2. 〈◊〉 4 5 10 11. but Rom. 3. 20. which I haâ— almost forgotten is very considerablâ— as to this point Therefore by the deâ—d of the Law there shall no flesh be justifie in his sight for by the Law is the know ledg of sin Where observe 1. That he speaks of a Justification of mens persons before God in his sight and not of saith and before men as Saiâ— James Chap. 2. 17 18 20 21 22 24 26. is to be understood 2. He saith That a man is not justified by the works of the Law 〈◊〉 which is the knowledg of sin which is the Moral Law for by thâ— Moral Law all men are convinced of sin and that there is sin in their best works even in those that proceed from Faith Papists and their followers amongst us say that mens persons are not justified in the sight of God by doing the works of the Ceremonial Law but they say they are * Mr. Fowler 's free Discourse p. 186. justified by the works of the Moral Law which proceed from faith which is directly contrary to the Doctrine delivered by St. Paul which is That by the deeds of the Law there shall no flesh be justified in his sight For by the Law is the knowledg of sin by the Moral not by the Ceremonial Law is the knowledg of sin And so the word Law is taken in Rom. 2. 12 13 14 15 18 21 22 25 26. as not only Protestants but also Papists themselves expound Dr. Feaâ—ley Dr. Willet Mr. Calvin Pareus and Cornelius a Lapide in Loc. the word And that mens persons are not justified by their own good works of the Moral Law which spring from Faith as Papists affirm Mr. Fowler 's free Discourse pag. 187. they are I prove thus 1. If any meer man since the Fall was ever justified by the works of the Moral Law which proceeded from Faith then certainly Abraham the Father of the Faithful was so justified but Abraham was not so justified therefore no meer mans person since the Fall was so justified The sequel of the Major is evident 1. Because Abraham's Personal works which proceeded from his Faith were as good as any meer mans works For by faith Abraham left his own Country and went when he was called of God into a strange Country which he should after receive in his posterity and be went out not knowing whither he went and there sojourned Heb 11. 9. And by faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his only begotten Son of whom it was said that in Isaac shall thy seed be called Hebr. 11. 17 18. 2. Because he being the Father of the Faithful there is the same reason and way of all faithful mens Justification that was of his as the Apostle shews Rom. 4. 12 13 24 25. Now the Minor viz. That Abraham was not justified before God by his own personal good works which proceeded from his faith I prove by the Apostles own arguments 1. If Abraham was justified before God by his own personal good works which proceeded from his Faith then he had some matter to glory or boast of before God but Abraham had no matter to glory or boast of before God therefore he was not justified before God by his own Personal good works which proceeded from his faith Both the Promises are in Rom. 4. 2. for if Abraham were justified by works of his own he had whereof to glory there is the Major but not before God there is the Minor That is he had no matter to glory of before God Rom. 3. 27. in the point of his Justification he brought nothing of his own to justifie his person before God for God wrough his Faith and his works in him True he might have somewhat 〈◊〉 glory or boast of before men but not before God for the reasoâ— alledged and also because what he had was imperfect and due 2. To him that is justified before God by his works there is a reward due of debt not of grace but to Abraham there was a rewarâ— due not of debt but of grace therefore he was not justified beforâ— God by his works The Major is in Rom. 4. 4 Now to him that worketh is the reward reckoned not of grace but of debt The Minor 〈◊〉 proved thus 1. Because he was justified by faith Rom. 4. 3. For what saith thâ— Scripture Abraham believed and it was counted to him for righteousnesâ— Gen. 15. 6. 2. Because he was not justified by his works Rom. 4. 5. For to hâ—â— that worketh not that is seeketh not righteousness or justification 〈◊〉 his works but believeth on him that justifieth the ungodly his faith 〈◊〉 counted for righteousness 3. Abraham believed and was justified before God before he performed those eminent acts of faith mentioned Rom. 4. 18. as may be seen Geâ— Pererius Pareus in Gen. 15. 6. Rom. 4. 3. Dâ—b 2. 12. 3 4 7. Gen. 13. 16 18. Gen. 14. 14 18 19. and which is urged by Papists and yielded by Protestants But the Apostle as Moses before him puts his justification upon that eminent act of faith because then he mosâ— manifested his faith even when he was or had been under a great affliction and not upon any eminent act of Faitâ— before or after this that no man might * Willet in Rom. 4. 3. impute 〈◊〉 justification to his works and then he did more firmâ— believe the promise than he did before and then he had more sense and feeling of it than he had at the first making of
Ibi. p. 160 161 〈◊〉 163. Cap. 1. 〈◊〉 2. That we are justified by faith sensu proprio that is the act of â—â—lieving in that Tò credere is imputed for righteousness being accepteâ— God and accounted unto us for that whole righteousness of the Law whâ—â—â— we were bound to perform so that our very faith is that righteousness 〈◊〉 which we are justified in the sight of God Non quidem merito suo 〈◊〉 propter gratuitam acceptilationem Dei This is the error of the Arâ—â—nians with whom the Papists agree which they received from Faustâ—â— Socinus that unhappy Heretick in his blasphemous Book de Christo Sâ—â—vatore and Michael Servetus in his second Book de Lege Evangeliâ—â— Which Errors are confuted by Calvin in his Opuscula and ibid. by 〈◊〉 Pemble Sec. 2. c. 2. p. 164 c. 3. A sinner is not justified by faith alone but also by other vertues 〈◊〉 graces as Hope love repentance fear of God c. and this is the opâ—nion of the Papists which whether it be not the Doctrine the scopâ—â— and main drift of our Latitudinarian Divines in their Books let tâ—â— impartial and judicious Reader truly judg which he confutes 〈◊〉 Sec. 2. c. 3. p. 167 c. and which is most opposed and confuted by 〈◊〉 sound Doctrine of the Church of England as may be easily seen 〈◊〉 what I have before alledged out of it Now that true Believers in Christ are justified that is declared 〈◊〉 accounted righteous before God acquitted from their debt the Cuâ—â— of the Law which by their sins they have deserved at Gods hands by and for the merits of Christs * Christs righteousness is not only his inherent holiness as Mr. Fowler falsely suggests in his Free Discourse pag. 128. passive and active obedience to the will of God his Father which is called Christs righteousness imputed to them I prove thus by arguments taken clearly from the Doctrine of the Church of England and Gods word 1. They that believe in Christ that is that their persons are justified before God are justified either by their own habitual or actual inherent righteousness or by the righteousness of Christ imputed to them but they are not justified before God by their own habitual or actual inherent righteousness therefore they are justified by the righteousness of Christ imputed to them The sequel of the Major is undeniable because there is no other thing by or for which they are justified that is absolved from the curse of the Law and declared not guilty but accounted innocent and righteous The Minor I have proved already by the Doctrine of the Church of England the sentence and confession of the Reformed Churches abroad and our own learned Divines at home and by the authority of Canonical Scripture The sum of which is this 1. Because we are freely justified by Faith not as an act habit or work but as an instrument apprehending and applying the righteousness of Christ and not by the deeds of the Law Rom. 3. 20 24 28. Gal. 2. 16. 2. Because all our inherent righteousness is imperfect and accompanied with many sins and therefore cannot stand before the judgment-seat of God much less merit or procure our Justification at Gods hands To which I add this further Though God hath ordained us to walk in good works yet the meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves or others remission of sins and so consequently everlasting life for that were blasphemy against Gods mercy and great derogation to the blood-sheâ—ding of our Saviour Jesus Christ For it is the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or descriving on our part that our sins are foâ—given us that we are reconciled and brought again into his favour and are made heirs of his heavenly kingdom T. 2. Hom. of good works part 1. pag. 81. And 't is observable that the Church of England makes Justification to be forgiveness of sins Homily for Salvation p. 13. And Bellarmine himself Lib. 1. de Paenit saith Remissio peccatorum quid est nisi justificatio 2. True Believers in Christ are justified the same way and by the same means that Abraham was but Abraham's person was justified before God not by his own good works but by the righteousness of Christ imputed to him Ergo true Believers in Christ are justified by the righteousness of Christ imputed to them The Major is the Doctrine of the Church of England as I shewed before and is clear by St. Paul's Doctrine Rom. 4 11 12. As Abraham the Father of the Faithful was justified so shall his faithful sons believers in Christ be justified too that righteousness might be imputed to them also And Rom. 4. 22 23 24. And therefore it was imputed to him for righteousness Now it was not written for his sake alone that it was imputed 〈◊〉 him that is Abraham but for us also to whom it shall be imputed if 〈◊〉 believe on him that raised up Jesus our Lord from the dead who was delivered for our offences and raised again for our justification The Minor also is clear because he was justified by his Faith whereby he believed God in the promised seed that is in Christ Roâ— 4. 3. Abraham believed God that God that spake to him and it 〈◊〉 counted to him for righteousness And I shewed before that his Faith was taken not absolutely but relatively with connotation of the object Christ promised that was counted to him for righteousness So Rom. 4 9. Faith was reckoned to Abraham for righteousness And ver 21. and therefore it that is his Faith in Christ the promised seed was imputed to him for righteousness And our Homily saith Ibi. supra Oâ—â— faith shall be imputed to us as well as it was to Abraham Isaac and Jacob And it necessarily must be so for he was not justified by Faith as 〈◊〉 act or habit or work as I proved before by the Doctrine of the Church of England 3. If God doth accept and allow of Christs active and passive obedience and the merits thereof as full and perfect satisfaction to his Justice for true Believers in Christ then they are justâ—fied before God by the righteousness of Christ imputed to them but God doth accept and allow of the active and passive obedience of Christ and the merits thereof as full and perfect satisfaction to his Justice for true believers in Christ therefore true believers in Christ are justified before God by the righteousness of Christ imputed to them The sequel of the Major is evident because Christs obedience and merits is his righteousness For we say not that Christs essential righteousness which is in him as God the second Person in the Sacred Trinity or that righteousness which he by his Spirit and Word works in believers is
reason of its pride and contumacy neither can it be by reason of its pravity and perversness The flesh saith Diodate is not only incapable to submit to Gods will through weakness but also through â—â—tural repugnancy To which may be added Rom. 7. 14. For 〈◊〉 know that the law is spiritual and the law is spiritual because it binds not only all the humane creatures intents and purposes but his whole force and power and all the thoughts and 〈◊〉 〈◊〉 oâ— his heart to an holy inward obedience as well as to an outward compleat conformity to the will of God whicâ— if he did as he ought to perform he should be spiritual too aâ—â— free from death but I am sold under sin contrary to and averâ—â— from the law St. Paul after he was regenerated was like other men in part carnal through the proclivity of his nature to commit those sins which according to his regenerate part he hated and would not so our sound and learned Divines expound the place and urge the following verses to prove that concupiscence is properly a siâ— and in the regenerate after baptism 2. Concupiscence is properly sin because 't is forbidden in the law of God Rom. 7. 7. I had not known sin but by the law for I had not known lust the sudden motions of mind unlawful desires and affections which arise in the soul and have not the consent of the will as our Orthodox Divines expound the word that is to be sin except the law had said thou shalt not covet Where 't is clear that concupiscence is called sin and that 't is forbidden in the law of which before To which may be added the 9th Article of our Church of England which saith thus Yet the Apostle doth confess that concupiscence and lust hath of it self the nature of sin and the Article saith that 't is a FAULT and corruption of the nature of every man Bishop Jeremy Taylor himself confesseth that 't is in the Latin Copies called vitium naturae which I think in Morals is Englished vice in Theologicals sin and if virtutes Ethicorum sint splendida peccata sure their vices are proprie-dicta peccata which yet the Bishop with the Jesiâ—â—â— denies 3. Concupiscence is contrary to the Law of God because we are commanded to put it off Ephes 4. 22 23 24. That ye put of concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and that ye put on the new man which after God is created in rigâ—teousness and true holiness Where original sin is called the old man as 't is in * Calvin Pareus Peter Martyr Diodate Willet Dr. Featley Wilson in locum and Bishop Reynolds of the sinfulness of sin p. 139. Rom. 6. 6. that is the body of sin not nature but our corrupt nature which we have contracted from our old Father Adam as all our learned and sound Divines expound the places and the phrase 4. That 't is properly sin I reason thus that which rendreth persons obnoxious to the wrath of God is sin properly but original sin rendreth persons obnoxious to the wrath of God ergo original sin is properly sin the major is undeniable because nothing that is not properly sin doth render us obnoxious to Gods wrath God is angry with nothing but sin or for sin the proper object of a Christians hatred should be sin and 't is of God's as being only contrary to his nature and law Gal. 3. 10 the minor may abundantly be proved by plain Scripture Rom. 5. 12. As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned and Rom. 6. 23. For the wages of sin is death by which in regard the Apostle speaks absolutely without any limitation he meaneth death in general of what kind soever temporal and eternal Gal. 3. 10. 1 Thes 1. 10. Rom. 5. 18. And because Bishop Taylor * Explanat of original sin p. 469 470. denies it of death eternal I pray read what the Church of England saith of it in her Homilies of Christ's Nativity T. 2. p. 167. and Homily of Christs Death T. 2. part 2. p. 181. and 184. set down before in the beginning of this Article * Man was justly condemned therefore condemned to everlasting death p. 103. and Ephes 2. 3. We are by nature the children of wrath We are not so by pure nature then we must needs be so by corrupt nature and that is original sin inherent in us Children of wrath are subjects of sin and through desert of sin subject to wrath that is the wrath of God which he hath threatned against sinners for sin death and damnation and temporal judgments Ephes 5. 6. Because of these things cometh the wrath of God upon the children of disobedience only children of disobedience are children of wrath where there is no sin or disobedience there God hath no wrath and our 9th Article of Religion saith plainly that this original sin in every person born in this world deserveth Gods wrath and damnation and so our Church * Questions of Baptism Catechism saith For being by nature born in sin and the children of wrath and it cannot be understood of lust with consent of will for that Paul brought up at the feet of Gamaliel without doubt knew to be sin and that also is actual sin and not original of which the Article treateth 2. Because infants conceived and brought forth in sin who never committed any actual sin in their own persons have died as you may see in Davids child 2 Sam. 12. 18. and experience daily shews it and Rom. 5. 14. proves it Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is actually committed any sin in their own persons over them that is over infants who sinned not actually or by imitation but only by an inherent corruption of nature in them so our Reverend Divines A. B. Vsher and Bishop Prideaux Archbishop Ushers Sum of Christian Religion p. 143. Bishop Prideaux bis Fascic controver c. 3. q. 3. p. 113. Pareus in locum and many more of our sound Divines as well as the ancient Fathers expound the place and in the order of our burial 't is said that by Adâ—â— all die 1 Cor. 15. 21 22. Obj. But it will or may be objected that infants sinned in Adam in whose loins they were and that they are punished with death 〈◊〉 for their own inherent corruption of nature that is in them but for the sin of Adam in whose loins they were imputed to them Answ To this I answer 1. That neither Bellarmine nor Papists nor Bishop Taylor nor any compleat Conformist in the Church of Englanâ— can well object this for they hold Concil Trid. 5. Sec. 5. Can. Bel. de Sacrament baptismi c.
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
formaliter est quam justitiae oriâ—â—nalis per quam Deo voluntas subdebaâ—â— privatio materialiter vero aliaruâ—â—â—â—imâ— virium ad bonum communicabile â—â—ordinata conversio quae communi noâ—â—ine concupiscentia dici potest by â—hich 't is clear that original sin is â—othing else formally but a privaâ—â—on of original righteousness by â—hich the will of man was subject to God and I find Anselm so â—â—efining it Peccatum originale est privatio justitiae originaâ—is debitae â—â—esse that is Original sin is a privation of original righteousness â—hich ought to be in us Thus far the reformed Churches abroad 〈◊〉 yea the Bishop himself doth go 〈◊〉 that this Original sin is a want Bishop Taylor himself confesseth that Scotus is pleased to affirm That there is an obligation upon humane nature to preserve original righteousness Explanat of Original sin p. 460. 〈◊〉 that righteousness which is due and which all men ought to have I prove 〈◊〉 Because it is a want of that righteâ—â—sness which our Father Adam â—ad viz. 〈◊〉 the pure Image of God and perfect â—â—nformity to the will of God for â—hat Adam being a publick person â—â—epresenting all men naturally to deâ—end from him as the fountain or representative of all such men â—ad when he was first created in the state of Innocency he had â—ot only for himself but for all his posterity that were naturally to â—â—scend from him he had it as well â—or us as for himself and â—â—erefore we had in him that original righteousnesâ— and we are â—ound to keep Gods â—aw Do this as well as he was and shall dye for ever for want of it if God take us not into his Covenant 〈◊〉 Grace and accept not of Christ's active and passive obedience 〈◊〉 us and impute it not unto us what Adam had he had for us 〈◊〉 what he lost he lost not only for himself but for us also and this is the sound Doctrine of all our Orthodox Protestant Divines and therefore I conclude that original sin is a want of that origiâ—â—â— righteousness which all men ought to have and our 9th Article saith That man is very far gone from original righteousness which impliâ—â— that he ought to have it 2. Original sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 't is a want of due conforâ—â— to the Law of God which ought to be in us for that requireth perfect love to God and perfect love to our neighbours thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy might that is all God and with all thy whole man Deut. 6. 4 5. Deut. 10. 12. Matth. 22. 37. Mark 12. 30. And thâ—â— shalt love thy neighbour as thy self Matth. 22. 39 40. On these two Commandments hang all the law and the prophets and the law of God is perfect Psal 19. 7. and * Homily of Christs Death p. 182. and so much Bishop Taylor himself acknowledgeth the Harmony of Confessions allows as our Doctrine Explanat p. 492. requires perfect obedience of every man for Gal. 3. 10. Cursed is every one that continueth not in all things that are written in the book of the law to do them and this perfect obedience to the whole moral law all men that will be saved by their own good works must perform else they will not be eternally saved but damned yea this perfect love is required in the affirmative part of the Tenth Commandment Thou shalt not covet thou shalt love thy neighbour not only in word but in deed and in truth perfectly and constantly Now this perfect love to God and man no meer man in this world since Adams fall from his original righteousness hath performed and this impotency is an effect of Adams first sin and is a part of original sin inherent in us Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not that is in my unregenerate paâ—â— dwelleth no serious and setled study desire and love of that which is spiriâ—ually good and though he found in his regenerate paâ—â— through Gods special renewing grace a will ready to do that which was spiritually good yet in his flesh that is in his unregenerate part he found no will no power no ability to perform it as he ought and the cause or reason of this impotency or inability was sin that 〈◊〉 in him v. 17. To this purpose is 1 Cor. 2. 14. The natural 〈◊〉 that is the man in the state of corruption in whom original 〈◊〉 doth reign receiveth not the things of the Spirit of God for they 〈◊〉 foolishness he looks upon them not only as foolish things but as foolishness unto him neither can he know them because they are spiritually discerned Now perfect love presupposeth knowledg for 〈◊〉 non nisi nota possunt only things known are loved So much to prove that the first constituent part of original â—in is properly sin Now that the second constituent part of original sin viz. Concupiscence is properly sin I prove thus 1. Because 't is formally of it self contrary to the Law of God the major implied is undeniable because only sin is formally and of it self contrary to the Law of God for though as Bellarmine â—â—bjecteth the Devil and unjust Laws be subjectivè contrary to the law of God yet they are not so formaliter per se formally and of themselves but only because they are the subjects of evil qualities or defects which are formally and of themselves contrary to the Law of God the minor expressed viz. that concupiscence is formally and of it self contrary to the Law of God appears by Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The words in the original which our 9th Article hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom sensuality affection or desire of the flesh is not only an enemy but is enmity against God for the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the first syllable which signifies enmity not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accented in the last syllable which is the adjective in the feminine gender and cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive of the neuter gender for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it notes the irreconcilableness of the flesh to the spirit an enemy may be reconciled but enmity cannot and the reason given to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be enmity against God is because it is not subject to the law of God neither indeed can be the wisdom of the flesh is enmity against God in the abstract Corruption in the nature is not only averse from the law of God but it is also against it it is not subject to the law of God by
the womb is evident by sacred Scripture how this came unto us we should not be curious to inquire but rather industrious in Gods way to amend it yet the learned do say that God not as a Creator but as a Judg made the Souls of men in the seed without that Original righteousness which Adam had as a punishment of the first sin of ours in Adam in whom we were who by his fin rendred us his posterity who sinned in him worthy to be deprived of Original righteousness and then from this privation follows corruption or an inclination to actual unrighteousness and this is voluntary by mans own private will ART X. That meer men in this life since Rhem. Test an 2 Cor. 8. 14. Pet. a Soto assert Cathol de lege Doctor Hammond's Tract of Will-worship Sec. 16. 19. saith That when a man shall out of a pious affection do any thing else beside what God hath commanded by any particular precept this action of his is to be accounted so much the more commendable and acceptable to God which Mr. D. Cawdry hath answered p. 71 72. of Will-worship Adam ' s fall can perfectly fulfill Gods whole Moral Law and also voluntarily do works besides and above Gods Commandments which they call works of Supererogation which are greater and holier than the works of the Moral Law and do merit remission of sins and eternal life not only for themselves but also for others THis I renounce 1. Because 't is contrary to the Doctrine of the Church of England in all its parts As Article 14th which saith thus Voluntary works besides over and above Gods Commandments which they call works of Supererogation cannot be taught without arrogancy and impiety For by them men do declare that they do not only render unto God as much as they are bound to do but that they do more for his sake than of bounden duty is required whereâ—â— Christ saith plainly When ye have done all those things which are commanded you say ye are unprofitable servants In which Article we have these four things held forth unto us 1. That works of Supererogation are voluntary works besides over and above Gods Commandments and so vice versa voluntary works besides over and above Gods Commandments are works of Supererogation Of which kind are Popish vows of voluntary poverty regular obedience perpetual continency Feasts Fasts Ceremonies Pilgrimages and such like Will-worships made by them but not commanded by God in his Word 2. That works of Supererogation or voluntary works besides over and above Gods commands cannot be taught without arrogancy Which works besides and above that which God hath commanded and imposed are called sometimes Ordinances of the world Col. 2. 20. Voluntary Religion Col. 2. 23. Doctrines of Devils 1 Tim. 4. 1. forbidden in the Word of God where we are commanded 1. To walk not after the laws of men but according to the statutes of God Josh 1. 7 8. Be strong and very courageous that thou mayest observe to do according to all the Law which Moses my servant commandeâ— thee turn not from it to the right hand or to the left that thou mayest prosper whither soever thou goest This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein For then thou shalt make thy way prosperous and then thou shalt have good success Till this be done Rulers must not look to prosper in their Government at home and undertakings against their enemies abroad 2. To hear Christ Mark 8. 7. who teacheth Christians their duty setting before them as their rule and direction the law and word of God Mat. 5. 17 18. 19 20. and more than that he doth not urge and against mans needless injunctions Mark 7. 7. They worship 〈◊〉 in vain saith Christ teaching for Doctrines the commandments of meâ— And teaching them to observe all things which I have commanded you Mat. 28. 20. And Christs sheep hear his voice but not the voice of strangers Joh. 10. 3 5. The works of Supererogation are more rightly called the Festus Hommiâ—â— Disp 19. c. 6. Opera supererogationis rectius opera superarrogantiae appellantur works of superarrogance saith a learned man 3. That Voluntary works or works of Supererogation besides or above the Commandments of God are the subversion of godliness and true religion and cannot be taught without impiety The reason is rendred in the body of the Articles And 't is so saith Mr. Thomas Rogers in his Explications and Confirmations of the 39 Articles upon the 14th Article 1. Because Gods Law is thereby broken that mens may be kept Mark 7. 7 8. 2. The holy Scriptures must be contemned as not sufficient enough to bring men to the knowledg of Salvation which St. Paul saith 〈◊〉 able to instruct in righteousness that the man of God may be perfect throughly furnished unto every good work 2 Tim. 3. 16 17. 3. God who is only wise 1 Tim. 1. 17. is made unwise in not prescribing so necessary works To which I add 4. That true Godliness is the right worshipping of God as he hath apâ—â—â—ted in the Canonical Scriptures as all know that know the meaning of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth piety or godliness 〈◊〉 Voluntary works or works of Supererogation advance a worship 〈◊〉 mens devising directly against the scope and end of the second Commandment wherein God hath commanded men to worship him 〈◊〉 â—e hath prescribed and forbidden Will-worship as all our Learned and â—â—thodox Divines expound that Commandment 5. They that do worship God by such ways and means as he hath â—â—t prescribed in his Word do not love but hate God as both A. B. â—â—her and bishop Babington declare in their Expositions upon that Commandment and they worship a God of their own devising as not only Mr. Perkins but also Peter Marâ—r * Loc. com clas 2 ae c. 4. p. 196. Nullus verus Deus est qui rebus iis coli vellit unde super est dum impii tales ritus suis sacris adhibent ut non verum Deum adorent sed illum quem iis rebus delectari finxerunt Et cum is in rerum natura nullus â—extet animorum suorum idolum colunt idâ— câ—rco jure possint dici idololatrae Perkins Cases of Conscienc l. 2. c. 11. Sec. 2. q. 1. p. 206. do plainly demonstrate Nullus â—erus Deus c. That is not a true God that would be worshipped by these things that is such things as the true God had not commanded or warranted in his Word of which he spake before â—â—ence it remaineth that wicked men while they add such rites as he was speaking of before to Gods sacred things 〈◊〉 ordinances that they do not adore the true God but him whom they seign to be â—elighted with such things and seeing there is no such
Ceremonies Protestants answer As if the inspiration of God did not make God the author of the fact as well as the command expressed in his word Otherwise it were lawful for the Papists to conclude by the same reason that they have authority to institute new Sacrifices and Sacraments Bellarmine replies and saith That the Congregation made a new Feast Esth 9. 1. Mac. 4. Protestants answer That the first was political the second was to be disallowed Bellarmine saith the Apostles instituted a new Ceremony Act. 15. Protestants answer That there was no new ceremony instituted but a respect to scandal in tollerating an old ceremony Bellarmine saith the Church may institute some things and ceremonies are not repugnant to the Gospel neither hath the Lord forbidden that we should add no ceremonies for the more commodious and profitable administration of the Sacraments Protestants answer 1. The Church cannot appoint any new thing by her own authority 2 Carnal ceremonies void of the Spirit as all humane ceremonies are are repugnant Hildersham proves from Job 4. 23. that humane Ceremonies are forbidden in the Gospel in loc Bishop Andrews in Command 2. p. 263 or 255. Dr. Reynolds Conference with Hart c. 8. d. 4. p. 565. John Launder Thomas Iveson John Denly Martyrs professed that they believed that the Ceremonies used here in Q. Maries days were naught vain superfluous superstitious which they sealed with their blood Fox his Book of Martyrs p. 1593 1594 1595 1598. to the perfection of the New Testament 3. Humane ceremonies can make â—o more to the commodious and profitable administration of Christs Sacraments as they were administred by Christ and his Apostles than the decrees of faith made by men do make more commodiously to illustrate the faith revealed by Christ What shall we think that certain new men have a better insight and know better what ceremonies are to be used in Baptism than the holy Apostles and Christ himself So of the Supper too Bellarmine saith That ceremonies iustituted by the Church cannot be omitted without sin yea not without scandal Protestants answer There cannot be instituted Religious ceremonies by the Church without sin and therefore they may be omitted without sin and ought to be omitted 4. That we cannot fully and perfectly perform all that the Law of God requireth for Christ saith plainly That when we have done all we can do we are unprofitable servants Which shews that we cannot perfectly keep the Law for if we could we should be profitable servants getting thereby much glory to God and everlasting life to our selves Do this and thou shalt live And the Homily of the Death of Christ T. 2. part 2. p â—82 saith Our acts and deeds be full of imperfectness and infirmity and therefore nothing worthy of themselves to stir God to any favour much less to challenge that glory that is due to Christs acts and merits And again in the same Page it saith thus of Adam after his fall He could not keep the Law neither if Adam and his posterity had been able to satisfie and fulfill the Law perfectly in loving God above all things and their neighbours as themselves then should they have easily quenched the Lords wrath and escaped the horrible sentence of eternal death For 't is written Do this and thou shalt live that is fulfil my Commandments keep thy self upright and perfect in them according to my will then thou shalt live and not die But such was the frailty of mankind after his fall such was his weakness that he could not walk uprightly in Gods Commandments though he would never so fain but daily and hourly fell from his bounden duty offending the Lord his God divers ways to the great increase of his condemnation all are gone astray Our frailty is such that we can never of our selves fulfil the Law according to that the Law requireth And our 15th Article of Doctrine saith thus That all we the rest that is besides Christ although baptized and born again in Christ yet offend in many things and if we say we have no sin we deceive our selves and the truth is not in us Yea the Popes Doctrine viz. That meer men since Adams fall can in this life perfectly fulfil Gods whole Moral Law is not only contrary to Sacred Scripture the Doctrine of the Church of England in her Homilieâ— and Articles but also her Book of Common Prayers As to the Lords-Prayer wherein Christ taught his holy Apostles and all Gods children to say every day Forgive us our trespasses To our commoâ— general Confession We have erred and strayed from thy ways like lost sheep We have followed too much the devices and desires of our own hearts We have offended against thy holy Laws We have left undone those things we ought to have done and we have done those things we ought not to have done And 't is contrary to the prayer after every Commandment for pardon of sin committed against it Lord have mercy upon us Yea the Litany might be brought against Papists in this point And Prov. 7. 20. Rom. 7. 15. 17 18 20 23 24 1 Joh. 1. 8 9 10. and contrary also to the Doctrine of the Reformed Churches to be seen in the Harmony of Confession Sect. 4. and the 43 Article of Religion of the Church of Ireland and the fourth Article of the 16th Chapter of the Confession of Faith of Scotland Yea the gates of Hell I believe will never be able to overthrow that Faith in that Confession made by that Assembly Heâ—â— what Shelford Serm. p. 121 127 136 139 147. and White Bishop of Eli on the Sabbath p. 157. say for mans ability to fulfil the Law against the Doctrine of the Church of England and what Shelford saith for works of Supererogation Serm. p. 184. may be seen in Laudensium Autocatacrisis p 70 71. And what Bishop Forbes saith in his Book de Justificatione may be seen in the Supplement thereunto p. 300. And what Dr. Patrick saith may be seen in his Parable of the Pilgrim p. 324. who there saith thus 'T is true we are not tyed to that which we cannot do but yet the flesh will sometimes juggle and complain of impotence when there is nothing hinders it but sloth This is Bellarmines argument de observatione Legis c. 7. si praecepta c. if the precepts are impossible then they oblige none To this argument Dr. Ames gives this answer Dr. Ames his Bellar. Enervatus T. 3. c. 7. p. 191. 1. That this argument doth not prove that the Law is more possible to be kepâ— by believers than by unbelievers by the just than by the unjust 2. That the obligation to keep the Law is not taken away by the impossibility that flows from our fault To which I shall say but thus that the words imply as they may well be taken one or both of these errors 1. That men now are not bound to keep the Moral Law of God Or 2. That 't
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
Law as the old Pharisees were of the Traditions of the Elders the latter swearing to him blind obedience all making a shew of Religion but under the pretence thereof devour widows houses they garnish and visit the Sepulchres of the Martyrs but shed the blood of Christs most faithful Ministers and members who observe the traditions and commands of the Pope but make void the commandments of God Mat. 15. Mat. 23. I know not any men under heaven more like the old Pharisees than these creatures of Antichrist in the Church of Rome are their Doctrines and doings declare them his Formalists who have it may be a form of godliness but denying the power thereof who make these latter times to be very perilous 2 Tim. 3. 3. That he challengeth Princely dominion over the Church of Christ and people and Nations needs no proof Three Popes of Rome successively forged and pleaded a forged Decree for the Pope of Rome's Supremacy his trampling upon Emperours and Kings making them to kiss his Toe hold his Stirrup deposing of them and making others making what Laws he pleaseth dispensing with and making void Gods Laws as he pleaseth releasing subjects of their allegiance to their lawful and godly Princes and commanding them to rebel against dethrone and destroy them and their most Christian and loyal Subjects In a word he exalteth himself above all that is called God or that is worshipped 2 Thes 2. 4. which is one great mark of Antichrist 4. That his usurped authority hath no good ground in holy Scripture but is expresly forbidden by our blessed Lord and Saviour Mat. 20 25 26. But Jesus called them i. e. his Disciples unto him and said ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be chief among you let him be your servant Even as the son of man came not to be ministred unto but to minister and to give his life a ransome for many Luk. 22. 25. 1 Pet. 5. 3. Nether as being Lords over Gods heritage but being ensamples to the flock Neither in those places of Scripture where Christs Ecclesiastical Orders of Church-Officers are set down is there any mention of an Universal Bishop as 1 Cor. 12. 28. Ephes 4. 11. Peter the Apostle disclaims this Princely Monarchy and Supremacy when he called himself the Elders of the Churches Fellow Presbyter and forbid them to Lord it over Gods heritage 1 Pet. 5. 1 2 3. Cyprian in his Epistles to several Popes of Rome calls them brothers Jerom also writing to the Pope of Rome tells him and proves it too that by divine right a Bishop and a Presbyter is the same Act. 20. 17 28. Phil. 1. 1. Tit. 1. 5. 1 Pet. 5. 1 2. Ephes 4. 11. in his Epistle ad Oceanum that with the ancient Fathers Bishops and Presbyters were all one And adversus Lucifera nos he saith that a Bishops preferment was not by necessity of Gods Law but granted to him by the Church to honour him withall In his Epistle ad Evagrium handling this question at large he saith Who can endure his foolishness that preferred Deacons before Priests that is Bishops seeing the Apostle plainly teacheth that a Bishop and a Presbyter are all one And for proof he alledgeth Tit. 1. 5. Act. 20. 17. 28. Phil. 1. 1. 1 Pet. 5. 1 2. Ephes 4. 11. And of this judgment also was St. Augustine Chrysostome Beda Oecumenius Sedulius Primasius Theophilact Theodoret Anselm Ambrose John Wickliff Thom. Walden Luther Zuinglius Calvin Oecolampadius Melancthon John Lambert Martyr Bishop Hooper Bishop Bale Mr. Tindal Martyr Musculus Zanchius Bullinger Gualter Chemnitius Danaeus Chamier Junius John Bradford Mâ—rtyr Dr. Hâ—mphry Dr. Reynolds Dr. Hollard Professors of Divinity at Oxford Bishop This is Bishop Jewel's argument against the Pope in his Def. of his Apology Jewel Bishop Morton Dr. Whitaker Mr. Cartwright Dr. Willet Amandus Polauus Michael Medina among the Papists and many more that write upon the Sentences many of which may be seen in Mr. Masons defence of Ordination by Presbyters in the Reformed Churches where there are no Diocesan Bishops 5. That he produceth Antichristian * Antichristianism was covered for a long time under the Cloak of Orthodoxy and Ceremonial indifferency saith Mr. Tomson a Bishops Chaplain in his Antichrist arraigned p. 85. fruits practises and doctrines appears by his abominable pride superstition Idolatrous worships pretended miracles and lying wonders by his Council of Trent wherein he Decrees That mens persons are justified before God by their own good works and all the errors before confuted denying justification of mens persons before God by faith alone which Errors he labours to maintain by his Creatures as Bellarmine Stapleton Harding Cornelius a Lapide and others especially by the Jesuits and also introduâ—ing his Traditions and Apocryphal Scriptures in which are many things directly contrary to Gods word and Christs interest and upon these and some other accounts did our Church of England in King Edward the sixth his reign pray in her Litany thus From the tyranny of the Bishop of Rome and his detestable enormities good Lord deliver us 6. That he is the Babylonical Beast that hath two horns like a lamb and speaks as a dragon That is he professeth the innocency of Christ the Lamb of God but speaks and acts like a Dragon he uttereth blasphemous speeches thunders out cruel and unjust Excommunications against Christs servants and venteth and maintaineth Doctrines of Devils speaking lies in hypocrisie having his conscience seared with an hot iron forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving 1 Tim. 4. 〈◊〉 2 3. of them which believe and know the truth The tâ—â— horned beast by his Ecclesiastical and Temporal power pretending Orthodoxy and Ceremonial indifferency decency and order and Apostolical traditions better adorning and promoting Christianity restored the Image of the old Pagan Beast that is under these and some other pretences restored idolatry and tyranny again into the Roman Empire and persecution against the true Church of Christ The two Horned Beast in the 13th of the Revelations is say some the same with the great Whore arrayed in purple and scarlet that 〈◊〉 a golden cup in her hand full of all abominations and filthiness of her fornication upon whose forehead was a name written Mystery Babyloâ— the great the mother of harlots and abominations of the earth in the 17th of the Revelations But I humbly conceive with submission to better judgments that if this do not intend some other Beast like the great Whore of Rome as I fear it doth then the Whore or Church of Rome is in the 13th Chapter described by her Head and principal â—â—mbers chiefly because Horns signifie Powers And in the 17th Chapter she is described as taking in not oaly the Head and Cardinals but