* This is an old Pelagian Error as St. Aug. shewed l. 2. de Predest Sanct. c. 18. Alvarez de Auxil Div. Gracâ—â— Disp 1. p. 12. n. 16. Faith repentance good works and perseverance were the true causes moving God to elect them to eternal Salvation THis I renounce Because 1. 't is contrary to the Doctrine of the Church of England Homily of Christs Death and Passion T. 2. p. 2. p. 186. Christs death was caused by mans sin and Gods mercy proccedeed from Gods free love to mankind without any merit or desert on our part And a little before in the same Homily p. 1â—â— Our acts and deeds are full of imperfectness and infirmities and therefore nothing worthy of themselves to stir God to any favour And therefore I conclude that it proceeded not from mans foreseen good-will or Gods foresight that he would use his will well as believe in Christ and persevere in well-doing c. but from Gods own good will to him 2. 'T is contrary to Sacred Scripture for the holy Scriptures do every where where they treat of this Election ascribe it to Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purpose good-will or free-grace as Ephes 1. 4. 5. According as he hath chosen us in him before the foundations of the world That we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ to himself according to 〈◊〉 good pleasure of his will to the praise of the glory of his grace where he hath made us accepted in the beloved Where 't is clear that we are â—â—cted to holiness and not for our holiness of which Faith is a chief paâ—â— So verse the ninth of the same Chapter Having made known unto the mystery of his will according to his good pleasure which he hath pâ—â—posed in himself So v. 11. Being predestinated according to the purpose him who worketh all things after the counsel of his own will So 2 Tim. 1â—â— Not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began So Rom. 9. 1â—â— 16. I will have mercy on whom I will have mercy and I will have compâ—â— on on whom I will have compassion So then it is not of him that willeth 〈◊〉 of him that runneth but of God that sheweth mercy So Rom. 9. 11 12 1â— For the children being not yet born neither having done any good or 〈◊〉 that the purpose of God according to election might stand not of works 〈◊〉 of him that calleth It was said to her The elder shall serve the youngâ—â— as it is written Jacob have I loved but Esau have I hated So Rom 8 〈◊〉 30. For whom he did foreknow he also did predestinate to be conforme◠〈◊〉 the image of his Son that he might be the first-born among many brethâ—â— mark it they were predestinated that they might be conformed to the image of Christ not because he foresaw they would be so themselves Moreover whom he did predestinate them he also called and whom called them he also justified and whom he justified them he also glorifiâ—â— From whence I reason thus 1. If mens foreseen Faith good works and perseverance thereiâ— did move God to elect them to Salvation then their Election was nâ—â— of mercy and free grace but of justice seeing he did but chuse thâ—â— to glory because he saw they were worthy and so their Electiâ—â— was not of Gods free grace but of mans desert 2. If God elected men to eternal life because he did foresee thâ—â— would believe and do good works c. then Election was of him thâ—â— willeth and of him that runneth and not of him that sheweth mercy which is directly contrary to the express word of God 3. If Elect on was for foreseen Faith and good works then it follows that the object of Election was not fallen man and so miserable and an object of mercy as all our most sound Divines do commonly hold and which opinion the Popish Arminian party approâ—â— of more than they do of the Superalapsarian way but man restored 〈◊〉 grace and justified which all sound Divines deny 4. The effect of Election was not cannot be the moving cause of Election But Faith and good works are the effects of Election and therefore they were not they cannot be the moving cause of Gods electing men to Salvation The Major is undensable because the cause is before the effect and the effect is after the cause The Minor is clear by express Scripture Act. 13. 48. And as many as were ordained to eternal life believed Where 't is evident that their believing is an effect or fruit of Gods ordaining them to eternal life So Ephes 1. 4. According as he hath chosen us in him before the foundations of the world that we should be holy and without blame before him And Rom. 8. 29 30. Whom he did foreknow that is eternally elect he also did predestinate to be conformed to the image of his Son Where conformity to the image of Christ is an effect of Predestination not a cause moving God to elect us and by conformity cannot be meant only of conformity to Christ in suffering afflictions or bearing the Cross as Arminians would falsely expound the place for so many of Gods elect Infants and others would be excluded out of the number of Gods Elect. For many of them pass out of this world without suffering of the Cross as Christ did and live here in this world in wealth and peace and honour And the next following words gainsay that gloss That he might be the first-born among many brethren Now Christ was not only the first-born among many brethren in regard of suffering affliction but also and chiefly in respect of holiness and happiness We his Elect-brethren are predestihated to be conformed to him in righteousness and holiness here and glory and happiness hereafter and consequently that we might believe and do good works and persevere therein For these are part of our inherent righteousness or conformity to Christ our elder Brother He was called properly the first-born for his superexcellent grace and in that our conformity to him here was predestinated from all eternity and also our Glorification with him in Heaven hereafter as the next words explain the former Whom he did predestinate them he also called justified and glorified Vocation Justification and Glorification are the things we are to be conformed to the Image of Christ And here may be observed that Vocation and Justification and Glorification whiâ—h include or presuppose Faith in Christ and good works and perseverance are fruits of Election and not causes 5. If our Election was of foreseen Faith and good works thâ—â— Gods electing of us was in order of nature after and the fruit 〈◊〉 our electing of God and so we should be said to chuse him 〈◊〉 love him first which is directly contrary to Canonical Scripturâ— Joh. 15. 16. Ye
due season they through grace obey the calling they be justified freely they be made Sons of God by adoption they be made like the Image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity As the godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minds to high and heavenly things as well because it doth greatly establish and confirm their faith of eternal salvation to be injoyed through Christ as because it doth fervently kindle their love towards God Now this is very true and excellently good and comfortable Doctrine in which are many truths against the Church of Rome and heâ— followers very remarkable As 1. That Gods decree of Election or Predestination unto eternal life is immutable and not changeable as Papists and Arminians hold very erroneously for 't is called Gods everlasting purpose whereby 〈◊〉 hath constantly decreed by his counsel The decrees of God are in Godâ— and whatsoever is in God is God and God is immutable Mal. 3. 6. I am tâ—â— Decretum Dei est ipsissima Dei voluntas Wol. Chr. Theol. l. 1. c. 3. p. 20. Et quicquid est in Deo est ipse Deus Decreta Dei secundum esse absolutum sunt ipse Deus Maccovius Redivivus Theol. Polem c. 6 p. 6. c. 7 p. 63. Lord I change not Jam. 1. 17 With Gâ—â— there is no variableness nor shadow of turning Rom. 11. 29. The gifts and calling of God are without repentance Gods loâ—â— to his elect in Christ is unchangeable Isa 54. 8. With everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Jer. 31. 3. The Lord hath appeareâ— of old unto me saying Yea I have loved thee with an everlasting love Jer. 32. 40. And I will make an everlasting Covenant with them that I will 〈◊〉 turn away from them to do them good but I will put my fear in their hearâ—â— that they shall not depart from me John 13. 1. Jesus loved his own which were in the world to the end John 10 28 29. Christ sâ—ith of his sheep thus I give unto them eternal life and they shall never perish neither sâ—â— any man pluck them out of my hands My Father which gave them me 〈◊〉 greater than all and no man is able to pluck them out of my Fathers hand I and my Father are one John 17. 9 20. Christ hath prayed for them not only that their faith fail not as he prayed for Peter Luk. 22. 32 but that they may be delivered from the evil of the world v. 15. and that they may be one and that they may be with him v. 21 24. Rom. 8. 35 36 38 39. Nothing shall be able to separate us from the love of Christ See for this also the 3d Article of Lambeth declared as I shewed before to be the Doctrine of the Church of England which is this There 〈◊〉 predestinated a certain number of the predestinate which can neither bâ— augmented nor diminished See also the 13th Article of the Religion of the Church of Ireland which is this By the same eternal counsel God hath predestinated some unto life and reprobated some unto * Which is the first Article of Lambeth death of both which there is a certain number known only to God which can neither be increased noâ— diminished See also the Synod of Dort c. 1. of Predestination Can. 7. Election is the UNCHANGEABLE What Election is purpose of God by which before the foundations of the world according to the most free pleasure of his will and of his meer grace out of all mankind fallen through their own default from their first integrity into sin and destruction he hath chosen in Christ unto salvation a set-number of certain men neither better nor more worthy than others but lying in the common misery with others which Christ also from all eternity he appointed the Mediator and head of all the elect and foundation of salvation and so he decreed to give them to him to be saved and by his Word and Spirit effectually to call and draw them to a communion with him that is to give them a true faith in him to justifie sanctifie and finally glorifie them being mightily kept in the communion of his Son to the demonstration of his mercy and praise of the riches of his glorious grace as it is written Ephes 1. 4 5 6. Rom. 8. 30. Canon 11 12. of the same Chapter As God himself is most wise unchangeable omniscient and omnipotent so the Election made by him can neither be interrupted nor changed revoked or disannulled the elect cast away nor their number diminished Of this their eternal and immutable election unto salvation the elect in their time although by several degrees and in a different measure are assured and that not by searching curiously into the depths and secrets of God but by observing in themselves with spiritual joy and holy pleasure the infallible fruits of Election signed out unto us in Gods word such as are a true faith in Christ a filial fear of God grief for our sins hungring and thirsting after righteousness And the Synod rejects the error of those who teach That not all election unto salvation is unchangeable but that some which are elected notwithstanding Gods decree may perish and for ever do perish by which gross error they both make God mutable and overthrow the comfort of the godly concerning the certainty of their salvation and contradict the holy Scriptures teaching Matth. 24. 24. That the â—lect cannot be seduced John 6. 39 That Christ doth not lose those which â—â—e given to him of his Father Rom. 8 30 That God whom he hath preâ—estinated called justified them he doth also glorifie 2. That Gods decree of predestination to eternal life was made by â—â—m before the foundations of the world were laid as may be seen also in the first Article of Lambeth-Articles which is this God froâ— eternity hath predestinated certain men unto life and certain men hâ—â— he reprobated And also in the 13th Article of Ireland which coâ—tains the same Doctrine in the same words that our 17th Artiâ—â— doth and also in the Synod of Dort c. 1. Canon 7. before fâ—â— recited and Canon 8. they say That this Election is not maniâ—oâ—â— but one and the same of all which are to be saved both under â—â— Old and New Testament because the Scripture speaks but of 〈◊〉 only good pleasure purpose and counsel of the Will of God 〈◊〉 which he hath chosen us from eternity both unto grace and gloâ—â— both unto salvation and the way of salvation which he hath prâ—â— pared that we should walk therein and according to this Doctrine is
of jusâ—â— fication or to commit the sin unâ—â— death or against the Holy Ghost oâ—â— to be altogether forsaken of him and throw themselves headlong into everlasting destruction c. 7. For first 〈◊〉 all in these slips he preserveth 〈◊〉 them that his immortal seed bâ— which they were once born again that it die not nor be lost by them afterward by his Word and Spirit he effectually and certainly reneweth them again unto repentance so that they do heartily and according unto God grieve for their sins committed and with a contrite heart by faith in the blood of the Mediator craving forgiveness of them obtain it recover the apprehension of the favour of God reconciled unto them adore his mercies and faithfulness and from thenceforward more carefully work out their salvation with fear and trembling Canon 8. So not by their own merits or strength but by Gods free mercy they obtain thus much That they neither totally fall from faith and grace nor continue to the end in their falls and perish which in regard of themselves not only full easily might but doubtless would come to pass yet in respect of God it cannot so fall out since neither his counsel can be changed nor his promise fail nor the calling according to his purpose be revoked nor Christs merit intercession and custody be made of none effect nor the sealing of the holy Spirit be frustrated or defaced 4. That they that are predestinated unto everlasting life be or shall be effectually called according to Gods purpose by his Spirit working in due season they through grace obey the calling they be justified freely they be made Sons of God by adoption and they be made like the Image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Which Doctrine is not only contrary to that false Doctrine of the Papists and Arminians before renounced but 't is also agreeable to the Doctrine taught by St. Paul Rom. 8. 30. Whom he did predestinate them he also called Rom. 8. 15 16 17. Gal. 4. 6 7. and whom he called them he also justified and whom he justified them he also glorified and therefore they cannot fall away from saving grace totally and finally and be damned 5. That 't is of the meer will or purpose or good pleasure of God that some men are in Christ Jesus elected and not others unto salvation for here you see this Election is called Gods purpose and his counsel to deliver from damnation those whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting salvation Which is not only contrary to that erroneous Doctrine of the Papists before confuted and renounced viz. That God did elect men unto salvation for their foreseen faith good works and perseverance that would be in them but 〈◊〉 also consonant to canonical Scripture Rom. 9. 11 15. Luke 12. 〈◊〉 Ephes 1. 5. 2 Tim. 1. 9. Agreeable to this is the second Articlâ—â— Lambeth The moving or efficient cause of Predestination unto life 〈◊〉 the foresight of faith or of perseverance or of good works or of 〈◊〉 thing that is in the person predestinated but only the good will and 〈◊〉 sure of God Agreeable to which is also the 14 Article of Religâ—â— of the Church of Ireland drawn up by A. B. Vsher as Dr. Hâ—â— tells us to which King James gave his consent and approbatioâ— Heylins Cypr. Anglicus l. 4. p. 271. 6. That the godly consideration of Predestination and our electioâ—â— Christ is full of sweet pleasant and unspeakable comfort to godly perâ—â— confirms our faith and fervently kindles our love to God But the Doctrine of the Papists who hold that true believers in Christ may totally and finally fall away from all the acts and habits of savâ—â— grace and become damned reprobates is full of bitter unplâ—â— and unspeakahle sorrow and vexation even to godly persons 〈◊〉 doth not confirm and establish their faith of eternal salvation 〈◊〉 be enjoyed through Christ but rather fill their souls with doâ—â— of their salvation and fears of their damnation and doth 〈◊〉 fervently kindle but rather quench the fire of their love to God 〈◊〉 they shall be taught that Gods love to them dependeth not upon 〈◊〉 self but upon their uncertain love to him from which they say 〈◊〉 may totally and finally fall away and be therefore eternally damned 〈◊〉 any Doctrine that ever was preached or printed did binder Piety 〈◊〉 true Christianity and comfortable walking with God this of the Paâ—â— falling away totally and finally from saving-grace is one and 〈◊〉 well be put among the chief causes of the decay of Piety amongst 〈◊〉 and put into that golden book so intituled and its contrary put 〈◊〉 of it Further I might draw an argument or two more from what 〈◊〉 Church of England saith in her old book of Common Prayers whiâ—â— she offers to Almighty God as in the Collect for St. Simon and Jâ—â— Apostles she saith this Almighty God which hast builded thy 〈◊〉 gregation upon the foundation of the Apostles and Prophets Jesâ—s Câ—â— himself being the head corner-stone And the next Collect for All-Sâ—â— day where she saith this Almighty God which hast knit togethâ—â— thy elect in one communion and fellowship in the mystical body of thy 〈◊〉 Jesus Christ our Lord from which this argument might be frame They that are built upon the sure foundation or rock Jesus Christ and are inseparably knit together in one communion and fellowship in the mystical body of Jesus Christ cannot totally and finally fall away from Christ and his Church and be damned but according to the Church of England Gods elect truly regenerated persons are so built and so united Ergo they cannot totally and finally fall away from Christ and his Church and consequently not from saving-grace by which they are so built and knit together the major is undeniable and clear by Matth. 7. 24 25. Therefoye saith Christ whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock and the rain descended and the floods came and the winds blew and beat upon the house and it fell not for it was founded upon a rock Upon which place * Pareus in locum Veram fidem super petra aedificatam nunquam deficere sed semper conjunctam esse cum perseverentia Pareus hath this note That a true faith built upon the rock doth never fail but is always joyned with perseverance and Mat. 16. 18. I say unto thee Thou art Peter and upon this rock that is which thou hast confessed will I build my Church and the gates of Hell that is all the power and policy of the Devil and his instruments shall not prevail against it the Minor is the Doctrine of our Church in the two Collects before alledged and Gods elect regenerate true members of
him to coâ—feâ—â—â— on â—hâ—m some saving grace Which 〈◊〉 prove to be false not only by the Dâ—â—ctrine of the Church of England anâ— the reformed Churches before alledged and the reasons before giveâ— but also briefly thus 1. Because it is impossible for any man to please Gâ—â— withâ—â—t faith Heb. 11. 6. and Rom. 8. 8. They that are in the flesh as all â—â—regenerated men are cannot please God 2. God cannot be said to be moved by the works of unbelievers to bestow supernatural grace upon them for if God be not moved by the works of true believers to bestow this or that good thing which he doth bestow upon them then much less can he be said truly to be moved with the works of â—â—believers to confer his supernatural grace upon them But now that God is not provoked by the works of true believers as a cause or reason why he doth bestow that which he doth bestow upon them These things do manifest 1. Because all the works of true believers are due debts to God Luk. 17. 10. When ye have done all those things that â—re commanded you say we are unprofitable servants we have done that â—â—ich was our duty to do And therefore as they cannot come into muster of merit so they cannot move God to do good to them Ex deâ—ito 〈◊〉 All the gifts of God which he bestows upon true believers are free gifts and proceed from his free grace and mercy They are said to be justified freely by his grace Rom. 3. 24. Rom. 5. 18. To be regeneraâ—ed of grace Ephes 2. 4 5. To be saved of grace Ephes 2. 8 9. Tit. 3. 5. â—â— I offer this The young man in the Gospel Mat. 19. 16. who came to Christ and asked him What good he must do to have eternal life our Saviour said He must keep the Commandments But which said the young man Jesus said Thou shalt do no murther thou shalt not commit adulâ—â—ry thou shalt not steal thou shalt not bear false witness honour thy father and thy mother and thou shalt love thy neighbour as thy self The young man sâ—itâ— all these have I kept from my youth up What lack I yet And in Mark 10. 17. he is said to come running and that he kneeled down to Christ and asked the question And in vers 21. 't is said That Jesus â—eâ—olding him loved him Lo here a man that had outwardly in appearance kept the second Table came earnestly and humbly to Christ for his gracious direction to Heaven was not this man as much prepared as the Papists well disposed unregenerated man and yet Christ let him go and did not bestow his saving grace upon him Nay more 〈◊〉 sought the blessing with tears and yet went without it Gen. 27. 34. And yet on the other hand behold another Saul a zealous man against Christ and persecuting the Disciples of Jesus Christ who breathed out threatnings against believers in Christ and made havock of the members of Christ entering into every house to find and apprehend believers in Christ haling men and women committed them to prison Act. 8. 3. an informer against them that called upon the name of Jesus and a cruel active persecutor of them and yet notwithstanding all this though he had done Christ and his Church much evil at Jerusalem and was going to Damascus to apprehend 〈◊〉 that he found of that way and bring them bound to Jerusalem Christ met him by the way spake to him and asked him Why he persecuted him and even then bestowed his special grace upon him he converted him Act. 9. 1 2 3 4 5 11. For behold he prayeth This I take to be 〈◊〉 clear demonstration of the Apostles truth That 't is not of him that â—â—eth or of him that runneth but of God that shewed mercy and a confutation of the Papists Error That God is not causally or meritoriously â—â—ved to bestow his grace upon men for or according to their own preparatioâ— or dispositions but he doth all according to the counsel of his own will 〈◊〉 that he hath mercy on whom he will have mercy and whom he will be â—aâ—â—neth and shews that saving grace is not deserved of God by carnal mans works but freely given us of God Ephes 2. 4 5. The wheel turneth round not to the end that it may be made round but because it is â—â—de round therefore it turneth round So no man doth good works to receive grace by his good works but because he hath first received grace therefore consequently he doth good works as 't is in our Homily of Goâ—â— works T. 2. part 1. pag. 81. 4. To this might be added That the works Virtutes Ethnicorum sunt splendida peccata Aug. and virtues of unregenerated me◠〈◊〉 sin Prov. 21 4. The plowing of the wicked is sin Prov. 15. 8. The sacrifice of the wicked is an abominatioâ— to the Lord. Prov. 28. 9. Their prayers are an abomination And Roâ—â— ult Whatsoever is not of faith is sin And our 13th Article of Religion And that therefore they do not please God for he hates sin above all things as being most contrary to his nature and will and consequently do not move God to bestow his Grace upon unregenerated men ART XII That the good works of regenerated men do ex condigno at Gods hands merit eternal life for them THis false Doctrine I renounce because 't is contrary to the Doctrine of the Church of England in her book of Homilies Homily of good works T. 2. part 1. p. 81. Though God hath ordained us to walk in good works yet the meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves or others remission of sins and so consequently everlasting life for that were â—lasphemy against Gods â—â—rcy and great derogation to the blood-shedding of our Saviour Jesus Christ for it is the free grace and mercy of God by the mediation of the blood of â—is Son Jesus Christ without merit or deserving on our part that our sins are forgiveâ— Yet Bishop Montague in his Appeal p. 233 saith The wicked go to enduring of torments everlasting the good to enjoying of happiness without end thus is their state diversified to their deserving See him also Antig. 〈◊〉 153. Shelforâ— Ser. p. 153. Shelford Ser. p. 198. Laudensium Autocatacrisis p. 70 71 72. us that we are reconciled and brought again into his favour and are â—ade heirs of his heavenly kingdom And in her 11th Article of Religion We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and NOT FOR OVR OWN WORKS OR DESERVINGS Now if we are not justified by our own merits then certainly we are not saved by our own merits if our good works do not merit our justification then they do not merit our eternal salvation 2. 'T is contrary
to the 35th Article of Religion of Ireland Although this justification be free unto us yet it cometh not so freely unto us that there is no ransom paid therefore at all God shewed his great mercy in delivering us from our former captivity without requiring of any ransom to be paid or amends to be made on our parts which thing by us had been unpossible to be done And whereas all the world was not able of themselves to pay any part towards their ransom 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 ransom might be fully paid the law fulfilled and his justice fully satisfied so that now Christ is the righteousness of all theâ— that believe in him He for them paid their ransom by his death He for them fulfilled the law in his life That now in him and by him every true Christian man may be called a fulfiller of the law for as much as that which our infirmity was not able to effect Christ's justice hath performed and thus the justice and mercy of God do embrace each other the grace of God not shutting out the justice of God in the matter of our justification but onâ—y shutting the justice of man that is to say the justice of our oâ—â— works from being any cause of deserving our justification 3. 'T is contrary to the Doctrine of the Church of Scotland to be seen in the Confession of faith made by the Assembly of Divines at Westminster c. 16. Article 5. We cannot by our best works merit paâ—don of sin or eternal life at the hand of God by reason of the great disproportion that is between them and the glory to come and the infinite distance that is between us and God whom by them we can neither profit nor satisfie for the debt of our former sins but when we have done all we can we have done but oâ—â— duty and are unprofitable servants and because as they are good they proceed from his Spirit and as they are wrought by us they are defiled 〈◊〉 mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgment Behold here is the Doctrine of the three Churches in his Majesties three Kingdoms against this Popish Autichristian Doctrine of Merits But 4. 'T is contrary to sacred Scripture That the good works of regenerated men do not merit eternal salvation at Gods hands â—prove 1. Because eternal life is the gift of God Rom. 6. 23. That whicâ— is given to us is not merited by us but eternal life is given to us therefore eternal life is not merited by us 2. Because we are not saved by our own good works but by the mercy of God T it 3. 5. Not by works of righteousness which we have done 〈◊〉 according to his mercy he saved us therefore our good works do not merit eternal salvation 3. Because the Apostle saith that we are saved by grace Eph 2. 8 9. where by grace is meant the favour or mercy of God in him aâ—◠〈◊〉 by works which we have done or do and the reason is given lest 〈◊〉 man should boast which we might do as that we have saved our selvâ—â— and God hath not saved us if our own good works within us or doâ—â— by us as our Homily speaks did merit eternal salvation 5. The good works of regenerated men do not ex condigno men eternal life at Gods hands because they want the proper conditions of proper merit for that which is properly merit ex condigno or is properly meritorious hath or ought to have these Conditions Cond 1. That it be perfectly good but the good works of regenerated men are imperfect This I have proved before out of our book of Homilies Articles of Ireland and Confession of Scotland and sacred Scripture Homil. of Christs death t. 2. part 2. p. 182. alledged Article 6th Article the 10 and this 12th of this See also Psal 143. 2. Enter not into judgment with thy servant O Lord â—â—r in thy sight shall no flesh be justified Rom. 3. 20. Gal. 2. 16. Psal 130. 3. If thou Lord shouldst mark iniquities O Lord who shall stand Gal. 5. 17. * Isa 64. 6. The stains of our righteousness are no less than menstruous Dr. Slater in 2 Thes 2. 11. p. 167. And upon this account our good works are not meritorious ratione pacti or ratione operis for the Covenant of works Do this and thou shalt live requires perfect obedience without any imperfection which if we perform not eternal life is not due unto us ratione pacti by vertue of the Covenant of Works and if you come in and plead the Covenant of Grace Believe and thou shalt be saved you deny the condignity of your works and come over to us for Gods free grace given unto us for we are not justified and saved for our good works worthiness but for Christs sake in whom he hath elected us unto eternal life 2. Cond That it be not due or debt but our good works are due debts which we owe to God Luk. 17. 10. When ye shall have done all these things which are commanded you say We are unprofitable servants we have done that which was our duty to do We may merit of men when we do them some notable piece of work which we were not bound to do but we can do no good work to or for God but that which we are bound to do therefore we cannot merit by doing good works which are but our duty Adam while he was in the fâ—ate of innocency could not by his perfectly good works have merited ex condigno eternal life at Gods hands by reason of the dignity of his works because his works were due from him to God as I shewed before in the Article of Original sin Cond 3. That they be only ours but our good works as they are good are not properly * Homily for Rogation-Week t. 2. p. 297 220. alledged before Article 7. p. â—1 ours but are the free gifts of God and works of God in us 2 Cor. 3. 5. Not that we are sufficient of our selves to think â—â—t thing as of our selves but our suâ—ficiency is of God Joh. 15. 5. Without me saith Christ ye can do nothing that is nothing that is spiritually and truly good and acceptable to God and Phil. 2. 13. it is God that worketh in you to will and to do that which is good of his good pleasure See more in Homily of Repentance t. 2. p. 263. alledged before Article 7th Cond 4. That it profit him of whom we merit but our good works do not profit God Job 22. 2. Can a man be profitable unto God Psal 16. 2. Our goodness extendeth not to thee Rom. 11. 35. Who hath first given unto him and it shall be recompenced to him again Luk. 17. 10. When you have done all you are commanded
have quoted your own approved Authors Take therefore the Confession of Protestant Churches in this matter 1. The Confession of Belgia who Article 22 say thus Yet to speak properly we do not mean that faith by it self or of it self doth justifie us which is but only an instrument whereby we apprehend Christ which is our justice Christ therefore himself is our righteousness which imputeth all his merits unto us faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits 2. See also the Confession of Ausburg who say thus When therefore we do say that we are justified by faith we do not mean that we are just for the worthiness of that vertue but this is our meaning that we do obtain remission of sins and imputation of righteousness by mercy shewed us for Christs sake But now this mercy cannot be received but by faith and faith doth not signifie here only a knowledg of the History but it signifieth a belief of the promise of mercy which is granted us through our Mediator Jesus Christ And seeing that faith is in this sort understood of a * Not of a strong fancying as Mr. Fowler saith they do Free Discourse p. 127 p. 130 confidence and trust of mercy St. Paul and St. James do not disagree for whereas James saith the Devils believe and tremble he speaketh of an Historical faith now this faith doth not justifie for the wicked and the Devils are cunning in the History But Paul when he saith faith is reckoned for righteousness heâ— speaketh of a trust and confidence of mercy promised for Christs sake whom we must receive by faith And so it goes on Harmony of Confessions Sect. the ninth 3. And the Synod of Dort in the second Chapter and fourth Error rejected the Synod having delivered the Orthodox Doctrine rejecteth the Errors of them Who teach that the New Covenant of Grace which God the Father by the Mediation of Christs death made with men doth not consist herein viz. That we are justified before God and saved by faith in so much as it apprehends the merits of Christ but herein viz. That God the exaction of perfect legal obedience being abrogated reputes faith it self and the imperfect obedience of faith for perfect obedience of the Law and graciously thinks it worthy of the reward of eternal life For these contradict the Scripture Rom. 3. 24 25. All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And with wicked Socinus they bring in an uncouth and strange justification of man before God Arminians Socinians and Papists agree in this Antichristian Doctrine contrary to the consent of the whole Church 4. The Confession of Faith of the Church of Ireland made as Dr. Heylin saith by A B. Vsher and assented and consented to by the whole Clergy there and allowed and confirmed by the Parliament there and by King James here Anno 1615 When we say that we are justified by faith only we do not mean that the said justifying faith is alone in man without true repentance hope charity and the fear of God for such a faith is dead and cannot justifie Neither do we mean that this our act to believe in Christ or this our faith in Christ which is within us doth of it self justifie us or deserve our Justification unto us for that were to account our selves to be justified by the vertue or dignity of something that is within our selves but the true understanding and meaning thereof is that although we hear Gods word and believe it although we have Faith Hope Charity Repentance and the fear of God within us and add never so many good works thereunto yet we must renounce the merit of all our said vertues of Faith Hope Charity and all other vertues and good deeds which we either have done shall do or can do as things that be far too weak and unperfect and unsufficient to deserve remission of our sins and our justification and therefore we must trust only in Gods mercy and the merits of his most dearly beloved Son our only Redeemer Saviour and Justifier Jesus Christ Nevertheless because Faith directly sends us to Christ for our Justification and that by faith given us of God we embrace the promise of Gods mercy and the remission of our sins which thing none other of our vertues or works properly doth therefore the Scripture useth to say that faith without works and the ancient Fathers of the Church to the same purpose that only faith doth justifie us By justifying faith we understand not only the common belief of the Articles of Christian Religion and a perswasion of the truth of Gods word in general but also a particular application of the gracious promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his only Sons sake Articles 36. 37. This is almost the same that I have before alledged out of our Books of Homilies 6. I shewed before the Confession of Faith of the Church of Scotland to be seen in the Confession of Faith made by the late learned and Orthodox Assembly of Divines That God doth freely justifie those whom he hath effectually called not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of believing or any â—ther Evangelical obedience to them as their righteousness C. 11. And in their larger Catechism p. 95. which would be very useâ—ul and profitable not only for all young Students but also for our â—roud conceited Photinian Divines to study they shew how Faith doth â—ustifie Faith justifies a sinner in the sight of God not because of those other graces which do always accompany it or of good works that are the fruits of it nor as if the grace of faith or any act thereof were imputed to him for his Justification but only as it is an instrument by which he receiveth and applieth Christ and his righteousness Gal. 3. 11. Rom. 3. 28. Rom. 4. 5. with Rom. 10. 10. Joh. 1. 12. Phil. 3. 9. Gal. 2. 16. I conclude this particular with what Cicero said Oratio 19. to Cataline Nihil horum ora vultusque movêre ART V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by faith alone on their part THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England 1. In her 11th Article of Religion We are accounted righteous before God only
for the merits of our Lord and Saviour Jesus Christ * That is applied by faith as the Thirtyfourth Article of the Church of Ireland explains it by faith and not for our own good works That we are justified by faith only is a most wholsome Doctrine As more largely is expressed in the Homily of Justification 2. In her Homilies as Homily for Salvation of Mankind p. 13 14 15 16. No man by his own acts works or deeds seem they never so good can be justified and made righteous before God but every man is of necessity constrained to seek for another righteousness or justification to be â—â—ceived at Gods own hands that is to say forgiveness of his 〈◊〉 And this justification or righteousness whiâ—â— we so receive of Gods mercy * Vide 34. Article of the Church of Ireland and Christs â—â—rits imbraced by Faith is taken accepted 〈◊〉 allowed by God for our perfect and full justiâ—â—cation On our part we are justified by Faith 〈◊〉 the merits of Christ which is not ours 〈◊〉 by Gods working in us We are justified freely by Faith withoâ—â— the works of the Law Ambrose saith That is the Ordinance of Goâ—â— that they which believe in Christ should be saved without worâ—â— by faith only freely receiving remission of their sins And p. 18 〈◊〉 Faith putteth us from it self and remitteth or appointeth us 〈◊〉 Christ for to have only by him remission of our sins or justificatioâ—â— So that our Faith doth as it were say to us It is not I that take â—â—way your sins but it is Christ only and to him only I send you 〈◊〉 that purpose forsaking therein all your good vertues wordâ—â— thoughts and works and only putting your trust in Christ bâ—cause Faith doth directly send us to Christ for remission of our siâ—â— and that by Faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing none otheâ— of our vertues or works properly doth therefore the Scriptuâ—â— useth to say That Faith without works doth justifie Faith onlâ— justifieth us is all one with St. Paul Faith without works justifietâ— us And in her Homily of Christs Death and Passion T. 2. p. 186 187 The only mean or instrument of Salvation required of our part iâ— Faith that is a sure trust and confidence in the mercies of God whereby we perswade * This Mr. Fowler calls a strong fancying and thereby labours to scoff us out of our Religion and Faith p. 127 130. of his Free Discourse our selves that Goâ— both hath and will forgive our sins that he hath accepted us again into his favour and that he hath released us from the bonds of damnation and received us into the number of his Elect-people not for our deserts but only and solely for the merits of Christs Death and Passion who became man for our sakes and humbled himself to sustain the reproach of the Cross that we thereby might be saved and made inheritors of the Kingdom of Heaven and Faith shall be imputed to us for righteousness as well as it was to Abraham Isaac and Jacob. And Ibid. p. 188. 't is said thus Faith is the only instrument of Salvation now left unto us By which 't is clear that it justifieth not as an act habit or work â—ut only as an instrument apprehending and applying the righteousness of Christ Observe that the word Faith in this Proposition We are â—ustified by faith is to be understood relatively with relation to or coâ—otation of its object and is sense equivalent to this We are justified by Christs merits or righteousness apprehended and applied by faith Here is a Metonimie where the effect of the principal cause Christ is attriâ—uted to the instrumental cause Faith as the Plow is said to enrich the husbandman and eating is said to nourish that is instrumentally it 's the corn that enricheth and the meat that is eaten nourisheth the Plow and eating are but the instruments So 't is said We are saved by hope that is by Christ in whom we do hope so here 't is said that faith justifieth that is Christs righteousness received and applied by Faith to the Believer justifieth him in Gods sight 2. Because 't is contrary to the judgment and declared Doctrine of all those learned and Orthodox Divines and * Vide Latter Confession of Helvetia p. 〈◊〉 King James in his pious Meditations upon certain Verses of Revel 20. saith the Pope is Antichrist and Popery the loosing of Satan which he proves by several marks among the rest this is one Blasphemeth he not in denying us to be saved by the imputation of Christ his righteousness p. 78. And K. James also saith That Christs sealed ones have washed their garments made themselves white in the blood of the Lamb for they by vertue of his deaâ—h are made righteous by imputation whose blood is the only full purgation of us from our sins In his Par. on Rev. c. 7. p. 22. Confessions I named before as may be seen before Yea and 't is contrary to the Doctrine of the Reformed Churches as Mr. Pemble very fully and learnedly manifesteth against Papists and Arminians and Socinians in his Treatise of Justification Sec. 2. c. 1. p. 159. where he sheweth that the sentence of the Reformed Churches concerning the manner how Faith justifieth consisteth in two Branches 1. That a sinner is justified by faith not properly as it is a quality or action which by its own dignity and merit deserves at Gods hands remission of sins or is by Gods favourable acceptance taken for the whole and perfect righteousness of the law which is otherwise required of a sinner but only in relation unto the object of it the righteousness of Christ which it embraceth and resteth upon 2. That a sinner is justified by faith in opposition unto the righteousness works in the fulfilling of the Law whereby no man now can be justified Where interpreting this Proposition a man is justified by faith faith We must understand all things relatively thus a sinner is justified the sight of God from all sin and punishment by faith that is by the obeâ—â—ence of Jesus Christ believed on and imbraced by a true faith And this â—â—terpretation of that Proposition the Reformed Churches do admit and 〈◊〉 other rejecting as erroneous and contrary to the Scriptures such gloâ—â— as ascribe any thing to the * As Dr. Heylin Dr. Hammond Dr. Patrick and Mr. Fowler do as I have declared before dignity faith or make any combination betwâ—â—â— faith and works in the point of our Jusâ—â—fication Amongst which there are thâ—â—â— erroneous assertions touching mans Juâ—â—â—fication by faith which they reject 1. That faith justifieth us per modum causae efficientis meritoâ—â— as a proper efficient and meritorious cause which by its own worth and â—â—nity deserves to obtain Justification remission of sins and the grace well doing this is properly Popish which he refutes
have not chosen me but I have chosen you and 〈◊〉 dained you that ye should go and bring forth fruit and that your frâ—â— should remain Where 't is clear that the Apostles who reprsented not only Ministers of the Gospel but also all Gods Churcâ— which consists only of his Elect did not chuse God first but 〈◊〉 chose them first And that he did not ordain them to eterâ—â—â— life because he did foresee that they would go and bring for t fruit and persevere in well-doing but that they and by conâ—â—quence we might do so So 1 Joh. 4. 10. Herein is love not that 〈◊〉 loved God but that he loved us That is first as the 19 verse 〈◊〉 pounds this tenth We love him because he loved us first 6. Gods Election of man to Salvation cannot be from his foâ— seeing that man would believe and do good works for 〈◊〉 hath not since his Fall sufficient power of himself to will to bâ—lieve or do good works for it is God that worketh in us both 〈◊〉 will and to do Ephes 2. 13. Yea the Apostle speaks plainly Epâ—â— 2. 8. That we are saved by grace through faith and that that faith is not 〈◊〉 our selves but that 't is the gift of God And so holds the Churâ—â— of England frequently in her Book 〈◊〉 Homilies For it is the Holy Ghost 〈◊〉 Homil. of the Nativity of Christ T. 2. p. â—67 no other thing that doth quicken 〈◊〉 minds of men stirring up good and gâ—â— motions in their hearts which are agreeable to the will and commanâ—ment of God such as otherwise of their own crooked and perverse â—â—ture they should never have That which is born of the flesh is fleâ—â—ly as who should say man of his own nature is fleshly and câ—â—nal and corrupt and naught sinful and disobedient to Gâ—â— without any spark of goodness in him without any vertuous or goâ—â— motions only given to evil thoughts and wicked deeds as for the fruit of the Spirit the fruit of faith charitable and godly motions if he haâ—â— any at all in him they proceed only of the Holy Ghost who is the 〈◊〉 worker of our Sanctification and maketh us new men in Christ Jesâ—◠〈◊〉 Homily concerning the coming down of the Holy Ghosâ— p. 209. We must needs agree that whatsoever good thing is in us either of grace or nature or fortune is of God only as the only authâ—â— and worker Verily that holy Prophet Isaiah beareth record and saitâ— O Lord it is thou of thy goodness that bast wrought all our works in us not we our selves And to uphold the truth in this matter against all justitiaries and hypocrites which rob Almighty God of his honour and ascribe it to themselves St. Paul bringeth in his belief We be not saith he sufficient of our selves as of our selves once to think any goodthing but all our ableness is of Gods goodness for he it is in whom we have all our being our living and moving It is meet to think that all spiritual goodness cometh from God above only Homily for Rogation-Week p. 217. 3. 'T is contrary to the Doctrine of the reformed Churches The French Church saith thus We believe that out of this universal corruption and damnation wherein by nature all men are drowned God did deliver and preserve some whom by his eternal and immutable counsel of his own goodness and MERCY WITHOVT ANY RESPECT OF THEIR WORKS he did choose in Christ Jesus and others he left in that corruption and damnation in whom he might as well make manifest his justice by condemning them justly in their time as also declare the riches of his mercy in the others The Confession of the Church of Belgia is this We believe that God after the whole off-spring of Adam was cast head-long into perdition and destruction through the fault of the first man hath declared and shewed himself to be such a one as he is indeed namely both merciful and just merciful in delivering and saving those from condemnation and from death whom in his eternal counsel of HIS OWN FREE GOODNESS he hath Aliud est in Christo legi aliud in Christo esse in Christo elegi est ex mundo numero periuntium 〈◊〉 Christo ut redemptus ab ipso fide donatus in ipso Mac. red Th. Pol. 〈◊〉 7. q. 4. p. 67. chosen in Jesus Christ WITHOUT ANY REGARD AT ALL OF THEIR WORKS Harmony of Confessions Sect. 5. p. 86 87. The Church of Ireland in the 14th Article of her Confession of Faith saith thus The cause moving God to predestina te unto life is not the foreseeing of faith or perseverance or good works or of any thing which is in the person predestinated but only the good pleasure of God himself for all things being ordained for the manifestation of his glory and his glory being to appear both in the works of his mercy and of his justice it seemed good to his heavenly Wisdom â—o chuse out a certain number towards whom he would extend his undeserved mercy leaving the rest to be spectacles of his justice And 〈◊〉 former part of this Article is the Doctrine of the Church of Eâ—â—land also in express terms set down in the second Article of â—â—beth to be seen in the end of this book how and by whom Arâ—â— bishop Whitgift and several Bishops Fletcher Elect of London Vâ—â—han Elect of Bangor Tindale Dean of Eli Dr. Whitaker Mr. Perkiâ—â— Mr. Chaderton c. and upon what account Dr. Heylin in part shâ—â— in his Cyprianus Anglicus lib. 3. p. 2â— 204. viz. Peter Baroes venting Arâ—â—nian It cannot be denied but that the same Doctrine is maintained by Arminius and that it is the very same with that of the Church of Rome as appears by the Council of Trent Coâ—â— 3 4. Heylins Introduction to his Cyp. Anglicus p. 36. which as Dr. Heylin himself câ—â—â—fesseth is agreeable to Franciscan â—â—pish Doctrine and which the Parliment of 1628. remonstrated to the 〈◊〉 and Kingdom to be a cunning 〈◊〉 bring in Popery the professors of 〈◊〉 opinions being common disturbers of 〈◊〉 Protestant Churches and incendiarie◠〈◊〉 those States wherein they have gotteâ—â— head being Protestanis in shew but Jesuits in opinion and practise 〈◊〉 Angl. l. 3. p. 181. Now that the Articles of Lambeth are the seâ—â— of the Doctrine of the Church of England may be gathered not â—â—ly from A. B. Vshers taking these Articles into the Articles of Religâ—â— of Ireland and King James his approving of them but also by 〈◊〉 declarations of the Commons Assembled in Parliament in or abâ—â— the year 1628 June 14. We 〈◊〉 Commons of England now Assembâ—â— Declaration of the Commons in Parliament do claim profess 〈◊〉 aver for truth the sense of the Aâ—â—cles of Religion which were established in Parliament the 〈◊〉 year of Queen Elizabeth which by the publick Acts of the Churcâ—â— of England and the general and current exposition of the
the spots of our iniquities for that were to deface Christ and defraud him of glory but they mean this and this is the meaning of those and such sayings that God of his mercy and of his favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily worketh in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his special grace that they are the undoubted children of God appointed to everlasting life 2. That the words are to be understood of the judgment of men as the following words do declare for that speaks of the judgment of charity and of men The meaning of Tobit ' s words are these that we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God which worketh all in all and that for the promise that God hath made to them that are obedient to his Commandments Almesdeeds do wash away sins because God doth vouchsafe to repute us as clean and pure when we do them for his fake and not because they do merit or deserve our purging or for that they have any such strength or virtue in themselves Homily of Almsdeed Tom. 2. Part 2. p. 160 161. I have alledged these words to vindicate the Doctrine of the Church of England and to shew that the Church of England is in the main sound in the Doctrine of Justification Yet if I may be so bold I humbly conceive 1. That this Quotation of Tobit in the Margent might well have been spared to prove That the Holy Ghost in sundry places of Scripture saith that mercifulness and almesgiving purgeth from all sins c. Because I fear that our watchful adversaries will catch at it and make their advantage to prove that Book Canonical Scripture For Analogum per se positum stat proâ—suo famosiori significato seu analogato Scripture put by it self is presumed to Sanders Log l. 1. c. 6. par 4. stand for its most famous significate and there by Scripture they will presume is meant Sacred and Canonical Scripture 2. I know and acknowledg that the sense given by our Church is good and agreeable to that which our sound Divines do give of that of the wise man in Prov. 16. 6. Junius and Dod and Cartwright in loc By mercy and truth iniquity is purged But I know also that they expound this place of Gods mercy and truth and not of mans And so it doth not make good Tobit's of Almsdeeds But there is no need of alledging an Apocryphal Text so much abused by professed Papists to prove and provoke their Disciples to do meritorious works and then be forced to put our selves to much trouble to explain our honest meaning and caveat our people against Popish false exterpretations which whether all do or will understand is very doubtful especially if that neglected place of Solomon's Proverbs Prov. 16. 6. be so to be expounded as the Church of England expounds that of Tob. 4. 10. and 12. 9. which she must do else Papists will clearly get advantage by that expression in the Homily above recited The same Lesson doth the Holy Ghost â—lso teach in sundry places of the Scripture But to proceed Solus sanguis Christi nos purgâ—t ab omni peccato only the blood of Christ purgeth us from all sin saith Johannes Maccovius Red. c. 23. de Elemosinâ— cont prima falsa Pontif. p. 51. And Tob. 6. 14 15 16 17. appointed to be read the 30th day of September at Evening-prayer The Angel Raphael who told Tobit a lye in Chap. 5. 6. for which Bishop Prideaux among other things rejects Fascic Controv. de Scripturâ— c. 1. q 2. p. 14. the Book viz. That he had lodged with our brother Gabael And v. 12. That his same was Azarias the son of Ananias the great and of thy brethren taught him a * For which A. B. Vsher's Sum of Ch Rel. p. 15 and Bishop Prideaux Fascic controv c. 1. q 2. p. 14. rejectâ— the Book as false and frivolous Magical spel or trick to †Concilium non divinum aut coeleste sed planè magicum as Junius proves in locum conjure away the wanton Devil Asmodius who was forsooth in love with Sarah the daughter of Raguel and had killed her seven husbands on their Wedding-night as 't is said v. 14. with which she was reproached by her fathers maids Chap. 3. 7. 8. appointed to be read also on Septemb. 28. at Evening-prayer in these words v. 16. And when thou shalt come into the marriage-chamber thou shalt take the â—sâ—es of perfume and shalt lay upon them some of the heart and liver of the fish spoken of before Chap. 6. 4 7. where he first taught him the spell and he said unto him touching the heart and the liver if a Devil or an evil spirit trouble any we must make a * Is this for edification in good manners smoke thereof before the man or the woman and the party shall be no more vexed and the Devil shall smell it and flee away and never come again any more Which device he accordingly put in practise as you may read in Tob. 8. 1 2 3. appointed to be read October the first at Evening-prayer And when they had supped they brought Tobias in unâ—â— her and as he went he remembred the words of Raphael and took the â—stes of the perfumes and put the heart and the liver of the fish thereupon and made a smoke therewith the which smell when the evil spirit had smelled he fled into the utmost parts of Egypt and the Angel bound him Which counsel and practise some men may teach some people to use and trust in Magical and Diabolical spells and charms and seek to Conjurers and Witches and Devils for which Bishop * Bishop Prideaux Fascic controv c. 1. q. 2. p. 14. Prideaux condemns and rejects the Book forbidden say our learned and sound Divines * Perkins in his order of Causes p. 63 to 66. A. B. Vsher's Sum of Christian Religion p. 229. in the second Commandment and is judged to be contrary to our Saviours Doctrine in Mat. 17. 21. Mark 9. 29. and in many other places of Scripture Howbeit this kind goeth not out but by prayer and fasting And to pass over Tob. 10. 6 7. appointed to be read October the second at Evening-prayer which may teach women to contradict their husbands and if it be not yet looks like scolding Hold thy peace said Tobit to his wife for he is safe Hold thy
necessary and edificative of the whole flock of Christ but are only made or said to be so by the will of man carrying a real appearance of evil and are scandalous to Papists and Protestants and establish such modes of Religious worship as are most conformable to the Gospel-rule and primo-primitive practise and not too like to and inductive of the Government and form of worship of the Apostatical and Antichristian Church of Rome I verily believe they would have more dutiful Sons and good Friends than now they have and the Church and Kingdom would have more peace and prosperity to which God of his great mercy incline their hearts However I beseech them to let their moderation be known to all men And I intreat all people without making any tumults upon any pretence whatsoever in their own places and callings quietly to endeavour and earnestly expect and pray for an amendment of what is amiss in Church and State to fear God and honour the King and submit to those that are in authority under him And so God keep you all Septemb. 29. 1673. R. R. B. D. The particular Doctrines renounced are these I. THat the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood II. That Christ is really more present on the high Altar or Communion-Table as on his Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-Table than to the Pulpit or Font. III. That mens persons are justified or accounted righteous before God for their own good works that follow Faith either in part or in whole and not for the merits of Jesus Christ alone IV. That Faith that doth justifie Believers persons before God is a bare and naked assent to the truth and that so and as an act habit or work in us it justifies V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by Faith alone on their part VI. That mens foreseen faith repentance good works c. were the true causes moving God to elect them to eternal Salvation VII That men unregenetate or in the state of nature have by their own free will power sufficient of themselves to turn themselves to God to believe in Jesus Christ repent and do good workâ— acceptable to God when they will and also finally to resist the efficacious grace of God in converting an elected sinner to himself VIII That truly regenerated persons cannot be certain of their eternal Salvation but may totally and finally fall away from the acts and habits of saving Grace before they die and be eternally damned IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly sin X. That meer men in this life since Adams fall can perfectly fulfill Gods whole Moral Law and also voluntarily do good works besides and above Gods Commandments which they call works of Supererogation which are as they say greater and holier than the works of the Moral Law and do merit remission of sin and eternal life not only for themselves but also for others XI That unregenerated mens own good works do make them meet to receive grace from God or as the School Doctors say deserve grace of congruity XII Thâ—t the good works of â—â—regenerated men do ex condigno merit at Gods hands eternal life XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs Resurrection are purged from sins by penal satisfaction which were not purged in this life so fully as they ought that they may enter into Heaven XIV That the Pope of Rome successively or the Papacy is not the Antichrist of which the Scripture writes XV. That it is lawful to set up and suffer Images of the Sacred Trinity of God the Father of God the Son or Crucifixes Of God the Holy Ghost or of Saints departed this life which have been worshipped in Temples or Churches where Gods people do usually meet to worship God XVI That those Books which are commonly called Apocryphal Scriptures as Tobit Judith c. are the pure word of God and in all things agreeable thereunto XVII That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperours Kings Princes Pastors People and Churches The Articles of Lambeth The Doctrine of the Churches of England and Ireland Arminianism is not the Doctrine of the Church of England Notes taken out of King James his Declaration against Vorstius King James no friend to Arminianism A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of the Church of ENGLAND IN general I renounce and detest all Popish false Doctrine and all Popish Superstitious and Idolatrous Worship and practises and the real appearances thereof and in particular I renounce and detest these that follow ARTICLE I. That the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood This I renounce because it is contray to the Doctrine of the Church of England which Article 28th faith thus Transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy Writ but is repugnant to the plain words of Scripture overthroweth the Nature of the Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith And Homily of the worthy receiving the Sacrament it saith thus It is well known that the meat we seek for in the Supper is spiritual food the nourishment of our souls an heavenly refection and not earthly invisible meat and not bodily a ghostly substance and not carnal p. 200. It 's also contrary to the Church of England's declaration concerning kneeling at the end of the Communion-service The Sacramental bread and wine remain still in their very natural substances therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one This declaration is not only against the Papists Transubstantiation but also fully against the Lutherans Consubstantiation viz. That Christs body and blood is really and corporally in the bread and wine Both which
seek for another righteousness or justification to be received at Gods own hands that is to say the forgiveness of his sins and this justification or righteousness which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allowed by God for our perfect and full justification We are justified freely by faith without the works of the Law Homily of Salvation of Mankind pag. 13. there 't is further said That on our part we are justified by faith in the merits of Christ which is not ours but by Gods working it in us There 't is said also That the justice of man is shut out of Justification and yet that faith shutteth not out repentance hope love fear of God to be joined with faith in every man that is justified but it shutteth them out from the office of justifying so it shutteth not out good works which are necessary to be done afterwards of duty to God but it excludeth them so that we may not do them to this intent to be made just by doing of them Whosoever denieth this Doctrine that faith alone justifieth is not to be accounted a Christian man nor for a setter forth of Gods glory but for an adversary 〈◊〉 Christ and his Gospel and for a setter forth of mans vain glory Mans righteousness cannot make himself righteous by his owâ— works neither in part nor in wholâ— That we are justified only by faith 〈◊〉 * We are not justified by our own good works either in part or in whole Christ So speak all the Fathers botâ— Greek and Latin Hilary Basil Aâ—brose Hilary saith these words plaiâ—ly Faith only justifieth Canon 9th upon Matthew Ambrâ— saith thus This is the ordinance of God that they which belieâ—â— in Christ should be saved without works by faith only freely receiving remission of their sins Consider diligently these wordâ— without works by faith only freely we receive remission of oâ— sins Ibi. p 14 15 16 17. The true meaning of this Doctrinâ— we be freely justified by faith without works or that we be justâ—fied by faith in Christ only is not that this is our own act to bâ—lieve in Christ or this faith in Christ doth justifie us and deserâ— our justification unto us for that were to count our selves to 〈◊〉 justified by some act or vertue that is within our selves but tâ—â— true understanding and meaning thereof is that although we heâ— Gods word and believe it although we have Faith Hope Chariâ—â— Repentance and fear of God within us and do add never so maâ— works thereunto yet we must renounce the merit of all our saâ—â— vertues of Faith Hope Charity and all other vertues and gooâ— deeds which we either have done shall do or can do as thing that be far too weak insufficient and imperfect to deserve remissioâ— of our sins and our justification and therefore we must trust oâ—ly in Gods mercy and that Sacrifice which our high * Which shews that faith justifieth as it receives Christ as an high Priest or Saviour not as a King as Mr. Fowler would have in the first place in his free Discourse p. 161. I receive Christ as my Prophet but he doth not justifie mâ— as he is my Prophet or my King Priest anâ— Saviour Jesus Christ the Son of Goâ— once offered thereby Gods grace Iâ—â— p. 17. Faith as great a vertue as it is yet it putteth us from it self and remitteth or appointeth us unto Chrisâ— for to have only by him remission oâ— our sins or justification so thâ— our faith doth as it were say to uâ— it is not I that take away your sins BUT IT IS CHRIST ONLY to him only I send you for thaâ— purpose forsaking therein all your good vertues words thoughts and works and only putting your trust in Christ Ibid. pag. 18. 2. 'T is not only contrary to her Homilies but also to her Articles of Religion Article 11th We are counted righteous before God only for the merits of our Lord and Saviour Jesus Christ by faith and not for our own good works That we are justified by faith alone is a must wholesome Doctrine as more largely is expressed in the Homily of Justification To which for further proof I refer you And Article the twelfth 't is said thus Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins Now Mr Fowler or any of his party cannot put off the Doctrine of the Church of England to which he hath subscribed as he doth our learned mens arguments against the Papists by saying as they do that the Apostle meant when he said That we are not justified by works works of the Ceremonial * Mr. Fowler 's Free Discourse p. 186. Law but not the works of the Moral Law or if them Those only which are done by the strength of nature but not those which proceed from faith For the Church of England excludes all our works even those that proceed from Faith And they intended in their Homilies and Articles of Religion Dr. Field of the Church 2d part p 861. We teach that he excludeth all these that is that St. Paul excluded from Justification all the works of Moses Law Ceremonial and Moral to overthrow the false Doctrine of the Church of Rome and to establish the Doctrine of Justification according to the Doctrine of the Gospel in opposition to Popery For it saith expresly That whosoever denieth this Doctrine that Faith alone justifieth is not to be accounted a CHRISTIAN MAN nor for a setter forth of Gods glory but for an ADVERSARY to Christ and his Gospel and for a setter forth of mans vain glory Homily for Salvation of Mankind p. 16 17. And again That were the greatest arrogancy and presumption of man that Antichrist could set up against God to affirm that a man might by his own works take away and purge his own sins and so justifie himself Ibid. pag. 17. By which you may see that to deny this Doctrine That we are justified by faith alone and to affirm that we are justified by our own good works is not a Christian but a proud presumptuoâ—â— antichristian Doctrine And to affirm or insinuate that our persons are justified before God partly by our faith and partly by our own good works is also cleaâ—ly against the express Doctrine of the Church of England for 〈◊〉 saith that faith shuteth out good works yea it self as 't is an act habiâ— or work from our justification and remitteth and directeth us to Chrisâ— merits for our justification as may be seen above 3. 'T is contrary also to Canonical Scripture Gal. 2. 16 Knowing that a man is not justified by the works of the Law but by the faith 〈◊〉 Jesus Christ even we have believed in Jesus Christ that we might be jâ—stified by the faith of Jesus Christ and not by the works of the Law 〈◊〉 by the works of the Law shall no flesh be
it theâ— he did more sensibly and firmly rest upon God for the performance of his promise to him 2. If mens persons are justified before God by their own personal good works then they are so justified either by those good works they do before their faith or by those that follow after their faith but they are not justified before God by their own personal good works which they do before their Faith nor by those which they do after their Faith or after they believe in Christ therefore they are not justified before God by their own personal works 1. Their persons are not justified before God by their works which they do before they believe in Christ because they are not formally good they are not pleasing unto God for as much as they spring not from faith in Jesus Christ neither do they make men meet to receive grace and so do not dispositivè justifie as Papists hold or as the School-Authors say deserve grace of congruity yea rather for that they are not done as God hath commanded them to be done we doubt not but that they have the nature of sin So saith the Church of England in her 13th Article of Religion Works done before faith in Christ though they may be materially good yet they are not formally good but are perfectly evil yea are * Virtutes Eâ—hnicorum sunt splendida peccata Rom. 1. 17. sins for whatsoever is not of faith is sin saith St. Paul and the Church of England Rom. 14. 23. Homily of good Works T. 1. p. 30. 2. Their persons are not justified before God by those good works which they do after they believe in Christ and which proceed from Faith in Christ which I prove thus 1. By the twelfth Article of Religion of the Church of England Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins and endure the severity of Gods judgment 2. Because they are imperfectly good and so stand in need of the perfect righteousness of Christ to cover their infirmities as may be proved by our Homily for Good-Friday T. 2. p. 177. Our acts and deeds be full of imperfectness and infirmity and therefore nothing worthy of themselves to stir God to any favour much less to challenge that glory that is due to Christ acts and merits 3. Because they follow the justified and are done after their justification and this argument the Church of England teacheth out of Saint Augustine in her Homily of good works T. 2. p. 82. Good * Bona opera non praecedunt justificandum sed sequntur justificatum S. August de fide operibus c. 4. 14. And this Doctrine John Lambert Martyr sealed with his blood Fox Book of Martyrs p. 1091. works go not before in him which shall afterward be justified but good works do follow after when a man is justified 4. Because it was confessed on all hands that no mens persons were ever justified before God by doing of evil works and therefore the Apostle had no need to prove that men were not justified by them but the works of unbelievers are †If an Heathen may cloath the naked feed the hungry and do such other like works yet because he doth them not in faith for the honour and love of God they be but dead vain and fruitless works to him Hom. of Faith p. 31. See there also p 30. all the life of them that lack true faith is sin Ibi. p. 31. evil works for an evil tree cannot bring forth good fruit Mat 7. 17. And whatsoever is not of faith is sin Rom. 14. 23. And without faith it is impossible to please God Heb. 11. 6. Therefore it follows that the Apostle Paul did intend to prove that the good works of men which proceed from faith do not justifie menspersons in Gods sight 5. And lastly Papists themselves distinguishing of a twofold Justification first and second confess that all works are excluded from the first Justification which only is properly Justification their second is Sanctification properly Bellarmine himself Lib. 4 c. 15. de Justificatione confesseth that the Apostle Paul doth in the Epistle to the Romans dispute of the first Justification therefore he excludes all our works from the Justification of our persons before God 4. It is contrary to the Confession of Faith of the Reformed Churches of Christ as may clearly be seen in the Harmony of Confessions Sect. 9. To give you a sight of some things they declare at large the latter Confession of Helvetia c. 15. saith thus To justifie in the Apostles disputation touching Justification doth signifie to remit sins to absolve from the fault and the punishment thereof to receive into favour to pronounce a man just for the Apostle saith to the Romans God is he that justifieth who is he that can condemn where to justifie and condemn are opposed and in the Acts of the Apostles Act. 13. the Apostle saith Through Christ is preached unto you forgiveness of sins and from all things from which ye could not be justified by the Law of Moses by him every one that believeth is justified For in the law also and in the Prophets we real Deut. 25. 1. That if a controversie were risen amongst any and they came to judgment the judg shaâ—l judg them that is justifie the righteous and condemn the wicked And in the fifth Chapter of Isaiah Wo to them that justifie the wicked for rewards Now it is most certain that we are all by nature sinners and before the judgment-seat of God convicted of ungodliness and guilty of death but we are justified that is acquitted from sin and death by God the Judg through the grace of Christ alone and not by any respect or merit of ours For what is more plain than that which Paul saith All have sinned and are destitute of the glory of God and are justified freely by his grace through the redemption which is in Christ Jesus for Christ took upon himself and bare the sins of the world and did satisfie the justice of God God therefore is merciful unto our sins for Christ alone that suffered and rose again and doth not impute them to us but he imputeth the justice of Christ unto us for our own so that now we are not only cleansed from sin and purged and holy but also endued with the righteousness of Christ yea and acquitted from sin death and condemnation finally we are righteous and heirs of eternal life To speak properly then it is God alone that justifieth us and that only for Christ by not imputing to us our sins but imputing Christs righteousness unto us But because we do receive this Justification not by any works but by faith in the mercy of God and in Christ therefore we teach and believe with the Apostle that sinful man is justified only by faith in Christ not by the Law or by any works For the Apostle saith Rom. 3. We
attributed to faith because 〈◊〉 other graces are virtually therein contained and that is the principle froâ— whence they are derived Whereas thâ— truth is it is only ascribed to faith and that because it is the only grace thâ—â— doth apprehend and apply the righteousness of Christ to the sinner as the Church of England teacheth iâ— her Homily of Salvation of Mankind the third Part pag. 19. Faiâ—â— only is said to justifie because it doth directly send us to Christ for remissioâ— of sins and that by faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing NONE OTHER 〈◊〉 our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie Who saitâ— also That as * Free Discourse pag. 188. works signifie sincere obedience 〈◊〉 Christs Gospel neither I nor those Preacherr can account it any scandal to have it said of us that 〈◊〉 hold JUSTIFICATION BY WORKS he must mean it of Justification of mens persons before God else he beats the air or cunningly equivocates And indeed so he explains himself Nor need we so mince it as to say that faith justifieth our persons and good works our faith for understanding works I say for a * Pag. 189. working faith our persons if ever they be Socinians define justifying Faith to be obedience fides justificans est obedientia Catech Racov. c. 9. The old Photinian Hereticks called it a new creature Wendelin Ch. Theol. l. 1. c. 25. p. 476. compare Dr. H's Dr. P's and Mr. F's Doctrines of Faith and Justification with Socinians and Photinians c. must be justified by them Which is directly and expresly contrary to the Doctrine of the Church of England in heâ— Articles and Homilies before alledged Sure I am that these mens Doctrine gives great advantage to Popery and is directly contrary to the prime design of Christianity which is to advance the glory of Gods free grace in giving us his only begotten Son Jesus Christ who died for our sins and rose again for our justification and sets up Justification by our own righteousness which is the same false and Antichristian Doctrine the Papists teach How Dr. †Just as the Semi-Pelagians do as Alvarez shews de auxil div grat disp 2. pag. 19 20. Heyliâ— divideth Justification between faith and good works may be seen in his Introduction to his Cyprianus Anglicus p. 28. Sect. 29. What false Doctrine concerning Justification others of A. B. Laua's party have taught in his time may be seen in those two Books collected to your hands viz. Laudensium Autocatacrisis and Laudensium Apostasia One word to these men What Divine that understood himself and did not intend to cheat men into a Popish Photinian Socinian or Arminian belief of Justification by a mans own inherent righteousness and consequently denying of Christs by which alone our persons are justified before God ever went about to put good works or new obedience into the definition of Faith as it justifieth our persons before God What is it a cheat in Bishop Sanderson and all sound Logicians and Philosophers to define a man to be animal rationale becaus they make no mention of risibility which necessarily flows from his principles and is really inseparable from him Did you never read nor hear of a praecisâ—â—e separation of a property from its proper subject that is a consideration of the subject without considering the property if not I shall not doubt but that you have studied Rhetorick more than Logick and Natural Philosophy though you brag much of your rational Discourses and Religion too Now if the subject may be defined without its proper passion pray may not the cause be considered and defined too without its effects Bishop Sanderson * Log. l. 3. c. 17. par 5. p. 64. teacheth us to define habits by their end and object And Philosophers tell us that Habitus distinguuntur per actus actus per objecta Habits must be distinguished by their acts and acts by their objects Now the proper act of faith as it justifies mens persons before God is not to work by love and resolve upon new obedience as you insinuate but to receive the proper object of Justification which is not Gods commands formally considered as you insinuate but the righteousness of Jesus Christ called the Lord our righteousness and do not Philosophers give us two definitions of the soul the one as 't is a form of the body thus Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis physici organici vitam habentis in potentia and the other as 't is the efficient cause of its operations thus Anima est principium quo vivimus sentimus movemur intelligimus primo what do they put a cheat upon the world and illusions because in the first they mention not its effects so here faith is in the Doctrine of Justification considered by our and your orthodox Divines as the form of Justification taken passively whereby believers lay hold on Christ with all his merits by the hand of faith and apply them to themselves Here I say they do not consider faith as an efficient principle or cause of either Bishop Davenant de justitia habituali c. 22. p 312. inward graces or outward good works for all these are excluded or to use our * Homily of Salvation of Mankind p. 16 17. Faith shutteth not out repentance hope love fear of God to be joined with faith in every man that is justified but it shutteth them out from the office of justifying c. Homilies word shut out from the business of Justification of sinners persons before God as I shewed before out of St. Paul's and the Church of England's Doctrine And they may reason thus that which Faith excludeth from justification of sinners persons before God cannot be put into the definition of Faith formally considered as so justifying but Faith formally considered as justifying sinners persons before God excludeth works from Justification of sinners persons before God For Faith and works are in this point opposed every where by S. Paul as was manifested before out of the Doctrine of the Church of England as well as St. Paul's Therefore good works cannot be put into the definition of faith as 't is justifying of sinners persons before God And 't is observable by the way too that Faith shutteth out repentance and fear of God as well as love from the office of justifying of sinners persons before God as our Homily quoted in the Margent plainly declareth And therefore it excludeth Mr. Fowler 's sincere resolution of obedience to all the precepts of the Gospel not only from the definition of Faith as justifying but also from the office of justifying mens persons before God In the point of justifying of mens persons before God these * Mr. Fowler 's Free Discourse p. 127. quarrelsome sottish men as you are pleased out of
is * This is Pelagius his Doctrine as may be seen in Alvarez de Auxil gratiae l. 1. disp 1. p. 4. n. 2. possible for men in the state of corruption to keep the whole Moral Law of God Both which are very gross Errors but the former of these I should suppose he doth not hold Because 1. He complains against Nonconformists though causelesly and very falsely for Antinomianism 2. He presseth obedience to the Law and good works so much as that he saith that those that have confidence in Gods mercy through Christ must come down again from the top of the tree and begin at the bottom in obedience to all Gods Commandments And this must go before we can actually receive his pardon and absolution according to that of the Apostle Tit. 3. 5 6 7. where it is visible saith he that his mercy cannot save us unless we become new creatures and that this must go before the justification we expect by the grace of God In his licensed Parable of the Pilgrim 〈◊〉 502 511 〈◊〉 But yet if he hold it I shall say no more than what Gods Word expresly and in terminis saith Gal. 3. 10. Cursed is every 〈◊〉 that continueth not in all things that are written in the book of the Law to do them Either Gods word is false or his Doctrine But the second which is this ' That 't is possible for men in the state of corruption exactly and perfectly to fulfill the whole Moral Law of God Papists that they may establish their Justification of mens persons before God by their own inherent righteousness or good works do affirm that believers * Bellar. de observatione Legis T. 4. l. 6. c. 7. can by the help of Gods grace and the spirit of love infused into them at their Justification perfectly fulfill the whole Moral Law of God And this seems to be the Doctors insinuation To which our Divines do answer that 't is true the Law of God is Evangelically kept or fulfilled by true believers in Christ Jesus whose perfect righteousness and obedience is imputed to them and thereby their sincere obedience though very imperfect as referred to the Law is accepted of God as perfect But the Law is not legally kept by exact and perfect doing for matter and manner all the works thereof by any justified or regenerated person in this life since Christ ascended up into Heaven And this I have proved by the Doctrine of the Church of England and may be further proved even by those portions of Sacred Writings which she appoints to be said before the Common-prayers begin or the Exhortation thereto Enter not into judgment with thy servants O Lord for no flesh is righteous in thy sight Psal 143. 2. And if we say that we have no sin we deceive our selves and the truth is not in us Joh. 1. â—8 The Church of England as I have shewed teacheth that the works of unjustified men are sins Art 13. And that the most holy and righteous * Davenant Deter 10. pag. 50. works of regenerate persons have some sin in them Art 15. and their graces are but imperfect They know but in part 1 Cor. 13. 9. and they believe but in part Mark 9. 24. Lord I believe help thou mine unbelief And our frailty is such that we can never fulfil the Law according to the perfection that the Law requireth Plenissima charitas est in nemine August Epist 29. Homily for Good Friday T. 2. p. 182. and p. 177. and there is original sin in the regenerate Article the ninth And that concupiscence * Bishop Prideaux Fascic Controvers l. 3. de peccato q. 5. p. 123. in the regenerate is properly sin Article the ninth That God made man in the state of innocency upright and able to fulfil the whole Law of God That 't is now since his fall in his corrupt estate though in part renewed impossible ordinarily for him to fulfil the Law is not the fault of the Law which is holy and just and good but of man who hath by his own default disabled himself that it much magnifies and commends the free grace of God in that he doth for Christs sake accept of true believers imperfect performances as if they were exactly conformed to the perfect Law of God which yet they are not Adam Noah Abraham Isaac Jacob David Solomon Hezekiah Josiah Jonah Job Peter and Paul sinned David sinned after his person was justified Psal 51. and so did Peter by denying of Christ Luk. 22. 57 58 60. and by his unseasonable and scandalous using the Ceremonies of the Law or Judaizing Gal. 2. 11 12 13 14. And St. Paul himself feels and complains Rom. 7. 20 21 24. of siâ— that did dwell in him of a law in his members that did draw him to do that which he would not and hinder him from doing that which he would do and of a body of death And Gal. 3. 17. That the flesh lusteth against the Spirit These few failings of Dr. Patrick and Mr. Fowler and Doctor Jeremy Taylor c. may not only serve to put in the other scale against the many little pretended ones the Debater objects against Mr. W. B. and Mr. T. W. and others but also prove That some great Conformists to the Discipline of the Church of England are the greatest Nonconformists to the Doctrine thereof and those tollerated if not protected and promoted while Nonformists to the Discipline but stout defenders of the Doctrine of Faith and Sacraments thereof are rejected and silenced ART XI That unregenerated persons own good works do make thâ—â— meet to receive grace from God or as the School-Author say deserve grace of congruity THis I renounce because 't is contrary to the Doctrine of the Church of England but before I prove it for the better understanding of this error and the truth know 1. That grace in Sacred Scripture signifies two things 1. The favour of God or of man in himself and so 't is taken and used in the Old and New Testament As Gen. 6. 8. And Noah foâ—â—â— grace in the eyes of God Gen. 18. 3. Gen. 39. 21. Ezra 9. 8. Esth 2. 1â— So the Virgin Mary found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace with God Rom. 3. 24. Beng justified freely by his grace that is by the free favour or love mercy or goodness that is in God manifested to us in Christ Rom. 11 5 Election of Grace Ephes 2 8. By grace ye are saved Sometimes it signifies 2. The gift of grace that is that gracious habit of grace that is inâ—erent in us as Rom. 11. 29. 2 Cor. 8. 7. See that ye abound in thâ—â— grace also Ephes 3. 7. The gift of grace Ephes 4. 7. Vnto every oâ—â— of vs is given grace according to the measure of the gift of Christ Col. 3 16. Singing with grace in your hearts Heb. 12. 28 Let us have grace whereby we may serve God acceptably with reverence
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
benefits thereof then I say the Font and Reading-pew may be called Altars as well the Communion-table and the Pulpit may more properly be called an Altâ—r than the Table for there Thanks or the sacrifice of Praise is more frequently given or offered to God for Christs death and the benefits we receive thereby than on the Communion-table and that therefore they should be so called if not bowed to by your reasons But A. B. Laud is pleased to alledg Reverend Bishop Jewel as approving his bowing to Communion-tables set Altarwise at the East-end of the Quire or Jewel's Reply to Harding Art 3. p. 29 151. Chancel Bishop Jewel speaking against Ministers praying before their people in an unknown Tongue to whom Harding saith That the people cannot indeed say Amen to the blessing or thanksgiving of the Priest so well as if they understood the Latin Tongue perfectly yet they give assent unto it c. and this they declare by sundry outward tokens and gestures as by standing up at the Gospel and at the Preface to the Mass and by bowing themselves down and adoring at the Sacrament by kneeling at other times as when pardon and mercy is humbly asked and by other like signs of Devotion in other parts of the Service To which Bishop Jewel gives a short Answer and shews That 1 Harding's words contradict St. Paul's 1 Cor. 14. 16 17 18. 2. He commends devotion and affection in people at the service of God 3. He acknowledgeth in the general not in those particulars that Hâ—rding speaks of that kneeling bowing standing up and other like are commendable gestures and tokens of Devotion so long as the people understand what they mean and apply them unto * That is rightly and according to his wordâ— the next words to whom they be due the Archbishop left out as being against bowing to his altars God to whom they be due otherwise they may well make them hypocrites but holy and godly they cannot make them There may be adoring at the Sacrament when people confess their sins pray for pardon of them and give thanks to God for mercies received but here 's not a word in Hardings answer or in Bishop Jewel's reply of bowing to or towards the holy Table or Altar especially upon your religious account of Christs corporal or sacramental presence hoc est corpus meum And that Bishop Jewel was not for bowing to or towards the holy Table or Altar as you call it especially upon your accounts his works do evidently declare For he was as I have shewed against bowing to or adoring of the Sacrament of the Lords-Supper which is the Ordinance of God and therefore is more worthy than the Table whereon it stands which is but an instrument or help to the orderly and decent celebration of that Ordinance as was shewed above And there ye may find him saying That religious Bishop Jewel's Ssr. upon 1 Cor. 11. 23. p. 50. adoration belongs not to any creature but only to God And concerning Altars he proves out of Origen and Arnobius that there were none in the Apostles times nor in many years after as was shewed before And in the 30th Division of that third Article of his Reply to Harding he declares himself for the Apostles times as the best and truest standard for Doctrine and practice in which times they had Communion-tables and not altars And in his works you may find him stiff and zealous against * Bishop Jewel ' s Reply to Harding art 14. D. 1. pag. 367 368 369 c. D. 12. p. 380 381 382. worshipping of Images yea of worshipping God in by or through them yea I find him in his works not forward to follow much less to commend the degenerate Church of Rome's works which first set up Altars which Church he saith out of St. Ambrose is Caput superstitionis the head of superstition and the great Whore and mother of harlots and abominations of the earth Of whom Nicholas Iyra in 2 Thes 2. quoted by him too saith Ab Ecclesia Romona jam diuâ— est quod recessit gratia It is long since the Grace of God departed from the Church of Rome from which Grace whosoever is departed he is departed from Christ Bishop Jewel ' s D. of Apol. p. 2. c. 5. p. 139. The other arguments used for bowing to Altars or worshipping of God towards them by Doctor Pocklington and A. B. Laud drawn from the practise of Queen Elizabeth King James and the Knights of the Order of the Garter are so weak that they will deny them if I should return them upon themselves as thus Qâ—een Elizabeth abetted and helped the Scotch Subjects in taking up arms against their Queen and the Hollanders in taking up arms against their King Ergo 't is lawful and not rebellious so to do For I presume if it had been unlawful and rebellious Queen Elizabeth would not have abetted and helped them therein which is A. B. Laud's argument in his Star-Chamber This argument of the A B. is pitiful weak and so is mine that is made in imitation of it only to shew the invalidity of his for bowing to altars Speech p. 48. for bowing to Altars yet he denies my parallel in one of his illegal and condemned Canons made Anno 1640 after the Parliament was dissolved Queen Elizabeth sequestred the Revenues of the Bishoprick of Oxford Dr. Heylin ' s Cypr. Anglicus p. 49. for eleven years together and gave them to the Earl of Essex from which I infer as the Archbishop doth that 't was lawful so to do For I presume as he doth that if it had been sacriledg and unlawful she would not have done it Thus ad hominem I might alledg many more authorities and produce many more arguments against bowing to Altars upon the account of divine excellency or worshipping God in through by or towards them but I forbear Only this I pray remember that all Wâ—ll-worship is forbidden in the second Commendment but to worship God by in through or towards the holy Altar or Communion-table purposely upon your accounts of divine excellency is Will-worship Ergo 't is unlawful and 't is Will-worship because 't is no where commanded in the New Testament or in the Moral Law for the Ceremonial Law iâ— abrogated ART III. That mens persons are justified or Bell. T. 4. l 6. c. 1. de formali causa justificationis Et c. 9. de operum justificatione So Bishop Montague Gag p. 141 142 143. accounted righteous before God for their own good works that follow faith either in part or in whole and not for the merits of Jesus Christ alone THis I renounce because 't is contrary to the Doctrine of the Church of England which saith thus in her Book of Homilies 1. No man by his own acts works or deeds seem they never so good can be justified and made righteous before God but every man is of necessity constrained to