that which was set down by the Reverend Assembly of Divines the Confession of Faith c. 3. a. 1. God from all eternity did the most wise and holy counsel of his own will freely and unchâ—â—geably ordain whatsoever comes to pass yet so as thereby neiâ—â— is God the Author of sin nor of violence offered to the will of 〈◊〉 creatures nor is the liberty or contingenâ—y of second causes taâ—â— away but rather established And this Doctrine is clear in 〈◊〉 25. 34. Come ye blessed of my Father inherit ye the kingdom prepared you from the foundations of the world Ephes 1. 4. God hath chosen 〈◊〉 him that is in Jesus Christ before the foundations of the world 2 Tâ—â— 1. 9. Who hath saved us and called us with an holy calling not accoâ—â— to our works but according to his own purpose and grace which was gâ—â— us in Christ Jesus before the world began Which is directly contrary the erroneous Doctrine of those who teach That God chuseth 〈◊〉 this or that particular person before others till he see whether he 〈◊〉 believe or not and persevere in the faith who make a persevering liever in the point of death to be the object of Gods peremptory complâ—â— full and irrevocable election unto life condemned the Synod of Dort in the Remonstrants who teaâ—â— Acta Remonst a. 1. p. 7. That Gods Election unto salvation is manifoâ—â— one general and indefinite another singular anâ—â— definite and this again either incomplete revocable not peremptory or conditional or else complete irrevocable peremptory oâ—â— absolute likewise that there is one election unto faith anothâ—â— unto salvation so that election unto justifying faith may be witâ—â— out a peremptory election unto salvation for this saith the Synoâ—â— is of mans brain devised without any ground in the Scriptures coâ—rupting the Doctrine of Election and breaking that golden chain of salvation Rom. 8. 30. Whom he hath predestinated them also he hath called and whom he hath called them also he hath justified and whom he hath justified them also he hath glorified 3. That they that are predestinated to everlasting salvation cannot perish eternally or be damned for the Article saith plainly That God hath constantly decreed by his counsel to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation as vessels made to honour Now this is also consonant to holy canonical Scripture in those places before alledged and also many others as Mat. 16. 18. The gates of Hell all the power and policy of the Devil and his instruments shall not prevail against it that is against the Church of Jesus Christ and Mat. 24 If it were possible they shall deceive the very elect where note that it is impossible totally and finally to deceive the elect of God unto eternal life John 10. 28 29. And I give unto my sheep eternal life and they shall never perish neither shall any pluck them out of my hand My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand 1 Pet. 1. 5 Who are kept by the power of God through faith unto salvation 1 John 2. 27 But the annointing which ye have received abideth in you the grace of God abideth in him that is truly sanctified by Gods Spirit 1 John 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him that is the seed of Gods Spirit and Word saving grace so remaineth in him that he doth not commit sin as the Devil doth studiously purposely affectionately impenitently and maliciously he committeth not the sin unto death the sin against the Holy Ghost 1 John 5. 18. He that is born of God cannot commit and live and lie down in sin as the Devil and the wicked do but though he fall into sin yet he riseth again Jer. 32. 40. I will put my fear in their heart that they shall not depart from me Rom. 5. 8 While we were yet sinners Christ died for us much more then being now justified by his blood we shall be saved from wrath through him and according to this is the 5th Arâ—icle of Lambeth and the 38th Article of Religion of the Church of Ireland A true lively justifying faith and the sanctifying Spirit of God is not extinguished nor vanisheth away in the elect or regenerate either totally or finally â—nd because Dr. Heylin most falsly saith That this Doctrine of the Papists and Arminians was the Doctrine which our godly Reformers and Martyrs taught and sealed with their blood I shall give you a little of what they 〈◊〉 lieved said and sealed with their blood Thomas Whittell Priest 〈◊〉 Martyr in his Letter to John Carles saith thus That God sufferâ—â— his to fall but not finally to perish Fox Book of Martyrs in one Wâ—â— lume p. 1742. and John Carles aâ—â— swered Dr. Martin who examiâ—â— King James in his Paraphrase upon Revel c. 9. p. 27. saith That these spiritual grashoppers shall be so bridled that they shall not have power to pervert the elect of whatsoever degree or sort but their power shall extend only upon them that bear not the mark or seal of God upon their foreheads so on c. 13. p. 41. him about Predestination thus believe that Almighty God our 〈◊〉 dear loving Father of his grâ—â— mercy and infinite goodness did eâ—â— in Christ before the foundation the earth was laid a Church 〈◊〉 Congregation which he doth câ—â—tinually guide and govern by 〈◊〉 grace and holy Spirit so that 〈◊〉 one of them shall ever finally peâ—â— and otherwise he holdeth not Aâ—â— John Philpot that learned Martyr maintained the Doctrine of Prâ—â— stination which Calvin taught in his Institutions to be agreeing with tâ—â— which the Doctors of the Church did teach and the holy Scriptures and wâ—â— he sealed with his blood as I shewed you before out of Mr. Fox his Boâ—â— of Martyrs p. 1697. 2 Col. and p. 17â— 1722. John â—â— â—greeable to * John Bradford Martyr in his Letter to N. and his Wife saith thus This is the difference betwixt Gods children which are regenerate and elect before all times in Christ and the wicked cast-aways that the elect lie not still in their sin continually as do the wicked but at length do return again by reason of Gods seed which is in them hid as a sparkle of fire in the ashes as we may see in David Peter Paul Mary Magdalen and others Fox his Book of Martyrs p. 1573. one Volume thâ—â— also is the Doctrine of the Synod oâ—â— Dort c. 5. of the perseverance of the Saints Canons 6 7 8. For Gâ—â— who is rich in mercy according 〈◊〉 the unchangeable purpose of Electioâ—â— doth not wholly take away his hoâ—â— Spirit from his no not in their grâ—â— vous slips nor suffers them to waâ—â— der so far as to fall away from thâ—â— grace of adoption and state
we read thus And I heard a voice from heaven saying unto me Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours The word here most observable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Cornelius a Lapide and Pâ—reus saith that all Copies except Montanus's doth end the full sense of the former sentence Blessed are the dead which die in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab hoc tempore from this very time that is from this instant of time that they dye they are blessed as learned Mr. Leigh in his Criticks expounds the word and assures me in his Notes upon the place that Dr. Reynolds and Gerard do so interpret it and so doth Scriveliâ—â— too and the Latines interpret it * Amodo id est ex nunc deinceps in aternum puta a tempore mortis illico requiefcunt requiescent in omne aenum Cor. a Lapide 〈◊〉 amolâ—â— which we English henceforth that is from this time forward that is from the time of their death and so forward for ever are they blessed that die in the Lord. Pareus upon the place saith That this is a true and charitable opinion that those that die in the Lord do from the point or instant of their 〈◊〉 become and continue to be blessed And 't is observable that they are said to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morientes dying or qui moriuntur who 〈◊〉 die in the Lord in the present tense not in the future who shall diâ—â— hereafter though they shall be blessed too which shews that 〈◊〉 soon as ever they are dead they begin to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseâ—â— and perfectly as some expound the word and henceforth even for eâ—â— though before their death they are in some sort as St. Paul was partly carnal as well as spiritual yet their souls depart not so 〈◊〉 are if not immediately before yet in the instant of their departure from their bodies through faith purged by the blood and spirit of Jesus Christ from all their sins and so their spiritual uncleanness being perfectly done away they are fitted for and received into that City into which nothing that defileth shall enter And this may be proved further 5. From Joh. 5. 24. Verily I say unto you he that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life So Joh. 3. 36. He that believeth on the son hath everlasting life he hath it not only in the price and promise and expectation but also in the * inchoation and first Vrsin Catechis p. 2. q. 58. p. 414. Dr. Reynolds in 1 John 5. 12. p. 430. He that hath the Son hath life 1. In pretio 2. In permisso 3. In primitiis fruits he hath the beginnings of it here in this life in the kingdom of grace and he shall have it in more full and compleat possession of it as soon as he departs out of this life habenti dabitur to him that hath shall be given to him that hath true saving grace shall be given more grace not only quoad sufficientiam here but quoad gloriam hereafter Cornelius a Lapide a great Jesuit and Father in the Church of Rome assures me that the Church he means the Church of Rome calls the days of Saints death dies natales their birth-days and that hac de causa for this reason because the same days they are new-born into a blessed and glorious life and upon this account saith he doth the Church solemnize their birth-days not those in which they are born with sin into a temporal life but those in which by a temporal death they pass to an eternal life And 6. This may be further confirmed by that of the wise man the Preacher King Solomon Eccles 12. 7. Then shall the dust return to the earth as it was and the Spirit to God who gave it then that is when a man dies his body which was made at first of the dust of the earth returns to the earth its first material principle and the soul that was immediately made by God of a spiritual substance returns to God the Father of Spirits for judgment either of absolution or condemnation which is more particularly and privately passed upon every Heb. 9. 27. mans soul immediately after its separation from the body that is saith the learned Bishop Reynolds in his Notes upon the place commonly called the Assemblys-notes Vt stet judicio ante Deum that it may appear before his tribunal to be judged and certainly as the body goes into the dust so certainly the soul returneth unto God to be judged Now the bodies go immediately to the dust to the earth so the souls immediately to God Hence saith he the godly are translated into Paradise in Abrahams bosom into the condition of just men made perfect Luke 16. 22. Luke 23. 43. The wicked into the prison of disobedient spirits reserved there in Hell unto the judgment of the great day Luke 16. 23. 1 Pet. 2. 19. As the souls of wicked men when they die go immediately from God into Hell so do the souls of godly men go immediately to God into Heaven and consonant to this is that of our Saviour John 5. 24 before alledged He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into judgment that is into the judgment of condemnation as our translation according to the sense hath it and John 3. 36. He that believeth on the Son hath everlasting life it notes a present and indeseasable interest and possession in heaven 7. Very agreeable to this is that devout and believing confident prayer of St. Stephen at his death Lord Jesus receive my Spirit Upon which this is the Assembly-note as 't is commonly called That this is the true comfort of the elect that they are assured that Christ Jesus who died for them in their dissolutions receiveth their souls into his safe and blessed custody to live with him who is the life and God of the living And 8. This is confirmed also by 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator 9. To these testimonies may be superadded 2 Cor. 5. 4. For we know that if our earthly house of this tabernacle were dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus we have in the present tense a building of God an house not made with hands eternal in the heavens and that the souls of all believers enter into this heavenly house as soon as they depart out of their earthly tabernacles may be further proved from the 6th and 8th verses of that Chapter where 't is said thus That while we are a home in the body we are absent from the Lord and that we
are willing to be absent from the body and to be present with the Lord which necessarily implies that they did believe that as soon as ever their souls were gone out of their earthly homes they should be present with the Lord in heaven for of that they say we are confident And. 10. Of this opinion and belief was St. Pauls as you may see in Phil. 1. 21 23. For to me to live is Christ and to die is * Mori lucrum quaesi dicat mors est lucrum heatitudinis mortem ergo non timeo quia si occidar moriar vitam aeternam lucrabor inevolabo praesensque sistar ac fruar Christo So Chrisostom Anselm Theophilact Oecumenius Thomas Aquinas in locum gain How could his death begain to him if he must not go immediately to Heaven but to Purgatory there first to suffer hellish punishments for his sins Yet if I live in the flesh this is the fruit of my labour yet what I shall chuse I wot not for I am in a strait between two having a desire to depart and to be with Christ which is far better Here you see the Apostle Paul desired to depart out of the Tabernacle of his body and why that he might be with Christ he believed that as soon as his soul was departed out of his body she would presently be and remain with Christ but where not in the Popes Purgatory for there Christ was not but in heaven there he believed he was whom the heavens must receive till the restitution of all things Act. 3. 19. He believed that his soul would presently be with Christ in Heaven and therefore he saith that death temporal would be better for him than temporal life Certainly had St. Paul believed that after his soul had ended her work in his body here she should be carried into the Popes Purgatory and there be punished for his sins for a time it may be till the day of judgment he would have easily resolved himself that it had been better for him as well as for the Philippians to abide in the flesh and not to die I desire to be dissolved and to be with Christ is as if he had said thus I am now bound q. d. Jam alligatus sum corpori si hoc vinculo solvar ero cum Christo illique astringar Cor. a lapide in locum to my body but if I were loosed from this bond I should be with Christ and bound to him saith Cor. a lapide Hence note saith he that souls altogether pure do presently when they leave the body not sleep but are with Christ in heaven and eternal life and therefore the Apostle desired to be dissolved and dye that he might be with Christ but if he ought to expect after death the day of judgment that then at length he might enjoy Christ he had in vain desired to be dissolved rather than live because then after his dissolution and death he should be absent from Christ as much as if he had remained in this life much more he there speaks out of Chrysostome Theophilact Oecumenius and Cyprian to the same purpose 'T is observable that he saith that souls that are altogether pure pass presently out of their bodies into Heaven and this he saith is the opinion of Turrian and of Suarezius and that St. John Apoc. 14. 13. speaks of souls perfectly just Now this I say is their shift to put off all our Protestant Divines have alledged from sacred Scripture against their Purgatory for they hold that those that are cast into Purgatory are not perfectly purged but must be purged perfectly by suffering temporal punishment and thereby making penal satisfaction to the justice of God of the fondness of which hereafter but I 'le close with them and assume Position 2. That the souls of those persons that are justified by faith is Christ's blood are perfectly purged from their sins if not immediately before yet at the moment of their death and that therefore by their own concessions and affirmations they go not into the Popes Purgatory but to Heaven as I have proved before and for the clearing of this know that not only their Angelical Doctor as Papists call Thoâ—â— Aquinas but our own Divines hold that there are three effects of sin 1. Reatus the guilt 2. Macula the spot or stain 3. Paâ—â— the punishment of it Now 1. The guilt worthiness or desert of sin which obligeth the sinner to the sustaining of just punishment for his sin is washed away in our justification by the perfect satisfaction and merits of our blessed Lord and Saviour Jesus Christ as the Church of England abundantly testifieth in her books of Articles Homilies and Common-Prayer and the Canonical Scriptures plainly declare as in John 1. 29. Beâ—â— the lamb of God that taketh away the sin of the world 1 John 1. 7. 〈◊〉 the blood of Jesus Christ cleanseth us from all sin 1 John 2. 12. If 〈◊〉 man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation that is the propitiator for our sins who doâ—â— make atonement expiate satisfie and purge away the guilt of oâ—â— sins and make peace and pacifie his wrath and make him propitiâ—â— merciful favourable and good unto us and 1 Tim. 2. 6. He gâ—â— himself a ransome for all Himself God-man a ransome for all Hâ—â— 9. 14 15. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God and lest the adversary shoâ—â— say that he did not perfectly purge away all sin read Heb. 10. 〈◊〉 and by one offering he hath perfected for ever them that are sanctified 〈◊〉 Apoc. 1. 5. 't is said of Christ that he washed us in his own blood 〈◊〉 1 Cor. 3. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And upon this account doth the Apostle declare and infer Therefore there is no condemnation to them that are in Christ Jesus God in our justification imputeth * 2 Cor. 5. 19. not our sins unto us and consequently not our guilt but he imputeth the righteousness of our Saviour Jesus Christ unto us and doth repute us just as though we had no sin and consequently no guilt upon us but Papists do acknowledg by Christ Jesus a freedom from sin according to the guilt of sin but they deny it according to the punishment of which hereafter 2. Macula the spot stain or filth of sin which deprives the soul of its spiritual beauty which it should have and is made vile Mat. 15. 11. Apoc. 21. 11. is taken away by sanctification 1 Cor. 3. 11. But ye are washed but ye are sanctified Eph. 5. 26 27 That he might sanctisie and cleanse it i. e. His Church with the
washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So T it 3. 5 6. Cant. 4. 7. Christ Church is all fair there is no spot in her and I might say to Papists that they hold that venial sins do * Veniale peccatum non causat maculam in anima Th. Aquin. 12 ae q. 89. a. 1. B. Medin in 12 ae q. 88. a. 1. p. 1209. not make a spot in the soul and therefore that there is no need of casting it into Purgatory to purge them from them but I say though this sanctification be imperfect in this life yet 't is perfected at the hour or instant of death Heb. 12. 23. But ye are come to the spirits of just men made perfect that is ye are come to the company of just mens souls in heaven that are made perfect in grace Hence we may easily and certainly conclude 1. That the godly souls of justified men when they depart out of their bodies do live with God and the blessed Saints in heaven because otherwise they cannot be taken into fellowship with them and that therefore they live not in the Popes Purgatory 2. That the souls of justified men are perfect in heaven all their imperfections infirmities and corruptions with which they were troubled while they were in their bodies are perfectly done away and they are made perfect in grace 1 Cor. 13. 10. But when that which is perfect is come then that which is in part shall be done away v. 11. Now we see through a glass darkly but then face to face now I know in part but then shall I know as I am known 'T is true we have our sins here while we are in the body of corruption that lets us in doing good and disposeth Mores animae sequutur temperamentum corporis us to do evil and makes us wretched as St. Paul complains Rom. 7. But as soon as we put off this body of death as some think Paul called it the old man and all its lusts and affections are put off too perfectly and we are in our souls made perfect not only sincere and as perfect is opposed to hypocrisie as now but we are perfect as perfect is opposed to that which is imperfect there shall remain no sinful imperfections in our souls but we are as the holy Angels of God and do Gods Will as they do perfectly without any the least sin whatsoever and this Doctrine not only sound Protestants but Papists themselves do hold too for they say That the day of the Saints death is their birth-day for in that say they they are Cornelius a Lapide in Apoc. 14. 13. new-born and enter into everlasting life yea wise King Solomon saith That the day of ones death is better than the day of ones birth that is to true believers in Christ 't is not to them a vindictive punishment but a passage from this life in sin and misery to a life better in Heaven sinless and blessed and to me that which is said in our Liturgy in the order of burial is a good confirmation which is you know thus Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear brother here departed which is true though not of all yet of all Gods elect in Christ and we cannot in reason conceive that God their loving Father who hath elected them in Christ his Son who hath suffered for them and which suffering he hath accepted as full satisfaction for them will in Christs presence who is ever with his Father and at his right hand making intercession for them bid them be gone or send them to the Popes Purgatory there to suffer hellish torments till the day of judgment and we cannot conceive that Christ himself would do it To all this I might urge an argument ad homines which may convince them though not us and say that Papists must hold if not this truth with us too yet more that Saints even in this life are perfect else their justification by their own habitual righteousness and their meriting eternal life by their own good works and their perfectly fulfilling the law will fall to the ground if there remain some sins in the souls of persons that are justified before God which must be purged away by suffering temporal punishments in their Purgatory then certainly neither was their inward habitual righteousness perfect and so could not justifie them before God but needed a justification and pardon it self and so their justification of their persons before God is overthrown by this their covetous Doctrine of Purgatory nor was their outward actual righteousness or good works meritorious of eternal life but rather for the sin in them deserved eternal death If believers in this life can both for matter and manner in their own persons keep and fulfill the whole Moral Law as they plead they can then this their casting off their souls into Purgatory to be purged from some venial sins committed in their life-time here in the body which were not sufficiently purged here as they say must needs fall to the ground and therefore they must deny their forementioned Doctrines of Justification Merits and fulfilling the Law or renounce this of Purgatory which overthrows them for this Dilemma will push them with one horn or both if they say that their inherent righteousness is perfect then they destroy their pretended foundation for their Purgatory then there will be no sins remaining to be purged in Purgatory if they say that their inherent righteousness is imperfect then I say they destroy their justification before God by their own inherent righteousness for imperfect righteousness cannot justifie them in the sight of God but will stand in need of a perfect righteousness to procure a pardon for and cover its imperfectness if they affirm that imperfect righteousness will justifie mens persons before God then they plainly deny Christ and say in effect whatsoever they pretend to the contrary that there was no need of his coming into the world and doing and suffering what he did for 't is yielded that men by the light of nature the study of Moral Philosophy and good education and observation have attained to great measures of Moral Justice which yet neither justifies them before God as our 13th Article undeniably proves of which I spake before nor saves them as our 18th Article plainly John 3. 3. Acts 15. 24 28. Rom. 3. 10 20 28. Gal. 3. 16. Gal. 5. 18. Col. 2. 16 20. Ephes 2. 8 9. Apoc. 20. 10. Apoc. 21. 8. Acts 4. 12. John 3. 16. Mark 16. 16. John 14. 6. Hebr. 11. 6. shews the title of which is this Of obtaining salvation only by the Name of Jesus Christ The Article it self is this They also are to be had accursed that presume to say That every man
shall be saved by the law or sect which he professeth so that he be diligent to frame his life according to that law and the light of nature for holy Scripture doth set out unto us only the Name of Jesus Christ whereby men must be saved so I might argue from their meritorious works but I forbear To all which I shall add what I have found in Dr. Field of the Church Appendix part 1. l. 2. p. 772. since I wrote that before of Saints being perfectly cleansed from all sin at the moment of their death He saith thus speaking of one Higgins in the 20th Chapter of that Appendix I produce the judgment and resolution of Scotus Durandus and Alexander of Ales That all sinfulness is utterly abolished in the very moment of dissolution and that there is no remission of any sin in respect of the fault and stain after death The words of these Authors I set down at large the words of Alexander of Ales the first of the School-men called the irrefragable Doctor are these Final grace taketh away all sinfulness out of the soul because when the soul parteth from the body all proneness to ill and all perturbations which were found in it by reason of the conjunction with the flesh do cease the powers thereof are quieted and perfectly subjected to grace and by the means all venial sins are removed so that no venial sin is remitted after this life but in that instant wherein grace may be said to be final grace it hath full dominion and absolute command and expelleth all sin Whereupon he addeth That whereas the Master of the Sentences and some others do say that some venial sins are remitted after this life some answer that they speak of a full remission both in respect of the fault and stain and the punishment also but that others more narrowly and piercingly looking into the thing do say that they are to be understood to say Sins are remitted after this life because it being the same moment or instant that doth continuate the time of life and that after life they are remitted in the very â—â—ment of dissolution grace more fully infusing and pouring it self into the soul at that time than before to the utter abolishing of all sin all her impediments formerly hindring her working now ceasing * Death unto the godly is the utter abolishing of sin and perfection of mortification saith A. B. Vsher Sum of Christian Religion p. 545. Thus you see that not only our learned Protestant Divines but also Alexander of Ales the first School-man called the irrefragâ—â— Doctor Scotus the subtile Doctor 〈◊〉 Durand the Master of the Ceremonies as the Papists themselves esteem and call them were of this judgment That the souls of men dying in the state of grace at the momeâ— of death are purged and cleansed perfectly from all the fault and stain of 〈◊〉 sin and then it will follow that they are freed from the third effeâ—â— of sin too and that is 3. Poena punishment which is an evil inflicted upon the sinner himself or his surety for sin For 1. if the guilt of sin be perfectly taken away as indeed it is in our Justification and the stain of sin be also perfectly taken away in the moment of our death and sin be wholly abolishhd then the punishment of sin must needs be taken away too Of this judgment was St. Bernard When all the sin shall be wholly Bernard in Psal qui habitat Ser. 10. taken out of the way no effect of it shall remain that the cause being altogether removed the effect shall be no more and you know 't is a rule in reasoning Sublata causa tollitur effectus the cause being taken away the effect ceaseth Sin then being perfectly destroyed when death parteth the soul from the body all its effects guilt filth and punishment must consequently be destroyed too and that all sin is taken away in the moment of the dissolution of the soul and body I have sufficiently proved and therefore the punishment is taken away too Pray hear what God himself saith to this point in Ezek. 18. 22. When the wicked man shall turn from all his sins that he hath committed all his transgressions that he hath committed shall not be mentioned unto him Now if God hath so far forgiven their sins as that he will not remember them then certainly he will not punish them for them in another world with hellish torments if God punish truly penitent men for their sins in this world and that to come too he cannot be said not to remember them but to remember them as we say with a witness if he forgives and forgets all their sins then undoubtedly he forgives and forgets their venial sins too if he forgive their mortal sins their sins of enmity against God which make God displeased with the sinner as Aquinas and his followers speak then it will follow by an undeniable consequence that he forgives and forgets their venial sins their lesser sins which are not * Peccatum veniale non est contra legem quia venialiter peccans non facit quod lex prohibet nec praetermittit quod lex per praeceptum obligit sed facit praeter legem quia non observat modum rationis quem lex intendit Aquin. 12 ae q. 88. a. 1. 〈◊〉 Medin in 12 〈◊〉 q. 89. a. 1. p. 1209. against the law but only besides the law and which though they displease God yet they do not make the sinner displeasing to God and that they do only obnubilate but do not obtenebrate grace as †Bel. t. 4. l. 2. De peccato venialâ— c. 1. Medina teacheth and those sins which Mr. Chillingworth in his dangerous book saith are so small as that he durst not ask God pardoâ— for them and which * B. Medin in 12 〈◊〉 q. 88. a. 1. p. 1199. Bellarmine saith are ex natura ratione probati in their own nature and kind of sin venial that is not repugnant to the love of God and 〈◊〉 neighbours that do not render as unworthy of the friendship of God and guiâ—â—â— of eternal death and that are so small as that it were unjust to punish theâ— with eternal death that they do not exclude out of heaven but that God himself is bound by law that he hath made to give to his friends the kingdom of 〈◊〉 notwithstanding their venial sins of which although they dâ— repent yet are presently remitted ex natura status quum anima emigrat e corpore from the nature of the state when the soul departs out of the body as Papists teach how these sins I say should need to be purged away from believers souls the friends of God whose sins God hath covenanted to pardon by such temporal punishments in Purgatory as are the same for nature with those the Devil inflicts upon the damned in hell and yet that their mortal sins as Davids adultery and murder Peter's
so much holiness for as the Gospel teacheth us the spirit of Jesus is a good spirit an holy spirit a sweet spirit a lowly spirit a merciful spirit full of charity and love full of forgiveness and pity not rendering evil for evil extremity for extremity but over coming evil with good and remitting all offence even from the heart According to which rule if any man live uprightly of him it may be safely pronounced that he hath the Holy Ghost within him if not then 't is a plain token that he doth usurp the name of the Holy Ghost in vain Ye shall judg them by their fruits which if they be wicked and naught then 't is impossible that the tree of whom they proceed should be good Such were all the Popes and Prelates of Rome for the most part as doth well appear by the story of their * See Dr. Prideaux his Introduction to History from p. 77. to p. 155. there you 'l read of Usurping Nimrods Luxurious Sodomites Aegyptian Magicians devouring Abaddons incurable Babylonians Bishops of Rome Lives and therefore they are worthily accounted among the number of false Prophets and false Christs which deceived the world a long while The Lord of heaven and earth defend us from their tyranny and pride that they never enter into his Vineyard again to the disturbance of his silly poor flock but that they may be utterly confounded and put to flight in all parts of the world And be of his great mercy so work◠in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the beating down of sin death †By K. Edward the sixth and Q. Elizabeth's Injunctions all Deans Archdeacons Parsons Vicars and Ecclesiastical persons were to the best of their skill to declare against the Bishop of Rome's pretended and usurped power and jurisdiction two times at least every year openly Art 1. but have not some of them really neglected it been ready to declare four times in the year for the Bishop of Rome's traditions inventions and dumb Ceremonies and that the Pope of Rome is not Antichrist the Pope the Devil and all the Kingdom of Antichrist that like scattered and dispersed sheep being at length gathered into one fold we may in the end rest togetogether in the bosom of Abraham Isaac and Jacob there to be partakers of eternal life through the merit and death of Jesus Christ our Saviour Amen Obj. But it may be objected by some that all this that is here in this Homily said against the Bishop of Rome and his Adherents may be said of some other Churches or at least against some other Bishops and their Adherents as have rejected the Bishop of Rome's authority as Mr. Mede observes that the Greek Churches have who imbrace the beasts impieties but refuse to be subject to him Ans To this I answer thus 1. with Mr. Mede and Dr. More that there may be little Babylons but Rome is Babylon the great they may be sister or daughter-harlots but Rome is the mother of harlots They may be little Misses but she is the great Whore other Churches may be corrupt in Doctrines of Faith and the Sacraments and the exercise of the Keys but none so corrupt as Rome is 2. If any Churches have retained too much of the Popes Doctrine Discipline Ceremonies Practises let them come out of Babylon that they partake not of her sins and receive not of her plagues Apoc. 18. 4. have no fellowship with the unfruitful works of darkness but rather reprove them 2. 'T is contrary to the Doctrine of the Church of Ireland which Church in her 80th Article of Religion saith thus The Bishop of Rome is so far from being the supream head of the universal Church of Christ that his works and doctrine do plainly discover him to be that man of sin foretold in the holy Scriptures whom the Lord shall consume with the spirit of his mouth and abolish with the brightness of his coming 3. 'T is contrary to the Confession of Faith by the Church and Kingdom of Scotland and sworn to by King James and the Subjects of Scotland which saith thus But especially we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God upon the Church the civil Magistrate and consciences of men The whole Confession is very considerable and imitable to be seen in the latter end of the Harmony of Confessions 4. Not to mention what other Churches hold of the Pope of Rome's being the Antichrist yet because Dr. Heylin finds so much fault with the 80th Article of Cypr. Angl. lib 4. p. 269. 273. Ireland and pleads so much for Romish erroneous Doctrines as taught by our first Reformers and Martyrs but most falsely as I have shewed in some points before I shall give their sense of this point as I find their sayings set forth by Mr. Fox in his Book of Martyrs in one Volume Walter Mantell in his Apology prayeth thus I beseech the living God which hath received me to his mercy and brought to pass that I die stedfast and undefiled in his truth at utter defiance and detestation of all Papistical and Antichristian Doctrine I beseech him to keep and defend all his chosen for his names sake from the tyranny of the Bishop of Rome that Antichrist p. 1398. Q. Mary March 2. 1554. Bishop Hooper of whom Dr. Heylin boasts much to little purpose in his Letter of Consolation sent to certain godly brethren taken in Bow-Church-yard in Prayer and laid in the Counter in Breadstreet saith thus I have been sorry to perceive the malice and wickedness of men to be so cruel devilish and tyrannical to persecute the people of God for serving of God saying and hearing of the holy Psalms and the word of eternal life These cruel doings do declare that the Papists Church is more bloody and tyrannical than ever was the sword of the Ethnicks and Gentiles When I heard of your taking and what ye were doing wherefore and by whom ye were taken I remembred how the Christians in the Primitive Church were used by the cruelty of Be-like there are some Christned Heathens unchristned heathens in the time of Trajan the Emperour about 77 Christians of old looked upon and accused as Traytors and movers of sedition for serving the true God truly so now by Papists and such like years after Christs ascension into heaven and how the Christians were persecuted very sore as though they had been Traytors and movers of sedition whereupon the gentle Emperour Trajan required to know the true cause of Christians trouble A great learned man called Plinius wrote unto him and said it was because the Christians said certain Psalms before day unto one called Christ whom they worshipped for God When Trajan the Emperour understood it was nothing but Conscience and
second Lessons in the Common-prayer Book Answ To this I must leave the Bishops to answer or confess the error and amend it For I profess I know not how to answer for them if I What I can do I have done in the Appendix but I fear that will not satisfie all could I would Papists will notwithstanding Dr. Cozens his Allegations prove from our own sayings that they are Canonical Scripture because they are by us called the Old Testament and so are appointed to be read I pray read my Appendix intended for another use An APPENDIX concerning Apocryphal Scriptures appointed to be read in Churches and Chappels c. Quest 1. BEcause you are so full of your Questions I ask you Whether the Apocryphal Scriptures appointed in the Kalender in the Common-Prayer-Book to be read the first Lessions at Morning and Evening-Prayer be part of the Old Testament The reason of asking this Question is this because 't is said in the Order how the rest of the holy Scripture is appointed to be read the Old Testament is appointed to be read for the first Lessons at Morning and Evening-Prayeâ— And in the following part of that Order 't is said thus And to know what Lessons shall be read every day look for the day of the Month in the Kalender following and there ye shall find the Chapters that sâ—all be read for the Lessons both at Morning and Evening-Prayer Now in the Kalender to pass by the many Chapters that are culled out of the Apocryphal Books of Wisdom and Ecclesiasticus and appointed to be read upon Holy-days throughout the year though there be many good sayings in them yet they have some * Wisd 19. appointed to be read upon Mathias day how properly let the world judg And Popish Expositors will no doubt make good Divinity and sense of it which would not please you if a Nonconformist should essay to make Episc Prideaux sascic controv c. 1. q 2. p. 14. failings and some that do not tend to edisication and such as you would exclaim against if you should find them or the like in Mr. W. B's or Mr. Tâ—â—'s or in any Nonconformists Sermons or Writings and yet you have given your assent and consent unto them and have promised to read them upon the days appointed all the Chapters in Tobit except the fifth Chapter and of Judith many of Ecclesiasticus Baruch Bell and the Dragon the History of Susanna in which are many false and â—angerous things appointed to be read Now if they are not part of the Old Testament why do you say they are such and give your assent and consent that they shall be read in all Churches and Chappels and promise that you will read them in yours contrary to the Doctrine of the Church of England to which you have I suppose subscribed too and contrary to the Doctrine of the Protestant Churches seeing none but Papists hold them to be parts of the Old Testament I pray Sir give such an answer as may help us to satisfie our people whom you would have us to perswade to comply with you in your publick service and answer the subtile Papists who will be ready to alledg your publick Order and Kalender and other things as that concerning the Service-Book Par. 1 2 3. and that direction which follows line the last to prove that they are Canonical Scripture because parts of the Old Testament as you plainly say in the said order and direction and Kalender And I foresee that 't will be but in vain to say that our Church in her Articles holds no such thing but rather the contrary For besides that they imply a contradiction the appearance of which you are ready to carp at and exclaim against in Nonconformists they will say that that Order and Kalender was made since the XXXIX Articles of the Church of England and the last Law they 'l say either virtually repeals or at least expounds the former You are as you say a Rational Divine pray give a solid and sufficient reason of this thing of which we need not be ashamed that may stop the mouths of our dissenting Protestant friends and opposing Popish enemies If you cannot do it I hope you will ingenuously confess your error and use your best and utmost reason interest and endeavour with all sort of men to reform it Q. 2. Whether you do indeed think that those Books or Chapters or Histories call them which you will do indeed and in truth directly tend to the edification of the Church as you say * Of Ceremonies in Preface to the Book of Common-Prayers that all things that are done in the Church ought to do as the Apostle teacheth 1 Corintâ— 14. 26. The reason of this Query is because there are erroneous frivolous and dangerous things appointed to be read in Churches and Chappels to the people in some of those Chapters which do not tend to their edification but rather to their destruction and others too As for example in Tob. 4. 10. which is appointed to be read September the 30th 't is said thus That alms do deliver from death and suffereth not to come into darkness And Tob. 12. 9. which is appointed to be read the third of October 't is said thus That alms doth deliver from death and shall purge * Which is contrary to Homily of Salvation pag. 16 17. which saith that that were the greatest arrogance and presumption that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sin and justifie himself from all sin Which may induce many especially ignorant people to swallow the Doctrine of Popish Merits without a grain of salt and deny or undervalue the inestimable merits of our Lord and Saviour Jesus Christ contrary to 1 Joh. 1. 9. Who cleanseth us from all unrighteousness And 1 Pet. 1. 18. Forasmuch as we know that ye are not redeemed with corruptible things as silver and gold and therefore not with alms from your vain conversation received by tradition from your fathers but with the precious blood of Christ And Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works And also contrary to Heb. 9. 14 15 22 26 28. I know that this place of Tobit is alledged in the Homily of Almesdeeds Tom. 2. p. 159 160 161. where it saith thus The same Lesson doth the Holy Ghost also teach in sundry places of the Scripture quoting Tob. 4. in the Margent saying mercifulness and almes-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness Now to this the Ch. of England there answereth That Almesdeeds purge not from sin as the the original cause of our acceptance before God or that for the dignity or worthiness thereof our sins are washed away and we purged and cleansed of all
of Godfry Goodman Bishop of Gloucester was accused of it in Court and Convocation and declared and professed it by his last Will and Testament as Dr. Heylin shews in his Cypr. Angl. l. 4. p. 416. 'T is said of Dr. Theodore Price Bishop of that though he lived like an Atheist yet he died like a Papist Prin ' s Epistle to K. Châ—r I before his Quench-coal p. 42. England be so absolutely directly and cordially Papists that it is all that 1500 l. per Ann can do to keep them from confessing it This and much more may be seen in Dr. Heylin's Cypr. Angl. l. 4. p 392 408. Doth not A. B. Laud p. 36. of his commended Relation of his Conference with Fisher say thus The Church of Rome and Protestants set not up a different Religion And doth not Dean Potter iâ— Charity mistaken p 62 say thus That the most necessary and fundamental Truths which constitute a Church are on both sides unquestioned by fundamental points of faith we understand these prime and capital Doctrines of Religion which * But what are those a Bishop and a people or a Pope and the multitude of Professors of Christianity as Bishop Sparrow intimates in his Rationale upon the Common-prayer Book p. 89. Bishops Curates and people committed to their charge make up a Church make up the holy Catholick Church But did not the Church of England before A. B. Laud altered the Prayer for the Fifth of November say That Papists Religion is Rebellion and A. B. Laud held that Bishops are essential to the being of a Church as Heylin shews in his Cypr. Anglic. l. 1. p. 54. l. 4. p. 400 401. their faith is faction Which cannot be said of Protestants Religion or Faith truly without great slander though Dr. Heylin as they say most wickedly standers all the first restorers of the Reformed Religion with it Doth not the Church of Rome hold such points of faith as do destroy the foundation and those not only questioned but denied by real Protestants Doth not the Church of Rome hold this Doctrine as a point of faith for denying or not believing of which they have put many thousands of Protestants to death viz. That the body and blood together with the soul of the Lord Jesus Christ is truly really and substantially in the Sacrament of the Eucharist and that there is made a turning of the whole substance of the bread into his body and of the whole substance of the wine into his blood which turning the Catholick Church as they falsly call themselves doth call Transubstantiation If this be denied see the 18th Article of their Religion set down in the 14th Article of this Book And doth not our Vide Bull Pii 4 bound up with the Council of Trent super forma juramenti professionis sidei Church of England hold the truth in this point against the Church of Rome that this their Doctrine is false and doth destroy the humane Nature of Christ and consequently destroy all the Articles of our Creed which concern Jesus Christs humane nature and consequently our Salvation And is not this a fundamental point of faith that true believers persons are justified before God by the righteousness of Christ imputed to them and applied by faith alone Is it not the main drift of the Apostle to prove and settle the Romans and Galatians in this truth That believers persons are not justified before God by their own good works even of that Law of which câ—meth the knowledge of sin Rom. 3. 20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledg of sin Yea doth not the Apostle say that if he shall teach justification of our persons before God by our own good works he should frustrate the grace of God that is overthrow the Gosâ—el of Jesus Christ for if righteousness come by the Law then Christ is dead in vain Gal. 2. 21. And could these great Grandees who imposed and took subscription to the Book of Homilies upon and from others be ignorant of what the Church of England holds therein especially this Whosoever denieth this Doctrine THAT FAITH ALONE JUSTIFIETH is not to be accounted a Christian man nor a setter forth of Gods glory but for an adversary to Christ and his Gospel and for a setter forth of mans vain glory that 't were the greatest arrogance and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sin and justifie himself Homily of Salvation of Mankind p. 16 17. Now because some of our English conforming Divines have by their Preachings and Writings said that most of these ensuing false Doctrines I Heylin in his Introduction to his Cypr. Angl. p. 36. S. 36. have renounced all which the Church of Rome holdeth and maintaineth are the Doctrines of the Church of England and thereby induced many persons to believe and allow them I have to prevent the growing mischief of this grand deceit and to vindicate the Church of England from these calumnies and to inform the ignorant and inconsiderate that have subscribed assented and consented to the Articles of Religion and Homilies of the Church of England but never throughly read and considered them spent as much of my time with my pen as could be spared from my fork and rake this Harvest whiles many great Conformists to the Ceremonies and Government enjoy their Plurality of Benefices besides their great dignities but labour not in the Word and Doctrine much less preach or write against these gross Popish Doctrines but rather preach or print them to the great dishonour of God especially of Jesus Christ the increase of Popery and Atheism and the great grief of those godly Christians that are Protestants indeed and in truth as well as in profession Antichrist professeth the Creed as well as these men yet by his superinduced Doctrines and practices he overtbrows it So these men of long Name may profess subscribe and assent to the Doctrine of the Church of England and yet by superinduced Doctrines contradict and destroy it for they give not an internal assent to it as was observed before out of Mr. Fowler ' s Free Discourse p. 305. And whether those men do not play the Hypocrites lâ—t the world judg The Pope of Rome in divâ—ding Rome unto 25 Priests the fatal squarâ—-root of the number of the Beast 666 laid the foundation of his Iâ—olatrous and tyrannous Kingdom long before his Supremacy was perfected yea claimed He arose out of the earth as grass by little and little insensibly so possibly may a Pontifex Maximus with such a number of such Priests in time â—o elsewhere especially if rulers and ruled are willing to be ridden by them Of all Beasts tâ—e two horned Beast is the most dangerous to be ridden by next that which is most like him as
imputed to believers for Justification but that Mediatory righteousness of Christ whereby he suffered for our breach of Gods most righteous Law which deserves Gods curse Gal. 3. 13. and actively fulfilled the whole Moral Law of God for us which we were bound to do Levit. 18. 5. Gal. 3. 13. Gal. 4. 4 5. Mat. 3. 15. If a Creditor cast his debtor into prison for non-payment of such a sum of money as he owed him till he be payed the money or otherwise satisfied for his debt upon his sureties or friends coming to him and paying him all the money and he taking accepting and allowing of it as full and perfect satisfaction to him for the debt doth impute it or reckon it or put it upon his account and consequently to him as though it were paid and made by his debtor in person himself and doth therefore in manifestation thereof deliver up his bond or cross his Book and release him out of prison So 't is here Gods accepting taking and allowing of our Saviour Jesus Christs our sureties active and passive obedience for us as though actually and personally performed by us as full and perfect satisfaction to his Justice and thereupon we applying it by Faith pardoning our sins delivering of us from the curse of the Law formally punishments and eternal death doth thereby impute his obedience or righteousness to us that by Faith in Christ do make application of it to our selves Now the Minor is the express Doctrine of the Church of England and Ireland Homily for Salvation p. 13 14 15 16 17. And this Justification or righteousness which we so receive of Gods mercy and Christs merits imbraced by faith is taken * Mr. Fowler himself makes Justification and acceptance with God all one Free Disc p. 134. accepted and allowed by God for our full and perfect justification And again Homily for Good-Friday T. 2. p. 175. Neither was it possible for us to be loosed of this debt of our own ability it pleased him that is Christ our Surety to be the payer thereof and to discharge us quit his paying our debt meritoriously discharging us quit necessarily implys that God did accept of the merits of his death and doings for us And Ibi. p. 177. Christ was obedient to his Father even to the death and this he did for us all that believe in him And such favour did he purchase for us of his heavenly Father by his death that for the merit thereof if we be true Christians indeed and not in word only we be now fully in Gods grace again and clearly discharged from our sins those expressions that Christ did purchase for us Gods favour and clearly discharged us from our sins manifest it to all the world that God did accept and take and allow as full satisfaction of what Christ did for us Again Ibi. p. 187 188. Christ by his own oblation and once offering himself upon the Cross hath taken away our sins and restored us again into Gods favour so fully and perfectly that no other sacrifice for sin shall hereafter be requisite or needful in all the world And in the 34th Article of Religion of the Church of Ireland they say thus We are accounted righteous before God only for the merit of our Lord and Saviour Jâ—sus Christ applied by Faith and not for our own works or merits And this righteousness which we so receive of Gods mercy and Christs merits imbraced by Faith is taken accepted and allowed of God for our perfect and full Justification And in 35th Article they say thus And whereas all the world was not able of themselves to pay any part towards their ransome it pleased our heavenly Father of his infinite mercy without any desert of ours to provide for us the most precious merits of his own Son whereby our ransome might be fully paid the Law fulfilled and his Justice fully satisfied So that Christ is now the righteousness of all them that truly believe in him He for them paid their ransome by his death he for them fulfilled the Law in his life that now in him and by him every true Christian may be called a fulfiller of the Law for as much as that which our infirmity was not able to effect Christs justice hath performed And this Doctrine viz. that Christ hath for us made a full and perfect satisfaction to Gods Justice is the express Doctrine of the Church of England in her Order of the Communion which saith there That Jesus Christ did suffer death upon the Cross for our Redemption and that he made there by his own oblation of himself once offered 〈◊〉 full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And Homâ—ly of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people And that God doth take accept and allow it as full and perfect satisfaction for the sins of all his elect people is most evident by the holy Apostles Creed which the Church of England also believeth as well as by the holy Doctrine of the Canonical Scriptures which hold that Jesus Christ did not only die and was buried and was for a time held under the power of death and the grave which was as his imprisonment but that he was raised again for our Justification which declared that God was fully satisfied with what he had done and suffered else he would not have let him out of Prison Rom. 4. 25. And that he ascended up into heaven and there sitteth at the right hand of God and that from thence he shall come to iudg both quick and dead Rom. 8. 34. Heb. 1. 3. And God hath declared that in him he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col. 2. 18. And that we are justified in and by him Rom. 3. 24. And that we have peace with God through him Rom. 5. 1 2. And that there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 25. Of which you may see much more hereafter in the 13th particular concerning Purgatory To pass by many more arguments 4 Sacred Scripture doth evidently hold it forth unto all that will not wilfully shut their eyes or that are not judicially blinded 1. Jer. 23. 6. This is the name whereby Christ shall be called that is by all Gods people the Lord our righteousness * See Bishop Andrews his Sermon in locum All Gods people shall profess that they have their righteousness from Christ which is in effect the same with Isa 45. 25. In the Lord shall all the seed of Israel be justified and shall glory All the spiritual seed of Israel that is all Gods Elect shall be justified that is shall obtain remission of their sins and right to everlasting life by virtue of the Son
Christs Church which is his mystical body are inseparably knit together to Christ and to one another Hypocrites may be externally by outward profession and separably united to the Church and Christ but true believers in Christ abide in Christ Joh. 15. 2. they are inseparably united to Christ else as was said before Christ may lose his peculiar people yea be a head without a body for if one of his members may be eternally separated from See Dr. Field of the Church his Appendix part 1. p. 833. That the elect called according to Gods purpose have that grace that excludeth sin from reigning and that this grace once had by them is never totally nor finally lost him then others may also and if others then all of them may be so separated from him for there is the same reason of one that there is of another yea of all Our Saviour saith Not one of them his Father gave him is lost John 17. 12. yea the Apostle speaks fully that nothing shall be able to separate us that are in Christ Jesus from the love of Gâ—â— which is in Christ Jesus Rom. 8. 35 36 37 38 39. Those whom Chriâ—â— loved he loved to the end John 13. 1. Isa 54. 8. But with everlasting kindness will I have mercy on thee saith the Lord thy Redeeâ—â— Jerem. 31. 3. I have loved thee with an everlasting love therefâ—â— with loving kindness have I drawn thee Jerem. 32. 40. And I 〈◊〉 make an everlasting covenant with thâ—â— that I will not turn away from them 〈◊〉 do them good but I will put my feâ—â— Vide King James his Declaration against Vorstius wherein he called the Doctrine of the Apostasie of the Saints taught by Bertius a Scholar of Arminius that enemy to God an heretical blasphemous and wicked Doctrine in their hearts that they shall not depart from me and Rom. 11. 29. 〈◊〉 gifts and calling of God are witâ—â— repentance Gods decree of Eleâ—â— is unchangeable and therefore thâ—â—â— gifts that flow from it are imâ—â— table too God taketh not thâ—â—â— away from them neither can thâ—â— that have them lose them Chrâ—â—â— prayed for them John 17. 9 15 19 20 24. and Bishop Mountagâ—â— himself confesseth that Christ was ever heard in what he prayâ—â— for ART IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly a sin THis I renounce 1. because 't is contrary to the sound Doctrine of the Church of England in Homily of Christs Nativity T. 2. p. 167. where we may read how excellently man was made after Gods own Image and that Adam falling into sin had in himself no one part of his former purity and cleanness but being altogether spoâ—ted insomuch that he seemed to be altogether a lump of sin and therefore by the just judgment of God was justly condemned to everlasting death and this plague fell not only upon himself but also upon all his posterity and children for ever as St. Paul Rom. 5. By one mans offence sin entred upon all many were made sinners by which words we are taught that as in Adam all men universally sinned so in Adam all men universally received the reward of sin that is became mortal and subject unto death having nothing in themselves but everlasting damnation both of body and soul they became as David saith corrupt and abominable they went all out of the way there was none that did good no not one And in the Homily of the Death of Christ T. 2. p. 184. Is not sin think you a grievous thing in Gods sight seeing for the transgression of Gods Precept in eating of one apple he condemned all the world to perpetual death and would not be pacified but only with the blood of his own Son And in Homily of Christs Resurrection T. 2. p. 195. Hard it is to subdue and resist our nature so corrupt and leavened with the sowre bitterness of the poyson which we received by the inheritance of our old Fatheâ— Adam But more fully the Church of England in her 9th Article of Religion of Original sin thus Original sin standeth not in the following of Adam as the Pelagians do vainly talk but it is the fault and corruption of the nature of every man that naturally is ingendered of the off-spriâ—â— of Adam whereby man is very far gone from Original Righteousâ—â— and is of his own nature inclined to evil so that the flesh lusteth 〈◊〉 ways contrary to the spirit and therefore in every person 〈◊〉 into this world it deserveth Gods wrath and damnation and 〈◊〉 infection of nature doth remain yea in them that are regeneratâ—â— whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiâ—â— some do expound the wisdom some sensuality some the affectioâ—â— some the desire of the flesh is not subject to the law of God 〈◊〉 although there is no condemnation for them that believe and 〈◊〉 baptized yet the Apostle doth confess that concupiscence and 〈◊〉 hath in it self the nature of sin In which Article is declared 1. That Original sin doth not consist in following or imitating of 〈◊〉 in sinning against God as Pelagians vainly teach 2. That Original sin is the FAULT AND CORRUPTION of 〈◊〉 nature of every man that by ordinary generation descends from 〈◊〉 Psal 51. 5. Rom. 7. 15. Gal. 4. 17. Jam. 1. 17. 1 Pet. 2. 11. 3. That Original sin deserves Gods wrath and damnation in every â—â—â—son so born into this world Rom. 7. 23 24. Gal. 5. 17. Ephes 2. 3. 4. That Original sin is and remains in every person so born eveâ—â— them that are regenerated Rom. 7. from vers 7. to vers 25. 5. That concupiscence oâ— lust hath in it the nature of sin Rom. 〈◊〉 11 14 15 17 18 19 20 21 23 24. Gal. 5. 17. Now sum up what the Church of England saith of Original sin 〈◊〉 then judg whether she doth not affirm that Original sin is propâ—â— a sin 2. Because 't is contrary to the sound Doctrine of other reformâ—â— Churches to be seen in the Harmony of Confessions Sec. 4. p. 〈◊〉 1. 'T is contrary to the latter Confession of Helvetia Man was frâ—â— the beginning created of God after the Image of God in righteâ—â— ness and true holiness good and upright but by the instinct of 〈◊〉 â—â—rpent and his own fault falling from goodness and uprightâ—â—â— became subject to sin death and sundry calamities and such 〈◊〉 one as he became by his fall such are all his off-spring even 〈◊〉 ject to sin death and sundry calamities and we take sin to be 〈◊〉 natural corruption of man derived or spread from those our 〈◊〉 parents unto us all through which we being drowned in evil 〈◊〉 â—upiscences and clean turned away from God but prone to 〈◊〉 evil full of all wickedness distrust contempt and hatred of Goâ—â— can do no good of our selves no not so much as think of any 2.
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.
resurrection are purged from sins by penal Concil Trident. Sess 6. can 30. satisfaction which were not purged in this life so fully as they ought that they may enter into heaven THis I renounce because 't is contrary to the sound Doctrine of the Church of England Article the 22d of Purgatory The Romish Doctrine concerning Purgatory Pardons worshipping and adoration as well of Images as of Reliques and also invocation of Saints is a fond thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the word of God In Homily of Prayer T. 2. part 3. p. 122. 't is said That there are but two places after this life Heaven and Hell the one proper to the elect and blessed of God the other to the reprobates and damned souls as may well be gathered by the Parable of Lazarus Against the ground or rather indeed pretence for Purgâ—tory viz. That some sins of believers were not fully purged away in this life and must therefore there be purged away by making satisfaction by suffering for them The Church of England saith 〈◊〉 her Homily for Good-Friday T. 2. p. 177. That Christ Jesus did purchase such favour for us by his death of his heavenly Father that for the merits thereof if we be true Christians indeed 〈◊〉 not in word only we be now fully in Gods grace again and clearly discharged from our sins And in the Homily of the worthy receiving of the Sacrament of the body and blood of Christ T. 2. part 1. p. 200. she saith Thou must believe that Christ hath made upon his cross a full and sufficient sacrifice for thee a perfect cleansing of sins so that thou acknowledg no other Saviour Redeemer Mediatour Advocate Intercessor but Christ only 2. 'T is contrary to the Doctrine of the Church of Ireland in the 101 and 102 Articles Homil. of the misery of man part 2. p. 11 He i. e. Christ is the high and everlasting Priest which hath offered himself once for all upon the Altar of the Cross and with that one oblation hath made perfect for evermore them that are sanctified He is the alone Mediator between God and man which paid our ransome to God with his own blood and with that hath he cleansed us from all sin he is the Physician which heal eth us all our diseases and of all our venial sins too of their Religion which is this After this life is ended the souls of Gods Children be presently received into Heaven there to enjoy unspeakable comforts the souls of the wicked are cast into Hell there to endure endless torments The Doctrine of the Church of Rome concerning Limbus patrum Limbus puerorum Purgatory Prayer for the dead Pardons Adoration of Images and Reliques and also invocation of Saints is vainly invented without all warrant of holy Scripture yea and is contrary to the same 3. 'T is contrary to the Doctrine of the Church of Scotland contained in the Confession of Faith made by the Assembly of Divines at Westminster Chap 22. Article 1. The bodies of men after death return to dust and see corruption but their souls which neither die nor sleep having an immortal subsistence immediately return to God who gave them the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full redemption of their bodies and the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to judgment of the great day beside these two places for souls separated from their bodies the Scripture acknowledgeth none T is contrary also to the latter Confession of Helvetia Article 26. to be seen in the Harmony of Confessions Sect. 16. p. 483. and to the Confession of the French Church Article 24. to be seen ibi Har. of Confessions Sect. 16. For the further confutation of this Popish Poetical and Antichristian Purgatory I shall lay down these plain ensuing Positions Position 1. That the souls of true believers in Christ do aâ— soon as they die go immediately into heaven and therefore not into the Popes Purgatory The antecedent Proposition I prove thus 1. From Isa 57. 2. He shall enter into peace that is the righteous man that dies before evil days come enters in his soul into Heaven and his body rests in his grave called his bed and if so then undoubtedly he goes not into the Popes Purgatory for there is no peace to them that are there for they are tormented say Papists with the â—â—me torments that they in Hell are tormented with 2. From Luk. 16. 22 23. The beggar Lazarus died and was carried into Abrahams bosom by the Angels and the rich man died and was cast into hell Now that by Abrahams bosom is meant Heaven * Vide also Homil. for Whitsunday p. 21 321 421 5216. recited Article 14. hujus is clear by the forecited Doctrine of the Church of England c. if not by the consent of Papists too that the Angels that carried his soul into Abrahams bosom were not evil but good Angels for that neither good Angels go into Hell nor evil into Heaven must also be yielded as the 25th verse of that Chapter declares then it will follow necessarily that the soul of Lazarus was carried by the holy and blessed Angels into Heaven where Abrahams bosom was and not into any part of Hell for Lazarus was comforted he was not only not tormented with poena sensus vel damni the punishment of sense or loss but he was actually comforted which implies not only a ceasing of his former suffering evil things but enjoying of good things the comforts of the other life the full knowledg of God and feeling his fatherly love 3. 'T is said Luk. 23. 43. by our Saviour himself to the Thief upon the Cross immediately before his death To day shalt thou be with me in Paradise that is in Heaven and therefore not in the Popes Purgatory for that is not Paradise Paradise is a place of pleasure and happiness but the Popes Purgatory is a place of pain and misery of hellish torments as Papists say In 2 Cor. 12. 2 4. Paradise and that Heaven is coelum Emperaeum the seat of the blessed where God the Father God the Son and God the holy Ghost the blessed Angels and souls of just men made perfect are and enjoy pleasures for evermore So 't is taken in Revel 2. 7. To him that overcometh will I give saith the Spirit to the Churches to eat of the tree of life which is in the midst of the Paradise of God Where by the Paradise of God not only Pareas and others of our learned men upon the place but also Cornelius a Lapide himself understands as the most genuine sense the fruition of God and eternal blessedness of which the Paradise of Adam was a figure sign and type 4. In Revel 14. 13.
denial of his Lord and Master Paul's persecuting of the Saints and which do as they confess cause a spot or sâ—â—iâ— in the soul and are contrary to the Law of God and do render the â—â—â—er displeasing to God and deserve eternal death as Aquinas and Meâ—â— ubi supra do plainly teach should escape the same penal Purgation in Purgatory is to me very strange improbable and inconsistent Doctrine as well as contrary to sacred Scripture which saith of God thus Jer. 31. 34. I will remember their sin no more that is punish them no more and of them 1 Rom 8 1. There is no condemnation to them that are in Christ Jesus if no condemnation theâ— surely no hellish punishments 2 Apoc. 14. 13. That they rest frâ—â— their labours and if from their bodily labours as Papists yield they do then much more from spiritual labours else it had been no comfort for them to die seeing their death would but free them froâ— corporal pains which could last at most but for the short time of their lives here but would transmit their souls into spiritual helliâ—â— pains which will last till the great day of judgment except the Pope of Romes good will can be procured to let them out somewhat sooner as the Popes Doctors teach 3 That Rom. 5. 1. being justified by faith they have peace with God but to have peace wiâ—â— God and to suffer the torments of hell inflicted by the Devil fâ—â— some hundreds it may be thousands of years are altogether inconsistent And this is an approved truth though mans sin do deserve temporal and eternal punishments yet the offence being remitted the punishment is remitted also which is excellently well proved by Dr. Davenant and that their Remissa culpa remittitur poena Dr. Davenant 〈◊〉 â—33 p. 149. sins are forgiven in this life absolutely perfectly and fully even when they believe in Jesus Christ and therefore the holy Scripture speaks of justification and remission of sins in the present tensâ— and time past Rom. 4. 2 5 7 9 16 22. Rom. 5. 1. Rom. 8. 1. Gal. 2. 16. Here believers in Christ are forgiven all their sins and there are all punishments due to their sins forgiven also Now that the punishment due to the offence or offender by Gods Law is forgiven when the offence is forgiven I prove thus 1. Because punishment properly so taken and called is inflicted only for sin Punishment is an evil inflicted upon the sinner or his surety for sin The sin which Poena est malum peccatori propter peccatum inflictum Ames Med. l. 1. a. 12. p. 55. deserves it being taken away it must necessarily be taken away too 2. Because to remit the sin is not to impute it any more to punishment that is not to punish it What man will or can say that a Magistrate hath perfectly pardoned a murderer and yet hang him up for the murder It implies a contradiction to say that God hath forgiven true believers in Christ all their sins and yet to say he punisheth them for them to be satisfied for breach of his Law 3. To say that God hath forgiven true believers all their sins and yet punish them for them with temporal punishment properly so called in Purgatory for the satisfying of his justice is undeniably to ascribe injustice to God who is justice it self seeing this way they teach that God doth punish the soul that hath no sin only because it formerly had sin which he hath for Christ's sake fully forgiven 〈◊〉 â—nd besides too here would be another piece of injustice most blasphemously fixed upon God if he should forgive all sins to the sinner for Christs sake who hath made full satisfaction to him for the believing sinners sins and yet punish the sinner to exact for one offence a double satisfaction one from Christ the surety and another from the poor sinner Would it not be decried as a grievous piece of injustice for a creditor to exact of the surety that is bound for 100 l. in a penal Bond of 200 l. the 200 l. and receive it and release the surety and yet afterward sue the Bond upon the principal for non-payment of his 100 l. at the time conditioned Yet this piece of injustice Papists do in effect by their Doctrine of the souls of believers in Christ suffering in Purgatory temporal penal satisfactions that is punishments to satisfie Gods Justice for breach of his Law after he had taken full satisfaction from Christ his Son and their surety and so exact and receive full satisfaction the whole Bond of him and then afterward exact of them satisfaction in part too fasten upon God who is Justice it self for he hath punished his own Son who voluntarily and by his Fathers consent became their surety He laid on him the iniquity of us all Isa 53. 6. that is the punishment of all our sins Read vers 5. He was woundeâ— for our transgressions he was bruised for our iniquities the chastisemeâ—â— of our peace was upon him and with his stripes are we healed though he had no sin of his own he had done no violence neither was deceit in his mouth yet it pleased the Lord to bruise him yea to put him to death v. 9 10. And he did bear our sins that is the punishment of our sins is his own body on the tree that is on the cross Isa 53. 11 12. 1 Pet. 2. 24. and this he did not for himself for he had no sin 1 Pet. 2. 22. but for us and in our sâ—ead 1 Pet. 2. 21 24. Yet notwithstanding all this Papists by this their Doctrine of Purgatory that believers souls for whom Christ hath suffered the punishment paid the bond of 200 l. 〈◊〉 so fully satisfied the debt yet that God hath sued the bond again upon the 〈◊〉 believers soul and will make that make him satisfaction too in part at least though I say he was fully satisfied before by his Son and her surety Jesus Christ the righteous as appears by his letting him out of prison when he had him fast in the grave at his resurrection by which he openly declared that he was fully satisfied Rom. 4. ult Who was delivereâ— that is to death for our offences and was raised again for our jusâ—iâ—â—cation to assure us that he hath satisfied for us pacified his Fatheâ—â— wrath with us for our sins and procured his favour for us and his gracious acceptation of us charge God with this great injustice And to prevent the Papists objection that Moses David aâ—â— others after their sins were forgiven were punished with tempâ—â— punishments I say that they were not punished with Gods vindiâ—â— justice for their sins but that they were chastised in love and mercy to humble them for sin past and prevent sin for the future in theâ—â— others afflictions that believers suffer in this life are not properly â—â—nishments but castigations and though they may be materially tâ—â— same that punishments inflicted
upon unbelievers are yet they are not formally such for we must know that the formal reason of pâ—nishment properly and strictly so called is always to be fetched frâ—â— the final cause for the pain which is inflicted of God as a revenging or punishing Judg with that intention that it shall satisfie his Justice hath the true and proper or formal reason or nature of punishment and this kind of pain we deny to be inflicted upon Moses David or any other true believers after remission of their sins but what pain is inflâ—cted of the same God as a provident Father with this intention that he may further the salvation of his children obtains the nature of a * Aquin. 12 ae q. 87. a. 7. medicine not of punishment and this kind of pain we grant is by our most wise and loving Father imposed upon true penitents in this life after their sin is pardoned but Papists devised punishments are for satisfaction not for correction True believers in Christ do in this life undergo poenam correctivam corrective pain but not poenam satisfactoriam satisfactory pain here in this life or in Purgatory 1. Ad demonstrationem debitae miseriae 2. Ad emendationem labilis vitae 3. Ad excitationem necessariae patientiae dixit Augustinus in Joh. Tract 124. Potest quantum adjici quod Christus docet Joh. 93. Manifestatio operum Dei Tilen Syntag p 2. c. 65. de Purgatorio Thes 15. p. 956. or any where else they suffer not pain to satisfie Gods justice but for the demonstration of deserved misery the â—â—endment of a sinful life the exercise â—f necessary patience and the manifestation of Gods power as the word poena pain or punishment is taken in a large sense so paternal castigation of the godly for their sins such as Davids was affliction for the trial of their faith patience and constancy such as Jobs was and Martyrdom for the testimony of saving truth are by some of our Divines called punishments but not in that sense that punishment properly so called is taken which only is called penal satisfaâ—â—ion and that is punishment inflicted upon the sinner or his surety for sin to satisfie Divine Justice which is either temporal for duration but everlasting and infinite for virtue and value by reason of the transcendent dignity of the person suffering equivalent to the everlasting in time and such was the penal satisfaction which Christ suffered for the sins of his elect or everlasting in duration which is begun in this life and continued for ever after this life in the world to come and such is that which impenitent reprobates suffer Reprobates are bound by the Law of God to perform for themselves this penal satisfaction and therefore they do begin it in this life and after this life continue it in hell to all eternity because they can never fully satisfie Mat. 25. 41. But this penal satisfaction is not required to be made in part or in whole of true believers in Christ because Jesus Christ their surety hath satisfied for them to all eternity 3. Because this Popish Doctrine that the souls of believers in Purgatory suffer punishment to satisfie for their sins not sufficiently purged away in this life is a very dishonourable and destructive Doctrine to the full and perfect satisfaction of our Lord and Saviour Jesus Christ therefore I lay down this plain Position Position 3. That the satisfaction our Saviour Jesus Christ hath made for all the sins of true believers in him is a full sufficient and perfect satisfaction But Papists Doctrine of Purgatory-satisfactions saith virtually interpretatively and in effect 1. That it was not an universal satisfaction for all the sins of all true believers in Christ which is contrary to express canonical Scripture Tit. 2. 14. Jesus Christ who gave himself for us that he might redeem us from all iniquity 1 Joh. 1. 7. And the blood of Jesus Christ his Son cleanseth us from all sin 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness s if he cleanse us from all iniquity from all sin from all unrighteousness then certainly from venial sins 2. Christs active obedience and sufferings were not a sufficient satisfaction to the Justice of God for the breach of his Law by true believers in him which is directly contrary 1. to the Doctrine of the Church of England in her order of Communion which saith there That Jesus Christ did suffer death upon the cross for our redemption and that he made there by his own oblation * Homil. of Christs death T. 2. part 2. p. 187 188. So Homil. of the worthy receiving the Sacrament of the Lords Supper T. 2. part 1. p. 200. of himself once offered a fâ—â— perfect and sufficient sacrifice obâ—â— and satisfaction for the sins of the whole world and Homily of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people and Homily for Good-Friday T. 2. p. 175. concerning the death of Christ it saith That it was impossible for us to be loosed from this debt by our own ability it pleased 〈◊〉 therefore to be the payer thereof and to discharge us quit and p. 177. of the same Homily it saith thus Such favour did Christ purchase 〈◊〉 us by his death of his heavenly Father that for the merit thereof 〈◊〉 we be true Christians in deed and not in word only we be now fully in Gods grace again and clearly discharged from our sin 2. 'T is contrary to Canonical Scripture which saith that Christ hath made a full and perfect satisfaction to God for all the sins of all believers in him 1. Because the Scripture saith that he paid the price that was due to God from us For 1. he not only perfectly fulfilled the Law for them he was made under the Law Gal. 4. 4. And he fulfilled all righteousness Mat. 3. 15. And he came not to destroy the Law but to fulfill it Mat. 5. 17. And that he did not for himself but for believers is evident Gal. 4. 3 4 5. Phil. 2. 6 7 8. And the righteousness of Christ is imputed to believers for righteousness Phil. 3. 9. 2. But he suffered for true believers in him great sorrow in his soul Mat. 26. 37 38. Grievous torments in his body Mat. 27. 46. Luk. 22. 44. Joh. 20. For he was crucified and died Mat. 27. 35. Phil. 2. 8. Mark 15. 24 37. He was buried and remained under the power of death for some part of three days but without corruption he suffered poenas infernales hellish torments eternal in essence as Maccovius will have it equivalent to hell-torments by reason of the worthiness of his person into which our humane nature that suffered was taken that what he suffered in his humane nature is attributed to and taken to be the suffering of his person 〈◊〉 〈◊〉