Homilies fit to be read in publick to teach people manners 3. That they do not explain * Ecclesiasticus or the Book of Wisdom saith the first Prologue to it contains many dark sentences and parables many things in the Canonical Scripures but are as obscure as I hinted before the 24th Chapter of Ecclesiasticus is and might be manifested in many more yea they obscure the holy Scriptures and render them doubtful yea they are contrary to the Canonical A. B. Vsher Sum of Ch Relig p. 15. and Diodate say and shew that Baruch is contrary to Sacred Scripture and in 2 Mac. 12. 42 43 44 45. is prayer for the Dead which is condemned by all our sound Divines Scriptures 4. If their conformity to the Canonical Scriptures for the most part be a sufficient reason for their appointment to be read in publick I humbly conceive that there might be found many Nonconformists works as Mr. Allen's Vindiciae Pietatis Mr. Ball 's Catechism a Treatise of the Covenant Mr. Burrough his four Treatises Mr. Dod upon the Commandments Dr. Jacomb upon Rom. 8. Mr. Jeanes his mixture of Scholastical with Practical Divinity wherein he hath clearly worsted your great Goliahs Dr. Hamond and Dr. Taylor Dr. Manton's work upon James and Jude Dr. Spurstow of the Promises Mr Watson's Sermons and many others which I name not because I have not read them more conformable to the pure word of God than these Apocryphal Books but especially the learned Assembly of Divines their larger and shorter Catechisms and Confession of Faith commended by learned A B. Vsher as the best that ever were made by any Church since the Apostles times in which I believe the severest Conformist that is cannot by all his wit and learning clearly prove by Canonical Scripture any error either concerning Faith or manners and therefore sure if the Bishops reason be good they are more fit and profitable to be appointed to be read and taught in publick than the Apocryphal Books that are appointed by our Bishops 5. Papists 't is to be feared will say that Th. Aquinas his Sums and Pet. Lumbard his Sentences collected out of the ancient Fathers are for the most part conformable to the Canonical Scriptures and that therefore by our Bishops reason they may be read as well as the Sacred Scriptures at least for instruction for manners what they will say for their lying Legends as Protestants commonly call them I know not but I am sure that several of our learned Protestants as well as Jerome and Augustine of old look upon Tobit and Judith the History of Susanna Bell and the Dragon to be but Comedies Romances or feigned Stories such as the Popish Legends are A B. * Sum of Christian Relig. p. 15 16. Vsher calls many of the Apocryphal Books fables Bishop †Fascic contr cap. 1. q. 2. pag. 16. Prideaux saith 't is uncertain whether Tobit Judith the fragments of Susanna Bell and the Dragon are not rather to be taken for Comedies or fictions than true Narrations Diodate in his Advertisement concerning Apocryphal Books saith That the matter of the Book is full of strange Narrations that have neither ground nor conformity with Authentical Scripture as those of the love of a Devil to a chaste and holy maiden of the death of her husbands of the manner of driving him away of binding him to a certain place of the long conversâ—â—â— of the holy Angel with him things which do savour of a Jewish fable composed for delight to give some instruction of vertue according to the manner of that Nation which seems to be confirmed because neither in Josephus a curious searcher of Jewish Antiquities as Bishop Prideaux assures me nor any other Jewish Author there is any tract of this History That Judith is a feigned Narration he proves by undeniable Arguments The Additions to Daniel of which the Song of the three Children is part part of which was gotten into our Common-Prayer-Book in the Benedicite and the History of Susanna and Bell and the Dragon are other parts Aman. Polanus affirms that St. Jerome Polan Syntag. l. 1. c. 34. p. 63. and Augustine call them Fables Obj. But Bishop Prideaux saith further in answer to this Objection That Canonical Scriptures are laid by and Apocryphals substituted in their stead to be read in publick That in eading that is not always proposed which 〈◊〉 Bishop Prideaux Fasc Controversiarum cap. 1. q. 2. p. 16. in itâ—s self most excellent but that which doth most serve to the edification of the hearers 1 Cor. 14. 26. That when their Apocryphals are read they are not equalled with Canonicals but are interposed as certain easie institutes which excite the slower hearers to embrace the Canonicals as Homilies and Sermons do Answ To this I answer 1. That these things are said but not proved 2. That if the Bishops Answer be to the Objection his words imply That the reading of the Apocryphals which are fabulous erroneous and contrary to the word of truth is more inservient to the edification of the hearers than the reading of Gods holy and pure word of Truth is which I deny and prove to be false thus 〈◊〉 That which is either the pure Word of God or is consonant thereunto and so free from fabulousness falseness approbation of toleration of evil must needs be more conducing to edification of the hearers than that which is fabulous false and contrary to the Word of God both for Doctrine of faith and manners and approves of and tolerates sin but that the latter is so of Apocryphals I have proved and the former you dare not deny of Canonicals Ergo your Apocryphals do not conduce more to the edification of the hearers than the pure and true Word of God doth 2. Thus that which teacheth false things and evil manners doth not edifie the hearers more than that which teacheth nothing but the truth and good manners But Ergo your Apocryphals do not build upward but downward they do edificare ad Gehennam as Tertullian ad ruinam as another speaks they build men down to Hell and prepare men to destruction Their publick reading actively scandalizeth for a scandal is a word or deed spoken or done yielding to another occasion of ruin and you cannot Aquinas 22. q. 43. a. 1. c. Scandalum est dictum vel factum minus rectum praebens alteri occasionem ruinae plead that 't is accidental as 't is said of Gods Word for the reading and preaching of Gods Word is commanded and so necessary but reading of Apocryphals is not commanded by God and is therefore unnecessary and being erroneous both for matters of faith and manners is of it self * Aquin. 22. q. 43. a. 1 ad 4. inductive to sin to sinful opinions affections and practises as may by any understanding Christian be evidenced in those Particulars I have instanced in before 3. 'T is evident that if not for
473. mentioneth many good things that that Committee were preparing but being obstructed by A. B. Laud though then in the Tower and some other Bishops the Commons laid the ax to the root of all evil as * Tindal of the Obedienâ—â— of Christian Magist p. 114. Tindal of old called the Bishops looking upon them as the â—inderers of all good as Martin * Martin Bucer de regnâ— Christ l. 2. c. 1. Bucer told King Edward the Sixth and so instead of mending things they grew worse Heylin confesseth nay braggeth that Books against Arminianism which he saith is * Cypr. Anglic. Introduct p. 36. agreeable to the Council of Trent cap. de fructu Justificationis Can. 3 4 were suppressed Sure I am that Dr. Prideaux his Sermons which he had preached at Court were not permitted to be reprinted at Oxford because he would not yield to the obliterating of some passages in them against Arminianism yet several passages which he as Doctor of the Chair rased out of Mr. Chillingworth ' s Book were inserted and printed after the good old Doctor had put his hand to the license for its printing which Book is now highly commended though the Doctor openly disowned it in the Chair saying That he had been abused in that Book Mr. Cheynell being opponent upon this Socinian question An ratio sit fundamentum fidei But what are these things to the purpose now I answer 1. The Author of the Friendly Debate often printed and its continuation hath raked up things against some Nonconformists which were of longer standing 2. If some Clergy-men of these times preach or print or act as they did in those days it is directly to the purpose Let any judicious indifferent man read the Book intituled The causes of the decay of Piety and he will find much of the Soveraign drug planted here as the Jesuit said in A. B. Laud ' s time to purge the Protestants of their Heresie as they call our true Religion Let him read Mr. Fowler ' s two Books viz. his Free Discourse and his Design of Christianity and he will see whatsoever he pretends to the contrary that his endeavour if not prime design is to promote that most Antichristian Doctrine of the Papists viz. Justification of our persons before God by our own good works or inherent holiness and overthrow the true Doctrine of Faith of the Church of England to which 't is believed he hath subscribed denying the * Free Discourse p. 126 128 129 130 145. Imputation of Christs Righteousness in the sound sense of the Church of England sometimes calling it a false yea a grosly false notion thereof and sometimes a * Ibi. p. 141. sottish and mischievous Doctrine abusing those that hold it by branding them with the ignominious name of * Ibi. pag. 141 143. and Design of Christianity c. 19. p. 223. Antinomians affirming That our persons are justified before God by our own inherent holiness and good works and that faith * Free Discourse 159. Design of Christianity c. 19. p. 221. as it includes sincere obedience justifieth our persons before God and to this end using and improving Bellarmine ' s arguments to the utmost And lest any should charge him with the Doctrine of the Church of England which he cannot but know is contrary to his Doctrine he endeavours to prevent it saying That those Divines of his opinion do heartily subscribe to the 39 Articles of our Church taking * Free Discourse Edit 2. p. 2. p. 191. that liberty in the interpretation of them that is allowed * But where doth the Church allow this liberty what do you mean by the Church it's contrary to the end of the Law of 13. of Elizabeth and of the fifth Canon by the Church her self though it is most reasonable to presume that she requireth subscription to them as to an instrument of peace only And again p. 2. p. 305. he saith further thus What was said of General Councils we also most heartily acknowledg concerning our own particular Church viz. that we are bound by no means to oppose the determinations of the Governours and Representatives in disputable matters nor do they as hath been shewed require our internal assent to their Articles but enjoin our submission to them as to an instrument of peace only Lo here you may see what these Latitudinarians are â—a name which some I know not who have given them but whether they deserve it let others judg but such is the latitude of these men that they would have liberty for themselves to preach and print what Doctrine they please but would have none allowed to dissenters in points of Church-government and Ceremonies as may be evidently seen in his Free Discourse by which we may see what Broth and Beef his palate relisheth best But what is there no internal assent required to the Doctrine of faith of the Church of England and yet an unfeigned assent and consent to the use of the Liturgy and the Ceremonies and Rites thereof Are these more essential to the being of the Church of England than those Are the Ceremonies Rites and Liturgy more surely and certainly and indisputably grounded upon the Canonical Scriptures than the doctrine of Faith which concerns the Trinity justification of a sinner Christs satisfaction c. Have not all our 39 Articles been disputed nay do not some amongst us question whether there be a God and whether the Canonical Scriptures of the Old and New Testament be the Word of God and of divine authority and have not the Ceremonies of the Church of Rome which our Rulers have retained been from the first beginning of the Reformation here disputed and opposed by godly and learned Bishop Hooper and Mr. John Rogers and denied and detested even to the death by many godly Martyrs Do not all the Calvinistical Churches abroad join with the Church of England in maintaining the Articles of Religion which concern the confession of the true Christian Faith and the Sacraments and yet reject the Liturgy Ceremonies and Church-government of the Church of England â—nd if only indisputable matters may not be opposed and all disputable ones may be opposed I pray what Article of our Creed and Religion may not be opposed by these men of the long name It is â—â—ear that though these men heartily subscribe to the 20 the 34 and the 36 Articles Whatsoever is not read in the holy Scripture nor may be proved thereby is not to be required of any man that it should be believed as an article of Faith Art 6 Church of England which are not Articles of Religion of the true Christian Faith because not contained in or proveable by the Word of God in their sense yet they give not an unfeigned assent and consent to the Articles of Religion concerning the Doctrine of Faith and the Sacraments for they take liberty they say 't is allowed them by the Church to interpret them as
more over their fellow-Presbyters or shepherds of the flock but commanded to give good example to their flock expecting not a triple Crown here on earth that perisheth but a Crown of Glory that fadeth not away which Christ the only chief Shepherd will give at the great day of Judgment to all his holy humble diligent and faithful Pastors And thus was the Church governed in the Primitive times communi conciâ—io Presbyterorum by the common Jerom. in Tit. 〈◊〉 1. Jerom. ad Evagrium council of the Presbyters as St. Jerome told the Pope himself and this Council was not such a pickt Council of Princely Cardinals of his own creatures and sworn vassals as the Popes is which hath only a shew of the ancient Government of the Church but is indeed a wicked combination against it a meer device to uphold his Usurpation tyranny power pride and Lordly dominion over the Princes of the world and the Churches and Church-officers of Jesus Christ But it was a common Council of fellow-Presbyters of the same Church chosen by the Church in which Council for necessary order sake was by common consent toâ— chosen for that time one Presbyter that was the most worthy grave aâ—â— able man to be president or if you will Speaker of that Council for tâ—â—â— time who had only a precedency of order but no more a superiority of jurisdiction over the Colledg of Presbyters than the Speaker of the House of Commons hath over the rest of his fellow-commoners in Parliament assembled here in England 2. That the Pope of Rome is not St. Peter ' s Successor either in his Apostleship for that was extraordinary and died with him or Bishoprick For Peter the Apostle was not properly a Bishop neither could he be as the word Bishop is now commonly taken with us For he was an Apostle of the whole Church and so could not be tyed to the Church of Antioch or Rome as Papists would make the world believe he was He that makes Peter the Apostle a Bishop brings him oâ—â— of the Parlor into the kitchin as Dr. Raynolds speaks of St. James the Apostle in his Conference with Hart. He that makes the King of England a Justice of Peace or the Lord Chief Justice of England a Justice of Peace but of one County Diocess City or Parish or Town unkings the King and Unlord-chief-justiceth the other Peter had no superiority of authority over the rest of his fellow-Apostles Peter was not the Rock upon which Christ promised to build his Church but that Confession that Peter made in the name of Christs Disciples Thou art Christ the Son of the living God And Peter had the same Commission from Christ and no other that the other Apostles had and they had the same that he had Peter was no more Bishop of Rome than S. Paul was Nay it can never be proved by Sacred Scripture that Peter the Apostle was at Rome at any time but that he was elsewhere above twenty years may be proved by Sacred Scripture and very probably that he was not at Rome when we cannot certainly prove him elsewhere in this or that particular place Obj. Papists out of Eusebius say thus That when Peter had laid the foundation Hart in Conference with Dr. Raynolds c. 6. D. 3. P. 257. of the Church at Antioch where be saâ—e Bishop seven years he went to Rome and preaching the Gospel there twenty-five years continued Bishop of that City Ans To this I answer thus 1. That though Eusebius was a â—â—arned man yet he was a meer man and not infallibly guided in his History and works as the Prophets and Apostles were 2. Eusebius is reproved by Pope Gelasius in a Council of seventy Bishops as false in his History which reproof is proved to be just by Canus viz. For his reporting of Christs Epistle to Agbarus and his avouching many things by Clemens Alexandrinus whereas the fable of the one and the works of the other are reproved by the Council And moreover he writeth in the same Chronicle That Sennacherib who besieged Jerusalem and Salmanassar who took Samaria were one and the same man which Saint * Com. in Isa 36. Jerom hath shewed to be contrary to holy Scripture as Dr. †Confer c. 6. d. 3. p. 258. Reynolds answers Hart. And he saith further That such another oversight is this of Peter ' s being seven years Bishop of the Church of Antioch and 25 years after that Bishop of the Church of Rome and he gives those probable reasons that others do give to prove That Peter was never at Rome He proves the first part of the story to be false and contrary to Sacred Scripture thus Peter by this account should have gone to Antioch about the 4th year after Christs death and there abode seven years even till the second * So Cornel. a Lapide Chron. Actuum Apostolorum pag. 3. year of Claudius the Emperor in †Cornel. a Lapide saith he went to Rome the third of Claudius in his Preface to the first Epistle of Peter which he went to Rome But the holy Scripture sheweth that Paul who was not presently converted after Christs death after three years found Peter at Jerusalem Gal. 1. 18. He went up to Jerusalem to see Peter and abode with him fifteen days And Peter after that abode within the coasts of Jury first at Lydda Act. 9. 38. then at Joppa where he tarried many days Act. 9. 43. then at Caesaria Act. 10. 48. then at Jerusalem Act. 11. 2 where Herod Agrippa cast him into prison in the second or * Cornelius a Lapide saith 't was in the third year of Claudius Chron. Act. Apostolor p. 3. the very time that he removed as he saith from his seven years sitting Bishop at Antioch to Rome and wrote his first Epistle Preface to the 1. Epistle of Peter Vid. Lightf Harmony p. 92. third year of Claudius as it is likely for he died in the fourth when the Church of Antioch was both †plainted and wâ—tered by others and not by Peter viz. by Barnabas and Paul and were called Christians before ever Peter câ—â— there And therefore the first branch of Eusebius his report that Peter having founded the Church of Antioch and that he sate there Bishop seven years in the second year of Claudius is flatly contrary to Scripture And Onuphrius in his Annotations upoâ— Platina in Vitam B. Petri Apostoli saith It is most clear and surely known by the Acts of the Apostles and Paul ' s Epistle to the Galatianâ— that for nine years after Christs death Peter never went out of Jury till the second year of the reign of Claudius and therefore he could not sit seven years Bishop at Antioch before he went to Rome Thus the former part of Eusebius his story being proved false why may not the latter part viz. that Peter after this sate twenty-five years Bishop of Rome be also false To which I
imputed to believers for Justification but that Mediatory righteousness of Christ whereby he suffered for our breach of Gods most righteous Law which deserves Gods curse Gal. 3. 13. and actively fulfilled the whole Moral Law of God for us which we were bound to do Levit. 18. 5. Gal. 3. 13. Gal. 4. 4 5. Mat. 3. 15. If a Creditor cast his debtor into prison for non-payment of such a sum of money as he owed him till he be payed the money or otherwise satisfied for his debt upon his sureties or friends coming to him and paying him all the money and he taking accepting and allowing of it as full and perfect satisfaction to him for the debt doth impute it or reckon it or put it upon his account and consequently to him as though it were paid and made by his debtor in person himself and doth therefore in manifestation thereof deliver up his bond or cross his Book and release him out of prison So 't is here Gods accepting taking and allowing of our Saviour Jesus Christs our sureties active and passive obedience for us as though actually and personally performed by us as full and perfect satisfaction to his Justice and thereupon we applying it by Faith pardoning our sins delivering of us from the curse of the Law formally punishments and eternal death doth thereby impute his obedience or righteousness to us that by Faith in Christ do make application of it to our selves Now the Minor is the express Doctrine of the Church of England and Ireland Homily for Salvation p. 13 14 15 16 17. And this Justification or righteousness which we so receive of Gods mercy and Christs merits imbraced by faith is taken * Mr. Fowler himself makes Justification and acceptance with God all one Free Disc p. 134. accepted and allowed by God for our full and perfect justification And again Homily for Good-Friday T. 2. p. 175. Neither was it possible for us to be loosed of this debt of our own ability it pleased him that is Christ our Surety to be the payer thereof and to discharge us quit his paying our debt meritoriously discharging us quit necessarily implys that God did accept of the merits of his death and doings for us And Ibi. p. 177. Christ was obedient to his Father even to the death and this he did for us all that believe in him And such favour did he purchase for us of his heavenly Father by his death that for the merit thereof if we be true Christians indeed and not in word only we be now fully in Gods grace again and clearly discharged from our sins those expressions that Christ did purchase for us Gods favour and clearly discharged us from our sins manifest it to all the world that God did accept and take and allow as full satisfaction of what Christ did for us Again Ibi. p. 187 188. Christ by his own oblation and once offering himself upon the Cross hath taken away our sins and restored us again into Gods favour so fully and perfectly that no other sacrifice for sin shall hereafter be requisite or needful in all the world And in the 34th Article of Religion of the Church of Ireland they say thus We are accounted righteous before God only for the merit of our Lord and Saviour Jâ—sus Christ applied by Faith and not for our own works or merits And this righteousness which we so receive of Gods mercy and Christs merits imbraced by Faith is taken accepted and allowed of God for our perfect and full Justification And in 35th Article they say thus And whereas all the world was not able of themselves to pay any part towards their ransome it pleased our heavenly Father of his infinite mercy without any desert of ours to provide for us the most precious merits of his own Son whereby our ransome might be fully paid the Law fulfilled and his Justice fully satisfied So that Christ is now the righteousness of all them that truly believe in him He for them paid their ransome by his death he for them fulfilled the Law in his life that now in him and by him every true Christian may be called a fulfiller of the Law for as much as that which our infirmity was not able to effect Christs justice hath performed And this Doctrine viz. that Christ hath for us made a full and perfect satisfaction to Gods Justice is the express Doctrine of the Church of England in her Order of the Communion which saith there That Jesus Christ did suffer death upon the Cross for our Redemption and that he made there by his own oblation of himself once offered 〈◊〉 full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And Homâ—ly of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people And that God doth take accept and allow it as full and perfect satisfaction for the sins of all his elect people is most evident by the holy Apostles Creed which the Church of England also believeth as well as by the holy Doctrine of the Canonical Scriptures which hold that Jesus Christ did not only die and was buried and was for a time held under the power of death and the grave which was as his imprisonment but that he was raised again for our Justification which declared that God was fully satisfied with what he had done and suffered else he would not have let him out of Prison Rom. 4. 25. And that he ascended up into heaven and there sitteth at the right hand of God and that from thence he shall come to iudg both quick and dead Rom. 8. 34. Heb. 1. 3. And God hath declared that in him he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col. 2. 18. And that we are justified in and by him Rom. 3. 24. And that we have peace with God through him Rom. 5. 1 2. And that there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 25. Of which you may see much more hereafter in the 13th particular concerning Purgatory To pass by many more arguments 4 Sacred Scripture doth evidently hold it forth unto all that will not wilfully shut their eyes or that are not judicially blinded 1. Jer. 23. 6. This is the name whereby Christ shall be called that is by all Gods people the Lord our righteousness * See Bishop Andrews his Sermon in locum All Gods people shall profess that they have their righteousness from Christ which is in effect the same with Isa 45. 25. In the Lord shall all the seed of Israel be justified and shall glory All the spiritual seed of Israel that is all Gods Elect shall be justified that is shall obtain remission of their sins and right to everlasting life by virtue of the Son
Error rejected by them Dr. Heylins Introduction to his Cyp. Angl. p. 36. S. 37. p. 31. Montagues Gag p. 163 164 186. Appeal p. 213 214. be certain of their eternâ—â— salvation but may totally anâ— finally fall away from the actâ— and habits of saving-grace before they dye and be eternally damned THis I renounce In which there are two notable points 〈◊〉 Popery 1. That truly regenerated persons cannot be certain of their eterâ—â— salvation which Bellarmine for Papists affirms Dr. Ames for Protestants denies Vid. Dr. Ames his Bellarmin Enervat T. 4. l. 6. de justificatione c. 2 3 4. p. 152 153 154. 1. The Church of England saith thus That the faith that doâ—â— justifie us is a sure trust and confidence in the mercies of God 〈◊〉 be saved from everlasting damnation by Christ and an aâ—â—ureâ—â— faith and trust in Christ ubi supra p. 〈◊〉 〈◊〉 which necessariâ—â— implies that truly regenerated persons who have this sure trust aâ—â— Homil. of Salvation of mankind p. 20. Homil of Christs Death p. 187. assured faith and confidence of their justification may be certain of their everlasting salvation 2. 'T is contrary also to the 6th Article of the Articles of Lâ—â—beth which is this A man truly believing or endued with justifying faith is certain by or with fâ—ll assurance of faith of the remissâ—â— of his sins and of everlasting salvation by Christ 3. 'T is contrary to the 37th Article of Religion of Irelanâ— A true believer may be certain by the assurance of faith of thâ— forgiveness of his sins and of his everlasting salvation 4. 'T is contrary to the Doctrine of the Synod of Dort c. 5. of perseverance Articles 9 10. Of this perseverance of the elect unto salvation and the perseverance of true believers in the faith the faithful themselves may be and are ascertained according to the measure of their faith by which they assuredly believe that they are and shall for ever continue true and lively members of the Church and that they have remission of their sins and everlasting life and therefore this certainty is not from any special Revelation made beside or without the word but from faith in Gods promises which he hath most plentifully revealed in his word for our comfort from the testimony of the holy Spirit bearing witness with our Spirit that we are the Sons of God and heirs Rom. 8. 16. Lastly From a serious and holy care of keeping a good conscience and endeavour of good works And if Gods chosen in this world should want this solid comfoâ—â—u of obtaining the victory and this infallible pledg and earnest of eternal glory they were surely of all men most miserable See also Article the 11th 5. 'T is contrary to the experience of many of Gods dear Children of Robert Glover who had assurance of Gods love in Christ in the pardon of his sins and of eternal life when he came in the sight of the place where he was to be burned for Christs sake He is come he is come said he to his friend that comforted him John Carles another holy Martyr answered Dr. Martin plainly thus That God hath predestinated me to eternal life in Jesus Christ I am most certain and even so am I sure that his holy Spirit wherewith I am sealed will so preserve me from all heresies and evil opinions that I shall dye in none at all Fox Acts and Monuments in one Volume p 1813. 1st 2d Col. 6. 'T is contrary to canonical Scriptures as Job 14. 17. But ye know him that is the Spirit for he dwelleth with you and shall be in you And v. 20. At that day ye shall know that I am in my Father and you in me and I in you Rom. 8. 15 16. But ye have received the Spirit of adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirit that we are the children of God and if children then heirs heirs of God and joint-heirs with Christ And v. 35 38 39. of the same Chapter Who shall separate us from the love of Christ For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor hight nor depth nor any other creature shall be able to separate us from the love of God whicâ— is in Christ Jesus our Lord 1 Cor. 2. 12. Now we have received not 〈◊〉 spirit of the world but the spirit which is of God that we might know thâ— things that are freely given to us of God 2 Cor. 13. 5. Examine your selvâ— whether ye be in the faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates Ephes 3. 12. In whom 〈◊〉 have boldness and access with confidence by the faith of him 2 Tim. 4 7 〈◊〉 I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousnes 1 John 3. 2â—â— But we know that when we shall appear we shall he like him and we 〈◊〉 that he was manifested to take away our sins and v. 14. of the saâ—â— Chapter We know that we have passed from death to life because 〈◊〉 love the brethren and v. 16. Hereby perceive we the love of God beâ—â— he laid down his life for us which he explicates in 1 John 4. 16. 〈◊〉 we have known and believed the love 〈◊〉 God hath tâ— us 1 John 5. 〈◊〉 He that believeth in the Son of God 〈◊〉 tâ—e witness in himself and 〈◊〉 v. 13. of that Chapter These things have I written unto you that beliâ—â— on the Name of the Son of God that ye may know that ye have eternal 〈◊〉 and that ye may believe on the Name of the Son of God 2 Pet. 1. 10. 〈◊〉 thren give diligence to make your calling and election sure for if 〈◊〉 these things ye shall never fall To pass by many other places of Sâ—â—cred Scripture which might be produced to prove this comfortâ—â— truth That truly regenerated persons may in this life be certain of 〈◊〉 eternal salvation These I have produced may if well observed and applied be sâ—â— ficient to make it good and evident A certainty of hope Papists grâ—â— but they deny a certainty of faith To which I answer 1. That if they understand by hope that which doth arise from 〈◊〉 ceitâ—ul conjectures and discourses of human reason they grant no mâ—â— to true believers in Christ than they grant to hypocrites for sâ—â— a hope may be in them 2. But if by hope they mean a true Theological infused grace whiâ—â— is the daughter of faith then they grant that which they seem to dâ—â— for the Apostle doth teach That tâ—â— that have this hope have the sâ—â— certainty with faith as Bishop * Deter 3. p. 18. Nos hac spâ— jam servatos esse Dâ—â— â—ant argueth from Rom. 8. 24. â—or we are saved by hope and this
done great injury to Christ Because 1. by this mean Christ were not a perfect Redeemer 2. He were not our only Redeemer which is contrary to 1 Tim. 2. 5. 3. He were not a satisfactory Redeemer but man himself must suffer and thereby make satisfaction to God himself else he could not be saved 4. He should not purge us by himself from all our sins Heb. 1. 3. but we our selves must do it in part at least by suffering temporal punishments in Purgatory 5. Frustra fit per plura quod fieri potest per pauciora that is vainly done by many that may be done by a few Christ was and is able to save us alone and by himself He is mighty to save â—sal 63. 1. He needed not the help of man and therefore he trod the wine-press alone Isa 63. 3. and of the people there was none with me 6. Bellarmine as Dr. Ames shews notwithstanding his fair pretence ascribeth the satisfaction Bellarm. Enervat T. 2. l. 5. c. 2. p. 210. made to God to man Vna tantum est actualis satisfactio ea est nostra that is there is but only one satisfaction and that is ours 7. Though Christ doth work in us by his Spirit yet that doth not enable us by suffering temporal punishments to make satisfaction unto God 8. Bellarmine's bold assertion That by Christs satisfaction we have grace to satisfie Divine justice is like that before mentioned that Christ merited that we might merit without any ground at all in Canonical Scripture which saith that Christ by himself not by us purged our sins Heb. 1. 3. and that God laid on him not on us the chastisement of our peace and that with his stripes not with our own are we healed Isa 53. 5. What Bishop Mountague Bishop Maxwell and Bishop Andrews in his Strictura is made to say after he was dead concerning offering and prayer for the dead and Dow and Pocklington have written may be seen in Laudeâ— sium Autocatacrisis c. 5. p. 81 82. And lest any should be deceived by them I pray read Dr. Ames his Bellarminus Enervatus T. 4. l. 5. c. 1 2. where you will find Bellarmine's and these mens arguments for Purgatory answered ART XIV That the Pope of Rome successively Bellar. T. 1. l. 3. c. de Antichristo Bishop Mountague Gag c. 10. p. 74. Appeal p. 141. A. B. Laud checkt Bishop Hall for calling the Pope of Rome Antichrist and commanded him to expunge it out of his Book for Episcopacy Vide Dr. Heylin Cyp. Angl. l. 4. p. 406. Dr Heylin saith as the Papists do That the Pope cannot be Antichrist for Antichrist must be a single person a Jew and must kill Enoch and Elias Col. of Schism pag. 81. or the Papcy is not the Antichrist of which the Sacred Scripture writes THis I renounce 1. Because 't is contrary to the Doctrine of the Church of England Homil. of good works T. 1. part 3. p. 38. It gives honour to God for giving to King Henry the Eighth the knowledg of his Word and an earnest affection to seek his glory and to put away all such superstitious and Pharisaical Sects by Antichrist invented and set up against the true Word of God and the glory of his name And Homily of Obedience Part 3 pag. 76. it saith thus But concerning the Usurped power of the Bishop of Rome which he most wrongfully challengeth as the Successor of Christ and Peter we may easily perceive how false feigned and forged it is not only by that it hath no sufficient ground in holy Scripture but also by the fruits and doctrine thereof And in the same Page it saith thus He ought rather to be called Antichrist and the Successor of the Scribes and Pharisees than Christs Vicar and Peter's Successor And in Homily of Willful Rebellion Part 6. pag. 316. The Pope or Bishop of Rome is called the Babylonical Beast of Rome And Part 5. p. 309. of the same 't is said That Christ expresly forbids his Apostles and by them the whole Clergy all Princely Dominion over people and Nations and he and his holy Apostles likewise namely Peter and Paul did forbid unto all Ecclesiastical Ministers dominion over the Church of Christ And indeed while the Ecclesiastical Ministers continued in that order that is in Christs word prescribed unto them and in Christian Kingdoms kept themselves obedient to their Princes as the holy Scripture doth teach them both was Christs Church clear from ambitions emulations and contentions and the state of Christian Kingdoms less subject unto tumults and rebellions But soon after the Bishop of Rome did by his intollerable ambition challenge to be Head of the Church he became at once the spoiler and destroyer of the Church which is the Kingdom of our Saviour Christ and of the Christian Empire and all Christian Kingdoms as an Universal Tyrant over all Wherefore let all good subjects knowing these special instruments and ministers of the Devil to the stirring up of all rebellions avoid and flee them the pestilent suggestions of all usurpers and their adherents and imbrace all obedience to God and their natural Princes that they may enjoy Gods blessing and their Princes favour Homily against Wilful Rebellion Pag. 310. And whosoever denieth this Doctrine That Faith alone justifieth is not to be accounted a Christian man nor a setter forth of Gods glory but for an adversary to Christ that is an Antichrist and his Gospel and for a setter forth of mans vain glory Homily of Salvation of Mankind Pag. 16 17. and in the same Page thus That were the greatest arrogance and presumption of man that Antichrist could set up against God to affirm That a man might by his own works take away and purge his own sin and justifie himself Again in the Prayer appointed for the Fifth of November set forth by Authority of Parliament 3. Jacob. c. 1. 't is prayed thus Root out that Antichristian and Babylonical Sect. The Church of England in her Homily against the peril of Idolatry Part 3. p. 70. saith thus The Prophet Daniel c. 11 declareth such sumptuous decking of Images with gold silver and precious stones to be a token of Antichrists Kingdom who as the Prophet sheweth shall be adored as God with such things Dr. Heylin's Introd to his Cyp. Angl. p. 1â— which say of Jerusalem Down with it down with it even to the ground c. and to this end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with judgment and justice to cut off these workers of iniquity whose Religion is rebellion whose Faith is faction whose practise is murdering of souls and bodies and to root them out of the confines of this Kingdom And Dr. Heylin himself who was no small friend to the Pope and Popery saith thus That in the Book of Homilies are some hard expressions against the Pope but none more hard than those in the publick Letany
for in King Hen. 8. and in the second of King Edward the sixths days the people were appointed to pray for their deliverance from the Tyranny of the Bishop of Rome and his detestable Enormities Now from this sound Doctrine of the Church of England I hope I may have leave without offence to our Heylinists to prove the Pope of Rome successively to be the Antichrist the holy Scripture writes of As thus He that under the pretence of Religion being the Servant the Vicar of Christ and the Successor of Peter is the Inventor and setter up of Superstitious and Pharisaical Sects which are against the Word of God and the glory of his name that challengeth and exerciseth Princely dominion over Nations and people and dominion over the Church of Christ which is his Kingdom whose usurped authority hath no good ground in holy Scripture that produceth Antichristian fruits practises and doctrines affirming that a man can by his own works take away and purge his own sin and justifie himself and denying this Doctrine that a man is justified alone by faith That is the Babylonical beast that is the successor of the Scribes and Pharisees the spoiler and destroyer of Christs Church the instrument and minister of Satan the head of that Antichristian Babylonical Sect which say of Jerusalem that is the true Church of God Down with it even to the ground whose Religion is rebellion whose Faith is faction and whose practise is murdering of souls and bodies is not to be accounted a Christian man the Vicar of Christ the Successor of Peter but an adversary to Christ and his Gospel That is Antichrist the Antichrist the holy Scripture writes of But the Pope of Rome successively is so and 〈◊〉 therefore he is the Antichrist the holy Scripture writes of The major is the Doctrine of the Church of England The Minor is also very largely proved in every particular by Dr. Henry More in his Learned and Elaborate and Ingenious Book called The Mystery of Iniquity which deserves seriously to be read and compared with the Doctrine and practises of the Church of Rome The full proof of the Minor would take in the whole Body of Popery which is learnedly confuted by Dr. Ames in his Bellarminus Enervatus Festus Hommius in his seven Theological Disputations against the Papists and others Yet I shall take the pains to set down some of the heads and leave you to apply them 1. The Pope of Rome is not as he pretends to be Christs Vicar General here on earth 1. Papists do not prove that the Pope of Rome is Christs Vicar General either in Temporals or Spirituals by Sacred Scripture 2. Christ is such an Head of his Church that he needs not such a Vicar on Earth as the Pope pretends to be for Christ is God as well as Man and is ever with his Church and will be even to the end of the world Mat. 18. 20. Mat. 28. 20. Lo I am with you even to the end of the world 3. To set up the Pope of Rome to be Christs Vicar is to deny Christs presence with his Church For a Vicar is one that doth supply the place of one that is absent and it is to deny Christ to be the Monarch of his Church and saith in effect that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes the Church of Christ monstrous Biceps having two heads 4. The Officers that Christ hath appointed in his Church are not his Vicars but his Ministers Stewards c. their Office is not Magisterial but only Ministerial 5. When Christ ascended up into Heaven he did not commit the Government of his Church Universal to one man but to the whole Colledg or company or society of his Apostles Joh. 20. 21. Christ said to all his Apostles except Thomas that were alive this As my Father sent me even so send I you c. Here Christ performed that which he promised to Peter Mat. 16. 19. And I will give thee c. That was but a promise of this gift here Christ performed it to him and to all his Disciples to whom in Peter the promise was made Read also for this Mat. 28. 18 19 20. And when the Apostles died they did not institute one particular man over the whole Universal Church of Christ on Earth but ordained fit men in every particular Church or Congregation of believers to rule it and gave them authority and a charge to govern it by common counsel as ye may see was the practise of two Apostles when they solemnly took their leave of the Churches which they had planted Act. 20. 28. Take heed therefore unto your Hooker saith That the Apostles themselves ordained only in each Christian City a Colledg of Presbyters and Deacons to administer holy things Evaristus a Bishop of Rome about 112 years after the Birth of our Saviour begun the distinction of the Church into Parishes Ecclesiast Pol. l. 5. p. 433. And in the end of the same he saith That Presbyters and Deacons having been ordained before to exercise Ecclesiastical Functions in the Church of Rome promiscuously he was the first that tyed each one to his own station selves and to all the flock over which the Holy Ghost hath made you overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops as he there calls all the Elders of the Church of Ephesus to feed the Church of God which he hath purchased with his own blood Here you may see that the Government of the Church of Ephesus was committed not to one singular man alone over the flock and the Pastors too as Papists would have but to the whole Presbytery or company of Presbyters whom Paul sent for at Miletus Act. 20. 17. to whom he gave this authority and charge Read also I pray what St. Peter saith whose Successor the Pope pretends to be to the Elders that is the Presbyters of the Churches of Pontus Galatia Cappadocia Asia and Bythinia 1 Pet. 5. 1 2 3 4. The Elders which are among you I exhort who am also an Elder he doth not say Bishop much less Bishop of Bishops but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Presbyter and a witness of the sufferings of Christ also a partaker of the glory that shall be revealed Feed the flock of God which is among you not far distant from you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords mark this over Gods heritage but being ensamples to the flock of humility holiness meekness righteousness patience constancy charity mercy c. not of pride prophaneness tyranny injustice cruelty beastiality covetousness c. And when the chief sâ—epherd Christ shall appear that is come to Judgment ye shall receive a crown of glory that fadeth not away Lo here again the Government of the Church is not committed to one man or Bishop but to the Presbyters of the Churches and they forbidden to Lord it over the flock much
St. Peter who spake of the Church at Literal Babylon which he knowing and hearing St. John whose Scholar they say he was by Babylon in his Revelations to mean Rome thought Peter to mean so too which was the ground of his Error that Peter was at Rome and of those that inconsiderately followed him Old Writers have misreported things and yet have said they had them from the Elders and they from the Apostles Irenaeus who wrote in the next Age after the Iren. l. 2. c. 39. Apostles reports That the Lord Jesus taught forty or fifty years and that this he had of all the Elders of Asia and that they had it from St. John and that St. John lived with them till Trajan's time and that Mr. Calamy was mistaken and abused by a Writer and Printer of his Casual Sermon preached at Aldermanbury after the Act a-against Nonconformists Preaching viz. That we should be delivered Anno 1666 but he affirmed no such words but reproved that vain conceit some of those Elders did not only see John but other Apostles and they heard these things from them And yet notwithstanding all these great Authorities or Traditions this was an erroneous opinion of Irenaeus and that of Epiphanius is held the sounder That Christ lived but about thirty-three years and theâ— suffered death and this is believed because it is most agreeable to Scripture Therefore I say that the testimony of Papias yea of Jerome is not to be credited where there is not good ground in Sacred Scripture for their opinions especially where many probable reasons are produced from Scripture against their uncertain opinions And so I may say of the Fathers that said that Peter was at Rome and died there Some of our Divines produce Jerome to prove that he was Crucified at Jerusalem Papists say that he was Crucified which was a Jewish death and that Paul who without doubt suffered death at Rome was beheaded which was a Roman death Dr. * Confer c. 6. d. 3. p. 265. â—yranus a Papist upon Mat. 23. 34. saith Some of them ye shall kill as James the Brother of John c. Some shall ye crucifie as Peter and Andrew his Brother Vid. also Chrysostom in Mat. 23. 34. Reynolds tells Hart that a learned man viz. Velenus in opusculo inscripto Petrum non fuisse Romam 〈◊〉 illic passum of our side having weighed and seeing the dissention of Writers touching the time that he came to Rome and knowing by the Scripture that their speech of his abode in Rome is false and marking the shameful practise of the Romanists in forging calos for their own advantage as Constantines Donation and espying some such forgery among their Monuments of Peter 〈◊〉 Linus fable of his death and finding his Martyrdom mentioned by Jerom and Lyra in such sort as though he had been crucified by the Scribes and Pharisees he was brought by these and the like perswasions into this opinion that Peter never came to Rome And of this opinion was Balaeâ—â— in Act. Rom. Pont. l. 1. praefat and so have been many others since And besides there were Christians at Rome in the time of Tiberius and Caligula before ever Peter is reported to be at Rome as Eusebius witnesseth Hist l. 2. c. 2. and Tertullian in his Apology c. 5. And if we may believe * Libro 1. recognitionum Clementio Object Papists object that if Peter long ago preached to the Gentiles Act. 15. 17. Ergo he preached at Rome Answ I answer thus 1. That it follows not 2. Paul preached to the Gentiles before Peter did Act. 〈◊〉 3. Before Peter saw the Vision of the sheet and heard the command of the Lord be thought it unlawful for him to go to the Gentiles Act. 10. 28. 4. Peter first preached Christ to Cornelius and his friends at his house in Caesaria Act. 10. 5. 'T is most probable that Antioch received the Gospel from Barnabas and Paul and others before Rome and they were first called Christians Act. 11. 19 26. 6. Some of those strangers of Rome that were at Jerusalem Act. 2. 10. might preach the Gospel at Rome Clement Barnabas was there before Peter And that which is objected out of Act. 28. 21. that the Jews told Paul That they had received no Letters out of Judea concerning him and that neither any of the brethren shewed or spake any harm of him is not to be conceived that they had not received or heard of his Epistle which he sent to the Romans some few years before but concerning his particular business and occasion of his being sent Prisoner then to Rome And it makes much as I observed before against St. Peter's being so long Bishop at Rome as Papists would have that these Jews should hear nothing of Paul and be so ignorant of the Doctrine of the Gospel of Jesus Christ of which Peter was by special agreement an Apostle to them Thus I suppose I have sufficiently overthrown the main foundation of the Popes Primacy and Supremacy For if Peter was never at Rome then he was not Bishop of Rome and if he was not Bishop of Rome then the Pope of Rome is not his Successor in the Episcopacy thereof and then by Papists own consequence he is not supreme Bishop of all the Church 3. The Pope of Rome successively was and hath been the inventor and setter forth of Superstitious and Pharisaical Sects which are against the Word of God and the glory of his name To shew in particular how every Pope brought some Superstition into the Church would be very Voluminous for that therefore I must refer you to the Centurists to Dr. Reynolds Conference with Hart to Dr Henry More 's Mystery of Iniquity and the little Treatise of ancient Ceremonies called Vitis degeneris Bishop Jewel's Works and the Mass in English and Latin by James Mountain Printed 1641. I might refer you to the Popes Decretals and indeed they are a good evidence against themselves but they are late forgeries devised to justifie their latter Superstitions and Usurpations therefore I forbear though some Romanizing Protestants have them in too high estimation Though â—ome real Hereticks were the first Inventors of some Superstitions yet the Popes and their Agents were the first setters up imposers of theâ—â— in the Church bringing of Spittle Salt Cream Oyl and the sign of the Cross into the service of God at Baptism is well known to be theirs Kneeling or adoring as * Bishop Sparrow in his Rationale p. 273. some men call it at the receiving the Sacrament of the Lords Supper Vsing the sign of the Cross above thirty times praying to and for the Dead at their Mass worshipping of †Vide ubi supra p. 〈◊〉 what the Church of England saith in her Homily against peril of Idolatry part 3. p. 70. Images of Saints departed this life of Crucifixes the Cross Altars bowing to the East their Superstitious Fasts and Feasts putting holiness in times
justifie And if they are not to be accounted Christians then they are not to be accounted Believers 2. Because 't is not only acknowledged to be a sin yea a great trespass Ezra 9. 13. Ezra 10. 2 10. but they that were guilty of it entred into a Covenant to put away their strange wives and swore to perform their Covenant and they performed it Ezra 10. 3 9 12 16 19. Yet upon this account only it would be unlawful because they will provoke to Idolatry or occasion their serving of other gods or the true God after an idolatrous manner which God abhors So though it should be yielded that it were lawful in it self to set up and suffer Idolatrous Images in the publick places of Gods worship yet they are not to be erected or tolerated in them because they are scandalous objects they are provocations to and occasions of committing Idolatry forbidden in the second and sixth Commandments and also in Rom. 14. 13. Let no maâ—â— a stumbling block or an occasion to fall in his brothers way And Mat. 18. 6. and 't was observed before that Images are directly forbidden in Gods Word because they are occasions of Homily against peril of Idolatry p. 44. idolatry Which plainly shews that occasions of idolatry are directly forbidden in Gods Word And so saith Bishop * Bishop Andrews upon Com. p. 109. A B. Vsher's Sum of Ch. Religion p. 206. Andrews and A. B. Vsher Cum quid prohibetur prohibentur illa omnia per quae pâ—â—venitur ad illud When any thing is forbidden all things which lead thereunto are also forbidden Bonae legis non est solum tollere vitiae sed etiam occasiones vitiorum It 's the part of good Laws not only to take away vices but also to take away the occasions of vices and therefore to take away Images if the Law-makers really intend to prevent Idolatry â—nd so for other sins â—nd this was the wisdom and piety of good King Hezekiah when the people fell to worshipping of the Brazen Serpent which Moses at Gods command set up for the curing of the people that were stung with Serpents He set not up declarations of the use of it and preachers against worshipping of it but he took the best surest and * Frustra sit per plura quod fieri potest per pauciora readiest way to hinder the peoples idolatry he brake it down 2 King 18. 4. So if Magistrates will prevent Idolatry and superstition in their subjects they must pull down Popish Images Altars and abolish all Popish Ceremonies and occasions of idolatry and superstition Otho's shewing his fair Wife Poppaea naked to lustful Nero was not more actively scandalous than mens setting up and willing permitting of such Images as have been and may be abused to Idolatry in publick places of Gods Worship are or may be They shew that they have neither such zeal for God nor love to their neighbours as they ought to have 2. God hath commanded all Idols to be broken down Exod. 23. 24. Thou shalt not bow down to their gods nor serve them nor do after their works but shalt utterly overthrow them and quite break down their images So Exod. 34. 13. Numb 33. 52. Deut. 7. 25 26. Deut. 12. 2 3. 3. Good Kings have been highly commended for destroying the Images and Altars of Idolaters as Asa in 1 King 15. 13. and Hezekiah 2 King 18. 4. and Josiah 2 King 23. 24. 4. They do not only offend Papists but professed adversaries without the Church they do not only allure Papists to commit Idolatry but they so offend Jews and Turks that they will not embrace Christian Religion because some who profess themselves to be Christians set up Images and Pictures in their Churches 5. We are all commanded to keep our selves from Idols 1 Joh. 5. ult The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. John's time signified generally an Image for Idol and Image signifie the same thing only one is a Greek word originally and the other is a Latine word If you will keep your selves from Image-worship you must keep your selves from Images especially in publick places of worship 6. The Temples of God were not built to that end that the Images of the Creatures should be placed in them but that they might serve for the publick performance of that worship which is appointed and approved of God Mat. 21. 13. My house shall be called the house of prayer 7. Images in Churches have a shew of evil which ought to be abstained from 1 Thes 5. 22. A Papist a stranger coming into one of our great Churches where Images were 〈◊〉 said aloud Profecto hic est facies ecclesiae nostrae how truly I determine not but the learned * Speech in Parliament p. 3. 4. Lord Faulkland said of some of our late Bishops that under the pretence of adorning our Churches they have defiled our Church Our 35 Article of Religion saith thus Our Books of Homilies contain a godly and wholsome Doctrine and necessary for these times And that against the peril of Idolatry speaks notably against setting and suffering Images in Churches ART XVI That those Books which are commonly To ordain any other Word or Sacraments than those which God hath appointed is Will-worship forbidden in the second Commandment saith A. B. Vsher in his Suâ— of Ch. Religion p. 228. Homily for Almesdeedâ— T. 2. p. 〈◊〉 is quoted Tab. 4. in the Margent called Apocryphal as Tobit Judith Esdras c. are the pure word of God and in all things agreeable thereunto THis â—â— Because 't is contrary to the sixth Article of Religion of the Church of England which excludeâ—â—m out of the number of Canonical Books of Scripture 2. Because many things 〈◊〉 contained are contrary to Canonical Scripture for Doctrine and manners as is shewed in the following Appendix intended first for another Book and therefore cannot be fit for confirmation of Doctrine nor instruction of manners Obj. But they are often alledge in tâ—â—â—â—ok of â—â—iliâ—s as Scripture which the Holy Ghost doth teach Answ 'T is answered that they are not used as Canonical Scripture Object But 't is a rule in reasoning Analogum per se positum stat pro suo famosiori significato Sanders Log. l 1. c. 6. par 4. That an analogal put by it self stands for the most excellent significate Here Scripture put by it self without any Epithete stands for Canonical Scripture the most famous significate of Scripture Answ To this I say that if there be Canonical Scripture producible to prove the thing it was ill in the Margent to quote an Apocryphal Text and not it but if there be no Canonical Scripture for it it was ill to call it Scripture in the Text without any Epithite or adjunct and worse to say * Vide appendicem the Holy Ghost doth teach it Obj. But they are called part of the Old Testament in the order for reading the first and
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
peace said she to her husband And that frivolous story of his Dog following after them with which some have made vain sport and others may again in Tob. 11. 4. appointed to be read at Morning-prayer October the third I come to Tob. 12 12. appointed to be read at Evening-prayer October the third where this is appointed to be read of the Angel Raphael Now therefore when thou didst pray and Sarah thy daughter-in-law I did bring the remembrance of your prayers before the holy one and when thou didst bury the dead I was with thee likewise And vers 15. 't is appointed to be read thus I am Raphael one of the seven holy Angels which present the prayers of the Saints and which go in and out before the glory of the holy one Which words imply two gross errors 1. That there are but seven holy Angels that wait upon God and go in and out before him which is contrary to the Canonical Scriptures which say that thousands ministred unto him and ten thousand times 〈◊〉 Cornel à Lapidâ— Junius Diodate Willet in locum thousand stood before him Dan. 7. 10. which is generally by Papists as well as Protestants understood of holy Angels See also Heb. 12. 22. Apoc. 5 1â— See also A. B. Vsher his Sum of Christian Religion p. 118. where 〈◊〉 saith that all the Angels do wait upon the Lord their God in heaven to exâ—cute his will 2. That those seven Angels are Gods remembrancers 〈◊〉 mind him of the prayers of his Saints and presenters of their prayers beâ—â— him A kind of Heavenly Courtiers or Officers that do present to as remember God of the good works prayers and alms c. of 〈◊〉 holy ones as if God did not regard or remember their prayers 〈◊〉 services without these seven Angels mediations intercession Which office saith learned Jâ—â— Jun. in Tob. 12. 12. the Scripture doth no where give to created Aâ—gâ—â— but maintain to belong only to Christ and which â—lâ—â— if there were nothing else is enough to prove the 〈◊〉 Upon the 15 ver bulousness and impurity of the Book and to rejeâ—â— as evil and unfit to be read in publick yea to be bound up with the Sacred Word of God And learned A. B. Vsher where before reckons up all the offices of the Sum of Christian Religion pag. 118. good Angels to the souls and bodies of good men but mentioneth not their presenting of the Saints prayers before God nor remembering God of them And 't is a Doctrine and place of Scripture as you call it that makes much for the Which is a good argument there is no such thing Bishop Prideaux Fascic cont c. 4. S. 2. q. 1. p. 169. Article 7th Papists Idolatrous invocating of Angels And 't is contrary to the Doctrine of the Church of England and of other Reformed Churches and of the Canonical Scriptures which say That Jesus Christ the second Person in the Sacred Trinity the Angel of the Covenant as he is called Mal. 3. 1. is the only person that doth present the prayers of the Saints to God and that he is our only Mediator of Redemption and Intercession as may be fully proved by Rom. 8. 34. 1. Tim. 2. 5. Heb. 7. 25. 1 Joh. 2. 12. Revel 8. 3 4. And the last Collect in the Lâ—tany and the Collect for St. Stephens day which prayers say That Christ is our only Mediator and Advocate And by the Homily of Prayer Tom. 2. Part 2. p. 115. and Part 3. p. 118. where 't is said thus In the word of God the Holy Ghost doth plainly teach us that Christ is our only Mediator and Intercessor with God and that we must not run or seek to another See also A. B. Vsher's Sum of Christian Religion p. 166 and p. 176. where he sheweth That one part of Christs Intercession for us doth consist in his presenting our prayers unto God and making them acceptable in his sight And 't is contrary to Psal 8. 4. Psal 111. 5. Psal 112. 6. Levit. 26. 42. Luk. 12. 6 7. and many other places of Sacred Scripture where 't is said That God is mindful of his people and of his Covenant made with them Yea that he doth hear what his people say and take special notice of what they do yea and record what they say and do Read Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for them that feared the Lord and that thought upon his name If God take notice of and record what his people say one to another then without doubt he takes notice of and remembreth the prayers which they make unto himself and therefore he needs no such remembrancing Angels as this feigned Raphael speaks of to put him in mind of his Saints prayers And he hath appointed Jesus Christ to present the prayers of and make Intercession for his people Joh. 6. 27. Him hath the Father sealed and appointed Heb. 3. 12. to the office of a Redeemer and of making satisfaction for the sins of his people and Intercession for them as Bishop Reynolds very learnedly sheweth upon Psal 110. pag. 383 384. 387 388 c. And Christ hath undertaken the work of our Redemption and making Intercession for his people He was not only made a surety to us of a bâ—tter Covenant Heb. 7. 22. but he also is said to come to do the office of a surety Lo I come to do thy will O God Heb. 10. 5 7 9. God fitted him and prepared him for the work of our Redemption v. 5. and Christ voluntarily undertook it Then said I Lo I come in the volume of thy Book it is written of me to do thy will O God v. 7 9. Hence doth he call himself the good shepherd that doth lay down his life for his sheep Joh. 10. 11 15. which Doctrine is saith the Reverend Bishop the rock and foundation of all the Churches comfort and therefore the Doctrine held forth in the foresaid feigned story of Tobit is the more pernicious and abominable being so destructive of our Lord and Saviours right and of all good Christians sure and solid comfort and those men that refuse to give their unfeigned assent and consent thereunto and to its use and publick reading are the more excusable not to say commendable for denying themselves so far as they have done rather than do that or consent to the doing of that which is as you see so much conducing to Popish Doctrine and practise and contrary to Gods sacred and precious truth the honour and interest of Jesus Christ and the comfort and welfare of all good Christians In the Months of September and October all the Book of Judith is appointed to be read in publick in Churches and Chappels Where to pass by many of the falsities that Orthodox learned Divines both ancient and modern do find in
Barjona for flesh and blood hath 〈◊〉 revealed it unto thee but my Father which is in heaven 2 Cor. 3. 5 〈◊〉 that we are sufficient of our selves to think any thing as of our selves 〈◊〉 our sufficiency is of God Joh. 15. 5. Without me ye can do nothing 〈◊〉 Christ Phil. 2. 13. It is God that worketh in you both to will and to 〈◊〉 his good pleasure Ephes 2. 8. For by grace ye are saved through faâ—â—â— and that grace or that faith is not of your selves It is the gift of 〈◊〉 And so is repentance the gift of God Act. 5. 31. Act. 11. 18. 2 〈◊〉 2. 25. If God will give them repentanceâ— to the acknowledgement of 〈◊〉 truth 3. Because 't is contrary to the Doctrine of the Reformed Protestant Churches As 1. To the eighth Article of Lambeth which as you hearâ— before was declared to be the Doctrine of the Church of England The eighth Article of Lambeth is this No man can come to Christ unlesâ—â— it be given to him and unless the Father shall draw him nor are all men 〈◊〉 drawn by the Father that they come to the Son 2. To the 32 Article of Religion of Ireland None can come 〈◊〉 Christ unless it be given unto him and unless the Father draw him 〈◊〉 all men are not so drawn by the Father that they may come unto the Soâ—â— neither is there such a sufficient measure of grace vouchsafed unto eveâ— man whereby he is enabled to come unto * The nature of man through the transgression of our first parents hath lost free-will and retaineth not now any shadow thereof saving an inclination to â—ill those only excepted whom of his grace he hath sanctified and purged from their Original leprosie King James his Declaration against Vorstius p. 368. of his Works everlasting life This Confession includes the 8th and 7th Articles of Lambeth 3. To the latter Confession of Helvetia which saith thus Therefore man not as yet regenerate hath no free will to good no strength to perform that which is good In regeneration the understanding is illuminated by the Holy Ghost that it may understand both mysteries and will of God and the will it self is not only changed by the Spirit but is also endued with faculties that of its own accord it may both will and do good Harmony of Confessions Sec. 4. c. 9. p. 62 63. and the like may be there seen in the former Confession of Helvetia p. 65. art 9. See the Confession of Bohemia For that will of man which before was free is now so corrupted troubled and weakned that now from henceforth of it self and without the grace of God it cannot chuse judg or wish nay it hath no desire nor inclination much less any ability to chuse that good wherewith God is pleased Harmony of Confessions Sect. 4. p. 68. The Confession of the French Church is much to the same effect there to be seen p. 70. and there in the same Section is the Confession of Belgia full and clear to the same purpose with notable proofs out of Scripture against mans natural power to convert himself to God as John 3. 27. John 6. 44. Rom. 8. 2 Cor. 3. 5. Phil. 2. 13. John 15. 5. And p. 74. of the same Section is the Confession of Auspurg to the same purpose And p. 75. they say thus We condemn the Pelagians and all such as they are who teach that by the only powers of * This is directly contrary to Dr. Patricks Doctrine before recited in the Margent nature without the holy Spirit we may love God above all and fulfill the Law of God as touching the substance of our actions The Confession of the Church of Saxony is to the same effect there to be seen p. 77. That man by his natural strength is not able to free himself from sin and eternal death but this freedom and conversion of man to God and this spiritual newness is wrought by the Son of God quickning us by his Holy Spirit In the same Section p. 82 83. the Church of Wirtemberg saith thus And whereas some affirm that so much integrity of mind was left to man after his fall that by his natural strength and good works he is able to convert and prepare himself to faith and the invocating of God it is flatly contrary to the Apostolicâ— Doctrine and the true consent of the Catholick Church Rom. 5 By one mans trespass evil was derived unto all men unto condemnation Ephes 2. When ye were dead in trespasses and sins wherein in times paâ—â— ye walked according to the course of this world and after the Prince c and we were by nature the children of wrath as well as others he saith Dead in sins and the children of wrath that is strangers from thâ— grace of God But as a man being corporally dead is not able by his oâ—â— strength to trepare or convert himself to receive corporal life so be which is so spiritually dead is not able by his own power to câ—â—vert himself to receive spiritual life The Synod of Dort c. 〈◊〉 Article 3. say thus All men are conceived in sin and born 〈◊〉 children of wrath untoward to all good tending to salvation forward to evil dead in sins slaves of sin and neither will nor 〈◊〉 without the grace of the Holy Ghost regenerating them 〈◊〉 streight their own crooked nature no not so much as dispose theâ— selves to the amending of it And Article 4. they say thus Bâ—â— so far short is he from being enabled by this imbred light to coâ— to the saving knowledg of God and to convert himself unto hiâ— that he doth not make right use thereof in natural things and â—vil affairs nay that which it is he many ways defileth it all 〈◊〉 withholdeth it in unrighteousness and by so doing becomâ—â— inexcusable before God Who in the 4th error rejected reject thâ— error of those that teach That an unregenerated man is not properly nor totally dead in sins nor destitute of all strength tendâ—â— to all spiritual good but that he is able to hunger and thirst aftâ—â— righteousness or everlasting life and to offer the sacrifice of 〈◊〉 humble and contrite heart even such as is acceptable unto God For these assertions march against the direct testimonies of Scripture Ephes 2. 1 5. Ye were dead in trespasses and sins Gen. 6. 5. 8. 11. Every imagination of the thought of mans heart is only evil continally Moreover the hungring and thirsting for deliverance out of misery 〈◊〉 for life-eternal as also the offering to God the sacrifice of a broken â—â—eâ—â— is proper to the regenerate and such as are called blessed Psal 51. 1â— Matth. 5. 6. That the efficacious grace of God in mans effectual calling or conversion doth not depend upon the aptitude or co-operâ—tion of the will of man but is from the supernatural work of Goâ—â— which the holy Scripture calls the drawing of the Father to the
〈◊〉 may be sufficiently yea abundantly proved by that which hath been said Cur gratia Dei sit efficax in quibusdam id dependit a voluntate hominum Bel. lib. 1. de graet lib. arbitr c. 12 13. before but that this efficacious grace of God in converting an elected sinner is not finally resistible by the will of man as Papists and * See the 3d and 4th Chapters of the Synod of Dort and therein the Remonstrants 8th error rejected about Conversion Arminians would make the world believe may further be proved by the Homily for Rogation-week T. 2. part 1. p. 21â— God doth what liketh him none can resist him for he worketh all things in his secret judgment yea even the wicked to damnation as Solomon saith and the Scripture saith Who hath resisted his will Rom. 9. 19. that is his effectual will in regenerating an elected sinner and God in his effectual calling or converting a sinner taketh away the resistibility against it out of his heart Ezek. 36. 26 27. A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flâ—sh and I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Isa 43. 13. I will work saith God and who shall let it Job 9. 12. Behold he taketh away who can hinder him Isa 14. 24. The Lord of Host hath sworn Surely as I have thought so shall it come to pass as I have purposed so shall it stand V. 27. The â—ord of Hosts hath purposed and who shall disannull it Now Gods election of man is frequently called his purpose as Rom. 8. 28. Rom. 9. 11. Ephes 1. 11. To Papists I might urge â—sâ—her 13. 8 9. Lord Almighty King for the whole World is in thy power and if thou hast appointed to save Israel there is none that can gain-say it v. 11. no man can resist thee Ephes 3. 11. 2 Tim. 1. 9. Moreover if man can always resist the efficacious grace of God in converting an elected sinner then it might come to pass nay it would come to pass most certainly that Jesus Christ should have no peculiar people for the corrupt will of man cannot incline to imbrace the grace of God that is offered in the Word and Ordinances of God till the Spirit of Christ by saving * Deus qui voluntatem praeparat ipse eam donat quam si per suam gratiam homini non dederit nunquam potest homo in Deum velle credere Fulgentius de veritate praedestinat l. 1. grace do overcome and change the perversness of it and make it willing for though to will is of nature yet to will well is of grace It is God that worketh in 〈◊〉 both to will and to do of his good pleasure that is to will and to do well Phit 2. 13. as the Articles and Homilies and Liturgy of the Church of England ubi supra do abundantly declare Or 〈◊〉 Jesus Christ should have a peculiar people then he must by these meâ—â— Doctrine viz. That mans will can ponere obicem and always resiâ—â— Gods will and determine to refuse Gods grace offered yea reject it beiâ—â— wrought in him which indeed implies a contradiction be beholding to man for it who determined himself to accept of his gracious offers all which would otherwise have beeâ— in vain and ineffectual Lastly Bellarmine * Bellar. l. 3. de gratia c. 3. Ames Bellar. Enervat T. 4. l. 3. c. 3. de efficaci gracia p. 56. himself setting down the vanous opinions of men about effectual grace saith this is the first The first opinion is of them that do plaâ—â— efficacious grace in mans assent and co-operation so that it 〈◊〉 called efficacious grace from the event because it doth dispâ—â—â— the effect and therefore it doth dispose the effect because maâ—â— will doth co-operate or help with it This opinion saith hâ—â— is altogether alien from the judgment of St. Augustin and aâ—â— of the Sacred Scriptures it overthrows the foundation of Goâ—â— Predestination and abuseth the woâ—â— effectual grace * Wendelin Christ Theol. l. 1. c. 3. p. 132. Wendelin saith which is the meer and special frâ—â— gift of God to the free will of man corrupt and dead in sins as that 't is in mans power to believe or not believe do plainâ—â— broach a Pâ—lagâ—an-heresie contrary to the whole Scripture Effectual grace is not a physical action whereby God doth compel the will of Vid. August l. de correct gratia c. â—4 Cui volenti saâ—vum facere nulâ—um bomiâ—um resistit arbitrium c. Hier. in Ephes c. 1. Illt â—â—nullus resistere potest quia omnia quae voluerit faciat Aquin. 〈◊〉 q. 103. a. 8. 9. 19. 2. 6 c. ad 3. mâ—n or physically determine it without its own proper deliberation for a supernatural effect cannot be produced by a natural operation and so man nilling should be converted and believe which implies a contradiction neither is this effectual gracâ— only a moral perswasion in it self in different to which it is in mans power to yield or oppose for so God should not work more effectually in converting man than the Devil and seducers do in keeping him from conversion and the efficacy of grace should not consist in the motion of God but in the strength of arguments and so there should be placed in the will of man unconverted an aptitude of obeying that moral perswasion and converting himself but effectual grace is a supernatural action or work of God whereby he doth outwardly by his word and other appointed means and inwardly by the efficacy of his Spirit not physical action but divine secret and ineffable motion illuminate the blind mind of man change make new and convert the perverse will of man that the will being renewed doth begin by its own free election to will and chuse the good that is shewed it from the enlightned understanding And by this effectual grace God doth so work upon the will of man that his will doth no longer resist the grace of God but comply with Gods Will and wills what he wills Of this see further Nihil in libero arbitrio constitutum superat voluntatem Dei Aug. Enchir. c. 100. Nothing is in mans will can over-power Gods will the Synod of Dort Chapter 3 and 4. of Conversion Articles 10 11 12 13 14. and Errors 6 7 8. rejected by them See also the Confession of Faith made by the Assembly of Divines c. 10. of effectual calling Article 1 2. and the 33d Article of Religion of the Church of Ireland and the 9th Article of Lambeth It is not in the free choice and power of every man to be saved ART VIII That truly regenerated persons cannot Bellar. l. 2. de justificatione c. 14. Synod of Dort 3d