yet living in mortal bodies where they place them as behind the stage that they may be ready to act their parts in the fable oâ— Antichrist To the Article of creation is annexed the Article of providence 1. In this the Papists erre in making mans actions not to depend on Gods Providence but on mans Free-will which they make the absolute Lord of its own actions 2. And that they are not determined of God according to whose determinate Council things come to pass Act. 2.30 4.28 but that God rather who worketh all according to the Council of his will doth follow the determination of the will of man 3. And that he foreknows them from eternity only in mans will 4. Also in that they interpret the action of God as judge punishing sin with sin hardening men giving them over to their lusts and to the temptations of Satan to be naked permission as if the judge or Magistrate might not deliver a malefactor to the hangman as executioner of his judgement to be punished but should not onely permit him to be punished that is not hinder it § 3. Of Redemption IN the Doctrine of Redemption and Salvation we must consider 1. Whence we are redeemed to wit from sin and a state of obstinacy 2. By whom to wit by Christ who is the author and foundation of our Salvation 3. By what means the benefit of Redemption and Salvation is applyed to us where of the Covenant of God the Ministry of the Word and Sacraments 4. The effects of Gods Grace in Christ or the degrees of Salvation which are fruits of the Merits of Christ applyed to us In all these the Papists do filthily erre for as to sin which intercedeth between the works of Creation and Redemption as a medium they teach 1. That the blessed Virgin was free from all sin original and actual as being conceived without Original sin and having lived without actual sin 2. Under the name of the flesh which lusteth against the Spirit and is to be mortified among other things they mean the body of man 3. That all sin is not a transgression of the Law John defineth it 1. Jo. 3.4 Gal. 3.10 nor all transgression of the Law is sin 4. That there is no sin but what is voluntary which is not onely false of concupiscence habitual and actual which goes before the wills consent but of other sins also which are done of ignorance or infirmity for though the actions are voluntary by which they are committed yet the sin is not Sin is original or actual The Papists marvailously â—xtenuate original sin and amplifie and set forth the strength of nature 5. For some of them would have original sin to be only the guilt of Adams transgression most will have it to be onely the want of Original righteousness And so that the state of man after Adams fall and in pure naturals doth differ onely as a stript man and a naked man 6. Others would have it to be a very small sin and less then any venial sin and therefore needeth no repentance nor is punished with pain of sense but onely with pain of loss 7. Others deny original sin to be properly sin or that any thing is found in infants that properly hath the nature of sin 8. That we are not by nature dead in sin but sick nor do they acknowledge in us an impotency to spiritual good but a difficulty nor that Free-will to spiritual good is wholly taken from us but hindred and tyed 9. That men are naturally inclined to love God above all 10. They attribute to man a will that is the Ruler and Lord of it self such as belongeth to no creature Yea they say that the will of man is as free from Necessity as the Will of God 11. They deny the will of the unregenerate to be a servant 12. They deny also that all the works of the unregerate are sins or that the unregenerate sin when they do the works that are commanded 13. They say that before all grace a man hath freewill not onely to works natural and moral but also to works of piety and supernatural 14. That there is in mans free will not onely a possibility or passive power but also an active power to spiritural works 15. That the unregenerate can prepare and dispose themselves to justification 16. That a wicked man by doing his best may congruously merit the grace of justification 17. God necessarily giveth grace to him that doth his best 18. That the efficacy of preventing grace dependeth on the freedome of the will 19. That every transgresgression of the Law which yet pronounceth every man accursed that continueth not in all things commanded in the Law to do them deserveth not death But that there are many sins of themselves and of their own nature venial and deserving pardon 20. That charity is not violated by venial sins and that they are not aginst Gods precepts but besides them 21. That the blood of Christ is not necessary to wash them away but that they may be done away by Holy Water knocking the brest Episcopal benediction and other ridiculous means 22. That sin is called mortal because it brings death upon the soul that is depriveth it of Gods grace 23. And they teach that by every mortal sin grace is lost and charity expectorated 24. That this mortal sin is any that shall obtain the wills consent though the act be not performed 25. That the sins of the regenerate are in the same sence mortal even those committed of ignorance and infimity 26. And that it is such a mortal sin to neglect or not observe any Ecclesiastical law or tradition of the Romane Church 27. That the sin against the Holy Ghost is not unpardonable 28. Nor that its impossible for him that commits that sin to be renewed by Repentance § 4. Of Christ. IN Christ are considerable 1. His Person 2. His Office About his Person he erreth who thinks not rightly of his Godhead or of his Manhood 1. About Christs Godhead those Papists erre that deny Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself for that 's as much as to deny him to be Jehovah About the Humane Nature both Soul and Body they erre 2. For they deny that the soul of Christ did increase in wisdom and grace which Luke expresly affirmeth Luk. 2.52 3. Or that he was ignorant of the day and hour of the last judgement which yet himself confesseth Mat. 13.32 4. They seem to give him a phantastick body that neither consisteth of dimensions nor occupieth a place which when he was born did not open the wombe of his mother and when he rose did penetrate the stone of the sepulchre and when he instituted his Supper lay hid under the Species of Bread and Wine 5. Yea that they may stablish that monstrous opinion
p. 29. l. 21 d. it p. 308 l. 18. r judicial p. 309 l. 28. r. confute p. 314. l. 28. r their 's p. 331. l 17. r. Montanus p 333. l. 8 r. Tatianuâ— p. 41. l â—2 r caeteri p 342. l. 1â— r. suburbi â—râ—â— l. 32. â— headed p. 34â— l â—6 r. to us p. 348 l. 2. r Râ—maâ—e l. 4. r. authors p. 355. l. â—0 r. word l. 23 r. proveâ—â— p. 356. l. 2. r. rather than p. 358. Marg. add de l. 28. r. literis p. 59. l. 31. r. secura p. 364 l. 11. d. i. e. p. 366. l. 8. r. Gloss p. 370. l. 8. r. fuâ—sse p. 371. l. 28. add in l 3. add other p. 377 l 5 r. knew l 28 r. these p. 380 l. 23. r. in p. 379 l. 12. r. â—ataloguâ— p. 217. l. â—2 after faith adde Or the object of faith even Christ himself which indeed is the true sence agreeable to 1 Cor. 10.4 And that Rock was Christ QUERY Whether the Reformed Catholike Christian Religion commonly called Protestant be a safe way to Salvation THE great business of the Divel the Enemy of Mankinde is to keep man from that Salvation which Christ hath so dearly purchased so graciously offered and hath appointed us such excellent helpes to attain To which end it is his first endeavor that men may not know or Believe that there is such a Felicity and what it is and how much to be desired and his next to keep them from knowing the way to it and the last is to keep them from walking in that way when they know it By the first means he keeps from Salvation all Atheists and Heathens that know not or believe not the life to come by the second all Infidels that Believe not Christ to be the way and all Hereticks that Believe not those Truths which are of absolute necessity in subordination to Christ and by the third all Hypocrites and unsanctified ungodly impenitent men in the visible Church that yet have a superficial Belief of these Truths Our Question in hand is for the escaping the second of these snares by discovering which is the safe way to Salvation The Policy of the Devil hath always endeavoured to hinder the world from knowing this way by these two means First if it be possible by keeping them in utter darkness that this way may not be revealed to them or being revealed may not be understood Secondly or if that will not do by making such a number of by-ways on every side that the true and onely way may hardly be discerned And this is his end in raising so many Heresies and this is the course he takes to mislead them that have escaped from the darkness of Infidelity He begun this trade betime even in the dayes of the Apostles They saw the multifarious off-spring of the Deceiver sprouting up apace in their own times yet did it never enter into their thoughts to tell the Church that by this all Heresies should be known That the Church of Rome should condemne them or to send it down to all posterity as the true touchstone to tell them which was the onely right way among all these Heresies to wit That which is believed by the Pâ—pe or Church of Rome This had been a ready and easie way for the Apostles to have prescribed and for us to have received if it had been true It might have saved them much labor in giving us that Body of sacred Doctrine which they have made indeed the Touchstone of the safe way and it might have spared us much more labor of searching and studying which is the way and we might all have sent to Rome and been resolved without any more ado Surely the Apostles were not so envious to our ease and safety as to have silenced this easie way if they had known it themselves But as every Heretick when he findeth out a New way doth condemne the Old as inconsistent with his New so do the Papists Since this new way hath been cryed up that No man can come to heaven but by Rome it is their business to deter people from any other way and to that end to tell them that there is no safe way but theirs As the Quakers tell us that there is no way to Heaven but theirs and some Anabaptists say there is no way to Heaven but by being Baptized again as they are so do the Papists tell us that there is no way to Heaven but by Believing in the Pope and Church of Rome and obeying him as the head of the Church I never saw the place but sure that Town hath some admirable excellency in it that the God of Heaven should so much set his heart upon it as to endow it with such a stupâ—ndious Prerogative that no man should be saved from everlasting Torment that doth not Believe in the Bishop of that City and obey him as the universal head It s a wonder to me that he that set not his heart so much on his Temple at Jerusalem or on that chosen people as not to forsake them for their sins and that hath the Heavens for his Throne and to whom the Sun it self is as Darkness should yet be so taken with a Town called Rome built and long inhabited by Idolaters defiled with the blood of thousands of Martyrs against which the fouls under the Altar cry out How long Lord Holy and true wilt thou not avenge our blood c. as to ordain that no man in the remotest parts of the world even the Antipodes that never heard of the name of Rome can be saved though he should never so much believe in Jesus Christ unless he Believe in the Bishop of this Town and obey him when yet with Andradius and other Papists it s a hard question whether a man may not be saved in those heathen Countries without believing in Christ himself Is it not a marvaile that we never read that Rome was once named by Christ himself and that it never was put into our Creed as one of the necessary Articles to salvation especially when we find there the Catholike Church and Communion of Saints which sure would have been some way intimated to be the Romane Church or that which is headed by their Bishop if it had been so indeed I find but three names strictly so called in the Creed and the Popes or Romane Churches is none of them One is Jesus Christ and the other is hers that bore him and the third is his that Judged him to death and this indeed was a Romane name and if the honor of it in the Creed will do them any service let them make their best of it But however this advantage the enemy of the Church hath got by it that the new Romane Title hath made the old Catholike Title seem questionable to many and now so great is the audacity of the usurping Pope that he not onely questioneth whether any Christians shall be saved that
the Determination of their Church he must presently not onely believe the contrary to what he believed before but do it also without doubting though they 'l confess millions are saved that believe Christ to be the Son of God though not without doubting Well but see what unity is procured by the addition of these new Articles to their Creed The French Doctors ascribe to his holiness that the said Articles may be taken in several sences The one sence is Heretical Lutheran or Calvinian but that is a sence That the words lawfully used will not hear but onely may malignantly be fastened to them say they The other sence which is genuine and proper they Defâ—nd themselves as true and as pertaining to the Belief of the Church as the Doctrine of Augustine and as defined by the Council of Trent and the contrary Opinion of Molina and the adversaries others maintain to be Pelagian or Semipelagian See here what the Papists themselves now do implicitely charge upon the Pope That he by his express unlimited condemnation doth malignantly fasten an Heretical sence on the words which properly they will not bear or else that he contradicteth Augustine and the Council of Trent and Anathematizeth the Christian faith and maintaineth the Semipelagian Heresie of Molina And yet must we judge either their Pope to be infallible or their Church to be at such unity in faith as they would make the ignorant vulgar believe More of the like contention about his holiness Determinations you may see in Tho. Whites Appendicula ad sonum Buccinae and Franscus Macedo his Lituus Lusitanus In all which you may see that all the comfort that the poor Dominicans have left them even their hope of salvation if they be Papists indeed consisteth in this that the Pope speaks one thing and means another and that as White so merrily saith in so sad a matter The wise father of the Church was necessitated for the appeasing of contentions to grant the more turbulent party their words and the more obedient party their sence so that when the Pope hath done all that he can to determine their controversies they will still say that he determineth but the words nay he doth but grant one party their words and not the meaning and so not onely sence but bare terms must be made Articles of faith And here you may see the great force of the Papists arguing for a necessity of a living Judge to determine of the sence of Scripture because the Scripture is so ambiguous that each one will else wrest it his own way And do we not see that the Pope cannot after so many years deliberation determine five short Articles so expresly and plainly even when he doth it of purpose to decide the controversie as to make his learned Doctors understand him but that each party doth take his words to be either for or not against their opinions and hold their opinions as fast since his determination as before And so they do by Augustine Thomas and the Council of Trent each party confidently perswading the world that they were of their side And may not God have the honor of speaking as plainly as the Pope or Thomas or the Council of Trent and cannot we well be without the Decision of such a Judge as cannot speak so as to be understood by his greatest Doctors himself So that the Principles and Practices of the Romanists do assure us that their faith is unfixed growing and mutable they may be one year of one Religion and another year of another as pleasâ— the Pope A Dominican might have been saved at any time since the creation till May 31. 1653. when the Popes Determination was dated but now they must all be damned for heresie There is a new way to heaven made 1653. that never was before and for ought they know to the contrary before their Popes have done Determining there may be five hundred Articles more in their Creed So that for my part I desire not either to be shut out of heaven at the pleasure of every new Pope nor to be of so uncertain and changeable a Religion And I cannot think therefore that Popery is a safe way to salvation Arg. 8. That Doctrine which derogateth from the written Word of God and setteth the Decrees of men above it enabling them to contradict its most express institutions is no safe way to salvation But such is the Doctrine of Popery therefore it is no safe way to salvation The Major is unquestionably true among true Christians For the proof of the Minor I shall only give you three instances of the Popish Doctrine because I intend not to be too particular left I be too large The first is their affirming the Scripture both to be insufficient to discover the whole doctrine of faith as being but one part of Gods Word and Tradition the other part and also to be no Word of God at all to us till the Pope and his Clergy do authoritatively determine it so to be or that we cannot know the Scripture to be Gods word but upon the Authority of the Churches determination But of this I have spoken before and shall do more in another dispute The second instance that I give is Their changing Christs most express institution by withholding the Cup in the Lords Supper from the people and giving them but half the Sacrament I am not now disputing about the efficacy or inefficacy of one half so delivered but proving the intolerable Arrogancy of the Papists that dare set up the will of man above Gods Word and give power to the Pope to change Christs Institutions and not onely to adde but to diminish and expresly to contradict Christ and forbid what he commandeth I know they pretend that it was but to the twelve Apostles that Christ gave the Cup and not to the Laity True nor the bread neither but then if he intended that none but the Clergy have the Cup why may they not as well say so of the Bread But do not these deceivers know 1. That Christ gives this reason of his administring the Cup Drink yee All of it For this is my blood of the New Testament which is shed for many for the Remission of sins So that if this reason hold to others if his blood be shed for the sins of others as well as for the Clergie then the command extendeth to others Drink ye all of it And do they not know that Luke further intimateth this in his narration of the words of Christ This Cup is the New Testament in my blood which is shed for you So that those whom it is shed for and we may discern to be Believers it may be applyed to 2. And do they not know that Paul delivereth the doctrine both of the Bread and Cup as from the Lord to the whole Church of Corinth 1 Cor. 11. and not onely to the Clergy Is it not all that he expresly commandeth to Examine themselves
faith which the Apostle calls the substance evidence and full assurance they will have to be doubtful and uncertain 36. Also hope which yet the Apostle commends as an Anchor sure and stedfast and that maketh not him that hopes ashamed § 13. Of Sanctification and good Works 1. THat concupiscence in the regenerate is no sin 2. That the regenerate or baptized may perfectly fulfill the Law 3. That the works of the righteous are simply and absolutely righteous 4. That sins are expiated by good works according to the proverb forsooth he that steals much and gives a little shall escape 5. That good Works do concur by way of efficiency to salvation or are necessary not onely for their presence but for their efficiency 6. And that good works are not onely such as are commanded by God but such as are voluntarily undertaken by men with a good intention 7. That the good works of the righteous not onely justifie but also by way of condignity deserve eternal life both for the Covenants sake and also the works themselves 8. And that that is merit of condignity by which a man indued with grace and the holy Spirit after he hath deserved the habit of love by former merit doth by his good works and their condignity deserve eternal life 9. To the merit of condignity there is required an equality of proportion in the merit to the reward 10. To the good works of the righteous eternal happiness is as well due as eternal sufferings to the sins of the wicked 11. That in every Christian work proceeding from grace the merit of Christs blood is applyed 12. That Christ by his death merited that our works might be satisfactory for sins and meritorious of eternal life or thus Christ merited that by our own merits we might attain salvation 13. That every act of charity or every good work proceeding from Charity doth absolutely deserve eternal life 14. That good works are meritorious of three things viz. of remitting the punishment of increase of grace and of eternal Life 15. That a righteous man may deserve for himself an increase of righteousness by way of condignity 16. Neither do they think they must trust to their own but to other mens merits also 17. That one believer may merit grace for another by way of congruity 1. That a justified and sanctified man may fall from the grace of God both totally and finally and perish for ever 2. That the grace of justification received is lost by every mortal sin 3. The grace of justification being lost by sin yet faith is not lost 4. That faith is lost by every act of unbeliefe 14. Of good works particularly of fasting 1. OF Fasting I have spoken already that the Papists place Fasting in the choice of meats 2. That their fasts are hypocritical 3. And superstitious 4. That fasting even as it is observed by them which indeed is the meer mockery of a true fast is a work satisfactory for sin and meritorious of eternal life they impiously and blasphemously teach 5. Their prayers they pour out not onely to God but to Angels and Saints 6. That we may lawfully and meritoriously beseech and pray the Saints both to intercede for us with God and to give assistance to us 7. They teach men to confess their sins to the Saints that are dead 8. That God reveals our prayers to the Saints which we put up to them and yet that we must go to them as Mediators betwixt God and us 9. They call upon God represented under some figure or shape 10. They mutter their prayers before images saying sometimes the Lords prayer before a picture of the Virgin Mary or of some other Saint and Ave Maries before a crucifix 11 They pray not onely in the name of Christ but also they believe they shall be heard for the prayers and intercession of the Saints 12. Neither do they pray for the living onely but also for the dead 13. That a general intention of worshipping God is sufficient when they pray though they neither understand nor mark what they say 14. They teach their Disciples to pray in an unknown tongue and so without faith without understanding without feeling like Parrots 15. They teach them to number their prayers upon certain Beads and to pay God as it were a task of numbred prayers 16. In which also they teach them mightily to tautologize and to hope they shall be heard for their much speaking 17. They not onely reckon the Salutation of the blessed Virgin and the Apostles Creed amongst their prayers but also teach them to say a hundred and fifty Ave Maries and after every ten Ave Maries one Pater Noster and after fifty one Creed 18. And that prayer even such as they are wont to bable before pictures in an unknown tongue either for the dead or to the dead without faith witâ—out understanding without feeling is a satisfactory work for sin and meritorious of eternal Life 19. Also Almes-deeds to be meritorious and satisfactory § 15. Of Glorification 1. AS to the state of Believers after this life they teach that Heaven was shut till Christs passion 2. That the thief converted on the Cross was the first of all believers that entred into the heavenly Paradice 3. They make three receptacles of Souls after death besides heaven and the place of the damned viz. limbus patrum limbus infantum and Purgatory to which they also adde a certain kind of flourishing light sweet and pleasant Meadow in which they place certain souls who suffer nothing but remaine there for a while because they are not yet fit for the beatifical vision 4. That the souls of the faithful before Christs resurrection were in a subterraneous pit which they call limbus Patrum 5. That the fathers dead before Christs ascension were not happy 6. All little ones dying before Baptism they thrust into limbus infantum to be punished with eternal punishment of loss not of sence 7. The faithful which depart either with venial sins upon them or with the guilt of punishment the sin being before remitted they cast into Purgatory to be burnt there with corporeal fire till they be fully purged 8. That the suffrages of the Church such as the â—â—crifice of the Mass and prayer penal and satisfactory works as Almes-Deeds Fasting Pilgrimages and the like do profit the dead in Purgatory and especially indulgences by which the satisfactory works of others are applyed to them 9. For the Pâ—pe can communicate the prayers and good works of believers to them whence it follows as Albertus said the condition of the rich in this case is better then the poor because he hath wherewithal to get suffrages for him 10. That the Saints in Heaven do not onely pray for the living on earth in particular but also for the dead in Purgatory 11. That the Saints are our mediators and advocates with God understanding our prayers and necessities
10. Mans will is the Ruler of it self under God and it s fully free from that necessity which is contrary to its natural essential Liberty 11 It is a willful servant onely 12. The matter of their works is oft good but because their end and manner is alwayes wrong therefore they sin in all for bonum est ex causis integris 13. The will is free and not free in several sences 1. It is not free from Gods Government 2. Nor from its natural inclination to good in general and therefore cannot will evil as evil For these were but slavery 3. Nor is it free from the moral force of a darke and erring judgment 4. Nor from temptations 5. Nor from its own vicious disposition till grace free it But it s free 1. From any natural determination to evil or to unknown good in particular 2. And free from coaction or violence 3. And from a physical efficient immediate exterior Determiner in ordinary natural or sinful actions 4. And its free from sinful habites in that measure as it is sanctified 14. No question but the will is potentia activa naturalis or hath such an active power which is imployed in spirituals when it is inclined by a habit thereto but till then will not act spiritually not because the natural faculty is absent but because the inclination without which it will not act is absent 15. No doubt but under the common grace of Christ an unregenerate man may do that which he shall be more disposed to conversion by then also he would have been as our practical Divines all teach and we are fain daily to preach it to our people or else we shall make but ill work with them 16. Many by congruous merit do mean no more then the foresaid aptitude comparative to others 17. This also some Protestants hold But no wicked man ever did his best 18. There is a common grace whose efficacy is laid on the will as Adams was And a special which shall infallibly bow and change the will 19. A self-contradiction to deserve pardon 20. Some sin is but consequentially against love and other sin directly but all is against Gods Laws 21. Who ever denyeth that sin may be done away without Christs blood doth know little of sin or Christ 22. Mortal sin 1. As to merit is all sin 2. As to signification symptomatically it is all sin inconsistent with regeneration 3. Effectually it is all that eventually kills which is in several degrees and sorts 26. O unmerciful men that will dig so many pits then to entrap poor souls in mortal sin 27 28. Many of the ancients also were of this mind of which see my Treat against infidelity Part. 3. 2. Of this see the writings between Dr. Hammond and Mr. Jeanes many Schoolmen say otherwise 6 7. Saints on earth must intercede under Christ for others especially Pastors whose office it is And we may pray them to pray for us But not the Saints departed 10. All Pastors of the Church do hold their office in a subordination to Christs Prophetical Office And many a Prophet there hath been under Christ But none that hath the Office of being the universal infallible Teacher of the Church as the Pope would be 11. All Christians are Priests to God to offer up spiritual sacrifice metaphorically so called And Pastors offer up Christ Representatively Commemoratively and Sacramentally but not really The name Priest is not worth contending about 15. No doubt but Christ merited the glorifying of his own humane nature But that was but consequential to his meriting for us 16. Some of them prosess that by merit they mean but Rewardableness by promise which we maintain 1. It s no Covenant of works in Pauls sence or as Moses Law was But humane Actions are its condition And as all the Ancients use to call it the new Law so it s justly seeing Christ is the King of the Church and it hath the nature of a Law But the promise is the chief part and the moral precepts prescribe no other obedience then they did before in nature But Positives are added 3. In this they have some new friends among our selves 4. So say some Anabaptists 5. I would we could see this in the fruits and proof But de opere operato they are not themselves agreed of the sence 7. His real intention is necessary to make it a lawful administration as to himself but not to others but his seeming intention and their own seeming intention is necessary to the external being of the Sacrament that it be no nullity And the receivers real intention is necessary to the effects and well being of it to himself 8. It is not the name of a Sacrament that we contend about but the nature and definition 9. They know not what to make of this Character themselves many Schoolmen make it to be but a Relation And we confess that Baptism Ordination c. do fix us in a Relation to God 10. They that think it their duty to serve God by such inventions will easily be drawn to think too well of their invented works 1. By nature all are Satans captives which exorcism will not deliver us from 2. This error in case of Necessity some ancients and Councils held 3. Some of them except those that have the toâ—um baptismi none can be saved without the thing signified in Baptism but they may without the sign 4. There is a ground work laid for the pardon of future sins but no actual pardon of them 6. If the Pope were the head of the Church we must needs be baptized into him 7. How comes it then to appear in all as 〈◊〉 as they come to age 8. What goes with iâ— in mâ—st before they come to age 9. In many things they agree and in many they differ more then all confess Of which see Zanchy oft and fully 10. So the Antients thought and I think it the safest way 11 12. There 's no end of humane inventions when once men depart from the Scripture sufficiency and give way to their own self conceitedness and arrogancy 38. This the antient Church used and I should not refuse it either way 1. The word Sacrament is not fit matter for much contention 2. There is some difference in the terminus a quo and ad quem as the Law differeth but not such as to make one a Sacrament and the other none Publike profession of Repentance for open scandalous sins is a needful duty sinfully neglected by us as it is brought to a Sacrament and ceremony with them 3. This is a certain truth but that freewill is enabled and moved by Gods grace 4. Many of them by merit mean but that ex pacto it is the qualification of these to whom God hath promised Salvation 5 6 7 c. In flying from their invented way of Confession we have lamentably wronged the souls of men by disusing so much as Christ hath made our duty and