A Renunciation OF SEVERAL Popish Doctrines, BECAUSE Contrary to the Doctrine of Faith of the Church of ENGLAND.  
By R. R. B. D.  
Babylon's Brats must not be dandled, but dashed against the wall. Phinehas his Zeal, Jehu's March, Josiah's Resolution, Luther's Heroical Spirit, have ever best prevailed against the mystery of iniquity.  Bishop Prideaux his Sermon upon Revel. 2. 4. Pag. 25. 
Whosoever denieth this Doctrine [That Faith alone justifieth] is not to be accounted a Christian man, nor for a setter forth of God's glory, but for an adversary to Christ and his Gospel, and for a setter forth of man's vain glory.  Homily of Salvation of mankind, Pag. 16, 17. 
Bona opera non praecedunt justificandum sed sequuntur justificatum.  S. August. l. de fide & operibus. c. 4, & 14. 
The Pope is Antichrist, and Popery is the losing of Satan; for, blasphemeth he not, in denying us to be saved by the imputation of Christ's righteousness?  King James his Godly Meditations upon certain Verses of Revel. 20. 
Earnestly contend for the faith which was once delivered unto the Saints.  Judas vers. 3. 
LONDON, Printed for Tho. Cockeril at the Three Legs in the Poultry, over against the Stock-market, 1680.   

CHRISTIAN READERS,  
THough I confess I have long had it in my thoughts, to prove, That the Doctrine of the Laudensian faction is not the Doctrine of faith of the Church of England; and that the greatest Conformists to the Ceremonies, are the greatest Nonconformists in deed and in truth, to the Doctrine of faith, or the articles of Religion of the Church of England, concerning the Confession of the true Christian faith, and the Doctrine of the Sacraments; yet I sat still, earnestly expecting that some one Orthodox Conformist, or other (whom it most concerned to maintain it) would appear to prove the former, or some learned Nonconformist to the Ceremonies, would do the latter: but neither seeing nor hearing of any one of them to attempt either the one or the other, being encouraged by the Parliaments late Act for renouncing Transubstantiation, I have (though the unfittest of a thousand) adventured to renounce not only that blasphemous Doctrine, but many more of the Papists erroneous and Antichristian Doctrines; and in doing of this, may possibly be thought▪ obliquely, if not directly, to do them both. And I begin with renouncing their abominable Transubstantiation, partly because the Parliament did so, and also because it's not only destructive of the humane nature of our Lord and Saviour Jesus Christ, but also inductive of adoration of the Lords-supper, and the Tables or Altars whereon 'tis celebrated; Several of our high Conformists having so beld (and 'tis feared that some do so now) the presence of Christ's Body in the Sacrament of the Altar, (as they have been pleased to call it) that they might well be thought to hold it after▪ the Papists or Lutherans Doctrine; for 'tis clear, that they have not only been against Orthodox men's discovery of the way that Christ's body is not in 
Bp. Forb's de Eucharist. l. 1. c. 1. par. 7. A. B. Laud in his Star-Chamb. Speech. Dr. Heyl. Hist. of Presbytery p. 2.  the Sacrament of the Lords-supper, but they have plainly held, that he is more, and some other way in that Sacrament, than in that other of Baptism; and that he is there truly, really, substantially, as 'tis in the 18th Article of the Pope's Creed; to be seen in this Renunciation Article 14th. yea essentially, as Dr. Laurence speaks in his Court-sermon, p. 18.  
And in the second place, I have renounced Adoration or bowing to Altars, or Communion-Tables, purposely and upon the Religious account of more relig●ou● excel●●n●●, etc. because that Doctrine and practice being admitted, worshipping of the Sacrament of Images, of the Cross, of Relics, etc. may easily be introduced and maintained.  
And thirdly, I have renounced their Heretical Doctrine of Justification of men's persons before God by their own good works, because it overthroweth the Gospel, and in effect denieth Christ to be come in the flesh, and is most dangerously Antichristian, and very commonly br●●ched amongst us, and the sound Doctrine of the Church of England against it, called Antinomianism, and the imputation of Christ's Righteousness, vilified and denied; and Faith as an act, habit, or work, or as it includes sincere obedience, set up in its room; and the Papists Justification of our persons before God by our own actual or habitual righteousness, reintroduced.  
I have also renounced the sufficiency of the natural active power of man's  while in the state of nature, to turn of itself to God; to believe, etc. and there by the ground and foundation of the Old and New Pelagian, long since condemned, though of late too much revived and affected Doctrine, and those that usually flow from or are companions of it; as also the lawfulness of setting up and suffering of Images in places of public worship, because they have been, are, and will be occasions of Idolatry, Superstition, and much mischief in Church and State, where they have been and are tolerated, as may be seen in that excellent Homily against the peril of Idolatry.  
I have also proved by the Doctrine of the Church of England, and our own learned men's approved works, That the Pope of Rome is the Antichrist, and that therefore he is not supreme Head of the Church; and that therefore his humane inventions should not be imposed upon, nor followed by the Churches of Jesus Christ; but that Christ himself the supreme Head of his Church, should be only so acknowledged, his word duty and constantly consulted and followed in all matters which concern his Church; ●is pure Doctrine, Discipline, and Worship, and Truths, countenanced and maintained, and not suppressed or disgraced; and also that Antichrists erroneous and Antichristian doctrines, usurpations, superstitious and scandalous ceremonies, and other Worships, should be detested▪ 
* Vide, the Confession of Faith made the 28 of Jan. 1581., in the 14 year of K. James, his Reign there, and subscribed and sworn to by K. James, his Household, and whole Kingdom of Scotland, set down in the latter end of the Harmony of Confessions.  and renounced, and suppressed. 'Twas once a sad and great complaint made to a Sub-Committee in which were many eminent Bishops, and three Doctors of Divinity, That all the tenants of the Council of Trent, (except only such points of State-policy against the King's Supremacy, as were made Treason by the Statute) as good works co-causes with Faith in Justification, private Confession by particular enumeration of sins, needful, necessitate medii, to Salvation; that the oblation, or as others, the consumption of the Elements in the Lords-Supper, holdeth the nature of a true Sacrifice; Prayers for the Dead, lawfulness of Monastical Vows, the gross substance of Arminianism, and some dangerous points of Socinianism, had been preached, or printed by some amongst us, saith Dr. Fuller in his Ecclesiastical History.  
Dr. Heylin' s Cypr. Anglicus, l. 5. p. 472, 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 axe to the root of all evil (as 
* Tindal of the Obedien●● of Christian Magist. p. 114.  Tindal of old called the Bishops) looking upon them as the hinderers of all good, as Martin 
* Martin Bucer, de regne 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, razed out of Mr. Chillingworth ' s Book, were inserted and printed after the good old Doctor had put his hand to the licence 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 Clergymen 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 entitled, The causes of the decay of Piety, and he will find much of the Sovereign drug planted here (as the Jesuit said in A. B. Laud ' s time) to purge the Protestants of their Heresy, 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 ('tis believed) he hath subscribed, denying the 
* Free Discourse, p. 126, 128, 129, 130, 145.  Imputation of Christ's Righteousness, in the sound sense of the Church of England, sometimes calling it a false, yea a grossly 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 hearty 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 herself; 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 hearty acknowledge concerning our own particular Church, viz. that we are bound by no means to oppose the determinations of the Governors and Representatives in disputable matters; nor do they (as hath been showed) 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 ●a name which some (I know not who) have given them, but whether they deserve it, let others judge; 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, Christ's satisfaction? etc. 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? ●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 ●●ear, that though these men hearty 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 provable 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 'tis allowed them by the Church) to interpret them (as they please, and as experience shows, oppose them too) against the determination of the Church; which allowance I hope I may have to defend them. But do not these men lay a foul aspersion upon the Church, who say, They do allow those men that will give an hearty assent, and subscribe to their authority, ceremonies, and traditions, and injunctions, to interpret and secretly undermine and openly oppose the Doctrines of Faith of the true Christian Religion? I profess I do not believe it of the whole Church-representative of England, (of which I should believe he speaks) though I have not heard of one of them, or of any Conformist that hath appeared against these men's false interpretations, yea open contradictions of the articles of Religion, concerning the true Christian faith. But what security of peace and truth the Magistrate (whom like their elder brethren in Holland they claw, while he will suffer them to carry on their destructive designs) can have by these men's subscriptions, declarations, yea oaths, I know not. Would not all the Jesuits of Rome subscribe, declare, and swear too, upon these conditions? I have heard of one Minister that would subscribe, assent, consent and declare, if they would hate him but one syllable, un. And so it may be would others too, if they might do as they do, not perform what they promise, and write against what they subscribe, assent, and consent to, too, as these men say they are allowed by the Church. But I know not well what Church the man means, by our Church; for I do not know well of what church he is, though I hear he is in the Church of England, and promoted; so was the Bishop of Spalleto, till King James found out his Knavery; and so was Dr. Lewes, who returned to Winchester, and when he had received some thousands of pounds of current English money, he returned to his Church of Rome; who therein followed not the cunning advice of Thuanus, a learned and cunning Papist, to Casaubon, 
* Wedderbornes' Book, p 23 vid. Supplement to Laudensium, autocatacrifis, p. 18.  not to come away to them, but stay here, seeing he had and might have more means here than he could or would have there, and might do them more service here than he could do them, if there.  
I have dwelled too long upon this large man, else I could set before your eyes many more of his erroneous and dangerous Doctrines, but I must leave him. What I have said in my following Renunciation, will I hope sufficiently confute Dr. Patrick's Doctrine of Justification by our own good works, and by faith, as it worketh by love, and some 
Friendly Debate, pag. 13, 〈◊〉 14.  other of his false Doctrines. I meddle not with some others, because better heads and pens have undertaken them. Though the Arminian, etc. faction he (they say) much increased, yet that it was greater and more Popish before the late Civil Wars; and that there was more danger of bringing in Popery then, than there is now, I could offer many reasons; as I. That the body of Popery (except the Pope's Supremacy) was then preached and printed, as Dr. Fuller shows was complained of; and so much Dr. Heylin confesseth, as was showed before, and may in a very great part he seen gathered to your hands in Laudensium Autocatacrisis, and the Supplement thereunto; and Laudensium Apostasia; which I believe cannot be proved now.  
2. Then there were the High Commission, and the Star-Chamber Courts, which are not now, wherein A. B. Laud and his party used to crush whosoever appeared in the least against their Arminian Doctrines, and Popish Innovations. 'Tis true we have some disadvantages, we want a Dr. Humphrey, Abbot, Holland, and Prideaux, in the Chair in Oxford; a Cartwright, Whitakers, Davenant and Ward, at Cambridge; a Dr. Ames, Twisse, Kendal, and a Mr. Jeanes. who are gone to their Rests, and we lack liberty and encouragement for our thousands of Orthodox Nonconforming Ministers freely to preach and print against Popish, Arminian, and Socinian Innovations in Doctrine, Discipline and Worship.  
If orthodox, and learned, and godly Divines (Nonconformists indeed to the Ceremonies, but real Conformists to the Doctrine of Faith of the Church of England) who did not only preach the truth to the elder, but taught it to the younger sort of people, had not been turned and kept out of the Ministry, and silenced, and cast out of their Freeholds and Corporations, except they would do such things as they judged unlawful, or at least inexpedi●●, and put into their places, either ignorant or erroneous, or scandalous persons, men either unapt or unfit to teach; (though I acknowledge there are many learned sober men, sound in the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt to teach, in the Ministry, whose persons (God knows) I love, and whose learning I honour and admire; yet I say there are many as selfish, malicious, covetous, ambitious; some as erroneous, if not idolatrous men, as many that are of the Church of Rome, and so would openly profess themselves to be, if time should serve them) 'tis very probable and verily believed, that neither Popery, nor Arminianism (that cunning way to bring in Popery) nor Profaneness and Atheism, would have gotten that head; which some say they have. Where the fault is, is not for me to determine, not suggest. But verily I think his Gracious Majesty cannot be so much as suspected, much less accused of it, for he was graciously pleased to issue out a Declaration for liberty for tender Consciences from Bredah, and another soon after his return home, which was turned into a Bill by a worthy Gentleman, and offered to the Parliament than called healing. Since that, his Majesty made another Gracious Declaration for liberty of Conscience, but that 'tis known was cried down by the Episcopal party; and now at last his Majesty upon pious and politic accounts, hath given forth another and more Gracious Declaration for liberty of Conscience, and licenced several sound Protestant Divines, (who have lost their live, and suffered the spoiling of their goods, and refused dignities rather than comply with our Bishops, and their Latitudinarian party, in things they judged unlawful, inexpedient and inductive to Popery, etc.) to preach and teach the word of God truly, and worship God purely as he hath commanded in his Word, without humane additions and inventions, etc. But this also the Episcopal party under the specious pretence of being against bringing in Popery, (which many of them preach and practise, and love more than the truth, and the pure worship of God, as God and their own consciences well know; though they have formerly extolled the King's Supremacy and Prerogative above Law, Right, Reason, and Religion, and these thirteen years last passed scarce ever executed one Law of those many that are made against Popish Recusants, no nor mentioned publicly any fear of Popery, till his Majesty granted his most loyal Protestant Subjects liberty to serve God purely, as he hath commanded in his Word, which ought to be the rule of all men's religious actions) declaim against, and thereby condemn his Majesty's piety and prudence, and suppress in many places the 
Whosoever forbids us to do what God commandeth, or commandeth us to do what God forbiddeth, is accursed unto all them that love the Lord. Basilius Moral. c. 14. quoted by Bishop Jewel in his Reply to Harding, a. 14. d5. p 373.  most pure worship and service of God, the preaching up the real interests of the Lord Jesus Christ, and the preaching down the Errors, Heresies, Idolatries, and Superstitions, and Antichristian inventions of the Apostatised Church of Rome, with whom the Laudensian party long laboured a reconciliation. Let any unprejudiced man that is judicious, seriously. read Dr. Heylin's Cyprianus Anglicus, and his Introduction thereunto, and he will see much more than I do but hint, and also what a mongrel Religion he would make ours, and have established here, and what principles of Tyranny and Popery he therein lays down, and commends.  
But though these things might be true in some heretofore, yet now they see the error lemma ourself and passion hath led themselves, and (it may be) others, inconsiderately into, that they may fear they shall be put besides the saddle, it may be beaten with those rods which they made for other men, that earnestly desired the Churches peacé, and the Kingdom's welfare, by any powerful ill-minded and ill-principled Prince (as Heylin most falsely saith King Edward the sixth was of) that will but make use of those weapons which they have made to subvert their dissenting brethren: they are well content, at least some of them, to tolerate Protestant dissenters, as may be seen in and about the Cities of London and Westminster, and they preach against Popery very much. Very good, 'tis well their eyes begin to be opened, if they be not shut again before they'll see and forsake the true causes, and sin no more. Old Bishop Bonner told them long since, That liking of the Pope's Broth would incline men to like in time their Beef too. I wish their moderation might be known to all men. But is a toleration of the pure Worship of God, and preaching his truth, all the fruit the sight of their error hath brought them to? no question they (I mean the Episcopal party) would grant as much to home-born Papists. 'Tis granted to foreign Protestants, though 'tis true their great Father in God, A. B. Laud overthrew that liberty of the Protestant Religion which King Edward the sixth, Queen Elizabeth and King James granted them under hand and seal, as Dr. Heylin largely shows in his Cyprianus Anglicus; and thereby he made such an evil precedent, as ('tis believed) did his present Majesty much mischief in his late Wars, and rendered his gracious offers to the Netherlanders of protection and liberty of their Religion if they would come under his Government, ineffectual, lest such Bishops as A. B. Laud was, should in time have, though not his, yet some succeeding Princes ears; and thereby, as he, make void all grants and promises unto them. What, is no more to be granted to home-born Protestants, who adhere to our doctrine of Faith and the Sacramants, than to Foreigners? Is granting a bare and uncertain toleration of the pure Worship of God to those godly Protestants that adhere most firmly to the pure Protestant Religion in Doctrine, Discipline, and Worship, and a full comprehension, with rewards and great promotions, allowed and given to those that hold Popish Doctrines, not only contrary to the Word of God, but also to the sound Doctrine of the Church of England, well becoming those Bishops that are in profession Protestant? Is this a sufficient and the right way to keep out Popery? is it proper for the chaste Spouse of Christ to take upon her the badges of the great Whore of Rome? Is it proper for the Israel of God to symbolise with her who is spiritually called Sodom and Egypt? Is it proper for those that profess themselves the Saints and servants of the most high God, and the followers of Jesus Christ, to impose and contend for the proper marks of the Beast, spoken of in Revelations the 1●, and 17 Chapters?  
Doth not learned and religious Peter 
* Et nos si verè Christiani sumus, non decet ritus & caeremonias vel a Judoeis, vel à nationibus aliis accipere, sed tantum debem is usurpare quae nobis mandata sunt in literis divinis. P. Martyr, loc. come. clas. 2ae. c. 5. S. 16. P. 220.  Martyr say, That if we be Christians indeed, it becomes us not to receive Rites and Ceremonies from the Jews, or other Nations, but that we ought to use those things only which are commanded in the Divine Writings a Should we believe that those men 
† Aquin. 12ae. q. 103. a 2. Pet. Mart. loc. Com. cl. 2ae p. 197. Pareus & Beza in 1 Cor. 10. 18.  those Jews, who after pretence of sight of their errors are sound Christians, and intent really to keep out and root out Judaisme, yet command and rigorously enjoin the use of the Rites and Ceremonies of the Jewish Religion, which are the proper badges and real professions thereof, as Papists themselves say, and our men prove? Can any rational sound Protestant be so silly as to think and say, that if the Ceremonies be left in their use (as the Bishops themselves say they are in their own nature) indifferent, that then farewell the Church of England? For what? is the Church of England like the Church of Rome, built upon such sandy, weak or unnecessary foundations? or must the Kingdom be said to be so much in love with the Ceremonies of the Church of Rome, as to give 400000 l. per Annum to the Bishops and their agents and dependants to uphold them?  
Doth not the Church of England say, 
* Homily against peril of Idolatry, Part 3. p. 69.  That the Church of Rome Knowing herself to be a foul, filthy, old, withered Harlot, understanding her lack of natural and true beauty, and great lothsomeness, which of herself she hath, doth after the custom of such Harlots paint herself, and deck and attire herself with gold, pearl, stone, and all kind of precious jewels, that she shining with the outward beauty and glory of them, may please the foolish phantacy of some lovers, and so entice them to spiritual fornication with her, who if they saw her but in simple apparel would abhor her, as the foulest and filthiest Harlot that ever was seen? Are not Ministers bound, and do they not subscribe and give assent to this very Doctrine? how can we then without great shame and suspicion wear her apparel, and call her a true Church, carry her name, as it were in our foreheads, comply with her in su●h unnecessary things, except we have a months-mind to return to her ugly bosom, and base dr●●gery?  
Are not the Lord's people forbidden 
Mark the word Unnecessary.  to do any unnecessary thing that Idolaters do, in Exod. 23. 24. Levit. 18. 13. Levit. 19 27, 28. Deut. 12. 30, 31, 32. Deut. 14. 1, 2. and this reason given them for it, For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself above all the Nations that are upon the earth. And are we not commanded to come out of Babylon (the Church of Rome) that we partake not of her sins, and receive not of her plagues, Revel. 18. 4. Are we not as dear children to follow Christ●● Mat. 16. 24. Ephes. 5. 1. And are not his modes of Worship better and freer from scandal, suspicion, and appearance of evil, than Antichrists? If not, let's speak out plainly in words at length, and not in figures. But they preach much against Popery: Well, blessed be God for it. I am glad with St. Paul, that Christ is preached, though it should be out of envy, and strife, and contention, supposing to add affliction to his bonds. I am glad that Popery is preached down in sincerity and hatred thereof, or only in design, pretence, or on purpose to add affliction to Nonconformists bonds, which is verily suspected. For when his Gracious Majesty declared liberty for Nonconformists, before this last time, 'tis well known that a man of the long Name was up at Oxford with Non fuit sic ab initio, and others elsewhere; and now presently after his Majesty's last Declaration with Licenses, was not the Kingdom filled with their sound of Popery, Popery, Popery; as if to licence sound Protestant Divines to preach, who are most against Popery, were to tolerate Popery! Papists had the same liberty before it, that they had after it, but not a word of complaint against Popery before Nonconforming Protestants to ceremonies, & ●▪ had liberty granted to preach the Truth, and worship God without their ceremonies and rites; not one new Law made, nor one old one executed against Papists and Popery these twelve or thirteen years' last passed, but new Laws made, and old ones never intended, against Nonconformists, and the pure Worship of God, their Religious meetings made rioters and riotous; and men, yea the vilest of men hired to inform against them for doing good; and Justices of the Peace severely censured for not punishing God's people for serving of him, as he hath commanded them; That 'tis strongly suspected that Presbytery, and purity, and verity hat● been more hated and feared than Popery; and that the Pope and his power is more feared, than real and most Antichristian Popery. But however, and by whomsoever Popery is preached down, I rejoice, yea and I will rejoice. But who are the men that preach it down? what parts of Popery do they preach down? how many dignified Clergymen do preach it down? Are there not more aspiring men do preach and print much of it up, and those promoted; and many deserving men that preach it down, neglected, if not discountenanced? was not Dr. Cousins twice indicted, and the Indictmens' sound and complained of in Parliament for uttering these words, That the King was no more supreme Head of the Church of 
Vide, Articles against him, and the Parliaments Censure of him.  England than the boy that rubs his Horse-heels? And 'tis said he got off by flying; of which necessity he hath since made a virtue, and gotten to be Bishop of Durham. Was there not a Book called Dr. Cousins his Devotions, in which Mr. Prin saith, There were twenty Popish Errors printed; and that the Reformers 
Prin' s Quench-coal, Epist. to King Charl. 1. p. 10.  of our Church took away all Religion and the whole service of God, when they took away the Mass.  
Hath not another written a Book for the observation of Holy Lent as a 
* See Bishop Sparrow's Rationale, p. 143, 144, 145. 5 Eliz. c. 5. vide Rastal Titleship, p. 378.  Religious Faced, contrary ('tis said) to the intent, if not to the express words of the Law? Let any judicious and impartial man read Bishop Sparrow's Rationale upon the Common-prayer Book, and judge what Popery he writes against therein; P. 273. he saith, 'Tis the duty of people to receive the Sacrament kneeling, for it is a sin not to adore when we receive this Sacrament. And p. 391. he saith, It is a dangerous deceit to say that creatures may be adored, and is contrary to Exod. 20. 5. Thou shalt not bow down to them. Them as Rogers calls the Sacraof the Lords-Supper an 
* Thomas Rogers upon Article 31 saith, that 'tis a Fable to say that the Mass is a Sacrifice. The Sacrament is not a Sacrifice but only a Commemoration of that Sacrifice offered on the Cross, Art. 31.  unbloody Sacrifice, a Commemorative Sacrifice of the Death of Christ. And p. 395, 396: he saith, That this Sacrament should be received fasting (though Christ instituted it immediately after Supper); for which he gives this reason, It is for the honour of so high a Saerament, that the precious 
† Is this for or against Transubstantiation?  body of Christ should first enter into the Christians mouth before any other meat. And p. 89. he saith, That by Curates here (i. e. In the prayer for Bishops and Curates) are not meant Stipendiaries, as now it's used to signify, but all those Parsons or Vicars to whom the Bishop who is the chief Pastor under Christ, hath committed 
So Dr. Heylin speaks in his Introduction to his Cyprianus Anglicus, p. 9 s. 10.  the Cure of Souls of some part of his Flock, and so are the Bishop's Curates. The Bishop with these Curates, a flock or congregation committed to their charge, make up a Church. By which words I humbly conceive the 
* To hold Bishops Jure Divino, and especially essential to the being of a Church, as A. B. Laud did Cypr. Anglic. p.  Divine right of Diocaesan Episcopacy is asserted, and thereby the King's Supremacy impreached, (for if the Bishops be the chief Pastors under Christ, 
Adam Contzen, 1. 2. Pol. c. 18. Rastal. Title-crown, p. 17. Sir Edward Cooks de jure Regis Ecclesiast. fol. 8. Dr. Heylin saith that there are 26 Cathedral Churches or Episcopal Sees in England, Cypr. Anglic. l. 4. p. 291. and the A B. of Canterbury is accounted Primate and Metropolitan of all England, Heylin Cypr. Anglic. l. 4. p. 249.  to whom the Cure of Souls is by Christ committed, the King cannot place and displace them as he pleaseth, and grant their authority for so long or so little while as he pleaseth, as the Law and Lawgivers say he may. And this will follow, that the right Reverend Father in God the Lord Primate of all England, is the Head-pastor, and the other 25 Reverend Bishops (the A. B. of York being in respect of him but as one of the other) are the chief Pastors, and all the rest of the Ministers of the Church of England are but their Curates. And then also it will follow, that not only nominally, but also really and essentially, there may be Bishop▪ Qu●●dams without Bishoprics, and that they have not their authority granted them only from the King, but from Christ, or some other power. But I had thought that his Majesty had been yielded by Episcopalians to be supreme Pastor or Head-shepherd under Christ over the Church within his Dominions, and might, as well as Bishops, (seeing they are but his Curates or Commissioners, to see that all Ecclesiastical matters be ordered according to the will of Christ revealed in his Word) commit as much as in him lieth, not only the power of Ordination, but the care of part of the flock committed to him, to ordained Ministers, that is, ordained Presbyters by other ordained preaching Presbyters, and institute them Pastors of that little part of his great flock; but it seems the Bishops will be chief under Christ here, as the Pope of Rome would be of all the World, but indeed neither he nor they, as such, are of Christ's institution, but only of man's, as might be proved by the Bishop's acknowledgement in King Henry the Eighth his time, to be seen in the Bishop's Book, in Fox his Acts and Monuments, p. 1037. in one Volume.  
But to go on; against what points of Popery do they preach? Papists themselves, 'tis well known, writ very zealously and learnedly against some points of Popery, as do the Dominicans against the Franciscans and Jesuits, yea even in some of those points of Popery wherein some long-named men agreewith them, I find learned Dr. Abbot * (afterwards made Bishop by learned King James) in a 
Dr. Heylin in his Cyp●▪ Anglic▪ l. 1. p. ●●  Sermon before the University of Oxford, preached at 〈◊〉. Peter's upon Easter-day 1615, saying thus, Some are partly 
† He aimed at Laud, as Heylin saith in his Cypr. Anglic. l. 1. p. 66, 67.  Romish, and partly English, as occasion serveth them, that a man may say unto them noster ●s, an adversariorum? who under pretence of truth and preaching against the Puritans, strike at the heart and root of faith and Religion now established among us. This preaching against the Puritans was but the practice of Parsons and Campians counsel, when they came into England to seduce young Students; when many of them were afraid to lose their places, if they should professedly be thus, the counsel they then gave them was, That they should speak freely against the 
* Those that do so now, do the Jesu●● an● the Devils work▪  Puritans, and that should suffice; and they cannot pretend that they are accounted Papists, because they speak against the Puritans, but because they are Papists indeed, they speak against them; if they do at any time speak against the Papists, they do but beat a ●●tt●e about the bush, and that softly too, for fear of troubling or disquieting the birds which are in it. They speak of nothing but that of which one Papist will speak against another, as against Equivocation, the Pope's 
* As Bishop Buckridg, A. B. Laud's Tutor did, Heylin's Cypr. Angl. l. 1. p. 48.  Temporal Authority, and the like, and perhaps against some of their blasphemous speeches; but in the point of , Justification, Conoupiscence being sin after Baptism, inherent righteousness, certainty of Salvation, the Papists beyond the Seas can say they are wholly theirs; and the Recusants at home make their 
* As they did of Dr. Cousins and some others, as 'tis said in the Epistle to Mr. Prin's Quench-coal, p. 40.  brags of them, and in all things they keep themselves so near the brink, that upon all occasions they may step over to them. Now for this speech, that the Presbyterians 
† Which was Laud ' s in his Sermon at St. Mary's, preached about seven weeks before; as Heylin ●stews ubi supra.  are as bad as the Papists; there is a sting in the speech, which I wish had been left out; for there are many Churches beyond the Seas, which contend for the Religion established amongst us, and yet have approved and admitted the Presbytery.  
And after which, saith Heylin, having spoken something in justification of Presbyteries, he proceeded thus. Might not Christ say, what art thou Romish or English, Papist or Protestant? or what art thou a Mongrel or compound of both? a Protestant by Ordination, a Papist in point of , inherent righteousness, and the like. A Protestant in receiving the Sacrament, a Papist in the Doctrine of the Sacrament. What do ye think there are two Heavens? if there be, get you to the other, place yourselves there, for into this where I am, ye shall not come.  
The Learned and Loyal Lord Faulkland, who lost his life in his late Majesty's service at Newberry, made a speech in the beginning of the old long Parliament much to the same purpose, p. 3. Mr. Speaker, He is a great stranger in our Israel, who knows not that this Kingdom hath long laboured under many and great oppressions, both in Religion and liberty; and his acquaintance here is not great, or his ingenuity less, who doth not both know and acknowledge that a great, if not the principal cause of both these, hath been some Bishops and their adherents. Master Speaker, a little search will serve to find them to have been the destruction of unity under the pretence of Uniformity; to have brought in superstition and scandal under the titles of reverence and decency, to have defiled our Church by adorning our Churches; to have flackned the strictness of that union which was formerly between us and those of our Religion beyond the Sea; an action as unpolitick as ungodly!  
And Pag. 7. of the same speech, he saith further thus: As Sir Thomas Moor says of the Casuists, their business was not to keep men from sinning, but to inform them, Quam prope ad peccatum si●e pecc●to liceat accedere; so it seemed their work was to try how much of a Papist might be brought in without Popery, and to destroy as much as they could of the Gospel, without bringing themselves into danger of being destroyed by the Law. Mr. Speaker, to go yet further, some of them have so industriously laboured to 
* As Dr. Pocklington do●● in his Altar Christianum, pag. 50.  deduce themselves from Rome, that they have given great suspicion, that in gratitude they desire to return thither, or at least to 
† Vide heylin's Cyp. Anglicus,  meet it half way; some have evidently laboured to bring in an English, though not a Romish Popery. I mean not the outside only, and dr●ss of it, but equally absolute, a blind 
* Vide Kellets Tricennium. p. 330. Supplement to Laudensium Autocatacrisis, p. 65.  dependence of the people upon the Clergy, and of the Clergy upon themselves; and have opposed a Papacy beyond the Sea, that they might settle one beyond the water. Nay common fame is more than ordinarily false, if none of them have found a way to reconcile the opinions of Rome to the preferments of 
Godfrey Goodman Bishop of Gloucester was accused of it in Court and Convocation, and declared and professed it by his last Will and Testament, as Dr. Heylin shows in his Cypr. Angl. l. 4. p. 416. 'Tis said of Dr. Theodore Price Bishop of— that though he lived like an Atheist, yet he died like a Papist, Prin' s Epistle to K. Ch●r. I before his Quench-coal, p. 42.  England; be so absolutely, directly and cordially Papists, that it is all that 1500 l. per Ann can do to keep them from confessing it. This and much more may be seen in Dr. Heylin's Cypr. Angl. l. 4. p 392, 408.  
Doth not A. B. Laud, p. 36. of his commended Relation of his Conference with Fisher, say thus: The Church of Rome and Protestants set not up a different Religion. And doth not Dean Potter i● Charity mistaken, p 62, say thus: That the most necessary and fundamental Truths which constitute a Church, are on both sides unquestioned: by fundamental points of faith we understand these prime and capital Doctrines of Religion which 
* But what are those? a Bishop and a people, or a Pope and the multitude of Professors of Christianity, as Bishop Sparrow intimates in his Rationale upon the Common-prayer Book, p. 89. Bishops, Curates and people committed to their charge, make up a Church.  make up the holy Catholic Church. But did not the Church of England before A. B. Laud altered the Prayer for the Fifth of November say, That Papists Religion is Rebellion, and 
A. B. Laud held that Bishops are essential to the being of a Church, as Heylin shows in his Cypr. Anglic. l. 1. p. 54. & l. 4. p. 400 401.  their faith is faction? Which cannot be said of Protestants Religion or Faith, truly, without great slander; though Dr. Heylin (as they say) most wickedly standers all the first restorers of the Reformed Religion with it: Doth not the Church of Rome hold such points of faith as do destroy the foundation, and those not only questioned, but denied by real Protestants? Doth not the Church of Rome hold this Doctrine as a point of faith, for denying or not believing of which they have put many thousands of Protestants to death: viz. That the body and blood, together with the soul of the Lord Jesus Christ, is truly, really, and substantially in the Sacrament of the Eucharist, and that there is made a turning of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, which turning the Catholic Church (as they falsely call themselves) doth call Transubstantiation. If this be denied, see the 18th Article of their Religion set down in the 14th. Article of this Book. And doth not our 
Vide Bull Pii 4, bound up with the Council of Trent, super forma juramenti professionis sidei.  Church of England hold the truth in this point against the Church of Rome, that this their Doctrine is false, and doth destroy the humane Nature of Christ, and consequently destroy all the Articles of our Creed, which concern Jesus Christ's humane nature, and consequently our Salvation? And is not this a fundamental point of faith, that true believers persons are justified before God by the righteousness of Christ imputed to them, and applied by faith alone? Is it not the main drift of the Apostle to prove and settle the Romans and Galatians in this truth, That believers persons are not justified before God by their own good works, even of that Law of which comes the knowledge of sin, Rom. 3. 20, Therefore by the deeds of the Law there shall no flesh be justified in his sight; for by the Law is the knowledge of sin. Yea, doth not the Apostle say, that if he shall teach justification of our persons before God, by our own good works, he should frustrate the grace of God, that is, overthrew the Gospel of Jesus Christ? for if righteousness come by the Law, than Christ is dead in vain, Gal. 2. 21. And could these great Grandees who imposed and took subscription to the Book of Homilies upon and from others, be ignorant of what the Church of England holds therein, especially this, Whosoever denieth this Doctrine, THAT FAITH ALONE JUSTIFIETH is not to be accounted a Christian man, nor a setter forth of God's glory, but for an adversary to Christ and his Gospel, and for a setter forth of man's vain glory; that 'twere 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 justify himself: Homily of Salvation of Mankind, p. 16, 17. Now because some of our English conforming Divines have by their Preach and Writings, said, that most of these ensuing false Doctrines I 
Heylin in his Introduction to his Cypr. Angl. p. 36. S. 36.  have renounced (all which the Church of Rome holdeth and maintaineth) are the Doctrines of the Church of England; and thereby induced many persons to believe and allow them: I have to prevent the growing mischief of this grand deceit, and to vindicate the Church of England from these calumnies, and to inform the ignorant and inconsiderate, that have subscribed, assented and consented to the Articles of Religion, and Homilies of the Church of England, but never throughly read and considered them, spent as much of my time with my pen as could be spared from my fork and rake this Harvest, whiles many great Conformists to the Ceremonies and Government enjoy their Plurality of Benefices, besides their great dignities, but labour not in the Word and Doctrine, much less preach or write against these gross Popish Doctrines, but rather preach or print them, to the great dishonour of God, especially of Jesus Christ, the increase of Popery and Atheism, and the great grief of those godly Christians that are Protestants indeed and in truth, as well as in profession. Antichrist professeth the Creed as well as these men, yet by his superinduced Doctrines and practices, he overtbrows it. So these men of long Name, may profess, subscribe and assent to the Doctrine of the Church of England, and yet by superinduced Doctrines, contradict and destroy it; for they give not an internal assent to it, as was observed before out of Mr. Fowler's Free Discourse, p. 305. And whether those men do not play the Hypocrites, l●t the world judge.  
The Pope of Rome in dividing Rome unto 25 Priests (the fatal squar●-root of the number of the Beast 666) laid the foundation of his Idolatrous and tyrannous Kingdom, long before his Supremacy was perfected, yea claimed. He arose out of the earth, as grass by little and little, insensibly; so possibly may a Pontifex Maximus with such a number of such Priests in time ●o elsewhere; especially if rulers and ruled are willing to be ridden by them. Of all Beasts t●e two horned Beast is the most dangerous to be ridden by; next, that which is most like him, as may be seen by comparing the 13 and the 17 Chapters of the Revelations, but especially by Revel. 14. 9, If any man worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb; and the smoke of their torment ascended up for ever and ever, and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. They that follow Christ bear the name of the Lamb, and his Fathers, in their foreheads, which break not their faith; whereby they have bound themselves in Baptism to the Lamb as their General, and to his Father; and do not backslide to the worship and pomps of Satan and his Angels, his works, his world, and inventions, that is, to his Idolatrous worship, and the furniture thereof; and all they which have received the mark of the Beast, have refused the mark of Christ and his Father, they have forsaken it, and made it void, and are accounted as if they had not received it; only these 144000 which had not fled over to the camps of the Beast, but did closely stick to the Lamb, do show the Lords mark as yet in their foreheads; As Mr. Mede shows out of the ancient Fathers in his Comment upon Revel. 14. Christ's followers are they which have not defiled themselves with women, for they are Virgins, That is, saith Mr. Mede, They converse not with unchaste women; but what manner of women are these? surely not such as are commonly called such, but cities (according to the usual phrase of the Prophets) and those indeed Christian in name, but addicted to Idols, whose Queen is great Babylon, called the mother of harlots, with whom the Kings and inhabitants of the earth commit fornication; with such, those who are the company of Christ, have not conversed; that is, they have not defiled themselves with Idolatry▪ for they are Virgins, that is, free from all spot of Idolaty: For the reason of the Analogy doth altogether require that these be called Virgins in the same sense wherein the rest, the Kings and the people, are said to play the Harlots with Babylon. Furthermore, since Babylon is called the mother of harlots, it followeth that her daughters, the other cities, be likewise petty-harlots, with whom the inhabitants subject to each of them, may be defiled with spiritual Idolatry. Now 
* Bellar. de effec. Sacramentorum, l 2. c. 31. a. 20.  Bellarmine (the great Champion for Papists) saith, That their Ceremonies are chief characters and badges of their Religion; and he will have Catholics to be discerned from Heretics, and other Sects of all sorts, even by Ceremonies.  
And Thomas 
* Aquin. Sum. 12ae. q. 103. a. 4. Omnes ceremoniae sunt protestationes fidei, in qua consistit interior Dei cultus, etc.  Aquinas (their Angelical Doctor, as they call him) saith, That all Ceremonies are Protestations of faith, in which the inward worship of God doth consist, and that profession of faith or Religion, may be made by deeds as well as by words; and therefore 
† Baldum de casibus conscientiae communio rituum est symbolum communionis in religione. l. 2. c. 14. cas. 7. Adhuc dico Episcopis & Presbyteris in Domino quicunque cum Judaeis Pascha egerit aut solemnia dieri● festorum eorum susciperit, comporticipabit eye, qui Dominum & apostolos ejus occiderunt. Ignatius ad Philadelph. Epist.  (as he concludes) they that use the Ceremonies of the Jews, thereby profess themselves to be of their Religion; and Communion in Rites, is a sign of Communion in Religion▪ Saith Baldwin, they that did eat of the Jewish Sacrifices, were partakers of the Altar, 1 Cor. 10. 18. That is, saith Pareus, Socios Judaicae religionis & cultus se profitebantur: that is, they professed themselves to be companions with them of their Religion. For the Jews by their Sacrifices did establish a mutual union in one and the same Religion. And hence Dr. Fulk noteth, That the Apostle in that place doth compare Sacraments, with the Altars, Hosts and Sacrifices of the Jews and Gentiles in that point, which is common to all Ceremonies. viz. to declare them that use them, to be partakers of that Religion whereof they be Ceremonies. And upon this account have professed Papists. as Harding in his Epistle before the Preface to his Confutation of the Apology; and Martial in his Epistle before his Tract of the Cross, and the Author of the Apologetical Epistle for the English Papists, Sect. 7. very boldly professed, That they believed that Queen Elizabeth liked well of their Religion, because she retained and maintained their Ceremonies. And Gretzer a Jesuit calls Conformists in 
Gretzer de Festis, l. 1 c. 2. quoted by ●●r. Collier a Conformist, in his Appendix to his Vindiciae Thesium de Sabbatho.  England, Calvino-Papistae upon this account: Calvino-Papistae Angli, ut in aliis quae ad ritus & ●eremonias pertinent long liberaliores sunt quam Puritani in Gallia, Germania, Belgia, ita & in festis retinendis longè ●argiores. That is the English Calvin-Papists as they are more free in other things which belong to rites and ceremonies, than the Puritans in France, Germany, and the Netherlands; so they are much more large in retaining Feasts.  
And Mr. Parker of the Cross, c. 9 
Sure our Church was then more Calvinistical than Arminian or Melanctonean, though Dr. Heylin would make us believe the latter; else Papists would not have called our Conformists Calvino-Papistae, but rather Lutherano-Papistae, or Melanctono-Papistae.  shows out of a Book entitled, Concertatio Ecclesiae Catholicae in Anglia contra, Calvino-Papistatas & Puritanoes: That the Papists did daily invite them to an association against the Puritans. And Mr. Prin in his Quench-coal informed King Charles the First, that Bishop White in a Dedicatory Epistle of one of his Books of the Sabbath, finds fault with those men that repute or call us Schismatics from the Roman Church at this day, because most (as he saith) but Puritan and Presbyterians are perfectly reconciled to it. And 'tis reported to be the judgement of Spalleto, (one of the reconcilers of the Church of England to 
Vid. the Bishop of Durham's Narration, p. 32.  Rome,) That the Churches of Rome and England (excluding Puritan) were radically the same. Dr. 
* Antichrist demonstrated, c. 11. ●●ct. 26.  Abbot (afterward Bishop) calls all the Priests garments, whereby they are distinguished from the rest of the Church, a special part of the Character of the Beast. Pareus upon the place approveth Dr. Abbot's Exposition of the place, and placeth the common mark of the Beast to be in the observation of Antichrists Festival days, and the rest of his Ceremonies, which are not commanded by God. Mr. Cartwright upon the place referreth the sigh of the Cross to the mark of the Beast. Dionis. Carthusianus 
Upon Revel. 13. 13.  saith, That conformity to the Doctrine and life of Antichrist, is the mark of the Beast; and upon this account did 
* Vid. General Confession of Faith of the Church and Kingdom of Scotland, to be seen at the end of the Harmony of Confessions.  King James renounce and detest the Bishop of Rome's five bastard Sacraments with all his rites, ceremonies, and false doctrine, added to the administration of the true Sacraments, without the word of God. 'Tis observed by Mr. Mede, that one may receive the number of the name of the Beast, that is, his impieties, and yet not receive the mark of his name; that is, not subject himself to his authority. Which is exemplified in the Greek Church, who embrace the same form of impiety derived from the Dragon, or the Idolatry of the Latins, and yet refuse to be subject to the Latin Bishop, or to bear his name. So may others refuse to subject themselves to the supreme authority of Antichrist, and to be called Papists, and yet they may embrace his Altars, Images, Fasts, Feasts, Ceremonies, forms of Worship, Government, Laws▪ Number, yea and many of his Antichristian Doctrines, and like well of much, if not of almost all of that he holds and doth, and yet will be called Protestants; and take it very ill at the Papists hands, when they call them Calvino-Papistae, Calvin-Papists, that is partly Papists, and partly Protestants, such as hold with the Papists, and yet profess with the Protestants; Mongrels, as Bishop Abb●t called them in his Sermon above; have great charity for professed 〈◊〉, but cr●el hatred for real Protestants; account true Calvinism heresy, yea little less than Treason, (as Knot the Jesuit told some of our Mongrels) but gross Popery, yea blasphemy in doctrine, to be but error, and more tolerable than Presbytery; and Popery in practice to be indifferent, and therefore lawful and commendable. Many of these Heresies and errors I have renounced, are by some of our Mongrels called the Doctrines of the 
Heylin's Introd. to his Cyprianus Anglic.  Church of England; and Books have been printed, if not licenced to confirm it, but very falsely and slanderously; except by Church of England they understand a faction; for sure I am, that the true and whole Church of England ●olds sound against all these ensuing false Doctrines renounced. Only her doctrine, at least practice, about Apocryphal Scriptures, is not (I fear so full and clear, as (I believe) it might be. Some men's plausible Sermons are abroad, which are by too many persons swallowed down, without due examination: 'Tis said by one, a learned man, That God doth only 
* Dr. Till. Ser.  offer grace in his Gospel, but he forceth none to receive it. To prevent mistakes, I say and acknowledge, 1. That God doth not force men against their wills to accept of the grace and assistance that he doth offer them; but I deny that 
Quo minus tolerabilis est eorum inscitia▪ qui Evangelium communiter ita Offer●i fingunt, ut promiscu● liberum sit omnibus salutem fide amplecti. Calvin in 1 Cor. 2. 14.  God doth only offer assistance or grace to his children; for, though he do not convert them against their wills, whether they will or no; yet he takes away their hearts of stone, and gives them hearts of flesh, and makes them of unwilling to become willing in the day of his power, Psal. 110. 3. He worketh in them to will and to do of his good pleasure, Phil. 2. 13. 2. I acknowledge that Reprobates may finally resist the ineffectual grace of God. 3. I affirm, that the elect of God to Salvation, shall not, cannot finally withstand the effectual grace of God, but that they shall at one time or other be effectually called, converted, and eternally saved. And 4. That God who hath from all eternity elected them to the end, everlasting Salvation, hath also appointed them to the means conducing to the attainment of it; as Faith in Christ, Repentance for sin, sincere obedience to the Law of God, and perseverance in the same to the end.  
Though I have not used many Arguments to confute every particular Error (that would have been Voluminous) yet I have sufficiently confuted them, and proved that Papists and Protestants Religion differ; or, that the Church of Rome and Protestants hold a different Religion, which was the main design of my undertaking; and in alleging the Doctrine of the Church of England, I should (I conceive) if I had done no more, he thought to have done enough, to convince, if not professed Papists, yet those that pretend to be the most dutiful Sons of the Church of England, that these Doctrines are not Protestant, but rather Popish, and at least contrary to their Professions, Subscriptions, and Declarations, as well as to God's word, and keep others from embracing, and imbibing, and spreading of them.  
If by alleging the Sermons, Speeches and Writings of any learned Conformist heretofore, I have displeased any of our great Conformists now, I hope they will excuse and pardon me, and blame them that printed and licenced them, or themselves, or others that have traduced or suffered the Truth to be bespattered or gainsayed, or undermined by any Pelagian, Arminian, Socinian or Popish writer, upon any pretence whatsoever.  
And now my prayer to the God of Peace and Truth for England is, That God's true Religion may be settled here, in its power and purity; and that all Popery in Doctrine and Discipline, and Worship, may be burned with fire, Revel. 17. 16. that is (as learned Dr. Moor expounds the place) utterly consumed; and to this end, that God who hath the hearts of Kings and all men in his hands, would incline the heart of our King and Parliament, and all sorts of people, to deny themselves, and resign up themselves wholly to be guided by the will of God revealed in the Canonical Scriptures, which ought to be the rule of all men's actions, as our Book of 
* Homil. for Rogat on Week▪ Part 3. p 230▪ Homil against Wilful Rebellion, Part 6. p. 318.  Homilies plainly declares, which saith thus, In God's word Princes must learn how to obey God, and to govern men; in God's word Subjects must learn obedience both to God, and their Princes. Is our reverend Fathers of the Church would stick close to the sound and necessary Articles of Religion established, which concern the Doctrine of the true Christian Faith, and the Sacraments, to 
* Anno 3 Edw. 6. c. 11.  which only all Ministers were bound to subscribe and give their assent, and countenance men that do so, and discountenance all those that hold or vent any Doctrine against the same, and not stand too much upon those things which they have devised to uphold their own worldly power and interests, and abate those things that are not of themselves, or by Divine institution, 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 practice, 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 entreat 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 Christ's 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, etc. 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 men's 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 justify 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 God's part, and apprehended and applied by Faith alone on their part.  
VI That men's foreseen faith, repentance, good works, etc. 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 work● 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 mere men in this life, since Adam's fall, can perfectly fulfil Gods whole Moral Law, and also voluntarily do good works besides and above God's 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 men's own good works, do make them meet to receive grace from God, or (as the School Doctors say) deserve grace of congruity.  
XII. Th●t the good works of unregenerated men do, ex condigno, merit at God's hands, eternal life.  
XIII. That there is a place after this life called Purgatory, wherein the souls of believers dying since Christ's 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 God's people do usually meet to worship God.  
XVI. That those Books which are commonly called Apocryphal Scriptures, as Tobit, Judith, etc. 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 Emperors, 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 practices, 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 Christ's Body and Blood. 
This I renounce, because it is contrary 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 Christ's 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 Christ's body and blood is really and corporally in the bread and wine: Both which erroneous opinions destroy the humane nature of Christ, and consequently all those Articles of our Creed which concern the bodily part of his humane nature, and depend upon the verity thereof. Besides, Transubstantiation is also contrary to Canonical Scripture, Mat. 26. 29, But I say unto you, I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. Where 'tis clear, that the wine which he drank and gave to his Disciples, and which they did drink, was naturally the fruit of the Vine, and not the natural blood of Christ, but called his blood Sacramentally, because it did by the institution of Christ, signify or represent the blood of Christ; as Circumcision by a like Sacramental phrase, is called the Covenant, Gen. 17. 10, 11, This is my Covenant which ye shall keep between me and you, and thy seed after thee; every manchild among you shall be circumcised, and ye shall circumcise the flesh of your foreskin, and it shall be a token of the Covenant betwixt me and you. Lo here, Circumcision, which is properly but a sign of the Covenant, that was made between God and Abraham, and his seed, as 'tis called in the 11th. verse, is yet in the 10th. verse figurative, or if you will, Tropically called the Covenant, because 'twas a sign of it by God's special appointment; and so these words, This is my body, and this is my blood, Mat. 26. 26, 28. are to be understood. If the bread which he did eat, and the wine which he drank and gave to his Disciples, and that they did eat and drink, had been Christ's body and blood corporally and naturally, than Christ and his Disciples did eat his natural humane body, and drink his natural humane blood; which is not only blasphemous to be spoken against Christ, and slanderous against his holy Apostles; but also improbable to be done, and directly against God's word, Gen. 9 4. But flesh with the life thereof, which is the blood thereof, shall ye not eat; and if not of beasts, then sure not of man. And 'tis contrary (as well as Consubstantiation) to Act. 3. 21. The Heavens must contain him (that is Christ) until the times of restitution of all things. If Christ be corporally according to his humane nature in Heaven, than he is not corporally present in the Sacrament of the Lords-Supper; for his body is not, cannot be in two 
* The Papists Decrees; Decr. p. 3. Dist. 2. c. 44. say thus, Corpus Domini in quo resurrexit uno loco esse oportet. The body of our Lord, wherein he risen, must be in one place.  proper places; distant the one from the other (as Heaven and that Sacrament are) at one and the same instant of time. That he was not in two places at one time while he was here on earth, read Mat. 28. 5, 6, And the Angel answered and said unto the women, Fear not ye, for I know that ye seek Jesus which was crucified, he is not here; for he is risen; and he said, come, see the place where the ●ord lay. Read also Mark▪ 16. 5, 6, They went into the Sepulchre, etc. And Luk. 24. 6. is the same relation and demonstration; and vers. 12. is one circumstance more: Peter ran unto the Sepulchre, and stooping down he beheld the linen clothes laid by themselves, but found not Jesus there. And vers. 23, The women found not his body in the Sepulchre. And vers. the 24th. Certain men went to the Sepulchre and found it as the women had related, but him they saw not. Read also Joh. 20, 2, 3, 4, 5, 6, 7, 8. and there you'll see more of Christ's Resurrection, and that his body was not in the grave. Tha● his body cannot be in two proper places at once, is also evident, because every body is circumscribed with his own proper place. Christ's body is a true humane body, as our bodies are, and therefore cannot be in two proper places at one and the same time; and the proper place of Christ's proper body cannot be a little bit o● bread or wafer, but his proper place is and must be proportionable to the quantity or extension of the parts of his body; and to affirm, that Christ's natural humane body is in Heaven, and in the Sacrament too, properly and circumscriptively, is to affirm, that his body is properly in a thousand places at once. To affirm that Christ's body▪ is essentially, substantially, and truly present in the Elements of the Sacrament of the Supper (as Dr. Laurence, with Papists, doth) doth necessarily imply a contradiction, to wit, 
Court-Sermon, p. 18.  that his body is a true humane body, and that it is not a true humane body; which two Propositions cannot be true of the same subject at the same time. Idem non potest esse & non esse: God hath absolute power (as Thomas Aquinas speaks truly) over the whole nature of the creature, but not so as that he should cause it to be, and not to be, at once. The object of God's power (as the Jesuits confess) is whatsoever implies not a contradiction in itself; now that the selfsame body should sit down, and not fit down, should be visible and not visible, should be divisible, and not divisible, should be here and yet elsewhere, should be one, and yet many, are manifest contradictions, saith Bishop Hall in his no peace with Rome, Sec. 18. p. 658. of his Works.  
Moreover, it is contrary to 1 Cor. 11. 26. As oft as ye shall eat this bread, (not Christ's real body) and drink this wine, (not Christ's real blood of his body) ye show forth the Lords death till he come: and therefore he is not come corporally, which he is and must be, if he be in that Sacrament corporally under the forms of bread and wine. And besides, this Doctrine of Transubstantiation overthrows the nature of the Sacrament, as the Church of England saith truly; for where there is no Element or sign, there can be no Sacrament; and there is no Element if the bread and wine be turned into the substance of Christ's body and blood. Ergo, it's false.  
Finally, It hath been the occasion of much Superstition and Idolatry, as the Church of England saith in her 28th. Article; for from hence proceeded the reservation of the transubstantiated bread for sundry 
* There is a Minister in place that I know, who useth to keep some of the Sacr mental bread, and gives it to sick persons to cure them.  superstitious purposes; hence the adoration of the bread enjoined, even as God himself; hence carrying the Wafer-god about in pompous Processions; hence the Popish Feast called Corpus-Christi day. Yea hence, I mean from Christ's real or corporal presence in the Sacrament, came kneeling, or adoration at receiving the bread and wine at the Sacrament of the Lords-Supper, as may be gathered from Dr. Heylin's words, who saith thus, That both the Lutherans as well as the Catholics knew, that if Christ be not really present in the Sacrament, there is no reverence due to the Elements or Sacrament, History of Presbytery, p. 2. He must mean by his real presence a corporal presence, as Papists 
* Fox Acts and Monuments, p. 1416. in one Volume.  our godly Martyrs, learned 
† Scottish Oath or Confession of Faith commanded by King James.  King James, and many others understood, and do so understand the phrase; else he speaks not ad rem to the purpose: For if he mean a spiritual presence, so Christ is in the Sacrament of Baptism, and in all his Ordinances; and yet he saith not that there is such a bodily reverence due to it or them, as he and his party plead, is due unto the Elements in the Sacrament of the Lords▪ Supper. And what he means by his Reverence, Bishop Prideaux knew right well he meant kneeling, in his former Books put forth in his time, who in his Fasciculus Controversiarum, loc. 4. Sec. 3. q. 6. p. 241. saith thus, That kneeling is 
Godfrey Goodman Bishop of Gloucester preached at Court the 5. Sunday in Lent for the real corporal presence of Christ in the Sacrament of the Supper, which made no small stir; but that was taken up, as Heylin saith, Cypr. Anglic. l 2. Yet whatsoever he was taught to say by Bishop Andrews and Laud, he was, and lived, and died a Papist, and so declared himself, as Heylin himself confesseth in his Cypr. Anglic. l. 4. p. 446.  enjoined only as a thing indifferent, and is received of our men as a gesture of the highest reverence due to so great a mystery. Mark it, he saith 'tis received of our men as a gesture to so great a mystery, and a gesture of the highest reverence; he spoke or wrote not his own, but their sense. And that which they call reverence, Bishop Sparrow plainly calls adoration. For in his Rationale, p. 273. he saith, That 'tis the duty of people to receive kneeling, for it is a sin not to adore when we receive this Sacramen. And Dr. Kellet in his allowed Tricennium, p. 637. 654, 655, 620. saith, That the presence of Christ in the Sacrament is such, as the Eucharist itself must be adored; and that if any desire proof that the Eucharist is to 〈◊〉 adored▪ he adviseth him to read taken with the people's in for● of form of the Crucifix may in the eating or handling and that the people▪ of the cup of a silver pipe; and that sitting, ●● Communion, 〈◊〉 of the 
* But did the Apostles and the Primitive Christians, who kneeled not, profane the Sacrament, and sin against God by so doing? or was the Sacrament than not so worthy as 'tis now? or rather were not men then more Christian than now?  Lords-Supper; and that not only the Eucharist itself, but also the very Altar upon which it lies, must be adored. What Laud thought of this matter, you will see in the next particular; and I doubt not but you'll find him of the same judgement, and as superstitious as they, and one of those whom Bishop Prideaux meant by our men. And Dr. Sutton 
† Dr. Sutton' s Godly Meditations, c. 33. p. 179, and p. 182 , a Prebend of Westminster, pleads for kneeling at receiving the Sacrament upon such a moral account, as if God our Maker were more present in the bread and wine, than in the water in Baptism, and in any other Ordinance; for he urgeth Psal. 95. 6, O come let us worship and fall down, and kneel before the Lord our Maker; as if God by the Prophet in that place of Scripture did call upon all the members of his Church to worship, fall down, and kneel before him in the bread and wine at the Sacrament, in a religious state put before them in the act of receiving, and so make Christ and his holy Apostles, and all others that use not that gesture, transgressors. And the learned Papists holds, That if the Elements, bread and wine in the Sacrament, be not turned really into Christ's body and blood, kneeling at receiving them is not lawful; but that 'tis Idolatry, if any created substance remain there, So Aquinas 3. q. 75. Hardings Answer to Bishop Jewels Challenge, fol. 111. a. Bellarmine de Sacramento Eucharistia, l. 2. c. 8. 〈◊〉 ●. & cap. 13. a 5. & cap. 24. q. 6. Of the same mind were Scotus, and Durand, and therefore they removed the bread out of the Sacrament, as Bishop Jewel shows in his Sermon upon 1 Cor. 11. 23. p. 52. What many of our men have written in favour of Transubstantiation and Consubstantiation, may be seen in Laudensium Autocatacrisis, p. 107, 108. and the Supplement thereunto, c. 3. p. 34, 35.   

ART. II.  That Christ is really more present on the high Altar or Communion Table, as on his 
Dr. Pocklington, Altar Christianum, c. 24. p. 175. vide p. 8. hujus.  Throne or Chair of State, than in the Pulpit or Font, etc. and that therefore more corporal bowing, or more bodily reverence is due to the Altar, or Communion-table, than to the Pulpit or Font. 
THis I renounce, because it is contrary to the Doctrine of the Church of England, contained in the declaration after the Communion-service concerning kneeling, which saith, That by kneeling no adoration is intended, or aught to be done, either unto the Sacramental bread and wine there bodily received, or unto any corporal presence of Christ's natural flesh and blood; for the Sacramental bread and wine remain still in their very natural substances, and 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 Christ's natural body to be at one time in more places than one. For if bodily reverence or adoration be not due to the Elements, which are signs of Christ's body and blood, as broken and shed for us, then certainly they are not due to the Table or Altar on which they are but set; and if it be Idolatry to be abhorred of all faithful Christians to adore the Sacramental bread and wine, then much more it is Idolatry to be abhorred of all faithful Christians, to adore or bodily to bow purposely to the high Altar, or Communion-table on which they are but set. Now that this corporal bowing purposely to the Altar or Communion-table, is religious, and adoration, I prove thus by our own men. Aris Dei ad●eniculari est adorare sacrosanctum altar, To bow to God's altars, is to adore the holy altar, saith Dr. Kellet in his Tricennium, p. 644. Papists say there is a Worship due to the Cross, ratione contactus, because Christ's body touched it; and therefore they adore it, but they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverence or honour. So A B. 
* Aquin. 3a. parte q 25. a. 4. c. A. B. Laud in his Star-Chamber Speech, p. 47. A B. Laud's Injunctions to Merton-Colledg, Habeant debitam reverentiam ad mensam Domini. Heylin's Cypr. Anglic. l. 4. p. 403. Altar Christianum, cap. 24. p. 175. A. B. Laud's Star-Chamber Speech, pag. 48. l. 18.  Laud, and Dr. Pocklington argue for bodily reverence to the holy Altar, or God's board, as they call it. The Altar is the greatest place of Christ's residence upon earth, yea greater than the Pulpit; for there 'tis hoc est corpus meum, this is my body; but in the Pulpit, 'tis at most but hoc est verbum meum, this is my word. And a greater reverence (no doubt) is due to the body than to the word of our Lord: and so in relation answerably to the throne where his body is usually present, than to the seat where his word useth to be proclaimed. Yea, the Archbishop expressly calls this corporal bowing to, or towards the Altar, true Divine worship: and he pleads for it upon a moral account in his Star-Chamber Speech, p. 44, 45. O come let us worship and fall down and kneel before the Lord, Psal. 95. 6. And in the 49 page of that Speech he saith, That the Knights of the Garter are bound by their Order and Oath to give due honour and reverence, Domino Deo & Altari ejus in modum virorum Ecclesiasticorum, to the Lord God, and to his Altar, and this in the manner, as Ecclesiastical persons both worship and do reverence. That is in plain English, as 'twas done in the time of King Henry the fifth, by Idolatrous Priests in time of Popery, which without doubt was worship, not mere civil, but as he calls it, divine worship. And Dr Pocklington in his Altar Christianum, c. 24. p. 175. saith thus, For as much as God hath put it into the hearts of the Governors of our Church to restore the Lords-Table to the ancient and true place it had in the Primitive Church, and also to the honour and reverence ●hich of right belongs to it, in regard of the presence of our Saviour, whose chair of state it is upon earth. Which honour and reverence he necessarily implies was adoration; for chap. 21. p. 144. of the same Book he saith, they honour, reverence, and adore towards it for his sake, whose Sacrament is consecrated thereon. And chap. 16. p 107. he saith, the Archbishop of Constantinople (whose example he brings and pleads for it) did beseech his people to be quiet, ut adoremus sanctum altar; that is, that we may worship or adore the holy Altar: Religious reverence, it is and must be, that he saith is due to the holy Altar. Where 'tis observable that he makes, to adore, and to do reverence, the same thing.  
If bodily rev●rence purposely performed to a religious thing, called the most 
* Pocklington's Alture Christ. p. 157.  holy place under the cope of heaven, set purposely in a religious place, or most holy place, according to him, and upon religious accounts of Gods most special presence, or Christ's true and real presence thereon, (Hoc est corpus meum) be not religious or divine reverence, which is worship, I do acknowledge I do not know what it is. But A. B. Laud saith, That there is a reverence due to the Altar, but such as comes far short of divine worship, Star-Chamber Speech, p. 49. But he doth not plainly say what it is; mere civil worship he cannot mean, for the reasons before given: a mere negative reverence (which is readily yielded, is due) he cannot mean neither, for he pleads for a positive reverence expressed by bowing 
* Incurvation, is by consent of Nations an appropriate sign of religious worship in a Temple, saith Dr. H. More in his Mystery of Iniquity, c. 11. p. 36. see more in him hereafter quoted, Art. 14. of this Book.  the body to the Altar, it must therefore be a religious reverence, which how it doth come far short of divine worship, I do not yet see; his Grace doth not tell us how to distinguish his reverence from divine worship. I think that A. B. Laud's and his party's distinction between divine positive bodily worship, and outward bodily positive reverence, expressed by incurvation or bowing of the body to the holy Altar, for it's divine excellency, is not much unlike that which the Papists make between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they give outward divine worship to their Images, but they call it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverence. And do not, A. B. Laud, Dr. Heylin, and others of his party give the same divine bodily reverence, bowing the body to the holy Altar as such, that they give God? but they will not have it called divine worship, but only reverence. Which distinction, saith Bishop Jewel, is much like that of the Physicians wife▪ who said, Pepper is cold in working, but hot in operation; for their distinction is not in difference of matter, but only words▪ Cicero saith to one, Bonum esse negas, praepositum esse dicis, Thou wilt not have worldly wealth called bonum, but only praepositum, dost thou thereby any thing abate avarice? even so we say; Mr. Harding, ye will not have adoration of Images called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, Sir, do ye by this any thing abate Idolatry? So Bishop Jewel in his Reply to Harding, Art. 14. D. 12. p. 381, 382. there ye may find Harding using almost the same words for reverence to his Images, that our men use for reverence to their Altars. It's clear it is not a mere civil, nor mere negative reverence that is by Papists and some of our men given to the holy and high Altar; and it is as positive and as much external reverence as is given to God himself, or would be given to Christ himself, if he were corporally present on the Table; and it is the same for substance that Idolaters give to their Altars, Images and Idols: and it is divine adoration when we bow the body upon some divine cause, as Mr. Perkins saith in his Idolatry of the last times, p. 824. Now yielding obeisance or outward reverence to, or towards the Altar, is done upon a divine cause, viz. God's special presence, and therefore 'tis called by them, God's Throne, God's chair of State, and God's mercy-seat. And the same Mr. Perkins in the same Treatise, p. 828. saith, That Images themselves, Relics of Christ and Saints, holy things, as Temples, Altars, and such like, are made Idols, when they are adored and worshipped with religious worship; for when we bow to them, it is more than civil worship. And p. 830. of the same Treatise, he saith, That if we will keep ourselves from Idols, we must take heed of keeping of Idols, that is Images that have been abused to Idolatry, and are in likelihood still to be abused, especially if they stand in public places. The commandment of God is to destroy the Idols of the heathen, their altars, and their high places, Exod. 34. 13. Now 'tis acknowledged by A. B. Laud and his party, That in the time of our first reforming this Church 
* Canon 7th. made Anno 1640.  from the gross superstition of the Papists, it was carefully provided, that all means should be used to root out of the minds of people both the inclination thereto, and the memory thereof, especially of the Idolatry committed in the Mass, for which cause ell Popish altars were demolished. Now I pray is it an effectual means to do these two things, to set up altars of wood in their places, or tables of wood altarwise, as the Laudensians would have, and bow to or towards them, as Papists did and do? is this according to God's Commandment.  
But before I go further, to prevent mistakes, I say, that 'tis one thing for men to kneel or bow before or towards a place, merely as a place, and another thing to bow or kneel towards or to a place or thing, purposely and upon a religious reason or respect, for some religious excellency or holiness that is in it, or conceived to be in it more than in another place or thing. To kneel or bow towards or before a place or thing the former way, is necessary or unavoidable as to the action, it cannot be done without it: for a man cannot kneel or bow, but some place or thing will be before him, as is to be seen in prayer in the Church or field, or private house; but as to the person kneeling or bowing, 'tis accidental and besides his intention: he knelt not, he bows not purposely before or towards his feat, the Pultpit, Pew, East or West, North or South, out of any religious respect to the seat or place, or because he thinks there is more religious excellency or holiness in it, or because God is more present there, or that way, than in another place or thing, or way; but only because his seat or Pew is so placed, that he cannot conveniently stand or kneel otherwise so well as that way. Now in this or this way there is no Idolatry or superstition to bow towards or before the Communion-Table, or East, in time of Religious worship. But now your bowing once or twice, or three times, at your entrance into the Church, and so often when you come in sight of the holy Altar, and three times when you come near it, and three times when ye go out of, or pass through the Church or Chancel, or by the holy Altar, and this too when the Sacrament is not administered, is not casual, accidental, or necessary, but purposed and intended in a religious respect to that place or thing, not simply as towards a place, but as to an holy place, yea more holy than other places; because you conceive Christ to be most specially prosent there, and upon religious reasons which are not found to be in it by any institution of God; which renders your worship superstitious, making it an image or means of worship, against the second Commandment. Ye make it a relative object and motive of worship, as Papists do their Images and Crucifixes, and the Cross, Papists say they give no religious respect unto the Tree or Cross whereon Christ was crucified, or to the Garments he wore, or Manger in which he lay, or Spear that was thrust into his side, as materially considered in themselves, but only quantum ad rationem contactus 
* Aquin. 3a. part, q. 25. a. 4. c. And Bellarmine saith, that Imago non est capax, honour is propter se, sed relative ad prototypum. Dr. Ames. Bell. Ener. l. 6. c. 5. p. 261.  membrorum Christi, in relation to and by reason of their touching the members of Christ: (and then it will follow that Judas his lips ought to be worshipped) and so saith Shelford in his Sermon, p. 19 and so saith A. B. Laud in his Star-Chamber Speech, p. 47. for he saith, There 'tis hoc est corpus meum, and a greater reverence (no doubt) is due to the body than to the word of our Lord; and so in relation answerably to the Throne, where his body is usually present, than to the seat whence his word useth to be proclaimed. And the Table or holy Altar hath some part of your divine worship imparted to it, making it an object mediate, though not ultimate of your worship, and a motive to excite your worship from some conceived excellency in it, though but relative, as Papists make their 
* A. B. Laud by statute made the Dean and prebend's of Canterbury to swear that at their coming in and going out of the Choir, and all approaches to the Altar, they would by bowing towards it, make due reverence to Almighty God: as Dr. Heylin saith, Cyp. Angl. l 4. p. 291, 292. where 'tis in the Margin thus, Summa reverentia adorare Deum versus Altar.  Images, and are judged by your Divines to be therefore Idolatrous. You say (saith a reverend Divine) that you worship God before or towards the holy Altar, yet without do●b● some part of your worship sticks to the Altar transiently and relatively. 1. Transiently, as making the Altar the object of your worship mediately, though no● ultimately. 2. Relatively, as a motive to excite your worship for its more holiness than in any other part of the Church (or Church-houshold-stuff, a● Dr. Duncomb speaks in his Cambrid● Determination.) Sure we are, Papists are more than suspected, even charged with Idolatry by Protestant Divines for bowing before or towards Images, a● ours do before or towards the holy Table. For 
A. B. Laud's statute above.  though they do not directly and ultimately worship the Altar, yet they do worship God, not only before or towards the Altar of their own devising, but through and by the Altar, as much as Papists do by and through an Image, and (I may add) as much as the Israelites did worship God by or through the Golden Calf; they make it a mediate object and a relative motive of the●● worship, and so a devised medium of worship, contrary to the second Commandment. I cannot see how they can acquit themselves o● Altar-worship, but they must also acquit Papists of Image-worship.  
I have proved already that Christ's body is not corporally present in the Sacrament of the Lords-Supper, it must therefore be said, that his body is there Sacramentally significatively. Sacramentum 
* Bishop Jewel's Def of Apol c. 1. d. 3 p. 316.  vocatur corpus Christi id est significa● corpus Christi: that is, the Sacrament is called Christ's body, that is, it signifies Christ's body. But to this I answer then, that the Sacramental presence of Christ's body on the holy Altar, is no sufficient reason to prove that the said holy table or altar whereon some times the Sacrament of his body is set or consecrated, (as Dr. Pocklington speaks) is therefore to be adored, or religiously reverenced or bowed corporally unto. For,  
1. The Sacrament of the Lords-Supper or signs of Christ's body and blood, are not God, but are the good creatures of God; and therefore are not corporally to be adored or religiously worshipped, or reverenced. For not only Dr. 
* Om●●s cultus religiosus Deo debetur. Bell. Enter. T. 2. l. 6. c. 5. p. 263.  Ames, but also A. B. 
† A. B. Usher Sum of Ch. Relig. upon 2d Com. p. 229.  Usher informs us, That all religious worship and reverence is to be given to God alone, and not imparted to those things which are not God at all. And Bishop 
* Ser. upon 1 Cor. 11. 23. p. 50.  Jewel saith, that adoration belongs only to God, but is given to the Sacrament without any warrant from God's word. Christ that best knew what ought to be done therein, when he ordained and delivered the Sacrament, appointed not that any man should fall down to it, or worship it. St. Paul that took the Sacrament at Christ's hands, and as he had taken it, delivered it to the Corinthians, yet never willed adoration, 
* Nor kneeling at receiving it.  or godly honour to be given to it. The old Doctors, St. Cyprian, Chrysostom, Ambrose, Jerome, Augustine, and others that received the Sacrament at the Apostles hands; and as it may be thought continued the same in such sort, as they had received it, never made mention in any of their Books, of adoring or worshipping of the Sacrament. It is a very new device, and as is well known, came but lately into the Cburch, about 400 years past, Honorius being then Bishop of Rome commanded the Sacrament to be lifted up, and the people reverently to bow down to it. If the Sacrament for which you say the Altar or Table is to be reverenced, be not adorable or religiously to be reverenced, then certainly the Altar or Table is not religiously to be bowed to, as you do; but the Sacrament I have proved above, is not religiously to be adored, worshipped or reverenced; Ergo, the Table or Altar is not so religiously to be adored, worshipped or reverenced.  
2. If the holy Table set Altarwise be therefore religiously to be reverenced, because Christ's body and blood is thereon Sacramentally, (corporally I have proved above, he is not thereon) than I say, 1. That the Font should be so reverenced, adored, and bowed to, because therein his body and blood is Sacramentally present too, as Bishop 
* Bishop Jewel's Reply to Harding, art. 5. d. 10. p. 21.  Jewel shows out of St. Augustine and others: No man may doubt (saith Augustine) but that every faithful creature is then made partaker of Christ's body and blood, when in Baptism he is made the member of Christ, And if A▪ B. Laud's reason be good, the 
* Star-Chamber Speech, p 47. and so in relation to the Throne where his body is usually present.  Font is more to be reverenced than the holy Table, because Christ is more usually present there than on the Table; for the Sacrament o● Baptism is there more often administered than the Sacrament of the Lords Supper is on the Table, and is for any thing I see, as holy as the Table, yea more holy by his reason. 2. If the Archbishop's reason in the Margin be good; then should we much more bodily bow to, or do reverence to the Pulpit, for there Christ's body and blood is mostly. Quando 
* St. Jerome in Psal. ●47.  audimus Sermonem Domini, caro Christi & sanguis ejoo in auribus nostris funditur; that is, when we hea●● the word of God, the flesh and the blood of Christ i● poured into our ears, saith St. Jerome upon Psalm 147. quoted by Bishop Jewel in his Reply to Harding, Art. 12. D. 5. p. 337. and St. 
* Quest 1. Interrogo p. 7.  Augustine saith, Interrogo vos, etc. I demand of you this question, my brethren, answer me, Whether think you is 
† He means in dignity.  greater, the body of Chris● (meaning thereby the Sacrament, saith Bishop Jewel) or the word of Christ? if ye will answer truly, this must we say, that the word of God is no le●● than the body of Christ. Which is directly contrary to A. B. Laud's assertion and reason of it. And St. Jerome upon Psal. 147. saith, Ego corp●● 
Basilius saith, Christ called his flesh and blood the whole mystical Doctrine of his Gospel, which he published in his dispensation in the flesh. Epist. ad Caesarienses, quoted by Bishop Jewel, Reply to Harding, a. 14. d. 8. p. 375. Credere in eum est manducare panem vivum. August. Tract. 26. in Johan.  Jesus Evangelium puto, & quamvis quol Christus dicit; qui non manducat mean carnem, etc. possit intelligi de mysterio● tamen verius corpus Christi & sanguis ej●● sermo scripturarum est. Joh. 6. 53. Except ye eat the flesh of the Son of God, and drink his blood, ye have no life in you▪ That is, except ye spiritually feed on Christ by faith (which may be done as well in hearing and receiving the wor● preached, as in receiving the Sacrament of the Lords Supper administered) ye have no spiritual life in you. That is, I take the body of Jes●● to be the Gospel. Although these words of Christ [he that eateth not my flesh, &c] may be taken of the Sacrament; yet in truer sense, th● word of the Scripture is the body of Christ. And 
* In Exod. Hom. 13.  Origen saith, Quod si corpus Christi ut● inimitantâ cautela, quomodo putatis minoris esse periculi verbum Dei neglexisse, quam corpus ejus? If ye take such heed in keeping the Sacrament, which is called his body, how can ye think there is less danger in neglecting the word of God, than there is in neglecting the Sacrament, which is called his body? If (saith Bishop Jewel) the Sacrament were in deed and really the body of Christ, and so our very Lord and God, thus to compare it with the creature, and to make it inferior unto the same, as St. Augustine, St. Jerome, Origen, and other godly Fathers do, it were great blasphemy. This also is directly contrary to A. B. Laud's Doctrine; these things, and many more Quotations, ye may see in Bishop Jewel's Reply to Harding, Art. 21. D. 10. p. 451, 452. Besides, the bread and wine are consecrated by the word of God and prayer, and therefore cannot be more eminent than the word of God. The less is blessed of the better, Heb. 7. 7. 3. If the Altar or holy Table be to be bowed to, more than the Pulpit, because 'tis Christ's Throne, his Mercy-seat, and Chair of State; than it will follow, that the Pulpit is as adorable, or to be bowed to as much as, if not more, than the holy Table: For, 1. the Pulpit is called the Tribunal of the Church. 2. Though I find not in any ancient orthodox Author, that the Communion-table is called a Throne, either of God or man; 
Cyprian. l. 4. Epist. 5. quoted by Dr. Pocklington, Altar Christianum c. 8. p. 44.  yet I find in 
* Athanas. in Epist. ad Vitam solitariam agentes.  Athanasius, that the Pulpit is called Thronum, a Throne; and that which you call Altar, is called mensam ligneam, a wooden board; for so learned 
† Jewel. Def. of Apol. 3 d. part, c. 1. d. 3. p. 315.  Bishop Jewel Englisheth Athanasius his words. 2. The Pulpit is more like a Throne than the holy Table is; for a Throne is an higher and more eminent seat than others; a Pulpit is a Chair on high, with a Canopy over it. And such Dr. Pocklington 
† Altar Christianum, pag. 44, 46.  tells us, was the Pulpit, and the Chair that St. John sat in when he ordained Bishops, which he calls a Throne; and that Bishops did sit in their Throne in the Presbytery, and that there was the holy Altar. Belike than the Bishop sat cheek by jowl, as in commission with God Almighty; as your Dr. Sutton scoffingly speaks in his 
* Dr. Sutton' s Meditat. upon the Sacram. c. 33. p. 179.  Meditations upon th● Sacrament, against those persons that sit, and d● not kneel at receiving the Sacrament. Yea, he si● above God Almighty, if what Bishop 
† Rationale, pag. 378, 379.  Sparrow saith, be true; for he saith, That the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Throne or seat, was higher tha● others, and right under it stood the Altar o● holy Table, the Propitiatory, Christ's Monument, and the Tabernacle of his Glory, the shop of the great Sacrifice. 2. The Pulpit may more properly be called Gods Merc● seat, than the Communion-table or Altar is: 1. Because in the Pulpit God usually proclaims his mercy to all penitent and believing sinners, and induceth them to accept of mercy in Christ. 2. Fait● comes by hearing the Word preached ordinarily, and by it also i● Faith confirmed and increased; but on the Lords-table the mercy o● God is not first given, or wrought, but only signed, sealed and confirmed, as it is also at the Font in Baptism.  
3. The Pulpit is more like a Chair of State than the Altar is: For  
1. The Pulpit is like a Chair of State with a seat in it, and Canop● over it, and therein Christ by his Ambassadors sits, or stands an● speaks to his people, and declares his Law and Gospel; but on th● Table or Altar Christ is represented, not as sitting in his Chair o● State and Exaltation, but as in his low estate 〈◊〉 Humiliation, as crucified, or dead, as on his Cross, rather 
1 Cor. 11. 26.  than as on his Chair of State.  
2. There is no similitude in the Table or Altar, to a Chair o● State.  
3. Though Subjects use to give civil worship to the Chair o● State of their Prince, yet 'twill not follow that men should, o● lawfully may give religious worship, honour, or bodily reverence to Christ's Chair of State, be it Pulpit, Font, Pew, Table, Heaven, or believers in whom he reigns. For all religion reverence of the creature is forbidden in the secon● 
Dr. Ames Bellar. Enar. T. 2. l. 6. c. 7. p. 273.  Commandment, say Mr. Perkins, A. B. Usher, D● Mayer, Dr. Aries, and many others.  
4. Dr. Ames saith, That God is not more in 〈◊〉 Temple made with hands separated from the company of Believers, than he is elsewhere, since the Legal Temple was taken away.  
5. Mr. Hildersham saith, There is no holiness inherent in, o● adherent to the places of public Worship, that by the 
* Hildersham upon Joh. 4. Lect. 33. p. 139, 142, 143.  death of Christ all religious difference of places is taken away; no one place is holier than another; and that 'tis 
† Bishop Sparrow makes the Church like the Temple, part of worship, and will have people that pray in private, to look towards the Temple. Rationale, 386, 387.  Judaisme, and a denial of Christ to be come, to hold that one place is holier than another, as is evident by Joh. 4. 21. and that our houses and chambers are as holy places as the Churches are. I pray read the whole Lecture, it shows the superstition of the Papists, and of our men that follow them; it may enable you to answer their arguments, and avoid their sin.  
6. No place is made so holy by the Ordinances or services of God therein or thereon celebrated or performed, as therefore to make them the objects of religious adoration or reverence.  
1. Because the Ordinances and services of God cannot make the place where they are performed, God.  
2. Because the Ordinances or services of God themselves, are not, cannot be the objects of religious adoration, or divine reverence, without the special command of God. And though we do show outward religious reverence when we pray to God, and when God by his word, and by his Ambassadors speaks to us in public and private, yet we do it not to them, but immediately to God. And therefore I conclude, that the holy Table or Altar, though separated to an holy use, cannot be made so holy by reason of the Sacrament of Christ's body and blood being consecrated or standing thereon, as to deserve to be religiously adored or reverenced with godly honour; and therefore the Archbishop's reason to prove that the Altar is the greatest place of God's residence upon earth; namely, because 'tis there hoc est corpus meum, that is Sacramentally, (for to hold that 'tis there transubstantially or consubstantially, I have proved is directly contrary to the Doctrine of the Church of England, and to the truth of Christ's humane body), this is my body, is an insufficient and weak one. And if it should have been good, it would prove, that the Paten in which the Sacramental bread, and the bowl in which the Sacramental wine is put, yea and the Priests fingers that break and deliver the bread, are to be bodily and religiously reverenced as the greatest places of Christ's residence here on earth: for there 'tis more nearly said, Hoc est corpus meum, they immediately touch the Sacramental body of Christ, the holy Table, or your Altar doth not, for there is the cloth betwixt them. And besides, it would follow that the Font, the reading-Pew, and th● Pulpit, yea the whole Church, yea every private house in whic● either of God's Sacraments or other of his Ordinances are used (fo● Christ is there spiritually present) should be religiously reverence● with godly bowing to them; because there 'tis, this is my body, or th●● is my blood, or this is my word. Moreover, this seems to justify Papist● in their calling the Cross on which Christ was crucified, the holy Cross if not in their adoring it and Christ before a Crucifix, ratione co●tactus, by reason of its touching Christ's body, or resembling it. Bu● this I do but hint by the way.  
7. 'Tis forbidden to worship God in or by, or through an Image for the Israelites in Aaron's time, and Jeroboam's, and Ahab's times, are condemned, not for worshipping the Golden Calf, or Calves, 〈◊〉 a God, but for worshipping the true God in, by, or through the Calf, or Calves. And this is the judgement of not only 
* Divine right of Church-government, cap. 1. q. 5. S. 2. Con. 2. pag. 150, 151, 152. Perkin's Order of causes, on 2d. Command. p. 30. Cases of Conscience, l. 2. c. 11. p. 206. Usher' s Sum of Chr. Relig. p. 332. Andrew ' s upon 2d. Com. p. 279. Prideaux Serm. upon 1 Cor. 10. 7. p. 7. Willet Synopsis Papis of Images, q 5. a. 3. p. 462. Elton upon 2d. Com. p. 30, 31. Downham ' s Divinity, l. 1. c. 6 pap. 161. Bishop Ridley saith, That it is against the second Commandment to bow down or do worship unto any Image of God, or of any other thing. Fox Acts & Mon. in one Vo▪ p. 1675.  learned Rutherford but also of reverend Mr. William Perkins, A. B. Usher, Bishop Andrews, Bishop Prideaux, Dr. Willet, and other of our learned Divines, that the Israelites did not intentionally worship th● Golden Calf, or Calves, so as to terminate their worship in it, or them; b●● the true God Jehovah, represented by it an● them; for which they give many goo● reasons. Perkins saith, the Israelites worshipped not the Calf itself, but God i● the Calf. And so say A. B. Usher, an● Bishop Andrews. Bishop Prideaux quotes 1 King. 16. 31. where Ahab is chronicled to have outstripped in Idolatry his Predecessors, for that he made it but a light thing to retain Jeroboam's Calves, wherein they worshipped the true God after a● Idolatrous manner. Mr. Hildersham saith, Aaron and the Israelites intended to worship the true God in the similitude of the Golden Calf, as is plain, Psal. 106. 20. They changed their glory into the similitude of an ox that eateth grass. A. B. Usher to this question, But though we do not reverence the Images themselves, may we not worship 
A. B. Usher condemns as a breach of the second Commandment, men● and women's making courtesy to the Chancel where the High Altar stood. Sum of Christ. Relig. p 232.  God in or by the Image? gives this answer: No, we may not, for the Israelites are condemned, not for worshipping the Golden Calf as a god, but for worshipping God in the Calf; which appears, 1. In that they said, Let us make a feast to morrow to Jehovah, Exod. 32. 5. 2. In tbat Moses otherwise might seem not to have done wel●●● to drink that against their conscience which they judged to be God, Exod. 32. 20. To which I add, 3. That we cannot in reason or charity think that the Jews were so mad as to think that that Calf which they knew to be made of their own golden Earrings, was essentially that God that brought them so miraculously out of the land of Egypt. 4. Aaron who fashioned the Calf, made Proclamation and said, To morrow is a feast unto the Lord; that is, unto Jehovah, which is a name they gave only to the true God, as Dr. Willet observes. And 5. Rutherford gives this reason more: They believed not the Calf to be really and essentially Jehovah, because they believed not Moses to be essentially God, but their guide and leader under God; for this Calf they made to supply Moses absence, Exod. 32. 1, The people gathered themselves together against Aaron, and said unto him, Up, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. They made then a Calf, only a visible god under Jehovah to lead them in Moses his place. 6. They knew that Jehovah brought them out of Egypt before this Calf was framed, and yet notwithstanding these Israelites are charged with corruption, with Idolatry, Exod. 32. 7, 8. and sin, v. 21. yea, 'tis called a great sin, v. 30. and they are said, notwithstanding their intention, to worship the molten Calf, Psal. 106. 19 which is called an Idol, Act. 7. 40● for it they are called Idolaters, 1 Cor. 10. 7. and about three thousand of them lost their lives for it, Exod. 32. 28. And moreover, let me tell you, that learned Ainsworth proves upon Exod. 20. 5. That to worship God before an Image (that is put in a religious state, o● state of worship before a man) is to worship an Image in sacred Scripture sense; hence Amaziah who bowed down before the gods of the Edomites, is judged to have committed Idolatry, for which the Lord was angry with him, 2 Chr. 25. 14, 15. Mark it, that which is called falling down before the gods of the Edomites in the 14 vers. is in the 15 vers. called seeking, that is serving the gods of the people. Idem est adorant coram Domino & Domino, as Mr. Pool hath it out of Ainsworth upon Exod. 20. 5. 'tis the same thing to pray before God, and to pray to God: to pray before God, in 1 Chron. 17. 25. is 2 Sam. 7. 27. called praying to God. And idem●est procumbere coram diabolo & diabolo; 'tis the same thing to pray before the Devil, and to pray to the Devil. For that which in Mat. 49. is called falling down before the Devil, is in Luk. 4. 7. called worshipping of the Devil. How you that pretend to worship God with the highest reverence towards the holy altar, that is, by corporal bowing to or towards it, can escape from guilt and punishment, except ye repent, I know not. Dr. Henry More saith plainly 
Dr. More his Mystery of Iniquity, c 10 p. 33.  thus: Idolatry is committed when we perform some ri●e or ceremony, that is to● some external religious action appropriate to the signifying our acknowledgement of the divine eminency, before, or rather unto that which is not God, where by (before) I understand an intended direction (by ourselves or others, or at least of custom) of the religious action as to an object we would honour thereby. And a little before he saith thus: To give the appropriate signs significative of our agnition 
Dr. More Mystery of Iniquity, c. 10. p 32.  of divine excellency to any thing that is not God, is Idolatry. Yea, the using the appropriate signs of the acknowledgement of divine excellency to that which is not God, though the assent go not along, is notwithstanding the acknowledgement of that to be God which is not, and therefore cannot choose but be flat Idolatry; and if Idolatry be committed without the party's devotion toward the undue object, then let a man fancy this external religious worship accompanied with as small degrees of devotion or inward intention as h● pleases, it will not fail to be Idolatry still. Yea, he saith further, Tha● Incurvation towards an Image erected to any creature, especially in a Temple, or on an Altar, yea though removed from both, were a sign of religious worship or service by infallible definition, Thou shalt not bow down to them, nor serve them; that is to say, thou shalt not do the service of Incurvation, nor any other religio is service to them. For service is cultus religiosus, of which, incurvation in such circumstances is assuredly one kind, I mean exhibited to either an invisible power, or to its visible representation in an Image. And consent of Nations 
Dr. More Mystery of Iniquity, c. 11. p. 36.  hath made it an appropriate sign of religious worship's especially in a Temple. Yea c. 5. p. 14. of the same learned Book, he saith thus: To do religious worship to the picture or image of any creature, of any Person of the holy Tr●nity, or of all three, or particularly to the image of Christ, though this religious worship is intended to pass through the representation to God himself, Father, Son, or Holy Ghost, is notwithstanding Idolatry according to the second instance; where worshipping the true God by an image is proved to be Idolatry: and every thing that is not God, that hath religious worship given to it, thereby becomes an Idol. And c. 14. p. 46. of the same Book, he saith, That an Idol and Images in religious worship are all one; one is a Latin, and the other is a Greek word, they both signify the likeness of some thing; and the worshipping of the true God by an Idol is Idolatry. And p. 50. of the same Book, he saith, That whatsoever is interposed betwixt God and us by way of God in our worshipping, is not an help but an hindrance to the perfection of that worship. You may read much more to this purpose in that useful and learned Book, but I forbear.  
Now apply this to your Altars, and corporal bowing to them upon your religious accounts of divine excellency, and then I believe you will be forced either to acquit the Papists, yea the Jews of Idolatry in worshipping the true God by Images or representations, or else you must condemn yourselves of Idolatry, and will I hope renounce it. But lest this should not suffice, consider what other of our learned Divines say, To worship God in, at, or before an image purposely, is Idolatry and superstition, and God so worshipped is made an Idol; which is forbidden Deut. 4. 15, 16, 17, 18, 19 So Perkins in his Cases of Conscience, l. 2. c. 11. S. 2. p. 206. A. B. Usher upon the second Commandment, saith, 1. That such are 
Sum of Christ. Religion, p. 229. 230.  guilty of Idolatry as worship those things that are not God. 2. Such as countenance them, or do any thing to the furtherance of Idolatry, and that outward religious adoration of those things that are not God, is forbidden in the second Commandment; and that this worship be denied to every thing that is not God: as the Sun and Moon, Angels, Saints, Relics, Images, and such trash as Rome alloweth, Deut. 4. 17, 19 Col. 2. 18. Revel. 19 10. & 22. 8, 9 Act. 10. 25, 26. That 
Idem ibidem, p. 232.  we must not give the least token of reverence either in body or soul, unto any religious Images, Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. for that is a further degree of Idotry, as to shrine, cloth, or cover them with precious things; to light candles before them, to kneel and creep to them, or to use any gestures of religious adoration unto them, 1 King. 19 18. wherein, although the gross Idolatry of Popery be taken away from amongst us, yet the corruption cleaveth still to the hearts of many; as may be seen in them that make courtesy to the Chancel where the high Altar stood, and give the right hand unto standing Crosses and Crucifixes, etc. Now upon this account do our learned Divines condemn the Papists as guilty of Idolaty, for their worshipping (as they say) 
Bishop Andrews upon 2 d. Comm. p. 279.  the true God before, or in, or by Images or Crucifixes, as some amongst us do before, in, or by, or through their Altars. And indeed I think, they are as much Idolaters as the Heathens were; who, as the Ancients say, and prove out of the Heathen Authors, that they intended not the worship of their Images of Jupiter, 
* Bishop Andrews ubi supra. A. B. Usher upon 2 d. Comm. in Sum of Christ. Religion, p. 232.  Mars, but those Deities (as they called them) whom they represented; as the Papists pretend they worship not the Image, but the thing represented by it. 8. That is an abuse of God's Ordinance to use any thing that God hath commanded for his Worship, otherwise than he himself hath appointed, forbidden in the second Commandment, as to hang pieces of St. John' s Gospel about men's necks, etc. 1 Chron. 15. 13. 2 King. 18. 4. 2 Sam. 6. 3, 7, 8. So saith reverend A. B. Usher. Now though it be 
Sum of Christ. Relig. p. 226.  granted, that God hath appointed the Communion-table, as an help or mean for the decent, comely, and orderly celebration of the Sacrament of the Lords-Supper, viz. To be consecrated and set thereon, to show forth the Lords death till he come, 1 Cor. 11, 24, 25. yet he hath not appointed it to be used in his worship, as a mean, motive, or memorative object to mind men of, and move them to adoring him or worshipping God before, towards, in, or by it. Good King Hezekiah's breaking the Brazen Serpent set up by Moses at God's command. when 'twas abused to Idolatry, is a good precedent for good Magistrates to destroy Altars. and restore Communion-tables, when set up altarwise against the East-wall of the Chancel, and abused to Idolatry, to their ancient place, the body of the Church, and forbidden their subjects purposely and upon any religious accounts whatsoever, to bow, or adore, or do bodily reverence to or towards them. 9 If to bow corporally versus altar, or worship God towards the Communion-table purposely and upon religious accounts, it being will-worship, be not flat Idolatry. yet 'tis a manifest appearance of Popish Idolatry, which should be carefully avoided, 1 Thes. 5. 22. Abstain from all appearance of evil. Upon which place Bishop 
* Exposition in locum.  Jewel saith thus, Be not Idolaters, leave off to do any thing that may bring you into suspicion of Idolatry: give not that honour unto any creature which is proper unto God. Have no fellowship with their works, bear no appearance of liking their evil. Abstain from appearance of evil in word and deed; it's an appearance of evil needlessly to use Idolaters words, as Priest, Altar, Sacrifice, as they do; it's a greater appearance of evil, and the more to be avoided, to set our Communion-tables altarwise; it's a preparation to make them Altars, and to bowing to them; and it's the greatest appearance of evil, and the more to be abstained from, when any Crucifix or Image is set upon the altar, or on the wall or glass window, over or near it, as was in times of professed Popery, and in some places in A. B. Laud's time, directly contrary to the drift of the Homily against the peril of Idolatry, and Queen Elizabeth's Injunctions so much pleaded, Who commanded that all Monuments and occasions of Idolatry should be pulled down, and that the ten Commandments should be set upon the east-wall over the Table: vid. Collection of Orders, p. 124. I pray read and consider what Dr. 
* Rise & growth of Socinianism, c. 5. p. 36.  Cheynell saith of this matter: Crucifixes must be had and set up at the east-end, that was too plain; next, the Communion table, to colour this design, or at least to add varnish to it, must be advanced into an altar, and men must by a  consent (as we were informed at the Visitation of Merton- College) express some outward reverence by bowing towards the East, the Altar, the Crucifix, choose which you please, all, if you will; but in no case must we be commanded to bow, and yet we must be censured as disobedient if we refuse to bow; this (saith he) was interpreted by rational men, an ask of our consent to bring in Popery; it was now high time to make protestations, that we would bow neither to East, nor Host, nor Altar. Mr. Hildersham saith. That if any part of 
Upon Joh. 4. Lect. 33. p. 143.  heaven be more unfit for us to turn our faces towards in prayer, than other, the East is the unfittest, because we find Idolaters blamed for doing so, Ezek. 8. 16. which we cannot find noted in any other part. And he brought, me into the inward Court of the Lords house, and behold at the door of the Temple of the Lord, between the Porch and the Altar, were about twenty-five men with their backs towards the Temple, and they worshipped the Sun towards the East. The Temple of God was so built, that the Sanctum Sanctorum was in the western part of it; the entrance into it was in the Eastern part of it, and when any service was done by the people or Priests in prayer or sacrifice, they performed it with their faces westward towards the ark and boliest of holies, and their backs were eastward, which the Lord in wisdom purposely ordered to be so, that he might prevent Eastern and Sun-worship, and the 
* Dr. Heylin saith, That worshipping towards the East was so common, that it drew the Primitive Christians into suspicion of being worshippers of the Sun. Cyp. Angl. Introduct. S. 18. p. 17. and hath been so common among us.  appearance thereof, which was the practice of the Gentiles then. Now if God in wisdom purposely ordered his house so, and placed his Ark and Mercy-seat (the Types of his special presence) that the Priest and people might look Westward, and not Eastward, to avoid Eastern Sun-worship, and the appearance thereof, which was the worship of the Gentiles that lived about them; sure there is as much reason for us Protestants to avoid purposely worshipping God towards the East or Altar, which our learned Divines have judged to be Will-worship, or Idolatry in the Papists, who live not only about us, but amongst us. And this, learned King James (of famous memory) thought a good reason to be seen in the Conference at Hampton-Court, p. 74. who there speaking to the objection against the Surplice, That 'twas a kind of garment which the Priests of Isis used to wear: surely, said his Majesty, till of late I di● not think that it had been borrowed from the Heathen, because it's commonly termed a rag of Popery in scorn; but were it so, yet neither did we now border upon the heathenish Nations, neither art any of them commorant amongst us, wh● thereby might take 
* This is a good argument against our using the Surplice, because we live amongst Papists, who do thereby take occasion to be confirmed in Papism, and in their superstitious using of it.  occasion to be strengthened or confirmed in Paganism: For the● THERE WERE JUST CAUSE TO SUPPRESS THE WEARING of it. But now we have bowing to Altars from the Papists, who are our neighbours, and live amongst us, who may (and no doubt but they will) take occasion to strengthen themselves in their Superstition and Idolatry, hearing us call our Ministers Priests, and our Communion-tables, Altars; and seeing us turning and setting them altarwise, and setting 
Dr. Pocklington pleads for a● Altar with a ●r●ss upon it, in his ●un●ay ●o 〈◊〉 p. 48, 50. and in his 〈◊〉 Chr●st. c. 21. ●. ●●3.  of Candlesticks and Tapers on them and Crucifixes and Images on or ove● them, and bowing to them, it may make them believe that they have been and are in the right, That Christ's body is corporally present in the Sacrament, and on the Table, and that Divine honour is due to a thing ratione contactus, as they say, there is divine honour due to the Cross, because Christ's body touched it; and that the Sacrament is an unbloody and propitiatory Sacrifice, which they offer up to God upon the holy Altar, and therefore they need not make one step towards us, seeing we are coming so fast towards of them as knot the Jesuit, and others of them observed. Men use 
* Dr. Heylin's Cyprianus Anglicus, l 4. p. 252, 253. Dr. Cheynells rise and growth of Socinianism, c. 6. p 70. & 64.  willingly the once fearful names of Priests and Altars, etc.  
Object. But 'tis objected, That David, Daniel, and the Jews worshipped towards God's Ark, Mercy-seat, Temple and Jerusalem; therefore men may do so now towards the holy Altar.  
Answ. To this I answer: 1. That these places were holy by the special institution and presence of God; and hence is Jerusalem called the holy city, Mat. 4. 5. Mat. 27. 53. and so the Temple of God in Jerusalem is called the holy Temple, Psal. 5. 7. And the Temple was called holy, because God had chosen and sanctified it, to put his name there for ever, and in which he promised that his eyes and his heart should be perpetually, 2 Chron 7▪ 16. And hence 'tis said that Hannah who prayed in the Temple at Shiloh, prayed before the Lord; and that Elkanah and his wives worshipped before the Lord, 1 Sam. 1. 12, 19 because the Lord was specially present there; and hence it was, that when the Jews could not go up to the Temple, that they looked towards it, and Daniel opened his windows towards Jerusalem, where the Temple was, when he prayed, Dan. 6. 10. 1 King. 8. 48. And in the Temple one place was more holy than another, for there was the Holy of Holies, Heb. 9 2, 3.  
2. That they were commanded so to do, Deut. 12. 5, 6, 7, 11, 12, 13, 14, 15.  
3. Jerusalem as comprehending the Temple, was a 
* Hom. for repairing of Churches, T. 2. p 78.  Type of Christ, and therefore were they to look towards it when they prayed. And Solomon prayed, that God would be present there, and that he would hear the prayers of his people, when they pray towards the city which he had chosen, 1 King 8. 44. 45. and in 1 King. 9 3. you may read, That God heard Solomon's prayers which he made before him; and God said, I have hallowed this place which thou hast built to put my name there for ●ver, and mine eyes and mine heart shall be there perpetually.  
4. Because in the Temple were the Ark, the Mercy-seat, where God was specially and immediately present, and there God promised to be, and to meet them, Exod. 25. 22. And in them did God immediately manifest his presence; the Ark was a sign of God's special presence, and thence 'tis said, that God did dwell between the Cherubims, 2 King. 19 15. and that Israel enquired of the Lord, for the Ark of the Covenant of God was there in those days, Judg. 20. 27, 28. and there God promised to be and meet his people, Exod. 29. 42, 43. Exod. 30. 6. yea, God is said therefore to dwell there, 1 King. 19 15. Psal. 80. 1. And Bishop Babington in his comfortable Notes upon Exod. 27. 
In novo autem testamento altaria erigi ulla praeceptum non est, quod si erigantur, Judaismus revocatur, quum altaria jussu Dei, erecta, typi fuerunt Christi, etc. Polan. Syntag. l. 9 c. 36. p. 647.  speaking of the Altar, saith thus:  
1. That it was a figure of Christ, as the Apostle expoundeth it, Heb. 13. 10.  
2. That the Altars used in Popery are not warranted by this example, but that the Primitive Church used Communion-tables (as we now do) of boards and wood, not Altars (as they do) of stone. But now to, apply this, you can show neither, 1. Command from God for your bowing to your Altars in time of the Gospel; for Ark, Mercy-seat, and Altars are abolished, Joh. 4. 20, 21, 22, 23, 24. And we have now no Altar but Christ, Heb. 13. 10. Nor 2. have you any promise of Christ's presence with or at your Altars, when his Ordinance is not administered; and when his Ordinance is celebrated upon the holy Table, he is not there corporally, but only spiritually and sacramentally. And you have no promise of God at all to your bowing to your Altars; what you have from men, I know not. Nor 3. have any precedent or example of Christ, or of any of his Apostles, either instituting your Altars, or bowing to or towards them. Volateranus and Vernerius testify, that Altars were first erected by the command of Sixtus, as Bishop Jewel informs us, but he doth not tell us which Sixtus, Bishop of Rome, it was. Sixtus the first lived, Anno 130. Sixtus the second lived A. D. 261. Sixtus the third lived A. D. 432. as Bishop Prideaux informs in his Introduction to History. Now it could be neither of the two first of these; for Origen who was born A. D. 289. and could not be a writer till after the year 300, assures us, that the Christians had no altars then, as 
Origen. contra Celsum, l 4.  the same Bishop Jewel allegeth him in his Reply to Harding, Art 3. D. 26. p. 145. Objicit nobis quod non habeamus imagines aut are as aut Templa. Celsus chargeth our religion with this, that we have neither Images, nor Altars, nor Churches. Likewise saith Arnobius, that lived somewhat after Origen, Accusatio nos, etc. 
Arnobius, Lib. 20  Ye accuse us that we have neither Temples, nor Images, nor Altars. And the same Bishop Jewel (if our 
* Homily against peril of Idolatry, part 3. p. 66. saith, There were no Churches in Tertullia's time, a hundred and sixty years after Christ.  Book of Homilies were silent) doth also assure us, That there were no Christian Churches built in the Apostles times; for the faithful, for fear of Tyrants, were fain to meet together in private houses, and in vacant places, in Woods and Forests, and Caves under the ground; and may we think that Altars were built before the Churches? and when they were built, he saith, they were not set in the upper end of the Choir, but in the midst of the Church among the people; Which he there proves out of Eujebius, Augustine, and others. The Church being ended, and comely furnished with high Thrones for the honour of the Rulers, and with Stalls beneath set in order; and last of all, the Holy of Holies, I mean the Altar▪ being placed in the midst: These are Eusebius his words in English, so translated by 
Bishop Babington in his Comfortable Notes u●on Exod. 29. p. 279. saith, That Altars were set in the midst of the people, and not against a wall.  Bishop Jewel. Mark, Eusebius saith not the Altar was set in the Choir, but in the midst of the Church amongst the people; this is Bishop Jewel's own observation, not mine, I pray observe it. And in pag. 146. he saith thus: To leave further Allegations, we see by these few, that the Choir was then in the body of the Church, divided with Rails from the rest, whereof it was called Cancelli, a Chancel, and commonly of the Greeks. Presbyterium, because it was a place appointed for the Priests and Ministers. I pray read him fully and deliberately, it will serve to confute that vile Book of Dr. Pocklington's, called, Altar Christianum.  
Thus you may see that there were no Christian● Altars in the Apostles times, no nor in the first three hundred years, yea not till after four hundred years after Christ's Ascension. I wonder what Church that was that A. B. Laud meant 
Can. 7. Ann. Dom. 1640.  by the Primitive Church in the purest times, whose example he proposeth for our imitation; he cannot mean the Christian Primitive Church; in this his alleged Bishop Jewel will be against him as well as others; he must then mean the Jewish Church. But if this was his Primitive Church, I know not how to make a good Orthodox construction of these words, a little before in the same Canon, That the holy Table may be called an Altar by us, in that sense in which the Primitive Church called that an Altar, and in no other. But in what sense did the Jewish Church call the Communion-table an Altar? if by his Primitive Church he means the Church of Rome, four hundred years after Christ's Ascension into Heaven, his latter words will be against his former, [in the purest times,] for sure they were not the purest times; that Church calls it an Altar, or an high place to offer Christ an unbloody sacrifice, propitiatory for the sins of hi● people to the Father. This possibly might be his meaning. For I find Dr. Heylin his Chaplain, and 
Cyp. Anglic. Introd. S. 24. p. 22.  a member of that illegal Convocation, pleading, That the Sacrament is and may be called a commemorative Sacrifice. And Bishop Sparrow calls it, An unbloody sacrifice, a commemorative 
Rationale, p. 280, 391. & p. 378, 379. And Giles Widows saith, The Communion-table is Christ's Chair of State, where his Priests sacrifice the Lords-Supper, to reconcile us to God; in his kneezless Puritan. p. 34, 89.  Sacrifice of the death of Christ. And so write many more of that Tribe. If by a Sacrifice be meant Thanksgiving for Christ's death, and the benefits thereof, than 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 Alt●r than the Table; for there Thanks, or the sacrifice of Praise, is more frequently given or offered to God for Christ's 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 allege Reverend Bishop Jewel, as approving his bowing to Communion-tables set Altarwise at the East-end of the Choir 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, etc. 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 shows, 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 H●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 word●; 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 Christ's 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 showed) 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 showed 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 showed 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, etc. & 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 jyra in 2 Thes. 2. (quoted by him too) saith, Ab Ecclesia Romona jam diu● 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 practice 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: Queen 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, 'tis 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 show 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 sequestered the Revenues of the Bishopric 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 'twas lawful so to do. For I presume (as he doth) that if it had been sacrilege and unlawful, she would not have done it. Thus ad hominem. I might allege 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 Will-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, 'tis unlawful: and 'tis Will-worship, because 'tis no no where commanded in the New Testament, or in the Moral Law; for the Ceremonial Law i● abrogated.   

ART. III.  That men's 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 'tis 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 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 God's mercy, and Christ's 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 'tis 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 'tis 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 God's glory, but for an adversary 〈◊〉 Christ and his Gospel, and for a setter forth of man's vain glory Man's righteousness cannot make himself righteous by his ow● works, neither in part, nor in whol● 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 Father's bot● Greek and Latin, Hilary, Basil, A●brose. Hilary saith these words plainly, Faith only justifieth. Canon 9th. upon Matthew. Ambr● saith thus, This is the ordinance of God, that they which belie●● in Christ should be saved without works, by faith only, freely receiving remission of their sins. Consider diligently these word● [without works, by faith, only freely we receive remission of o● sins.] Ibi. p 14, 15, 16, 17. The true meaning of this Doctrine we be freely justified by faith without works, or that we be justified by faith in Christ only, is not, that this is our own act to believe in Christ. or this faith in Christ doth justify us, and deser● our justification unto us, (for that were to count ourselves to 〈◊〉 justified by some act or virtue that is within ourselves): but t●● true understanding and meaning thereof, is, that although we he● God's word and believe it, although we have Faith, Hope, Chari●● Repentance, and fear of God within us, and do add never so ma● works thereunto, yet we must renounce the merit of all our sa●● virtues of Faith, Hope, Charity, and all other virtues and goo● deeds, which we either have done, shall do, or can do, as thing that be far too weak, insufficient and imperfect to deserve remission of our sins, and our justification; and therefore we must trust o●ly in God's mercy, and that Sacrifice which our high 
* Which shows 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 justify m● as he is my Prophet, or my King.  Priest, an● Saviour Jesus Christ the Son of Go● once offered thereby God's grace. I●● p. 17. Faith as great a virtue as it is yet it putteth us from itself, and remitteth or appointeth us unto Chris● for to have only by him remission o● our sins, or justification; so th● our faith doth as it were say to u● it is not I that take away your sins BUT IT IS CHRIST ONLY, to him only I send you for tha● purpose, forsaking therein all your good virtues, words, thoughts and works, and only putting your trust in Christ, Ibid. pag. 18.  
2. 'Tis 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 'tis 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 men's 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 expressly, That whosoever denieth this Doctrine, [that Faith alone justifieth] is not to be accounted a CHRISTIAN MAN, nor for a setter forth of God's glory, but for an ADVERSARY to Christ and his Gospel, and for a setter forth of man's 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 justify 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, presumptuous, 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 clea●ly against the express Doctrine of the Church of England; for 〈◊〉 saith, that faith shooteth out good works, yea itself, as 'tis an act, habi● or work, from our justification, and remitteth and directeth us to Chris● merits for our justification: as may be seen above.  
3. 'Tis 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 justified by the faith of Jesus Christ, and not by the works of the Law: 〈◊〉 by the works of the Law shall no flesh be justified. So Gal. 2. 21, For righteousness come by the Law, than christ is dead vain. Dr. Fearley gives this Note: Although the 
* Notes in loc.  be many uses and benefits of Christ's death, beside our justification; yet the Apostles argument is very strong, that the would have been no necessity for 〈◊〉 Salvation, that Christ should have di●● 
Luther upon the place saith, That to seek to be justified by the works of the Law▪ is to reject the Grace of God, which he saith, is blasphemy, more horrible than can be expressed; it is to deny Christ, to spit in his face, to tread him under foot. We despise Grace when we observe the Law, that we may be justified through it. We constantly affirm, that either Christ died in vain, or else the Law justifieth not: but Christ died not it vain; Ergo, the Law justifieth not.  and by his blood expiated our sins, 〈◊〉 men might have been justified by 〈◊〉 works of the Law, either Ceremonial 〈◊〉 Moral. Rom. 3. 28, Therefore we conclude, that a man is justified by faith with out the deeds of the Law. And v. 3● seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith. That is, Je●. called the Circumcision, and Gentil● called the Uncircumcision, are justify by one God, by and through Faith 〈◊〉 Jesus Christ. Read further, Rom. 4. 2. 〈◊〉 4, 5, 10 11. but Rom. 3. 20. which I ha● almost forgotten, is very considerabl● as to this point, Therefore by the de●d of the Law there shall no flesh be justify in his sight: for by the Law is the know ledg of sin.  
Where observe, 1. That he speaks of a Justification of men's persons before God [in his sight] and not of saith, and before men, as Sai● James. Chap. 2. 17, 18, 20, 21, 22, 24, 26. is to be understood.  
2. He saith, That a man is not justified by the works of the Law, 〈◊〉 which is the knowledge of sin, which is the Moral Law; for by th● Moral Law all men are convinced of sin, and that there is sin in their best works, even in those that proceed from Faith. Papists and their followers amongst us, say, that men's persons are not justified in the sight of God by doing the works of the Ceremonial Law; but they say they are 
* Mr. Fowler's free Discourse, p. 186.  justified by the works of the Moral Law, which proceed from faith: which is directly contrary to the Doctrine delivered by St. Paul, which is, That by the deeds of the Law there shall no flesh be justified in his sight. For by the Law is the knowledge of sin: by the Moral, not by the Ceremonial Law is the knowledge of sin. And so the word Law is taken in Rom. 2. 12, 13, 14, 15, 18, 21, 22, 25, 26. as not only Protestants, but also Papists themselves expound 
Dr. Fea●ley, Dr. Willet, Mr. Calvin, Pareus, and Cornelius a Lapide in Loc.  the word. And that men's persons are not justified by their own good works of the Moral Law which spring from Faith, as Papists affirm 
Mr. Fowler's free Discourse, pag. 187.  they are, I prove thus.  
1. If any mere man since the Fall was ever justified by the works of the Moral Law, which proceeded from Faith, then certainly Abraham (the Father of the Faithful) was so justified; but Abraham was not so justified: therefore no mere man's person since the Fall was so justified. The sequel of the Major is evident,  
1. Because Abraham's Personal works which proceeded from his Faith, were as good as any mere man's works: For by faith Abraham left his own Country, and went when he was called of God into a strange Country, which he should after receive in his posterity; and be went out not knowing whither he went, and there sojourned, Heb▪ 11. 9 And by faith Abraham when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten Son▪ of whom it was said, that in Isaac shall thy seed be called, Hebr. 11. 17, 18.  
2. Because he being the Father of the Faithful, there is the same reason and way of all faithful men's Justification, that was of his, as the Apostle shows, Rom. 4. 12, 13, 24, 25. Now the Minor, viz. That Abraham was not justified before God by his own personal good works, which proceeded from his faith, I prove by the Apostles own arguments:  
1. If Abraham was justified before God by his own personal good works, which proceeded from his Faith, than he had some matter to glory or boast of before God; but Abraham had no matter to glory or boast of before God; therefore he was not justified before God by his own Personal good works which proceeded from his faith. Both the Promises are in Rom. 4. 2. for if Abraham were justified by works of his own, he had whereof to glory, there is the Major; but not before God, there is the Minor: That is, he had no matter to glory of before God 
Rom. 3. 27.  in the point of his Justification; he brought nothing of his own to justify his person before God; for God wrough his Faith and his works in him. True, he might have somewhat 〈◊〉 glory or boast of before men, but not before God, for the reaso● alleged, and also because what he had was imperfect, and due.  
2. To him that is justified before God by his works, there is a reward due of debt, not of grace; but to Abraham there was a reward due, not of debt, but of grace, therefore he was not justified befor● God by his works. The Major is in Rom. 4. 4, Now to him that worketh is the reward reckoned, not of grace, but of debt. The Minor 〈◊〉 proved thus:  
1. Because he was justified by faith, Rom. 4. 3. For what saith th● Scripture? Abraham believed, and it was counted to him for righteousness Gen. 15. 6.  
2. Because he was not justified by his works, Rom. 4. 5. For to h●● that worketh not (that is, seeketh not righteousness or justification 〈◊〉 his works) but believeth on him that justifieth the ungodly, his faith 〈◊〉 counted for righteousness.  
3. Abraham believed and was justified before God, before he performed those eminent acts of faith mentioned Rom. 4. 18. as may be seen Ge● 
Pererius & Pareus in Gen. 15. 6. & Rom. 4. 3. D●b. 2.  12. 3, 4, 7. Gen. 13. 16, 18. Gen. 14. 14 18, 19 and which is urged by Papists, and yielded by Protestants. But the Apostle, as Moses before him puts his justification upon that eminent act of faith, because than he mos● manifested his faith, even when he was or had been under a great affliction, and not upon any eminent act of Fait● before or after this, that no man might 
* Willet in Rom. 4. 3.  impute 〈◊〉 justification to his works; and then he did more firm● believe the promise than he did before; and then he had more sense and feeling of it than he had at the first making of it; the● he did more sensibly and firmly rest upon God for the performance of his promise to him.  
2. If men's persons are justified before God by their own personal good works, than 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 dispositiuè justify, 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 E●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 God's judgement.  
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 not men's 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  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 intent to prove, that the good works of men which proceed from faith, do not justify menspeople in God's 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 justify, in the Apostles disputation touching Justification, doth signify 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 justify 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 controversy were risen amongst any, and they came to judgement, the judge sha●l judge them, that is, justify the righteous, and condemn the wicked. And in the fifth Chapter of Isaiah, Woe to them that justify 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 Judge, 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 bore the sins of the world, and did satisfy the justice of God. God therefore is merciful unto our sins for Christ alone, that suffered and risen 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 Christ's 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 conclude that a man is justified by faith without the works of the Law. To which they add, Rom. 4. 2, 3. and Ephes. 2. 8, 9 and say further, Therefore because faith doth apprehend Christ our righteousness, and doth attribute all to the praise of God in Christ, in this respect Justification is attributed to faith, chief because of Christ, whom it receiveth, and not because it is a work of ours; for it is the gift of God. Now that we do receive Christ by faith, the Lord showeth at large, Joh. 6. where he putteth eating for believing, 
But it is most clear in Joh. 1. 12.  and believing for eating; for as by eating we receive meat, so by believing we are made partakers of Christ; therefore we do not part the benefit of justification, giving part to the grace of God or to Christ, and a part to ourselves, our charity, works or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. And moreover, our charity and our works cannot please God, if they be done of such as are not just; wherefore we must first be just, before we can love or do any just works. We are made just (as we said) through faith in Christ, by the mere grace of God, who doth not impute unto us our sins, but imputeth unto us the righteousness of Christ, yea and our saith in Christ is imputed for righteousness unto us.  
The Church of Basil saith thus: We confess the remission of si●● through faith in Christ crucified; and though this faith doth without intermission exercise and show forth itself in the works of charity, and by this means is tried; yet we do not attribute righteousness and satisfaction for our sins unto works, which are fruits of faith, but only to a true confidence and faith in the blood of the Lamb of God shed for us.  
There may be seen the Confessions of Faith of the Churches of Bohemia, France, Belgia or Holland, Ausburg, Saxony, Wirtemberg, Scotland; to which might be added the Confession of Faith of the Church of Ireland, agreed upon Ann. 1615. in Articles 34, 35, 36, 37. but they being almost the same verbatim with the Articles and Homilies of the Church of England, for brevity's sake I forbear. But I pray take and consider the Confession of Faith of England and Scotland made by the late learned and orthodox Assembly of Divines, Chapter the eleventh, of Justification: Those whom God effectually calleth, he also freely justifieth; 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 Christ's sake alone; nor by imputing faith itself, the act of believing, or any other Evangelical obedience to them as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith, which faith they have not of themselves, it is the gift of God. Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of Justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.  
Now let any indifferent, and judicious, and impartial man compare this with the ancient Doctrine of the Church of England, set down in her Books of Articles of Christian Religion and Homilies, and then judge whether it be not more consonant thereunto (and also to Sacred Canonical Scripture) than is, 1. Dr. H. Hammond's 
* Practical Catechism, p. 1649. p. 31. p 41. p. 33. p. 29. , who saith, That sincere obedience, with faith, justifies men's persons before God. Or, 2. Dr. Sim. Patrick's 
† Parab. of Pilgrim, p. 511. & 〈◊〉. , who saith, That new obedience must go before we can expect to be justified by the grace of God. And thus 
* p. 32.  Suffer not your faith to rest, no not on Christ, till it animate you to a free and cheerful obedience to all his commands. (Which destroys the faith of adherence, and found'st Faith upon his own works, and not solely upon Christ, if he means (as he must do) an actual animation to such an obedience as he speaks of.) Who saith also, That good works are 
* Friendly Debate, p. 13, 14.  necessary to justification. (He must mean a priori and antecedent to Justification, else he speaks not ad rem, but cuffs the man of clouts of his own making; for all men, even those he pleads against, hold, that they necessarily follow it.) And that faith justifies, as 'tis effectual, by love to our Saviour; he must mean so, else he answers not his question, How can this be, seeing we are justified by faith only? very well, (saith he) for it is not an idle ineffectual faith which justifies, but that which works by love to our Saviour, and love is the keeping of his Commandments. Which implys that Faith justifies our persons before God, either as 'tis a work, or as 'tis working by love; and so he makes good works 
* Man's righteousness cannot make himself righteous, either in part or in whole. Homily of Salvation of Mankind, p. 17.  concauses at least with Faith, of our Justification before God; or, that faith doth justify our persons before God by good works; of which Justification he would perhaps too have love the form, as Papists would have it to be. And this seems to be his meaning, and of his Pilgrims guide to Jerusalem, (or rather to Rome) because he faith, It cannot be understood nor defined without works: which implys, that good works are of the constitutive essence of Faith, Par. Pilgrim, p. 139. and that all definitions of justifying faith that separate obedience from faith, are but cheats and dangerous illusions. And thence he derides the words recumbency, adhesion, rest, acquiescence, as lazy and slovenly expressions of Faith as justifying, though our 
* Vrsin. Catechism. p. 27● q. 21. p. 134. Bp. Davenants Determine. 39 and of Justif. c. 32 p. 411. Bp. Downham of Justif. l. 6. c. 4. Dr. Ames Med. Theol. l. 1. c. 3 R. 4. Pareus in Act 15. 6.  judicious, learned and orthodox Divines have commonly used them in defining Faith as justifying. Or, 3. Mr. Fowler's, who saith, That justifying faith is such a belief of the truth of the Gospel, as includes a sincere resolution of obedience unto all its precepts, or true holiness in the nature of it, and that it justifies as it doth so. Who saith also, 
† Design of Christianity, c. 19 p. 221, 223.  That this principle admitted, (viz.) that faith justifies only as it apprehendeth the merits and righteousness of Christ, gives advantage to Antinomianism▪ Who saith, That 
* Free Discourse, part 1. p. 164. In the 160 page of his Free Discourse, he saith, that faith justifieth as it worketh by love. And in p. 159. he saith, it justifieth as it implieth obedience.  Justification is mostly attributed to faith, because 〈◊〉 other graces are virtually therein contained, and that is the principle fro● whence they are derived. Whereas th● truth is, it is only ascribed to faith, and that because it is the only grace th●● doth apprehend and apply the righteousness of Christ to the sinner, as the Church of England teacheth i● her Homily of Salvation of Mankind, the third Part, pag. 19 Fai●● only is said to justify, because it doth directly send us to Christ for remission of sins; and that by faith given us of God we embrace the promise of Go● mercy, and of the remission of our sins (which thing NONE OTHER 〈◊〉 our virtues or works properly doth); therefore the Scripture useth to say, that faith without works doth justify. Who sait● also, That as 
* Free Discourse, pag. 188.  works signify sincere obedience 〈◊〉 Christ's 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 men's 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. Racou. c. 9 The old Photinian Heretics 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, etc.  must be justified by them: Which is directly and expressly contrary to the Doctrine of the Church of England in he● Articles and Homilies before alleged▪ Sure I am, that these men's Doctrine gives great advantage to Popery, and is directly contrary to the prime design of Christianity, which is to advance the glory of God's free grace in giving us his only begotten Son Jesus Christ, who died for our sins, and risen 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 shows the auxil. div. great. disp. 2. pag. 19, 20.  Heyli● 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 intent to cheat men into a Popish, Photinian, Socinian or Arminian belief of Justification by a man's own inherent righteousness, and consequently denying of Christ's (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, because 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 praecis●●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 Rhetoric more than Logic 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 men's 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 'tis a form of the body thus: Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corporis physici & organici vitam habentis in potentia, and the other as 'tis 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, etc.  Homilies word) shut out from the business of Justification of sinners persons before God, as I shown 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 'tis justifying of sinners persons before God. And 'tis 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 Margin 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 men's persons before God. In the point of justifying of men's persons before God, these 
* Mr. Fowler's Free Discourse, p. 127.  quarrelsome sottish men (as you are pleased out of your abundant modesty to call A. B. Usher, Bishop Downham, Bishop Davenant, Mr. Perkins, Pemble, Dr. Ames, and many others of our own learned orthodox Divines, besides many more of foreign Countries) consider not Faith as 'tis the principle of good works, but according to its proper office as justifying, which is to rest, trust upon, to receive and apply; and so in that office it actually needs no good works or virtues to be coupled with it, because it is but the souls instrument to apprehend and apply the righteousness of Christ, that is freely offered in the Gospel to itself▪ and which no other grace or work of man doth or can do, as was showed before. 
* Dr. Patrick calls this, I am nought, I have nought, his Pilgrim's charm. Par. Pilgr. p. 283. Which sure is not so good a comparison as Mr. T. W. his painted post is of an hypocrite, condemned by him in his Debate.  He that will be Christ's disciple, must deny himself and his own righteousness, as Paul did, Phil. 3. 7. 8 9 Christ will be a whole Saviour, or none at all. He that comes to Christ for justification with his own good works in his hand, doth in effect say, that he hath in truth some, but not much need of him and his righteousness; and thereby he incapacitates himself to lay hold upon and receive Christ and his merits: for in●us existens prohibet extraneum, he must let go his own works, before he can apprehend and rely only upon Christ's merits, as he must do, as was evidenced before out of the Doctrine of our Church of England, which saith, 
* Hom of Salu. of Mank p. 17.  We must trust only in God's mercy, and that sacrifice which our high Priest and Saviour Jesus Christ, the Son of God, once offered for us upon the Cross, to obtain thereby God's grace. For further and fuller confutation of this gross and most Antichristian error (not to say heresy, as Dr. Slater calls it) I refer you back to what I have alleged out of the Church of England's Books of Homilies and Articles of Religion: upon the serious reading of which, and their Books, and comparing them together, all judicious and sound Christians will find, that there is great cause for all men to take heed of their Books, as of cheats and dangerous illusions (to use Dr. Patrick's words) by which they have defamed the sincere and sound professors and assertors of the true and pure Protestant Religion, (which to do, their learned Dr. H. More in his Mystery 
* Lib. 2. c. 13. p. 〈◊〉 This (saith he) must needs be very antichristian and uncharitable to misrepresent men's actions and opinions in public speeches or writings, or invent notorious lies or fictions in the disparagement of men's persons and Doctrines, and suborn men to write them, and divulge them to the world for truths; which is to do as was the custom of those who were under the Dragon, that old Serpent, and false accuser of the ancient Primitive Christians, etc.  of Iniquity, saith, is one part of Antichristianism) and cunningly under the pretence of confuting the errors, and reproving the follies and infirmities of Nonconforming Protestants to those errors and impositions, and modes of worship and government which they profess they like very well, have printed (what they have preached I cannot tell) not to say Arminian, Socinian, but Popish Errors, contrary to the express word of God, and the sound and clear Doctrine of the Church of England; (to which ('tis believed) they have subscribed, if not declared their assent and consent); yea, even that antifundamental error (or rather heresy) of Justification of sinners persons before God by their own inherent righteousness, or good works; and thereby slighted our free Justification by the imputed righteousness of Jesus Christ apprehended and applied alone by true Faith in Jesus Christ; which is in effect denying the Gospel of Jesus Christ, as their Dr. More shows in his Mystery of Iniquity, and is obvious to every man that fully understands what the Gospel of Jesus Christ is, and that is not resolved virtually to deny Christ to be come in the flesh, and to profess himself to be fallen from grace, as the Apostle speaks, 1 Joh. 4. 1, 2, 3. Gal. 5. 4. From all which I shall not peremptorily conclude any thing, but only ask this question, as Dr. Patrick 
Friendly Debate, pag. 2, 3.  doth, Can he be a good subject, a good 
* Hom. of Salvat of Mankind, p. 16, 17. before quoted and alleged.  Christian, and a Minister of Christ, that doth so?  
To conclude, 'tis true, that good works do either actually or habitually accompany a true justifying Faith, or do follow a justified person; but they have no hand or efficiency at all in the justification of a sinner's person before God, as the Doctrine of the Church of England plainly shows. We are justified by Faith with works associatiuè, but not by Faith and works copulatiuè: that is, we are justified by that F●●●h that is accompanied with works, but not by the works that do accompany it, as concauses with it thereof; but by faith alone; because that only (and no other virtue, grace or work, doth or can do it) apprehends and applies that which doth justify our persons before God, viz. Christ's righteousness.   

ART. iv  That Faith that doth justify sinners persons before God, is a bare and naked assent to the truth of God's word; and that so, and as an act, habit or work in us, it justifies. 
THIS I renounce, 1. Because 'tis contrary to the Doctrine of the Church of England in her Homily of the Salvation of Mankind, p. 17. which saith thus, The true meaning of this Doctrine, We be freely justified by faith without works; is not, that this our own act to believe in Christ, or that this faith in Christ which is within us, doth justify us. For that were to count ourselves to be justified by some act or virtue that is within ourselves; but the true meaning thereof is, that although we hear God's word, and believe it; although we have faith, we must renounce the merit of our said virtues, etc. And in the Homily of Christ's Death and Passion, T. 2. part 2. p. 1●7. thus: The only mean or instrument of Salvation required of our part, is faith; that is, a sure trust and confidence in the mercies of God, etc. ut supra: where 'tis clear, that the faith that doth justify us, is not a bare notitia or knowledge of, and assensus, assent unto the truth of God's word, but also (as our sound Divines do hold and maintain) 
Bishop Davenant, Determ. 37.  fiducia, a sure trust and confidence in God's mercy, etc. So also in Homily of Salvation of Mankind, p. 20. A true and right Christian is not only to believe the holy Scriptures and all the Articles of our Christian Faith, (that is, to assent to them) but also to have a sure trust and confidence in Gods merciful promises, to be saved from everlasting damnation by Christ, whereof doth follow a loving heart to obey his Commandments. And this true Christian faith, neither Devil hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the Sacraments, in coming to the Church, and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds showeth the contrary.  
And also p. 22. There is a twofold faith: 1. Dead, which bringeth forth no good fruits, but is idle and unfruitful, and is the faith of Devils, and of wicked men, who confess God with their mouths, but deny him in their deeds. He believeth the Scriptures to be true, but trusteth not in God for the performance of the Promises therein. He believeth not in God, and trusteth not in his mercy and grace.  
2. A lively Faith is not idle or unfruitful, but worketh by charity. And this is not the common belief of the Articles of our Faith, but 'tis also a true trust and confidence of the mercy of God through our Lord Jesus Christ. Nothing so much commendeth men to God, as this assured Faith and trust in him.  
By which we may see, 1. That Faith justifieth not, as it barely assents to the word of God; which may be proved thus: That is no act of Faith as 'tis justifying which Devils and wicked men may have; but assent to the word of God, Devils and wicked men may have; therefore a bare assent to the word, is no act of Faith as justifying. The Major is undeniable; the Minor is not only affirmed by our Church in the said Homily, but may be proved by Jam. 2. 19 Thou believest that there is one God, thou dost well; the Devils also believe and tremble. And that wicked men may have such faith, may be seen in Jam. 2. 14. Wicked men may assent to the History of the Scriptures, yea to this, That Jesus Christ is the Son of God, and Saviour of the World, as those did we read of in Joh. 2. 23, 24, Many believed in his name, when they saw the Miracles which he did: But yet these did not put their trust and confidence in Jesus for Salvation; they believed that he was the Christ that was promised, but they received him not to be their Saviour; For Jesus did not commit himself unto them, because he knew all men. He knew they did not believe in him with their hearts. And Jo●. 12 42. Among the chief rulers, many believed in h●m▪ (but they were hypocrites), for because of the I harisees they did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men more than the praise of God. And such a believer was Simon Magus, Act. 8. 13. He believed and was baptised, and continued with Philip, 〈◊〉 wondered, beholding the Miracles and signs which were done, and yet his heart was not right in the sight of God, he was in the gall of bitterness, and bond of iniquity; which he discovered when he would have bought the power of giving▪ the Holy Ghost with money, as may be seen in Act. 8. 19, 20. 21, 22, 23. If this assent would justify, it would ju●●●fi● them,  
2. Faith justifies not as 'tis an act, habit or work; for faith putteth us from itself, and remitteth us to Christ for justification, and saith it is not I that justify you, but Christ only; it is not I that take away your sins, it is Christ only, and to him only I send you for that purpose, forsaking therein all your good virtues, thoughts, and works, and only putting your trust in Christ, Hom. of Salvation of Mankind, p. 18. and before that, it saith, No man by his own acts, works and deeds, seem they never so good, can be justified and made righteous before God. ibi. p. 13. Now the act of a man's own Faith, is a man's own act, and therefore it cannot justify him before God.  
2. Because 'tis contrary to the Doctrine of our learned and orthodox Divines. 1. Read what Bishop 
* ●ascic. Controu. c. 5. q. 5. p. 266, 267.  Prideaux saith, Neque tamen merito fidei justificamur, sed medio, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non propter fidem sed per fidem, non justi facti sumus, sed declaramur, apprehendente scilicet fide, non m●da tantum cognition, & assensu▪ sed fiducia, intent salvatoris merito, quod divinae justitiae satisfaciat. We are not justified by the merit or worthiness of Faith, but by means of Faith; not for Faith, but by Faith; we are not made, but declared just, by Faith apprehending, not by a naked knowledge and assent only, but by a trust resting upon the merits of our Saviour, which satisfies God's justice.  
2. Archbishop Usher to this question, How is this great benefit of Justification applied to us, and apprehended by us? excellently and truly answereth thus: This is done on our part by faith alone, and that not considered as a virtue inherent in us 
* Mark, this is directly, and distinctly, and expressly against Dr. Patrick's and Mr. Fowler's false Doctrine mentioned before. John Bradford, that pious and learned Martyr, saith, That Faith as it justifieth, is to be understood thus; not that the action itself of believing, as it is a quality in man, doth deserve it, but because it taketh that dignity of the object. For in the act of justifying faith as it is an action in man, is not to be considered alone, but must go ever with the object, and taketh its virtue thereof. Fox his Acts and Monuments in one Volume, p. 1577.  working by love, but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness, Rom. 5. 1. Rom. 10. 10. Jer. 22. 6. So that faith justifieth only relatively in respect of the object, which it fasteneth on, to wit, the righteousness of Christ, by which we are justified; faith being only the instrument to convey so grrat a benefit unto the soul, 〈◊〉 the hand of the beggar receives the alms. Sum of Christian Religion pag. 196.  
3. Bishop Downham in his learned Treatise of Justification, (where may be seen Mr. Fowler's Arguments and Doctrine taken out of Bellarmine, fully and punctually answered, too long to be herein inserted) Lib. 6. c. 7. Sec. 3. in answer to this question, Whether Faith doth justify formally, as being a part of inherent righteousness; or instrumentally only as the hand to receive Christ, who is our righteousness? He saith thus: The Roman Catholics hold the former, the true Catholics the latter. But the former I have sufficiently disproved before, and proved the latter● for if we be not justified by any grace or righteousness inherent i● ourselves, or performed by ourselves, which I have before (Li●● 4.) by undeniable arguments demonstrated: than it follows necessarily, that we are not justified by Faith, as it is a gift or grace, a●● act, or habit, or quality inherent in us. And if we be justified by the righteousness of Christ only, which being out of us in him, imputed to those who receive it by Faith, which also 
* Lib. 4, & 5.  before I invincibly proved: then also it followeth by necessary consequence, that we are justified by Faith only, as it is the instrument or hand of the soul 〈◊〉 apprehend or receive Christ, who is our righteousness; wherefore, where Faith is said to justify, it must of necessity be understood relatively, and in respect of the object: to which purpose, both Justification and all other benefits which we receive by Christ, are attributed to Faith, as I have showed 
¶ L. 6. c. 4. Sec. 6.  before. Not that Faith worketh these things but because by it we receive Christ, and with him a●● his merits and benefits.  
And for the same cause the Faith of all the faithful, though unequal in degrees, in some greater, in some less, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alike precious in the righteousness of God, and our Saviour Jesus Christ, 2 Pet. 1. 1. which is an evidence, That faith doth not justify in respe●● of its dignity or worthiness, but in respect of the object which it doth receive: which being the most perfect righteousness of Christ, unt● which nothing can be added, is one and the same to all that receiv●● it. Of t●is see more Lib. 1. c. 2. Sec 10.  
4. Bishop Reynolds upon Psal. 110. 4. p. 443. saith thus: So the●● between Christ and us there must be an unity, or else there can be no imputation; and therefore it is that we are said to be justified by faith, and that faith is imputed for righteousness, Rom. 4. 5. not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, the act of believing, as if that were in see accounted righteousness, as it is a work proceeding from us by grace; but because it is vinculum & instrumentum unionis, the bond of union between us and Christ, and by that means makes way to the imputation of Christ's righteousness unto us. And the same reverend, learned, and orthodox Bishop in his most excellent Treatise of the Life of Christ, p. 476. saith, That preciousness of faith is seen chief in two respects: 1. In regard of the Objects: and 2. In regard of the Offices of it. And p. 478 he saith, That the Offices which are peculiar to faith, are principally these three: 1. To unite to Christ, and give possession of him. 2. The second office wherein consisteth 
* P. 480.  the excellency of faith, is the consequent of the former, namely to justify a man; for there is no man righteous in the sight of God any further than he is taken into the 
* I have inserted this, not only because it makes way for what I have chief to allege, but also that those Antichristian, Popish, Arminian, Socinian men, who call themselves Protestant's, and the dutiful Sons of the Church of England, that do not only deny, but deride and scoff at union and communion with Christ, which is indeed the ground of all our happiness here and hereafter, may take notice of what a learned Bishop of their party in two several Treatises saith and proveth.  unity of Christ, and into the fellowship of his merits. God is alone well pleased in Christ; and ●●ll a man be a member of his body, a part of his fullness, he cannot a pear in God's presence. This was the reason why Christ would have none of his bones broken, or taken off from the Communion of his natural body, Joh. 19 36. to note the indissoluble union which was to he between him and his mystical members. So that now as in a natural body the member is certainly fast to the whole so long as the bones are firm and sound; so in the mystical, where the body is, there must every member be too, because the bones must not be broken asunder. If then Christ go to heaven, if he stand unblameable before God's justice, we all shall in him appear so too; because his bones cannot be broken. That which thus puts us into the unity of Christ, must needs justify our persons, and set us right in the presence of God; and this is our faith. The Apostle gives two excellent reasons why our Justification should be of faith rather than of any other grace; the first o● God's part, that it might be of grace. The second on the part of the promise, that the promise might be sure to all the seed, Rom. 4. 16. First, Justification that is by faith, is of mere grace and favour, no way of work or merit; sor the act whereby faith justifies, is an act of humility, and self-dereliction, a holy despair of any thing in ourselves, and a going to Christ, a receiving, a looking towards him and his all-sufficiency; so that as Mary said of herself, so we may say of faith, the Lord hath respect unto the lowliness of his grace, which is so far from looking inward for matter of Justification, that itself, as it is a work of the heart, T● credere, doth not justify, but only as it is an apprehension or 
* This Mr. Fowler saith is false, in his Free Discourse, p. 129.  taking hold of Christ. For as the hand in the very receiving of a thing must needs first make itself empty (if it be full before, it must let all go er● it take hold of any other thing); so faith being a receiving of Christ, Joh. 1. 12. must needs suppose an emptiness i● the soul before.  
Faith hath two properties (as a hand) to work and to receive; when faith purifies the heart, supports the drooping spirits, worketh by love, carries a man through afflictions, and the like, these are the works of faith; whe● faith accepts of righteousness in Christ, and receives him as the gift of his Father's love, when it embraceth the promises afar off, Heb. 11. 13. and lays hold on eternal life, 1 Tim. 6. 12. this is the receiving act of faith. Now faith justifies not by working 
* This is directly against Mr. Fowler's Doctrine before mentioned, and against Dr. Heylin's too.  (lest the effect should not be wholly of grace, but partly of grace, and partly of works, Ephes. 2. 8, 9) but by bare receiving and accepting, or yielding consent to that righteousness, which in regard of working was the righteousness of Christ, Rom. 5. 18. and in regard of disposing, imputing, appropriating unto us, was the righteousness of God, Rom. 3. 21. 1 Cor. 1. 30. Phil. 3. 9 Pag. 480, 481, 482. 3. The third Office of faith, is to give us, with Christ, all things.  
5. I might allege the Testimony of Luther, Calvin, Beza, Peter Martyr, Zanchy, Musculus, Pareus, Polanus, Tilenus, Vrsinus, Wendelinus, Wollebius, Festus Hominius, Amesius, Junius, Macrobius, Sharpius, Piscator, Thre●● and many more of our own Writers; but those you usually answer by slighting, saying, they were particular men, and Presbyterians, or Nonconformists; therefore I forbear: but I 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 itself, or of itself, doth justify 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 virtue; but this is our meaning, that we do obtain remission of sins, and imputation of righteousness by mercy shown us for Christ's sake. But now this mercy cannot be received but by faith, and faith doth not signify here only a knowledge 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 justify, for the wicked and the Devils are cunning in the History. But Paul when he saith, faith is reckoned for righteousness, he● speaketh of a trust and confidence of mercy promised for Christ's 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 Christ's 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 itself, 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. Usher, 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 justify.) Neither do we mean, that this our act to believe in Christ, or this our faith in Christ, which is within us, doth of itself justify us, or deserve our Justification unto us, for that were to account ourselves to be justified by the virtue or dignity of something that is within ourselves): but the true understanding and meaning thereof is, that although we hear God's 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 virtues of Faith, Hope, Charity, and all other virtues 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 God's 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 God's mercy, and the remission of our sins, (which thing none other of our virtues 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 justify us, By justifying faith we understand not only the common belief of the Articles of Christian Religion, and a persuasion of the truth of God's 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 Son's sake. Articles 36. 37.  
This is almost the same that I have before alleged out of our Books of Homilies.  
6. I shown 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 justify 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 Christ's sake alone; not by imputing faith itself, the act of believing, or any ●ther Evangelical obedience to them, as their righteousness, C. 11.  
And in their larger Catechism, p. 95. (which would be very useful and profitable, not only for all young Students, but also for our ●roud conceited Photinian Divines to study) they show how Faith doth justify: 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 Catiline:  
Nihil horum ora vultusque mouêre?   

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 God's part, and apprehended and applied by faith alone on their part. 
THIS I renounce, 1. Because 'tis 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 wholesome 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 ●●ceived at Gods own hands, that is to say forgiveness of his 〈◊〉 And this justification or righteousness, whi●● we so receive of God's mercy 
* Vide 34. Article of the Church of Ireland.  and Christ's ●●rits embraced by Faith, is taken, accepted 〈◊〉 allowed by God for our perfect and full justification. 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, without the works of the Law. Ambrose saith, That is the Ordinance of Go●● that they which believe in Christ should be saved without wor●● by faith only, freely receiving remission of their sins. And p. 18, 〈◊〉 Faith putteth us from itself, and remitteth or appointeth us 〈◊〉 Christ for to have only by him remission of our sins, or justificatio●● So that our Faith doth as it were say to us, It is not I that take ●●way your sins, but it is Christ only, and to him only I send you 〈◊〉 that purpose, forsaking therein all your good virtues, word●● thoughts, and works, and only putting your trust in Christ: b●cause Faith doth directly send us to Christ for remission of our si●● and that by Faith given us of God we embrace the promise of Go● mercy. and of the remission of our sins, (which thing none other of our virtues or works properly doth) therefore the Scriptu●● useth to say, That Faith without works doth justify; Faith only justifieth us, is all one with St. Paul, Faith without works justifieth us.  
And in her Homily of Christ's Death and Passion, T. 2. p. 186, 187▪ The only mean or instrument of Salvation required of our part, i● Faith, that is, a sure trust and confidence in the mercies of God, whereby we persuade 
* 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.  ourselves that Go● 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 Christ's 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. 'tis said thus: Faith is the only instrument of Salvation now left unto us.  
By which 'tis clear, that it justifieth, not as an act, habit or work, ●ut only as an instrument apprehending and applying the righteousness of Christ. Observe, that the word Faith in this Proposition [We are justified by faith] is to be understood relatively with relation to, or co●otation of its object, and is sense equivalent to this, We are justified by Christ's merits or righteousness apprehended and applied by faith. Here is a Metonymy, where the effect of the principal cause, Christ, is attributed to the instrumental cause, Faith; as the Blow 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 Blow and eating are but the instruments. So 'tis said, We are saved by hope, that is by Christ, in whom we do hope; so here 'tis said, that faith justifieth, that is Christ's righteousness received and applied by Faith to the Believer, justifieth him in God's sight.  
2. Because 'tis contrary to the judgement 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 losing 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 Christ's sealed one's have washed their garments, & made themselves white in the blood of the Lamb, for they by virtue of his death 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 'tis 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 showeth, 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 God's hands remission of sins, or is by God's 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 obedience of Jesus Christ believed on, and embraced by a true faith. And this interpretation of that Proposition the Reformed Churches do admit, and 〈◊〉 other, rejecting as erroneous and contrary to the Scriptures such glo●● 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 betw●●● faith and works in the point of our Justification. Amongst which there are th●●● erroneous assertions touching man's Justification by faith, which they reject.  
1. That faith justifieth us [per modum causae efficientis, & merito●● as a proper efficient and meritorious cause, which by its own worth and ●●nity deserves to obtain Justification, remission of sins, and the grace well doing; this is properly Popish, which he refutes. Ibi. p. 160, 161, 〈◊〉 163. Cap. 1. 〈◊〉  
2. That we are justified by faith, sensu proprio, that is, the act of ●●lieving, in that To credere is imputed for righteousness, being accepte● God, and accounted unto us for that whole righteousness of the Law, wh●●● we were bound to perform; so that our very faith is that righteousness 〈◊〉 which we are justified in the sight of God: Non quidem merito suo, 〈◊〉 propter gratuitam acceptilationem Dei. This is the error of the Arcanians (with whom the Papists agree) which they received from Faust●● Socinus, that unhappy Heretic, in his blasphemous Book de Christo S●●vatore; and Michael Servetus in his second Book de Lege & Evangeli●● Which Errors are confuted by Calvin in his Opuscula, and ibid. by 〈◊〉 Pemble, Sec. 2. c. 2. p. 164, etc.  
3. A sinner is not justified by faith alone, but also by other virtue's 〈◊〉 graces, as Hope, love, repentance, fear of God, etc. and this is the opinion of the Papists, (which whether it be not the Doctrine, the scopel and main drift of our Latitudinarian Divines in their Books, let t●● impartial and judicious Reader truly judge) which he confutes, 〈◊〉 Sec. 2. c. 3. p. 167, etc. and which is most opposed and confuted by 〈◊〉 sound Doctrine of the Church of England, as may be easily seen 〈◊〉 what I have before alleged out of it.  
Now that true Believers in Christ are justified, that is, declared 〈◊〉 accounted righteous before God, acquitted from their debt, the Cu●● of the Law, which by their sins they have deserved at God's hands, by and for the merits of Christ's 
* Christ's righteousness is not only his inherent holiness, as Mr. Fowler falsely suggests in his Free Discourse, pag. 128.  passive and active obedience to the will of God his Father, which is called Christ's righteousness imputed to them; I prove thus, by arguments taken clearly from the Doctrine of the Church of England, and God's word.  
1. They that believe in Christ, that is, that their persons are justified before God, are justified either by their own habitual or actual inherent righteousness, or by the righteousness of Christ imputed to them; but they are not justified before God by their own habitual or actual inherent righteousness; therefore they are justified by the righteousness of Christ imputed to them. The sequel of the Major is undeniable, because there is no other thing by or for which they are justified; that is, absolved from the curse of the Law, and declared not guilty, but accounted innocent and righteous. The Minor I have proved already by the Doctrine of the Church of England, the sentence and confession of the Reformed Churches abroad, and our own learned Divines at home, and by the authority of Canonical Scripture. The sum of which is this:  
1. Because we are freely justified by Faith, (not as an act, habit or work, but) as an instrument apprehending and applying the righteousness of Christ, and not by the deeds of the Law, Rom. 3. 20, 24, 28. Gal. 2. 16.  
2. Because all our inherent righteousness is imperfect, and accompanied with many sins, and therefore cannot stand before the judgment-seat of God, much less merit or procure our Justification at God's hands. To which I add this further, Though God hath ordained us to walk in good works, yet the meaning is not by these words to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them to purchase to ourselves or others remission of sins, and so consequently everlasting life, for that were blasphemy against God's mercy, and great derogation to the bloodshedding of our Saviour Jesus Christ. For it is the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ, without merit or descriving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. T. 2. Hom. of good works, part 1. pag. 81.  
And 'tis observable, that the Church of England makes Justification to be forgiveness of sins. Homily for Salvation, p. 13. And Bellarmine himself, Lib. 1. de Paenit. saith, Remissio peccatorum quid est nisi justificatio?  
2. True Believers in Christ are justified the same way, and by the same means that Abraham was; but Abraham's person was justified before God, not by his own good works, but by the righteousness of Christ imputed to him. Ergo, true Believers in Christ are justified by the righteousness of Christ imputed to them. The Major is the Doctrine of the Church of England, as I shown before, and is clear by St. Paul's Doctrine. Rom. 4 11, 12. As Abraham the Father of the Faithful was justified▪ so shall his faithful sons, believers in Christ, be justified too, that▪ righteousness might be imputed to them also. And Rom. 4. 22, 23, 24. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed 〈◊〉 him, that is Abraham; but for us also to whom it shall be imputed, if 〈◊〉 believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and raised again for our justification.  
The Minor also is clear, because he was justified by his Faith, whereby he believed God in the promised seed that is in Christ, Ro●. 4. 3. Abraham believed God (that God that spoke to him) and it 〈◊〉 counted to him for righteousness. And I shown before, that his Faith was taken not absolutely, but relatively, with connotation of the object Christ promised, that was counted to him for righteousness. So Rom. 4 9 Faith was reckoned to Abraham for righteousness. And ver. 21. and therefore it (that is his Faith in Christ the promised seed) was imputed to him for righteousness. And our Homily saith, Ibi. supra, O●● faith shall be imputed to us as well as it was to Abraham, Isaac and Jacob: And it necessarily must be so, for he was not justified by Faith as 〈◊〉 act or habit, or work, as I proved before by the Doctrine of the Church of England.  
3. If God doth accept and allow of Christ's active and passive obedience, and the merits thereof as full and perfect satisfaction to his Justice for true Believers in Christ, than they are justified before God by the righteousness of Christ imputed to them; but God doth accept and allow of the active and passive obedience of Christ, and the merits thereof, as full and perfect satisfaction to his Justice for true believers in Christ; therefore true believers in Christ are justified before God by the righteousness of Christ imputed to them. The sequel of the Major is evident, because Christ's obedience and merits is his righteousness. For we say not that Christ's essential righteousness, which is in him as God, the second Person in the Sacred Trinity, or that righteousness which he by his Spirit and Word works in believers, is imputed to believers for Justification; but that Mediatory righteousness of Christ, whereby he suffered for our breach of Gods most righteous Law, (which deserves God's 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 nonpayment of such a sum of money as he owed him till he be paid 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 'tis here, Gods accepting, taking, and allowing of our Saviour Jesus Christ's, 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 ourselves.  
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 God's mercy, and Christ's merits embraced 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 do 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 God's grace again, and clearly discharged from our sins; those expressions that Christ did purchase for us God's 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 God's 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 J●sus Christ, applied by Faith; and not for our own works or merits. And this righteousness which we so receive of God's mercy, and Christ's merits, embraced 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 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 Christ is now the righteousness of all them that truly 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 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 this Doctrine, (viz.) that Christ hath for us made a full and perfect satisfaction to God's 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 Hom●ly of Christ's 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 judge 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 complete 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 God's people, the Lord our righteousness. 
* See Bishop Andrews his Sermon in locum.  All God's 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 God's Elect shall be justified, that is, shall obtain remission of their sins, and right to everlasting life by virtue of the Son of God's righteousness, which shall be applied to them by Faith. So Diodate in Isa. 45. 25.  
2. Rom 4 6. Blessed is the man unto whom God imputeth righteousness without works. Now that righteousness is not, cannot be inherent properly in our persons; for that is not without works; it must necessarily therefore be Christ's righteousness, which is imputed to him that is blessed.  
3. Rom. 5. 17, 18, 19, For if by one man's offence (i. e. adam's) death reigned by one (i e. by Adam) much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ; therefore as by the offence of one, (that is Adam) judgement came upon all men unto condemnation; even so by the righteousness of one (that is Christ the second Adam) the free gift camt upon all men (that is, that are elected in Christ) unto justification of life. This next verse makes it most clear: For as by one man's disobedience (that is Adam's) many (that is, all that were naturally in Adam by ordinary generation) were made sinners; so by the obedience of one (that is of Christ) many (that is all Gods Elect) shall be made righteous. Not efficiently and meritoriously only, but formally; as by Adam's disobedience we we●● made sinners, not efficiently and meritoriously only, but formally for his first sin was imputed to us and made our sin: so are believers Christ formally made righteous by the Imputation of Christ's righteousness them.  
4. 1 Cor 1. 30. Christ is made to us of God, wisdom, and righteousness and sanctification, and redemption. Where the blessed Apostle doth expressly distinguish righteousness from sanctification; the righteousness 〈◊〉 Christ imputed to us, from inherent righteousness wrought in us.  
5. To this might be added this, That no righteousness but the righteousness of Christ, who is God and man in one Person, is now 〈◊〉 to satisfy the justice of God, and purchase for us remission of our 〈◊〉 and perfectly fulfil the Law of God for us; and therefore St. 〈◊〉 who understood himself very well, Phil. 3. 8, 9, Counted all thing but dung that he might win Christ, and be found in him, not having his o●● righteousness, which is of the Law; but that which is through the faith of Christ, the righteousness which is of God by faith. That is, clothed wit● the righteousness of Christ imputed to him, as not only Dr. Featly, b●● all our sound Divines that have written upon the place, expound it.  
6. Before I leave this point, I p●● observe 
* Tilen. Syntag. de Justif. p. 724. Wend●lin. Theol. lib. 1. c. 25. Thes. 8. p 491.  with Divines, That remiss●● of sins or absolution from the curse of t●● Law, and the imputation of the righteousness of Christ, are not two divers or disti●● integranting parts of Justification, or two acts in number and really distinct, but one and the same act respecting two terms, à quo & ad que● from which and to which. As darkness is by one and the same act expelled the air, and light introduced into the air; so by one and t●● same act of Justification is the sinner absolved from guilt, and pronounced just; by one and the same act is the sinners sin pardoned, and the righteousness of Christ imputed to him. Remission of sins, and imputation of righteousness, are not two divers or distinct parts, secu●dum ess●, but only secundum dici; in nature, but name and sound; fo● either of them taken asunder doth express the whole nature of Justification, as appears Rom. 4. 6, 7. where the Apostle purposely handling this argument, doth use to remit sins, and to impute righteousness as things or phrases of equal force or signification. David describe●● the blessedness of man unto whom God imputeth righteousness without works, saying, blessed are they whose iniquities are forgiven, Psal. 32. 1, 〈◊〉.  
To these arguments I might add what Cardinal Contarenus in tracta●●u de Justificatione doth teach, to be seen in Dr. Ames his Bellarminus Enervatus T. 4. l 6. c. 1. p. 128. and what Cardinal Cajetan also saith to the same purpose, there to be seen; but I forbear, because I am now to deal with Protestants in profession, though Papists indeed in those points about Justification. And that you may see I do not wrong them, I shall here insert what Mr. Fowler 
* And I hope I may without offence call them so, seeing they hold the very same that Papists do in their tract of Justification, seeing he calls us Antinomians, for holding the Doctrine of St. Paul.  saith, that he and his party do hold, Free Discourse, p. 1. p. 125. he saith, That those men are angry with those Preachers, (that is, his Latitudinarian party) that preach a truly 
† As if those he writes against, did not preach such a moral and real righteousness as well as they: and as though Christ's righteousness which is imputed to believers, were not such.  moral, and real righteousness, because they hear no talks from their Pulpits of an imputative righteousness. And p. 126▪ he saith, They do not use the phrase so often, but they believe the thing in their sense, that is, so to handle the doctrine of imputed, as to show the necessity of inherent righteousness, (that is, as he explains himself elsewhere, to the justification of a sinner's person before God; which whether it be not downright Jesuitical, or if you rather will, Socinian-Popery, let the judicious and indifferent Reader judge.) This then is their notion of Christ's imputed righteousness, that those which are sincerely righteous, and from an inward living principle allow themselves in no known sin, nor in the neglect of any known duty, which is to be Evangelically righteous, shall be dealt with and rewarded in and through Christ, as if they were perfectly and in a strict legal sense so. 'Tis certain, (I acknowledge) that those that are justified are sincere, but that their sincerity doth antecede, or copulatively or concausally concur to the Justification of their persons before God, with the righteousness of Christ imputed to them, is a grossly false notion of Christ's imputed righteousness, and amounts to no more than what the Papists teach, That Christ hath merited that our works might merit; and is directly contrary to the Doctrine of the Church of England, as I have showed before. And besides, he speaks not out plainly, but saith, they shall be dealt with and rewarded in and through Christ; but how, whether as the efficient, or meritorious or formal cause, he doth not show. The latter he cannot mean, because he denies the Justification of a sinner's person before God upon the account of the imputed righteousness 〈◊〉 Christ. And p. 127. he saith thus, I am confident that this (which 〈◊〉 immediately before gave) is the only true notion of the imputed righteousness of Christ. And p. 128. The true notion (he saith of those m●● he writes against) of the imputed righteousness of Christ is this, that Christ's righteousness 
* Christ's righteousness is more than his inherent righteousness, as I shown before.  or inherent holiness, is as completely made 
† 'Tis so by God's imputation.  theirs, as if they themselves were completely and perfectly righteous; and that upon no other 
* They call not Faith a condition, but the only instrument of the soul.  condition or qualification wrought in them, but 〈◊〉 believing, whereby too many of them me●● strongly fancying this rightcousness to 〈◊〉 theirs. This he saith in the Margin, i● a false notion of it, and is grossly false doctrine. For he saith, there are two pal●ble mistakes in it: 1. That Christ's righteousness is properly 
† 'Tis as properly made ours by imputation, as Adam's first sin is made ours.  made ours. I am confident, there is no Scripture that tells us 〈◊〉 All that we find asserted in the Gospel 〈◊〉 to this matter is this, that real benefits 〈◊〉 advantages which are likewise exceeding●● great 
* But what are they? is justification one of them or not, in the sense I have treated of it?  and excellent, do by the righteousness of Christ accrue to us: and those ●●less great and excellent, than if that righteousness were in the most proper se●● ours. 2. The other mistake is, that this righteousness is made ours, upon no other terms than that of believing 
† Who saith so? what other terms are required on our part besides faith in Christ (believe and thou shalt be saved) antecedent to Justification?  it is so. This is not only a 
* And yet this man saith, Conformists must not write against the Doctrine of the Church of England.  false, but also a most dangerous opinion. And then he saith, That be and his moral Preachers are careful to show the falsity and defectiveness of some definitions of faith, of dangerous consequence; and that this is one of the false ones, namely, that is is a taking hold of 
† Who are the men that so define it? and where? Assembls. Definition of Justifying Faith.  Christ's righteousness; or a believing th●● it is made over to us, p. 129, 130 this he calls a mysterious faith, and nonsense, p. 130. The Learned and Orthodox Assembly of Divines in their larger Catechism did give us this Definition of justifying Faith: Justifying faith is a saving grace wrought in the heart of a sinner by the Spirit and Word of God, whereby he being convinced of his sin and misery, and of the disability of himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the Gospel, but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin, and for the accepting and accounting of his person righteous in the sight of ●o● for salvation. Joh. 1. 12. Act. 16. 32. Phil. 3. 9 Is this a false or defective definition of Faith, or nonsense? if it be, speak out and prove it. And p. 130, 131. he saith, The reason why those moral Preachers use not at all▪ or but seldom the phrase imputed righteousness, is because those men's very untoward notion hath so leavened 
* And yet you'll use the word Altar, and the phrase holy Altar, though the Papists have level●● it with their false notion of oftering the sacrifice of Christ's body and blood upon it.  the heads of the vulgar, that they can scarcely hear of Christ's imputed righteousness, but they are ready to make an ill use of it, by taking from thence occasion to entertain low and disparaging thoughts of an inward real righteousness. I think (saith he) it would be well if it were never used.  
I pray mark: 1. He calls our Orthodox Divines notion of Christ's imputed righteousness, an untoward notion. 2. He gives a Popish reason, and very untoward false and dangerous one, why his Divines use not the phrase imputed righteousness, because, forsooth, 'tis in danger to be abused; the same that Papists give for their prohibiting vulgar people to read the holy Scriptures in a known tongue, left they should abuse it. 3. Christ's righteousness and the imputation thereof must not by these men's reason be mentioned, Lest people should take occasion to disparage man's own real moral righteousness. Doth not this show that you prefer your own righteousness above Christ's? And pag. 132. he saith, But take notice that this expression, [Christ's 
* So saith Bellarmine, as T●lenus in his Syntag. de Justi●. p 726. tells us where he saith frontem persricat Bellarmi●● 'Tis plainly in Rom. 4. 6. ●hil. 3. 8. 9 and by necessary consequence in Rom. 5. 18, 19 1 Cor. 1. 30. and many other places of Script. 2 Cor. 5. 〈◊〉  imputed righteousness] is not to be found in all the Bible, Nor in any of the places where we find the word imputed relating to the righteousness of Christ, at all to be understood; but only an effectual faith, which is the very same with inherent righteousness, which as I said, is that moral righteousness only that those Preachers may be justly charged with altogether insisting upon, p. 133. Here the man speaks out plainly, that our persons are justified befo●● God by our own inherent righteousness, as 'tis taken in opposition 〈◊〉 the righteousness of Christ imputed to us, which latter he utterly denies. And in his other Book entitled, The design of Christianity▪ c. 19 p. 221. he saith, That faith justifies as it includes a sincere resolution of obedience— or true holiness▪ in the nature of it. Which is as directly contrary to the Doctrine of the Church of England, as any that his Father Bellarmine hath written concerning Justification, whose arguments he urgeth and improves, as will be evident to any man that reads Bishop Downham of Justification, and Dr. Ames his Bellarminus Enervatus. And in p. 133. of his Free Discourse, he saith, There are but two Chapters in all the New Testament, where we find the word imputed mentioned, as relating to righteousness; one is in the fou●● to the Romans, and the other the second of St. James. In the fourth to the Romans we have it four or five times; and it is most evident, that there still it is to be interpreted, as I said, (that is above, p. 132.) 
* Which is most false; it's evident, that 'tis taken, as all our sound Protestant Divines understand it, of Faith, not as 'tis effectual by works, but as it's relatively considered, apprehending the righteousness of Christ, and applying it to ourselves, as I have showed before. Bishop Sanderson was no Antinomian, consider what he saith, That Justification of sinners by the imputed righteousness of Christ apprehended and applied unto them by a lively Faith, without the works of the Law, is a sound, true, comfortable, profitable and necessary Doctrine. Serm. upon Rom▪ 3. 8. p. 49. in 410.  of an effectual faith, which is the very same with inherent righteousness. And what he saith for confirmation of his opinion, That Abraha● was justified by his faith as it was operati●● by good moral works, (that is, in St. Paul'● sense, that his person was justifie● before God by it as so operative: else he speaks not to the purpose, as Bellarmine commonly doth; for 'tis yielded▪ That abraham's faith was justified by works, and declared before men, yea and his person too before men, that 'twas a true and living faith, and not a dead faith, or a mere profession of faith, and that he was a justified person) is very false, and his endeavour to prove it, is like it. He saith, The Apostles design in the fourth Chapter, is to prove that the observance of Mosaical rites, whereof Circumcision was the chief, is not necessary to men's Justification or acceptance with God; and this he would prove by the instance of Abraham, who was accepted, and also very high in God's favour, even while he was in uncircumcision, p. 134.  
But to this I say, that 'tis clear the Apostles design in that Chapter is to prove that no men's persons are justified by works, but that all that are justified are justified only by Faith in Jesus Christ; and lest any should think that only the Jews were thus justified by Faith in Christ without the works of the Law, he proves that even the Gentiles and the Jews are justified the same way, even by faith in Christ, because Abraham was so justified before he was circumcised, v. 9 Cometh the blessedness upon the circumcision only, or upon the uncircumcision also? No, but it comes upon both Jews and Gentiles alike; for Abraham was justified by faith in Christ before he was circumcised— that he might be the father of all them that believe, though they be not circumcised; that righteousness, that is, that Christ's righteousness, might be imputed to them also. And p. 136. he saith, That St. James his design was to prove against Gnostics, who were ranting 
* Sir, we are no more Antinomians than St. Paul was, nor Gnostics.  Antinomians, the absolute necessity of new obedience, in order to men's being received 
† This is most false.  into God's favour; that is, justified or accepted as righteous. By which 'tis clear, that he makes, as Dr. Patrick doth, new obedience to go before Justification. In p. 137. he expounds Phil. 3. 9 of inherent righteousness, and to that end saith, that Paul chief desired to be found in Christ. Whereas 'tis clear, that there is no such expression nor meaning, but that he desires only to be found in Christ. not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith; that is, clothed with the righteousness of Christ imputed to him, as all our Orthodox Divines expound the place, as Calvin, Piscator, Dr. Featly, Diodate, Beza in Locum. And Dr. Willet in his Synopsis 
Willet Synopsis Papismi. pag. 580, 986, 1000 Bp. Prideaux Fascic. Controversiarum, c. 5. q. 5. p. ●66. Bp. Downham of Justifica●. l 7. c. 3. 〈◊〉. 15. p. 460. Assembly of Divines in their larger Catechism of justifying Faith.  Papismi 12th. Gen. Controversy of the Sacrament of Baptism, (in answer to Bellarmine, who denieth that we are justified formally by the righteousness of Christ, but that we are justified by our own righteousness inherent in us) answers thus: This is a great 
* Vid. King James his saying to this purpose before, p 〈◊〉. in the Margin.  blasphemy, and contrary to the Apostle, who saith, That I might be found not having mine own righteousness which is by the Law, but the righteousness of God through faith, Phil. 3. 9 The righteousness 〈◊〉 God by faith is not our own righteousness, but we are justified by the righteousness of God, that is, by the righteousness of Christ, by God imputed to 〈◊〉 And so Bishop Downham expounds the place, and answereth Bellarmine's shifts, and Mr. Fowler's improvement of them; which learned answer of his is too large here to be inserted; where he proves ou● of Chrysostom and Ch●mnitius, that the Apostle did in the point of Justification of his person before God, account all his works, not only those before his conversion, but even those since, yea his works both past and present, as loss and dung. Though these men declare themselves by their works to be Factors for Rome, preach and print most Antichristian Popish Doctrine, and such as some of the honester and sounder sort of Papists have disclaimed and written against, with approbation of the learned and Regent Papists themselves, as Dr. Ame's shows out of Contarenus, whose works were approved by the Regent Doctors of Divinity at Paris, An. 1572. Contarenus' words are these 
Dr. Ames Bellar. Enervat. T. 4. lib. 6. the Justif. c. 1. Thes. 1. compared with his 13th Protestant's argument, pag. 151.  Quoniam (inquit) ad duplicem justiti●● pervenim●●● per sidem, justitiam inhaere●tem nobis & charitatem, ac gratiam, qua efficimur consortes divinae naturae & justitiam Christi, nobis donatam & imputatam. quoniam ins●●rti sumus, & induimus Christum, restat inquirere, utranam debeamus niti, & existimari nos justificari coram Deo, idest, sanctos & justos haberi? ego prorsus existimo, piè & Christianè dici, quod debeamus niti, niti inquam, tanquam restabili, quae certò nos sustent●t, justitia Christi nobis donata, non aute●● sanctitate & gratia nobis inherente, haec etenim nostra justitia est inchoata & imperfecta, qu● tueri nos non potest, quin in multis offendamus, quin assiduè peccemus Id circo in conspeclu Dei non possumus ob hanc justitiam nostram haberi justi & boni, quemadmodum deceret filios Dei esse bonos & sanctos, Sed justitia Christi nobis donata est vera & perfecta justitia, quae omnino placet oculis Dei, in qua nihil est quod Deum offendat, quod De●● no● summope●● placcat ●ac ergo sola re certa, & stabili nobis ●●tendum est, & ob eam solam credere nos justificari coram Deo, id est, justos ●aberi & dici justos.  
Now I suppose Mr. Fowler will have no just cause to blame me for discovering so plainly his erroneous opinions, seeing I have dealt candidly with him in repeating his own words; and he will thereby in re●se that preferment which he hath gotten already by his printing these his erroneous Doctrines I have confuted. Though I confess I have taken this pains to convince and convert him, and prevent others 
To preach against Calvin's Doctrine was the way to Preferment, as Heylin shows in Cyp. Angl. p. 68  embracing of his Errors. To all which I shall add Bishop Sanderson's judgement, Justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively Faith, without the works of the Law, is a sound, true, comfortable, profitable and necessary Doctrine. Serm. upon Rom. 3. 8. p. 49. in 4 to.   

ART. VI  That men's foreseen 
* This is an old Pelagian Error, as St. Aug. shown, l. 2. the Predest. Sanct. c. 18. Alvarez. de Auxil. Diu. Grac●● 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. 'tis contrary to the Doctrine of the Church of England, Homily of Christ's Death and Passion, T. 2. p. 2. p. 186. Christ's death was caused by man's sin; and God's mercy proccedeed from God's free love to mankind, without any merit or desert on our part. And a little before in the same Homily, p. 1ST. 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 man's foreseen goodwill, or God's foresight, that he would use his will well, as believe in Christ, and persevere in well-doing, etc. but from Gods own good will to him.  
2. 'Tis contrary to Sacred Scripture, for the holy Scriptures do every where (where they treat of this Election) ascribe it to God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Purpose, goodwill or freegrace, 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 'tis clear, that we are ●●cted to holiness, and not for our holiness, of which Faith is a chief pa●● 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 p●●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. 1ST 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 1ST 16. I will have mercy on whom I will have mercy, and I will have comp●● on on whom I will have compassion. So than it is not of him that willeth, 〈◊〉 of him that runneth, but of God that showeth mercy. So Rom. 9 11, 12, 1● 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 young●● 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 firstborn among many brether (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 glorifi●● From whence I reason thus:  
1. If men's foreseen Faith, good works, and perseverance therein did move God to elect them to Salvation, than their Election was n●● of mercy and free grace, but of justice; seeing he did but choose th●● to glory, because he saw they were worthy, and so their Electi●● was not of God's free grace, but of man's desert.  
2. If God elected men to eternal life because he did foresee th●● would believe and do good works, etc. then Election was of him th●● willeth, and of him that runneth, and not of him that showeth mercy which is directly contrary to the express word of God.  
3. If Elect on was for foreseen Faith and good works, than 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 appro●● 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 God's 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 'tis 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 firstborn among many brethren. Now Christ was not only the firstborn among many brethren in regard of suffering affliction, but also and chief in respect of holiness and happiness; We his Elect-brethrens 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 firstborn 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, (whi●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, th●● Gods electing of us, was in order of nature after, and the fruit 〈◊〉 our electing of God, and so we should be said to choose him, 〈◊〉 love him first; which is directly contrary to Canonical Scripture Joh. 15. 16. Ye have not chosen me, but I have chosen you, and 〈◊〉 dained you, that ye should go and bring forth fruit, and that your fr●● should remain. Where 'tis clear, that the Apostles (who reprsented not only Ministers of the Gospel, but also all God's Church which consists only of his Elect) did not choose God first, but 〈◊〉 chose them first. And that he did not ordain them to eternal life, because he did foresee that they would go and bring for't fruit, and persevere in well-doing; but that they, and by consequence 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. God's Election of man to Salvation cannot be from his fo● seeing that man would believe, and do good works; for 〈◊〉 hath not since his Fall sufficient power of himself to will to believe 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, Ep●● 2. 8. That we are saved by grace through faith, and that that faith is not 〈◊〉 ourselves, but that 'tis the gift of God. And so holds the Chur●● of England frequently in her Book 〈◊〉 Homilies, For it is the Holy Ghost, 〈◊〉 
Homil. of the Nativity of Christ, T. 2. p. ●67.  no other thing that doth quicken 〈◊〉 minds of men, stirring up good and g●● motions in their hearts, which are agreeable to the will and commandment of God, such as otherwise of their own crooked and perverse ●●ture they should never have. That which is born of the flesh is fle●●ly, as who should say, man of his own nature is fleshly, and c●●nal, and corrupt, and naught, sinful and disobedient to G●● without any spark of goodness in him, without any virtuous or go●● 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 ha●● 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 Jes●● 〈◊〉 Homily concerning the coming down of the Holy Ghos● 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 auth●● and worker. Verily, that holy Prophet Isaiah beareth record, and sait● O Lord, it is thou of thy goodness that baste wrought all our works in us, not we ourselves. And to uphold the truth in this matter against all justiciaries 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 ourselves, as of ourselves, once to think any goodthing, but all our ableness is of God's 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. 'Tis 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, WITHOUT 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 offspring of Adam was cast headlong into perdition and destruction (through the fault of the first man) hath declared and shown 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, ●o choose 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 E●●land also, in express terms, set down in the second Article of ●●beth, to be seen in the end of this book; how, and by whom (Ar●● bishop Whitgift, and several Bishops, Fletcher Elect of London, V●●han Elect of Bangor, Tindale Dean of Eli, Dr. Whitaker, Mr. Perki●● Mr. Chaderton, etc.) and upon what account, Dr. Heylin in part sh●● in his Cyprianus Anglicus, lib. 3. p. 2● 204. viz. Peter Baroes' venting Ar●●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. Co●●. 3, 4. Heylins' Introduction to his Cyp. Anglicus, p. 36.  which, as Dr. Heylin himself c●●●fesseth, is agreeable to Franciscan ●●pish Doctrine; and which the Parliament 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 incendiaries 〈◊〉 those States, wherein they have gotte●● head; being Protestanis in show, but Jesuits in opinion and practice, 〈◊〉 Angl. l. 3. p. 181. Now that the Articles of Lambeth are the se●● of the Doctrine of the Church of England, may be gathered not ●●ly from A. B. Ushers taking these Articles into the Articles of Relight of Ireland, and King James his approving of them; but also by 〈◊〉 declarations of the Commons Assembled in Parliament in or ab●● the year 1628., June 14. We 〈◊〉 Commons of England now Assemb●● 
Declaration of the Commons.  in Parliament, do claim, profess, 〈◊〉 aver for truth the sense of the A●●cles of Religion which were established in Parliament the 〈◊〉 year of Queen Elizabeth, which by the public Acts of the Churc●● of England, and the general and current exposition of the Writer of our Church, have been delivered to us; and we reject the s●● of the Jesuits, Arminians, and all others, wherein they differ fr●● us: To be seen in Dr. heylin's Cyprianus Anglicus, l. 3. p. 190. A● the Parliament afterward declared 〈◊〉 presly the Articles of Lambeth to be 〈◊〉 
Articles of Lambeth declared to be the Doctrine of the Church of England.  Doctrine of this Church of England, 〈◊〉 that all that did oppose them were to 〈◊〉 called in question; which declaration Heylin informs us of in his Cyp. Angli●● l. 3. p. 197. The Synod of Dort (in which were several of our Learn●● and Orthodox Divines (as Bishop Carleton, Davenant, Hall, Dr. Ward, Dr. Belcanquall) in their 1st Chapter and 9th Article, say thus: This said Election was made, not upon foresight of faith, and the obedience of faith, holiness, or of any other good quality or disposition (as a cause or condition before required in men to be chosen) but unto faith, and the obedience of faith, holiness, etc. and therefore Election is the fountain of all saving-good, from whence faith, holiness, and the residue of saving-gifts, lastly everlasting life itself, do flow, as the fruits and effects thereof; according to that of the Apostle, Ephes. 1. 4. He hath chosen us (not because we were, but) that we should be holy, and without blame before him in love: And therefore Error the 5th, they reject as erroneous the Doctrine of them, who teach, That the incomplete, and not peremptory Election 
We deny any such incomplete Election.  of singular persons, is made by reason of foreseen Faith, Repentance, Sanctity and Godliness begun, or continued for some time: but the complete and peremptory Election, by reason of the final perseverance of foreseen Faith, Repentance, Sanctity and Godliness; and this is the gracious and evangelical worthiness, by which he that is chosen, becomes worthier than he that is not chosen: and therefore that faith, the obedience of faith, sanctity, godliness, and perseverance are not the fruits and effects of unchangeable Election unto glory, but conditions and causes, sine quibus non (that is to say, without which a thing is not brought to pass) before required and foreseen, as already performed by those who are completely to be chosen: A thing repugnant to the whole Scripture, which everywhere beats into our ears and hearts these and suchlike say, Rom. 9 11. Election is not of works, but of him that calleth. Act. 13. 48, As many as were ordained unto life-eternal, believed. Ephes. 1. 4, He hath chosen us that we should be holy. John 15. 16, Ye have not chosen me, but I have chosen you. Rom. 11. 6, If of grace, not of works. 1 John 4. 10, Herein is love, not that we loved God, but that he first loved us, and sent his Son, etc. The Church of Scotland saith, That those of manking that are predestinated unto life, God before the foundations of the world were laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere freegrace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions or causes moving hi● thereunto, and all to the praise of his glorious grace Whi●● Confession may be seen in the Confession of Faith, made by the 〈◊〉 learned Assembly of Divines, c. 3. Art. 5.  
4. 'Tis contrary to the Doctrine and Confession of our godly Martyr's. Robert Clover, Master of Arts, and Martyr, in answer to 〈◊〉 Devil objecting against him his own unworthiness, saith, That 〈◊〉 Fathers before him were no bringers of any goodness to Go● but altogether receivers; they cho●● not God first, but God chose th●● 
Fox his Acts and Monuments in one Folio, p. 1618. 2 Col.  first; they loved not God first, 〈◊〉 he loved them first; yea, he bo●● loved and chose them when th●● were his enemies, full of sin and corruption, and void of 〈◊〉 goodness. And that stout, and learned, and orthodox Martyr, Mr. John Philpot, in answer to Dr. Saverson, and saying th●● Where is there one of your Synagogues of Rome that ever h●● been able to answer any of the godly learned Ministers of 〈◊〉 many, who have disclosed your counterfeit Religion? Which 〈◊〉 you all (at this day) is able to answer Calvins Institutions, wh●●● is Minister of Geneva? To whom Dr. Saverson said, A go●● Minister indeed of Cutpurses and Runagate Traitors; and of 〈◊〉 I can tell you, there is such contention fallen between him and 〈◊〉 own Sects, that he was fain to fly 〈◊〉 Town 
* A gross lie or mistake, which Hooker in his Preface to his Eccles. Pol. confutes.  about Predestination. 〈◊〉 whom, and which, John Philpot 〈◊〉 swereth thus: I am sure you blasphe●● that godly man, and that godly C●● where he is Minister, as it is your Church's condition, when you 〈◊〉 not answer men by learning, to oppress them with blasphemies and 〈◊〉 reports; for in the matter of Predestination 
* Fox Acts and Monuments in one Volume, p. 1697. 2 Col.  HE IS IN NO OTHER OPINION THAN ALL THE DOCTOR● OF THE CHURCH BE, AGREEING TO THE SCRIPTURES. Mark 〈◊〉 words, for the matter of Predestination; he, that is Calvin, is of 〈◊〉 other opinion than all the Doctors of the Church be, and agreeing to the Scriptures. And in answer to the Bishop of Coventrey, 〈◊〉 said plainly thus: 
* Fox Acts and Monuments in one Volume, p. 1721. 1 Col.  I allow the Church of Geneva, and the Doctrine of the same; for it is una Catholica & Apostolica, and doth follow the Doctrine the Apostles did teach. And when his Keeper at Newgate, his old acquaintance, promised him all kindness and favour, if he would recant his Heresy; he answered resolutely and plainly, thus: I will never recant whilst I have my life, that which I have spoken, for 
Fox Acts and Monuments in one Volume, p. 1722. 2 Col.  it is a most certain truth; and in witness whereof I will seal it with my blood, which he did few days after. Now what Calvin held concerning Predestination in general, may be seen at large in his Institutions; and what of this one particular may be found there lib. 3. c. 22. Sect. 1, 2, 3. clear against the Doctrine of Papists concerning Gods electing man to salvation for his foreseen faith, etc. and Sect. 6. may be seen his Doctrine clearly against Popish and Arminian Writers exposition of the 9th Chapter to the Romans, where Mr. Fowler's shifts and glosses are answered too, which he hath cunningly and perniciously inserted in pag. 263, etc. of his free Discourse, too large now here to be inserted. I have been the larger▪ in setting down these Confessions, because Archbishop Laud, in his too much applauded Relation of his Conference with Fisher, p. 36. saith thus: The Church of Rome and Protestants set not up a different Religion. So Dr. Potter in his Charity mistaken, p 62. and Dr. Montague. Antig. p. 14. Gag. p. 50. To whom I answer, 1. That the contrary is hereby evident, and well known. 2. That though Papists profess the Apostles or Nicene Creeds, yet by their erroneous Doctrines they overthrew them, as Mr. Thompson in his Arraignment of Antichrist, plainly shows the Papists do.   

ART. VII.  That men unregenerate, or in t●● state of nature, have, by the●● 
Deum offerre gratiam omnibus & singulis & istam sufficientem reddi efficacem vel inefficacem per voluntatem & noluntatem hominis, in cujus potestate est illam vel acceptare vel respuere, is the false Doctrine of Papists. N. B. Totus Pelagianismus huic sententiae includitur, saith Maccovius, 〈◊〉. Pontif. c. 18. p. 39 Bel. de lib. art. c. 3.  own freewill, power sufficient 〈◊〉 themselves, to turn themselves 〈◊〉 God, to believe, repent, and 〈◊〉 good works acceptable to God wh●● they will; and also finally 〈◊〉 resist the efficacious grace of God in converting an elected sinner to himself. 
THis Position I renounce, 1. Because 'tis contrary to the Doctr●● of the Church of England, Article the 10th. The condition 〈◊〉 man after the fall of Adam, is such, that he cannot turn and prepare h●●self by his own natural strength, and good works, to faith, and calling up●● God: Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that 〈◊〉 may have a good will, and working with us when we have that good 〈◊〉 And Homily of the misery of man, part. 2. p. 11, 12. We have 〈◊〉 goodness, help or salvation of ourselves, but contrariwise, sin, damnation and de●● 
Yet Dr. Patrick saith thus: All the actions of nature you will grant to be easy, for they flow from us with ease and facility. Now there is nothing plainer▪ than that the ways of temperance, charity and trust in God, and such like, wherein we are to walk, are most conformable to the right frame and constitution of your soul. You will move consonantly to your own principles which God hath naturally endued you withal; you will but follow the inclination of rational nature, and that in its highest improvement. Par▪ Pilg. p. 252. What Bishop Jer. Taylor held in favour of that Popish Doctrine, see his explanation of Original sin, p. 467. What Dr. Heyli●● held, see his Introd. to his Cyp. Angl p. 36. Sec. 37. & p. 33. Sec. 35.  everlasting. We have in ourselves (as of ourselves) nothing whereby we may be delivered from this miserable captivity 〈◊〉 which we have cast ourselves. We are not of ourselves able to think a good thought, or work a good deed; so that in ourselves we can find no hope of Salvation, but rather what maketh unto destruction. And Homily for Rogation-week, T. 2. p. 217. Whatsoever is good proceedeth from God as from the principal fountain and only author. And p. 220. it saith what I alleged in the former Article renounced. And Part third of the same Homily, p. 228. Faith is the first entry of a Christian life, without which no man can please God. Faith is the gift of God, Ephes. 2. 8. Charity wherewith we love our brethren is the work of God. If after our own fall we repent, it is by him that we repent, who reacheth forth his merciful hand to raise us up; it is he that preventeth our will and disposeth ●s thereunto. If after contrition we feel our consciences at peace with God, through remission of our sins, and so be reconciled to his favour, and hope to be his children, and inheritors of everlasting life, who worketh these great miracles in us? our worthiness, our deservings and endeavours, our wits and virtue? nay verily St. Paul will not suffer flesh and clay in such arrogancy, and therefore saith, all is of God, which hath reconciled us to himself by Jesus Christ. And there, p. 229. 'tis said, That without the secret inspiration of the Spirit, we cannot once so much as speak the name of our Mediator, as St. Paul plainly testifieth. No man can once name our Lord Jesus Christ, but in the Holy Ghost, much less should we be able to believe and know these great mysteries that be opened to us by Christ. St. Paul saith, that no man can know what is of God but by the Spirit of God. As for us, saith he, we have not received the spirit of the world, but the spirit which is of God for this purpose, that in his holy Spirit we might know things that be given us by Christ. And Homily of Repentance, T. 2. p. 263. This must be verified of all men, Without me ye can do nothing, Joh 15. And again, 
Yet Dr. Patrick saith thus, I am forced to love God by such a strong inclination▪ as hath no cause but nature. Par▪ Pilgrim, p. 468.  of ourselves we are not able so much as to think a good thought, 2 Cor. 3. And again in another place, God worketh in us both the will and the deed. And for this cause, although Jeremy had said before, If thou return O Israel, return unto me, saith the Lord; yet afterward be saith, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God, Jer. 4. 1. Jer. 31. 18. And a little before in the same Homily, 'tis said, That we must beware that we do in no wise think in our hearts, imagine or believe, that we are able to repent aright or turn effectually unto the Lord by our own might and strength. And the second Collect for Evening-prayer, O God from whom all holy desires, all 〈◊〉 counsels, an● all ●ust works do proceed. And Collect for second S●●day in Lent. Almighty God which dost see that we have no power 〈◊〉 ourselves to help ourselves. Collect for 19th Sunday after Trini●● and Collect for Easter-day, and Exhortation before Baptism, 〈◊〉 he will grant to these children that thing which by nature they ca●● have. And question after the Commandments in the Church- 〈◊〉 techism, That thou art not able to do these things of thyself. And Ve●●cles said after the Lord's Prayer, O Lord open thou our lips, and 〈◊〉 mouth shall show forth thy praise. Which implies, that unless God do op●● our mouths, we cannot show forth his praise.  
2. Because 'tis contrary to Sacred Canonical Scripture, Rom. 8. 7, 〈◊〉 The carnal mind is enmity against God; for it is not subject to the Law 〈◊〉 God, neither indeed can be; so than they that are in the flesh cannot ple●● God. 1 Cor. 2. 14. But the natural man receiveth not the things of 〈◊〉 Spirit of God, for they are foolishness unto him; neither can he 〈◊〉 them, because they are spiritually discerned. He wants the Spirit of G●● to discern them savingly. Mat. 16. 16, 17. Simon Peter answered 〈◊〉 said, Thou art Christ the Son of the living God. And Jesus answered 〈◊〉 said unto him, blessed art thou Simon 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 ourselves to think any thing as of ourselves, 〈◊〉 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 fa●●● and that (grace or that faith) is not of yourselves, 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 repentance● to the acknowledgement of 〈◊〉 truth.  
3. Because 'tis contrary to the Doctrine of the Reformed Protestant Churches.  
As, 1. To the eighth Article of Lambeth, which (as you hear● 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 unles●● 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 So●● neither is there such a sufficient measure of grace vouchsafed unto eve● man, whereby he is enabled to come unto 
* The nature of man, through the transgression of our first parents, hath lost freewill, and retaineth not now any shadow thereof, saving an inclination to ●ill; those only excepted, whom of his grace he hath sanctified and purged from their Original leprosy. 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 itself 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 weakened, that now from henceforth of itself, and without the grace of God, it cannot choose, judge, or wish, nay it hath no desire, nor inclination, much less any ability, to choose 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 man's 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. Patrick's Doctrine before recited in the Margin,  nature without the holy Spirit, we may love God above all, and fulfil 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, quickening 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 Apostolic Doctrine, and the true consent of the Catholic Church. Rom. 5, By one man's trespass evil was derived unto all men unto condemnation. Ephes. 2. When ye were dead in trespasses and sins, wherein in times pa●● 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 th● grace of God. But as a man being corporally dead, is not able by his o●● 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 c●●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) 〈◊〉 straight their own crooked nature, no, not so much as dispose the● selves to the amending of it. And Article 4. they say thus.— B●● so far short is he from being enabled by this imbred light to co● to the saving knowledge of God▪ and to convert himself unto hi● that he doth not make right use thereof in natural things, and ●vil affairs; nay, that which it is, he many ways defileth it all, 〈◊〉 withholdeth it in unrighteousness; and by so doing, becom●● inexcusable before God. Who in the 4th error rejected, reject th● error of those that teach, That an unregenerated man is not properly, nor totally dead in sins, nor destitute of all strength tend●● to all spiritual good, but that he is able to hunger and thirst aft●● 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 man's heart is only evil continally. Moreover the hungering and thirsting for deliverance out of misery, 〈◊〉 for life-eternal; as also the offering to God the sacrifice of a broken ●●e●● is proper to the regenerate, and such as are called blessed, Psal. 51. 1● Matth. 5. 6. That the efficacious grace of God in man's effectual calling, or conversion, doth not depend upon the aptitude or co-operation of the will of man, but is from the supernatural work of Go●● 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. 21●. God doth what liketh him, none can resist him; for he worketh all things in his secret judgement, 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 fl●sh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, 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 ●ord of Hosts hath purposed, and who shall disannul it? Now God's election of man, is frequently called his purpose, as Rom. 8. 28. Rom. 9 11. Ephes. 1. 11. 
To Papists I might urge ●s●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 gainsay 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, than 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 embrace 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 perverseness 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, than he must, by these me●● Doctrine, viz. [That man's will can ponere obicem, and always resi●● God's will, and determine to refuse God's grace offered, yea reject it, bei●● 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 bee● 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 pla●● efficacious grace in man's assent and co-operation, so that it 〈◊〉 called efficacious grace from the event, because it doth disp●●● the effect: and therefore it doth dispose the effect, because ma●● will doth cooperate, or help with it. This opinion (saith h●● is altogether alien from the judgement of St. Augustin, and a●● of the Sacred Scriptures; it overthrows the foundation of Go●● Predestination, and abuseth the wo●● effectual grace. 
* Wendelin Christ. Theol. l. 1. c. 3. p. 132.  Wendelin saith which is the mere and special fr●● gift of God, to the free will of man, corrupt and dead in sins, as that 'tis in man's power to believe, or not believe, do plain●● broach a P●lag●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. ●4 Cui volenti sa●vum facere, nul●um bomi●um resistit arbitrium. etc. Hier. in Ephes. c. 1. Illt ●●nullus resistere potest, quia omnia, quae voluerit, faciat. Aquin. 〈◊〉. q. 103. a. 8. & 9 19 2. 6, c. & add 3.  m●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 grac● only a moral persuasion, in itself in. different, to which it is in man's 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 persuasion, 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 choose the good that is showed it from the enlightened 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 God's 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 man's will can overpower 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 Error rejected by them. Dr. Heylins' Introduction to his Cyp. Angl. p. 36. S. 37. & p. 31. Montague's Gag. p. 163, 164, 186. Appeal, p. 213, 214.  be certain of their eternal salvation, but may totally an● finally fall away from the acts and habits of saving-grace before they die, 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 eterne 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 do●● justify us, is a sure trust and confidence in the mercies of God, 〈◊〉 be saved from everlasting damnation by Christ, and an a●●ure●● faith and trust in Christ, ubi supra, p. 〈◊〉, 〈◊〉. which necessari●● implies, that truly regenerated persons, who have this sure trust, a●● 
Homil. of Salvation of mankind, p. 20. Homil of Christ's Death, p. 187.  assured faith and confidence of their justification, may be certain of their everlasting salvation.  
2. 'Tis contrary also to the 6th Article of the Articles of L●●beth; which is this, A man truly believing, or endued with justifying faith, is certain by, or with f●ll assurance of faith, of the remiss●● of his sins, and of everlasting salvation by Christ.  
3. 'Tis contrary to the 37th Article of Religion of Irelan● A true believer may be certain by the assurance of faith, of th● forgiveness of his sins, and of his everlasting salvation.  
4. 'Tis 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 God's 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 comfo●●u of obtaining the victory, and this infallible pledge and earnest of eternal glory, they were surely of all men most miserable. See also Article the 11th.  
5. 'Tis contrary to the experience of many of God's dear Children, of Robert Glover, who had assurance of God's 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 Christ's sake; He is come, he is come, said he to his friend, that comforted him. John Carls, 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 die in none at all. Fox Acts and Monuments in one Volume, p▪ 1813. 1st & 2d▪ Col.  
6. 'Tis 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 itself beareth witness with our spirit, that we are the children of God; and if children, than 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 persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, whic● 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 th● things that are freely given to us of God, 2 Cor. 13. 5. Examine your selves 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 righteousness. 1 John 3. 2●● 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 sa●● 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, be●● he laid down his life for us: which he explicates in 1 John 4. 16. 〈◊〉 we have known and believed the love 〈◊〉 God hath t● us, 1 John 5. 〈◊〉 He that believeth in the Son of God, 〈◊〉 t●e witness in himself: and 〈◊〉 v. 13. of that Chapter▪ These things have I written unto you that beli●● 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 Sacred Scripture, which might be produced to prove this comfort●● 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 s●● ficient to make it good and evident. A certainty of hope Papists gr●● but they deny a certainty of faith. To which I answer,  
1. That if they understand by hope that which doth arise from 〈◊〉 ceit●ul conjectures and discourses of human reason, they grant no m●● to true believers in Christ, than they grant to hypocrites; for s●● a hope may be in them.  
2. But, if by hope they mean a true Theological infused grace, whi●● is the daughter of faith, than they grant that which they seem to d●● for the Apostle doth teach, That t●● that have this hope, have the s●● certainty with faith, as Bishop 
* Deter. 3. p. 18. Nos hac sp● jam servatos esse.  D●● ●ant argueth from Rom. 8. 24. ●or we are saved by hope: and this the same Apostle calls the Anchor of the soul both sure and steadfast, Heb. 6. 19 and Rom. 15. 13. He judgeth that the measure of unmoved and unshaken hope is in every true believer, according to the measure of faith that is in him. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And St Hilary in his Comment upon Matthew, p. 261. (quoted by B●shop Davenant, ubi supra) do●h so join this hope with faith, that he doth ascribe to both of them the same firmness an● certainty, fluctuation and uncertainty. Dominus vult regnum caelorum sine aliqua incertae voluntatis ambiguitate sperari, alioqui, justificatio ex fide nulla est, si fides ipsa fiat 
Spes est certa expectatio futurae beatitudinis. Pet. Lomb. 3. 26. Tho. Aquin. 22 ae. q. 18. a. 4.  ambigue. And the Papists do in vain distinguish between a certainty of hope, and a certainty of faith; seeing hope in the same regenerated and justified man, cannot waver, or be unstable, unless also his faith in Christ do waver, and be unstable; neither doth a certain faith remain, unless by hope it obtain the same certainty.  
3. I say, that true believers may have a certainty of faith of their present state of grace, and future state of glory: for their belief is or may be grounded upon the sure and certain word, or promises of God, as John 3. 16. God so loved the world, that he give his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life: and Act. 16. 30, 31. the Jailor said to the Apostles, Sirs, what must I do to be saved? and they said, Believe on the Lord Jesus Christ: they may assume, but we believe in the Lord Jesus Christ, therefore we shall be saved▪ and we know that we do believe in Jesus Christ, 1 Cor. 2. 12. We have received the Spirit of God, that we might know the things that are freely given to us of God: and Rom 8. 16. the Spirit beareth witness with our spirits, that we are the children of God: and Gal. 4. 6. because ye are Sons, God hath ●ent forth the Spirit of his Son into your hearts, crying Abba Father; and many other true believers, besides those two godly Martyrs, Mr. Robert Glover and John Carls, (of whom before) have had fidem evidentiae, the faith of evidence; they have known that they did believe. Lord (said he in the Gospel) I believe, help thou mine unbelief, Mark 9 24. and the Romans, being justified by faith, we have peace with God, Rom. 5. 1. How could they by faith obtain peace with God, if they were uncertain whether they had faith or not? St. Paul, Gal. 2. 20. saith thus, The life that I 〈◊〉 in the flesh, I live by the faith of the Son of God: so Peter saith, 〈◊〉 21. 15, 16. Lord, thou knowest that I love thee. St. John, and those t●● believers he wrote to, 1 Joh. 3. 14. saith, We know that we are pass●● from death to life, because we love the brethren; and besides, faith 〈◊〉 be known by its fruits, of which our learned and orthodox Divi●● have written much: The Church of England saith Article 12. Th●● good works a lively faith may be known as evidently as a tree discerned the fruit; and I have proved it before, that we are justified by f●● and that we may know that we have faith, and consequently, that are justified, and consequently we may know that we shall be eternal saved; for Rom. 8. 30. those that be justified, shall be glorified.  
2. The second point of Popery, to confirm the former, in the f●●mer Popish conclusion renounced, is this:  
That truly regenerated and justified persons may totally and finally 〈◊〉 away from the acts and habits of saving-grace before they die, and be ●●nally damned. To which I say, 1. 'Tis not denied that an unbelief or wicked man may fall away from the common grace which he 〈◊〉 2. That a truly regenerated man may for a time lose the sense of 〈◊〉 love to him in Christ, is not denied neither. 3. That a truly reg●●rated man may fall into sin (though not that against the Holy G●● as the Arminians hold) is yielded also. 4. That a truly regenerate person or believer in Christ may fall for a time, from some act or 〈◊〉 saving-grace, is granted also, as may be seen in David and Peter, 〈◊〉 is the sense of the 16th Article of Religion of the Church of Engla●● But 5. that a truly regenerated p●●son or believer in Christ, can 〈◊〉 and 
* Thomas Whittell in his Letter to John Carls, saith, That God suffereth his to fall, but not finally to perish. Fox his book of Martyrs, p. 1742.  finally fall away from all the acts 〈◊〉 habits of saving-grace before he die, 〈◊〉 become a damned reprobate, is utterly ●●nied and renounced; and that 〈◊〉 cause,  
1. 'Tis contrary to the Doctri●● the Church of England, Article 〈◊〉 
Bertius a Scholar of the late Arminius (who was the first that infected Leyden with Heresy) was so impudent as to send a Letter unto the Archbishop of Canterbury, with a book entitled, De Apostasia Sanctorum; the title whereof were worthy enough to make it worthy of the fire, saith King James in his Declaration against Vorstius, p. 554. of his Works. Mark it, he calls Arminius and Bertius his Doctrine of the falling away of the Saints, heresy: and ibid., p. 355. he calls Arminius that enemy of God, and his Doctrine corrupt seed: and ibid., p. 350. he calls Arminius and Arminians, seditious and heretical Preachers, of which he warned the States-General not to suffer to creep in among them: and p 355. he calls them infected persons, yea Heretics, and Atheistical Sectaries, and their Doctrine, Heresy and Schisms; yea he calls Bertius his Book of the Apostasy of the Saints, a blasphemous Book, ibid. p. 355. And Sir Ralph Wynwood, K. James his Ambassador, calls Arminian Doctrine of the Apostasy of the Saints, that wicked Doctrine, ibid. p. 361.  After we have received the 〈◊〉 Ghost, we may departed from g●● given, and fall into sin, and by 〈◊〉 grace of God, we may arise ag●● and amend our lives. Lo here the Church holds only a partial, not a total; a temporary, not a final falling away from saving-grace given, into sin; for it maintains that we may rise again by the grace of God, and amend our lives. And the 17th Article is more full. Predestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) he constantly decreed by his council, secret to us, to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to God's 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: they be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length by God's 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 enjoyed 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 he● followers, very remarkable. As,  
1. That God's decree of Election or Predestination unto eternal life, is immutable (and not changeable, as Papists and Arminians hold very erroneously), for 'tis called God's everlasting purpose, whereby 〈◊〉 hath constantly decreed by his counsel.— The decrees of God are in God● and whatsoever is in God, is God; and God is immutable, Mal. 3. 6. I am t●● 
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 G●● there is no variableness, nor shadow of turning, Rom. 11. 29. The gifts and calling of God are without repentance. God's lo●● 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 appeare● 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 hear●● that they shall not departed from me, John 13. 1. Jesus loved his own, which were in the world, to the end, John 10 28 29. Christ s●ith of his sheep thus: I give unto them eternal life, and they shall never perish, neither s●● 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 Father's 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 shown before to be the Doctrine of the Church of England) which is this: There 〈◊〉 predestinated a certain number of the predestinate, which can neither b● 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, no● 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 mere 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 justify, sanctify, and finally glorify 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 God's word, such as are a true faith in Christ, a filial fear of God, grief for our sins, hungering 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 God's 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 ●lect cannot be seduced. John 6. 39, That Christ doth not lose those which ●●e given to him of his Father. Rom. 8▪ 30, That God, whom he hath predestinated, called, justified, them he doth also glorify.  
2. That God's decree of predestination to eternal life was made by ●●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 fro● eternity hath predestinated certain men unto life; and certain men h●● he reprobated. And also in the 13th Article of Ireland, which contains the same Doctrine in the same words that our 17th Arti●● doth: and also in the Synod of Dort, c. 1. Canon 7. before f●● recited: and Canon 8. they say, That this Election is not mani●o●● but one and the same of all which are to be saved, both under ●● 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 glo●● both unto salvation, and the way of salvation, which he hath pr●● pared, that we should walk therein; and according to this Doctrine is that which was set down by the Reverend Assembly of Divines the Confession of Faith, c. 3. a. 1. God from all eternity did the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so, as thereby, nei●● is God the Author of sin, nor of violence offered to the will of 〈◊〉 creatures, nor is the liberty or contingency of second causes ta●● away, but rather established. And this Doctrine is clear in 〈◊〉 25. 34. Come ye blessed of my Father, inherit ye the kingdom prepared you from the foundations of the world. Ephes. 1. 4. God hath chosen 〈◊〉 him (that is in Jesus Christ) before the foundations of the world. 2 T●● 1. 9 Who hath saved us, and called us with an holy calling; not acco●● to our works, but according to his own purpose and grace, which was g●● us in Christ Jesus before the world began. Which is directly contrary the erroneous Doctrine of those who teach, That God chooseth 〈◊〉 this or that particular person before others, till he see whether he 〈◊〉 believe or not, and persevere in the faith; who make a persevering liever in the point of death to be the object of God's peremptory, compl●● full and irrevocable election unto life; condemned the Synod of Dort in the Remonstrants, who tea●● 
Acta Remonst. a. 1. p. 7.  That God's Election unto salvation is manifo●● one general and indefinite, another singular an●● definite: and this again either incomplete, revocable, not peremptory, or conditional; or else complete, irrevocable, peremptory o●● absolute; likewise, that there is one election unto faith, another unto salvation; so that election unto justifying faith may be wit●● out a peremptory election unto salvation; for this (saith the Syno●● is of man's brain devised without any ground in the Scriptures, corrupting the Doctrine of Election, and breaking that golden chain of salvation, Rom. 8. 30. Whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified; and whom he hath justified, them also he hath glorified.  
3. That they that are predestinated to everlasting salvation, cannot perish eternally, or be damned: for the Article saith plainly, That God hath constantly decreed by his counsel to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Now this is also consonant to holy canonical Scripture, in those places before alleged, and also many others, as Mat. 16. 18. The gates of Hell (all the power and policy of the Devil and his instruments) shall not prevail against it, that is, against the Church of Jesus Christ: and Mat. 24▪ If it were possible, they shall deceive the very elect; where note, that it is impossible totally and finally to deceive the elect of God unto eternal life, John 10. 28, 29. And I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand: My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hand. 1 Pet. 1. 5, Who are kept by the power of God through faith unto salvation. 1 John 2. 27, But the anointing which ye have received, abideth in you: the grace of God abideth in him that is truly sanctified by God's Spirit, 1 John 3. 9 Whosoever is born of God, doth not commit sin, for his seed remaineth in him; that is, the seed of God's Spirit and Word; saving grace so remaineth in him, that he doth not commit sin, as the Devil doth, studiously, purposely, affectionately, impenitently and maliciously; he committeth not the sin unto death, the sin against the Holy Ghost, 1 John 5. 18. He that is born of God, cannot commit, and live, and lie down in sin, as the Devil and the wicked do; but though he fall into sin, yet he riseth again, Jer. 32. 40. I will put my fear in their heart, that they shall not departed from me. Rom. 5. 8, While we were yet sinners, Christ died for us, much more than being now justified by his blood, we shall be saved from wrath through him; and according to this, is the 5th Ar●icle of Lambeth, and the 38th Article of Religion of the Church of Ireland. A true lively justifying faith, and the sanctifying Spirit of God is not extinguished, nor vanisheth away in the elect or regenerate either totally or finally▪ ●nd, because Dr. Heylin most falsely saith, That this Doctrine of the Papists and Arminians was the Doctrine which our godly Reformers and Martyrs taught and sealed with their blood, I shall give you a little of what they 〈◊〉 lieved, said and sealed with their blood. Thomas Whittell, Priest 〈◊〉 Martyr, in his Letter to John Carls, saith thus: That God suffer●● his to fall, but not finally to perish. Fox Book of Martyrs in one W●● lume, p. 1742. and John Carls a●● sweared Dr. Martin, who examine 
King James in his Paraphrase upon Revel. c. 9 p. 27. saith, That these spiritual grasshoppers shall be so bridled, that they shall not have power to pervert the elect, of whatsoever degree or sort, but their power shall extend only upon them that bear not the mark or seal of God upon their foreheads; so on, c. 13. p. 41.  him about Predestination, thus: believe that Almighty God, our 〈◊〉 dear loving Father, of his gr●● mercy and infinite goodness did e●● in Christ, before the foundation the earth was laid, a Church 〈◊〉 Congregation, which he doth continually guide and govern by 〈◊〉 grace and holy Spirit, so that 〈◊〉 one of them shall ever finally pe●● and otherwise he holdeth not. A●● John Philpot, that learned Martyr, maintained the Doctrine of Pr●● stination, which Calvin taught in his Institutions, to be agreeing with t●● which the Doctors of the Church did teach, and the holy Scriptures, and w●● he sealed with his blood, as I shown you before out of Mr. Fox his Bo●● of Martyrs, p. 1697. 2 Col. and p. 17●. 1722. John unagreeable ●greeable to 
* John Bradford, Martyr, in his Letter to N. and his Wife, saith thus: This is the difference betwixt God's children, which are regenerate and elect before all times in Christ, and the wicked castaways, that the elect lie not still in their sin continually, as do the wicked, but at length do return again by reason of God's seed which is in them, hid, as a sparkle of fire in the ashes, as we may▪ see in David, Peter, Paul, Mary Magdalen, and others. Fox his Book of Martyrs, p. 1573. one Volume.  th●● also is the Doctrine of the Synod o●● Dort, c. 5. of the perseverance of the Saints, Canons 6, 7, 8. For G●● who is rich in mercy, according 〈◊〉 the unchangeable purpose of Electio●● doth not wholly take away his ho●● Spirit from his, no not in their gr●● vous slips, nor suffers them to wa●● der so far, as to fall away from th●● grace of adoption, and state of jus●● fication, or to commit the sin un●● death, or against the Holy Ghost, o●● 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 (b● 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 hearty, 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 God's 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 Christ's 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 God's 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 God's mercy, they attain to everlasting felicity. Which Doctrine is not only contrary to that false Doctrine of the Papists and Arminians before renounced. but 'tis 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 'tis of the mere 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 God's 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 Articl●● 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 Relight of the Church of Ireland drawn up by A. B. Usher, as Dr. H●● tells us, to which King James gave his consent and approbation heylin's Cypr. Anglicus, l. 4. p. 271.  
6. That the godly consideration of Predestination, and our electio●● Christ, is full of sweet, pleasant, and unspeakable comfort to godly per●● 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 sav●● grace, and become damned reprobates, is full of bitter, unpl●● 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 do●● 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 God's 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 Pa●● 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 entitled, 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, whi●● she offers to Almighty God, as in the Collect for St. Simon and J●● Apostles, she saith this: Almighty God, which hast builded thy 〈◊〉 gregation upon the foundation of the Apostles and Prophets, Jes●s C●● himself being the head cornerstone. And the next Collect for All-S●● day, where she saith this: Almighty God, which hast knit together 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, God's 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 say 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 blue, 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 joined 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 alleged; and Gods elect, regenerate, true members of Christ's Church (which is his mystical body) are inseparably knit together to Christ, and to one another: Hypocrites may be externally by outward profession, and separably united to the Church and Christ; but true believers in Christ, abide in Christ, Joh. 15. 2. they are inseparably united to Christ, else, as was said before, Christ may lose his peculiar people, yea be a head without a body; for if one of his members may be eternally separated from 
See Dr. Field of the Church, his Appendix, part. 1. p. 833. That the elect called according to God's purpose, have that grace that excludeth sin from reigning; and that this grace once had by them, is never totally nor finally lost.  him, than others may also; and if others, than all of them may be so separated from him; for there is the same reason of one, that there is of another, yea of all. Our Saviour saith, Not one of them his Father gave him, is lost, John 17. 12. yea the Apostle speaks fully, that nothing shall be able to separate us that are in Christ Jesus, from the love of G●● which is in Christ Jesus, Rom. 8. 35, 36, 37, 38, 39 Those whom Chri●● loved, he loved to the end, John 13. 1. Isa 54. 8. But with everlasting kindness will I have mercy on thee, saith the Lord thy Redeems Jerem. 31. 3. I have loved thee with an everlasting love; theref●● with loving kindness have I drawn thee, Jerem. 32. 40. And I 〈◊〉 make an everlasting covenant with th●● that I will not turn away from them 〈◊〉 do them good, but I will put my fe●● 
Vide King James his Declaration against Vorstius, wherein he called the Doctrine of the Apostasy of the Saints taught by Bertius (a Scholar of Arminius, that enemy to God) an heretical, blasphemous and wicked Doctrine.  in their hearts, that they shall not departed from me: and Rom. 11. 29. 〈◊〉 gifts and calling of God are wit●● repentance. God's decree of Ele●● is unchangeable, and therefore th●●● gifts that flow from it, are im●● table too. God taketh not th●●● away from them, neither can th●● that have them, lose them; Chr●●● prayed for them, John 17. 9, 15, 19, 20, 24. and Bishop Mountag●● himself confesseth that Christ was ever heard in what he pray●● for.   

ART. IX.  That the corruption of our nature, commonly called Original sin, which remaineth in truly regenerated persons after Baptism, is not properly a sin. 
THis I renounce, 1. because 'tis contrary to the sound Doctrine of the Church of England in Homily of Christ's Nativity, T. 2. p. 167. where we may read how excellently man was made after Gods own Image; and that Adam, falling into sin, had in himself no one part of his former purity and cleanness, but being altogether spo●ted, insomuch, that he seemed to be altogether a lump of sin, and therefore by the just judgement of God, was justly condemned to everlasting death: and this plague fell not only upon himself, but also upon all his posterity and children for ever— as St. Paul, Rom. 5. By one man's offence, sin entered upon all— many were made sinners: by which words we are taught, that as in Adam all men universally sinned, so in Adam all men universally received the reward of sin, that is, became mortal and subject unto death, having nothing in themselves, but everlasting damnation, both of body and soul; they became, as David saith, corrupt and abominable, they went all out of the way, there was none that did good, no not one. And in the Homily of the Death of Christ, T. 2. p. 184. Is not sin, think you, a grievous thing in God's sight, seeing for the transgression of God's Precept in eating of one apple, he condemned all the world to perpetual death, and would not be pacified▪ but only with the blood of his own Son. And in Homily of Christ's Resurrection. T. 2. p. 195. Hard it is to subdue and resist our nature, so corrupt and leavened with the sour bitterness of the poison, which we received by the inheritance of our old Father Adam. But more fully the Church of England in her 9th Article of Religion, of Original sin thus:  
Original sin standeth not in the following of 
Adam (as the Pelagians do vainly talk) but it is the fault and corruption of the  nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from Original Righteous●● and is of his own nature inclined to evil, so that the flesh lusteth 〈◊〉 ways contrary to the spirit; and therefore in every person 〈◊〉 into this world, it deserveth God's wrath and damnation; and 〈◊〉 infection of nature doth remain, yea in them that are regenerat●● whereby the lust of the flesh (called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whi●● some do expound the wisdom, some sensuality, some the affectio●● some the desire of the flesh) is not subject to the law of God; 〈◊〉 although there is no condemnation for them that believe, and 〈◊〉 baptised; yet the Apostle doth confess that concupiscence and 〈◊〉 hath in itself the nature of sin. In which Article is declared,  

1. That Original sin doth not consist in following or imitating of 〈◊〉 in sinning against God, as Pelagians vainly teach.  
2. That Original sin is the FAULT AND CORRUPTION of 〈◊〉 nature of every man, that by ordinary generation descends from 〈◊〉 Psal. 51. 5. Rom. 7. 15. Gal. 4. 17. Jam. 1. 17. 1▪ Pet. 2. 11.  
3. That Original sin deserves God's wrath and damnation in every ●●●son so born into this world, Rom. 7. 23, 24. Gal. 5. 17. Ephes. 2. 3.  
4. That Original sin is, and remains in every person so born, eve●● them that are regenerated, Rom. 7. from vers. 7. to vers. 25.  
5. That concupiscence o● lust hath in it the nature of sin, Rom. 〈◊〉 11, 14, 15, 17, 18, 19, 20, 21, 23, 24. Gal. 5. 17.   
Now sum up what the Church of England saith of Original sin, 〈◊〉 then judge whether she doth not affirm, that Original sin is prop●● a sin.  
2. Because 'tis contrary to the sound Doctrine of other reform●● Churches, to be seen in the Harmony of Confessions, Sec. 4. p. 〈◊〉 1. 'Tis contrary to the latter Confession of Helvetia. Man was fr●● the beginning created of God after the Image of God in righte●● ness and true holiness, good and upright, but by the instinct of 〈◊〉 ●●rpent, and his own fault, falling from goodness and uprightest became subject to sin, death, and sundry calamities; and such 〈◊〉 one as he became by his fall, such are all his offspring, even 〈◊〉 ject to sin, death, and sundry calamities; and we take sin to be 〈◊〉 natural corruption of man derived or spread from those our 〈◊〉 parents unto us all, through which we being drowned in evil 〈◊〉 ●upiscences, and clean turned away from God, but prone to 〈◊〉 evil, full of all wickedness, distrust, contempt and hatred of Go●● can do no good of ourselves, no not so much as think of any. 2. The Confession of Bohemia or Waldenses. A second kind of sin, is Original sin naturally engendered in us, and hereditary, wherein we are all conceived, and born into this world. Behold (saith David) I was born in iniquity, and in sin did my Mother conceive me; and Paul, We are by nature the children of wrath. Let the force of this hereditary destruction be acknowledged, and judged of by the guilt and fault, by our proneness and declination, by our evil nature, and by the punishment which is laid upon it. 3. The French Church saith thus: We believe that all the offspring of Adam is infected with this contagion, which we call Original sin, that is, a stain spreading itself by propagation, and not by imitation only, as the Pelagians thought, all whose Errors 
* One of his Errors was, that Original sin is not truly and properly a sin, but a punishment.  we detest; and we believe that this stain is indeed sin, because it maketh all and every man (not so much those little ones excepted, which as yet lie hid in their Mother's wombs) guilty of eternal death before God; we affirm also that this stain, even after baptism, is in nature sin. 4. The Confession of Belgia, which is this: We believe that through the disobedience of Adam, the sin which is called Original, hath been spread and poured into all mankind. Now Original sin is a corruption of the whole nature, and an hereditary evil, wherewith even the very infants in their Mother's wombs are polluted; the which also, as a most noisome root, doth branch out most abundantly all kind of sin in man; and is so filthy and abominable in the sight of God, that it alone is sufficient to the condemnation of all mankind; neither are we to believe that this sin is by baptism utterly extinguished, or plucked up by the roots, seeing that out of it, as out of a corrupt fountain, continual floods and rivers of iniquity do daily spring and flow. 5. The Confession of Auspurg saith thus: And this Original blot is sin indeed, condemning and bringing eternal death, even now upon all that are not born by baptism and the Holy Ghost. 6. The Confession of Saxony, Art. 2. treats largely of Original sin: Where she approves the Doctrine delivered to us by the first Fathers, Prophets and Apostles, and the Apostles Scholars, even unto Augustin, and after his time, and condemns the Doctrine of Pelagius, and all those who have scattered in the Church like doting follies to those of the Pelagians, and they 〈◊〉 like not the usual definition given of original sin, viz. Originally is a want of Original justice, which ought to be in us; and afterwards they say, That these wants, and this whole corruptious sin, and not only a punishment of sin. Harmony of Confessions, 〈◊〉 4. p. 76, 77. 7. To this may be added the Confession of the Ch●● of Ireland, which, Article 24th, is the same with the Church●● England's. 8. The Confession of the Church of Scotland may 〈◊〉 seen in the Confession of Faith made by the late learned and 〈◊〉 thodox Assembly of Divines, c. 6. Articles 5, 6. This corrupt of nature, during this life, doth remain in those that are reg●● rated; and although it be through Christ pardoned and mo●● yet both itself, and all the motions thereof are truly and pr●● sin: every sin, both original and actual, being a transgression o●● righteous Law of God, and contrary thereunto, doth in its 〈◊〉 nature bring guilt upon the sinner, whereby he is bound ove●● the wrath of God, and curse of the Law, and so made subjects' death, with all miseries spiritual, temporal and eternal.  
Now if these Church's Confessions suffice not to prove or●● sin to be properly a sin, give me leave, I pray, humbly to offer 〈◊〉 further Confirmation and Explication, these things that follow●●  

1. That Original sin is either 

Imputed,  
or  
Inherent.     
1. Original sin imputed, is the inobedience of Adam, in whose 〈◊〉 all mere men were, and sinned, is imputed to all his posterity, 〈◊〉 they in their own persons had acttually violated the Law of Go●● eating the forbidden fruit, Rom. 5. 12. Wherefore as by one 〈◊〉 entered into the world, and death by sin, so death passed upon all men, 〈◊〉 that all have sinned; that is, in that one man, in Adam legally● 〈◊〉 they stood under his Covenant; naturally, as they bear his Ima●● as they were in his loins, as two Nations are said to be in the 〈◊〉 of Rebeccah, Gen. 25. 23. and Levi to have paid tithes in the 〈◊〉 of Abraham to Melchisedeck, Heb. 7. 9, 10. the slavish estate of th●● parents, is imputed to their children. The natural man, though●● may think himself fr●e yet is sold under sin, Rom. 7. 14. as re●● lion of great persons against their King▪ not only hurts their own persons, but stains their blood, and is imputed to their posterity: so is Adam's first sin imputed to us, who were in his loins, and are natural ordinary partakers of his nature: and Rom. 5. 13. 'tis said, that sin was imputed; for until the law (that is of Moses) sin was in the world; but sin is not imputed where there is no law, that is, where there is no law broken.  
2. Original sin inherent is hereditary corruption naturally propagated 
Vide Homily of the Nativity of Christ, T. 2. p 167● supra.  unto us from the fall of our first parents, making us guilty of temporal and eternal punishments; whereby we are utterly indisposed, disabled, and made opposite to every thing that is good, and wholly inclined to all that which is evil, from which do proceed all our actual sins; whereby every mere man is so corrupted in his understanding, that he doth not, cannot know any thing sufficiently concerning merely divine things belonging to his eternal salvation, without the special grace of God, Matth. 16. 17, 18. Flesh and blood hath not revealed this unto thee, but my Father which is in Heaven, 1 Cor. 2. 14. For the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can be know them, because they are spiritually discerned: and this is called sometimes blindness, Ephes. 4. 18. Vanity and carnal-mindedness in the mind and understanding. Ephes. 4. 17. Rom. 8. 7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be; hardness in the conscience, who being past feeling, Ephes. 
In Adamo nos omnes rei facti fuimus; quia nos omnes fuimus, quod ille imus er●t, unde naturae corruptae ad nos qu●●nor emanarunt vulnera● ignorantia in intellectu, malicia in voluntate, infirmatas in ira●●ibill, & rebellio in concutiscih●● appetitu. Aquin 12ae q. 84. Ex Beda, saith learned Bishop Pridiaux. fascic. controversia●●, c 3 de peccato, q. 5. p. ●2●.  4. 19 Pravity or perversaess in the will, which is commonly called concupiscence in the appetite; and this is formally a turning or aversion from that which is good; materially 'tis an inclination to that whi●h is morally evil. There is in the will of man. 1. an impotency to that which is spiritually good, as the understanding of a mere natural man cannot rightly think of any thing that is spiritually good; so the will of a mere natural man cannot rightly of itself, will any thing that is spiritually good, 2 Cor. 3. 5. Not that we ●● sufficient of ourselves to think any thing as of ourselves, but our anciency is of God. Phil. 2. 13. It is God that worketh in us both to 〈◊〉 and to do of his own good pleasure. 2. A proneness only to that whic● is evil, Gen. 6. 5. God saw that the wickedness of man was great in 〈◊〉 earth, and that every imagination of the thoughts or purposes, or desire●● his heart, was only evil continually. 3. Averseness from that whi●● is good, Rom. 8. 7. The carnal mind is enmity against God; for 'tis 〈◊〉 subject to the Law of God, neither indeed can be. Read Rom. 3. 10, 11, 12. Ephes. 2. 1, 2, 3, 5. We are all dead in trespasses and sins, and 〈◊〉 by nature the children of wrath: by nature, not pure, but corrupt, a●● that corrupted by Original sin: That which is born of the flesh, 〈◊〉 flesh, John 3. 6. and who can bring a clean thing out of an unc●● Job. 14. 4. Now Papists grant that original sin imputed, is properly a sin; but inherent, they say, is not properly a sin. Pelagic that old Heretic, was the Father, and the Popish, Arminian a●● Semi-pelagian Divines are the 〈◊〉 and followers of it. Be●●mine, T. 4. l. 2. de peccato, c. 3. sa●● from Jam. 1. Quod 〈◊〉 Jacobo in illo 〈◊〉 
Bellar. l. 5. de amissione gratiae, c. 3. 9 etc. 10. Peccatum inhabitans, Rom. 7. non nisi improprie dicitur, peccatum.  non vocatur peccatum, illud non est peccatum; quod parit peccatum non est peccatum. And Dr. Jeremy Taylor, one 〈◊〉 Archbishop laud's Chaplains, late ●●shop in Ireland, in his further Exornation of original sin, saith expressly thus: That original sin is not our sin properly, not inherent in us, but is only imputed, so as to bring evil effects upon us; for that which is inherent in 〈◊〉, is a consequent only of Adam's sin, but of itself no sin; for the●● being but two things, the constituent parts of original sin, the want of original righteousness and concupiscence; neither of these ca● 
So Pelagius and Arminius picad.  be a sin in us, but a punishment 〈◊〉 Adam's sin they may be. P. 459. And p. 475. of the same book, he saith, That original sin is 〈◊〉 an inherent evil, not a sin properly, but met●nimically, that is, it is the effect of one sin, and the cause of many; a stain, not a sin; it doth not damn any infant to eternal pains of hell. And p. 474. he saith thus: And since no Church did ever in join t● any Catechumen, any penance, or repentance for original sin, i● s●●ms horrible and unreasonable, that any man can be damne● for that, for which no man is bound to repent. But, Sir, is that only properly sin, for which the Church injoins penance? Did the Jews enjoin any penance for Polygamy? and doth the Christian Church enjoin penance for inward sins? is not the 19th Commandment made void by this Doctrine? did not King David, 〈◊〉. 51. 5. and St. Paul, Rom. 7. confess their original sin? or was King david's and St. Paul's Confession, one of your Brother— Dr. Hammond's freewill offerings, commended even to meriting? And I pray read there his Explanation of the 9th Article of the Church of England, and then judge whether that of Knot the Jesuit be not true, 
Preface to Charity maintained, Sec. 2. Heylins' Cypr. Anglicus, l. 4. p. 252, 253.  viz. That the Doctrine of the Church of England began to be altered in many things, for which our Progenitors forsook the Roman Church; for example, it is said, that the Pope is not Antichrist, prayer for the dead is allowed, Limbus patrum; it is maintained that the Church hath authority in determining controversies of faith, and to interpret Scriptures about freewill, predestination, universal grace; that all our works before effectual vocation are not sins, merit of good works, inherent righteousness, faith alone doth not justify, Traditions, Commandments possible to be kept: your Thirty▪ nine Articles are patiented, nay ambitious of some sense, in which they may seem Catholic: for Dr. Heylin in his Cyprianus Anglicus, lib. 4. p. 252. allegeth much of this charge of Knot as a commendation of our Church: and upon the 20th and 34th Articles, he saith, That more power than this, the Church of Rome did never challenge▪ and less than this was not reserved unto itself by the Church of England, in his Introduction to his Cyprianus Anglicus, p. 20, 21. where he saith, That in the year 1571. the Articles agreed upon in the year 1562. were reprinted, and this clause [the Church hath power to decree Rites and Ceremonies, and also in controversies of Faith] (as he says) was left out by the power of the Genevian 
* That was the Parliament that that year confirmed the Articles, to which alone subscription was enjoined; yet, Heylin saith, it left out the Prayer against the Pope out of the Litany.  faction (if it were not for the Genevian-faction, your faction would soon bring us all to Rome) but the times bettering, and the Governors of the Church taking notice thereof, there was care taken ('tis believed 〈◊〉 A. B. Land, as Mr. Prin and Burton discovered) that the said ●● should be restored unto its place in all following impressions▪ of that ●● but if it may be said to be restored to its place, 'tis wondered 〈◊〉 Dr. ●●ocket▪ (Warden of All-S●● College, and Chaplain to A. B. ●●bot) 
Heylins' Cyp. Angl. l 1. p. 76. And 'tis left out of the Articles of Ireland, 1615, which were allowed by King James.  should forget to put it into th●● 20th Article, when he made his book in Latin, entitled, De politia Ecole●● Anglicanae, in which, he set down all our Liturgy, the 39 Articles of Religion, the book of Ordination of Priests and Deacons, and Consecration of Bishops, etc. I say, if it had been in the Article, 〈◊〉 very strange, that a man of his learning and integrity, and p●● and expectation too, should leave it out; but you see 'tis put in, 〈◊〉 you may well guests by whom, and to what purpose, by what 〈◊〉 Heylin saith of it, it reserved (or rather restored) to itself as much power as the Church of Rome ever challenged, which Knot the Jesuit observed, That their Churches (as the Jesuit goes on) ●●ginning to look with a new face, their walls to speak a new language, that men in talk and writing use willingly the once▪ fearful names of Priests and Altar, and are now put in mind, that for exposition of Scripture, they are by Canon bound to follow the Fathers; that Protestantism waxeth weary of itself, that Calvinism is accounted 
* For proof, read Dr. heylin's Cypr. Anglicus, and its Introduction, Cypr. Angl. l. 4. p. 414, 415, 416. there you'll see the agreement made betwixt the Pope or his agents, and some of our Clergy men; and that which ●●ey call the ancient Catholic Religion, is nothing but Popery, only abatement in some things▪ at lest for a time, 〈◊〉 Cyprianus Anglicus was settled in his pontificalibus.  heresy at the least, and little less than treason. I say much of this, Heylin saith, was truth, and he himself in his Introduction to that History, and other books, makes very manifest. What Chillingworth answereth to this bold charge of the Jesuit, you may see in Dr. Cheynells' rise and growth of Socinianism, c. 6. The canterburian Religion, not the true Protestant Religion, p. 70▪ But to return to my business, Bellarmine is answered by learned Dr. Ames, a Nonconformist, in his Bellarminus Enarvatus, T. 4. l. 2. de peccato originali, c. 3. p. 34. ad p. 46. which I have read; and Bishop Jeremy ●● I hear) is answered very learnedly and fully by Mr. Henry Jeanes▪ ●●other Nonconformist, which I have not read: how conformable ●●e Bishop's Doctrine is to the false Pelagian condemned Doctrine of ●●e Church of Rome, and Nonconformable to the true and approved ●●octrine of the Church of England, let the indifferent and judici●●s Reader judge, Vide Maccovium Rediu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminia●●ru●, c. 9 p. 118.  
That Original sin inherent in us, is properly sin. I prove thus:  
1. That which hath the name and nature of sin properly so called, ●●s sin properly so called; but original sin inherent in us hath the ●●e and nature of sin properly so called; ergo, it is sin properly so ●●lled.  
1. It hath the name of sin properly so called, given unto it in sa●●red Scripture. The Reverend 
* Sum of Christian Religion▪ p. 144.  A. B. ●●s●er tells us, That all other sins have ●●eir special names, but original sin is properly called sin: and 
† Amand. Polan. Syntag. l. 6. c. 3. p. 336.  Polanus be●●re him saith, that 'tis called absolutely sin, Rom. 7. 8. because it is the ●●ring and fountain of other sins, pec●atum peccans, sinning sin, Rom. 7. 13. ●●eccatum inhabitans, indwelling sin, Rom. 7. 17, 20. and Mr. Hilder●●am upon Psal. 51. p. 283. tells us, that the Spirit of God expressly ●●lls it sin, Psal 51. 5. Behold I was shapen in iniquity, ●●d in sin did my Mother conceive me: (and so Dr. Mer. ●asaubon, 
* In locum▪  Musculus, and Dr. Ames expound the place, ●hich place Bishop Prideaux 
* Fasciculus controversiarum, c. 3. q. 5. p. 112.  saith, ●●nnot be understood, but of original sin, ●●d its propagation, as both ancient and ●●ter Divines expound the place) and in ●●ree Chapters of the Epistle to the Romans, viz. 6. 7, 8. 14 times at ●●ast; and Heb. 12. 1. Rom. 6. 6, 12, 13, 14. Rom. 7. 7. I had not known sin▪ ●●t by the law; for I had not known lust. (that is to be sin) except the ●●w had said, Thou shalt not cove●. Where 'tis clear, that lust. by which 〈◊〉 meant the first unlawful desires or motions, which have not the consent of the will, lust in the habit or disposition, inclination, imagination, as well as lust in the act, is forbidden in the Tenth commandment, as not only Beza, Par●us, Calvin and Peter Martyr, but also Dr. Willet and Wilson, and Dr. 〈◊〉 and Diodate upon the place, 〈◊〉 
B. Prideaux Fasc. controvers. c. 3. q 5. p. 112. Sharpius Symphon. ●a. Novis Epoc. p. 397.  Andrews and Dr. Mayor upon the 〈◊〉 Commandment, and Bishop 〈◊〉 and Sharpius elsewhere assure 〈◊〉 verse the 8. For sin taking occ●● the Commandment (the more 〈◊〉 ●● the more it bursteth forth, 
† A. B. Usher Sum of Christian Religion, p. 144.  〈◊〉 streams do, that cannot be stopped, till God by his holy Spirit 〈◊〉 it) wrought in me all manner of concupiscence; for without the 〈◊〉 was dead; that is, it seemed so to him, because he knew it 〈◊〉 felt it not; but when he knew the law, he knew sin, and 〈◊〉 activity, and found 'twas alive: so verse the 14. But I 〈◊〉 sold under sin. Man is said to be carnal two ways: 1. Qu●● carni, because he serves the flesh; so unregenerated men 〈◊〉 nal. 2. Quia proclivis est carni, because he is inclined to 〈◊〉 the flesh, that is, original corruption, which is called flesh, 〈◊〉 1. Gal. 5. ●7. so Paul was carnal; though he had mortified 〈◊〉 he had some relics or remainders of it, an inclination to th●● of the flesh; he was carnal in opposition to the law that 〈◊〉 ritual, that is, he was not so spiritual as the law required; 〈◊〉 der sin: slaves to ●in are of two sorts: 1. Some cell thems●● sin, original sin and its lusts: they willingly obey the lusts 〈◊〉 flesh, so did Ahab, and such are wicked men. 2. Some ar●● another, and such a slave was Paul, even after his actual con●● for he was a slave against his will, he desired to escape from 〈◊〉 star, he served him unwillingly, as may be seen verses the 〈◊〉 〈◊〉. It is no more I that do it, but sin (that is original 〈◊〉tion) that dwelleth in me. So verses 23, 24. so Rom. 8. 2. he 〈◊〉 have added Rom. 5. 12. As by one man sin entered into the 〈◊〉 death by sin: so verse the 13th. For until the law, sin; that is 〈◊〉 ginal sin, was in the world, which the Apostle proves, 〈◊〉 death was in the world till Moses, v. 14.  
2. Original sin hath the nature of sin, properly so called 〈◊〉 I prove thus: 1. Because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of 〈◊〉 which is the definition that the Spirit of God gives of 〈◊〉 perly so called, 1 John 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin is the 〈◊〉 gression of the law, as we translate the words; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is d●● from Alpha, a Privitive Particle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex the law, and 〈◊〉 〈◊〉 a want of conformity to the Law of God. Now that Original 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I prove thus:  
1. Because it is a want of that righteousness, which all men ought to ●●ave: 
* Vide Dr. Barlow Exercitat. 2.  Scholastical Divines define ●● to be oarentia rectitudinis debitae, a ●● of rectitude, which ought to be in ●● reasonable creature. And this I 
Homily of the coming down of the Holy Ghost▪ p. 209. M●n of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds.  ●●ight prove out of Aquinas, 〈◊〉 〈◊〉 82. a. 3. con. Cum originale pecca●●um justitiae originali opponatur, nih●●●●iud formaliter est, quam justitiae ori●●nalis per quam Deo voluntas subdeba●●, privatio: materialiter vero, aliaru●●●●im● virium ad bonum communicabile ●●ordinata conversio, quae communi no●●ine concupiscentia dici potest; by ●hich 'tis clear, that original sin is ●othing else formally, but a privation of original righteousness, by ●hich the will of man was subject to God; and I find Anselm so ●●efining it. Peccatum originale est privatio justitiae origina●is debitae ●●esse; that is, Original sin is a privation of original righteousness, ●hich aught to be in us. Thus far the reformed Churches abroad 〈◊〉, yea the Bishop himself doth go. 〈◊〉 that this Original sin is a want 
Bishop Taylor himself confesseth that Scotus is pleased to affirm, That there is an obligation upon humane nature to preserve original righteousness. Explanat. of Original sin, p. 460.  〈◊〉 that righteousness which is due, and which all men ought to have, I prove, 〈◊〉 Because it is a want of that righteousness which our Father Adam ●ad, viz. 〈◊〉 the pure Image of God, and perfect conformity to the will of God; for ●hat Adam (being a public person, ●●epresenting all men naturally to de●end from him, as the fountain, or representative of all such men) ●ad, when he was first created in the state of Innocency, he had, ●ot only for himself, but for all his posterity that were naturally to ●●scend from him; he had it as well ●or us, as for himself, and ●●erefore we had in him that original righteousness, and we are ●ound to keep Gods ●aw [Do this] as well as he was, and shall die for ever for want of it, if God take us not into his Covenant 〈◊〉 Grace, and accept not of Christ's active and passive obedience 〈◊〉 us, and impute it not unto us; what Adam had, he had for us; 〈◊〉 what he lost, he lost not only for himself, but for us also; and this is the sound Doctrine of all our Orthodox Protestant Divines; and therefore I conclude, that original sin is a want of that origi●●● righteousness, which all men ought to have; and our 9th Article saith, That man is very far gone from original righteousness, which impli●● that he ought to have it.  
2. Original sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 'tis a want of due confor●● to the Law of God, which ought to be in us; for that requireth perfect love to God, and perfect love to our neighbours: thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy might; that is, all God, and with all thy whole man, Deut. 6. 4, 5. Deut. 10. 12. Matth. 22. 37. Mark 12. 30. And th●● shalt love thy neighbour as thyself, Matth. 22. 39, 40. On these two Commandments hang all the law and the prophets; and the law of God is perfect, Psal. 19 7. and 
* Homily of Christ's Death, p. 182. and so much Bishop Taylor himself acknowledgeth the Harmony of Confessions allows, as our Doctrine, Explanat. p. 492.  requires perfect obedience of every man: for Gal. 3. 10. Cursed is every one that continueth not in all things that are written in the book of the law to do them; and this perfect obedience to the whole moral law, all men that will be saved by their own good works, must perform, else they will not be eternally saved, but damned; yea this perfect love is required in the affirmative part of the Tenth Commandment, Thou shalt not covet; thou shalt love thy neighbour▪ not only in word, but in deed, and in truth, perfectly and constantly. Now this perfect love to God and man, no mere man in this world, since Adam's fall from his original righteousness, hath performed; and this impotency is an effect of Adam's first sin, and is a part of original sin inherent in us, Rom. 7. 18. I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not; that is, in my unregenerate pa●● dwelleth no serious and settled study, desire and love of that which is spiritually good; and though he found in his regenerate pa●●, through God's special renewing grace, a will ready to do that which was spiritually good, yet in his flesh, that is, in his unregenerate part▪ he found no will, no power▪ no ability to perform it, as he ought; and the cause or reason of this impotency or inability was sin that 〈◊〉 in him, v. 17. To this purpose is 1 Cor. 2. 14. The natural 〈◊〉 (that is, the man in the state of corruption, in whom original 〈◊〉 doth reign) receiveth not the things of the Spirit of God, for they 〈◊〉 foolishness (he looks upon them not only as foolish things, but as foolishness) unto him; neither can he know them, because they are spiritually discerned. Now perfect love presupposeth knowledge, for 〈◊〉 non nisi nota possunt, only things known are loved.  
So much to prove, that the first constituent part of original ●in, is properly sin. Now that the second constituent part of original sin, viz. Concupiscence is properly sin, I prove thus:  
1. Because 'tis formally of itself contrary to the Law of God: the major implied is undeniable, because only sin is formally, and of itself contrary to the Law of God; for though, as Bellarmine ●●bjecteth, the Devil and unjust Laws be subjectiuè, contrary to the law of God, yet they are not so formaliter & per se, formally, and of themselves, but only because they are the subjects of evil qualities or defects, which are formally, and of themselves contrary to the Law of God: the minor expressed, viz. that concupiscence is formally, and of itself contrary to the Law of God, appears by Rom. 8. 7. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. The words in the original, which our 9th Article hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wisdom, sensuality, affection, or desire of the flesh, is not only an enemy, but is enmity against God; for the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the accent in the first syllable, which signifies enmity, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accented in the last syllable, which is the adjective in the feminine gender, and cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substantive of the neuter gender, for than it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it notes the irreconcilableness of the flesh to the spirit; an enemy may be reconciled, but enmity cannot; and the reason given to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be enmity against God, is, because it is not subject to the law of God, neither indeed can be: the wisdom of the flesh is enmity against God, in the abstract; Corruption in the nature is not only averse from the law of God, but it is also against it; it is not subject to the law of God by reason of its pride and contumacy, neither can it be, by reason of its pravity and perverseness. The flesh (saith Diodate) is not only incapable to submit to Gods will, through weakness, but also through ●●tural repugnancy. To which may be added Rom. 7. 14. For 〈◊〉 know that the law is spiritual (and the law is spiritual, because it binds not only all the humane creatures intents and purposes, but his whole force and power, and all the thoughts and 〈◊〉 〈◊〉 o● his heart to an holy inward obedience, as well as to an outward complete conformity to the will of God; whic● if he did as he ought to perform, he should be spiritual too, a●● free from death), but I am sold under sin, contrary to, and aver●● from the law. St. Paul after he was regenerated, was like other men, in part carnal, through the proclivity of his nature to commit those sins, which, according to his regenerate part, he hated, and would not; so our sound and learned Divines expound the place, and urge the following verses to prove, that concupiscence is properly a si●, and in the regenerate after baptism.  
2. Concupiscence is properly sin, because 'tis forbidden in the law of God, Rom. 7. 7. I had not known sin, but by the law: for I had not known lust (the sudden motions of mind, unlawful desires and affections which arise in the soul, and have not the consent of the will, as our Orthodox Divines expound the word), that is, to be sin, except the law had said thou shalt not covet. Where 'tis clear, that concupiscence is called sin, and that 'tis forbidden in the law, of which before. To which may be added the 9th Article of our Church of England, which saith thus: Yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin; and the Article saith, that 'tis a FAULT and corruption of the nature of every man. Bishop Jeremy Taylor himself confesseth, that 'tis in the Latin Copies called vitium naturae, which I think in Morals, is Englished, vice, in Theologicals, sin; and if virtutes Ethicorum sint splendida peccata, sure their vices are proprie-dicta peccata; which yet the Bishop, with the Jesi●●● denies.  
3. Concupiscence is contrary to the Law of God, because we are commanded to put it off, Ephes. 4. 22, 23, 24. That ye put of concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. Where original sin is called the old man, as 'tis in 
* Calvin, Pareus, Peter Martyr, Diodate, Willet, Dr. Featley, Wilson in locum, and Bishop Reynolds of the sinfulness of sin, p. 139.  Rom. 6. 6. that is, the body of sin, not nature, but our corrupt nature, which we have contracted from our old Father Adam, as all our learned and sound Divines expound the places, and the phrase.  
4. That 'tis properly sin, I reason thus; that which rendereth persons obnoxious to the wrath of God, is sin properly; but original sin rendereth persons obnoxious to the wrath of God, ergo, original sin is properly sin: the major is undeniable, because nothing that is not properly sin doth render us obnoxious to God's wrath. God is angry with nothing but sin, or for sin; the proper object of a Christians hatred, should be sin, and 'tis of God's as being only contrary to his nature and law, Gal. 3. 10 the minor may abundantly be proved by plain Scripture, Rom. 5. 12. As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: and Rom. 6. 23. For the wages of sin is death, (by which in regard the Apostle speaks absolutely, without any limitation, he meaneth death in general, of what kind soever, temporal and eternal, Gal. 3. 10. 1 Thes. 1. 10. Rom. 5. 18. And because Bishop Taylor 
* Explanat▪ of original sin, p. 469, 470.  denies it of death eternal▪ I pray read what the Church of England saith of it in her Homilies of Christ's Nativity, T. 2. p. 167. and Homily of Christ's Death, T. 2. part. 2. p. 181. and 184. set down before in the beginning of this Article, 
* Man was justly condemned, therefore condemned to everlasting death.  p. 103.) and Ephes. 2. 3. We are by nature the children of wrath. We are not so by pure nature, than we must needs be so by corrupt nature, and that is original sin inherent in us: Children of wrath are subjects of sin, and through desert of sin subject to wrath, that is, the wrath of God, which he hath threatened against sinners for sin▪ death and damnation, and temporal judgements, Ephes. 5. 6. Because of these things cometh the wrath of God upon the children of disobedience; only children of disobedience are children of wrath; where there is no sin or disobedience, there God hath no wrath: and our 9th Article of Religion saith plainly, that this original sin in every person born in this world▪ deserveth Gods wrath and damnation: and so our Church 
* Questions of Baptism.  Catechism saith, For being by nature born in sin, and the children of wrath: and it cannot be understood of lust with consent of will: for that, Paul brought up at the feet of Gamaliel, without doubt, knew to be sin, and that also is actual sin, and not original, of which the Article treateth. 2. Because infants conceived and brought forth in sin, who never committed any actual sin in their own persons, have died, as you may see in David's child, 2 Sam. 12. 18. and experience daily shows it, and Rom. 5. 14. proves it. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, (that is, actually committed any sin in their own persons; over them, that is, over infants, who sinned not actually, or by imitation, but only by an inherent corruption of nature in them: so our Reverend Divines, A. B. Usher and Bishop Prideaux, 
Archbishop Ushers Sum of Christian Religion, p. 143. Bishop Prideaux bis Fascic. controver. c. 3. q. 3. p. 113. Pareus in locum.  and many more of our sound Divines, as well as the ancient Fathers expound the place: and in the order of our burial, 'tis said, that by Ad●● all die, 1 Cor. 15. 21, 22.  
Obj. But it will or may be objected, that infants sinned in Adam▪ in whose loins they were, and that they are punished with death, 〈◊〉 for their own inherent corruption of nature that is in them, but for the sin of Adam, in whose loins they were, imputed to them.  
Answ. To this I answer, 1. That neither Bellarmine nor Papists, nor Bishop Taylor, nor any complete Conformist in the Church of Englan● can well object this; for they hold 
Concil. Trid. 5. Sec. 5. Can. Bel. de Sacrament. baptismi, c. 11. saith, Effectus baptismi primarius est ita peccatum omne abolere, idque vi operis operati, ut quae reliqua manet prava fidelibus concupiscentia peccatum ver●● censeri non debet: and Bishop Taylor saith, That this concupiscence or inclination to forbidden instances is not imputed to the baptised, 〈◊〉 to the regenerated. Further Explanat. of original sin, p. 500 And in the next Page he saith, It is a contradiction to say, that the sin remains, and the guilt is taken away— if he pardons, he takes away the sin; for in the justified, no sin can be inherent, or habitual. Now is not this most notorious false Doctrine, condemned in the Palestine Synod, Article 9th, objected against Pelagius, and contrary to Article the 9th of the Church of England, which saith, That this infection of nature doth remain, yea in them that are regenerated▪ And the 15th Article, which saith thus: But all we the rest (although baptised and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us; and contrary to 1 John 1. 8. yea, is not this truly Antinomian, yea Antichristian? What, have justified persons no sin inherent in them? Is justification an abolishing of the being of sin in the justified? And p. 461. he saith that in infants the very actions and desire of concupiscence are no sins, and therefore much less is the principle: but more to my purpose he saith, ibid. p. 481. That after baptism the guilt of the first sin doth not remain: which if it be true, then according to him, they die not for that sin, and that all persons baptised (be they non-elect) are freed by it from the guilt of that sin; and that if they die before they commit actual sin, they are undoubtedly saved, which many learned Divines doubt of, and many more plainly deny it: the Scriptures alleged by Papists, as Ephes. 5. 26. 'tis 3. 5. either are not understood of external baptism, but of internal sanctification, or regeneration; or if of baptism, than they are to be understood obsignificatiuè, not physice, significatiuè, not realiter; else it would follow, that every person that is baptised, is really and internally regenerated, which is most apparently false. For, 1. many that are baptised, live most wicked lives, and die most wicked deaths, if the tree may be judged by the fruits: or else he must hold with Jesuitical Papists, that truly regenerated persons may totally and finally fall away from saving-grace (against which Popish Error, read what is said before) and become castaways and damned. And because baptism came in the place of circumcision, it would follow, that all that were externally circumcised in their foreskins, were also internally circumcised in their hearts; which is clearly contrary to Romans 2. 28, 29. For he is not a Jew, which is one outwardly— but he is a Jew, which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God: Where 'tis obvious, that some were outwardly, but were not inwardly circumcised, and in their hearts, and so it may beh ere. Besides, our most learned and sound Divines, as Bishop Prideaux, Maccovius, and many others out of St. Angustin hold, that sin is taken away by baptism, (yea by justification) non ut non sit, but only non ut imputetur: the blood of Christ washeth away sin meritoriously, the Spirit of God efficiently, the word instrumentally, the Sacraments symbolically, significatively, and obsignificatively.  that original sin is washed away by baptism: Our Conformists consent and assent, and subscribe to this Position, (which whether true, and so certain as it's said, I determine not, because I know not how to prove it by God's word). It is certain by the w●●● of God, that children, which are baptised, dying before they commit actual sin, are undoubtedly saved, Rubr. after Baptism; by which they do, yea must hold, that original fin imputed is washed away from them by baptism, and therefore original sin imputed, is not, cannot be, according to them, the meritorious cause of infant's death, dying before they commit actual sin in their own persons.  
2. I answer, that many infants have died soon after they were baptised: (I saw one die within a quarter of an hour after 'twas baptised) before they could be conceived to have committed any actual sin in their own persons; therefore original sin inherent, was the procuring, or meritorious cause of their death, and consequently 'tis properly sin: their cry cannot in reason be thought to be sinful frowardness, or actual sin, but are but the fruits of pains or wants, which are punishments of original sin yet remaining and inherent in them, which do undeniably prove it to be sin properly so called; for God never punisheth, but for fin, as the Bishop himself saith, ibid. p. 463.  
5. There is one testimony more, which is good against the Bishop, and all Conformists, and 'tis a true one; 'tis the beginning of the order of Baptism set down in our Liturgy, thus: Dear beloved, forasmuch as all men be conceived and born in fin; and our Saviour Christ saith, None can enter into the Kingdom of Heaven except he be regenerate, and born a new of Water, and of the Holy Ghost: by which 'tis clear, that 'tis the Doctrine of the Church of England, that infants are conceived and born in sin, but not in actual sin; Ergo, in original sin. Now, I pray, read all these things once again seriously, ●nd consider how strangely the sound Doctrine of the Chur●● of England is undermined, perverted, if not wholly subverted by ●er pretended dutiful sons▪ and the false Doctrine of the Church of Rome▪ is contended for by them, ●o bring in freewill and natural power to convert a man's self, etc.  
But before I leave this, a few words to the main argument for this Popish old Pelagian Error; and that is this: That which is not 
* Bishop Tailor's further Explanation of original sin frequently, and so, Papists and Pelagians.  voluntary, is not sin; but original sin inherent in us, is not voluntary; Ergo, 'tis not sin properly. To which I answer, by denying the major; all sin is not voluntary in their sense.  
1. Because the error of the mind, which the will doth follow, is fin, and yet its involuntary, because it goes before every act of the will.  
2. Sins committed through ignorance, are not voluntary, and yet are sins properly, Levit, 5▪ 15.  
2. I deny the minor,  
1. Because original sin was voluntary in Adam, in whose loins we were, who voluntarily committed the first sin for himself and us too. And,  
2. Also it may be said to be voluntary in us, because we in our wills are prone to sin.  
3. The main of the Adversaries arguments, that Original sin is involuntary, will reach only the propagation of it. To which I answer, that man is corrupted even from the womb, is evident by sacred Scripture; how this came unto us, we should not be curious to inquire, but rather industrious in God's way to amend it; yet the learned do say, that God, not as a Creator, but as a Judge, made the Souls of men in the seed, without that Original righteousness which Adam had, as a punishment of the first sin of ours in Adam, in whom we were, who by his fin rendered us his posterity (who sinned in him) worthy to be deprived of Original righteousness, and then from this privation follows corruption, or an inclination to actual unrighteousness; and this is voluntary by man's own private will.   

ART. X.  That mere men in this life since 
Rhem. Test. an. 2 Cor. 8. 14. Pet. a Soto assert. Cathol. de lege. Doctor Hammond's Tract of Will-worship, Sec. 16. 19 saith, That when a man shall out of a pious affection do any thing else, beside what God hath commanded by any particular precept, this action of his is to be accounted so much the more commendable, and acceptable to God: which Mr. D. Cawdry hath answered, p. 71, 72. of Will-worship.  Adam ' s fall, can perfectly fulfil Gods whole Moral Law, and also voluntarily do works besides and above God's Commandments, which they call works of Supererogation, which are greater and holier than the works of the Moral Law, and do merit remission of sins and eternal life, not only for themselves, but also for others. 
THis I renounce: 1. Because 'tis contrary to the Doctrine of the Church of England in all its parts. As Article 14th, which saith thus: Voluntary works besides, over and above God's Commandments, which they call works of Supererogation, cannot be taught without arrogancy and impiety. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; where●● Christ saith plainly, When ye have done all those things which are commanded you, say ye are unprofitable servants. In which Article we have these four things held forth unto us.  
1. That works of Supererogation are voluntary works, besides, over and above God's Commandments, and so vice versa, voluntary works, besides, over and above God's Commandments, are works of Supererogation. Of which kind are Popish vows of voluntary poverty, regular obedience, perpetual continency, Feasts, Fasts, Ceremonies, Pilgrimages, and such like Will-worships made by them, but not commanded by God in his Word.  
2. That works of Supererogation, or voluntary works, besides, over and above God's commands, cannot be taught without arrogancy. Which works, besides, and above that which God hath commanded and imposed, are called sometimes Ordinances of the world, Col. 2. 20. Voluntary Religion, Col. 2. 23. Doctrines of Devils, 1 Tim. 4. 1. forbidden in the Word of God, where we are commanded:  
1. To walk not after the laws of men, but according to the statutes of God, Josh. 1. 7, 8. Be strong and very courageous, that thou mayest observe to do according to all the Law which Moses my servant commande● thee; turn not from it to the right hand, or to the left, that thou mayest prosper whither soever thou goest. This Book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. For than thou shalt make thy way prosperous, and then thou shalt have good success. Till this be done, Rulers must not look to prosper in their Government at home, and undertake against their enemies abroad.  
2. To hear Christ, Mark 8. 7. who teacheth Christians their duty, setting before them as their rule and direction, the law and word of God, Mat. 5. 17, 18. 19, 20. and more than that, he doth not urge; and against man's needless injunctions, Mark 7. 7. They worship 〈◊〉 in vain, saith Christ, teaching for Doctrines the commandments of me●. And teaching them to observe all things which I have commanded you, Mat. 28. 20. And Christ's sheep hear his voice, but not the voice of strangers, Joh. 10. 3, 5. The works of Supererogation are more rightly called the 
Festus Hommi●●, Disp. 19 c. 6. Opera supererogationis rectius opera superarrogantiae appellantur.  works of superarrogance, saith a learned man.  
3. That Voluntary works, or works of Supererogation, besides▪ or above the Commandments of God, are the subversion of godliness and true religion, and cannot be taught without impiety. The reason is rendered in the body of the Articles. And 'tis so, saith Mr. Thomas Rogers in his Explications and Confirmations of the 39 Articles, upon the 14th Article.  
1. Because God's Law is thereby broken, that men's may be kept, Mark 7. 7, 8.  
2. The holy Scriptures must be contemned as not sufficient enough to bring men to the knowledge of Salvation, which St. Paul saith, 〈◊〉 able to instruct in righteousness, that the man of God may be perfect, throughly furnished unto every good work, 2 Tim. 3. 16, 17.  
3. God, who is only wise, 1 Tim. 1. 17. is made unwise, in not prescribing so necessary works. To which I add:  
4. That true Godliness is the right worshipping of God, as he hath ap●●●ted in the Canonical Scriptures, as all know, that know the meaning of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth piety or godliness. 〈◊〉 Voluntary works, or works of Supererogation advance a worship 〈◊〉 men's devising, directly against the scope and end of the second Commandment, wherein God hath commanded men to worship him, 〈◊〉 ●e hath prescribed; and forbidden Will-worship, as all our Learned and orthodox Divines expound that Commandment.  
5. They that do worship God by such ways and means as he hath ●●t prescribed in his Word, do not love, but hate God, as both A. B. ●●her, and bishop Babington declare in their Expositions upon that Commandment; and they worship a God of their own devising, as not only Mr. Perkins, but also Peter Mar●r 
* Loc. come. clas. 2ae. c. 4. p. 196. Nullus verus Deus est qui rebus iis coli vellit; unde super est, dum impii tales ritus suis sacris adhibent, ut non verum Deum adorent, sed illum, quem iis rebus delectari finxerunt. Et cum is in rerum natura nullus ●extet, animorum suorum idolum colunt, & id● c●rco jure possint dici idololatrae. Perkins Cases of Conscience. l. 2. c. 11. Sec. 2. q. 1. p. 206. , do plainly demonstrate, Nullus ●erus Deus, etc. That is not a true God that would be worshipped by these things, (that is such things as the true God had not commanded or warranted in his Word, of which he spoke before) ●●ence it remaineth, that wicked men while they add such rites (as he was speaking of before) to God's sacred things 〈◊〉 ordinances, that they do not adore the true God, but him whom they seign to be delighted with such things; and seeing there is no such one in the world, they worship the idol of their own brains, and therefore may lawfully be called Idolaters. Will-worship is the worship of any besides God, or of God himself otherwise than he hath commanded, as A. B. Usher shows in his Sum of Christian Religion, p. 222. and in p. 223. he saith expressly, That we are to worship God by those means only, which he approveth in his Word, according to his saying to Moses, Do that which I command thee, and do no more, Deut. 〈◊〉. 12.  
6. That if any thing in God's Worship be done contrary to, or besides his command, Non est honour sed dedicus, it is not an honour to him, but a disgrace to him, as both St. 
* Hom. 51. in Matthew.  chrysostom, and Jerom 
† Honour praeter mandatum est dedicus.  affirm, as Bishop Andrews quotes them, in his Exposition of the second Commandment. Where p. 274. he divides the external worship of God into two parts, Substance and Ceremony. By which 'tis clear, that Ceremonies are parts of Worship; then if they be not specially commanded by God, they are forbidden under the notion of Will-worship. And Mr. Henry Jeanes in his first and second part of his Scholastical and Practical Divinity, shows 
* Mr. H. Jeanes his mixture of Scholastical and Practical Divinity, pag. 1. of Christ's All-fulness, pag. 64, 68  that the Ceremonies of the Church of Rome are forbidden in 1 Cor. 14. ult. out of Dr. Ames, in answer to Dr. Hammond, especially in his second Part. But in his first Part, after a most learned Discourse of the All fullness of Christ, he infers reprehension to Papists and Prelatists: 1. To Papists, who prejudice him in all his Offices. 2. To Prelatists, who have prejudiced him in his Kingly Office, as he is the chief, so the only Lawgiver in his Church, by institution of divers Church-Officers, which he hath not appointed, nor given them authority to appoint; as also of divers Ceremonies of ordained and mystical signification, appropriated unto the worship and service of God. And in his Prophetical Office, by their institution of Doctrinal Ceremonies, which teach spiritual duties by their mystical signification; which he saith is made good by the abridgement of that Book, which the Ministers of Lincoln Diocese delivered to King James, December 1. 1605, pag. 41. Christ (say they) is the only teacher of his Church, and appointer of all means, whereby we should be taught and admonished of any holy duty; and whatsoever he hath thought good to teach his Church, and the means whereby, he hath perfectly set down in the Scriptures; so that to acknowledge any other means of teaching and admonishing us of our duty, than such as he hath appointed, is to receive another teacher into the Church besides him, and to confess some imperfection in those means he hath ordained to teach us by. To which he takes leave to add the words of Dr. Ames in his fresh suit of Ceremonies, pag. 210, 211. Only this by the way, I would learn how we ca● acknowledge and receive any means of Religious teaching with faith, except it appear to be Appointed by an authentic teacher and lawgiver? And how our Prelates in appointing means of spiritual teaching, which Christ appointed not, can be accounted (therein) Ministerial teachers under him is their and our only authentic teacher? as also, if Christ be our authentic teacher in all good that we learn about Religion, who taught our Prelates such good manners, as to put Pescues of their own making, into his hand, and so appoint him after what manner, and by what means he should teach us? Though this that Mr. Jeanes hath alleged and said be very pat to his purpose, and hard to be answered, or fairly wiped off, yet I conceive that which he saith in his Bellarmine's Enervatus in answer to Bellarmine's 
Bellar. Enervat. T. 3. c. 8. p. 57, 58, 59, 61.  arguments for Ceremonies, more full and pertinent to my purpose, to prove them unlawful, because they are Will-worship or works of Supererogation, besides the words of God; to which for brevity's sake I must refer the learned Reader, where his arguments against them may be seen. Where p. 61. he answers to Bellarmine urging for humane Ceremonies, 1 Cor. 14. ult. thus: 1. Honesty and order did best consist in the Primitive 
* Yet Dr. Heylin calls the pure Worship of God performed by the French and Dutch Churches here in Archbishop laud's time, indecencies, and thereby condemus our Saviour Christ and his holy Apostles of indecencies in their worship of God, because without the Ceremonies of the Church of Rome, Cyprian. Angl. l. 4. p. 281.  Church without humane Ceremonies. 2. In that very place they are tacitly prohibited, because there is nothing left to the Church, besides the honest ordering of things instituted by Christ; for the things instituted, and the ordering of them do differ as the subject and its external adjunct. 3. We must obey rulers that are set over us by God, while they do the Commendments of him that set them over us. 4. True Religion doth bring honour to God according to his will, by those means that are appointed by him; therefore it admits not humane Ceremonies. Bellarmine argueth for Ceremonies, that some Ceremonies have a spiritual virtue in them. Protestants answer, 1. Why some and not all, if they all proceed from the same spirit? 2. Seeing the Scripture is a rule perfectly directing us in spiritual life, from it alone we must be showed what those means are which have a spiritual virtue. 3. If those [some Ceremonies] have a spiritual virtue in them, or assisting them, than they are of more efficacy and dignity than the Sacraments of the Old Testament, or the Baptism of John. They are parts of the New Testament, which alone is the ministry of the Spirit; and then the whole New Testament (by Bellarmine's judgement) is not contained in the Scriptures; which is too absurd. Bellarmine saith, the Church may institute new Ceremonies to spiritual effects, as to adorn and represent some mystery of Religion, and by that means help rude and ignorant people.  
Protestants answer: 1. That the Church is not called to make 〈◊〉 Institutes, but to observe those that have been already instituted by Christ, Mat. 28. 20. Teaching them to observe all things whatsoever I have commanded you.  
2. Every one may institute a Ceremony (saith Bellarmine) to adorn and represent, as well as the Church 
Bellar. l. 2. c. 8.  or God himself. But indeed no man can institute 〈◊〉 ceremony to represent a mystery of Religion, but he that hath authority over Religion, over the minds of men, to enlighten them when and how he pleaseth, and over the consciences of men, to subject them to himself and his ordinances; for all these things are required rightly to institute such a ceremony.  
Bellarmine saith, It's lawful for the Church to institute new Ceremonies for some ends, because private men inspired by God have invented new Ceremonies. Protestants answer, As if the inspiration of God did not make God the author of the fact, as well as the command expressed in his word. Otherwise it were lawful for the Papists to conclude, by the same reason, that they have authority to institute new Sacrifices and Sacraments. Bellarmine replies and saith, That the Congregation made a new Feast, Esth. 9 1. Mac. 4. Protestants answer, That the first was political, the second was to be disallowed. Bellarmine saith the Apostles instituted a new Ceremony, Act. 15. Protestants answer, That there was no new ceremony instituted, but a respect to scandal, in tollerating an old ceremony. Bellarmine saith, the Church may institute some things, and ceremonies are not repugnant to the Gospel, neither hath the Lord forbidden that we should add no ceremonies for the more commodious and profitable administration of the Sacraments.  
Protestants answer, 1. The Church cannot appoint any new thing by her own authority.  
2 Carnal ceremonies void of the Spirit, as all humane ceremonies are, are repugnant 
Hildersham proves from Job. 4. 23. that humane Ceremonies are forbidden in the Gospel, in loc. Bishop Andrews in Command. 2. p. 263, or 255. Dr. Reynolds Conference with Hart, c. 8. d. 4. p. 565. John Launder, Thomas Iveson, John Denly, Martyrs, professed that they believed that the Ceremonies used here in Q. Mary's days were naught, vain, superfluous, superstitious, which they sealed with their blood. Fox his Book of Martyrs, p. 1593., 1594, 1595, 1598.  to the perfection of the New Testament.  
3. Humane ceremonies can make ●o more to the commodious and profitable administration of Christ's Sacraments, as they were administered by Christ and his Apostles, than the decrees of faith made by men, do make more commodiously to illustrate the faith revealed by Christ. What shall we think, that certain new men have a better insight, and know better what ceremonies are to be used in Baptism, than the holy Apostles and Christ himself? So of the Supper too.  
Bellarmine saith, That ceremonies iustituted by the Church, cannot be omitted without sin, yea not without scandal. Protestants answer, There cannot be instituted Religious ceremonies by the Church without sin, and therefore they may be omitted without sin, and aught to be omitted.  
4. That we cannot fully and perfectly perform all that the Law of God requireth; for Christ saith plainly, That when we have done all we can do, we are unprofitable servants. Which shows that we cannot perfectly keep the Law; for if we could, we should be profitable servants, getting thereby much glory to God, and everlasting life to ourselves. Do this and thou shalt live. And the Homily of the Death of Christ, T. 2. part 2. p ●82. saith, Our acts and deeds be full of imperfectness and infirmity, and therefore nothing worthy of themselves to stir God to any favour, much less to challenge that glory that is due to Christ's acts and merits. And again in the same Page it saith thus of Adam after his fall: He could not keep the Law neither; if Adam and his posterity had been able to satisfy and fulfil the Law perfectly, in loving God above all things, and their neighbours as themselves, than should they have easily quenched the Lords wrath, and escaped the horrible sentence of eternal death. For 'tis written, Do this and thou shalt live; that is, fulfil my Commandments, keep thyself upright, and perfect in them, according to my will, than thou shalt live and not die: But such was the frailty of mankind after his fall, such was his weakness, that he could not walk uprightly in God's Commandments, though he would never so fain, but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation: all are gone astray. Our frailty is such, that we can never of ourselves fulfil the Law, according to that the Law requireth.  
And our 15th Article of Doctrine saith thus: That all we, the rest, (that is besides Christ) although baptised and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves. and the truth is not in us. Yea, the Pope's Doctrine, viz. That mere men since Adam's fall, can in this life perfectly fulfil Gods whole Moral Law, is not only contrary to Sacred Scripture, the Doctrine of the Church of England, in her Homilies and Articles, but also her Book of Common Prayers. As to the Lords-Prayer wherein Christ taught his holy Apostles, and all God's children to say every day, Forgive us our trespasses. To our commo● general Confession, We have erred and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy Laws. We have left undone those things we ought to have done, and we have done those things we ought not to have done. And 'tis contrary to the prayer after every Commandment for pardon of sin committed against it, Lord have mercy upon us. Yea, the Litany might be brought against Papists in this point. And Prov. 7. 20. Rom. 7. 15. 17, 18, 20, 23, 24: 1 Joh. 1. 8, 9, 10. and contrary also to the Doctrine of the Reformed Churches, to be seen in the Harmony of Confession, Sect. 4. and the 43 Article of Religion of the Church of Ireland; and the fourth Article of the 16th Chapter of the Confession of Faith of Scotland. Yea, the gates of Hell (I believe) will never be able to overthrow that Faith in that Confession, made by that Assembly. He●● what Shelford, Serm. p. 121, 127, 136, 139, 147. and White Bishop of Eli on the Sabbath, p. 157. say for man's ability to fulfil the Law, against the Doctrine of the Church of England, and what Shelford saith for works of Supererogation, Serm. p. 184. may be seen in Laudensium Autocatacrisis, p 70, 71. And what Bishop Forbes saith in his Book de Justificatione, may be seen in the Supplement thereunto, p. 300. And what Dr. Patrick saith may be seen in his Parable of the Pilgrim, p. 324. who there saith thus: 'Tis true we are not tied to that which we cannot do; but yet the flesh will sometimes juggle and complain of impotence, when there is nothing hinders it but sloth. This is Bellarmine's argument, de observatione Legis, c. 7. si praecepta, etc. if the precepts are impossible, than they oblige none. To this argument Dr. Ames gives this answer: 
Dr. Ames his Bellar. Enervatus, T. 3. c. 7. p. 191.  1. That this argument doth not prove that the Law is more possible to be kep● by believers than by unbelievers; by the just, than by the unjust. 2. That the obligation to keep the Law is not taken away by the impossibility that flows from our fault. To which I shall say but thus: that the words imply, as they may well be taken, one or both of these errors.  
1. That men now are not bound to keep the Moral Law of God: Or,  
2. That 'tis 
* 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 causelessly 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 God's mercy through Christ, must come down again from the top of the tree, and begin at the bottom, in obedience to all God's 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 licenced Parable of the Pilgrim, 〈◊〉. 502, 511, 〈◊〉. But yet if he hold it, I shall say no more than what God's Word expressly, 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 God's word is false, or his Doctrine. But the second, which is this, ‛ That 'tis possible for men in the state of corruption exactly and perfectly to fulfil the whole Moral Law of God. Papists, that they may establish their Justification of men's 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 God's grace, and the spirit of love infused into them at their Justification, perfectly fulfil the whole Moral Law of God. And this seems to be the Doctor's insinuation. To which our Divines do answer, that 'tis 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 judgement 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 ourselves, and the truth is not in us, Joh. 1. ●8.  
The Church of England (as I have showed) 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 'tis 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 Christ's 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 si● 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, etc. 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 tolerated, 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 th●● meet to receive grace from God, or (as the School-Author say) deserve grace of congruity. 
THis I renounce, because 'tis 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 'tis taken and used in the Old and New Testament. As Gen. 6. 8. And Noah fo●●● grace in the eyes of God. Gen. 18. 3. Gen. 39 21. Ezra 9 8. Esth. 2. 1●. So the Virgin Mary found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace with God, Rom. 3. 24. Being 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 inherent in us, as Rom. 11. 29. 2 Cor. 8. 7. See that ye abound in th●● grace also. Ephes. 3. 7. The gift of grace. Ephes. 4. 7. Unto every o●● of us 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 and godly fe● 2 Pet. 3. 18, But grow in grace.  
2. That the 
* Aquinas 12ae q. 114. a. 6. 〈◊〉, 〈◊〉. Medina in 12ae. q. 114. a. 3.  Schoolmen speak of 〈◊〉 twofold merit, whereof the  
1: Is Meritum de congruo, merit o● congruity, which is not truly and properly merit; but such as it is, 'tis defined to be this, That it is congruous, convenient, 
Dr. Davenant, de justitia. c 6. p 603. ●emble of Justification, c. 1. S. 2. p. 163.  or agreeable to goodness, that G●l do reward a man working according to his virtue or power ●●at he hath. Which many learned men do deny to be truly and properly merit. For that is truly and properly meritorious, that doth properly and absolutely for itself deserve a reward, or which doth in its formal reason include equality or condignity to that reward of which it is said to be meritorious. But merits of congruity do not truly and properly deserve a reward, or carry an equality or proportion with the thing said to be merited, the grace of God; and therefore are not truly and properly merits; their merit of congruity is nothing else but fitness, for which they have no ground in Scripture, or right reason; yet Bellarmine, the Council of Trent, and other Papists, retain the name, and give it chief to those dispositions and preparations which they say go before Justification, according to which they say grace is ex congruo due, and so comply with Pelagius his false Doctrine long since condemned, Gratiam secundum merita dari, (i. e.) Grace is 
Aug. Epist. 106, 107. contra duas Epistolas Pelagianorum, lib. 2. c. 8.  to be given according to merits. That is, it's congruous or fit that grace or favour be bestowed upon men by God, according to their deservings. For if those dispositions be merits, and if according to them, grace be given, as the Council of Trent 
* Secundum propriam cujusque dispositionem. Sess. 6. cap. 7.  defineth, do they not plainly hold, that grace is given to men of God according to their merits.  
2. Meritum de condigno, Merit of condignity is that which includes in its formal reason, equality, condignity, or worthiness, proportionable to the thing of which 'tis said to be meritorious. And thus they say, the good works of regenerate men do merit heaven, of which hereafter. Not to trouble you with a full confutation of this Scriptureless and reasonless distinction of merits▪ but to apply it to our present purpose in hand; I say,  
1. That good 
* I call them good works, (so quoad substantiam, but formally are evil) because they call them so.  works done by an unregenerate man before the grace of Christ be received, or the inspiration of his Spirit, do not ex congruo merit the favour of God. For, 1. there is no proportion between them. 2. Then our Election should not be of Grace, as 'tis said to be by the unerring Spirit of God, Rom. 11. 5. but of sinful man's sinful works, which they call deserts, confuted before in Article the sixth.  
2. That good works of unregenerate men before the saving grace of Jesus Christ be infused into them, 〈◊〉 
Quia ego volo, Deus me adjuvat, est Pelagianorum. Alvarez de auxiliis Divinae gratiae, l. 1. disp. 1. p. 11.  wrought in them by his holy Spirit, 〈◊〉 received by them, do not merit ex c●●gruo, or deserve grace (that is saving grace) of congruity. Papists indeed 〈◊〉 hold, that good works done by man before he receive the sp●● grace of Christ, do provoke God to bestow his saving grace 〈◊〉 him; and that the man himself, a 〈◊〉 tle 
* The Synod of Dort reject as an error, the Doctrine of them that teach, that in spiritual death no spiritual gifts were separated from the will of man, for that the will of itself was never corrupted, but only ENCUMBERED by the darkness of the understanding, and unruliness of the affections, which IMPEDIMENTS BEING REMOVED, the will may put in ure her own inbred faculty of freedom, that is, of herself, will, or nill, choose or refuse any kind of good set before her. Which they say is contrary to Jer. 17. 9 Ephes 2. 3. Chap. 3, 4. Error 3d.  hindrance being taken away 〈◊〉 rendered disposed to receive the gra●● of God. Hence is that of some Scho●● men (of some I say, for they do not agree, but some are sounder than Jesuits and Arminians) that God doth not deny grace to him that doth endeavour to do what is in him to obtain it. And he doth what is in him, that doth forsake the act of sin, the will of 〈◊〉ning, and doth endeavour to do good, and to convert himself too God. He that doth this, deserves grace (say they) by this merit of congruity, because it is congruous (say they) that to a man acting according to his virtue, God should give a reward according to the excellency of his virtue. And also because it were incongruous or unfit 〈◊〉 give grace to them that neglect to 〈◊〉 these things, and voluntarily oppo●● grace offered. And this merit of congruity was brought into the Church by some erroneous Schoolmen, and 〈◊〉 others made use of, that some reason might be given or showed of man's part, why to s●● grace is given, and to others not given; and so they make the first 〈◊〉ving cause of grace taken either for the favour of God, or gifts of grace of God Spirit, to be in man, and in man's own natural power, or free will. Which I suppose is sufficiently confuted before, Articles the sixth and seventh.  
3. That good works done before the saving grace of Christ received and wrought in a man, ●o make him meet to receive the saving grace of God. These works I call good according to them, which may be good quo●● substantiam & materialiter, but are evil quoad modum & formaliter, because not done to God's glory in faith, and in love, and obedience to God and his will.  
Now these Errors I renounce, because they are contrary to the Doctrine of the Church of England: 1. In her 13th Article, which is this: Works done before the grace of Christ, and the inspiration of his 〈◊〉, are not pleasant to God, forasmuch as they spring not of faith in Jes●● Crist; neither do they make men meet to receive grace, (or as the School-A●rthor say) deserve grace of congruity; yea rather for that they are not 〈◊〉 ●s God hath willed and commanded them to be done, we doubt not but they have the nature of sin. In which Article are these three Conclusions.  
1. That works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant unto God.  
2. That works done before the grace of Christ, and the inspiration of 〈◊〉 Spirit, do not make men meet to receive grace, or do not deserve grace of congruity.  
3. That works done before the grace of Christ, and the inspiration of 〈◊〉 Spirit, have the nature of sin.  
The first and third of these three Conclusions show the reasons of the second, and hold forth this truth: That the works of unregenerated men, done before they receive the grace of Christ, and the inspiration of his Spirit, are not good works, and so pleasing unto God; and that because they spring not from a lively faith in Christ, but are evil, because they are not done as God hath willed and commanded them to be done. And therefore they make not men meet to receive grace, or deserve not grace of congruity at God's hands, 2. And this erroneous Doctrine of merit of congruity, and preparing and disposing, and making men meet and worthy to receive grace, is also contrary to the Doctrine of the Church of Eng●● in her Homily for Rogation-week, T. 2. p. 3. p. 223. which saith thus: Faith is the first entry into a Christian life, without which no man can please God. Faith is the gi●t of God, Ephes. 2. 8. Charity wherewith we love our brethren, is the work of God. If after our fall we repent, it is by him that we repent, who reacheth forth his merciful hand to raise us up; if we have any WILL TO RISE, it is HE that PREVENTETH OUR WILL, AND DISPOSETH us thereunto. If after contrition we feel our consciences at peace with God through remission of sins, and so be reconciled to his favour, and hope to be his children, and inheritors of everlasting life, who worketh these great miracles in us? our worthiness, our deservings and endeavours, our wits and virtue? Nay verily, St. Paul will not suffer flesh and clay in such arrogancy, and therefore saith, all is o● God, which hath reconciled us to himself by Jesus Christ. Lo here you see that your virtue, wits, endeavours, deservings, worthiness, are excluded from being the efficient, disposing, much more from being the meritorious cause of the favour of God, or grace of faith, or love or repentance, etc. in us, and that these are the gifts of God, which he by his Spirit worketh in us. And 3 'tis contrary to the Church of England's Liturgy, as Collect for the 17th Sunday after Trinity: Lord we pray thee that thy grace may always prevent and follow us, and make us continually to be given to good works. And in one of the Collects after the Communion: Prevent us, O Lord, in all our do with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, etc. Wherein we acknowledge that God's grace and favour must prevent us, and go before our doing or beginning to do any good works, and that his grace must follow and further us with its continual help; else we shall not be able to begin nor continue to do good works acceptable to him. And 4. 'tis contrary to the tenth Article of the Church of England of : The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ PREVENTING us, that we may have a good will; and WORKING with us, when we have that good will.  
2. Because 'tis contrary to the Doctrine of the Church of Ireland, Articles 25, and 26. which accords with the Doctrine of the Church of England verbatim, in her tenth and thirteenth Articles.  
3. Because 'tis contrary to the Doctrine of the Church of Scotland, which also agreeth with the Doctrine of the Church of England, to be seen in the Confession of Faith made by the Assembly of Divines at Westminster, Edinburgh, August 27, 1647. Sess. 23. c. 9 Art. 3, 4. c. 10. Art. 1, 2. c. 16. Art. 2, 3. 7.  
Now these Errors of the Papists are grounded upon two Errors more, which they have received from the Pelagians.  
1. The first Error which is the ground of these, is this: That men in the state of corruption, before they are endued with a lively faith in Jesus Christ, can by the power of their own freewill do good works: which Papists call dispositions, or preparations of grace, which they say do out of congru●●y move God to bestow his grace upon them, and prepare or make them meet and worthy to receive God's grace. Now though this error be sufficiently, yea abundantly confuted before, especially in the seventh Article of this Renunciation, yet because 'tis the ground of many others, and 'tis so much stood upon, and 'tis so pleasing to corrupt reason: Give me leave to say something more against it here also. And,  
1. I say, that this Doctrine is condemned by the Synod of Dort, Chap. 3, 4. Error 3. before recited. And also Error 5, We reject the Doctrine of them that teach that corrupt and natural man can so rightly use common grace (by which they mean the light of nature) or those gifts which are left in him after the fall, that by the good use thereof, he may attain to a greater, namely Evangelical or saving grace, and by degrees at length Salvation itself. And God for his part showeth himself ready in this man●er to reveal Christ to all men; seeing he doth sufficiently and efficaciously afford to every man necessary means for the making Christ known, and for faith and repentance. They give not their reason there for their rejecting of the former part of this Error, because that they had it done before in the third and fourth Error rejected. But against the latter they say thus: For this is convinced to be false, as by the experience of all ages in the world, so also by the Scriptures, Psal. 147. 20. He showeth his word unto Jacob, his statutes and his judgements unto Israel; he hath not ●ealt so with any Nation, and as for his judgements they have not known them. Act. 14. 16, God in times past suffered all Nations to walk in their own ways. Act. 16. 7, 8. Paul and his company were forbidden of the Holy Ghost to preach the Word in Asia; and after they were come to Mysia, they assayed to go into Bythinia, but the Spirit suffered them not. And Error the ninth, they reject the Doctrine of them that teach, That grace and freewill are co-partening causes, jointly concurring to the beginning of conversion, and that grace doth not in order of causality go before the action of the will; that is, that God doth not effectually help man's will unto conversion, before the will of man moveth, and determineth or settleth itself thereunto. For this Doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles authority, Rom. 9 16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. And 1 Cor. 4. 7, Who maketh thee to differ from another, and what hast thou that thou didst not receive? Item Phil. 2. 13, It is God which worketh in you both to will and to do of his good pleasure. In that Synod were 
* Divines at the Synod of Dort.  five of our learned Divines sent by K. James, Viz. George Carlton Bishop of Landaff, John Davenant Priest, Doctor and public Professor of Divinity in the University of Cambridg, and Master of Queen's College there. Samuel Ward Priest, Doctor of Divinity,  of Taunton, and Master of Sidney-Colledg in the University of Cambridg. Tho●● Goad 
* Who I suppose was sent instead of Dr. Joseph Hall, who fell sick after he came to the Synod.  Priest, Doctor of Divinity, chief chanter of the Cathedral Church of St. Paul in London. And ●● B●●●●●quall a Scotchman, Priest, bachelor of Divinity, who said of this an● 〈◊〉 〈◊〉, this is our opinion and judgement, in witness whereof we have 〈◊〉 subscribed. And 'tis, as I shown before, directly contrary to the express words of the Doctrine of the Church of England in her tenth Article: The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God; wherefore we have no power to do good works pleasant 
Good works are brought forth by Grace. Homily of Good works, T. 2. p. 81.  and acceptable to God, without the special grace of Christ preventing us, that we may have a good will, and working with us, when we have that good will. Lo here you see it clearly and plainly affirmed, that man in the state of corruption before he receive the special grace of God in Christ, cannot turn and prepare himself by his own natural strength to faith, or do good works acceptable to God. And these reasons may be given for it:  
1. Because we are spiritually dead in trespasses and sins, Ephes. 2. 1, Col. 3. 13. Now as a man that is corporally dead cannot of himself move, dispose or prepare himself to his Resurrection or enlivening; so a man that is spiritually dead in sin, cannot raise or dispose and prepare himself, or actively concur towards his raising up again, or to his spiritual life.  
Obj. But against this they object: 1. That in a dead carcase there are no relics of life; but in unregenerated men they say, there are some relics of spiritual life.  
Answ. To which I answer and say, 1. That there are no relics of spiritual life in a man that is spiritually dead in trespasses and sins; for death in Spirituals doth fully exclude spiritual life. A ma● is not, cannot be said to be truly and properly dead, while there is a●● life in him. 2. With this accords the Doctrine of the learned A. 〈◊〉 Vshar, in his Sum of Christian Religion, p. 143. who there saith th●● Every man is by nature dead in sin, as a loathsome carrion, or as a dead corpse, and lieth rotting and stinking in the grave, having in him the seed of all sins. Ephes. 2. 1. 1 Tim. 5. 6. 3. The Synod of Dort condemn as an error this Doctrine: That an unregenerated man is not properly no● totally dead in sins, nor destitute of all strength to spiritual good, but that he is able to hunger and thirst after righteousness, or everlasting life, and to offer the sacrifice of an humble and contrite heart, even such as is acceptable to God. For these assertions march against the direct testimonies of Scripture, Ephes. 2. 1, 5, Ye were dead in trespasses and sins. And Gen, 6. 5. & 8. 21. Every imagination of the thoughts of man's heart is only evil conti●ally. Moreover the hungering and thirsting for deliverance out of misery, and for life eternal, as also the offering to God the sacrifice of a broken heart, is proper to the regenerate, and such as are called blessed, Psal. 51. 19 Mat. 5. 6. 4. The Church of England maintains this Doctrine also, in her Homily of the Nativity of Christ, T 2. p. 167. where we may read thus: That Adam falling into sin, had in himself no one part of his former purity and cleanness— And a little after, His posterity had nothing in themselves but everlasting damnation both of body and soul. Which fully proves that there was and is in every man since the fall before the special grace of God's Spirit be wrought in him, a total privation of spiritual life. And in Homily for Christ's Death, T. 2. p. 182. 'tis said, That man could do nothing that might pacify God's wrath. So Ibid. 183. and in Homily for Whitsunday, T. 2. p. 209. Man by nature is f●esbly and carnal, without any spark of godliness. Doth not all this prove a total privation of all spiritual life?  
Obj. But they say, That God doth not bespeak dead carcases to arise: but he speaks to men dead in sins, and then doth set before them their disease, which implies some life, and a power of rising in them.  
Answ. To this I answer thus: 1. That Christ spoke to Lazarus that had been four days dead, and in the grave, these words, Lazarus come forth, Joh. 11. 43. 2. That Gods raising of men dead in sins unto spiritual life, is a great miralce, as 'tis called in the Homily for Rogation-week, T. 2. p. 228. Who worketh these great miracles in us? yea greater than Christ's raising of dead Lazarus; for to his Vivification and Resurrection there was no opposition in him; but to the spiritual Vi●ification and Resurrection of men in the state of corruption, there is opposition, not only from without by the Devil and the world, but also within by their inbred corruption, which makes them averse from that which is good, yea which is enmity against God, Rom. 8. 7.  
That Gods speaking to unregenerate men dead in their sins, implies not that they have a power in themselves of raising themselves to spiritual life, no more than Lazarus; but it shows what they are, 〈◊〉 what they should do, not what they can do. He gave them a power at first in Adam, to do whatsoever he commanded them to do, but they through their own default have disabled themselves, he therefore m●● justly require it of them, and punish them for their loss of it, and neglect of their duty.  
Obj. But they say, That the dead carcase cannot resist Gods raising of him, but the unregenerate man can. Ergo, they have a power of rising.  
Answ. To this I answer, 1. That the unregenerate Elect cannot finally resist their regeneration; for the power of God in regenerating his Elect in Christ is irresistible, as hath been proved before Art. 7th. 2. That it follows not, that because unregenerated men have a power to resist their spiritual resurrection, they therefore have a power to raise themselves, but rather proves they have none, their corruption is so great.  
Obj. But they object, That in the dead carcase there is no power to rise, but in the unregenerate there is a power to regeneration.  
Answ. There is a passive power in unregenerated persons to regeneration, that is to be regenerated by the Spirit of God. But there is not in them an active power or ability to regenerate themselves.  
Ob. But God calls upon unregenerated men to cast away their sins, and to make them a new heart, and a new spirit, and turn yourselves, Ezek. 18. 31, 32. Now, say they, if they cannot do these things, and if he alone can do them, how can he in reason call upon them to do them.  
Ans. To this I answer thus: 1. That praecepta ostendunt, non qu●● possumus, sed quid debemus. Precepts do show not what we can do, but what we ought to do. Or they show what by grace we can do, but not by ourselves, saith the learned 
Fasciculus controversiarum, c. 3. q. 4. p. 122.  Bishop Prideaux. 2. That God doth do some things, and yet exhort and command men to do them. God worketh in men to will and to do, and yet he exhorts them to will and to do, to love him and to keep his Commandments. Our Saviour commands us to believe in him, Joh. 14. 〈◊〉. And yet he saith, That no man can come to him except the Father, which sent him, do draw him, Joh. 6. 44. And you know that Faith is the gi●● of God, Ephes. 2. 8. So here, turn ye, shows what we ought to do, 〈◊〉 what we can do. We had once in Adam a power to do what he commands. he doth call upon us for doing of it, though now we cannot do it without his special help and grace. 3. Consider what th●● Church of England saith in her Homily of Repentance, T. 2. p. 263. 〈◊〉 must be verified of all men, Without me ye can do nothing. And again, of ourselves we are unable so much as to think a good thought: and again, it is God that worketh in us both to will and to do. And for this cause (pray mark this) although Jeremy had before said, Jer. 4. 1. If thou return, O Israel, return unto me, saith the Lord; yet afterward he saith, Jer. 31. 18. Turn thou me, O Lord, and I shall be turned. Which plainly shows, that they could not turn themselves to the Lord, but the Lord himself must turn them, or else they would never return, or be turned. And the next words of the Homily are, St. Ambrose doth plainly affirm, that the turning of the heart unto God, is of God. But to return to my proof of the point, That a man in the state of corruption cannot without the special grace of God turn and prepare himself to grace.  
2. Because a man by nature is not capable of those things which are spiritual, but they are foolishness unto him, neither can he know them, 1 Cor. 2. 14.  
3. Because the wisdom of the flesh is enmity against God, for it is not subject to the law of God, neither indeed can be, Rom. 8. 7.  
4. Because an unconverted man is unfit to think any thing that is spiritually good, 2 Cor. 3. 5. Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our idoniety or fitness is of God. The very thoughts, the imaginations of unconverted men are only evil, and that continually, Gen. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wisdom of the flesh is enmity against God, and therefore not fit to prepare and dispose men to grace.  
5. Because before his conversion he is an evil tree; now au evil tree cannot bring forth good fruit, Mat. 7. 18. He is an Ethiopian accustomed to do evil, Jer. 13. 23. which cannot change his skin.  
2. They ground this their false Doctrine of merit of congruity upon avother error, which they suppose and teach. viz. That God ●oth dispense his grace according to the preparations and dispositions of men that are to receive it, as was showed before. But God saith otherwise, Rom. 11. 15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Mark it, he doth not say, I will have mercy on them, who by doing first that which is in them, are by themselves disposed to the receiving of saving grace, by the merit of congruity; but he saith on the contrary in the next words: It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. That is, on whom he pleaseth, Which place Peter Martyr understands thus: That neither Election is in respect of any thing in man, and that ●e hath no power to will of himself, but that 'tis of God himself, who showeth mercy on whom he will, and 〈◊〉 he will he hardeneth. St. 
* De Predestinatione, c. 14. Defendimus contra novum Pelagianorum errorem gratiam Dei non secundum merita nostra dari, sed gratis dari, cui datur, quia neque volentis, neque currentis, sed miserentis est Dei: justo autem judicio, non dari, cui non datur; quia non est iniquitas apud Deum.  Augustine s●●, We defend against the new error of 〈◊〉 Pelagians, that the grace of God i● gi●● not according to our merits, but that 〈◊〉 given freely to whom 'tis given. Be●● 'tis not of him that willeth, nor of 〈◊〉 that runneth, (that is, as I humbly conceive, of him that inwardly willeth, 〈◊〉 outwardly endeavoureth, that its n●● for any thing in man that he hath done) but of God that showeth mercy. A●● that by a just judgement it is not give● to him to whom 'tis not given: For there is none iniquity with God. And that of the Apostle, Ephes. 1. 11. God worketh all things according to t●e counsel of his own will, is very considerable and to our purpose▪ And besides all these things it will follow from this erroneous Pelagian Doctrine, that some men before saving-grace received from God's Spirit, may by their own endeavours difference themselves from others which have not performed such endeavours as they have; which is contrary to the Apostles Doctrine in 1 Cor. 4. 7. Who maketh thee 〈◊〉 differ? and what hast thou that thou didst not receive? (the sense of which is, as our Church declareth in the Contents of that Chapter, That we have nothing but what we have received.) For every one of these men may answer and say, that the preparations and disposition gotten by 〈◊〉 own endeavours have differenced me; for I have had an endeavour ●o good, which I have not received from the fullness of Christ the Mediator, but from the fountain of nature, or from my own freewill, yet remaining in me: but this is abominably false, and contra●y to the Doctrine taught by St. Paul, and St. Ambrose, St. Augustine; a●● all the Reformed Churches I named before. Lastly, I deny this error▪ That a man unregenerated can dispose ●●elf to true real regeneration, or that 〈◊〉 
A. B. Usher in his Sum of Christ. Religion, pag. 338. saith, That unregenerate men do no good works, which he there proves.  man unregenerate can do such works 〈◊〉 so please God, as to move him to co●fe●●● on ●h●m some saving grace. Which 〈◊〉 prove to be false, not only by the D●●ctrine of the Church of England; an● the reformed Churches before alleged, and the reasons before give● but also briefly thus: 1. Because it is impossible for any man to please G●● with●●t faith, Heb. 11. 6. and Rom. 8. 8. They that are in the flesh (as all unregenerated 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 unbelievers 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 ●re commanded you, say, we are unprofitable servants, we have done that ●●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 de●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 regenerated of grace, Ephes. 2. 4, 5. To be saved of grace, Ephes. 2. 8, 9 Tit. 3. 5. ●● 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 murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother, and thou shalt love thy neighbour as thyself. The young man s●it●, 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. 'tis said, That Jesus beholding 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 threaten against believers in Christ, and made havoc 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, spoke 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 'tis not of him that ●●eth, or of him that runneth, but of God that shown mercy; and a confutation of the Papists Error, That God is not causally or meritoriously ●●ved to bestow his grace upon men, for or according to their own preparation 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 ●a●●neth; and shows that saving grace is not deserved of God by carnal man's 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 ●●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 'tis in our Homily of Go●● 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 ploughing of the wicked is sin. Prov. 15. 8. The sacrifice of the wicked is an abomination to the Lord. Prov. 28. 9 Their prayers are an abomination. And Ro●●. 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 God's hands, merit eternal life for them. 
THis false Doctrine I renounce, because 'tis 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 ourselves or others, remission of sins, and so consequently everlasting life; for that were blasphemy against God's ●●rcy, and great derogation to the bloodshedding of our Saviour Jesus Christ; for it is the free grace and mercy of God, by the mediation of the blood of ●is Son Jesus Christ, without merit or deserving on our part, that our sins are forgive● 
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. Shelfor● 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 ●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 OUR 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, than they do not merit our eternal salvation. 2. 'Tis 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 shown 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 impossible 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 the● 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 on●y shutting the justice of man (that is to say, the justice of our o●● works) from being any cause of deserving our justification. 3. 'Tis 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 pardon 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 satisfy for the debt of our former sins; but when we have done all we can, we have done but o●● 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 God's judgement: Behold here is the Doctrine of the three Churches in his Majesty's three Kingdoms, against this Popish Autichristian Doctrine of Merits.  
But 4. 'Tis contrary to sacred Scripture. That the good works of regenerated men do not merit eternal salvation at God's hands, approve▪  
1. Because eternal life is the gift of God, Rom. 6. 23. That whic● 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, 'tis 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, a●● 〈◊〉 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 selusi and God hath not saved us, if our own good works within us, or do●● 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 God's hands, because they want the proper conditions of proper merit; for that which is properly merit ex condigno, or is properly meritorious, hath, or aught to have these Conditions.  
Conned. 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 Christ's death, t. 2. part. 2. p. 182. alleged Article 6th.  Article the 10, and this 12th of this, See also Psal. 143. 2. Enter not into judgement with thy servant, O Lord, ●●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 virtue 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 God's free grace given unto us, for we are not justified and saved for our good works worthiness, but for Christ's sake, in whom he hath elected us unto eternal life.  
2. Conned. That it be not due, or debt: but our good works are due debts, which we own 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 f●ate of innocency, could not by his perfectly good works have merited ex condigno, eternal life at God's hands, by reason of the dignity of his works, because his works were due from him to God, as I shown before in the Article of Original sin.  
Conned. 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. alleged before Article 7. p. ●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 ourselves to think ●●t thing as of ourselves, but our sufficiency 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. alleged before Article 7th.  
Conned. 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 recompensed to him again, Luk. 17. 10. When you have done all you are commanded to do, say, We are unprofitable servants; and therefore our good works cannot merit any thing of God, by their own worth, and oblige him to give us a reward for their profit done him.  
Conned. 5. That there be a proportion between the thing meriting, and the thing merited; but between our imperfect good works and eternal life, there is no proportion; merit of condignity must be equal to the reward, or thing merited; that is truly and properly meritorious that doth properly and absolutely for itself deserve a reward, or which doth in its formal reason include equality or condignity t● that reward, of which 'tis said to be meritorious; but now that there is no proportion between our works and eternal life, is proved Rom. 8. 18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us. Where 'tis clear, tha● the Apostle, who was a regenerated man, and had done as many good works as any regenerated man after his conversion, as appears by his works; yet those he sleights in comparison of the knowledge of Christ by faith; and who suffered many great and cruel afflictions (and 〈◊〉 last Martyrdom, for Christ's sake) yet he reckoned them all not worthy to be compared with the glory that shall be revealed in us in heaven: they hold no true proportion or equality with the reward, neither in respect of dignity or worth, nor in respect of duration or time: these afflictions are not worth that glory which we shall have in heaven; a●● these afflictions, which are but for a moment, are not worthy to be equalled with that eternal weight of glory, which they work for us, if righ●● born. This place, saith Pareus and our 
Dr. Fulk and Willet in locum tollit omne meritum condigni, Pareus in loc.  Dr. Fulk, taketh away all merit of condignity; for if the sufferings of the Saints, neither for quality nor quantity are proportionable to the glory that is to come, than it followeth necessarily, that they are not worthy; if the sufferings of Martyrs come short of the value and worth of the glorious happiness of Saints triumphant in heaven, then sure much more do their best actions come short thereof▪ There is a reward, ratione pacti, when a man promiseth such a reward to a person, if he do such a work for him. Now this reward is called wages, not properly merit, because it may be merely of promise, and not of desert. (e. g.) A man may promise another man an 100 l. of good gold to fetch him a bottle of straw; which, when he hath done, he is bound to give or pay it to him, because he promised so much; but this is not properly merit of condignity; for the work done, was not worth the money (supposing, as is to be supposed the straw easy to be had, and near at hand), for there was no proportion between the fetching of the bottle of straw and the 100 l. Now where there is merit of condignity, there must be proportion between the merit and the reward, because the reward of the merit is an act of justice, as Aquinas shows, and justice is a certain equality, as he there proves out of the Philosopher. 
12. 〈◊〉 q. 114. a. 1. c.   
2. There is a rewards ratione operis, when a man doth such a work, that doth of its self and its own nature, carry such a dignity and worthiness in it, as that it deserves such a reward to be given to him in justice. Now this is that the Papists are to prove, that our good works do; that there is such excellency, dignity, and worthiness in them, as that they do of their own nature deserve eternal salvation at God's hands, and that God is bound in justice with it to reward us for the dignity of our good works, which we Protestants utterly deny; and we say, that if we should yield that our good works do thus merit eternal life at God's hands, these absurdities would easily follow.  
1. That we had something whereof to glory, or to boast of, that we had merited our salvation, contrary to Ephes. 2. 8, 9  
2. That eternal life were not freely given to us, but of due and just debt paid to us, contrary to Rom. 6. 21.  
3. That Christ died in vain, contrary to Gal. 2. 21. This is one of the Church of Rome's Antichristian Doctrines, which doth in effect deny Christ to be come in the flesh. It's but a vanity in our men, the great friends to Rome, to say, that Papists profess with us the Apostles Creed; when as indeed and in truth, by their doctrines and practices, they deny and overthrow what they profess; for if men can by their own strength turn themselves to God when they will, and fulfil the whole moral Law, do works of supererogation, and by the right use of their natural reason and will, merit ex congruo, the first grace, and then ex condigno, merit eternal life; What need was there for Christ so have come into the world, and taken our nature upon him, become our surety, to have fulfilled the law, and died for us? And therefore our Homily before alleged, saith very well, That this Doctrine of Merits speaks blasphemy against God's mercy, and great derogation to Christ's bloodshedding: and another Homily before alleged, That whosoever denieth this Doctrine, that faith alone justifieth, is not to be accounted a Christian man, nor for a setter forth of God's glory, but for a setter forth of man's vain glory, and for an adversary to Christ and his Gospel; and that it were the greatest arrogance and presumption of man, th●● Antichrist could set up against God, to affirm, that a man might by his o●● works take away, and purge his own sin, and justify himself. Homily of salvation of mankind, p. 16, 17.  
Obj. But they say, That Christ 〈◊〉 merited that our good works, that are his 
Nova haec est Theologia Prophetis & Apostolis ignota, Christus meruit ut nos mereamur nobisipsis vitam aeternam. Dr. Ames. Bel Eneru. t. 4. c. 2. p. 214.  gifts wrought in us, and performed by us, should merit eternal life.  
Ans. 1. This I have often heard said, but could never as yet see it proved; and therefore till it be proved, I deny it because there is neither sacred Scripture. nor good reason for it. I know that true believers in Christ are made worthy, 2 Thes. 1. 5. Apoc. 3. 4. by the perfect righteousness of Christ imputed to them, and apprehended and applied by a lively faith; but this makes not their imperfect works, which, as good, he works in them, and which they own unto him, meritorious at God's hands again. God doth reward his people with eternal life, secundum opera, 
* Rom. 2. 6.  according to their works, but not propter opera; for their works; and the reward is of free gift, not of due debt; for 'tis ex p●●misso, of Gods own free promise, but not ex dignitate operis, not for the worthiness of the works done; it m●● be due ratione pacti, by reason of the Covenant that God freely made to ●●lievers in Christ; but 'tis not due ratione sacti, that is, 'tis not due fo● the worthiness of the works done.  
Obj. But against all this Bellarmine and 
* Debate, p. 14.  Dr. Patrick object Mat. 25. from 31. to the end; but chief the 34 & 35 verses, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was 〈◊〉 ●●ungred, and ye gave me meat; I was thirsty, and ye gave me drink; I 〈◊〉 a stranger, and ye took me in, etc. Hence Bellarmine and Dr. Patrick would infer, that good works of regenerated men are meritorious or efficient causes of their eternal salvation, and consequently of their justification.  
Ans. To which I answer, 1. That good works are via ad regnum (as St. Bernard speaks) but not causa regnandi, they are the way that God hath appointed us to walk in to the kingdom of Heaven, but they are not the cause of our reigning there; they may be conditions, sine quibus non, without which we cannot get thither, but not efficient causes of our getting there. 2. 'Tis true, that God requires good works at our hands, as fruits and evidences of justifying faith, and as ●●edent conditions to our eternal salvation, and as manifestations of our love and thankfulness to God for his abundant love to us, in our election, s●stification, adoption, sanctification and preservation, etc. but not as conditi●●s of the Covenant of Grace, or as efficient or meritorious causes of our Justification or salvation, or foreseen moving causes of our election. 3. That the word (for) doth not always show the cause of a thing, but sometimes it renders the reason of a thing, which reason may be drawn from the effect; as 'tis in Luke 7. 47. Her sins are forgiven, for she loved much; where by (for) is showed not the cause why, but the reason to prove, that her sins were forgiven; For she loved much. Marry her great love was not the cause why her sins were forgiven her, but the effect, sign, and evidence thereof; she liad received much love from God, therefore she loved God very much: So here, God is merciful, for he rewardeth the merciful to his members according to their works: this reason from the word, for, here, is not from the cause of our inheriting the kingdom of Heaven, but from the effect, to prove the cause: The argument may be thus; They that are the elected, justified, and adopted Children of God, shall inherit the kingdom of Heaven; but you at my right hand are such, ergo, ye shall inherit the kingdom of Heaven: the Minor our Saviour proves by their works, thus; They that are for Christ's sake merciful to Christ's Members and Ministers, are the elected. justified and adopted Children of God; but you are merciful for Christ's sake, to Christ's Members and Ministers; Ergo, you are the elected, justified and adopted Children of God: the Minor, viz. that they were merciful for Christ's sake, to Christ's Members and Ministers, Christ proves by their works; For I was an hungered, and ye gave me meat, etc. So that here you may see that the Particle for is not used here causally, but rationally; it doth not declare the cause of their salvation, but it declares a reason to prove that they were the blessed Children of God, and heirs of the kingdom of heaven: for, he here proves their election, quoad quod sit, but not quoad cursit, that they were elected, etc. but not why they were elected; and therefore it makes nothing for the proof of Bellarmine's, or Dr. Patrick's Doctrine.  
This Doctrine, that Christ hath merited, that our good works might merit, is one of Antichrist's delusions, to be taken heed of, 2 Thes. 2. 11. lest we be induced to believe a lie, that is the whole Antichristian Faith and Religion, which is a complicated lie.  
2. This Doctrine of theirs implies, either that Christ hath not sufficiently merited eternal life for us, or that our meriting is vain and needless; for that which is sufficiently done to that end by Christ, needs not that it should be done again by us to that end.  
3. That whatsoever Papists say to the contrary, 'tis evident, that they do divide the glory of meriting eternal life between Christ and Christians, because they give it not solely to that grace that is in Christ, but also to that grace that doth inhere in us, or is done by us; to which also they ascribe our justification. And for a further evidence, they exhort people to do good works by this argument, 'Tis more honourable to merit 
Dr. Ames. Bel. Enervat. t. 4. c. 72. p. 206.  by a man's self, than by another; and 't●● more honourable to have eternal life by merit, than by gift, as Bellarmine's, Durands and Tappers following word set down by Dr. Ames, do plainly show magis honorisicum, etc. that is, It is more honourable to have eternal life by merit, than only of gift, saith Bellarmine, Far be it that righteous men should expect eternal life, as 〈◊〉 poor man doth an alms; for it is much more glorious, that they, as conqueror's and triumphers, do possess it, as crown due to their labours; so saith Tapper. 
Tapper in Art. Lovan. t. 2. art. 9  It is more honourable to have a thi●● by a man's self, or of a man's self, th●● 〈◊〉 another, or by another; for be that hath any thing by his own proper merit, 〈◊〉 a manner hath it by himself, in as much as he hath made that thing due 〈◊〉 him by his own proper action, saith D●rand. Now let any unprejudiced m●● 
Durand in 3. d. 18.  that understands common reason, judge what the Papists mean, and what their words do signify, when they say; That Christ hath merited, that regenerated persons good works might merit eternal life; and whether this be not, as I said, one of their strong delusions, by which they are deceived themselves, and endeavour to deceive others; and whether these Popish Grandees false, heretical and blasphemous Doctrines above 
Ames. Bellar. Enervat. t. 4. l. 7. c. 2. p. 209.  recited (as Guido the Hermit confessed, in his revocation of them, that they were) do not rob God of the honour of his free grace; and Christ, our blessed Saviour, of the honour of his inestimable merits and overthrow the Gospel, yea blow up Christianity itself, under the pretence of advancing it, and utterly destroy the souls and bodies of many well-meaning people, and pick the pockets of many thousands, to fill the proud Pope of Rome's Coffers, and satisfy (if it be possible) the covetous, ambitious, and malicious lusts of that man of sin, and his adherents, let the world judge.   

ART. XIII.  That there is a place after this life called Purgatory, wherein the souls of believers, dying since Christ's resurrection, are purged from sins, by penal 
Concil. Trident. Sess. 6. can. 30.  satisfaction, which were not purged in this life so fully as they ought, that they may enter into heaven. 
THis I renounce, because 'tis contrary to the sound Doctrine of the Church of England, Article the 22d, of Purgatory. The Romish Doctrine concerning Purgatory, Pardons, worshipping and adoration, as well of Images, as of Relics, and also invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God. In Homily of Prayer, T. 2. part. 3. p. 122. 'tis said, That there are but two places after this life, Heaven and Hell, the one proper to the elect, and blessed of God; the other to the reprobates, and damned souls, as may well be gathered by the Parable of Lazarus. Against the ground, or rather indeed pretence for Purgatory, viz. That some sins of believers were not fully purged away in this life, and must therefore there be purged away by making satisfaction by suffering for them; The Church of England saith 〈◊〉 her Homily for Good-Friday, T. 2. p. 177. That Christ Jesus did purchase such favour for us, by his death, of his heavenly Father, that for the merits thereof (if we be true Christians indeed, 〈◊〉 not in word only) we be now fully in God's grace again, and clearly discharged from our sins. And in the Homily of the worthy receiving of the Sacrament of the body and blood of Christ, T. 2. part. 1. p. 200. she saith, Thou must believe that Christ hath made upon his cross a full and sufficient sacrifice for thee, a perfect cleansing of sins, so that thou acknowledge no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only. 2. 'Tis contrary to the Doctrine of the Church of Ireland in the 101 and 102 Articles 
Homil. of the misery of man, part. 2. p. 11 He, i. e. Christ, is the high and everlasting Priest, which hath offered himself once for all upon the Altar of the Cross, and with that one oblation hath made perfect for evermore them that are sanctified: He is the alone Mediator between God and man, which paid our ransom to God with his own blood, and with that hath he cleansed us from all sin; he is the Physician which healeth us all our diseases, and of all our venial sins too.  of their Religion: which is this; After this life is ended, the souls of God's Children be presently received into Heaven, there to enjoy unspeakable comforts; the souls of the wicked are cast into Hell, there to endure endless torments. The Doctrine of the Church of Rome concerning Limbus patrum, Limbus puerorum, Purgatory, Prayer for the dead, Pardons, Adoration of Images and Relics, and also invocation of Saints is vainly invented without all warrant of holy Scripture, yea, and is contrary to the same. 3. 'Tis contrary to the Doctrine of the Church of Scotland, contained in the Confession of Faith made by the Assembly of Divines at Westminster, Chap 22. Article 1. The bodies of men after death return to dust, and see corruption; but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into Hell, where they remain in torments, and utter darkness, reserved to judgement of the great day; beside these two places for souls separated from their bodies, the Scripture acknowledgeth none. 'tis contrary also to the latter Confession of Helvetia, Article 26. to be seen in the Harmony of Confessions, Sect. 16. p. 483. and to the Confession of the French Church, Article 24. to be seen ibi. Har. of Confessions, Sect. 16.  
For the further confutation of this Popish, Poetical and Antichristian Purgatory, I shall lay down these plain ensuing Positions:  
Position 1. That the souls of true believers in Christ, do, a● soon as they die, go immediately into heaven, and therefore not into the Pope's Purgatory. The antecedent Proposition I prove thus.  
1. From Isa. 57 2. He shall enter into peace, that is, the righteous man that dies before evil days come, enters, in his soul, into Heaven, and his body rests in his grave, called his bed; and if so, then undoubtedly he goes not into the Pope's Purgatory, for there is no peace to them that are there, for they are tormented, say Papists, with the ●●me torments that they in Hell are tormented with.  
2. From Luk. 16. 22, 23. The beggar Lazarus died, and was carried into Abraham's bosom by the Angels; and the rich man died, and was cast into hell. Now that by Abraham's bosom, is meant Heaven, 
* Vide also Homil. for Whitsunday, p. 21 321 421 5216. recited Article 14. hujus.  is clear by the forecited Doctrine of the Church of England, etc. if not by the consent of Papists too; that the Angels that carried his soul into Abraham's bosom, were not evil, but good Angels; for that neither good Angels go into Hell, nor evil into Heaven, must also be yielded, as the 25th verse of that Chapter declares; than it will follow necessarily, that the soul of Lazarus was carried by the holy and blessed Angels into Heaven, where Abraham's bosom was, and not into any part of Hell; for Lazarus was comforted; he was not only not tormented with poena sensus, vel damni, the punishment of sense or loss, but he was actually comforted; which implies not only a ceasing of his former suffering evil things, but enjoying of good things, the comforts of the other life, the full knowledge of God, and feeling his fatherly love.  
3. 'Tis said Luk. 23. 43. by our Saviour himself to the Thief upon the Cross, immediately before his death, To day shalt thou be with me in Paradise, that is in Heaven, and therefore not in the Pope's Purgatory, for that is not Paradise. Paradise is a place of pleasure and happiness, but the Pope's Purgatory is a place of pain and misery of hellish torments, as Papists say. In 2 Cor. 12. 2, 4. Paradise and that Heaven, is coelum Emperaeum, the seat of the blessed, where God the Father, God the Son, and God the holy Ghost, the blessed Angels, and souls of just men made perfect, are, and enjoy pleasures for evermore. So 'tis taken in Revel. 2. 7. To him that overcometh will I give (saith the Spirit to the Churches) to eat of the tree of life, which is in the midst of the Paradise of God. Where, by the Paradise of God, not only Pareas, and others of our learned men upon the place, but also Cornelius a Lapide himself, understands, as the most genuine sense, the fruition of God and eternal blessedness, of which the Paradise of Adam was a figure, sign, and type.  
4. In Revel. 14. 13. we read thus, And I heard a voice from heaven, saying unto me, Blessed are the dead which die in the Lord from henceforth. yea, saith the Spirit, that they may rest from their labours. The word here most observable, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which saith Cornelius a Lapide (and P●reus saith that all Copies, except Montanus') doth end the full sense of the former sentence, Blessed are the dead which die in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab hoc tempore, from this very time, that is, from this instant of time, that they die, they are blessed, as learned Mr. Leigh in his Critics expounds the word, and assures me in his Notes upon the place, that Dr. Reynolds and Gerard do so interpret it; and so doth Scriveli●● too; and the Latins interpret it 
* Amodo, id est, ex nunc & deinceps in aternum, puta a tempore mortis illico requiefcunt & requiescent in omne aenum. Cor. a Lapide 〈◊〉  amol●●, which we English henceforth, that is from this time forward, that is, from the time of their death, and so forward for ever, are they blessed that die in the Lord. Pareus upon the place saith That this is a true and charitable opinion, that those that die in the Lord, do from the point or instant of their 〈◊〉 become and continue to be blessed. And 'tis observable that they are said to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morientes, dying, or qui moriuntur, who 〈◊〉 die in the Lord, in the present tense, not in the future, who shall di●● hereafter (though they shall be blessed too), which shows, that 〈◊〉 soon as ever they are dead, they begin to be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prese●● and perfectly (as some expound the word) and henceforth, even for e●● though before their death they are in some sort, as St. Paul was partly carnal, as well as spiritual, yet their souls depart not so, 〈◊〉 are, if not immediately before, yet in the instant of their departure from their bodies, through faith purged by the blood and spirit of Jesus Christ, from all their sins; and so their spiritual uncleanness being perfectly done away, they are fitted for, and received into that City, into which nothing that defileth shall enter. And this may be proved further.  
5. From Joh. 5. 24. Verily I say unto you, he that believeth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. So Joh. 3. 36. He that believeth on the son, hath everlasting life: he hath it not only in the price, and promise, and expectation, but also in the * inchoation and first 
Vrsin. Catechis. p. 2. q. 58. p. 414. Dr. Reynolds in 1 John 5. 12. p. 430. He that hath the Son, hath life. 1. In pretio. 2. In permisso. 3. In primitiis.  fruits; he hath the beginnings of it here in this life, in the kingdom of grace, and he shall have it in more full and complete possession of it, as soon as he departs out of this life, habenti dabitur, to him that hath shall be given; to him that hath true saving grace, shall be given more grace, not only quoad sufficientiam here, but quoad gloriam hereafter. Cornelius a Lapide, a great Jesuit, and Father in the Church of Rome, assures me, that the Church (he means the Church of Rome) calls the days of Saints death, dies natales, their birth-days, and that hac de causa, for this reason, because the same days they are newborn into a blessed and glorious life; and upon this account (saith he) doth the Church solemnize their birth-days; not those in which they are born with sin, into a temporal life, but those in which by a temporal death they pass to an eternal life. And,  
6. This may be further confirmed by that of the wise man, the Preacher, King Solomon, Eccles. 12. 7. Then shall the dust return to the earth as it was; and the Spirit to God who gave it; then, that is, when a man dies, his body, which was made at first of the dust of the earth, returns to the earth its first material principle; and the soul, that was immediately made by God, of a spiritual substance, returns to God, the Father of Spirits, for judgement, either of absolution or condemnation, which is more particularly and privately passed upon every 
Heb. 9 27.  man's soul immediately after its separation from the body; that is, saith the learned Bishop Reynolds in his Notes upon the place, (commonly called the Assemblys-notes),  stet judicio ante Deum, that it may appear before his tribunal to be judged; and certainly, as the body goes into the dust, so certainly the soul returneth unto God to be judged. Now the bodies go immediately to the dust, to the earth, so the souls immediately to God, Hence, saith he, the godly are translated into Paradise in Abraham's bosom, into the condition of just men made perfect, Luke 16. 22. Luke 23. 43. The wicked into the prison of disobedient spirits, reserved there in Hell unto the judgement of the great day, Luke 16. 23. 1 Pet. 2. 19 As the souls of wicked men, when they die, go immediately from God into Hell, so do the souls of godly men go immediately to God into Heaven; and consonant to this, is that of our Saviour, John 5. 24 before alleged: He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgement, that is into the judgement of condemnation, as our translation (according to the sense) hath it: and John 3. 36. He that believeth on the Son, hath everlasting life: it notes a present and indeseasable interest and possession in heaven.  
7. Very agreeable to this, is that devout and believing confident prayer of St. Stephen, at his death, Lord Jesus receive my Spirit. Upon which this is the Assembly-note (as 'tis commonly called) That this is the true comfort of the elect, that they are assured, that Christ Jesus (who died for them) in their dissolutions, receiveth their souls into his safe and blessed custody, to live with him, who is the life and God of the living. And,  
8. This is confirmed also by 1 Pet. 4. 19 Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.  
9 To these testimonies may be superadded, 2 Cor. 5. 4. For we know, that if our earthly house of this tabernacle were dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus, we have (in the present tense) a building of God, an house not made with hands, eternal in the heavens; and that the souls of all believers enter into this heavenly house, as soon as they depart out of their earthly tabernacles, may be further proved from the 6th and 8th verses of that Chapter; where 'tis said thus: That while we are a home in the body, we are absent from the Lord; and that we are willing to be absent from the body, and to be present with the Lord; which necessarily implies, that they did believe, that as soon as ever their souls were gone out of their earthly homes, they should be present with the Lord in heaven; for of that they say, we are confident. And.  
10. Of this opinion and belief was St. Paul's as you may see in Phil. 1. 21, 23. For to me to live is Christ, and to die is 
* Mori lucrum quaesi dicat, mors est lucrum heatitudinis, mortem ergo non timeo, quia si occidar & moriar, vitam aeternam lucrabor, & inevolabo, praesensque sistar ac fruar Christo. So Chrisostom. Anselm. Theophilact. Oecumenius, Thomas Aquinas in locum.  gain. (How could his death begain to him, if he must not go immediately to Heaven, but to Purgatory, there first to suffer hellish punishments for his sins?) Yet if I live in the flesh, this is the fruit of my labour; yet what I shall choose, I wots not; for I am in a straight between two, having a desire to departed, and to be with Christ, which is far better. Here you see the Apostle Paul desired to departed out of the Tabernacle of his body, and why, that he might be with Christ: he believed that as soon as his soul was departed out of his body, she would presently be and remain with Christ: but where? not in the Pope's Purgatory, for there Christ was not, but in heaven; there he believed he was, whom the heavens must receive till the restitution of all things, Act. 3. 19 He believed that his soul would presently be with Christ in Heaven, and therefore, he saith, that death temporal would be better for him, than temporal life. Certainly, had St. Paul believed, that, after his soul had ended her work in his body here, she should be carried into the Pope's Purgatory, and there be punished for his sins, for a time, it may be, till the day of judgement: he would have easily resolved himself, that it had been better for him, as well as for the Philippians, to abide in the flesh, and not to die: I desire to be dissolved, and to be with Christ, is as if he had said thus, I am now bound 
q. d. Jam alligatus sum corpori, si hoc vinculo solvar, ero cum Christo, illique astringar. Cor. a lapide in locum.  to my body; but if I were loosed from this bond, I should be with Christ, and bound to him, saith Cor. a lapide. Hence note, saith he, that souls altogether pure, do presently, when they leave the body, not sleep, but are with Christ in heaven and eternal life; and therefore the Apostle desired to be dissolved, and die, that he might be with Christ: but if he ought to expect after death the day of judgement, that, then at length, he might enjoy Christ, he had in vain desired to be dissolved rather than live, because then after his dissolution and death, he should be absent from Christ, as much as if he had remained in this life; much more he there speaks out of chrysostom, Theophilact, Oecumenius and Cyprian, to the same purpose. 'Tis observable, that he saith that souls that are altogether pure, pass presently out of their bodies into Heaven: and this, he saith, is the opinion of Turrian, and of Suarezius, and that St. John, Apoc. 14. 13. speaks of souls perfectly just. Now this, I say, is their shift to put off all our Protestant Divines have alleged from sacred Scripture against their Purgatory; for they hold that those that are cast into Purgatory, are not perfectly purged, but must be purged perfectly by suffering temporal punishment, and thereby making penal satisfaction to the justice of God; of the fondness of which hereafter: but I'll close with them, and assume.  
Position 2. That the souls of those persons that are justified by faith is Christ's blood, are perfectly purged from their sins, if not immediately before, yet at the moment of their death: and that therefore, by their own concessions and affirmations, they go not into the Pope's Purgatory, but to Heaven, as I have proved before▪ and for the clearing of this, know, that not only their Angelical Doctor (as Papists call Tho●● Aquinas) but our own Divines hold, that there are three effects of sin: 1. Reatus, the guilt. 2. Macula, the spot or slain. 3. Pa●●, the punishment of it. Now,  
1. The guilt, worthiness or desert of sin, which obligeth the sinner to the sustaining of just punishment for his sin, is washed away in our justification, by the perfect satisfaction and merits of our blessed Lord and Saviour Jesus Christ, as the Church of England abundantly testifieth in her books of Articles, Homilies and Common-Prayer, and the Canonical Scriptures plainly declare, as in John 1. 29. Be●● the lamb of God, that taketh away the sin of the world. 1 John 1. 7. 〈◊〉 the blood of Jesus Christ cleanseth us from all sin. 1 John 2. 12. If 〈◊〉 man sin, we have an advocate with the Father, Jesus Christ the righteous and he is the propitiation, that is, the propitiator for our sins, who do●● make atonement, expiate, satisfy, and purge away the guilt of o●● sins, and make peace, and pacify his wrath, and make him propiti●● merciful, favourable and good unto us: and 1 Tim. 2. 6. He g●● himself a ransom for all: Himself, God-man, a ransom for all. H●● 9 14, 15. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God? and lest the adversary sho●● say, that he did not perfectly purge away all sin, read Heb. 10. 〈◊〉 and by one offering he hath perfected for ever them that are sanctified: 〈◊〉 Apoc. 1. 5. 'tis said of Christ, that he washed us in his own blood: 〈◊〉 1 Cor. 3. 11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God: And upon this account doth the Apostle declare and infer, Therefore there is no condemnation to them that are in Christ Jesus. God in our justification imputeth 
* 2 Cor. 5. 19  not our sins unto us, and consequently not our guilt, but he imputeth the righteousness of our Saviour Jesus Christ unto us, and doth repute us just, as though we had no sin, and consequently no guilt upon us; but Papists do acknowledge by Christ Jesus a freedom from sin, according to the guilt of sin, but they deny it according to the punishment: of which hereafter.  
2. Macula, the spot, stain, or filth of sin (which deprives the soul of its spiritual beauty, which it should have, and is made vile, Mat. 15. 11. Apoc. 21. 11.) is taken away by sanctification, 1 Cor. 3. 11. But ye are washed, but ye are sanctified. Eph. 5. 26, 27, That he might sanctify and cleanse it; i. e. His Church, with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish So 'tis 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. 12ae q. 89. a. 1. B. Medin in 12ae. 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 'tis 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 men's 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 Pope's 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. 'Tis true, we have our sins here, while we are in the body of corruption, that lets us in doing good, and disposeth 
Moors animae secutur 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 hypocrisy, 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 birthday; for, in that (say they) they are 
Cornelius a Lapide in Apoc. 14. 13.  newborn, 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, 'tis 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 Christ's 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 Pope's Purgatory, there to suffer hellish torments till the day of judgement; 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 justify them before God, but needed a justification and pardon itself, 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 fulfil the whole Moral Law (as they plead they can) than 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, than 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, than I say, they destroy, their justification before God by their own inherent righteousness; for imperfect righteousness cannot justify 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 justify men's persons before God, than 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 'tis 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 spoke 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.  shows: the title of which is this; Of obtaining salvation only by the Name of Jesus Christ. The Article itself is this: They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature; for holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved: so I might argue from their meritorious works; but I forbear.  
To all which I shall add what I have found in Dr. Field of the Church (Appendix, part. 1. l. 2. p. 772.) since I wrote that before, of Saints being perfectly cleansed from all sin at the moment of their death: He saith thus, speaking of one Higgins, in the 20th Chapter of that Appendix, I produce the judgement and resolution of Scotus, Durandus and Alexander of Alice, That all sinfulness is utterly abolished in the very moment of dissolution, and that there is no remission of any sin in respect of the fault and stain after death: The words of these Authors I set down at large: the words of Alexander of Alice (the first of the Schoolmen, called the irrefragable Doctor) are these: Final grace taketh away all sinfulness out of the soul, because when the soul parteth from the body, all proneness to ill, and all perturbations which were found in it, by reason of the conjunction with the flesh, do cease: the powers thereof are quieted, and perfectly subjected to grace, and by the means all venial sins are removed: so that no venial sin is remitted after this life, but in that instant wherein grace may be said to be final grace, it hath full dominion, and absolute command, and expelleth all sin. Whereupon he addeth, That whereas the Master of the Sentences, and some others do say, that some venial sins are remitted after this life: some answer, that they speak of a full remission, both in respect of the fault, and slain, and the punishment also; but that others more narrowly and piercingly looking into the thing, do say, that they are to be understood to say, Sins are remitted after this life, because (it being the same moment or instant that doth continuate the time of life, and that after life) they are remitted in the very ●●ment of dissolution, grace more fully infusing and pouring itself into the soul at that time, than before, to the utter abolishing of all sin, all her impediments formerly hindering her working, now ceasing. 
* Death unto the godly, is the utter abolishing of sin, and perfection of mortification, saith A. B. Usher, Sum of Christian Religion, p. 545.  Thus you see, that not only our learned Protestant Divines, but also Alexander of Alice, the first School-man, called the irrefrag●● Doctor, Scotus, the subtle Doctor 〈◊〉 Durand, the Master of the Ceremonies, as the Papists themselves esteem and call them, were of this judgement, That the souls of men dying in the state of grace, at the mome● of death are purged and cleansed perfectly from all the fault and stain of 〈◊〉 sin; and than it will follow, that they are freed from the third effe●● of sin too, and that is▪  
3. Poena, punishment, which is an evil inflicted upon the sinner himself, or his surety, for sin: For, 1. if the guilt of sin be perfectly taken away (as indeed it is in our Justification, and the stain of sin be also perfectly taken away in the moment of our death, and sin be wholly abolishhd, than the punishment of sin must needs be taken away too. Of this judgement was St. Bernard, When all the sin shall be wholly 
Bernard in Psal. qui habitat, Ser. 10.  taken out of the way, no effect of it shall remain, that the cause being altogether removed, the effect shall be no more; and you know, 'tis a rule in reasoning, Sublata causa tollitur effectus, the cause being taken away, the effect ceaseth: Sin then being perfectly destroyed, when death parteth the soul from the body, all its effects, guilt, filth, and punishment, must consequently be destroyed too; and that all sin is taken away in the moment of the dissolution of the soul and body, I have sufficiently proved; and therefore the punishment is taken away too. Pray hear what God himself saith to this point, in Ezek. 18. 22. When the wicked man shall turn from all his sins that he hath committed, all his transgressions that he hath committed shall not be mentioned unto him. Now if God hath so far forgiven their sins, as that he will not remember them, then certainly he will not punish them for them in another world with hellish torments; if God punish truly penitent men for their sins in this world, and that to come, too; he cannot be said, not to remember them, but to remember them (as we say) with a witness; if he forgives and forgets all their sins, then undoubtedly he forgives and forgets their venial sins too; if he forgive their mortal sins, their sins of enmity against God, which make God displeased with the sinner (as Aquinas and his followers speak) than it will follow by an undeniable consequence, that he forgives and forgets their venial sins, their lesser sins, which are not 
* Peccatum veniale non est contra legem, quia venialiter peccans non facit quod lex prohibet, nec praetermittit quod lex per praeceptum obligit, sed facit praeter legem, quia non observat modum rationis, quem lex intendit. Aquin. 12ae. q. 88 a. 1. 〈◊〉. Medin in 12 〈◊〉 q. 89. a. 1. p. 1209.  against the law, but only besides the law, and which, though they displease God, yet they do not make the sinner displeasing to God; and that they do only obnubilate, but do not obtenebrate grace, as 
† Bel. t. 4. l. 2. De peccato venial c. 1.  Medina teacheth: and those sins which Mr. Chillingworth in his dangerous book, saith are so small, as that he durst not ask God pardo● for them, and which 
* B. Medin in 12 〈◊〉. q. 88 a. 1. p. 1199.  Bellarmine saith are ex natura & ratione probati, in their own nature and kind of sin, venial, that is, not repugnant to the love of God and 〈◊〉 neighbours, that do not render as unworthy of the friendship of God, and gui●●● of eternal death; and that are so small, as that it were unjust to punish the● with eternal death; that they do not exclude out of heaven, but that God himself is bound by law that he hath made to give to his friends the kingdom of 〈◊〉, notwithstanding their venial sins, of which, although they d● repent, yet are presently remitted ex natura status quum anima emigrat e corpore, from the nature of the state, when the soul departs out of the body, as Papists teach; how these sins, I say, should need to be purged away from believers souls (the friends of God, whose sins God hath covenanted to pardon) by such temporal punishments in Purgatory, as are the same for nature with those the Devil inflicts upon the damned in hell; and yet that their mortal sins, as David's adultery and murder, Peter's denial of his Lord and Master, Paul's persecuting of the Saints, and, which do, as they confess, cause a spot or s●●i● in the soul, and are contrary to the Law of God, and do render the ●●●er displeasing to God, and deserve eternal death, as Aquinas and Me●●, ubi supra, do plainly teach, should escape the same penal Purgation in Purgatory, is to me very strange, improbable, and inconsistent Doctrine, as well as contrary to sacred Scripture; which saith of God thus, Jer. 31. 34. I will remember their sin no more, that is, punish them no more: and of them, (1) Rom 8 1. There is no condemnation to them that are in Christ Jesus: if no condemnation, the● surely no hellish punishments. (2) Apoc. 14. 13. That they rest fr●● their labours: and if from their bodily labours, as Papists yield they do, then much more from spiritual labours, else it had been no comfort for them to die, seeing their death would but free them fro● corporal pains, which could last, at most, but for the short time of their lives here, but would transmit their souls into spiritual helli●● pains, which will last till the great day of judgement, except the Pope of Rome's good will can be procured to let them out somewhat sooner, as the Pope's Doctors teach. (3) That Rom. 5. 1. being justified by faith, they have peace with God: but to have peace wi●● God, and to suffer the torments of hell inflicted by the Devil f●● some hundreds, it may be thousands of years, are altogether inconsistent.  
And this is an approved truth, though man's sin do deserve temporal and eternal punishments, yet the offence being remitted, the punishment is remitted also, which is excellently well proved by Dr. Davenant; and that their 
Remissa culpa remittitur poena. Dr. Davenant, 〈◊〉 ●33. p. 149.  sins are forgiven in this life absolutely, perfectly and fully, even when they believe in Jesus Christ; and therefore the holy Scripture speaks of justification and remission of sins in the present tense, and time past, Rom. 4. 2, 5, 7, 9, 16, 22. Rom. 5. 1. Rom. 8. 1. Gal. 2. 16. Here believers in Christ are forgiven all their sins, and there are all punishments due to their sins forgiven also.  
Now that the punishment due to the offence or offender by God's Law, is forgiven, when the offence is forgiven; I prove thus: 1. Because punishment properly so taken and called, is inflicted only for sin: Punishment is an evil inflicted upon the sinner, or his surety for sin: The sin which 
Poena est malum peccatori propter peccatum inflictum, Ames. Med. l. 1. a. 12. p. 55.  deserves it, being taken away, it must necessarily be taken away too. 2. Because to remit the sin, is not to impute it any more to punishment, that is, not to punish it. What man will or can say that a Magistrate hath perfectly pardoned a murderer, and yet hang him up for the murder? It implies a contradiction to say, that God hath forgiven true believers in Christ all their sins, and yet to say he punisheth them for them, to be satisfied for breach of his Law. 3. To say, that God hath forgiven true believers all their sins, and yet punish them for them with temporal punishment properly so called, in Purgatory, for the satisfying of his justice, is undeniably to ascribe injustice to God, who is justice itself; seeing this way they teach, that God doth punish the soul that hath no sin, only because it formerly had sin, which he hath for Christ's sake fully forgiven 〈◊〉 ●nd besides too, here would be another piece of injustice, most blasphemously fixed upon God; if he should forgive all sins to the sinner for Christ's sake, who hath made full satisfaction to him for the believing sinners sins, and yet punish the sinner; to exact for one offence a double satisfaction; one from Christ the surety, and another from the poor sinner. Would it not be decried as a grievous piece of injustice for a creditor to exact of the surety that is bound for 100 l. in a penal Bond of 200 l. the 200 l. and receive it, and release the surety, and yet afterward sue the Bond upon the principal for nonpayment of his 100 l. at the time conditioned? Yet this piece of injustice, Papists do in effect, by their Doctrine of the souls of believers in Christ suffering in Purgatory temporal penal satisfactions, that is, punishments to satisfy God's Justice for breach of his Law, after he had taken full satisfaction from Christ his Son, and their surety, and so exact and receive full satisfaction, the whole Bond of him, and then afterward exact of them satisfaction in part, too▪ fasten upon God, who is Justice itself; for he hath punished his own Son, who voluntarily, and by his Father's consent, became their surety: He laid on him the iniquity of us all, Isa. 53. 6. that is, the punishment of all our sins Read vers. 5. He was wounde● for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes are we healed; though he had no sin of his own; he had done no violence, neither was deceit in his mouth, yet it pleased the Lord to bruise him, yea to put him to death, v. 9, 10. And he did bear our sins, that is, the punishment of our sins, is his own body on the tree, that is, on the cross, Isa. 53. 11, 12. 1 Pet. 2. 24. and this he did, not for himself, for he had no sin, 1 Pet. 2. 22. but for us, and in our s●ead, 1 Pet. 2. 21, 24. Yet notwithstanding all this, Papists, by this their Doctrine of Purgatory, (that believers souls for whom Christ hath suffered the punishment, paid the bond of 200 l. 〈◊〉 so fully satisfied the debt; yet that God hath sued the bond again upon the 〈◊〉 believers soul, and will make that make him satisfaction too, in part at least, though, I say, he was fully satisfied before by his Son and her surety Jesus Christ the righteous, as appears by his letting him out of prison, when he had him fast in the grave, at his resurrection; by which he openly declared, that he was fully satisfied, Rom. 4. ult. Who was delivere● (that is, to death) for our offences, and was raised again for our justification; to assure us, that he hath satisfied for us, pacified his Fathe●● wrath with us for our sins, and procured his favour for us, and his gracious acceptation of us), charge God with this great injustice.  
And to prevent the Papists objection, that Moses, David, a●● others, after their sins were forgiven, were punished with temp●● punishments; I say that they were not punished with Gods vindict justice for their sins, but that they were chastised in love and mercy, to humble them for sin past, and prevent sin for the future in the●● others: afflictions, that believers suffer in this life, are not properly punishments, but castigations; and though they may be materially t●● same that punishments inflicted upon unbelievers are, yet they are not formally such: for we must know that the formal reason of punishment properly and strictly so called, is always to be fetched fr●● the final cause; for the pain which is inflicted of God as a revenging or punishing Judge, with that intention, that it shall satisfy his Justice, hath the true and proper, or formal reason or nature of punishment; and this kind of pain, we deny to be inflicted upon Moses, David, or any other true believers after remission of their sins; but what pain is infl●cted of the same God as a provident Father, with this intention, that he may further the salvation of his children, obtains the nature of a 
* Aquin. 12ae. q. 87. a. 7.  medicine, not of punishment; and this kind of pain we grant is by our most wise and loving Father imposed upon true penitents in this life, after their sin is pardoned: but Papists devised punishments are for satisfaction, not for correction: True believers in Christ, do in this life undergo poenam correctivam, corrective pain, but not poenam satisfactoriam, satisfactory pain here in this life, or in Purgatory, 
1. Ad demonstrationem debitae miseriae. 2. Ad emendationem labilis vitae. 3. Ad excitationem necessariae patientiae dixit Augustinus in Joh. Tract. 124. Potest & quantum adjici, quod Christus docet, Joh. 93. Manifestatio operum Dei, Tilen. Syntag. p 2. c. 65. de Purgatorio, Thes. 15. p. 956.  or any where else: they suffer not pain to satisfy God's justice, but for the demonstration of deserved misery, the ●●endment of a sinful life, the exercise ●f necessary patience, and the manifestation of God's power▪ as the word poena, pain or punishment, is taken in a large sense, so paternal castigation of the godly for their sins, such as david's was; affliction for the trial of their faith, patience and constancy, such as Jobs was; and Martyrdom for the testimony of saving truth, are by some of our Divines called punishments; but not in that sense that punishment properly so called is taken, which only is called penal satisfaction▪ and that is punishment inflicted upon the sinner, or his surety, for sin, to satisfy Divine Justice, which is either temporal for duration, but everlasting and infinite for virtue and value, by reason of the transcendent dignity of the person suffering, equivalent to the everlasting in time; and such was the penal satisfaction which Christ suffered for the sins of his elect; or everlasting in duration, which is begun in this life, and continued for ever after this life in the world to come; and such is that which impenitent reprobates suffer▪ Reprobates are bound by the Law of God to perform for themselves this penal satisfaction, and therefore they do begin it in this life, and after this life continue it in hell, to all eternity, because they can never fully satisfy, Mat. 25. 41. But this penal satisfaction is not required to be made in part or in whole of true believers in Christ, because Jesus Christ their surety hath satisfied for them to all eternity.  
3. Because this Popish Doctrine, that the souls of believers in Purgatory suffer punishment to satisfy for their sins, not sufficiently purged away in this life, is a very dishonourable and destructive Doctrine to the full and perfect satisfaction of our Lord and Saviour Jesus Christ: therefore I lay down this plain Position.  
Position 3. That the satisfaction our Saviour Jesus Christ hath made for all the sins of true believers in him, is a full, sufficient, and perfect satisfaction: But Papists Doctrine of Purgatory-satisfactions saith virtually, interpretatively, and in effect,  
1. That it was not an universal satisfaction for all the sins of all true believers in Christ, which is contrary to express canonical Scripture, Tit. 2. 14. Jesus Christ, who gave himself for us, that he might redeem us from all iniquity. 1 Joh. 1. 7. And the blood of Jesus Christ his Son, cleanseth us from all sin. 1 Joh. 1. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness s if he cleanse us from all iniquity, from all sin, from all unrighteousness, then certainly from venial sins.  
2. Christ's active obedience and sufferings were not a sufficient satisfaction to the Justice of God for the breach of his Law by true believers in him: which is directly contrary, 1. to the Doctrine of the Church of England, in her order of Communion; which saith there, That Jesus Christ did suffer death upon the cross for our redemption, and that he made there (by his own oblation 
* Homil. of Christ's death, T. 2. part. 2. p. 187, 188. So Homil. of the worthy receiving the Sacrament of the Lords Supper, T. 2. part. 1. p. 200.  of himself once offered) a f●●▪ perfect, and sufficient sacrifice, ob●● and satisfaction for the sins of the whole world: and Homily of Christ's Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people: and Homily for Good-Friday, T. 2. p. 175. concerning the death of Christ▪ it saith, That it was impossible for us to be loosed from this debt by our own ability; it pleased 〈◊〉 therefore to be the payer thereof, and to discharge us quit: and p. 177. of the same Homily, it saith thus, Such favour did Christ purchase 〈◊〉 us by his death, of his heavenly Father, that for the merit thereof (〈◊〉 we be true Christians in deed, and not in word only) we be now fully in God's grace again, and clearly discharged from our sin.  
2. 'Tis contrary to Canonical Scripture, which saith that Christ hath made a full and perfect satisfaction to God for all the sins of all believers in him: 1. Because the Scripture saith, that he paid the price that was due to God from us: For 1. he not only perfectly fulfilled the Law for them, he was made under the Law, Gal. 4. 4. And he fulfilled all righteousness, Mat. 3. 15. And he came not to destroy the Law, but to fulfil it, Mat. 5. 17. And that he did not for himself, but for believers, is evident, Gal. 4. 3, 4, 5. Phil. 2. 6, 7, 8. And the righteousness of Christ is imputed to believers for righteousness, Phil. 3. 9  
2. But he suffered for true believers in him, great sorrow in his soul, Mat. 26. 37, 38. Grievous torments in his body, Mat. 27. 46. Luk. 22. 44. Joh. 20. For he was crucified and died, Mat. 27. 35. Phil. 2. 8. Mark 15. 24, 37. He was buried and remained under the power of death for some part of three days, but without corruption; he suffered poenas infernales hellish torments, eternal in essence, as Maccovius will have it, equivalent to hell-torments, by reason of the worthiness of his person, into which our humane nature that suffered was taken, that what he suffered in his humane nature is attributed to, and taken to be the suffering of his person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man. And therefore is it said, that he descended into Hell, as 'tis in our Creed; and that he humbled himself and became obedient to death, even the death of the Cross, Phil. 2. 8. And that by himself he purged our sins. Heb. 1. 3. And that he himself suffered, Heb. 2. 18. And that he offered up himself, Heb. 7. 27. Heb. 9 26. And that he gave himself a ransom for all that do in believe him, 1 Tim. 2. 6.  
2. Because as a demonstration, that he had fully satisfied the justice of God by what he had done and suffered for his peculiar people,  
1. God let him out of Prison at his Resurrection; He risen again the third day with the same Numerical body that he suffered in, 1 Cor. 15. 3, 4. Joh. 20. 25, 26, 27. And he ascended up into heaven.  
2. He advanced him to the Government of the World; Heb. 1. 3. When he had by himself purged our sins, sat down on the right hand of the Majesty on high. Phil. 2. 9, 10, 11. Wherefore God also hath exalted him, and given him a name which is above every name. Where by Name, Calvin, Beza, Diodate, Dr. Featly, and many others, understand dignity, and authority, and renown, as the word is 
* Jacet sine nomine truncus.  commonly taken, as Calvin saith. And it signifieth, that the highest authority is given to Christ, and that he is placed in the highest degree of honour and authority, and that there is not the like dignity to be found in heaven or in earth. Which I take to be an Exposition of Mat. 28. 18. And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth; (which is not to be understood of his Essential, but of his Mediatory power, whereby he hath power to gather, govern, sanctify, justify, and glorify his Church; and in order hereunto, to subdue and rule all his and their enemies, and make them all to be subject to him) that at the name of Jesus; that is, not at the 
* The Ceremony of bowing at the Name of Jesus, was revived to crush the Puritans, as our reverend Dr. Heylin saith, that the Prelates and Clergy assembled in Convocation, Ann. 1603. Seeing the Puritan faction to get ground among us, revived the old custom used in time of Popery, ordered the uncovering of the head in all the acts and parts of public worship, Can. 18. When the Name of Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed. Introduct. to his Cyp. Anglic. p. 18.  naming of the word Jesus, as the Sorbonists would have: which, saith Calvin, is ridiculous, the honour here by Paul required, being due to Christ our Lord and Saviour. All creatures in heaven and earth, in the whole world, are and shall be subject to the power and authority of Jesus Christ God-man. And this honour and authority, Christ acknowledgeth is given to him, Mat. 28. 18. and is clear here, Phil. 2. 9 which is an undeniable evidence, That he hath fully satisfied God's justice, and pacified his wrath, and procured his favour for those for whom 〈◊〉 died upon the Cross. And further 'tis said, That from thence he shall come 〈◊〉 judge both the quick and dead.  
3. God hath declared, That in ●i● he is well pleased, Mat. 3. 17. Mat. 17. 5. And that we are complete in him, Col, 2. 18. That we are justified in and by him, Rom. 3. 24. Act 13. 39 That we have peace with God through our Lord Jesus Christ, and access to this grace wherein we stand, 〈◊〉 rejoice in hope of the glory of God, Rom 5. 1, 2. That there is 〈◊〉 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. 2●. And that none of them the Father gave him, is lost, Joh. 17. 12. Yea, what need any more proofs of this Truth? Papists themselves hold that Christ's merits are sufficient to save the whole world, and therefore they are sufficient to save his own peculiar people from their sins, and consequently from these temporal punishments of their venial sins. Christus Deus quantum 
* Medina in 3. partem, q. 1. a. 2. p. 98.  ad sufficientiam satisfecit pro omnibus, quantum efficatiam verò pro iis qui salvi fiunt tantum. Thomists hold, That satisfactio 
† Medina in 3. partem, q. 1. a. 2. p. 99  Christi Domini fuit sufficiens perfectè, immo excedens peccata multoque & omnium debita omnium hominum, ex toto rigore justitiae: that is, That Christ's merits are sufficient to satisfy for the sins of all men, but efficacious only to them that are saved. And that the satisfaction of Christ the Lord, was perfectly sufficient, yea exceeding all sins, and the debts of all men, and that in rigour of justice; that if Christ's merits were put in one scale, and the sins of the whole world were put in the other scale, Christ's merits would outweigh them all.  
Now all these things laid together and well considered, do make it manifest, that Papists Purgatory (a covetous fiction of their own brains is not only without, but also against Sacred Scripture, injurious not only to believers souls, and blasphemous against God, making him unjust, but also abominably sacrilegious against Christ, robbing him of the honour of his full, perfect and sufficient satisfaction, which he hath made unto God for all the sins of God's Elect, and contrary to their own Doctrine in other 
* Wisdom 3. The souls of the righteous are in the hand of God, and there shall no torments touch him.  points.  
Lastly, many other things might be objected against their Doctrine of Purgatory: As 1. that their Purgatory-fire, being (as they say) material, cannot work immediately upon separated souls, which are immaterial. 2. That by their own confession, there remains nothing to be purged away but punishment; which is not a sin, nor doth it beget a spot, and therefore needs no purging, and cannot be purged away by inflicting it; it's impossible that Purgatory should take away punishment, and inflict it together.  
But I have been too long upon this selfish, covetous, blasphemous and antichristian Romance, because it is so much against the glory of God, and the honour of Jesus Christ, and is the source and spring from whence many other Popish Errors do flow; and by overthrowing it, their Papal Indulgences, Prayers for the Dead, their selling of Masses, their doing of many good works to merit, to release souls out of Purgatory, will fall to the ground.  
Obj. But Bellarmine answereth, That there is no injury done to Christ hereby, that is, by putting man to make satisfaction for himself; for, saith he, the whole virtue of good works and satisfaction doth depend upon Christ's merits; and that which we do, his Spirit doth do.  
Answ. To this 'tis answered, 1 That there is 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 ourselves 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, ●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 shows) notwithstanding his fair pretence, ascribeth the satisfaction 
Bellarm. Enervat. T. 2. l. 5. c. 2. p. 210.  made to God, to man, una 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 Christ's satisfaction we have grace to satisfy 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 Montague, 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 Laude●. 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 men's arguments for Purgatory answered.   

ART. XIV.  That the Pope of Rome successively, 
Bellar. T. 1. l. 3. c. de Antichristo. Bishop Montague. Gag. c. 10. p. 74. Appeal, p. 141. A. B. Laud checked 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 'tis 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 knowledge 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 Christ's Vicar, and Peter's Successor. And in Homily of Wilful 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 'tis said:  
That Christ expressly 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 Christ's word prescribed unto them, and in Christian Kingdoms kept themselves obedient to their Princes, as the holy Scripture doth teach them, both was Christ's 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 intolerable 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 embrace all obedience to God, and their natural Princes, that they may enjoy God's blessing, and their Prince's 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 God's glory, but for an adversary to Christ, (that is an Antichrist) and his Gospel, and for a setter forth of man's 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 justify himself.  
Again, in the Prayer appointed for the Fifth of November, set forth by Authority of Parliament, 3. Jacob. c. 1. 'tis 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 showeth, shall be adored as God with such things. Dr. Heylin's Introd. to his Cyp. Angl. p. 1●  which say of Jerusalem, Down with it, down with it, even to the ground. etc. and to this end strengthen the hands of our gracious King, the Nobles and Magistrates of the Land, with judgement and justice to cut off these workers of iniquity, whose Religion is rebellion, whose Faith is faction, whose practice 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 public Litany; 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, practices and doctrines; affirming, that a man can by his own works take away and purge his own sin, and justify 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 Christ's 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 practice 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 practices 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) Christ's Vicar General here on earth.  
1. Papists do not prove that the Pope of Rome is Christ's 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 Christ's Vicar, is to deny Christ's 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, etc. 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 College 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, etc. Here Christ performed that which he promised to Peter, Mat. 16. 19 And I will give thee, etc. 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 practice 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 College 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 tied 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 God's heritage, but being ensamples to the flock, of humility, holiness, meekness, righteousness, patience, constancy, charity, mercy, etc. not of pride, profaneness, tyranny, injustice, cruelty, beastiality, covetousness, etc. And when the chief shepherd (Christ) shall appear, (that is, come to Judgement) 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 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 Judgement, to all his holy, humble, diligent, and faithful Pastors. And thus was the Church governed in the Primitive times, communi conci●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 picked Council of Princely Cardinals of his own creatures and sworn vassals, as the Pope's is (which hath only a show of the ancient Government of the Church, but is indeed a wicked combination against it, a mere 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 to●, chosen for that time one Presbyter, that was the most worthy, grave, a●● able man, to be precedent, or if you will, Speaker of that Council for t●●● time, who had only a precedency of order, but no more a superiority of jurisdiction over the College 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 Bishopric. 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 tied 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 o●● of the Parlour into the kitchen, 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, Diocese, 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 Christ's 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 sa●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 ●●arned man, yet he was a mere 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 Christ's 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 showed 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 Christ's 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 showeth, that Paul (who was not presently converted after Christ's 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, 'twas 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 watered by others, and not by Peter, viz. by Barnabas and Paul, and were called Christians before ever Peter c●● there: And therefore the first branch of Eusebius his report, that Peter having founded the Church of Antioch, and that he sat there Bishop seven years in the second year of Claudius, is flatly contrary to Scripture. And Onuphrius in his Annotations upo● 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 Galatian●, that for nine years after Christ's 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 sat twenty-five years' Bishop of Rome] be also false? To which I add further, that 'tis evident by Gal. 1. 18 that after three years after, Paul return from Arabia, he returned to Damascus, which might be 〈◊〉 or seven years after Christ's death. For Papists writ that P●● was converted the 20th year of Tiberius the Emperor, which was the second year after Christ's death, as they themselves reckon And he went after he received his sight, to Damascus, and then preached Jesus Christ, Act. 9 19, 20, 22. and thence went into Arabia, and thence returned to Damascus again, and there prea●●ched; and then after three years he went up to Jerusalem to s●● Peter, and abode with him fifteen days, which could not be 〈◊〉 above six years after Christ's death. Then fourteen years after that, Paul with Barnabas went up from Antioch to Jerusalem; th●● is fourteen years after Paul's Conversion, as Cornelius a Lapide wi●● have it; but others think 'twas fourteen yea●● after his 
* Dr. Lightfoot's Harmony, p. 96.  first going up to Jerusalem to s●● Peter, which must needs be nineteen or twen●● years' a● least, after Christ's death Others will have it to be to the Council of Jerusalem, which was, as Jerom saith, eighteen years after Christ's death, where Peter was the first, but not the conclusive speaker, Act. 15. and then and there it was agreed among them, that Paul and Barnabas should be the Apostles of the Gentiles, and Peter and James of the Jews, Gal. 2. 9 And that after this, Peter came down to Antioch, as Onuphrius affirms, ubi supra; and that then Paul reproved him to his face for dissembling. Which clearly confutes Eusebius his story of St. Peter's being Bishop seven years at Antioch, before the second or third year of Claudius. Papists say, that the Council was held the ninth year of Claudius; and that that very year he banished the Jews out of Rome, and that then Peter by the counsel of God came from thence 
* If Peter had then came from Rome, and upon such an account, 'tis very probable that some mention would have been made of it in Sacred Writ, as well as of Aquilla ' s and Priscilla's, Act. 18. 2.  to Jerusalem, but this they do not prove by good evidence. Affirmantis est probare, they that affirm that Peter was at Rome, must prove it. I have proved that Peter was at Jerusalem and the coasts thereabout, above 20 years after Christ's death, than he could not be at Rome the second or third year of Claudius, as they say, but prove not: Cornelius a Lapide saith, that from Christ's death to Peter's death, which was the last year of Nero, there 
Chron. Actuum Apostolorum, p. 7.  were but 36 years; above 20 of which years I have proved Peter to be elsewhere. Then it's undeniably true, That he sat not seven years' Bishop at Antioch, and 25 years' Bishop at Rome; for there remain but 16 years at the most; in which time it will be difficult, if not impossible to prove, that Peter was at Rome.  
That Peter was not at Rome, I offer these arguments.  
1. Paul in his Epistle to the Romans (written in the third of Nero's reign, say some; others say 'twas written in the 13th of Claudius, in which Peter, say Papists, sat Bishop 
Cent. 1. l. 2. c. 10. p. 432  of Rome) saluteth many Saints, but maketh no mention of St. Peter, whom 'tis very probable he would not have neglected, if he had been there Bishop.  
2. When Paul was at Rome, he wrote to those that were abroad, and makes mention of several particular fellow-labourers, and yet he makes not mention of Peter. Yea, though he make mention of the Salutation of Aristarchus and M●rcus, (one whom they say was at Rome with Peter) Jesus called Justus (one of the Circumcision,) and Epaphras, and St. Luke the beloved Physician, who wrote the Gospel, and the Acts of the Apostles, and Demas, who afterward forsook him; though, I say; he remembers these men's Salutations to the Colossians, yet not one word of, or from Peter, Col 4. 10, 11, 12, 14. and when he wrote to Timothy from Rome, a little before his death, he saith to him, Eubulus greeteth thee, and Pudens and Linus, who is said to be the first Bishop of Rome, (that is Pastor of the Church there) and Claudia, and all the brethren; yet no remembrance from Peter to him, though he had been at Rome, and could not but be acquainted with Peter, if he had been there, 2 Tim. 4. 21. So in his Epistle from Rome to Philemon, vers. 23, 24. he saith thus, There salute thee Epaphras my fellow-labourer in Christ Jesus, Marcus, Aristarchus, Demas and Lucas my fellow-labourers; yet not a word of Peter.  
3. Paul mentioning his fellow-workers unto the Kingdom of Go●, nameth Aristarchus, Marcus, and Jesus, who is called Justus, saith thus, These are my fellow-workers unto the Kingdom of God, which have been a comfort to me; but not a word of Peter; yea, if he had been there Bishop of Rome formerly, 'tis charitable to conceive that he would have written to the Church at Rome in Paul ' s behalf, but not a word of any such matter. They say that they heard not any thing concerning him, Act. 28. 21.  
4. Paul at Rome writing to Timothy, tells him thus, At my first answer, no man stood with me, but all men forsook me, 2 Tim. 4. 16. Now if Peter had been there, and Bishop of Rome, as they say he was, 'tis not probable that he would have forsaken him, especially having had such a check for his first denying of his Lord and Master.  
5. When Paul was brought Prisoner to Rome, Luke in the Acts of the Apostles. Act. 28. telleth us, that he was received of the brethren, yet makes no mention at all of Peter; though Cornelius a Lapide tell us, That Claudius 
Actuum Apostolorum Chron. p. 5.  his Decree for banishing the Jews, was revoked the first year of Nero, this being they say, the third; but Diodate saith, 'twas the tenth or eleventh year of Nero ' s reign, i● which time Peter might have returned to Rome, at lest once in t●● years he might have visited his Church there, and St. Paul too, to whom he had given the right hand of fellowship in a more emi●●●● and more dangerous place than Rome, even at Jerusalem.  
6. After Paul had been at Rome three days, he sent for the chief of the Jews; and when they came to his lodging, he gave them an account of his being brought prisoner there. Which if Saint Peter had been there, 'tis very likely he would have known, and told them, yea, if he had been formerly Bishop of Rome, though he had been at Jerusalem or Antioch, or thereabout, he would have sent them notice of it, either by letter, or by word, by some one of the Brethren, but that they deny, Act. 28. 21.  
7. They desire to hear what he thought; for as concerning this Sect, we know that it is every where spoken against. And they appointed him a d●y to hear him of it, to whom he expounded and testified the Kingdom of God, persuading them concerning Jesus Christ, both out of the Law, and out of the Prophets, from morning till night, Act. 28. 21, 22, 23. Now had Peter (who was the Apostle of the Circumcision) been there at Rome then or before, no doubt but he would have taught his own countrymen the Kingdom of God, and manifested out of the Law of Moses and the prophets, that Jesus Christ was the Messiah, before Paul came there. But they were ignorant of the very foundation of Christianity, and talked of it, as of a strange thing, a new Sect, and much talked against; and if he had been there then, this had been a fit time for him to have joined with St. Paul in preaching Jesus Christ; but we read of none of all this in Sacred Scripture.  
8. There is no mention of Peter' s joining with Paul in any of his Epistles written from Rome, though he mentioneth Timothy to Philemon, to the Colossians, to the Philippians; if Peter had been then at Rome, and Bishop there, 'tis probable that Paul would have gotten his hand or name, or commendations to some one or other of these Epistles that were thence written. Now put all these things together, and it will manifestly appear, that Peter did not sit Bishop so long as Papists say he did; & it will most probably appear, that he was never at Rome.  
Object. But they say, That Peter came to Rome again the twelfth year of Nero, and that then also 
Cornel. a Lapid. Chron. Act. Apostol. p. 7.  Paul returned thither also, and that they both restored the Church there, that was falling away by reason of Nero ' s persecution.  
Answ. To this I answer thus: 1. That this is only said, but not proved. 〈◊〉 That this is a very improbable story.  
For, 1. It's improbable that▪ Peter, who forsook Rome as soon as ever Claudius his Decree for Banishment of the Jews was published, for fear of losing his life, should after Nero's bloody▪ Persecution was begun, adventure to return to Rome.  
2. 'Tis most probable that Paul this year, or rather after it, wrote his second Epistle to Timothy, in which he tells him thus, I 〈◊〉 now ready to be offered, and the time of my departure is at hand; I have fought a good fight, henceforth there is laid up for me a crown of righteousness, etc. Do thy diligence to come shortly to me; do thy diligence to come before winter, 2 Tim. 4. 6, 7, 8, 9, 21. Yet in this Epistle is no mention of Peter, though, as was observed before, E●bulus, Pudens, Linus, Claudia, and all the Brethren saluted him: And he makes mention of only Luke that was with him, and how others were disposed of, as there is to be seen; and if Peter had been there, he would not have sent for Mark also, and given that reason he doth, For he is profitable to me for the Ministry; would not Peter have done more that way than Mark, if he had been there?  
Obj. But Peter was at Babylon, and there wrote his first Epistle to the dispersed Jews, 1 Pet. 5. 13. The Church that is at Babylon sal●teth you. Now by Babylon he meaneth Rome, as Cornelius a Lapi●●, Hart, and other Papists expound the place. And that because Rome is by the Fathers and our Protestant writers called Babylon in the Revelations of John, Rev. 17, & 18. chap.  
Answ. To this, learned Dr. Reynolds gives a full, large and learned Answer. But I answer 
Conference with Hart, c. 6. d. 3. p. 262, 263, etc.  briefly thus, that in Sacred Scripure we read of Babylon, 1. Literal. 2. Mystical. Babylon literal is Babylon in Caldea, where the Israelites were in ancient time carried captive. And this Babylon most of o●● Learned men do here understand by Peter's Babylon, the Church th●● is at Babylon in Caldea. Here Peter, they say, was, when he wro●● his first Epistle; but others say he was in Babylon in Egypt, which is called Cairo, and that there he wrote his first Epistle, and th●● thence he sent Mark to Alexandria in Egypt, and that he was the first Bishop, that is Congregational or Parochial Pastor there, for there were no Diocesan Bishops then. One of these two without doubt, he was at; but that he was at Rome, Babylon Mystical, is improbable, as I have proved before, And that Peter should call Rome Babylon, there is no reason given. And there was no need for him to disguise the name of Rome with the Mystical nnme of Babylon, as there was afterward for St. John. If he had been at Rome, he might without any danger, and he would without doubt, have said plainly, if he had been Bishop there, as they say he then was, The Church that is at Rome saluteth you. Here by the way take notice, that Papists to prove Peter at Rome, do confess that Rome is that wicked Babylon, the Mother of Harlots, and all abominations, designed to destruction, which is a good argument against themselves. But I deny this consequence, Peter was at Babylon, therefore he was at Rome.  
Obj. But by Babylon, Papias, the Apostles Scholar, doth say, was meant Rome, as Eusebius saith, Hist. l. 2. c. 25. and Jerom de viris illustribus.  
Answ. To which I answer: 1. That Eusebius was an Arrian, hath been proved false in this matter before, and may again. 2. That whether this Papias should be yielded to be one of the Apostle John's own Scholars, is not certain; yet he was a man of a very small judgement (as saith judicious Dr. Reynolds) who mistaking the meaning of the Apostles speeches in a matter of greater weight, deceived many Fathers that followed for his antiquity, as both 
* Euseb. Hist. l. 3. 36.  Eusebius and 
† Jer. de Scriptor Eccles. in verba Papias.  Jerom do report of him. The less strange, if they believed him, and others them, in this point, of no such importance then; and that Mark was Peter' s Scholar at Rome, came from him by one as good as himself, Clemens Alexandrinus, as Dr. 
* Conference with Hart, c. 6. d. 3. p 265.  Reynolds speaks. The Centurists speak of him as of a weak man for judgement, whose obscure writings, and his writing of two 〈◊〉 John's Disciples, Johannes Discipulus, & Johannes Senior, bred great disturbance in the Church, by his unskilful making a difference 
Quid Jacobus aut Johannes, sive Matthaeus, vel alius, quisquam ex discipulis Domini, quidque Aristion, & Senior Johannes, Discipuli dixerint, Cent. 2. l. 10. p. 133.  between John the Disciple, and John the Elder, about the authority of John' s Epistles, and the Revelations. And they say of him, that he brought forth many strange parables and doctrines of Christ in his Books, and that he was a man of a mean judgement, and that he did not rightly understand the Apostles disputations and examples. And being such an one, he might and did misunderstand St. Peter, who spoke 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 Aldermanburic, after the Act 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 the● 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. ●yranus (a Papist) upon Mat. 23. 34. saith, Some of them ye shall kill, as James the Brother of John, etc. Some shall ye crucify, 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 dissension 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 practice of the Romanists in forging caloes for their own advantage, as Constantine's 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 persuasions into this opinion, that Peter never came to Rome. And of this opinion was Balae●● 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. 'Tis 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 showed or spoke 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 Pope's Primacy and Supremacy. For if Peter was never at Rome, than he was not Bishop of Rome; and if he was not Bishop of Rome, than 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 show 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 Pope's Decretals, (and indeed they are a good evidence against themselves) but they are late forgeries, devised to justify their latter Superstitions and Usurpations, therefore I forbear, though some Romanizing Protestants have them in too high estimation. Though ●ome real Heretics were the first Inventors of some Superstitions, yet the Popes and their Agents were the first setters up & imposers of the●● in the Church; bringing of Spittle, Salt, Cream, Oil, 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, Using 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, places, things, which God hath not placed in them, as in Water, Garments, Surplices, Cowles, Crosses, Bells, Books, Candles; their Sacerdotal garments, which ought (they say) to be hallowed and consecrated by the Bishop, as the Amice, the Albe, or Surplice, the Girdle, the Stole, the ●annell, or Maniple, and the Chasible for ordinary Priests. And the Bishop's Gloves of leather, Sandals, or Apostolical Shoes, Breeches, the Tunick, the Dalmatick, the Mitre, they are all brought into the Church, as I said, by the Popes of Rome and their Agents. The Amice is the first Priestly habit, in which the Priest muzles his head in form of an Hood, of which habit their Doctors say 
* See and wonder at their most ridiculous application of Scripture. Durands Rationale, l. 3. c. 2. Tollet instructio Sacerdotis, l. 2. c. 2.  the Apostle speaks, Ep●. 6. 17. Take the helmet of salvation. And 'tis worn upon the Priest's head, because his head signifies the Divinity, which kept itself hidden at the Lords passion, as Gabriel Biel saith in his Eleventh Lesson upon the Canon of the Mass. And so saith Pope Innocent the third, l. 1. Mysteriorum, cap. 35. where also he saith, that this Amice signifies the Angel clothed with a cloud, Revel. 10. 1.  
2. Upon this Amice the Priest puts the Albe or Surplice, which is, as Mountain calls it, a white 
* I have known some wear an half-shirt instead of a Surplice.  shirt, because it is written, 
† Innocent 3. l. 1. c. 51.  Let thy garments be always white, Eccles. 9 8. And it is of fine linen, because it is written, That the fine linen is the righteousness of Saints, Revel. 19 8. This shirt hath about the borders of it some light work with green or red silk, because it is written, The Queen is at thy right hand with embroidered garments, Psal. 45. So Innocent 3d, B. 1. of the Mysteries of the Mass. Gabr. Biel in his 11th Lesson upon the Canon of the Mass, saith, that this Albe, or white Surplice, signifies the fool's garment wherewith Herod clothed Christ for to mock him.  
3. Upon this Albe they put the girdle, which signifies chastity, for as Pope Innocent 3d saith, Luxury is in the reins; of this girdle (say they) speaks Isaiah the Prophet, 
Innoc. l. 1. c. 37, & 52.  Isa. 11. 5. Righteousness shall be the girdle of his loins. It serves also to put us in mind, that Christ hath a golden girdle girt about his paps, Revel. 1. 15. and of what is said by St. Luke 12. 35. Let your loins be girded about.  
4. The Stole comes next after, which signifies the yoke of the Lord, Mat. 11. 30. and hangs on the right hand, and on the left, because we must be armed with the armour of righteousness on the right and on the left hand, 2 Cor. 6. 7. Tollet 
* Instruc. Sacerd. l. 2. c. 2. Innoc. l. 1. c. 9 & 54.  saith, That it goes down to the ground, for to signify perseverance, which goes unto the end.  
5. Then comes the Maniple or Fannel, in fashion of a Napkin upon the left arm, because it is written, Psal. 126. Venientes venient cum exultatione portantes manipulos suos, they shall come bringing their sheaves with them with rejoicing, as Durand and Tollet say, and Pope Innocent also, B. 1. ch. 43. where he saith also, that the Maniple is put upon the left arm, because it is written in the Song of Songs, his left arm is under my head.  
6. The last piece, and which doth cover all the rest, 
Innoc. 3d l. 1. c. 50.  is the Chasuble (from casula a little cottage, which I take to be a Cope) which signifies charity. For as St. Peter saith, Charity covers a multitude 
* So doth a Chasuble.  of sins, 1 Pet. 4. 8. Pope Innocent saith, it signifies the Universal Church.  
When the Bishop sings Mass:  
1. He changeth or shifts his shoes and stockings, because God said to Moses, put off thy shoes, for the place whereon thou standest, 〈◊〉 holy ground, Exod. 3. 5. Pope Innocent the third in the first Book of the Mysteries of the Mass saith, That Isaiah by the spirit of prophecy admire● the beauty of the Bishop's stockings and sandals, when he said, How beautiful are 
Isa. 52. 7. But when and where do Bishops do so? Preaching is none of their work, they say.  the feet of those that bring glad tidings, that publish peace! And in his 2d Book, Chap. 22. he saith, That the priest ought to pray towards the East, because the dayspring from on high hath visited us, Luk. 1. 78.  
2. When the Bishop sings Mass, he hath gloves on his hands, to the end (as Durand the Master of the Ceremonies saith) that his left hand may not know what his right hand doth, according to the Lords co●●ment, Mat. 6. 3. And these gloves are of le●t●●●, because Jacob's hands were covered with kids-skins, 
Innoc. 3. l. 1. c. 41. & 57 Innoc. 3. l. 1. c. 34.  when Isaac blessed him, as the Pontifical teacheth. And Pope Innocent also saith, and he groundeth the Sandals or Episcopal shoes upon that which is said, Psal. 60. Over Edom will I cast out my .  
3. The Rings he hath on his hands signify that he is the Spouse of the Church, as it is written, For I have espoused thee to one husband, 2 Cor. 11. 2. Again, because the father of the 
* What a prodigal Bishop? Innoc. 3. l. 1. c. 46. & 61.  prodigal son caused a ring to be put upon his finger; which finger whereon the ring is, signifleth the Holy Ghost, as it is written, 
† Is not that a piece of blasphemy?  digitus Dei est, thi● is the finger of God, Exod. 8. 19 as the same Authors say.  
4. The Cross, or Pastoral staff, signifies the correction, as it is written, 1 Cor. 4. 21. Shall I come unto you with a rod. And in Psal. 45. 6. The Sceptre of thy Kingdom is a right Sceptre; though the Cross (it may be) be a crooked staff.  
5. The Horns of the Mitre signify the two Testaments, saith Pope Innocent the third, B. 1. of the Mysteries of the Mass, c. 60. these things you may read in Peter du Moulins Book of the Mass in French and Translated into English by James Mountain, Ann. 1641. Chapters 12, and 13 and Chap. 8. Moreover thus, at Mass they lig●● Wax-candles at Noonday, because Christ said, I am the light of the world. And the Altar must be of stone, because St. Paul saith, that the rock was Christ, 1 Cor. 10. 4. Of the two Horns of the Altar, the one signifies the Jews, and the other the Gentiles. Whence also the Priest transporteth the Mass-book from one Horn to the other, because that from the Jews the Gospel is passed to the Gentiles. And this Mass-book is laid upon a Cushion, because it is written, My yoke is easy and my burden light, Mat. 11. 30,  
The Priest turns his back to the people, because God said to Moses, Thou shalt see my backparts, Exod. 33. 23. Sometimes he turns again, showing his face to the people passing by, because St. Paul saith, Videmus in aenigmate, we see through a glass darkly, 1 Cor. 13. 12. When the Priest passeth from one corner of the Altar to the other, the Clerk which serves him, removeth also with him, because the Lord said, Where I am, there shall also my servant be, Joh. 12. 26. The Massifying Bishop stands at the right horn of the Altar, because it is written, Deus ab austro veniet, God shall come from the South. These things are to be seen in Bishop Durand's Rationale, in the Books of Pope Innocent the third, of the Mysteries of the Mass; in Gabriel Biel upon the Canon of the Mass, in Tollet of the Instruction of Priests, in Hugo de Sancto Victore in his Mirror of the Church.  
Who but the Popes instituted in the Church the making of the sign of the Cross to fright away the Devil? who but Pope Honorius, not above 500 years since, instituted kneeling (which some call adoring) at receiving the Sacrament of the Lords Supper? Which, saith Bishop Jewel, William 
Bishop Jewel Serm. upon 1 Cor. 11. 23. p. 51, 52. Bishop Jewel's Reply to Harding, art. 8. d. 1. pag. 283. where he pleads against adoration of the Sacrament, that there is neither commandment of Christ, nor any word or example of the Apostles, or ancient Fathers for it; but that 'twas lately devised by Pope Honorius, about Anno 1226. but after Transubstantiation as Viti● Degenered saith, pag. 109.  Durand, and John Dunce, Scotus, perceiving, could not be justified, without great peril of Idolatry, they removed the bread and wine out of the Sacrament, and turned them into the body and blood of Christ, and so brought in Transubstantiation, which destroys not only the nature of the Sacrament, but the body and blood of Christ too. All Papists that I have read, as 
* Aquinas, 3. q. 75. a. 2. O. Contrariatur venerationi hujus Sacramenti, si aliqua substantia creata esset ibi, quae non possit adoratione latriae adorari.  Aquinas, Vasquez, 
† Bellar. de Sacramento Eucharistiae, l. 2. c. 8. a. 2. & cap. 13. a. 5. & cap. 24. a. 6. Hard●ng's answer to Jewel's Challenge, fol. 111. a.  Bellarmine, and some others say, as Durand and Scot●● do, that to kneel at receiving the bread and wine at the Lords-Supper, as Papists did, if Christ's body and blood be not corporally present under them, is Idolatry. Upon this account I find the learned Frenchman 
* dal. Apol. c. 20. and Dr. Heylin saith thus, The Lutherans held with the Catholics, that Christ's body was really in the Sacrament, else they knew that there was no reverence due to the Sacrament, History of Presbytery, p. 2. Yea, he saith, This prayer [the body of the Lord Jesus Christ preserve thy body and soul unto eternal life] was left out of King Edward's second Liturgy, because 'twas thought to savour, of Transubstantiation, Cypr. Angl. 25. A B. Laud in his Star. Chamber-Speech, pag. 55. saith very well of Communion Tables standing Altarwise thus, That if it advance or usher in Superstition and Popery, it ought to stand so in none.  Dallaus saying to this purpose, That this, viz. their kneeling at receiving the Elements in that Sacrament; were ground enough, if there were nothing else, to separate from the Church of Rome. All our learned and sound Divines maintain against the Church of Rome, That it is Idolatry to kneel purposely before a creature in a Religious state, or state of worship, put before a man; that we may not do the needless works of Idolators; that 'tis scandalous to do needlessly, as Idolators do; that a public declaration of a man's good intention in doing a needless action that appears evil, or is otherwise scandalous, frees not that action from being actively scandalous. That it's impossible to adore God in or through an image, and set give no religious positive reverence, that is, worship to the image. To give the appropriate signs significative of our agnition of the Divine excellency to any thing that is not God, is Idolatry. Nay, though these appropriate signs were used without devotion by the party, towards the supposed object, and were intended only by other men to be directed thither, or only were interpretable to be so directed, it were Idolatry notwithstanding, saith Dr. Henry More in his Mystery of Iniquity, c. 10. p. 32. Idolatry is committed (saith he) when we perform some rite or ceremony, that is to say, some external religious action appropriated to the signifying our acknowledgement of divine eminency before, or rather unto, that which is not God. Where by [before or unto] I understand (saith he) an intended direction (by ourselves or others, or at least by interpretation of custom) of the religious action, as to an object we would 
* If this and what Bishop Prideaux, Fasc. count. loc. 4. S. 3. q. 6. p. 241▪ be true, I see not how Catholics or Lutherans, or Dr. Heylin himself can free themselves from Idolatry, ●● injungitur ut indifferens, & recipitur a nostris ut ghost is summae reverentiae tanto mysterio debitus. For is not kneeling received and done by them, as to an object they would honour thereby? and is not kneeling a purposed and an accustomed sign of our acknowledgement of Divine excellency in God's house, and in God's worship there?  honour thereby, for that is the only thing whereby the action becomes Idolatry; for there will always be a necessity of performing our religious rites before or towards something or other, by way of circumstance of place, which might be without the least guilt or suspicion of that crime. Wherefore it is the intended and accustomary application of the appropriate signs of the acknowledgement of the Divine excellency unto an object where the Divine excellencies are not, that is to any thing that is not truly God, which is this heinous sin of Idolatry, saith Dr. Henry More in his Mystery of Iniquity, c. 10. p. 33. For (saith he) as a woman that renders or gives up to one that is not her husband, what is appropriate to her husband, to wit, the use of her body, let her fancy what mental restrictions or directions of her intention, she will, in the act, is questionless a downright adulteress; so whosoever applies the appropriate acknowledgements of the Divine excellencies, which is religious worship, to that which is not God, let him mince it as well as he can, with mental limitations and restrictions, if he once pass this religious worship upon this undue object, he is thereby without all controversy, a gross Idolater. Ibid. Again he saith, Whatsoever is interposed betwixt God and us by way of object in our worshipping, is not an help, but an hindrance to the perfection of that worship. Ibid. c. 14. p. 50. To worship before an image, and to worship an image, are in sacred Scripture all one, Hence Amaziah, who bowed down before the gods of the Edomites, is judged to have committed Idolatry, for the Lord was angry with him, 2 Chron. 25. 14, 15. Mark it, that which is called bowing down before the gods of the Edomites, in the 14th verse, is in the 15th verse called seeking after, that is serving of the gods of the people. And to put it out of doubt, learned Ainsworth upon Exod. 20. 5. saith the very same, as Mr. Pool quotes him upon the place, Idem est adorare coram Domino & Domino, to pray before God in 1 Chron. 17. 16. is in 2 Sam. 7. 27. called, praying unto God: & idem est procumbere coram Diabolo & Diabolo; for that which is in Mat. 4. 9 called falling down before the Devil, is in Luk. 4. 7. called worshipping of him. And to bow down to images, Non animi actum sed corporis designat, imaginibus ullum signum honoris, quocunque tandem animo id fieret, exhibere prohibeatur, say Grotixes and Rivet, as Mr. Pool there quotes them. To fall down before an image doth note, not the act of the mind, but of the body. It's forbidden to give to images any sign of honour, with what mind or intention soever it be done. In 1 King. 12. 30. the people are said to worship before the Calf, as they in Exod. 32. did, which God (who is the best interpreter of men's actions) expounds to be worshipping of the Calf, Exod. 32. 8. Psal. 106. 19 for 'tis called a sin, v. 30. yea a great sin, 2 King. 17. 21. yea, they are for it expressly called Idolaters, 1 Cor. 10. 7. Neither be ye Idolaters, as some of them were, as it is written, the people sat down to eat, and risen up to play. Which place where 'tis so written, is Exod. 32. 6. Where the story of their Idolatry is recorded.  
Though I have but touched at these things, yet I may seem to some men to dwell upon them; therefore to proceed. Who but Papists brought into the Church, worshipping of Relics, as the tail of the ass on which Christ road into Jerusalem; the clouts in which our Saviour was wrapped when he was a child, one of which the Emperor 
* Vide Sleiden's Commentaries.  Charles the Fifth worshipped, when he was made Emperor? The Whighs of Joseph and our Saviour, like Carpenters, used when they made yokes, kept close in a box? if you will believe them? The coals on which St. Laurence was broiled? a feather of the Angel gabriel's wings, alias of a Peacock's tail. Much more might be said of the superstition and Idolatry of the Pope and Church of Rome, as his five superadded Sacraments, Invocation of Saints, decking and worshipping of Images, but I forbear for brevity's sake.  
2. That the Pope hath been the setter up of Pharisaical Sects against the word of God (for besides the word, is in Scripture sense against the word) might be illustrated by his making more orders of Church-Officers than Christ or his Apostles appointed in his 
Nos maximè in eo a Pontificiis dissentimus, quod illi inter Ecclesiae ministros numerant creaturas humanas: nos autem nullos ministros Ecclesiasticos agnoscimus, praeter illos quos Christus instituit & Ecclesiae in Scriptures commendavit Dr. Ames Bellar. Enervat. T. 2. l. 3. c. 3. p. 108.  Church, as Ostiarius, the Door keeper, Lector, the Reader, Exorcista, the Exorcist or Conjurer, Acoly●kus a Clerk or Waiter upon the Bishop or Priest; or Subdiaconus, a Subdeacon; Diaconus, a Deacon; Sacerdos a Priest: Of which orders (as they call them) only two, the Canons (as the Master of the Sentences saith. Sent. 4. Dist. 24.) think are sacred Orders, because the Primitive Church, so far as they can read, had only these two, viz. the order of Deaconship and Priesthood, and of these only we have the Apostles precept. And because all the Schoolmen that writ upon Peter Lombard, hold, that Bishops are not an order 
Bonavent. in Sen. 4. Dist. 24. q. 3. a. 2. Aureolus in Sen. 4. d. 24 q. 1. a. 2. Omnis forma ex quo est in actu, etc. Every form in as much as it is in act, hath power to communicate itself in the same kind; therefore every Priest hath power to celebrate orders, why then do they not celebrate them? because their power is hindered by the Decree of the Church, whereupon when a Bishop is made, there is not given unto him any new power, but the former power, being hindered, is set at liberty; as a man when the act of reason is hindered, and the impediment is removed, there's not given unto him a new soul. And there he saith, that Episcopatus is not a superior order is plain, because it hath no superior act, as it is distinguished against Priesthood, which is apparent, because the act of a Bishop as it differeth from Priesthood 〈◊〉 to or deign, and the act of a Priest is to consecrate the Body of Christ, i. e. to consecrate and administer the Sacrament.  distinct from preaching Presbyters, and that the order of Priesthood is the highest and perfectest order, and that a preaching Presbyter may by virtue of his order do all that a Bishop can do in the Church, were he not restrained by the Bishop or Church. And none that I find among the Papists. but Jesuits and the Spaniards in the Council of Trent, held or hold that Bishops are by divine right ●n order of Church-officers distinct from and superior to preaching Presbyters, but only that they are a degree or dignity of Presbyters, and that by humane institution, if any way; I shall not lay that to their charge, though the Jesuitical party endeavoured what they could at the Council of Trent to carry it in those very terms, as may be seen in the History of the Council of Trent, B. 7.  
Yet Festus Hommius saith, that the Apostolic and truly Primitive Church was altogether ignorant both of the names and functions of Popes, Patriarches, Archbishops, Metropolitans, Arch-presbyters, Arch-deacons, Suffragans, 
A. B. Usher saith, That new Ministeries are forbidden in the second Commandment. Sum of Christ. Religion, p. 222. And Mr. Perkins in his order of Causes, c. 21. p. 62. saith, That in the second Commandment is forbidden the Romish Hierarchy from the Parrator to the Pope.  Abbots, Priors, Monks, Canons, Deans, prebend's, Vicars, Sacrificers, Priests, and the like, as they are now used in the Papacy. Disp. 2●. T. 5. p. 122.  
What are those Sects of Monks and Friars, of which there are many Orders, as Carmelites, Franciscans, so called from St. Francis, Dominicans, so called from St. Dominick, Augustine's, so called from St. Augustine; and Jesuits, which Order Ignatius Loyola the founder, got confirmed by the Popes of Rome, (whose creatures and vassals now they are in the Church of Rome) but Pharisaical Sects, all studious of the Pope's Decrees, and observant of his commands, though never so superstitious, idolatrous, abominable and wicked, and contrary to God's Law, as the old Pharisees were of the Traditions of the Elders, the latter swearing to him blind obedience, all making a show of Religion, but under the pretence thereof devour widows houses; they garnish and visit the Sepulchers of the Martyrs, but shed the blood of Christ's most faithful Ministers and members; who observe the traditions and commands of the Pope, but make void the commandments of God, Mat. 15. Mat. 23. I know not any men under heaven more like the old Pharisees than these creatures of Antichrist in the Church of Rome are; their Doctrines and do declare them his Formalists, who have it may be a form of godliness, but denying the power thereof, who make these latter times to be very perilous, 2 Tim. 3.  
3. That he challengeth Princely dominion over the Church of Christ, and people, and Nations, needs no proof. Three Popes of Rome successively forged and pleaded a forged Decree for the Pope of Rome's Supremacy; his trampling upon Emperors and Kings, making them to kiss his Toe, hold his Stirrup, deposing of them, and making others; making what Laws he pleaseth; dispensing with, and making void Gods Laws as he pleaseth, releasing subjects of their allegiance to their lawful and godly Princes, and commanding them to rebel against, dethrone and destroy them, and their most Christian and loyal Subjects. In a word, he exalteth himself above all that is called God, or that is worshipped, 2 Thes. 2. 4. which is one great mark of Antichrist.  
4. That his usurped authority hath no good ground in holy Scripture, but is expressly forbidden by our blessed Lord and Saviour, Mat. 20 25, 26. But Jesus called them, (i. e. his Disciples unto him) and said, ye know that the Princes of the Gentiles exercise dominion over them; and they that are great, exercise authority upon them, but it shall not be so among you; but whosoever will be chief among you, let him be your servant. Even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many, Luk. 22. 25. 1 Pet. 5. 3. Nether as being Lords over God's heritage, but being ensamples to the flock. Neither in those places of Scripture where Christ's Ecclesiastical Orders of Church-Officers are set down, is there any mention of an Universal Bishop, as 1 Cor. 12. 28. Ephes. 4. 11. Peter the Apostle disclaims this Princely Monarchy and Supremacy, when he called himself, the Elders of the Church's Fellow Presbyter, and forbidden them to Lord it over God's heritage, 1 Pet. 5. 1, 2, 3. Cyprian in his Epistles to several Popes of Rome, calls them brothers. Jerom also writing to the Pope of Rome, tells him, and proves it too, that by divine right a Bishop and a Presbyter is the same, Act. 20. 17, 28. Phil. 1. 1. Tit. 1. 5. 1 Pet. 5. 1, 2. Ephes. 4. 11. in his Epistle ad Oceanum, that with the ancient Fathers, Bishops and Presbyters were all one. And adversus Lucifera nos, he saith, that a Bishop's preferment was not by necessity of God's Law, but granted to him by the Church, to honour him withal. In his Epistle ad Evagrium, handling this question at large, he saith, Who can endure his foolishness that preferred Deacons before Priests, that is Bishops, seeing the Apostle plainly teacheth, that a Bishop and a Presbyter are all one? And for proof he allegeth, Tit. 1. 5. Act. 20. 17. 28. Phil. 1. 1. 1 Pet. 5. 1, 2. Ephes. 4. 11. And of this judgement also was St. Augustine, chrysostom, Beda, Oecumenius, Sedulius, Primasius, Theophilact, Theodoret, Anselm, Ambrose, John Wickliff, Thom. Walden, Luther, Zuinglius, Calvin, Oecolampadius, Melancthon, John Lambert Martyr, Bishop Hooper, Bishop Bale, Mr. Tindal Martyr, Musculus. Zanchius, Bullinger, Gualther, Chemnitius, Danaeus, Chamier, Junius, John Bradford Martyr, Dr. H●mphry, Dr. Reynolds, Dr. Hollard, Professors of Divinity at Oxford, Bishop 
This is Bishop Jewel's argument against the Pope, in his Def. of his Apology.  Jewel, Bishop Morton, Dr. Whitaker, Mr. Cartwright, Dr. Willet, Amandus Polaws▪ Michael Medina among the Papists, and many more that writ upon the Sentences, many of which may be seen in Mr. Masons defence of Ordination by Presbyters in the Reformed Churches where there are no Diocesan Bishops.  
5. That he produceth Antichristian 
* Antichristianism was covered for a long time under the Cloak of Orthodoxy, and Ceremonial indifferency, saith Mr. Tomson, a Bishop's Chaplain, in his Antichrist arraigned, p. 85.  fruits, practices and doctrines, appears by his abominable pride, superstition, Idolatrous worships, pretended miracles, and lying wonders, by his Council of Trent, wherein he Decrees, That men's persons are justified before God by their own good works, and all the errors before confuted, denying justification of men's persons before God by faith alone; which Errors he labours to maintain by his Creatures, as Bellarmine, Stapleton, Harding, Cornelius a Lapide, and others, especially by the Jesuits, and also introducing his Traditions, and Apocryphal Scriptures, in which are many things directly contrary to God's word, and Christ's interest; and upon these and some other accounts did our Church of England in King Edward the sixth his reign, pray in her Litany thus, From the tyranny of the Bishop of Rome, and his detestable enormities, good Lord deliver us.  
6. That he is the Babylonical Beast, that hath two horns like a lamb, and speaks as a dragon: That is, he professeth the innocency of Christ, the Lamb of God, but speaks and acts like a Dragon; he uttereth blasphemous speeches, thunders out cruel and unjust Excommunications against Christ's servants, and venteth and maintaineth Doctrines of Devils; speaking lies in hypocrisy, having his conscience seared with an hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving 
1 Tim. 4. 〈◊〉, 2, 3.  of them which believe and know the truth. The t●● horned beast by his Ecclesiastical and Temporal power, pretending Orthodoxy, and Ceremonial indifferency, decency and order, and Apostolical traditions, better adorning and promoting Christianity, restored the Image of the old Pagan Beast; that is, under these and some other pretences restored idolatry and tyranny again into the Roman Empire, and persecution against the true Church of Christ.  
The two Horned Beast in the 13th of the Revelations is, say some, the same with the great Whore, arrayed in purple, and scarlet, that 〈◊〉 a golden cup in her hand, full of all abominations and filthiness of her fornication, upon whose forehead was a name written, Mystery, Babylo● the great, the mother of harlots, and abominations of the earth, in the 17th of the Revelations. But I humbly conceive with submission to better judgements, that if this do not intent some other Beast like the great Whore of Rome, as I fear it doth; then the Whore or Church of Rome, is in the 13th Chapter described by her Head, and principal ●●mbers chief, because Horns signify Powers. And in the 17th Chapter she is described as taking in not oaly the Head and Cardinals, but the whole Hierarchy, which rides upon the Roman Empire▪ that is, rules it, is a man doth that rides upon an horse, and is carried, supported and maintained by it. There is no person or persons to whom the proper ●●●ks of the Babylonical Beast, or Antichrist, doth so properly and truly agree, as to the Pope or Popes of Rome, with the Popish Hierarchy and Clergy.  
The Woman or great Whore, that is the Church of Rome with her Beast with two Horns, Revel. 13. is in Revel. 17. described,  
1. Generally: 1. That she is a great Whore, that is an abominably Idolatrous 
* The Church of Rome is an Idolatrous Church, an Harlot, as the Scripture calls her; so saith our Church, Homily against the peril of Idolatry, Part 3. p 69.  Church. 2. That she sitteth upon many waters; that is, that she ruleth many people, v. 1, 15. 3. That the Kings of the earth have committed fornication with her, and the inhabiters of the earth been made drunk with the wine of her fornication; that is, with her Idolatries, v. 2.  
2. More particularly, and thus: 1. More obscurely. 1. By her rule and government. She sits upon a scarlet coloured beast, full of the names of blasphemy, having seven heads and ten horns; that is, the whole Roman Empire as Idolatrous, with a Pagan Antichristian Idolatry; that is, she had the 
† The Emperor of Germany is the Pope's Advocate, sworn to defend the Pope and Church of Rome. The Pope makes him swear to defend the Church of Rome, to banish Heretics, and to have no company with the wicked; to maintain by all means possible the dignity of the Bishop of Rome, and all privileges granted to the Church of Rome, as Sleiden ●hews in his Commentaries, l. 2▪ 〈◊〉. 2●, 25, 26.  rule and government, she turned him, she kerbed him, she spurred him, she made him do what she would for the upholding of herself, for the maintaining and propagating of her false Doctrine and worship, and caused him to make War and Laws against those that would not obey her Decrees, and submit to her power; that is, she guided and exercised an Imperial powerful, bloody, and blasphemous enemy to Christ and his Church, v. 3.  
2. By her pompous and whorish apparel, and ornaments, and the wo●● was arrayed in purple, and scarlet colour, and decked 
* Homil. against the peril of Idolatry, p. 69. to be seen in Article 15. p. 〈◊〉 hujus.  with gold and precious stone, and pearls; that is, was a very proud and imperious, and bloody Whore. And so is the Pope, and so are his Cardinals arrayed.  
3. By her enticing and intoxicating cup, wherewith she allures and prepares her foolish lovers to spiritual fornication, that is, to Idolatry and falseness to Jesus Christ, and his Interests. Having a 
* But may it not be understood and intended of her specious pretences of Orthodoxy, devotion, decency, and order, with which she induceth her lovers to drink of her abominable cup, to swallow her Heterodoxies, Superstitions, and Usurpations, and Idolatries?  golden cup in her hand, full of abominations and filthiness of her fornication. The golden cup (saith Pareus upon the place) are the Pope's golden titles wherewith he hath hitherto commended to the world the 〈◊〉 of his fornication: viz. Pope, holy Father, Father of Fathers, Pastor of Pastors, his Holiness, Christ's Vicar, S●● Peter's Successor, etc. It refers literally to the Pope's triple Crown, and rich Cope▪ glittering with pearls and precious stones, and to his Cardinal's rich robes, saith Dr. H. More.  
4. By her Name, as Whore, v. 5. and upon her forehead was her name written, Mystery, Babylon the 
* Which implies, as Mr. Mede in his Comment upon Revel. 14. that there may be, and are other little Babylon's, petty Harlots, with whom the inhabitants subject to each of them may be defiled with spiritual adultery, (i. e.) Idolatry.  great, the mother of harlots and abominations of the earth. Which is an allusion to impudent and notorious Whores, who had their names, not only written upon their cells to be known at home, but also upon their foreheads to be known abroad too, as Seneca Controvers. 2. l. 1. and Tertullian, Lib. de pudicitia, plainly show; and such an one is the Pope and his Church of Rome, she is not Babylon Literal, but Mystical; that is, she is a very impudent and notorious Idolater; and the mother, that is the conceiver, the bringer forth, and the nourisher of all Idolatries and Idols in the world; and the word mystery shows that it cannot be understood of Rome-Pagan. as some Papists would have it, but must be understood of Rome-Christian in profession, as Idolatrizing with Christian objects. And one reason is, because this beast comes after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other; that is, after the Christian Emperor, and is the last; for it goeth into perdition, Revel. 17. 8, 10, 11.  
5. By her extreme cruelties, barbarities, and bloody tyrannies, and persecutions, murders, and detestable enormities. Revel. 17. 6. And I saw a woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus. And this hath been abundantly manifested in the Popes of Rome, and their agents, whom they rid, ruled and spurred on to most bloody and cruel murdering of the Saints of Jesus, under the names of Waldenses, Albigenses, Wicklivists, Hussits, Lutherans, Calvinists, Hugonots, Puritans, and other names, condemned and destroyed by the Pope of Rome's authority, instigation or approbation, as Heretics or Schismatics, because they would not drink of the Church of Rome's whoring cup. Of which you may read in Mr. Fox his Books of Martyrs, Mr Fuller's Holy War, Sleiden's Commentaries, the Supplement to Philip de Comines History, where is described Papists bloody and treacherous murdering of thousands of Protestants in Paris, and the parts adjoining; and the relations of the bloody and barbarous Massacres in Ireland, and the Valleys of Piedmont, promoted by the Pope, and acted by Papists. Reverend Dr. Prideaux in his Sermon entitled, Gowries Conspiracy, upon 2 Sam. 20. 1. p. 13. saith thus: Let us depend upon it, as long as there is a Pope and a Devil, Princes professing the Gospel shall never be secured from Gowries and Garnets'. And a little after that, he saith thus: I have gleaned these few scatter by the way out of their own Doctrines, to prove, that their Doctrine directly warranteth Treason, let the Traitors be what they will; and that none can be an absolute Papist, but if he throughly understand himself, and live under a Christian Prince, that hath renounced the Pope's authority, must needs, being put to it, be an absolute Traitor. No persons under heaven have been more bloody and cruel to sincere Professors of pure Christianity, than the Popes of Rome, and Papists; that they are not still the same, we have no good reason to believe, but more cause to take heed of them.  
2. She is described more plainly: 1. By the Beast that carrieth her, on which she rides, that is the Roman Empire, as 'tis Idolatrous with a new kind of Idolatry, that is with a Pagano-Christian, or Papal Idolatry, v. 8. The Beast that thou sawest was, and is not, and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth shall wonder (whose names were not written in the book of life from the foundation of the world) when they behold the beast that was, and is not, and yet is. This may seem to some to be a more obscure description of the Whore than the former; but you must know, that this is a description of the Roman Empire not simply according to its substance and polity; but formally, as respecting the quondam Church of Christ, as Idolatrous again, but with a new form of Idolatry, worshipping the true God not after his prescribed way, but it's own; and the Saints of Jesus with such kind of worship, as the Pagans worshipped their Ethnic Deities. It's a representation of the Roman Empire degenerating from pure Christianity, into Paganizing or Idolatrizing Christianity, which though it profess Christianity 
* 'Tis said of Pope Gregory the seventh, thus, Qui titulo Christi negotiura Antichristi agitat, That under the title of Christ he doth the work of Antichrist, as Aventin. Annal. Boior, l. 5. p. 455. speaks. , yet bears the Image of the ancient Pagan Idolatrous Empire. The Image of the beast that was, and is not, and yet is, exactly answer the one the other, and differ only in Objects, but not in form of Worship. Concerning which Empire, Saint John foretold, it might and would be said and found ●o be true, when the Woman, that is the Pope and his Hierarchy, shall sit upon it and rule it, and be carried and supported by it; it was, and is not, and yet is. The meaning of which in short is this: The Roman Empire was Idolatrous and against Christ in all her six first Heads, Kings, Consul● Dictator's, Decemviri, Tribunes, and Pagan Caesars, or Emperors. The Empire was then purely Paganly Idolatrous, it Worshipped Heathen gods and goddesses, as Jupiter, Mars, Saturn, Venus, Ju●●, Bacchus. etc. (as St. Augustine shows in his Book of the City of God) which they looked upon as Deities, and worshipped their Images, or rather by, in, or through their Images, they worshipped them, as Papists now worship God by Images, Crucifixes, Crosses, Altars, etc. And is not, that is, purely Paganly Idolatrous as 'twas before; for the object is Christian. And yet is, that is is really Idolatrous in another form, that is, 'tis Papally Idolatrous, that is, it is overrun and overruled with Pagano-Christian Idolatry, as Dr. More calls it. Whereas the Empire in her first six Heads or forms of Governments did Idolatrize by worshipping those Heathen men, and their Ghosts and Images, and Altars, whom they accounted excellent, and hated those that were against their Idolatries and Superstitions, is now in this state or condition under the seventh and last Head overrun and overruled with Pagano-Christian Idolatry, it worshippeth the true God in, by, and through Images, it worshippeth Saints departed this life, and Angels, Altars, Crosses and Relics, and Ordinances of God; and it hateth and persecuteth the undefiled followers of Jesus Christ, who will not defile themselves with women, will not drink of the Golden cup of fornication of the great Whore of Rome, or of any of her sister Churches, but keep themselves close to Christ's pure worship and interests, and follow the Lamb wheresoever he goeth. And this Beast (as thus Idolatrous) shall ascend out of the bottomless pit, that is, as some will have it, out of the Sea, Revel. 13. 1. which is as a bottomless pit for multitude of people, Revel, 17. 15. or (as most will have it) out of hell, because 'tis said, Revel. 13. 2. that the Dragon, that is the Devil, the Angel of the bottomless pit, Hell, Revel. 9 11. Revel. 16. 13. as well as the old bloody Pagan Emperors, gave him his seat, his power and authority, and they that dwell on the earth shall wonder after, that is, follow this Idolatrous Beast, and submit to, and practise his Idolatrous Worships. The generality of Inhabitants, that is, reprobates only, whose names are not written in God's book of life, shall admire and follow this beast; but none of God's Elect will totally and finally follow this filthy Beast, that is thus ridden and spurred to Idolatry.  
And he shall go into perdition: as he is guided by the son of perdition, Antichrist, 2 Thes. 2. 3. and ascended from the bottomless pit of Hell, Revel. 9, 11. Revel. 13. 2. 2 Thes. 2 9 the place of perdition; so he shall go into perdition; he shall be destroyed as Idolatrous, and be cast into everlasting perdition for his Idolatries, and for his being ruled by the Woman, the Pope, and Hierarchy, or Church of Rome, and for persecuting and destroying of the faithful followers of Jesus Christ, Revel. 19 20. Revel. 21. 8.  
2. This Beast which the Woman rides, is described by the place where he sits, by his seat which the Devil gave him, Revel. 13. 2. And this is said to be the place where the Woman, that is where the Pope and his Hierarchy sit too, Revel. 17. 9 The seven heads are seven mountains on which the woman sitteth, that is, Rome, for Rome was the ancient seat of the first six Heads of the Roman Empire; and was sometimes the seat of the Roman Emperors, as thus Idolatrizing with a new kind of Idolatry, and it is now the seat of the Pope of Rome, and of his Hierarchy. Now Rome is known to be built upon seven hills, which are these, viz. Palatinus, Capitolinus, Quirinalis, Caelius, Esquilinus, Viminalis, Aventinus. Septem urbs alta jugis toti quae praeside● orbi: The City mounting on seven Hills, and overruling the whole Earth. There's no City but Rome that was built upon seven Hills, that did in St. John's time, reign over the Kings and inhabitants of the earth. Therefore this description most properly belongeth to the City of Rome, Revel. 17. ult. And the seven heads do not only signify bi●●s, on which the chief City or seat of the Emperor (in St. John's tim● and long after) of the Empire was built, and which shall at this time of the state of the Empire be the seat of the Woman, that is of the Pope and his Idolatrous Hierarchy; but it also signifieth seve● Kings.  
3. This Beast is described by the several sorts of Government that that City built on seve●● Hills in St. John ' time, and the Empire had been, than was, and afterward was to be subject unto; v. 10. T●● are seven Kings, that is, sorts of Governments; five are fallen, viz. Kings, Consuls, Dictator's, Decemviri, Tribunes. And one is, viz. the Pagan Caesars or Emperors. And the other is not yet come, that is, the purely Christian Emperor, who shall bring the Empire into 〈◊〉 pure state of Christianity, as compared to what it was in some of the former heads, and especially shall be in the last head, who shall worship God not after the manner of the Heathens that went before him, nor of Papists that follow after him; but purely without such Pagan inventions as his Predecessors used, or such Popish inventions as his Successors used after him, and in whose time the Church shall not be persecuted for following the Lamb wholly, and keeping herself a pure Virgin for her beloved Husband Christ. And this Christian Emperor, or form of Government is called another, because in form of Ecclesiastical Government, and as referred to the Church of Christ, it was specifically different from those that went before him, and that which followed after him. This Christian Government was not come in St. John's time, but it came long after, and began in our Constantine's time, and continued but a short time. And this Christian Emperor caused Pagan Idolatry and Persecution for Christianity to cease, and is therefore said to wound the former beast or head to death, that is as Idolatrous and persecuting, Revel. 13. 3. And one of his heads was as it were wounded to death; to wit, the sixth head: but this continued but a little while; for the old Dragon seeing himself cast out into the earth, resolved to raise up persecution again, against the Church of Christ, by the Church, under the fair and specious pretences of honouring God and his servants, and under the notion of Orthodoxy, decency and order, to bring into the Church or Emp●re, error, superstition and Idolatry, and thereby really dishonour God, deface his worship, and raise up persecution against God's Church. And to this end he instigated the two-horned beast to set up a new form of Idolatry, viz. worshipping God in, by, or through Images and devices of their own, and worshipping Gods ordinances and servants, and all under the notion of honouring God and Christ, and beautifying his worship, and promoting his service; and to compass this, brought in a new persecution against the true members of Jesus Christ, that would not make an image to the beast that had the wound; that is, because they would not yield to their innovations, errors, Idolatries and superstitions, and deal falsely with Christ, and dishonour his Saints, as he and his superstitious, idolatrous, erroneous, ambitious and covetous Clergy did and do, and will do, till they go to their place. To this end he sets up Emperors and Kings after his own hearts desire, Idolatrous, blasphemous and cruel, against Christ's Church in the Empire, which is here called the beast that was, and is ●ot, even he is the eight; that is, he is the eight King in regard of one Christian, besides the six Pagan heads; and is of the seven Idolatrous, ●●d goeth into perdition. He is called the eight a● the Christian Emperor is taken in, because he succeeds him too, and hath something of him, profession of the Christian Faith, of the Worship of the true God; but under the pretence and notion of honouring God and his servants, and maintaining his truth, and promoting his service, he brings into the Empire, error, heresy, blasphemy, idolatry, and antichristianism and persecution, and destroys and persecutes that which he pretends to set up and uphold; and therefore he is the seventh and▪ last Idolatrous head that shall be in the Empire, that is, the last form of Government that shall be erroneous, Idolatrous and blasphemous. For he goeth into perdition, which notes his utter ruin▪ and final overthrow, as Idolatrous and persecutive of true Christianity, and the extirpation of Idolatry out of it.  
4. This Beast is described by its parts or powers, into which it is divided: v. 12. The ten horns which thou sawest are ten Kings, which have received no Kingdom as yet: that is in St. John's time, nor till the Empire was divided and broken into parts, or until it became, or was to become again a Beast, Idolatrous and pernicious to Christ and his loyal followers; but re●eive power as Kings one hour; that is, 〈◊〉 little while; with the beast, that is, with the beast whose name is, [was, and is not, and yet is,] that is, the beast under the seventh and last head.  
5. This ten▪ horned beast is described by its unity and activity: 1. By its unity to help this Idolatrous, blasphemous and obnoxious beast on▪ whom the Pope and his Hierarchy ride. v. 13. These have one mind, and shall give up their power and strength unto the beast. These ten Kings shall be of one mind in the main for matters of Religion; that is, shall be of the Religion of the Empire; that is, of the Pagano-Christian; or, if you will, the mongrel Samaritan Religion, whereby the Empire had again become a beast. And shall give their power and strength; that is, shall be ready by their authority, and by force of arms, and 
* Vide King James his Paraphrase upon the place.  by what other means they can, to maintain the beast in its beastly Idolatrous condition, blasphemies, superstitions and persecutions; or else shall give the Idolatrizing Emperor (which is the head of this beast) the aid or assistance of their armies or forces (if need so require) against all opposers of this mongrel Religion. For the Emperor is looked upon as 
The Emperor of Germany, who hath a show of the old Emperors, is called and sworn to be the Pope's Advocate, and to defend him, as may be seen in his Oath when he is made Emperor. Sleid. Com. l. 1. f. 25, etc.  the chief Champion or Generalissimo of all the Papal forces, and these ten Kings may be conceived to be the ●or●● of his head, as coming into a kind of subordination and combination with him, in making War against the Lamb. But that power which influenceth all, is the Whore of Rome, the Pope and his Hierarchy, that rides the beast. And truly when the head of this gr●● Whore (saith a learned Doctor) is once found to be so big as to out-top the Secular heads of the Empire, and both pretends to and makes use of that boasted jus utrinsque gladii, the right of both Swords, that is, so soon as the Pope is found to act the Caesar, as well as the Universal Patriarch, there is no incongruity to allow him represented in two places (as many learned men do) as well as he sustains two parts, and conceive him typified 〈◊〉 well in the last head of the beast, as in the costly adorned head of the gr●● whore. Thus the reverend Doctor. And indeed I see not but the whole description in the 13th Chapter, as well as that in the 17th Chapter of the Revelations, may truly and properly be attributed to the two-horned beast, and the Woman; for whatsoever the ten▪ horned beast is said to do, he doth it by the direction, instigation▪ and approbation of the two-horned beast and Woman. Quod quis per alium facit, per se ipsum facere videtur. The murder of Vriah, though it was effected by the Ammonites, yet it is charged upon King David, who gave direction for it to his General Joab, and he is guilty of it too, for following of David's unjust command, 2 Sam. 12. 9 Thou hast killed Vriah the Hitti●e with the sword, and hast slain him with the sword of the children of Ammon. So here, what the ten-horned beast is said to do, may be well charged upon the Church of Rome, the Pope and his Hierarchy, because he causeth the earth, and them which dwell therein, to worship the first beast, whose deadly wound was healed, and he deceiveth them that dwell on the earth by the means of these miracles which he had power to do in the sight of the beast, Rev. 13. 12, 14. Rev. 19 20. And therefore is the blood of the Prophets, and of all the Saints, and of them that were slain upon the earth for Religion, said to be found in her, Rome, Revel. 18. 24.  
2. Their activity, v. 14. These shall make war with the Lamb. In Rev. 13. 7. 'tis said, That this ten-horned beast shall make war with the Saints, and overcome them. But here in Revel. 17. 14. he makes war with Christ, and is overcome by him, for he is Lord of Lords, and King of Kings, and they that are with him, are called, and faithful, and chosen. 'Tis true, that they that make war against Christ's Saints, do make war against Christ, Act 9 4 Saul, Saul, why persecutest thou me? Those Kings that make war against and persecute Christ's Saints, as such, do make war against and persecute Christ himself, and so he takes it, and will reward it. That this ten-horned beast is said to overcome the Saints, and yet to be overcome by Christ, may be both true of the same beast; for he did overcome the Saints at first, but he is, or shall be overcome by Christ, and his called, chosen and faithful Soldiers at last; and therefore 'tis said. That he that leads into captivity shall go into captivity; he that killeth with the sword, must be killed with the sword; here is the patience and faith of the Saints, to suffer in the mean time, and to believe and wait for the performance of this promise, Rev. 13. 10.  
2. The Whore is described more plainly by her large Dominion, by the people upon whom she sitteth, called in the first verse, many waters, which is interpreted by the Angel, v. 15. And he saith u●●o, the waters which thou sawest, where the whore sitteth, are people, and multitudes, and nations, and tongues; which is a manifest description of the Roman Empire, which consisted of many People, and Nations, and Tongues; and upon these as well as upon the ten-horned beast, or chief secular rulers, did the great Whore of Rome sit, that is, reign and rule, prick on, and stir up to Superstition, Idolatry, and Persecution against Christ's Church. And therefore 'tis said, That the Kings of the earth, that is of the Empire, or earthly Church, and the inhabitants of the earth have committed fornication, and been made drunk with the wine of her fornication, Revel. 17. 2. she claims universal power over all this Terrestrial world.  
3. This great Whore is described by her destruction. And that 1. By the 
* A learned man by ten Kings understands their Kingdoms, or people, who against the minds of their Kings will thus destroy the great whore. Antic. p. 23. Revel. 18. 9  instruments of her ruin, and they are the ten horns, or the ten Kings unto whom the Roman Empire was divided; v. 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, etc.  
2. By the degrees of her destruction, these ten Kings shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.  
1. They shall hate the whore of Rome, the Pope, his Cardinals, Hierarchy and Clergy, with whom they have committed spiritual fornication; whereas before they loved her, while the virtue of her intoxicating cup lasted; but now seeing their own folly, and her cunning craftiness, selfishness, pride, covetousness, luxury, filthiness, hypocrisy, and cruelty, that her whole Government, Religion, Worship, pompous Ceremonies, Purgatory, Indulgences, Excommunions, Jubilees, Processions, Doctrines of the Pope's Infallibility and Supremacy, Justification of men's persons before God by their own good works, traditions, merits, holiness of times, places, Churches, Altars, Vestments, Copes, Hats, Palls, Surplices, Crosses, Spittle, Cream, Salt, Holywater, Auricular confession of sins, worshipping of Saints departed, Angels, Images, Relics of Saints, kissing of the Pope's Toe, of the Tail of the Ass on which Christ road, adoring of the pretended Cross on which Christ was Crucified, bowing to the East, setting up of Altars and Crucifixes, and Tapers on them, and bowing to them as they do, baptising of Bells, forbidding to Marry, but allowing of Stews, dispensing with Oaths, incestuous Marriages, holding of Plurality of Dignities, Benefices, with cure of souls, and causeless Nonresidency, and many more such Doctrines and practices, politic devices to uphold, every and advance themselves, their relations and servants, and suppress the pure Doctrine and Worship of Christ, and undo and destroy his most faithful servants and sincere Worshippers: I say these Kings seeing these things, and many more, clearly, their inordinate love is turned into well-guided hatred of her. They hate her, that is, they separate from her, they avoid communion with her, they cease to commit any spiritual fornication with her.  
2. They make her desolate; they do not only forsake her themselves, but also they cause their subjects to do so too, and that they do, by setting up in their respective Kingdoms Gods pure worship and service, without her proper ceremonies (which she calls 
* Bellar. de effectibus Sacrament. l. 2. c. 3. a. 20.  badges and 
† Aquinas, 12●. q. 103. a. 4. O.  professions of her Religion) and Gods pure word without her Legends, Apocriphals, and Traditions.  
3. They make her naked, which they do both by words and deeds.  
1. By words, by public Preaching, Confessions, and Writings, declaring and demonstrating her abominable filthiness, that she may be detested by others.  
2. By deeds, by withdrawing her gold, silver, precious stones, first-fruits, Peter-pences, Abbeys, Friories, Commendams, Benefices, Dignities and Revenues from her, which were wont to be given her, which the Whore by her pious frauds, cunning craftiness got from the Ancestors of Kings and deluded people.  
4. They shall eat her flesh, which is to be understood not carnally, but mystically, these Kings shall not prove Cannibals, and corporally with their teeth eat the flesh that is upon the bones of the great Whore of the Pope, and his Cardinals, but they will retain either to their own proper use, or rather for the maintenance of God's pure Worship and Interests, those revenues which were paid to the Whore, out of their Dominions as such, to the upholding of her Pride and Idolatries, Superstitions, Luxuries and Bawds; and they shall persecute her, which in Scripture-language, is eating of one's flesh, Job 19 22. Why do ye persecute me as God, and are not satisfied with my flesh? Psal. 27. 2. When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell. Upon which words St. Augustine saith thus, Carnes nostras manducant, qui nos persequuntur, they that persecute us, do eat our flesh.  
5. They shall burn her with fire; that is, they shall consume and destroy her as she is a Whore, that is, as she is an Idolatrous, false, and Antichristian Church; but whether they shall go to Rome her seat, and burn that with material fire in order to the destruction of this Mystical Babylon, is not certain; yet I dare not positively determine against it, because all I have read, except one, are for it. But this is certain, that they shall be zealous against her, and against her false Doctrine, and false Worship, and her cunning undermining of the Doctrine of the Gospel, and the pure Worship of Christ, and the true interests and ends of Christianity; and to that end, countenance, maintain and protect, and promote true and pure Gospel-worship and Doctrine, and the assertors thereof, and discountenance and suppress such persons as labour by power or policy to advance Antichristian Doctrines, practices and interests; for they know that they have crafty, treacherous, cruel, powerful and malicious enemies to deal with, Rev. 16. 13, 14. And I saw three unclean spirits like frogs; come out of the mouth of the Dragon, and out of the 
Cardinals, Bishops, Jesuits.  mouth of the Beast, and out of the mouth of the false Prophet. For they are the spirits of Devils working miracles, which go forth unto the Kings of the earth, and of the whole world to gather them to the battle of the great day of God Almighty.  
3. By the principal Author of her destruction, v. 17. And God shall put it into their hearts to fulfil his will, and to agree and give their Kingdom unto the beast, until the words of God shall be fulfilled. Hence some learned men have conceived, that those Kings, at least some of them that have hated the great Whore, and made her desolate and naked, and have eaten her flesh, but have not burnt her with fire, that is, have not utterly consumed her Idolatries, false Doctrines, Hierarchy, 
Vide King James his Paraphrase upon Revel. 17. p. 56. Revel. 18. 9  Ceremonies, Images, Altars, Laws, etc. but have retained them upon such grounds as may easily bring them in love again with the great Whore, shall again give up their power and strength, and Kingdoms to the beast, the great Whore rides, and consequently to her and her abominations, that have been rejected; and the industrious actings of some men to reconcile the Greek and Protestant Churches to the Church of Rome, have increased the fear of that opinion. Now what God will do, I know not; but I know that men's not receiving the love of the truth, and their having pleasure in unrighteousness, is a just and provoking cause thereof, 2 Thes. 2. 10, 11, 12. But I humbly conceive, that though these words are placed immediately after the degrees of the great Whores destruction, yet they do not necessarily imply, that they shall agree again to give up their Kingdoms to the beast, and so to the great Whore again, but they are an assurance that God will make the ten horns or Kings, Viis & modis, some one and some another way instrumental to destroy the great Whore, as he hath promised. And that because, as what they did before in unanimously agreeing to give up their power and strength to the beast, proceeded from God in his wise and wonderful Providence, for the fulfilling of his words by his Prophets, Dan. 7. 8, 21, 22, 25, 28. As he put it into their hearts to fulfil his will, and to agree to give their Kingdoms to the beast to uphold Idolatry, superstition, heresy, and the Whores tyrannies, and this in just judgement against them; so now he who hath the hearts of Kings in his hands, will alienate their hearts from the great Whore, and incline their wills to agree to hate her, and to make her desolate and naked, and to eat her flesh, and to burn her with fire. God is able to do it, and he will do it in his appointed time, Dan. 7. 25. Rev. 18. 3, 4, 5, 6, 7, 8. For strong is the Lord, who judgeth her.  
4. Lastly, the great Whore is described most plainly by her seat, or chief place of residence, and therein Society and Government, v. 18. and that is Rome. And the woman which thou sawest is that great city which reigneth over the Kings of the earth. The Angel saw that there might be some that would in time suggest, that other Cities were built upon seven Hills (as Bishop Montague in favour (some think) of the great Whore, saith Constantinople is) therefore prevents this Evasion, and saith, that the City where the great Whore of Babylon sits, is that great City [which did in St. John' s time reign over the Kings of the earth,] he speaks of her in the present tense, which reigneth over the Kings of the earth. Now Constantinople was not then in being, as it is now, and hath been since; Constantine of Byzantium made it the Head of the Oriental Empire, and enlarged it, and called it Constantinople, and it did not reign then in St. John's time over the Kings of the earth, as Rome did, and therefore it cannot be this great City. Rome did in St. John's time, and long after, reign over the Kings of the earth, as Poets, Fathers 
* Ribera, Bellarmine, Cornel. a Lapide. , and Papists themselves acknowledge; it's a shame for Protestants to question, much more to deny it. But this Woman succeeds in that City and Polity to govern it, and the whole Empire, as it is a beast. This Woman is not a singular person, but a City or Polity, and society of men, governing in that great city Rome, which in St. John's time did reign over the Kings of the earth, the whole Empire. So now this great Whore there sits and rides the beast, the Empire, (at least it did so) as Idolatrous▪ as in St. John's time, the Woman the great city of Rome (not the walls, houses and streets, but) the citizens; and not every one of them, but the Rulers, the Emperors, Senators and Officers ruled that great city, reigned over it, and over the Kings of the earth; so now the Woman, the great Whore, the Pope, the two-horned beast, and his Cardinals, and Clergy, and Officers, reign (or at least did so) over the Kings of the earth, which is ascribed to the whole Ciey, because the Head and Officers, and Rulers thereof did, and do it.  
And this Seat of this Babylonical beast, or great Whore, or Antichrist, may be found in his number 666, as Dr. More in his Synopsis Apocalyptica relates; of which he 
Synops. Apocalyp. l. 1. c. 15. Sec. 10. p. 314▪  saith, he hath treated largely in his Mystery of Godliness, Book 5. C. 16. Sec. 8. to which Book, and to Mr. Potter of the Number of the Beast, he refers for fuller satisfaction. His Mystery of Godliness I have not seen, but I have read Mr. Potter's Book of the Number of the Beast, Printed at Oxford, Ann. 1642, of which Book there were either but few Printed, or they were suddenly bought up, that 'tis a hard matter to get one of them; of which Book I took some scraps; of which, because of the scarcity of the Book. I shall make bold to communicate some which are to my business in hand, and the rather, because, the Book is so highly commended by learned Dr. Twiss, Mr. Mede, and Dr. More, Revel. 13. 18. Here is wisdom, let him that hath understanding count the Number of the Beast, for it is the number of a man, and his number is 666.  
The Mystery of the number 666 is to be found out by comparing it with the number 144, to which this number 666 is as it were the aut●●numerus, and must therefore be interpreted after the same manner, and in the same particulars applied to the Synagogue of Antichrist, as the number 144 ought to be applied to the Church of Christ.  
Now the mystery of the number 144 (which is the number opposed to the number 666) consists in the square-root thereof, and and therefore the mystery of the number 666 must be in the square-root thereof also. But now to find out the true interpretation of this number 144, it's generally granted by all ancient and latter Interpreters, that the chief, if not the only cause why this number was chosen rather than any other number to be the measure of the wall of the Celestial Jerusalem, Revel. 21. 17. is, because this number is raised and built upon the number 12, which being multiplied into itself, produceth the square-number 144. For as this number 144 is raised and built upon the number 12 only, and cannot possibly admit of any other number to be the root and basis of it; so neither can the Church of Christ admit of any other foundation than that which is already laid by the 12 Apostles. As therefore this number 144 is built upon 12 Unities, so is the Church of Christ built upon the 12 Apostles. And as the number 12  more conspicuous and remarkable in this number 144 than any other number, because it measureth not only the bottom or root, but the sides and ranks of it also; so it's evident, that the number of 12  more conspicuous and remarkable in the Church of God than any other number whatsoever. And hence it is, that this number 12 is repeated above 144 times in the Scriptures, and is in them so often used, and in so many and so divers particulars applied by the Spirit of God to things appertaining to the Church, that we cannot but acknowledge this number to be chosen, and as it were affected by the Holy Ghost, rather than any other. And though the number 144 may truly be said to be God's number rather than any other numbers, because it representeth the figure of the City, and in general the form and structure of the Church and Hierarchy thereof; yet it cannot so properly be called God's number, as the number 12, which almost in all material respects, is applicable to the Church, and is used in the Scriptures always, as numerus certus pro certo, and not as numerus certus pro incerto, in which sense it must needs be granted that the number 144 doth sig●●ifie and represent the Church in general. And whereas the number 144 is not where mentioned in Scripture but in Revel. 21. it must be granted, that it is not there to be the measure of the Wall (which doth in that place signify the spiritual building of God's Church) because there then were or at any time should be precisely. so many ●nd no more faithful Christians, or living stones built upon the 12 foundations there named, but that we might learn thence, that how great or how little soever the number of faithful Christians should be, yet they must be all built upon the foundation of the 12 Apostles, as the number 144 is built upon 12 Unities. And hence 'tis granted by Interpreters, that this number 144 was chosen to be the measure of the Wall of the new Jerusalem, for this reason chief, (if not only) because it is the only square-number which can be raised and built upon 12 Unities, as is clear to all those that have understanding to extract the root of numbers.  
As the number 12 was the measure, number, and foundation of the city, gates and wall of the ancient and literal Jerusalem, and was in respect of the 12 Patriarches the root from whence the 12 Tribes had their Original according to the flesh; so the same number 12 should be the only conspicuous number in the foundation and structure of the spiritual and new Jerusalem, in which the 12 Apostles are 12 spiritual fathers, answerable to the 12 Patriarches, and are 12 foundations laid by our Saviour Christ, upon which, and according to which foundation (that is by multiplying of the Doctrine of the Apostles by 〈◊〉 self only) all the spiritual bvilders of God's Church in the times 〈◊〉 come, aught to erect and square their buildings. And they are also placed at the 12 Gates as 12 angels to keep out (as it were with a two-edged sword) every thing that defileth, and to admit into this Church by the gates of Baptism, committed first and originally unto them, and prefigured by the 12 Oxen under the brazen Sea, 1200 of every Tribe, that is all those faithful Christians and true Israelites which can derive their spiritual Genealogy from the faith and doctrine of the 12 Apostles. And this is without all question the true and natural interpretation of the numbers and measures of the new Jerusalem, spoken of Revel. 21. 16, 17, etc. The new Jerusalem spoken of Revel. 21. is the sAme with Jerusalem spoken of in Ezek. 48. the Church militant not triumphant is meant by it, as almost every line, and every word evidenceth, as not only Mr. Potter and Forbs, and and other Protestants, but many Papists observe.  
The number 144 is a square and perfect number, built and raised upon the number 12; so the Church of Christ is a square and perfect building, built upon the doctrine of the 12 Apostles.  
It's also true, that as the number 666 is neither a square nor perfect number, nor built upon the number 12; so neither is the Romish Hierarch a square and perfect building, neither is it built upon the doctrine of the 〈◊〉 Apostles. So Forbs and Potter, p. 44.  
The number 666 is to be counted by extraction of the root, because the opposite number 144 is so to be accounted To extract the square-root of a number given, is to 
The root of a Number.  find out the greatest number, which being multiplied into itself, and having the fractions added to the product, if there be any fractions remaining, maketh the fir●● number. Now the square-root of the Beasts number 666, is the fatal evil number 25, and the fractions remaining are 41. Prove this by multiplying 
In short, that is the square-root of a number, which being multiplied by itself, exactly makes the number given, or comes nearest to it, but doth not exceed it.  25 by itself 25 times, which makes 625, add the remaining 41, and you have the just number 666.  
As 12 is the greatest and least square-number which is or can be contained in the number 144; so 25 is the greatest and least number which can be contained in the number 666. It's frequent in many Mathematical praxi, or Arithmetical operations, to cast away and not to regard the fractions of numbers. If a 
* An Example.  Captain have 666 men under his command, and would reduce them to a square-figure, which he would find to be 2541/51, & by that he would conclude that he must of necessity take the number 25 to be the number of his ranks, and the number of men in every rank, and no other number would serve his turn, and the 41 odd men he must reject as unuseful if he will have his Army exactly square; 25 is the root of the square-number without fractions, and of other numbers with fractions added to it. Potter, 68 25 is remarkable in the root of 666 two ways: 1. In that 'tis the only Cardinal number of the prime or Cardinal Unities. 2. In that 'tis the only number of ordinal unities, or fractions, by which that root can be by fewest figures most exactly expressed; and therefore I conclude that this fatal number 25, is the number of Antichrist, opposed to the number 12, and that in an higher and greater degree of opposition, than 666 is opposed to the number 144, seeing that number is most remarkably applicable to the City and Hierarchy of Antichrist, and is chief intended by the number 666.  
12 Is a good and a perfect number always taken in a good sense in Scripture. So 25 is an unfortunate number in itself, and hath been branded for an evil and unlucky number, both by Profane and Sacred Writers, although they knew no relation that it had either to Antichrist, or the number 666. The number 5 is a fatal number, and all numbers ending in 5, or made by it, are evil. Jerome upon Ezek. 11. saith, that the 25 is never used in a good sense. Jerome and Lyra upon Ezek. 11. say, that the 25 men mentioned there, that were at their Images, do signify Apostates from Faith and Religion. John Huss on Ezek. 8. interprets the 25 men which stood before the pictures, to be understood of the mystical Whore. So Oecolampadius upon the place, it mystically and typically shows that quintessence of impiety and malice, and Idolatry, which these latter times have discovered in the Church of Rome. Petrus Bougus shows, that this number 25, which doth not only end in 5, but is made by the multiplication of 5 by 5, is mysteriously evil. And let me add, that those that were to be trained up for the service of the Tabernacle, were to pass that number before they were to be admitted (except extraordinarily called), Numb. 8. 24. From 25 years old and upward, they shall go in to wait upon the service of the Tabernacle.  
As Antichrist is opposed to Christ, and as 666 is opposed to 144, so is 25 opposed to 12, so must those things which are chief to be measured and numbered by this number 25 be correspondent on the one side, and in some sort opposed to, or set against those things which are measured, numbered and described by the number 12. For this cause is the Church-militant in Revel. 21. measured, numbered, and described by these two numbers only, 144 and 12, that there might be an express example in sacred Scripture, not only showing in general, how the number 666 ought to be interpreted, but also leading us as it were by the hand, to those particulars in which the root of the number ought principally to be applied. As that Rome is answerable to Jerusalem, and the Pope●● Cardinals to Christ's Apostles.  
1. As Jerusalem was truly Mater gremium & ostium omnium Ecclesiarum; so doth Rome falsely pretend herself to be. And so Rome really is the mother of all spiritual whoredom and abominations, in respect of all those Churches which have been seduced by her.  
2. That the Pope's Cardinals are answerable to Christ's Apostles; they style themselves by way of eminency the Apostles Successors▪ they are the soul of the Papacy, and the Pope accounts them parts of his own body, who with him make a complete Corporation, and Mystical body, maintaining and upholding, and representing all Ecclesiastical power and jurisdiction.  
1. They were instituted at Rome in the first foundation of the Papacy, by the Pope, about the time of Constantine the Great, in imitation of our Saviour Jesus Christ, who did in the first most remarkable foundation of his Church erect the College of Apostles at Jerusalem, giving them a name, prefixing their number, and giving their office, as the Pope hath done at Rome.  
1. The name which Christ gave to his Disciples was to be called Apostles, Luk. 6. 13. and the name which the Pope gave his best beloved Disciples, is to be called Cardinals. For as Christ in his Church gave some to be Apostles, some Teachers, some Prophets, 1 Cor. 12. 28. Ephes. 4. 11. so the Pope in the Romish Church hath given some to be called Cardinals, some Abbots, some Jesuits, some Monks, some Friars, some Exorcists, some Acolytes, and some other titles and dignities.  
2. The first limited number which Christ gave to his Apostles, was according to the number of the Gates and Tribes of Jerusalem; so the first limited and prescribed number of Cardinals given by the Pope was according to the number of the common Gates of Rome, and according to those divisions of the City and people of Rome, which the Popes have made, answerable to the Tribes of Jerusalem.  
3. The office and commission which Christ gave to his Apostles, consisted in three things.  
1. The administration of Baptism was committed chief and originally to them, and they were first commanded to go and baptise all Nations, and as it were by the 12 Gates of their Baptism to bring all true Israelites into the spiritual Jerusalem; so at the first institution of the Pope's Cardinals, their office and commission was chief to baptise, and they were fixed to certain Churches in Rome, in which only Baptism was to be celebrated.  
2. The Apostles were to preach the Gospel, and to plant Christian Religion in all the world. So the Cardinals having quickly committed the celebration of Baptism to others, employed themselves wholly to preach the Pope, and to plant and propagate Popery, in all Kingdoms of the world.  
3. Christ gave to his Apostles chief power to forgive and retain sins; so likewise the Pope committed the chief care and dispensation of selling Pardons and Indulgences to his Cardinals, saying to them, as Christ said to his Apostles, Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained.  
As the Apostles truly were and are the root and foundation of the Christian Church, and all jurisdiction; so the Cardinals falsely pretend themselves to be, and truly they are the very basis and foundation of the Romish Religion and Hierarchy; and therefore the root and foundation of that superstition and impiety, which being derived originally from Rome, hath diffused itself into all the Christian world by them.  
As 'tis the privilege of the 12 Apostles to be as it were 12 stars set in that crown, which is mentioned Revel. 12. so 'tis the special privilege of the Pope's Cardinals to have their names written in the crowns of their Prince the Pope, as witnesseth Jacobatius de Consil. num. 153.  
There was a twofold state and condition of the Apostles: 1. They were Apostoli urbis, affixed (as it were) to the City Jerusalem, where they were to abide, till 
* Till they received the extraordinary gifts of the Holy Ghost.  they were endued with power from above; but afterwards they were Apostoli Orbis. So likewise the Cardinals in imitation and affectation of like honour are styled Cardinals Vrbis, & Orbis. They remain as it were affixed to the City of Rome, until they are endued with power from above, (i. e.) till they are sent out by the Pope, as his Nuncio's and Legates into the Kingdoms of the World.  
As the Apostles in respect of their spiritual Fatherhood, are fitly answerable to the 12 Patriarches, who were the Fathers of all the Israelites according to the flesh; so the Pope's Cardinals are called Patres spirituales Ecclesiae.  
As the Apostles having supreme authority in the Church may in some sense be said to be the Judges of the world, and to sit upon twelve Thrones to judge the twelve Tribes of Israel: So the Cardinals make their Consistory of their Apostolical See to admit of no appeal, but to be of such a Celestial sublimity, that 'tis equal to the Tribunal-seat of God, and therefore they are styled Judices Orbis, and they do exercise all Civil and Ecclesiastical power over the City and people of Rome, which the Patriarches did in the Literal, or the Apostles in the spiritual Jerusalem. There is not one of the Titles which the Apostles had, but they are emulous of, or else to be the image of that kind of Government which was before their lives, remarkable in the City of Rome.  
Both which Considerations are incident to the right discerning of that Antichrist, who is not only to resemble some ancient Government of Rome, but also to be that Synagogne of Satan, mentioned Rev. 2. 2, 9 which say they are Apostles but are not; which say they are Jews, but are the Synagogue of Satan.  
The first number of Cardinals in their first institution is chief to be considered, as that which doth most remarkably  Antichrist in his first original. Now they were instituted, as their own Authors 
* Gondisalnus de origine Cardinalatus. Onuphrius Panvin. de praecipuis urbis Romae Basilicis. Pol. Virgil, l 4. de inventoribus rerum, c 9 Bibliothecarium Damasum, Platina, ●aron. An. 378.  say in the time of Pontiani Marcelli, Rom. Pontif. but Isidore Muscovius saith of the Cardinals thus: But others more warily have affirmed, that they were first created in the time of Sylvester the first, in the ●ear 314, who (as they say) ordained a College of Cardinals according to the similitude of the Senators, etc. About which time the Pope divided the City and people of Rome into 25 Titles or divisions, in each of which division 
* When these Parishes were made Dioceses, than were these Priests made Cardinals, saith Polidore Virgil, by having a formal power and jurisdiction added to them, as is apparent by like testimony of Volateranus.  there was a Parish-Church erected for the administration of Baptism, and in every one of these Churches a several Presbyter was assigned and appointed, who was called afterwards Cardinal. When these Parish-Priests degenerated into Cardinals, and were made a College and corporation, exercising a new kind of superepiscopal jurisdiction in and over these Churches, than was the birth of Antichrist, then did Antichrist truly, really, and locally sit in these Christian Churches at Rome, and from thence his Pseudo-Apostolical authority hath been obtruded and imposed upon other Churches. There were in Rome according to the sense literal, 25 Gates, and according to the sense spiritual 25 Churches for Baptism, and 25 Pastors placed in those 25 Churches, and 25 Cardinals sitting and ruling in them, and 25 Titles, Tribes or Parishes belonging to them.  
Jerusalem was in compass 1200 furlongs, in which Christ did first and chief erect his Church and Hierarchy For the number 12 having 1000 of furlongs added to it, is the true solid measure of an imaginary Cube, which compass is equal to the compass of the City Jerusalem; so the number 25 having 1000 of furlongs added to it, is the true 
The number twenty-five notes the seat of Antichrist  solid measure of that imaginary Cube, whose compass is equal to the compass of the City of Rome. 25000 Furlongs will make 14 miles and half, and almost half a quarter, which agreeth to Rome.  
The Apostles creed, which is the sum of the 12 Apostles Doctrine of Faith, which Christ's Church believes, divides itself into 12 Articles; the Papists have added 13 more, and made the number of their articles of faith 25. For whether we take the Doctrine of the Council of Trent itself to be the Faith and Doctrine of the Church of Rome, or that Creed which was composed by Pope Pius the fourth, according to the Doctrine decreed in that Council, in either of these the number of 25 is as remarkably applicable to the Romish Faith, as the number 12 to the Apostles Creed. And 'tis their whole faith, Sacrosancta oecumenica Tridentina Synodus, ejus fidem confiteamur, ejus decreta semper servemus.  
Responsio patrum, Semper confiteamur, semper servemus.  
Cardinal. a Lothoringia. Omnes ita credimus, omnes id-ipsum sentimus, om●●s 
Acclamationes patrum in fine Concillii. pag. 396.  consentientes & amplectentes subscribimus. Haec est fides beati Petri & Apostolorum, haec est fides Patr●● haec est fides orthodoxa.  
Responsio Patrum, Ita credimus, ita sentimus, & subscribimus.  
I pray mark this all along, that the Pope of Rome divided the City of Rome into 25 Parishes, and in th●● placed 25 Presbyters, which were first 
The number of Cardinals was 25 in St. Jerom's time, as appears by his words upon Ezek. 11. 25. Hodie in Ecclesia, quae est Dom. Dei.  called Parish-Priests, afterward they were called Cardinal-Priests, to whom was given a larger power, and that these are parts of his body, and his Apostles. And I pray mark this also, for it will prevent many scruples. As the first foundation of that Ecclesiastical Hierarchy, which Christ did build upon the 12 Apostles, was laid by Christ before Christian Religion was remarkably apparent in the world, and countenanced by supreme civil authority; 〈◊〉 the first foundation of the Popish Hierarchy was laid before the main er●● of Popery were remarkably in the world, and countenanced by supreme civil authority. As the Doctrine of the Creed was laid before 'twas gathered into one body, so was the Doctrine of the Papacy laid before 'twas gathers into one body in the Council of Trent, or put out by Pope Pius the fourth.  
Obj. But there are Cardinal-Deacons, and Cardinal-Bishops; Erg●● the number of Cardinals is above 25.  
Ans. 'Tis true there are more Cardinals now than there were 〈◊〉 first designed and instituted by Evaristus say some, others by M●●cellus, but others by Sylvester. There were 25 in Jeroms time, as appears by his Comment upon Ezek. 11. Which number he seems there 〈◊〉 apply to Rome. Those 25 men in Ezek. 8. 16. who worshipped towards the East, of whom the Spirit of God saith, these are the men that give evil counsel in the City, and that devise mischief; they were types of the 25 Cardinals of the City and Church of Rome, these are Pope's Councillors, who devise mischief against the Church of Christ. And though their number was the facto increased, yet 'twas not the jure, for in the time of Gregory (who is said to reduce the Cardinal's Titles to their ancient number) there were 25 and no more, as they are nominated by Onuphrius in his Book de Pontificum & Cardinalium ratione. Johannes Diaconus in vita Gregorii, l. 3. c. 11.  
That as Jerusalem material had 12 material gates, so had or hath Rome Literal 25 material Gates.  
The Names of the 12 material Gates of material Jerusalem according to Villapardus, Tom. 3. p. 68, 69. were these.  

1. Porta Fontis.  
2. Porta Stercoris.  
3. Porta Vallis.  
4. Porta Anguli.  
5. Porta Vetus.  
6. Porta Ephraim.  
7. Porta Piscium.  
8. Porta Benjamin.  
9 Porta Gregis.  
10. Porta Aquarum.  
11. Porta Equorum.  
12. Porta Filcalis.   
The Gates of the City of Rome according to Onuphrius are these.  

1. Porta Flumentana.  
2. Porta Collatina.  
3. Porta Quirinalis.  
4. Porta Viminalis.  
5. Porta Gabinia.  
6. Porta Esquilina.  
7. Porta Caelimontana.  
8. Porta Latina.  
9 Porta Capena.  
10. Porta Ostiensis.  
11. Porta Portuensis.  
12. Porta Janiculensis.  
13. Porta Sentiminiana.  
14. Porta Aurelia.  
15. Porta Querquetularia.  
16. Porta Piacularis.  
17. Porta Catularia.  
18. Porta Minutia.  
19 Porta Magionia.  
20. Porta Sangualis.  
21. Porta Naevia.  
22. Porta Randuscula.  
23. Porta Levercalis.  
24. Porta Libitinensis.  
25. Porta Triumphalis.   
These Gates were actually existing between the times of Pliny and Justinian, which doth very well agree with that time wherein Marcellus did erect 25 Cardinalships in Rome. Those seven other which Pliny mentioned, ceased to be Gates before his time; and those two other which Onuphrius mentioneth, were not common Gates of the City, but one of them was of the Palace, and the other of the Capitol.  
As the Apostles Creed consisteth of 12 Articles, so the Pope's Creed consisteth of 25 Articles, History of the Council of Trent, l. 2. p. 130. which are these that follow.  
1. Credo in unum Deum patrem omnipotentem factorem coeli & terrae visibilium omnium & invisibilium. 
The Pope's Creed, Concil. Trident, p. 558.   
2. Et in unum Dominum Jesum Christum, fili●● Dei unigenitum, & ex patre natu●● ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum 〈◊〉 factum, consubstantialem patri, per quem omnia facta sunt.  
3. Qui propter nos homines & propter nostram salutem descendit de celis, & incarnatus est ex Spiritu sancto ex Maria Virgin, & homo fact●● est.  
4. Crucifixus etiam pro nobis sub Pontio Pilato, passus & sepultus est.  
5. Et resurrexit tertio die secundum scripturas.  
6. Et ascendit in coelum, sedit ad detram patris.  
7. Et iterum venturus est cum gloria judicare vi●os & mortuos, cuj●● regni non erit finis.  
8. Et in Spiritum sanctum Dominum & vivificantem, qui ex patre & filio procedit, qui cum patre & filio s●mul adoratur & conglorificatur, q●● locutus est per prophetas.  
9 Et unam sanctam Catholicam & Apostolicam ecclesiam.  
10. Confiteor unum baptisma in remissionem peccatorum.  
11. Et expecto resurrect●●em mortuorum.  
12. Et vitam venturi saeculi. Amen. 
Thus far he agrees with the Nicene Creed.   
13. Apostolicas & Ecclesiasticas traditiones reliquasque ejusdem ecclesiae observationes & constitutiones firmissime admitto & amplector.  
14. Item sacram scripturam juxta eum sensum quem tenuit & tenet sanct● mater ecclesia (cujus est judicare de vero sensu & interpretatione sacrar●● scripturarum) admitto, nec eam unquam nisi juxta unanimem consensum p●trum accipiam & interpretabor.  
15. Profiteor quoque septem esse vere & propriè sacramenta novae legis 〈◊〉 Jesus Christo Domino nostro instituta, atque ad salutem humani generis lice● non omnia singulis necessaria, scilicet Baptismum, Confirmationem, Eucharistiam, Paenitentiam, extremam Vnctionem, ordinem, & Matrimonium, illaque gratiam confer, & ex his baptismum confirmationem & ordinem sine sacrilegio reitterari non posse.  
16. Receptos quoque & approbatos ecclesiae Catholicae ritus in supradictorum omnium sacramentorum sol●nni administratione recipio & admitto.  
17. Omnia & singula quae de peccato originali & de justificatione in Sacro sancta Synodo Tridentina definita & declarata fuerunt, amplector & recipio.  
18. Profiteor pariter in Missa offerri Deo verum proprium & propitiatorium sacrificium pro vivis & mortuis, atque in sanctissimo Eucharistiae Sacramento esse verè realiter & substantialiter corpus & sanguinem una cum anima & divinitate Domini nostri Jesu Christi, fierique conversionem totius substantiae panis in corpus ejus, quam conversionem Catholica ecclesia Transubstantiationem appellat.  
19 Fateor etiam sub altera tantum specie totum atque integrum Christum, verumque sacramentum sumi.  
20. Constanter teneo purgatorium esse, animasque ibi detentas fidelium suffragiis juvari.  
21. Similiter & sanctos una cum Christo regnantes venerandos, atque invocandos esse, eosque orationes Deo pro nobis offer, atque eorum reliquias esse venerandas.  
22. Firmissime assero imagines Christi ac Deiparae semper virgins, nec non aliorum sanctorum habendas & retinendas esse, atque iis debitum honorem & venerationem impertiendam.  
23. Indulgentiarum potestatem à Christo in ecclesia relictam fuisse, illarumque usum Christiano populo maximè salutarem esse affirmo.  
24. Sanctam Catholica & Apostolicam Romanam ecclesiam omnium Ecclesiarum matrem & magistram agnosco, Romanoque pontifici, beati Petri Apostolorum principis successori, ac Jesu Christi vicario veram obedientiam spondeo ac juro.  
25. Caetera item omnia à sacris canonibus & aecumenicis conciliis ac praecipue à Sacro-sancta Tridentina Synodo tradita, definita & declarata, indubitanter recipio atque profiteor simulque contraria omnia atque haereses quascunque ab ecclesia damnatas & rejectas & anathematizatas ego parite● damno rejicio, & anathematizo.  
The words which follow in the Bull [Hanc veram Catholicam fidem] imply a perfect form of doctrine or faith is promised or declared, and therefore so this is to be looked upon.  
Now it's greater impiety and presumption to add new Articles, than to reject the old. It more properly befits Antichrist to deny the Faith, ex consequenti & indirecte, than to renounce the external profession of it. For the mouth of Antichrist ought to be as a fountain sending forth sweet and bitter waters; he is to have a form of godliness, but to deny the power of it. He is to pretend himself to be a Christian, and to be built upon the true foundation of the Apostles, but he is also to overthrow this foundation upon which in some sort he is and pretends to be built, by superinducing damnable doctrines, ex consequenti & indirecte, contradicting and denying that faith which he doth externally profess. The Devils themselves may make profession of the Christian Faith to the same end that Antichrist doth, that is, to deceive by it. And it's probable, that the Devils do more certainly know and believe the Historical truth of the Creed, than some Popes have done. Lastly, the Papists themselves cannot deny, but that their imaginary Antichrist (who shall be as they pretend of the Tribe of * Dan) must believe, or at least 
Dr. P. Heylin saith, That the Pope of Rome is not Antichrist, because Antichrist must be a single person, a Jew that must kill Elias & Enoch, as I find him alleged by Dr. C. of Schism, p. 81.  profess himself to believe so many of the Articles of the Creed as the Jews now do, or as may evidently be proved by the old Testament. By all which it is evident, that the external profession of faith can no way privilege the Pope from being Antichrist, which was to come into the world, but rather it may be truly said, that this external profession is causa sine qua non, such a thing as could not but concur to his Constitution. For Antichristianism consists in two parts, the one being an open, yet feigned and hypocritical profession of Christianity; the other a secret and indirect, yet a real and effectual eversion of it.  
So this form of professing the Faith above mentioned consisting of 25 Articles, of which 12 belong to the first, part, and 13 to the second, may be fitly esteemed a perfect sum and character of Antichristianism.  
Besides Mr. Potter shows in many things that the number 25 doth agree to, and is affected by the Church of Rome. e. g.  
1. There were 25 Bishops met at the first Session of the Pope's Council of Trent; 
They met not by accident, but as they were appointed by the Pope.  though more met afterwards, and sometimes less, yet the first Session was that which gave nomen & esse to the Council, and therefore the number in this Session is most remarkable, and rather to be observed than any other number.  
2. The whole Council is divided into 25 Sessions, as all Editions of the History testify.  
3. The number of Popish 
* Vide acclamationes patrum in fine Concilii. p. 397.  Archbishops which subscribed to this Council, was 25, as the History testifies. Though many others subscribed, yet Archbishops are most remarkable, because as Bishops in General Councils represent their whole Clergy, so Bishops themselves, especially in the Romish Hierarchy, are virtually and representatively contained in their Archbishops.  
4. The number of the Decrees was 25, I mean such as concern matters of 
'Tis observable that the number of the Fathers which subscribed the 25 Decrees of the Council of Trent, ended in that unlucky number 5, for the number of all the subscribers was 255, as is to be seen in the acclamations at the end of the Council.  faith and reformation, which only are to be accounted for the Decrees of the Council, as appeareth by the last words of the last Session.  
5. Where the Pope hath had rule, he hath planted many of his Creatures with that fatal number 25; as here in England there were 25 Abbots which had voices in the Parliament-house, as Cambden witnesseth. In many of the Abbeys and Priories they affected the number 25, as appeareth in the Book called Bibliotheca Cluniacensis, in which he reckons up 13 Societies of that Order, that had 25 Monks. The Pope hath lately erected the Order of Knights of the most Glorious Virgin Mary, instituted at Rome by Paul the 5th. An. 1618. wherein 'tis ordered, that 25 always remain resident at Rome in the Court of the holy Father, having 20 Ducats by the Month, and the like number at Loretto. In the highest Court at Rome are instituted 25 Officers.  
6. Upon St. Peter's Church at Rome, saith Angelus Bocca in appendice Bibliothec. Vatican. p. 419. upon the top of that Church there is placed upon a gilded Globe of brass, a gilded Cross of 25 hands-breadth in length. In the forepart of this Church are 5 Gates, which are commonly used, and one other Gate, which is called Porta sancta, the holy Gate, which stands open only one year in 25, and the 25th. year being ended, it's again shut by the Pope, as Onuphrius de praecipuis Romae Basilic. c. 4. In this Church (as also in St. Mary the great) have been 25 Altars, as Onuphrius particularly recites them, de praecipuis Romae Basilicis, c. 6. p. 289.  
1. Altar S. Christi; 2. altar S. Leonis; 3. altar S. Hadriani; 4. altar S. Mariae; 5. altar S S: processi; 6. altar S. Mauritii; 7. altar Silvestri; 8. altar Mariae; 9 altar Gibinii; 10. altar Martialis; 11. altar Bartholomei; 12. altar Pastoris; 13. altar S. Thomae. 14. altar S. Andrei & Gregorii; 15. altar beatae Virgins; 16. altar Innocentiis; 17. altar Sudarii; 18. altar S. Antonii; 19 altar S. Tridentii; 20. altar S. Philippi & Jacobi; 21. altar novum S S. Apostolorum; 22. altar Mortuorum; 23. altar vetus Simonis & Judae translatum in mediam ecclesiam; 24. altar Habundii nunc dict. S. Catharinae; 25. altar Petronellae. All these 25 Altars were erected and altogether actually existing in St. Peter's Church at Rome before the year 1500, that is before there was any new addition to the building of the Church.  
7. They have imprinted upon every one of these altars 25 round spots, (which in Arms do signify numbers, as is observed by the Author of Armoury, E. B. p. 179.) and they are used to make them in their sanctified Banners, to make them fortunate. Vide Elements of Armoury, p. 166.  
8. In this Church of St. Peter's is besides the said 25 little Altars, one great Altar or Sepulchre, viz. that of St. Peter, which is as it were their Sanctum Sanctorum, upon which no man may celebrate Mass, but the Pope only. This Altar or Sepulchre is made four square, of a perfect Cubical figure, the length, breadth and height of it are equal, the measure of every side or area of this Altar is precisely 25 foot of square measure, as the words of Baronius, Ann. 324. and Onuphrius de praecip. Rom. Basil. c. 4. do testify.  
9 They have most remarkably imprinted the number 25 upon all their Altars, because Christ's 5 Wounds (as they call them) are in 5 several places engraven upon the top of every Altar. Which their multiplying of our Saviour's Wounds from 5 to 25, what it may signify either in their intention, or beyond their intention, is not material to inquire; but certain it is that there are usually and ordinarily 25 Prints, marks or dints engraven upon all their Altars. St. Peter's hath thus, and so have others.  
10. The Pope keeps his Jubilee every 25 year.  
11. As they seem to affect (saith he) the 25th year, so also the 25th day of the Month, for their chief holidays are upon the 25th day more than upon any other day; as the 25th of December for the Nativity of our Saviour. The 25th of January for St. 
* That is Paul the Hermit, not the Apostle.  Paul's Conversion. The 25th of February for the Feast of St. Mathias. The 25th of March for the Annunciation of the blessed Virgin. The 25th of April for Saint Marks day. The 25th of July for St. James his day, and upon the 25th day of August is the Feast of St. Bartholomew celebrated at Rome, as their Breviary witnesseth, although in other places it be celebrated one day sooner.  
12. 'Tis observed by a learned man, that when Gregory reform the Calendar, they rejected the Golden Number 19, by which means they made a twofold Epact of 25, of which one is written thus, 25 the other thus XXV, or in a different colour. Who also addeth this, That until he could see some reason why the Jesuits fastened this conceit upon 25, rather than upon any other number, he should impute it to their affectation of this number above all other.  
And 'tis observed that Antiochus, who in many, almost in all things was a type of Antichrist, (insomuch that what some Authors expound of Antiochus in Daniel, other Authors interpret of Antichrist) faileth not in this, but of all the days of the month, he and his Officers did solemnize the 25th day by offering sacrifice upon the Idols Altars on that day, and by their Monthly persecution of the Jews on that day, as appears Mac. 1. 59  
Obj. But it's objected concerning the number of the College of Cardinals, that at their first institution it was not 25, but 26, because the Pope numbereth himself among the Cardinals, as he is Peter's Successor in his Apostleship, and because he is a Cardinal so accounted.  
Answ. To this 'tis answered, that the Popes were not of the decreed number 25, as Christ was not numbered among the 12 Apostles, though he was an Apostle, Heb. 3. 1. but was their Lord and Master, and head. So the Pope, as he pretends himself to be Vicarius Christi, is not, and cannot be numbered among the Cardinals, but is their Lord and head.  
The reason why the number 666 was chosen (saith Mr. Potter) was because the only figure of this number is a perfect figure, perfectly representing the city of Rome; as the number 144 was chosen, because the figure of this number is a perfect figure perfectly representing the city of Jerusalem. For which he gives many reasons, and proves what he saith by Demonstrations too many and large to be set down here, which I believe all the Papists in the world will never be able fully to answer; to him for brevity's sake I must necessarily refer you. Thus far Mr. Potter of the Number of the Beast 666. I pray seriously read the Book, you'll find more in it than I can express here. Mr. Mede when he looked upon it at first, he slighted it, and read it with much prejudice; but by that time he had read all of it, and read it again, he admired it as the excellentest piece that ever was Printed of that subject.  
By counting the Number 666 thus, you may find the rise, body and seat of Antichrist.  
If the application of the Number 666, or its root 25, doth discover any other Church or City besides Rome, it's no more than Dr. H. More, and Mr. Mede collect, that there may be little Babylon's, petty Harlots elsewhere, out of Rome in Italy; and though it may hold the faith as Rome anciently did, yet it may degenerate and become Romish first; and so Antichristian in the end, as the City and Church of Rome did and doth. 
* Which I humbly conceive should make all Churches examine themselves what they hold and practise, that is held and practised by that apostatised Church, and come wholly off from her in what she hath not express Canonical Scripture for, or allowed example of, or precept for it, or promise to it, therein.  And the apostasy of other Churches may be measured by their near accession to, and agreement with this Queen of Harlots; As learned Dr. Henry More hath observed in his Synopsis Apocalyptica, l. 1. cap. 15. Sect. 10. pag. 314. where he shows, that the square root of the number of the Beast is 25, and doth detect to whom the Vision of the Beast doth belong. And besides the name long since foretold and found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Numeral Letters make the Number 666, is considerable as appears thus:  
Λ Α Τ Ε Ι Ν Ο Σ  
50 1 30 5 10 300 70 200  
Put these Numbers together, and you may find that they make exactly the number 666. And 'tis very well known that upon the division of the Empire into Eastern and Western, the Greeks called the Western Churches, the Latin Churches, and the Western Bishops in General Councils were called the Latin Bishops; and the distinction of the subscriptions were under the titles of Patrum Latinorum, & patrum Graecorum, and the very name of the Beast doth determine him to Rome and Italy, where 
* Dr. Prideaux in his Introduction to History, put out in his Son Matthews name, P. 91. saith, that Vitalianus, one of the Bishops of Rome, in the year 666 sent Theodorus a Greek, and Hadrian an African into England to bring in the Latin service, being the year 666, just the number of the Beast, of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give a shrewd account.  the Latin Tongue was and is used in every thing. Mass, Prayers, Hymns, Litany, Canons, Decretals, Bulls, Councils, Bible, which agreeing with other marks of the Beast, is very significant and convincing, that the Pope of Rome with his apostatising Clergy is the great Whore or Antichrist.  
I have been so large in this point, that I must for brevity's sake forbear to allege what learned King James in his Epistle to his Apology to all Christian Princes, saith; where he fully and clearly proves the Pope to be Antichrist. And in his Paraphrase upon the Revelations, in which he every where calls the Pope of Rome Antichrist, and the Church of Rome the false persecuting and Antichristian Church. However Dr. Heylin in his Cyprianus Anglicus endeavours dishonourably to pervert his words and works. Dr. Prideaux in his Sermon upon Rev. 2. 4. p. 36. Sermonum, saith thus roundly, Fathers and brethren, is this a time to make a doubt whether the Pope be Antichrist or no, seeing his horns and marks are so apparently discovered? Bishop Sanderson in his Sermon upon 1 Tim. 4. 4. p. 414. Sermonum, saith thus: The Apostle gives instance in two of those Antichristian Doctrines, viz. a prohibition of Marriage, and an injunction of abstinence from Meats, which particulars being so agreeable to the present tenets of the Romish Synagogue, do give even of themselves alone a strong suspicion, that there is the seat of Antichrist. But joined unto the other prophecies of St. Paul, and of St. John in other places, make it so 
2 Thes. 2. 3. Apoc. 13. 11.  unquestionable, that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder (as 
* Moulins Accomplishment, in the Preface.  one saith well) by what strange chance it fell out that these Apostles should draw the picture of Antichrist in every point and limb so just like the Pope, and yet never think of him,  
I have one thing more to remind you of, and that is this, That though the Antichristian Church of Rome do in words profess the Doctrine of the Apostles Creed, yet by their other supper added Doctrines they do overthrow it. As is evidently to be seen in the sum of their Doctrine before recited; their own 13 Articles superadded to the first 12 of the Nicene Creed, do overturn and destroy, in effect, them. Mr. Thomson in his Arraignment of Antichrist, p. 96, 97, etc. will inform you how they cross every Article of the Creed, and so will others, as Hemingius Antichristi-machia, Beza, cap. 7. conf. Dr. Abbot against Bishop, Part 3.  
To all which let me, I pray, add but a little more, which the Church of England plainly saith in her Homily for Whitsunday, p. 213, 214, 215, 216. where having declared three marks of a true Church, whereby it may be 
Marks of a true Church.  known: viz. 1. Pure and sound Doctrine preached. 2. The Sacraments ministered according to Christ's institution. 3. The right use of Ecclesiastical Discipline: It saith thus: Now if ye will compare this with the Church of Rome, not as it was in the beginning, but as it is at present, and hath been for the space of 900 years and odd, you shall well perceive the state thereof to be so far wide 
* Rome as 'tis now is no true Church; this A. B. Laud contradicts in his Relation of Conf. p. 〈◊〉. and Bishop Montague in his Gag. 50. A. B. Laud saith, that Papists and Protestants hold not forth a different Religion 〈◊〉. Bishop Montague saith, That the present Church of Rome is not divers from the ancient Church of Rome, but remains firm in the same foundation of Doctrine and Sacraments.  from the nature of a true Church, that nothing can be more. Neither are they built upon the foundation of the Apostles and Prophets, retaining the sound and pure Doctrine of Jesus Christ; neither yet do they order the Sacraments, or the Ecclesiastical keys, in such sort as he did first institute and ordain them; but have so intermingled their own traditions and inventions by chopping and changing, by adding and plucking away, the now they may seem to be converted into a new guise. Christ commanded unto his Church a Sacrament of his body and blood, they have changed it into a 
† So did Gyles Widows in his Schismatical kneeless Puritan, p. 34, 89. the Church is the place of God's presence, the Communion-Table the Chair of State of the Lord Jesus, and his chiefest place of presence in our Church, where his Priests sacrifice the Lords Supper to reconcile us to God offended with our daily sins. Bp. Sparrow saith, 'tis an unbloody sacrifice, in his Ration. p 391. & p. 280. he saith the Priest offers up the sacrifice of the holy Eucharist.  Sacrifice, Christ ministered to the Apostles, and the Apostles to other men indifferently under both kinds; they have rob the lay-people of the cup, saying, that for them one kind is sufficient. Christ ordained no other element to be used in Baptism, but only water, whereunto when the word is joined, it is made (as St. Augustine saith) a full and perfect Sacrament; they being wiser in their own conceit than Christ, think it is not well nor orderly done, unless they use conjuration, unless they hollow the water, unless there be oil, salt, spittle, tapers, (why was the sign of the Cross left out) and such other dumb ceremonies, serving to no use, contrary to the plain rule of St. Paul, 1 Cor. 14. who willed all things to be done in the Church unto edification. Christ ordained the authority of the Keys to excommunicate notorious sinners, and to absolve them which are truly penitent; they abuse this power at their own pleasure, as well in cursing the godly with bell, book and candle, as also absolving the reprobate, which are known to be unworthy of any Christian society, whereof they that list may see examples, let them search their lives. To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel, the same may be boldly and with safe conscience pronounced of the Bishops of Rome, namely, that they have forsaken and daily do forsake the commandments of God to erect and set up their own constitutions. Which thing being true, as all they that have any light in God's word, must needs confess, we may well conclude according to the rule of Augustine, that the Bishops 
Aug. contra Petiliam Donastae Epistol. c. 4.  of Rome and their adherents are NOT THE TRUE CHURCH OF JESUS CHRIST, much less than to be taken as CHIEF HEADS AND RULERS of the same. Whosoever, saith he, do dissent from the Scriptures concerning the Head, although they be found in all places where the Church is appointed, yet are not in the Church; a plain place concluding directly against the Church of Rome. Wheresoever ye find the spirit of arrogance and pride, the spirit of envy, hatred, contention, cruelty, murder, extortion, witchcraft, necromancy, etc. assure yourselves that there is the spirit of the Devil, and not of God, albeit they pretend to the world never so much holiness; for as the Gospel teacheth us, the spirit of Jesus is a good spirit, an holy spirit, a sweet spirit, a lowly spirit, a merciful spirit, full of charity and love, full of forgiveness and pity, not rendering evil for evil, extremity for extremity, but over coming evil with good, and remitting all offence, even from the heart. According to which rule if any man live uprightly, of him it may be safely pronounced, that he hath the Holy Ghost within him; if not, then 'tis a plain token that he doth usurp the name of the Holy Ghost in vain. Ye shall judge them by their fruits, which if they be wicked and naught, then 'tis impossible that the tree of whom they proceed should be good. Such were all the Popes and Prelates of Rome for the most part, as doth well appear by the story of their 
* See Dr. Prideaux his Introduction to History, from p. 77. to p. 155. there you'll read of Usurping Nimrods', Luxurious Sodomites, Egyptian Magicians, devouring abaddon's, incurable Babylonians, Bishops of Rome.  Lives; and therefore they are worthily accounted among the number of false Prophets, and false Christ's, which deceived the world a long while. The Lord of heaven and earth defend us from their tyranny and pride, that they never enter into his Vineyard again, to the disturbance of his silly poor flock, but that they may be utterly confounded, and put to flight in all parts of the world. And be of his great mercy so work● in all men's hearts by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, 
† By K. Edward the sixth, and Q. Elizabeth's Injunctions, all Deans, Archdeacon's, Parsons, Vicars and Ecclesiastical persons, were to the best of their skill to declare against the Bishop of Rome's pretended and usurped power and jurisdiction two times at least every year openly, Art. 1. but have not some of them really neglected it, been ready to declare four times in the year for the Bishop of Rome's traditions, inventions and dumb Ceremonies, and that the Pope of Rome is not Antichrist?  the Pope, the Devil, and all the Kingdom of Antichrist, that like scattered and dispersed sheep, being at length gathered into one fold, we may in the end rest togetogether in the bosom of Abraham, Isaac and Jacob, there to be partakers of eternal life, through the merit and death of Jesus Christ our Saviour. Amen.  
Obj. But it may be objected by some, that all this that is here in this Homily said against the Bishop of Rome and his Adherents may be said of some other Churches, or at least against some other Bishops and their Adherents as have rejected the Bishop of Rome's authority, as Mr. Mede observes, that the Greek Churches have, who embrace the beasts impieties, but refuse to be subject to him.  
Ans. To this I answer thus, 1. with Mr. Mede and Dr. More, that there may be little Babylon's, but Rome is Babylon the great; they may be sister, or daughter-harlots, but Rome is the mother of harlots. They may be little Misses, but she is the great Whore; other Churches may be corrupt in Doctrines of Faith and the Sacraments, and the exercise of the Keys, but none so corrupt as Rome is. 2. If any Churches have retained too much of the Pope's Doctrine, Discipline, Ceremonies, Practices, let them come out of Babylon, that they partake not of her sins, and receive not of her plagues, Apoc. 18. 4. have no fellowship with the unfruitful works of darkness, but rather reprove them.  
2. 'Tis contrary to the Doctrine of the Church of Ireland, which Church in her 80th Article of Religion saith thus: The Bishop of Rome is so far from being the supreme head of the universal Church of Christ, that his works and doctrine do plainly discover him to be that man of sin foretold in the holy Scriptures, whom the Lord shall consume with the spirit of his mouth, and abolish with the brightness of his coming.  
3. 'Tis contrary to the Confession of Faith by the Church and Kingdom of Scotland, and sworn to by King James and the Subjects of Scotland, which saith thus, But especially we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Church, the civil Magistrate, and consciences of men. The whole Confession is very considerable and imitable, to be seen in the latter end of the Harmony of Confessions.  
4. Not to mention what other Churches hold of the Pope of Rome's being the Antichrist, yet because Dr. Heylin finds so much fault with the 80th Article of 
Cypr. Angl. lib 4. p. 269. & 273.  Ireland, and pleads so much for Romish erroneous Doctrines as taught by our first Reformers and Martyrs, (but most falsely, as I have showed in some points before) I shall give their sense of this point, as I find their say set forth by Mr. Fox in his Book of Martyrs in one Volume.  
Walter mantel in his Apology prayeth thus: I beseech the living God which hath received me to his mercy, and brought to pass that I die steadfast and undefiled in his truth, at utter defiance and detestation of all Papistical and Antichristian Doctrine. I beseech him to keep and defend all his chosen, for his name's sake, from the tyranny of the Bishop of Rome, that Antichrist, p. 1398. Q. Marry, March 2. 1554.  
Bishop Hooper (of whom Dr. Heylin boasts much to little purpose) in his Letter of Consolation sent to certain godly brethren taken in Bow-Church-yard in Prayer, and laid in the Counter in Breadstreet, saith thus: I have been sorry to perceive the malice and wickedness of men to be so cruel, devilish and tyrannical, to persecute the people of God for serving of God, saying and hearing of the holy Psalms, and the word of eternal life. These cruel do do declare, that the Papists Church is more bloody and tyrannical than ever was the sword of the Ethnics and Gentiles. When I heard of your taking, and what ye were doing, wherefore, and by whom ye were taken, I remembered how the Christians in the Primitive Church were used by the cruelty of 
Belike there are some Christened Heathens.  unchristned heathens, in the time of Trajan the Emperor about 77 
Christians of old looked upon and accused as Traitors and movers of sedition for serving the true God truly; so now by Papists and such like.  years after Christ's ascension into heaven; and how the Christians were persecuted very sore, as though they had been Traitors and movers of sedition; whereupon the gentle Emperor Trajan required to know the true cause of Christians trouble. A great learned man called Plinius wrote unto him, and said, it was because the Christians said certain Psalms before day unto one called Christ, whom they worshipped for God. When Trajan the Emperor understood it was nothing but Conscience and Religion, he caused by his Commandments every where, that no man should be persecuted for serving of God. He a Gentile and heathen man would not have such as were of a contrary Religion punished for serving of God; but the Pope and his Church hath cast you into prison, being taken even doing the work of God, and one of the excellentest works that is required of Christian men, that is, 
The Pope and his Church worse than heathens against Christ's Church.  while ye were in prayer, and not in such wicked and superstitious prayers as the Papists use, but in the same prayer that Christ taught you; and in his name only ye give God thanks for that ye have received, and for his sake ye asked for such things as ye w●nt. O glad may ye be that ever ye were born, to be apprehended while ye were so virtuously occupied. Blessed be they that suffer for righteousness sake, etc.  
And a little-after he saith thus: You may perceive by your imprisonment, that your adversaries weapons against you be nothing but flesh, blood and tyranny. For if they were able they would maintain their WICKED RELIGION by God's word; but for lack of that they would violently compel such as they cannot by holy Scripture persuade, because the holy word of God, and all Christ's do be contrary unto them. Fox Book of Martyrs, p. 1412.  
John Roger's Martyr, Divinity-Reader at Paul's, called the Church of Rome the Antichristian Church. Fox Book of Martyrs, p. 1416. And in the same page in answer to Bishop Gardener's question, Whether he believed in the Sacrament to be the very body and blood of our Saviour Christ, that was born of the Virgin Mary, and hanged on the Cross, really and substantially? He said thus, Even as the most part of your Doctrine in other points is false, and the defence thereof only by force and cruelty; so in this matter, I think it to be as false as the rest. For I cannot understand [really 
* Yet our men hold that Christ's body is really and substantially in the Sacrament of the Lords-Supper. Else they basely equivocate. Vid. Dr. Laurence Court-Sermon, p. 18 Bishop Montague in his Appeal, p. 289. Heylin in his History of Presbytery, p. 2. Yea, not only Dr. Kellet, Pocklington, but A. B. Laud himself say, that for the presence of Christ's body in that Sacrament, the Altar itself as well as the Elements must be adored, as I have showed before in Article the second.  and substantially] to signify otherwise than corporally; but corporally Christ is only in heaven, and so cannot be corporally also in your Sacrament. And in the next Column of the same Page he positively affirmeth, Bishop Gardeners Catholic Church (as he called the Church of Rome) is the Antichristian false Church. And in page 1417, he saith, That the Church of Rome is the Church of Antichrist. And in pag. 1419 of the same Book he saith thus: If God look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical Tyrants and Antichristian Prelates, Popish Papists, and double Traitors to their natural Country.  
Mr. Laurence Sanders in his Answer to Dr. Weston's Question, viz. Who was of your Church thirty years past? said thus, Such, quoth I. as that Romish Antichrist and his rabble have reputed and condemned as Heretics. Fox Book of Martyrs, p. 1422. And after his Examination, standing among the Officers, and seeing a great multitude. He warned them of that which by their falling from Christ to Antichrist, they did deserve; and therefore exhorted them by repentance to rise again, and to embrace Christ with strong faith, to confess him to the end in the defiance of Antichrist, sin, death, and the Devil, so should they retain the Lords favour and blessing, p. 1424. And in his Letter to his Wife and others of the Faithful, he saith thus: And although I am not 
May not many Nonconformists say almost the same now. God now preacheth to their people, and to the whole Kingdom by their silence and suffering.  so among you as I have been to preach to you out of the Pulpit, yet doth God now preach unto you by me, by this my imprisonment and captivity which now I suffer among them for Christ's Gospel sake, bidding them to beware of the Romish Antichristian Religion and Kingdom, requiring and charging them to abide in the truth of Christ, which is shortly to be sealed with the blood of their Pastors, etc. p. 1427.  
Bishop Hooper told Bishop Gardner, That forasmuch as the Pope taught Doctrine altogether contrary to the Doctrine of Christ, he was not worthy to be accounted as a member of Christ's Church, much less to be Head thereof Ibi. p. 1433. And in his Speech to the Sheriff of Gloucester, he said thus: I come not hither as one enforced to die (for it is well known I might have had my life with worldly gain) but as one willing to offer and give my life for the truth, rather than to consent to the wicked and Papistical Religion of the Bishop of Rome received and set forth by the Magistrates of England, to God's high dishonour and displeasure. Ibid. p. 1436. And in his Letter to Mrs. Anne Wartop, he calls the Church of Rome the Synagogue of Antichrist, that beareth the name of Jerusalem. Ibid. p. 144●  
Dr. Rowland Taylor Martyr, in his Answer to his Friends that exhorted him to fly to save his life, said thus: What Christian man would not gladly die against the Pope and his Adherents? I know that the Papacy is the Kingdom of Antichrist, altogether full of lies and falsehood. Fox Book of Martyrs, p. 1446. And in his Answer to Bishop Gardner, who exhorted him now to rise with them, and receive mercy offered, etc. he said thus: That so to rise should be the greatest fall that ever I could receive; for I should so fall from my dear Saviour to Antichrist. Ibid. p. 1447. And in a Letter to a Friend touching the causes of his death, he saith thus: That he did affirm the Pope to be Antichrist, and Popery to be Antichristianity. Ibid. p. 1449. Col. 2. And in his Answer to Bishop Bonner, when he came to the Prison to degrade him, wishing him and his fellows to turn to his Mother, he said to him: I would you and your fellows would turn to Christ, as for me I will not turn to Antichrist. Ibid. p. 1451. 1 Col. And in his Letter to his Wife, he saith, The Popish Mass as it is now, is but one of Antichrists youngest Daughters, in the which the 
Thomas Wats said to the 11th Article, that he believed that the Bishop of Rome is a mortal enemy to Christ and his Church. Fox his Book of Martyrs, p. 1512.  Devil is rather present, and received than our Saviour, the second Person in Trinity, God and man. Ibid. p. 1455. Col. 1.  
Mr. Hawks in Answer to this Question of Bishop Bonner, Did you ever drink any deadly poison? saith thus: 
The Pope's Traditions and Ceremonies pestilent deadly poison.  Yea, forsooth, I have, for I have drunken of the pestilent Traditions and ceremonies of the Bishop of Rome. Fox his Book of Martyrs, p. 1504 Col. 1.  
Mr. John Bradford Martyr, proveth the Church of Rome not to be a true Church, but a false Church, and the Pope the Head thereof to be the wicked one, that is Antichrist. And he tells the Bishop of York, and the Bishop of Chichester, That they did wickedly in coupling themselves to the Church of Rome again. Fox his Book of Martyrs, p. 1533. col. 2. And in pag. 1543, he tells the Londoners thus: That in testimony of this my Faith I render and give my life, being condemned as well for not acknowledging the Antichrist of Rome to be Christ's Vicar General, and supreme Head of his Catholic or Universal Church here, or elsewhere upon Earth, as for denying the horrible and Idolatrous Doctrine of Transubstantiation, and Christ's real corporal and carnal presence in his Supper, under the forms and accidents of Bread and Wine. And he saith the same in his Letier to the University and Town of Cambridg, pag. 1544. And a little after in the same Letter he saith to Cambridg, Dost thou not know Rome to be Babylon? And in his Letter to Lancashire, he saith, That Transubstantiation is the dearly beloved of the Devil, and the daughter and heir of Antichrists Religion, etc. Ibid. p. 1546. And in his Letter to a Woman that desired to know, Whether she might be present at the Popish Matins or no, refraining from the Mass? he saith thus: This Latin Service is a plain mark of Antichrists Catholic Synagogue, so that the Communicants and approvers of it, thereby declare themselves to be members of the same Synagogue, and so cut off from Christ and his Church; whose exterior mark is the true administration of his Word and Sacraments. Furthermore, the example of your going thither to allow the Religion of Antichrist (as doubtless you do indeed howsoever in heart you think) occasioneth the obstinate to be utterly intractable, the weak Papists to be more obstinate, the strong Gospelers to be sore weakened, and the weak Gospelers to be overthrown; which things how great offences they be, no pen 
* Yet do not many men make nothing of scandalising their brethren now, by injoining and practising the needless ceremonies of the church of Rome.  is able to utter by Letters. Ibid. p. 1565. And in a Letter to the Lady Vane, he saith, That the Bishop of Rome is undoubtedly that great Antichrist of whom the Apostles do so much admonish us. Ibid. p. 1565. col. 1. And a little after he saith, That the Bishop of Rome is a Butcher, or a Bite-sheep rather than a Bishop. How can we call him Christ's Vicar, that resisteth Christ, oppugneth his verity, and persecuteth his people, and like a Prelate preferreth himself above God and man? Ibid. p. 1566. col. 1. And in his Letter to certain godly men, he saith thus: Therefore take heed, for the Lords sake take heed, and defile not your bodies or souls with this Romish and Antichristian Religion set up amongst us again, but come away from, as the Angel cryeth, from amongst them, in their Idolatrous service, lest ye be partakers of their iniquity. Ibid. p. 1568. col. 2. And in his Letter to a godly Gentlewoman that was cast off by her Friends, because she would not go to the Popish Mass, he saith thus: You cannot be partaker of God's Religion, and Antichrists service, whereof the Mass is most principal; you cannot be a member of Christ's Church, and of the Pope's Church. Ibid. p. 1570. And in his Letter to N. and his Wife, he saith, Now hath Antichrist all 〈◊〉 power again. Ibid. p. 1571. And in his Letter with a Supplication to Queen Mary and her Council, he saith thus: That the Lords eyes were set to destroy England and your Highness, and all your Honours, if in time ye look not better to your office and duties herein, and not suffer yourselves to be slaves and hangmen to Antichrist and his Prelates, which have brought your Highness and your Honours already to let Barnabas lose, and to hang up Christ, Ibid. p. 1574.  
John Launder Martyr, in his Confession before Bishop Bonner, saith, That whosoever doth teach or use any more Sacraments than Baptism, and the Lords-Supper, or get any Ceremonies, he doth not believe that they be of the Catholic Church, but doth abhor them from the bottom of his heart. And doth further say and believe, That all the service, sacrifices and ceremonies now used in this Realm of England (yea in all other parts of the world, which have been used after this manner) be erroneous and naught, and contrary to Christ's institution, and the determination of Christ's Catholic Church, whereof he believeth that he himself is a member, and in this Faith he died. Fox his Book of Martyrs, p. 1593.  
M. Luther 
* History of the Counc. of Trent, lib. 1. p. 76.  said to the Pope's Nuncio, that nothing can be received from Rome compatible with the Ministry of the Gospel.  
Derrick Carver Martyr, in his answer to Bishop Bonner, saith, That your Ceremonies used in the Church are beggarly and poison. Ibid. p. 1594.  
Thomas Iveson Martyr, confessed, and to his death stood to this Article objected against him by Bonner, That he believeth that all the ceremonies now used in this Church of England are vain, superfluous, superstitious, and naught. Ibid. p. 1595. col. 1.  
Of the same Faith was John Denley Gentleman, as may be seen in his Answer to the seventh Article. Ibid. p. 1598. And the said John Denley in Answer to the third Article objected against him by Bishop Bonner, said thus, That I believe that this Church of England using the faith and Religion which is now used, is no part or member of the aforesaid holy Catholic Church, but is the Church of Antichrist, the Bishop of Rome being the head thereof. Ibid. p. 1597.  
Patrick Packingham Martyr, told Bishop Bonner plainly to his face, That the Church which Bonner believed, was no Catholic Church, but was the Church of Satan, and that therefore he would never turn to it. Ibid. p. 1598. col. 2.  
Henry Laurence Martyr, being required to put his hand to his Answers, writ thus: Ye are all of Antichrist, and him ye follow. Ibid. p. 1599 col. 1.  
George Tankerfield Martyr, plainly told Bishop Bonner, That the Church whereof the Pope is the supreme head, is no part of Christ's Catholic Church. Ibid. p. 1602. col. 1.  
Mr. Robert Glover, Master of Arts, and Martyr, plainly told the Bishop of Leichfield, That the Church of God knoweth and acknowledgeth no other head but Jesus Christ the Son of God, whom ye have refused, and chosen the man of sin, the son of terdition, enemy to Christ, the Devil's deputy and lieutenant, the Pope. Ibid. p. 1616. col. 1. In which place he gives six notes of Christ's true Church, which the Church of Rome wanteth, yea acteth against and contrary to them: By which, saith he, they do declare themselves to be none of the Church of Christ, but rather of the Synagogue of Satan. Yea, he there tells his Wife, That he called them with good conscience, as Christ called their forefathers, the children of the Devil; and that as their father the Devil is a liar and murderer, so their Kingdom and Church (as they call it) standeth by lying and murdering, therefore my dear Wife have no fellowship with them. Ibid.  
Bishop Ridley in his Letter in Captivity, calls the Church of Rome the Strumpet of Babylon, and the Pope of Rome Antichrist. Fox his Book of Martyrs, p. 1626. col. 1. And in his Answer at his Examination to Bishop White, he saith, He cannot but confess with St. Gregory, a Bishop of Rome also, that the Bishop of that place is the very true Antichrist, whereof St. John speaketh, by the name of the Whore of Babylon. And I say (saith he) with the said St. Gregory, that he that maketh himself a Bishop of all the world, is worse than Antichrist. Ibid. p. 1650. col. 2. And in his Communication with Dr. Brooks Bishop of Gloucester, when he degraded him, exhorting him to recant and submit to the Church of Rome, he saith thus: You know my mind concerning the usurped authority of the Romish Antichrist. Ibid. p. 1659. col. 2. And a little after when he would 
Bishop Ridley, though when he was in his Pontificalibus, he contended too much for the Surplice, etc. yet when he came to die, he refused it, and abominated it.  put on him the Surplice, etc. he inveighed against the Romish Bishop, and all that foolish apparel, calling him Antichrist, and the apparel foolish and abominable, Ibid. In his Farewell Letter to all his Friends, he calls the Bishop of Rome the Babylonical Beast; and the then Bishops of England thiefs of Samaria, Sabei, Caldei. These robbers have rushed out of their dens, and have rob the Church of England of all the aforesaid holy treasure of God, they have carried it away, they have overthrown it, and instead of God's holy word, the true and right administration of Christ's holy Sacraments, as of Baptism and the other, they mix their Ministry with men's fantasies, and many wicked and ●●godly traditions. Ibid. p. 1674. And these Bishops he calls the Soldiers of Antichrist. Ibid. p. 1675. col. 1. And in his Letter to the Lords Temporal, he saith thus: I wonder, my Lords, what hath bewitched you that ye are so suddenly fallen from Christ unto Antichrist, from Christ's Gospel unto men's traditions, from the Lord that bought you, to the Bishop now of Rome. I warn you of your peril, be not deceived, except ye will be found willingly consenters unto your own death: For if ye think thus, we are Laymen, this is a matter of Religion, we follow as we are taught and led; if our teachers and governor's teach us and lead us amiss, the fault is in them, they shall bear the blame. My Lords 'tis true, I grant you, that both the false teacher and the corrupt governor shall be punished for the death of their subjects, whom they have falsely taught, and corruptly lead, yea and their blood shall be required at their hands: But yet neverthelss shall that subject die the death himself also, that is, he shall also be damned for his own sin. For if the blind lead the blind, Christ saith, not the leader only, but both shall fall into the ditch. Shall the Synagogue and the Senate of the Jews (trow ye) which forsook Christ, and consented to his death, therefore be excused, because Annas and Caiphas, with the Scribes and Pharisees, and their Clergy, did teach them amiss? yea, and also Pilate their 
Consenters and doers are both guilty, saith Bishop Ridley, Ibid. p. 1675.  governor, and the Emperor's Lieutenant, by his tyranny did without cause put to death? Forsooth no, my Lords, no. For notwithstanding that corrupt Doctrine, or pilate's washing of his hands, neither of both shall excuse either that Synagogue and Seignory, or Pilate, but at the Lords hand for the effusion of that innocent blood, on the latter day shall drink of the deadly whip. 
* Bishop Gardeners six Articles called the Whip with six strings, I ●elieve he alluded to.  Ye are witty and understand what I mean. Therefore I will pass from this to tell you that ye are fallen from Christ to his adversary the Bishop of Rome, pag. 1667. And immediately after he tells them, That he doth not (in calling the Bishop of Rome Christ's adversary or Antichrist) rage or rail, but speak the words of truth and sobriety. And shows, That that Church while it continued in the Apostles Doctrine, was Apostolic; and those that sat in that See might be called Apostolici: but since that See hath degenerated from the trace of Truth and true Religion which it received of the Apostles at the beginning, and hath preached another Gospel, hath set up another Religion, hath exercised another power, and hath taken upon it to order and rule the Church of Christ by other strange Laws and Canons, and rulers, than ever it received of the Apostles, the Apostles of Christ; which thing it doth at this day, and hath continued so doing (alas, alas, of too, too long a time); since the time (I say) that the state and condition of that See hath thus been changed, in truth it ought of duty and of right to have the names changed both of the See and of the Sitter therein. As that See then for that true trade of Religion, and Doctrine of Christ's Apostles, justly and truly was called Apostolic; so as truly and justly for the contrariety of Religion and 
* Is this not directly contrary to A B. Laud's Doctrine, in his Relation, wherein pag. ●●6. he saith, That the Church of Rome and Protestants set not up a different Religion?  diversity of Doctrine from Christ's and his Apostles, that See and the Bishop thereof, at this day both aught to be called, and are indeed Antichristian. The See is the seat of Satan, and the Bishop of the same that maintaineth the abominations thereof, is Antichrist himself indeed. And for this cause this See at this day is the same which St. John calleth in his Revelation, Babylon, or the Whore of Babylon, and spiritual Sodoma and Egyptus, the mother of fornications, and of the abomination upon the earth; and with this Whore do spiritually meddle, and lie, with her, and commit most stinking and abominable adultery before God, all those Kings and Princes, yea all Nations of the earth which do CONSENT TO HER ABOMINATIONS, and use or practise the same. Ibid. p. 1668.  
And in his Lamentation for the change of Religion in England, he saith thus: The head under Satan, of all mischief is Antichrist and his brood, and the same is he which is the Babylonical Beast. Ibid. p. 1671. col. 2. And in p. 1673, he calls King Edward the sixth, that innocent, that godly hearted, and peerless young Christian Prince. Whom Dr. Heylin saith, He was a man of ill principles, and that 'twas no infelicity to the Church (he means Rome sure) that he died so soon. And in p. 1673, col. 2. he saith thus: Now then seeing the Doctrine of Antichrist is returned again into this Realm, and the old Laws of Antichrist are allowed to return with the power of their father again, etc.  
Mr. John Philpot Martyr in his seventh Examination and Answer, saith. That the Church of Rome is a false Church, and the Synagogue of Satan. Ibid. p. 1704. col. 2. And in his ninth Examination, he tells Harpsfield, That the Religion of Rome is a false Religion. Ib. p. 1709. col. 1. So he told Chadsey, Ibid. p. 1715. col. 1. And at his last Examination he told the Lord Mayor of London, That he was sorry to see that that authority which representeth the Kings and Queens persons should now be changed, and be at the commandment of Antichrist. And ye (speaking to the Bishops) pretend to be the follows of the Apostles of Christ, and yet ye be very Antichrists and deceivers of the people; and that Church (which ye pretend to be the Catholic Church) is the Church of Rome, the Babylonical, and not the Catholic Church; of that Church I am not. Ibid. p. 1721. col. 1.  
Thomas Whittel Priest and Martyr, saith, That he was well content to give over his body for the testimony of God's truth and pure Religion against Antichrist and all his false Religion and Doctrine. Ibid. p. 1738.  
Barthlet Green a Scholar and Martyr, affirmeth, That the Church of Rome is the Church of Antichrist. Ibid. p. 1744.  
A. B. Cranmer, M. calleth and proveth the Pope of Rome to be Antichrist. Fox his Book of Martyrs, p. 1768. col. 2. That the Traditions and Religion of that usurping Prelate of Rome are most erroneous, false, and against the Doctrine of the whole Scripture; and the author of the same to be very Antichrist, so often preached by the Apostles and Prophets, in whom do most evidently concur all signs and tokens. whereby he is painted to the world to be known. Ibid. p. 1774. col. 2. Many of which marks he sets down there. And at St. Mary's in Oxford when he recanted his Recantation, he said thus: And for the Pope I refuse him, as Christ's enemy, and Antichrist, with all his false Doctrine; and this he declared he spoke without dissimulation. Ibid. p. 1781. col. 1. And in his Letter to Queen Mary, he saith thus of the Pope, If this be not to play Antichrists part, I cannot tell what is Antichrist, which is no more to say, but Christ's enemy and adversary, who shall sit in the Temple of God, advancing himself above all others, yet by hypocrisy and feigned religion shall subvert the true Religion of Christ, and under pretence and colour of Christian Religion shall work against Christ, and therefore hath the name of Antichrist, whom he there proves to be Antichrist. Ibid. p. 1784. col. 2.  
John Mandrell, Robert Spicer, and William Coverley denying the Pope to be head of the Church, or Christ's Vicar, affirmed him to be Antichrist and God's enemy, Ibid. p. 1788.  
William Times, Curate and Martyr, answered Bonner, That the See of Rome is the See of Antichrist; and therefore to that Church I will not conform myself, nor once consent to it. Ibid. p. 1791. And p. 1793. he saith, The Church of Rome is the Antichristian Church.  
Sixteen Martyrs at once make this Confession: The See of Rome is the See of Antichrist, the congregation of the wicked, whereof the Pope is head under the Devil. Article the third, for proof of which they offer to be burnt. Ibid. p. 1810. col. 1.   

ART. XV.  That it is lawful to set up and suffer 
Bishop Montague in his Gag. pag. 300. saith, That Images and Pictures of Christ may stand in Churches pro institutione rudiorum, & common factione Historiae & excitatione devotionis. And pag. 318. that the Images and Pictures of Christ, the blessed Virgin, and Saints, may not only for Civil uses, but also for Religious employment and helps of piety, be set up in Churches; and that the Church of Rome and we differ not therein, so practise exceed not Doctrine. And p. 317. that Dulia may be given to them.  Images of the Sacred Trinity, of God the Father, of God the Son, Crucifixes, of God the Holy Ghost, or of Saints departed this life, in Temples, or Churches, where God's people do usually meet to worship God. 
THis I renounce: 1. Because 'tis contrary to the Doctrine of the Church of England in her excellent Homily against the peril of Idolatry, wherein she saith as followeth, p. 12. These costly decking of Churches and Images, have nothing profited those that are wise and of understanding. but have thereby greatly hurt the simple and unwise, occasioning them thereby to commit most horrible Idolatry. p. 13. Our Images 〈◊〉 been, be, and if they be publicly suffered in Churches and Temples, 〈◊〉 will be worshipped, and so Idolatry committed to them. Wherefore our Images in Temples and Churches be indeed none other but Idols, as unto 〈◊〉 which Idolatry hath been, is, and ever will be committed p. 15. That 〈◊〉 honouring of abominable Images is the cause, the beginning and end of 〈◊〉 evil; and that the worshippers of them be either madmen, or most wicked men. p. 17. Although it be said now commonly, that Images be Lay- 〈◊〉 Books, yet we see they teach no good lesson, neither of God, nor of go●●ness, but all error and wickedness; and therefore God, as he forbiddeth 〈◊〉 Idols or Images to be made or set up, so doth command such as we find 〈◊〉 and set up, to be pulled down, broken and destroyed, Deut. 7th and 〈◊〉 Chapters, where 'tis observable, that all the occasions of Idolatry 〈◊〉 to be avoided. and therefore did God forbid marriages with the children of Idolaters, for they will turn away thy son from following me, that they may serve other gods; so will the anger of the Lord be kindled against you, and destroy thee suddenly. p. 18. To set up Images or Altars is a wickedness and great offence, and abomination in the sight of the Lord. p. 19 It is impossible that we should be worshippers of Images, and the true servants of God also, as Paul teacheth, 2 Cor. 6. p. 21.  
Upon 1 Joh. 5. ult. Tertullian saith, Keep yourselves from Images and Idols; he saith not now, keep yourselves from Idolatry, as it were from the service of them, but from the Images or Idols themselves, that is from the very shape or likeness of them; do ye think those persons which place Images and Idols in Churches and Temples, yea shrine them even over the Lords-Table, as 'twere of purpose to the worshipping and honouring of them, take good heed either to St. John' s counsel, or Tertullian' s; for so to place Images and Idols, is it to keep themselves from them, or else to receive or embrace them?  
P. 22. Origen saith, That in the Commonwealth of the Jews, the Carver of Idols and Image-maker was cast far off, and forbidden, lest they should have an 
* Occasions of Idolatry forbidden.  occasion to make Images, which might pluck certain foolish persons from God, and turn the eyes of their souls to the contemplation of earthly things. And again in another part of his Book against Celsus he saith thus: It is not only a mad and frantic part to worship Images, but also once to dissemble or wink at it. Athanasius saith, that the invention of Images came of no good, but of evil; and whatsoever hath an evil beginning can never in any thing be judged good, seeing it is altogether naught. Lactantius saith, That no Religion is in that place wheresoever any Image is. For if Religion stand in godly things, (and there is no godliness but in heavenly things) then be Images without Religion.  
P. 23. Epiphanius Bishop of Salamine in Cyprus, who lived 390 years after Christ's ascension, writeth to John Patriarch of Jerusalem thus: As I entered into a certain Church to pray, I found there a linen cloth hanging in the Church-door painted, and having in it the Image of Christ, as it were, or of some other Saint; (for I remember not well what Image it was) therefore when I did see the image of man hanging in the Church of Christ, contrary to the authority of the Scriptures, I did tear it, and gave counsel to the Keepers of the Church, that they should wind a poor man in the said cloth, and so bury him. And afterwards the same Epiphanius sending another unpainted cloth for that painted one which he had torn, to the said Patriarch, writeth thus: I will you, will the Elders of that place to receive this cloth which I have sent by this bearer, and command them, that from henceforth no such painted , contrary to our Religion, be hanged in the Church of Christ. For it becometh your goodness rather to have this care that you take away such scrupulosity, which is unfitting for the Church of Christ, and offensive to the people committed to your charge. Upon which the Homily notes as followeth.  
1. That Epiphanius judged it contrary to Christian Religion and the authority of the Scriptures to have any Images in Christ's Church.  
2. That he rejected not only carved, and molten Images of Christ, or of any other Saint, but also 
* Such as are in many Church-windows and walls.  painted Images out of Christ's Church.  
3. That he regarded not whether it were the Image of Christ, or any other Saint, but being an Image would not suffer it in the Church.  
4. That he did not only remove it out of the Church, but with a vehement zeal tore it in sunder, and exhorted that a Coarse should be wrapped and buried in it, judging it meet for nothing but to rot in the earth; following therein the example of good King Hezekiah, who broke the brazen Serpent to pieces, and burned it to ashes, for that Idolatry was committed to it.  
5. That Epiphanius thinketh it the duty of vigilant Bishops to be careful that no Images be permitted in the Church; for that they be 
* Occasions of scruple or offence are not to be permitted in the Church.  occasions of scruple and offence to the people committed to their charge.  
To these some other good Notes might be superadded, as 1. that Epiphanius 
Had A. B. Laud been Patriarch there— he might possibly have been fined 1000 l. and deprived of his Bishopric, and been bound to his good behaviour for time to come for so doing, as Mr. Sherfield the Recorder of Salisbury was, for taking down the pictures of the Trinity in painted glass, and setting up white glass in the place of it in St. edmond's- Church there, as Dr. Heylin relates▪ l. 3. pag. 228, 229, 230.  was out of his own Diocese, and yet he broke down the Image, and tore it to pieces. 2. That he gave notice of it after he had done it, to the Patriarch of Jerusalem, whom it chief concerned to look to it. 3. That he willed him to will the Elders of that Church, upon the door of which the painted cloth was hung, to take that unpainted cloth he had sent, for that for that painted one he had torn, and command them that from henceforth no such painted  be hanged in the Church of Jesus Christ.  
But the Homily goes on, p. 24. and saith, That whereas Images began at that time secretly and by stealth to creep out of private houses into the Churches, and that first in painted  and walls, such Bishops as were GODLY AND VIGILANT, when they espied them, removed them away as unlawful and contrary to Christian Religion, as did here Epiphanius; to whose judgement you have not only St. Jerome the Translator of his Epistle, and the writer of the History Tripartite, but also all the LEARNED AND GODLY 
Then will it not follow, that they that set them up and plead for them, are not learned and godly Clarks, and not godly and vigilant Bishops that do not what they can to remove them?  CLARKS, yea the whole Church of that age, and so upward to our Saviour Christ's time by the space of above 400 years, consenting and agreeing.  
And P. 25. St. Augustine saith, Such as worship the dead are not CATHOLIC CHRISTIANS. He esteemeth worshipping of Saints Tombs and Pictures as good Religion as gluttony and drunkenness. He alloweth greatly Marcus Varro, affirming, that Religion is most pure without Images; and saith himself, that Images be of more force to crooken an unhappy soul, than to teach and instruct it; and that Images in Churches do by and by breed error and Idolatry. P. 26. and p. 27. Jerome upon Jer. 10. saith, That the errors of Images have come in and passed to the Christians from the Gentiles, by an heathenish use and custom.  
Where note, saith the Homily, That St. Jerome and Eusebius agree, that these Images came in among Christian men by such as were Gentiles and accustomed to Idols, and being converted to the faith, retained 
This well considered, why may we not wonder that some of our first Reformers, wholly bred up in Popery, reform so much, and did not retain all the Ceremonies of the Church of Rome, seeing as much may be said for them as for those they retained; and the grounds and reasons upon which they rejected some, would, if men would be ruled by right reason and religion, reject those they retained?  yet some remnants of Gentility, not throughly purged. We see (saith the Homily) Act. 15. That the Jews being newly converted to Christianity, would have brought in their Circumcision (whereunto they were so long accustomed) with them into Christ's Religion; with whom the Apostle St. Paul had much ado, for the staying of that matter, for which there was more to be said than for Images (yea or humane Ceremonies) But a man may most justly wonder of Images so directly against God's holy word and straight commandment, how they should enter in.  
And P. 28. Serenus Bishop of Masile, a godly and learned man, who lived about 600 years after Christ, seeing the people by occasion of Images fall to most abominable Idolatry, broke to pieces all the Images of Christ and Saints that were in that City; and was therefore complained of to Gregory the first of that name Bishop of Rome, who was the first learned Bishop that did allow the having of Images in Churches, that can be known by any writing or history of antiquity. But though he permitted that Images should be in Churches, yet he forbade worshipping of them, as appears by his Epistle to Serenus; yet blames him for breaking of them, upon whose authority they were set up in Churches; but they fell presently all in heaps to manifest Idolatry by worshipping of them, which Bishop Serenus (not without just cause) feared would come to pass. Now if Serenus his judgement, thinking it meet that Images, whereunto Idolatry was committed, should be destroyed, had taken place, Idolatry had been overthrown; for to that which is not, no man committeth Idolatry. But of Gregory's judgement, thinking that Images might be suffered in Churches, so i● were taught that they should not be worshipped, what ruin of Religion, and what mischief ensued afterward to all Christendoth, experience hath to our hurt and sorrow proved, by the schism arising between the East and West Church about the said Images; next by the division of the Empire into two parts by the same occasion of Images, to the great weakening of all Christendom. Whereupon, last of all, hath followed the utter overthrow of the Christian Religion and noble Empire of Greece, and all the East-parts of the world 
* And by this means Antichrist got into the Saddle and his Throne. , and the increase of Mahomet's false Religion, and the cruel dominion and tyranny of the Saracens and Turks in worshipping of them.  
P. 30. and 31. Constantine the fifth, after the example of Leo his Father, kept Images out of the Church, called a Council of all the learned men and Bishops of Asia and Greece, who decreed, that it is not lawful for them that believe in God through Jesus Christ, to have any Images, neither of the Creator, nor of any creature, set up in Temples to be worshipped, but rather that all such things be by the Law of 
* Cum quid prohibetur, prohibentur illa omnia, per quae p●●●enitur 〈◊〉 illud.  God forbidden, and for the avoiding of offence, aught to be taken out of Churches. But Paul Bishop of Rome, and Stephen the third, refused to obey the Emperor's Decree, and assembled another Council, and therein condemned the Emperor and his Council of Heresy, and made a Decree that the holy Images of Christ, and the blessed Virgin, and other Saints were indeed worthy of honour and worshipping.  
And P. 33, Not only the simple and unwise were ensnared with Images, but now the learned and Bishops fell to worshipping of Images. For 'twas decreed in the East also, in Irene's and Theodora's time, that Images should be set up in all Churches of Greece, and that honour and worship should be given to them; and now ye may see that come to pass, which Serenus feared, and Gregory the first forbade in vain, viz. that Images should in no wise be worshipped. Again, 'tis hard, yea impossible any long time to have Images publicly in Churches without Idolatry.  
And P. 34. At Eliberi, a notable City in Spain, the Spanish Bishops called and held a Council, and there decreed in Article 36. thus: We think that Pictures ought not to be in Churches, lest that be honoured or worshipped which is painted on walls.  
And Canon 44, they say thus: We thought good to admonish the faithful, that as much as in them lieth, they suffer no Images to be in their houses; but if they fear any violence of their servants, at the least let them keep themselves clean and pure from Images; if they do not so, let them be accounted none of the Church. There was another Council in Spain called Concilium Tolletanum 12, which decreed against Images and Image-worshippers.  
And P. 36. The Bishop of Rome Excommunicated the Emperor, because he opposed his Images; and chose Charles King of France to be Emperor, because he succoured his Images. Then the Nobles of Greece chose Nicephorus to be Emperor; he and Scaurus, the two Michael's, Leo and Theophilus, and other Emperor▪ opposed Images. And when Theodorus, Emperor, would have agreed with the Bishop of Rome at the Council at Lions, and have set up Images, He was by the Nobles of the Empire of Greece deprived, and another chosen in his place.  
And P. 40. All Images as well ours, as the Idols of the Gentiles are forbidden, and unlawful in Churches: 1 Of God the Father, Son, and Holy Ghost, Deut. 4. As in th● first part of this Homily, Isa. 40. 
3. Part. To paint Christ for remembrance of his death, is forbidden in the second Commandment: For, 1. because his body is a creature in heaven, therefore not to be represented by an Image in the service of God. 2. An Image can only represent the manhood of Christ, and not his Godhead, which is the chiefest part of him, both which natures being in him unseparable, it were dangerous by painting the one part from the other, to give occasion of Arianism. Apollinarism, or other Heresies. 3. Sith that in all the Scriptures which speak so much of him, there is no show of any portraiture or lineament of his body, it's plain that the wisdom of God would not have him painted. A. B. Ushers Sum of Ch. Relig. p. 231.  Act. 17. Hab. 2. 2. Of Christ, for he is God and man, and you cannot paint the Godhead.  
P. 41. and p. 42. Images are lies, therefore they are not laymen's Books. And again, If true Images of Christ, and Saints, could be made, yet they are unlawful to be made and see up in Churches to the great and unavoidable danger of Idolalry. Primitive Christians were complained of, that they had no Images in their Churches. Hence 'tis inferred there, that they took all Images to be unlawful in the Church or Temple o● God, and therefore had non● Which is a good negative argument for matter of fact.  
And P. 44. The Primitive Church which is especially to be followed, 〈◊〉 most incorrupt and pure, had publicly in Churches neither Idols 〈◊〉 the Gentiles, nor any other Images as things 
† Observe, that the Homily saith before, That they are not simply unlawful, but for their offence as being occasions of Idolatry; than it will follow, that occasions of Idolatry (and so of other sins) are directly forbidden in God's Word.  directly forbidden 〈◊〉 God's Word. But 'tis objected, Th●● Images are not absolutely forbidden to be made, but only that they should be made to be worshipped; and th●● therefore we may have Images, so 〈◊〉 worship them not, for that they 〈◊〉 things indifferent, which may be ab●sed, or well used. Answ. This 〈◊〉 yielded in part. Flowers are wrought in Carpets. Arras, and Pictures 〈◊〉 Princes printed or stamped in the●● Coins, which when Christ did see in the Roman Coin, we read 〈◊〉 that he reprehended it, neither do we condemn the art of Painting and Image-making as wicked of themselves; but we would grant them, that Images used for no Religion, or Superstition rather, we mean Images of none worshipped, nor in danger to be worshipped of any, may be suffered. But Images placed publicly in Temples, cannot possibly be without danger of worshipping and Idolatry; wherefore they are not publicly to be had or suffered in Temples. The Jews, to whom the Law was first given, and should best know the meaning of it, would not suffer Images publicly to be in the Temple at Jerusalem, though no worshipping was required at their hands, but rather offered themselves to death, than to assent that Images should be once placed in the Temple; neither would they suffer any Image-maker among them. And Origen added this clause, lest their minds should be plucked from God to the contemplation of earthly things. And they are much commended for this earnest zeal in maintaining God's honour, and true Religion.  
P. 45. And truth it is, that Jews and Turks, who abhor Images and Idols, as directly forbidden in God's Word, will never come to the truth of our Religion while the stumbling-blocks of Images remain among us, and lie in their way.  
And P. 49. What meaneth it, that Christians after the use of the Gentiles, Idolaters, cap and knee before Images? is not this stooping and kneeling before them, adoration of them, which is forbidden so directly by God's Word?  
P. 50. Satan desiring to rob God of his honour, desireth exceedingly that such honour might be given to him; wherefore those which give the honour due to the Creator, to any creature, do service acceptable to no Saints, who be the friends of God, but unto Satan, Gods and man's mortal and sworn enemy.  
Obj. But they say, that they do not worship the Image as the Gentiles did their Idols, but God and the Saints, whom the Images do represent; and therefore that their do before Images are not like the Idolatry of the Gentiles before their Idols.  
Answ. 'Tis answered thus: St. Augustine, Lactantius, and Clemens, do prove evidently, that by this their answer, they be all one with the Gentiles-Idolaters. The Gentiles (saith St. Augustine) which seem to be of the purer Religion, say, We worship not the Images, but by the corporal Images, we do behold the signs of the things which we ought to worship. And Lactantius saith, the Gentiles say, we fear not the Images, but them after whose likenesses the Images be made, and to whose names they be consecrated. And Clemens saith, that Serpent the Devil uttereth these words by the mouth of certain men, We to the honour of the invisible God, worship visible Images, which surely is not false. See how in using the same excuses which the Gentile-Idolaters pretended, they show themselves to join with them in Idolatry. For notwithstanding this excuse, Augustine, Lactantius, and Clemens, prove them Idolaters. And the Scriptures say, they worship stocks and stones (notwithstanding this excuse) even as our Image-mongers do. And Ezekiel therefore calleth the gods of the Assyrians stocks and stones, although they were but Images of their gods. So are our Images of God and the Saints named by the names of God and his Saints, after the use of the Gentiles. What should it mean that they according as did the Gentile-Idolaters, light Candles at noontime, or at midnight before them, but therewith to honour them? for other use is none of so doing; for in the day it needeth not, but was ever a Proverb of foolishness, to light a candle at noonday. And in the night it availeth not to light a candle before the blind, and God hath neither use nor honour thereof. By which it appeareth, that 
Are not Tapers appearances of the same Religion to be abstained from, as well as candles?  we do agree with the Gentile-Idolaters in our Candle-Religion.  
And P. 52. As the Gentiles, so our Image-maintainers have invented and spread many lying-tales, and written many Fables and Miracles of Images.  
And P. 53. Among the holy Relics they have (they say) the tail of the Ass on which our Saviour road, which they offer to be kissed, and to be offered unto.  
And P. 55. The having of Images in Churches publicly, hath not only brought us to worshipping of them, but to worshipping of them with the same kind of worship wherewith they worship the Copy, as the Homily shows out of Nacla●tus Bishop of Clugium.  
And P. 56. the Homily saith thus, (Having showed and proved that our Images have been, be, and will be worshipped, and by their own confession, that they ought to be worshipped) I will out of God's Word make this general argument against all such makers, setters up, and maintainers of Images in public places, thus: And first I will begin with the words of our Saviour Christ: Woe be to that man by whom an offence is given. Woe be to him that 
* Is there not the same reason against Popish Ceremonies, and other unnecessary things?  offendeth one of these little ones, or weak ones, Mat. 18. Better were it for him that a millstone were hanged about his neck, and he cast into the midst of the sea and drowned, than that he should offend one of these little ones, or weak ones. And in Deut. 27. God himself denounceth him accursed that maketh the blind to wander out of the way. And in Levit. 19 Thou shalt not lay a stumbling-block or stone before the blind. But Images have been, be, and as afterwards shall be proved, ever 
* May not the same be said of Popish Ceremonies? Con the Pope's Nuncio brought with him into England in A. B. Laud ' s reign, many Relics of Saints, Medals, and pieces of gold, with the Pope's picture on them, to seduce the Ladies of the Court and Country. Heylin' s Cyp. Angl. l. 4. p. 358.  will be offences and stumbling-blocks, especially to the weak, simple, and blind common people, deceiving their hearts by the cunning of the Artificer, as the Scripture expressly in sundry places doth testify, and so bringeth them to Idolatry, and therefore woe be to the erector, setters up, and maintainers of Images in Churches, for a greater penalty remaineth for them than the death of the body.  
Obj. If it be replied, that this offence may be taken away by diligent and sincere doctrine and preaching of God's Word, as by other means; and that Images in Churches therefore be not things absolutely evil to all men, although dangerous to some; and therefore that it were to be holden, that the public having of them in Churches is not expedient, as a thing perilous, rather than unlawful, and utterly wicked.  
Ans. This will be answered by proving the third Article, which followeth, That it is not possible, if Images be suffered in Churches, either by preaching of God's Word, or by any other means, to keep the people from worshipping of them, and so to avoid Idolatry. And 1. concerning preaching, if it should be admitted, that although Images were suffered in Churches, yet might Idolatry by diligent and sincere preaching of God's Word be avoided; it should follow of necessity, that sincere Doctrine might always be had, and continue as well as Images, and so that wheresoever; to offence, were erected an Image, there also of reason a godly and sincere Preacher should and might be continually maintained; for it is reason that the warning be as common as the stumbling-block, the remedy as large as the offence, the medicine as general as the poison; but that is not 
* At least not probable, for those rulers that are so foolish as to set up or suffer needless Images, will be so wicked as to set up idle or Idolatrous Preachers also.  possible, as both reason and experience teacheth. Wherefore preaching cannot stay Idolatry, Images being publicly suffered. For an Image, which will last for many hundred years, may for a little be bought; but a good Preacher cannot with much be continually maintained. Item, if the Prince will 
Those Preachers that are offended at their pulling down, and see no hurt in them, but conceive much good in and by them, will never be good Preachers against them, and such was Bishop Sanderson, as appears by his Sermon upon Rom. 3. 8. p. 70. in 4to.  fuffer it, there will be by and by many, yea infinite Images, but sincere Preachers were and ever shall be but a few in respect of the multitude to be taught. For our Saviour Christ saith, the Harvest is plentiful, but the workmen are but few, which hath been hitherto true, and will be to the world's end. And in our time, and in our Country so true, that every Shire should scarcely have one good Preacher, if they were divided. Now Images will continue to the beholders, preach their Doctrine, that is worshipping of Images, and Idolatry, to which preaching mankind is exceeding prone, and inclined to give ear and credit, as experience of all ages and Nations doth too much prove. But a true Preacher to stay this mischief, is in very many places scarcely heard in one whole year, and some where not once in seven years, as is evident to be proved. And that evil opinion which hath been long rooted in men's hearts, cannot suddenly by one Sermon be rooted out clean. And as few uninclined to credit sound Doctrine, as many and almost all be prone to Superstition and Idolatry; so that herein appeareth not only a difficulty, but also an impossibility of the remedy. It appears not, that sound and sincere Preaching hath continued in one place above a hundred years; but 'tis evident, that Images, superstition, and worshipping of Images, and Idolatry, have continued many hundred years. For all writing and experience do testify that good things do by little and little ever decay, until they be clean banished; and contrariwise evil things do more and more increase, till they come to a full perfection and wickedness. For example, for preaching of God's Word, most sincere in the beginning, by process of time waxed less and less pure, and after corrupt, and at last altogether laid down, and left off, and other inventions of men crept in place of it. And on the other part, Images among Christian men were first painted, and that in whole stories together, which had some signification in them, afterwards they were embossed, and made of timber, stone, plaster and metal. And first they were only kept privately in private men's houses, and then afterwards they crept into Churches, but first by painting, but afterwards by embossing, and yet were they at first no where worshipped; but shortly after they began to be worshipped of the ignorant sort of men, as appeareth by Gregory the first Bishop of Rome, in his Epistle to Serenus Bishop of Marcelles. Of which two Bishops, Serenus for Idolatry committed to the Images, brake and burnt them; Gregory, although he thought it tolerable to let them stand, yet he judged it abominable that they should be worshipped, and thought (as is now alleged) that the worshipping of them might be stayed by teaching of God's Word, according as he exhorts Serenus, to teach the people, as in that Epistle appeareth. But whether Gregory's opinion, or Serenus his judgement were better herein, consider ye. For experience by and by confuteth Gregory's opinion. For notwithstanding Gregory's writing, and others preaching, Images being once set up in Temples, simple men and women shortly after fell on heaps 
I humbly pray, may not the same be said of kneeling at receiving the Sacrament? was it not at first enjoined as a thing indifferent; but was it not received of ours as a gesture of the highest reverence due to so great a mystery, as Bishop Prideaux speaks? And doth not Bishop Sparrow call it adoring, in his Rationale, p. 273. Vide Art. 1. p. 5. hujus.  to worshipping of them, and at last the learned also were carried away with the public error, as with a violent stream or flood. And at the second Council at Nice the Bishops and Clergy decreed, That Images should be worshipped; and so by occasion of these stumbling-blocks, not only the unlearned and simple, but the learned and wise, not the people only, but the Bishops, not the sheep only, but the shepherds themselves, who should have been guides in the right way, fell to Idolatry, in worshipping of Images  
And P. 69. the Homily saith thus: The Romish Church is not only an Idolatrous Church, an Harlot, as the Scripture calleth her, but also a foul, filthy, old withered Harlot, (for she is of ancient years) understanding her lack of nature and 
* Yet Hooker in his Ecclesiast. Policy, l. 4. Sec. 9 p. 145. in answer to Mr. Cartwright ' s, and Bucer' s Objection against Popish Ceremonies: viz. That Popery for want of utter extirpation of her Ceremonies hath taken root and flourished again, but hath not been able to re-establish itself in any place, after provision made against it, by utter evacuation of all Romish Ceremonies, saith thus, As we deny not, but that this may be true; so being of two evils to choose the less, we hold it better, that the friends and favourers of the Church of Rome should be in some kind of hope to have a corrupt Religion restored, than both we and they conceive just fear, lest under the colour of rooting out Popery, the most effectual means to bear up the state of Religion be removed, and so a ●●y made for Paganism, or for extreme barbarity to re-enter. To which by the way I give this short answer: 1. That he acts directly against the Doctrine of the Church of England, and therefore it is no wonder that his Book was commended to the Pope of Rome as the best written in English, and that he alone deserved the name of an Author. 2. He makes the Whore's attire and Ceremonies to be the most effectual means to bear up the state of Religion, which is most abominably false and scandalous, if he means true state; but if he means false, and formal, and corrupt, it may be true. 3. That he had rather have Popery restored, at least the hopes of its restoring, continued by keeping up her Ceremonies, than they abolished. 4. That he makes the state of Religion to consist in, at least to depend upon Romish Ceremonies, and not the natural and true beauty, and simple purity of the Gospel. 5. That he with the great Whore of Rome seeks to please fond lovers (they being best pleased with whorish attire and painted Shows) and not Jesus Christ, who is best pleased with simple honest plainness. 6. That he suggests a most false position, that if Romish Ceremonies be removed, Paganism will re-enter, whose contrary is most true, as common experience, and all the Reformed Churches can witness. 7. That he makes Popish Ceremonies, and Popery, and Barbarity, to be but evils of punishment, and not evils of sin; for of two evils of sin, neither is to be chosen. 8. That Popery being Antichristianism made up of superstition, idolatry, blasphemy, heresy, usurpation, etc. it's unlawful to give men any hopes of restoring it.  true beauty, and great loathsomeness, which of herself she hath, doth after the custom of such Harlots, paint herself with gold, pearl, stone, and all kind of precious jewels, that she shining with the outward beauty and glory of them, may please the foolish fantasy of fond lovers, and so entice them to spiritual fornication with her, who if they saw her but in simple apparel would abhor her, as the foulest and filthiest Harlot that ever was seen, Apoc. 17. But the true Church of God as a chaste Matron espoused to one husband, our Saviour Jesus Christ, whom she is content only to please and serve, and delighteth not to delight the fantasy of any other lovers or wooers, is content with her natural ornaments, not doubting by such sincere simplicity, best to please him, who can well skill of the difference between a painted visage, and true natural beauty. St. Jerome upon Jer. 10. saith thus: Though Images be decked with gold, yet good or profit is there none in them. And such deckings of Images are tokens of Antichrists Kingdom, who as Daniel saith, shall worship God with gorgeous things. Lactantius saith, that as little Girls play with little Puppets, so be these decked Images great Puppets for old fools to play with.  
Homily of the p●ril of Idolatry, Part 3. p. 71. But away with these coloured cloaks of Idolatry, of the books and scriptures of Images and Pictures to 
* That the Papists Doctrine of Images, that they are laymen's Books, is directly contrary to the word of God, and therefore as false and erroneous to be detested of all God's children, Habbak. 2. 18. Teachers of lies. Jer. 10. 8. The stock is a Doctrine of vanities. Isa. 40. 10. 'Tis profitable for nothing. 'Tis forbidden in the second Commandment, saith A. B. Usher in his Sum of Christian Religion, p. 230.  teach Idiots, nay to make Idiots and stark fools and beasts of Christians. Ibid. Godly men will respect not only their own city, country, time, and the health of men of their age, but be careful for all places and times, and the salvation of all ages at the least, not lay such stumbling-blocks and snares for the feet of other countrymen and ages, which experience hath already proved to be the ruin of the world. Wherefore I make a general conclusion of all that I have hitherto said. If the stumbling-blocks and poisons of men's souls, by setting up of Images will be many, yea infinite, if they be suffered, and the warning of the same stumbling-blocks and remedies for the said poisons by preaching, be few; if the stumbling-blocks be easy to be laid, the poisons soon provided, and the warnings and remedies hard to know and come by; if the stumbling-blocks be continually in the way, and poison be ready at hand every where, and warning and remedies but seldom given; and if all men be more ready of themselves to stumble and be offended than to be warned; all men more ready to drink of the poison, then to taste of the remedy, and so in fine the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of a few; how can it be but that infinite of the weak and infirm shall be offended, infinite by ruin shall break their necks, infinite by deadly venom be poisoned in their souls? And how is the charity of God, and love of our neighbours in our hearts then, if when we may remove such dangerous stumbling-blocks, such pestilent 
* So Mr. Hawks, Martyr, called the Pope's Traditions and Ceremonies. Fox his Book of Martyrs, p. 1504  poisons, we will not remove them? what shall I say of them which lay stumbling-blocks where there were none before, and set snares for the feet, nay for the souls of weak and simple men, and work the danger of their everlasting destruction, for whom our Saviour Christ shed his most precious blood? So the Homily.  
2. Images are not to be tolerated in Churches▪ 1. Because they are occasions of Idolatry, as the Homily of the Church of England against the peril of Idolatry abundantly showeth. Now occasions of Idolatry are to be avoided, as may be gathered from Deut. 7. 3, 4. Neither shalt thou make marriages with them, thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. Now mark the reason why the Israelites were forbidden to marry wives of the Idolaters daughters, which God cast out before them: for they will turn away thy son from following me, that they may serve other gods. Lo here you may see, that though it should be granted, that it were lawful in itself for any of God's Church to marry with Idolaters, which is thought to be utterly unlawful: 1. Because 'tis expressly forbidden, Deut 7. 34. Ezra 9 12, 13. not only to the Israelites, but also to the Christians, 2 Cor. 6. 14. Be not unequally yoked with unbelievers, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? Idolaters are 
* Whosoever seeketh righteousness by works without faith denieth God, and maketh himself god, and they are not only Idolaters, but very Infidels, saith Luther upon Gal. 3. 10. p. 125, 128.  unbelievers; though they may make a kind of profession of faith in Christ, yet they virtually deny him to be God by their worshipping of his Creatures with Religious worship, and by their worshipping of him, not as he hath appointed, but after their own inventions they make an Idol of him. And you know, that our Homily of Salvation of Mankind. p. 16. 17. saith, That he is not to be accounted a Christian man that denieth this truth, that faith alone doth justify. And if they are not to be accounted Christians, than they are not to be accounted Believers. 2. Because 'tis 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, entered 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 itself to set up and suffer Idolatrous Images in the public places of God's 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 ma●● a stumbling block, or an occasion to fall in his brother's way. And Mat. 18. 6. and 'twas observed before, that Images are directly forbidden in God's Word, because they are occasions of 
Homily against peril of Idolatry, p. 44.  idolatry. Which plainly shows, that occasions of idolatry are directly forbidden in God's Word. And so saith Bishop 
* Bishop Andrews upon Com. p. 109. A B. usher's Sum of Ch. Religion, p. 206.  Andrews, and A. B. Usher, Cum quid prohibetur, prohibentur illa omnia per quae p●●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 Lawmakers really intent to prevent Idolatry, ●nd so for other sins, ●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 people's idolatry, he broke 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 showing his fair Wife Poppaea naked to lustful Nero, was not more actively scandalous, than men's setting up and willing permitting of such Images as have been and may be abused to Idolatry in public places of God's Worship, are, or may be. They show 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 ourselves from Idols, 1 Joh. 5. ult. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. John's time, signified generally an Image; for Idol and Image signify the same thing, only one is a Greek word originally, and the other is a Latin word. If you will keep yourselves from Image-worship, you must keep yourselves from Images, especially in public 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 public 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 show 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 wholesome 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. Usher in his Su● of Ch. Religion, p. 228. Homily for Almesdeed●, T. 2. p. 〈◊〉▪ is quoted Tab. 4. in the Margin.  called Apocryphal, as Tobit, Judith, Esdras, etc. are the pure word of God, and in all things agreeable thereunto. 
THis ●● Because 'tis contrary to the sixth Article of Religion of, the Church of, England which exclude●●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 showed 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 allege in t●●●●ok of ●●ili●s, as Scripture which the Holy Ghost doth teach.  
Answ. 'Tis answered, that they are not used as Canonical Scripture.  
Object. But 'tis 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 itself stands for the most excellent significate. Here Scripture put by itself, without any Epithet, 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 Margin 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 Epithet 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 second Lessons in the Common-prayer Book.  
Answ. To this I must leave the Bishops to answer, or confess the error, and amend it. For I profess I know not how to answer for them, if I 
What I can do, I have done in the Appendix, but I fear that will not satisfy all.  could I would. Papists will, notwithstanding Dr. Cousins his Allegations, prove from our own say, that they are Canonical Scripture, because they are by us called the Old Testament, and so are appointed to be read. I pray read my Appendix intended for another use.  

An APPENDIX concerning Apocryphal Scriptures appointed to be read in Churches and Chapels, etc.  
Quest. 1. BEcause you are so full of your Questions, I ask you. Whether the Apocryphal Scriptures appointed in the Calendar in the Common-Prayer-Book to be read, the first Lessions at Morning and Evening-Prayer, be part of the Old Testament?  
The reason of ask this Question is this, because 'tis said in the Order how the rest of the holy Scripture is appointed to be read; the Old Testament is appointed to be read for the first Lessons at Morning and Evening-Praye●. And in the following part of that Order, 'tis said thus: And to know what Lessons shall be read every day, look for the day of the Month in the Calendar following, and there ye shall find the Chapters that s●all be read for the Lessons both at Morning and Evening-Prayer. Now in the Calendar (to pass by the many Chapters that are culled out of the Apocryphal Books of Wisdom and Ecclesiasticus, and appointed to be read upon holidays throughout the year; though there be many good say in them, yet they have some 
* Wisd. 19 appointed to be read upon Mathias day, how properly let the world judge. And Popish Expositors will no doubt make good Divinity and sense of it, which would not please you if a Nonconformist should essay to make. Episc. Prideaux, sascic. controv. c. 1. q 2. p. 14.  failings, and some that do not tend to edisication, and such as you would exclaim against, if you should find them or the like in Mr. W. B's, or Mr. T●●'s, or in any Nonconformists Sermons or Writings; and yet you have given your assent and consent unto them, and have promised to read them upon the days appointed) all the Chapters in Tobit (except the fifth Chapter) and of Judith, many of Ecclesiasticus, Baruch, Bell and the Dragon, the History of Susanna, in which are many false and dangerous things appointed to be read. Now if they are not part of the Old Testament, why do you say they are such, and give your assent and consent that they shall be read in all Churches and Chapels, and promise that you will read them in yours, contrary to the Doctrine of the Church of England, to which you have (I suppose) subscribed too; and contrary to the Doctrine of the Protestant Churches, seeing none but Papists hold them to be parts of the Old Testament? I pray, Sir, give such an answer as may help us to satisfy our people, whom you would have us to persuade to comply with you in your public service; and answer the subtle Papists, who will be ready to allege your public Order and Calendar, and other things, as that concerning the Service-Book, Par. 1, 2, 3. and that direction which follows, line the last, to prove that they are Canonical Scripture, because parts of the Old Testament, as you plainly say in the said order and direction, and Calendar. And I foresee that 'twill be but in vain to say, that our Church in her Articles holds no such thing, but rather the contrary. For besides, that they imply a contradiction, the appearance of which you are ready to carp at, and exclaim against in Nonconformists. they will say, that that Order and Calendar was made since the XXXIX Articles of the Church of England; and the last Law they'll say, either virtually repeals, or at least expounds the former. You are (as you say) a Rational Divine; pray give a solid and sufficient reason of this thing, of which we need not be ashamed, that may stop the mouths of our dissenting Protestant friends, and opposing Popish enemies. If you cannot do it, I hope you will ingenuously confess your error, and use your best and utmost reason, interest, and endeavour with all sort; of men to reform it.  
Q. 2. Whether you do indeed think that those Books or Chapters, or Histories, (call them which you will) do indeed and in truth directly tend to the edification of the Church, as you say 
* Of Ceremonies in Preface to the Book of Common-Prayers. , that all things; that are done in the Church ought to do? as the Apostle teacheth, 1 Corint●. 14. 26.  
The reason of this Query is, because there are erroneous, frivolous and dangerous things appointed to be read in Churches and Chapels to the people, in some of those Chapters which do not tend to their edification, but rather to their destruction, and others too. As for example, in Tob. 4. 10. (which is appointed to be read September the 30th) 'tis said thus, That alms do deliver from death, and suffereth not to come into darkness. And Tob. 12. 9 (which is appointed to be read the third of October) 'tis said thus, That alms doth deliver from death, and shall purge 
* Which is contrary to Homily of Salvation, pag. 16, 17. which saith, that that were the greatest arrogance and presumption that Antichrist could set up against God, to affirm, that a man might by his own works take away and purge his own sin, and justify himself.  from all sin. Which may induce many, especially ignorant people, to swallow the Doctrine of Popish Merits without a grain of salt, and deny or undervalue the inestimable merits of our Lord and Saviour Jesus Christ, contrary to 1 Joh. 1. 9 Who cleanseth us from all unrighteousness. And 1 Pet. 1. 18. Forasmuch as we know that ye are not redeemed with corruptible things, as silver and gold (and therefore not with alms) from your vain conversation, received by tradition from your fathers, but with the precious blood of Christ. And Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works. And also contrary to Heb. 9 14, 15, 22, 26, 28. I know that this place of Tobit is alleged in the Homily of Almesdeeds, Tom. 2. p. 159, 160, 161. where it saith thus: The same Lesson doth the Holy Ghost also teach in sundry places of the Scripture, (quoting Tob. 4. in the Margin,) saying, mercifulness and almes-giving purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness. Now to this the Ch. of England there answereth, That Almesdeeds purge not from sin, as the the original cause of our acceptance before God; or that for the dignity or worthiness thereof our sins are washed away, and we purged and cleansed of all 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 say, 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 God's will and commandments; they declare by their outward deeds and life, in the showing 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 judgement of men: as the following words do declare, for that speaks of the judgement 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 alleged these words to vindicate the Doctrine of the Church of England, and to show 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 Margin might well have been spared to prove, That the Holy Ghost in sundry places of Scripture, saith, that mercifulness and almsgiving purgeth from all sins, etc. 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 pro●suo famosiori significato seu analogato. Scripture put by itself 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 acknowledge 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 God's mercy and truth, and not of man's. And so it doth not make good Tobit's of Almsdeeds. But there is no need of alleging 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 ourselves 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 also teach in sundry places of the Scripture. But to proceed, Solus sanguis Christi nos purg●t ab omni peccato, only the blood of Christ purgeth us from all sin, saith Johannes Maccovius, Red. c. 23. de Elemosin●, count. 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 lie in Chap. 5. 6. (for which Bishop Prideaux among other things rejects 
Fascic. Controu. de Scriptur●. 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. usher's Sum of Changed Rel. p. 15, and Bishop Prideaux Fascic. controv. c. 1. q 2. p. 14. rejects the Book as false and frivolous.  Magical spell 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 'tis said. v. 14. with which she was reproached by her father's 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 ●s●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 practice, 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 un●● her; and as he went, he remembered the words of Raphael, and took the ●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 bond 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. usher's Sum of Christian Religion, p. 229. ) in the second Commandment; and is judged to be contrary to our Saviour's 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. 'tis 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 ministered unto him, and ten thousand times 〈◊〉 
Cornel à Lapid●. 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, 1● See also A. B. Usher his Sum of Christian Religion, p. 118. where 〈◊〉 saith, that all the Angels do wait upon the Lord their God in heaven to execute his will. 2. That those seven Angels are Gods remembrancers, 〈◊〉 mind him of the prayers of his Saints, and presenters of their prayers be●● him. A kind of Heavenly Courtiers or Officers that do present to, as remember God of the good works (prayers and alms, etc.) of 〈◊〉 holy ones; as if God did not regard or remember their prayers 〈◊〉 services without these seven Angels mediations intercession. Which office (saith learned J●● 
Jun. in Tob. 12. 12.  the Scripture doth no where give to created A●g●● but maintain to belong only to Christ; and which ●l●● if there were nothing else, is enough to prove the 〈◊〉 
Upon the 15 ver.  bulousness and impurity of the Book; and to reject as evil and unfit to be read in public, yea to be bound up with the Sacred Word of God. And learned A. B. Usher (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 'tis 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. count. c. 4. S. 2. q. 1. p. 169. Article 7th.  Papists Idolatrous invocating of Angels. And 'tis 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 L●tany, and the Collect for St. Stephen's 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 'tis 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. usher's Sum of Christian Religion, p. 166, and p. 176. where he showeth, That one part of Christ's Intercession for us, doth consist in his presenting our prayers unto God, and making them acceptable in his sight. And 'tis 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 'tis 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, spoke often one to another, and the Lord harkened, 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 showeth upon Psal. 110. pag. 383, 384. 387, 388, etc. 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 better 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 Church's 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 Saviour's 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 public 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 practice, and contrary to God's 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 public in Churches and Chapels. Where, to pass by many of the falsities that Orthodox learned Divines (both ancient and modern) do find in the History, if it may be so called (for the Text saith, that 'twas acted, and therefore penned, after the captivity, yea after the return of the Jews to Jerusalem, as is clear in chap. 4. 3. and chap. 5. 19 and then there was no true Nabucodonosor King of the Assyrians, as may be gathered from the Books of Daniel, Ezra and Nehemiah. And 'tis therefore thought to be but a 
* Bishop Prideaux, Fascic. controvers. c. 1. q. 2. p. 16.  fiction or mere Romance, and was intended to procure favour from the Roman Emperor or his Deputy in the Jews Country; for the distressed Jews, which was the drift of Achiors good speech and counsel, or else to work their ruin by some such crafty and deceitful and bloody woman as Judith was, and by such wicked practices, as she is said to use, (as may be gathered from Chap. 8. 35.) in chap. 9th.  
2. Judith prayeth unto God, and therein commends the deceitful and cruel fact of Simeon, Gen. 34. which God the Holy Ghost by righteous Jacob condemns, Gen. 49. 5. And also prayeth God to prosper her feigned tales and lies, Give into my hand the power that I have conceived: smite by the deceit of my lips, the servant with the Prince, and the Prince with the servant; break down their stateliness by the hand of a woman; and make my speech and deceit to be their wound and stripe, who purposed evil things against thy Covenant, Chap. 12. 3, 4, 9, 10, 13. And chap. 10. 12, 13. she tells two or three lies to compass her design: And she said, I am a woman of the Hebrews, and am fled from them, for they shall be consumed. There is one lie at least. And I am come to Holophernes the chief captain of your army, to declare words of truth. There's another lie. And I will show him a way whereby he shall win all the Hill-country without losing the body or life of any man. There's another lie. And in chap. 11. there are many more lies, yea a most abominable series of treachery, swearing, flattering, aequivocating and dissembling, and all covered with the fair pretence of Religion, to the great dishonour of God, and the scandal of Religion, the opening of the mouths of the wicked to blaspheme, and speak evil of God, Religion, and good men. I pray read the words, and seriously consider them, and then judge whether they do not tend more to the destruction than the edification of the ignorant hearers and readers, and teach more evil than good manners. vers. 5. Then Judith said unto Olophernes, receive the words of thy servant, and suffer thine handmaid to speak in thy presence, and I will declare no lie unto thee this night. v. 6. And if thou wilt follow the words of thine handmaid, God will bring the thing perfectly to pass by thee, and my Lord shall not fail of his purposes. v. 7. As Nebucodonosor King of all the earth liveth, and as his power liveth, who hath sent thee for the upholding of every living thing; for not only men shall serve him by thee, but also the beasts of the field, and the , and the fowls of the air shall live by thy power under Nebucodonosor, and all his house. v. 8. For we have heard of thy wisdom, and thy policies, and it is reported in all the earth, that thou only art excellent in all the Kingdom, and mighty in knowledge, and wonderful in feats of war. v. 9 Now as concerning the matter which 
* Chap. 5. 18, 1ST  Achior did speak in thy counsel, we have heard his words, for the men of Bethulia saved him, and he declared unto them all the words that he had spoken. v. 10. Therefore O Lord and Governor, reject not his word, but lay it up in thine heart, for it is true, for our Nation shall not be punished, neither can the sword prevail against them, except they sin against their God. v. 11. And now that my Lord be not defeated and frustrate of his purpose, even death is now fallen upon them, and their sin hath 
* It meets, not overtakes them, if this be true.  overtaken them, wherewith they will provoke their God to anger whensoever they shall do that which is not fit to be done. 12. For their victuals fail them, and all their water is scant, they have determined to lay hands upon their , and purposed to consume all those things that God hath forbidden them to eat by his Laws. v. 13. And are resolved to spend the first fruits of the corn, and the tenths of the wine and oil which they had sanctified and reserved for the Priests that serve in Jerusalem, before the face of our God, the which things it is not lawful for any of the people so much as to 
† Did not David and his men eat the shewbread, and did he sin in so doing? did not our Saviour justify them in eating of it in that extremity? Mat. 12. 3, 4. and were not these besieged Bethulians in as great extremity as David and his men were. Which place plainly shows that a rigorous observation of Ceremonies must give place to necessity, saith Diodate upon the place.  touch with their hands. v. 14. For they have sent some to Jerusalem, because also they that dwell there have done the like, to bring them a licence from the Senate. 15. Now when they shall bring them word, they will forthwith do it, and they shall be given thee to be destroyed the same day. But now comes the double iniquity. 16. Wherefore I thine handmaid knowing all this, a●● fled from their presence, and God hath sent me to work 
* Had King James who discovered the Papists Powder-treason, heard her, he would have examined her a little, and found out her dissimulation. Had any Nonconformists uttered such words in any of their works, Mr. Debater would no doubt have cried out Treason, treason, etc. and yet to the reading of this he gives assent and consent for instruction of people in manners. Art. 6. B. Prideaux. Fasc. count. c. 1. q. 2. p. 16.  things with thee, whereat all the earth shall be astonished, and whosoever shall hear it. 17. For thy servant is religious, and serveth the God of heaven day and night. Now therefore my Lord, I will remain with thee, and thy servant will go out by night into the valley, and I will pray unto God, and he will tell me when they have committed their sins. v. 18. And I will come and show it unto thee; then thou shalt go forth with all thine army, and there shall be none of them that shall resist thee. v. 19 And I will lead thee through the midst of Judea, until thou come before Jerusalem, and I will set thy throne in the midst thereof, and thou shalt drive them as sheep that have no shepherd, and a dog shall not so much as open his mouth at thee: for these things were told me, according to my foreknowledge, and they were declared unto me, and I am sent to tell thee.  
Now I pray seriously consider all-her words, and search whether you can find so many lies told at one time by one person (except in the Popish Legends) and all hid under the cloak of Religion, prayer, revelation and affection, when nothing was intended but murder and mischief, as the two next Chapters plainly show, was her design. I know there may be good use made of this story or fiction, to teach Kings and great men, Generals and others, to take heed of entertaining of fair-faced and smooth-tongued Women, lest they be deceived, shamed, yea ruined by them; and 'tis to be feared some persons may (the Lord restrain them) take example by Judith to lie, swear, dissemble, equivocate, and do any thing to compass their bloody designs against the Princes and Potentates of the world, and may think it lawful to use unlawful means to obtain (as they judge) a good end, (as the Monk of Swinstead-Abby did against King John, who poisoned him in the Chalice; and those wicked wretches that poisoned the Emperor Henry the seventh in the Host, and those wicked bloody Papists that stabbed King Henry the 
* If I mistake not (saith Dr. Jer. tailor's Sermon at St. Mary's in Oxford upon November 5th, p. 19) it was Pope Sixtus Quintus, who sometimes pronounced a speech in full Consistory, in which he compares the assassinate of J●ques Clement and Judith, where after having aggravated the faults of the murdered King, he concludes him to have died impenitent, denied him the solemnities of Mass, Dirge & requiem for his soul; at last he ends with a prayer, that God would finish what in this bloody manner he had begun.  third of France with a knife, in the belly; and King Henry the fourth his successor in the mouth, and at the heart. All which Mr. Prin speaks of in his Rome's Masterpiece, p. 34. and an Indian nut, that the confederate Papists had prepared for King Charles the first. From which and the like bloody designs and practices, the Lord in mercy preserve King Charles the second, and all his Royal Relations and loyal subjects) especially when they shall hear and read that her treacherous and bloody fact is so much, and by such men commended, and held forth for people's example of life and instruction in good 
* Art 6.  manners, and as part of the Old Testament, at least 
† See Preface to the Common-prayer-book, Parag. 4.  agreeable to the will of God. I beseech you to read over all this, and examine and consider it well, and then I make no question but you'll see cause enough to tear these two fabulous, erroneous, and dangerous Books out of our Bibles, and cast them out of our Churches.  
Methinks, seeing the ancient Fathers so ordered the matter, that the whole 
* See Preface concerning the Service of the Church, Parag. 1.  Bible, or the greatest part thereof should be read once every year; and seeing that Order is called a 
† Ibid. Parag. 2.  godly and decent order, and fault found that it hath been altered, broken and neglected by planting in 
* Are not the stories of Tobit, Judith, Susanna, Bell and the Dragon, as uncertain, Ex Historicis Apocryphis, incertum est an Tobias & Judith cum fragmentis de Susanna, Bell & Dracone habeantur pro Dramaticis potius quam v●ris narrationibus? Bishop Prideaux Fascic. count. c. 1. q. 2. p. 16.  uncertain stories and Legends— that commonly when any Book of the Bible was begun after three or four Chapters were read out, all the rest were unread; this corruption should not be continued still, as the directions for proper Lessons plainly shows it is, so doth the Calendar. For there is not one Chapter of either of the Books of Chronicles, in which Books are many things that are not so plainly and fully set down in the Books of the Kings. And also the whole Book of the the Canticles (which shows the excellency and mutual love of Christ and his Church) is neglected, and but twelve Chapters of the Prophecy of ezekiel are appointed to be read in the whole year; the other thirty-nine, especially that exceeding profitable and remarkable Chapter, Ezek. 16. wherein God takes special care, and gives a special charge to have Jerusalem know her abominations, v. 2. and to take notice of his extraordinary love towards her▪ v. 6.) are left out, and several other Chapters in other Books of the Old Testament, in which are things very profitable to be read for the understanding of other places of Scripture, confirmation of Doctrine, and instruction in good manners. And there is appointed to be read as a Lesson, but one piece of a Chapter of the Book of the Revelations (that excellent Book, which hath so much concerning the Church of God in this latter end of the world, and discovers so much of the Antichrist and other enemies of Christ and his true and pure Church; of which Book Christ saith, Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those▪ things that are written therein, for the time is at hand, Revel. 1. 3. And that if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the holy city, and from the things that are written in this Book, Revel. 22. 19) and that is the 19th Chapter, and that but to the 17th verse, and that as obscure and mysterious, and as hard to be understood as most of the rest of that holy Book, and the rest that is omitted more easy (most of it) to be understood than that; and to be sure much more profitable for the Church of Christ than the 24th Chapter of Ecclesiasticus is, which is appointed to be read by special order upon the 24th of August, St. bartholomew's day; and to be more sure, than those that are appointed to be read out of Tobit and Judith; and yet there are above 120 Chapters of Apocryphal Books appointed in the Calendar, to be read in one year. And whether appointing them, and punishing Ministers for reading those other of the Books of Scriptures, be not a virtual taking away the words of that Book, I humbly leave to your consideration.  
And seeing your Convocation-men (who Can. 139. call themselves the Church of England) say they have ordained nothing to be read but the pure word of God, or that which is agreeable to the same. If a great part of the pure word of God, must give place, as less 
† Except certain Books and Chapters which be least edifying, and might best be spared, and therefore are left unread. Vide, Order how the rest of the holy Scripture is appointed to be read. Parag. 1.  conducing to the instruction of people in good manners, than the Apocryphal Scriptures do, methinks they might have done well to have left out all such parts, and passages, and expressions of them, as are not agreeable to the pure Word of God, as they do in Ecclesiasticus 25. which is appointed to be read only to the 13 verse. And in Eccl●s. 30. which is to be read only to 18th verse. And Eccl●s. 46. which is to be read only to v. 20. where the 20th verse, which saith, That Samuel prophesied after his death, and shown the King his death, and lift up his voice from the earth to prophesy, to blot out the wickedness of the people; is omitted, because as I suppose, the ancient Fathers have judged it to be contrary to the pure Word of God; and if upon that account that be left out, 'tis thought that upon the same account, Chap. 48. should be cut off at v. 13. or that left out which saith, that nothing, as the old Translation, and as Junius hath it, ulla res, or as the last hath it, No word could overcome Elizeus, and that after his death his body prophesied. For every Book of the Apocrypha hath falsehoods in Doctrine or History, as the learned 
† Sum of Christ. Relig. p. 14. 15.  A. B. Usher saith, and shows in many particulars in every Book; where 'tis observed by him and Jerome, and Bishop 
* Fascic. controv. c. 1. q. 2. p. 14.  Prideaux, that Philo the Jew, who lived since Christ, is judged the Author of the Book of Wisdom, though he would make the world believe that 
† See the Title, and c. 9 the old Translation.  Solomon was the Author of it.  
Now I pray give me leave to propose to the godly wife some few passages I have glanced upon in reading that Book, whether they are agreeable to God's pure Word.  
1. Whether that be true and agreeable to Sacred Scripture, That God made not death, Wisd. 1. 13. seeing it is said, Gen. 2. 17. In the day that thou eatest thereof, thou shalt surely die. And Heb. 9 27. It is appointed unto all men once to die, and after that to judgement. Pray who but God hath appointed it? and whether God may not as well be said to make death as darkness? Gen. 1. Exod. 10. 21, 22. Josh. 24. 7. Psal. 104. 20. Thou makest darkness.  
2. Whether there be no poison of destruction in any of God's creatures, as 'tis said there is not, Wisd. 1. 14. seeing Adders, Asps, Serpents, Toads, Spiders, etc. have poison in them? as is evident, Deut. 34. 24, 33. Job 20. 16. Psal. 58. 4. Psal. 140. 3. Rom. 3. 13. And was not King John poisoned to death?  
3. Whether that be a true and a good expression, and agreeable to God's pure Word, which is in Wisd. 2. 2. For we are born at all adventures? in the Latin 'tis thus, Casu nati sumus; i. e. We are born by chance? Seeing the expression sounds very ill among Christians, who deny chance, and ascribe all events to God's Providence, the Scriptures indicted by the infallible 
Magic. Phis. l. 1. c. 3. p. 57  Spirit of God, being the rule alone for Doctrine and manners to them; saying, That a sparrow doth not fall to the ground without the Providence of God, and that our hairs are numbered, Mat. 10. 29, 30. And that God begat us, and form us, Deut. 32. 18. Isa. 44. 2. And Job tell us, that God brought him out of the womb, Job 10. 18. Now I hope you will not say, that God doth cause any thing by chance, or at all peradventure; because all things are ordered and come to pass according to the counsel of God, Act. 2. 23. Act. 4. 28. and the 
† Sum of Christian Relig. p. 109, 110.  Reverend and learned A. B. Usher, (whom we Christians should credit more than Philo the Jew) saith expressly, That nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will hath decreed before, should come no pass. And that of wise Solomon, Prov. 16. 33. is very remarkable, The lot is cast into the lap, but the whole disposing thereof is of the Lord.  
2. The words are not true, quoad nos homines, but sound very ill in the School of Philosophy as well as of Divinity; for Philosophers tell us, That chance is a cause by accident of those things which are undertaken without election or counsel; and an effect by accident is that which doth happen besides the intention of the agent. And they make this difference between Fortune and Chance, That fortune is ascribed to those things that are endued with reason and will; as when a man digs a Well and finds a treasure, finding the treasure an effect, they say i● by accident, and is by them ascribed to Fortune. And Chance they say, is a cause of the events which do happen about things that are destitute of will and reason; as when a glass falls from a table upon the ground, yet is not broken; this, they say, is an effect by accident, and is by them ascribed to Chance. But now we have reason and will when we are born; and our parents also, who are the chief agents in our birth, have reason and will, and do act in our births, not only as natural agents; but also as rational creatures, and are causes by themselves of our births; for they do effect 
Causae per se.  our births by their own faculty, that is, by nature or counsel; and they do not effect our births by accident, by a strange faculty, that is, besides the propension of nature, or purpose of mind; neither do we ourselves in our births so act; for we have a natural inclination when our Months are finished, to be born; and our Parents have the like natural propension to bring us forth; and therefore we cannot be truly said to be born by chance, or at all adventure, or by fortune; and if so, than our births should be effects by accident, that is, happen besides the intention and expectation of the agent, which cannot be, for our birth is intended and expected.  
3. Besides too, I do not remember the word applied to all among us, but only to bastards, who indeed in our common discourse are said to come, or to be born by chance, but untruly too, as is showed above. But this sense would sound very ill among us, if applied to all persons; how to make a true and good sense of the words I know not.  
4. Whether that be an universal truth and agreeable to God's word in Wisd. 3. 12, 13. to be read October 14. speaking of the ungodly that despise wisdom, thus: Their wives are foolish, and their children wicked, and their offspring cursed. Was not Abigail the wife of churlish drunken ingrateful Nabal, a wise and chaste woman, who by her prudence pacified incensed David, and saved her husbands and servants lives, and restrained him from shedding innocent blood? And was Jonathan the Son of Saul, a wicked man and cursed? was King Hezekiah the Son of wicked King Ahaz, a wicked and cursed child? Is it not directly contrary to God's pure Word, which shows that Ahaz was a wicked man, and that Hezekiah was an eminently godly man and King, as may be seen, 2 King. 16. 20. 2 King. 18. 2 Chron. 〈◊〉. ult. 2 Chron. 29. 2 Chron. 30. 2 Chron. 31. 20. And was Abijah the Son of wicked Jeroboam who made Israel to sin, a wicked child, and curse● offspring? Doth not the Lord say of him thus, That all Israel 〈◊〉 mourn for him, for he only shall come to the grave, because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam? 1 King. 14. 13. Doth it not hence follow, that none of the wives of wicked men are wise, and none, of their children shall be saved? ●nd it will not shift it off, by saying that the words are only indefinite, and sound no more but this, that some wicked men's wive● are foolish, that is, light and wanton, and that some of wicked men's children are wicked and cursed; for so it may be said of truly godly men's wives and children, as we may see in david's and solomon's; and than what punishment or discouragement is this more to the ungodly than to the godly? and therefore that is not the sense, and was not the meaning of the Author, but the former, which is false, and not agreeable to God's pure word of truth.  
5. Whether that in Wisd. 3. 16, 17, 18, 19 verses, be agreeable to the pure word of God, which is, As for the children of adulterers they shall not come to their perfection, and the seed of an unrighteous bed shall be rooted out; for though they live long, yet shall they be nothing regarded, and their last age shall be without honour; or if they die quickly, they have no hope, neither comfort in the day of trial. For horrible is the end of the unrighteous generation? Now I pray are these things universally true of Bastards or not? that they are not so, 
〈◊〉 A. B. Usher saith of this, see his cruel sentence against Bastards. Sum. of Ch. Relig. pag. 16.  consider.  
1. That Jephthah was a bastard, Judg. 11. 1, 2. and yet he came to his perfection; and though he was cast out, so as he did not inherit his father's land, yet he lived long, and he was regarded, and his last age was with honour; for he was a valiant, virtuous, and victorious man, and was chosen first by the Gileadites to be General of all their forces, and afterward he was chosen Judge of all Israel, and he ruled Israel six years, and he had hope and comfort in the day of trial; for he is reckoned by the Apostle amongst those believing worthies, of whom he saith, that the world was not worthy of them, Heb. 11. 32, 38. he was endued with the spirit of prudence and fortitude, yea and was a truly godly man, as appears by his prudent and just dealing with the Ammonites, and his conscientious keeping of his rash vow, though 'twas so much against his own interest, and disadvantageous to his only child. And his death was not more horrible than other men's; the Scripture speaks no evil of his death, (as it doth of several wicked men's, saul's, Ahabs, Achitophel's, Jehorams, Jezabels, and Judas', and others) but only that he died after he had judged Israel six years, and that he was buried in one of the cities of Gilead, his own country.  
2. 'Tis against the express Text of Scripture and scope of the Spirit of God in Ezek. 18. 4, 8, 17, 20. which saith, That it shall be no more said, that the parents have eaten sour grapes, and the children's teeth are set on edge. For the soul that sinneth it shall die. The children shall not be punished for the father's fault.  
3. Adulterers and Adulteresses, that were infamous by their own fault, have had hope, and have been saved, as we may see in K. David and Rahab, and therefore sure Bastards that are not infamous through their own default, but only (as such) through the sin of their Parents, may have hope, and may through God's mercy upon their repentance for their own sins, and faith in Christ, be saved too eternally.  
4. If this of Philo were universally true, than no man could ordinarily be fully persuaded, and sure of his Salvation; which is a Doctrine that may bring true born children into an uncomfortable condition, and make them almost without hope, and bring them to a terrible end.  
5. Pharez the son of Judah, begotten adulterously upon ●is Daughter-in-law Tam. r, was a bastard. Ce● 38 and yet was no 〈◊〉 miserable person as the Author of the Book of Wisdom describes a bastard to be. For he was a hopeful, yea a blessed man: God so blessed Pharez, that among the Posterity of Judah it was said, in craving a blessing on a family, Let thy house be like the house of Pharez, whom Tamar bore unto Judah, Ruth 4. 12. Yea, he was honoured with being one of our Lord and Saviour Christ's Progenitors, according to his humane nature, as ye may see by comparing Ruth 4. 18, 19, 20, 21, 22. 1 Chron. 2. 4, 5. Mat. 1. 3. Luk. 3 33.  
6. Whether that in Wisd. 8. 19, 20. (said to be spoken of Solomon, as the 
The ninth Chapter is called Solomon's Prayer in the old Translation.  words preceding and succeeding show) be agreeable to God's pure word, viz. For I was a witty child, and had a good spirit; yea rather, being good, I came into a body undefiled? and do not rather savour of much base pride, and be not directly contrary to true Solomon's Doctrine, Prov. 27. 2, Let another man praise thee, and not thy own mouth, a stranger and not thine own lips: and do not smell very rankly of the 
* Upon this account Bishop Prideaux condemns this Book, Fascic. controv. c. 1. q. 2. p. 14.  Pythagoreans, and the Pharisees error, who held, That the souls of good men when they die, go not immediately to heaven and there remain, but into the bodies of other good men, as 
† De Bello Judaico. l. 2. c. 7.  Josephus relates of the Pharisees: Yea, and do not virtually deny original sin? for he saith, that he had a good spirit, which I take to be meant of his soul; for 'tis in the Latin, Bonam animam fortitus eram; and that he was good, (i. e.) of a good soul, and that he came into a body undefiled, (i. e.) with sin. what else is or can be the meaning? For I am of their opinion, that hold that the first sin of Adam, our common father, was and is imputed to all us his posterity descending from him by ordinary generation, and that we naturally want that original righteousness which was in Adam, and that we are prone to sin, which proneness to sin is propagated to us by or with the seed of our Parents. Of which to discourse here would take up too much time and paper, but this I do but hint. I intent the Pharisees error, which I conceive is not agreeable to the pure Word of God, in Zach. 12. 1. which saith, That God formeth the spirit of man within him, that is, in medio, in the midst of man, as the 
† Junius in Locum.  Hebrew and Latin hath it; and it accords not with Luk. 23. 43. where Christ said to the penitent Thief, This day shalt thou be with me in Paradise, that is, in Heaven. And 'tis contrary to Luk. 16. 22, 25, 26. which showeth that the soul of Lazarus was carried into Abraham's bosom immediately after his death, and that there it remained, and 
Of this largely before in Article 13.  was to remain. And not agreeable to Mat. 25. 46. which saith, That the righteous go into everlasting life. Yea, and not consonant with Phil. 1. 21, 23. where the Apostle saith thus: For me to live is Christ, but to die is gain. What gain, if his soul went into another body, and not into Heaven?  
And if any should say that Philo's opinion was, That all souls of all men, were made together by God in the beginning of the world, and treasured up until bodies be prepared for them, which was the opinion of many Jews, and of Origen, as Peter 
† ●oc. come. claf. prim. C. 12, Sect. 23. p. 82.  Martyr, and Pareus 
* In Gen 2. 7.  inform me; I answer, that we have cause also to reject it: For,  
1. I ask where the treasury is where these Souls are kept? in Heaven it cannot be, for there evil souls are not kept, for the evil Angels were cast out of Heaven as soon as they sinned. In Hell they cannot be neither, for there good souls that do Gods will are not cast. I might ask again, where then are they kept?  
2. I ask, whether those souls, so long since made, have been idle, or active? if they have been idle and doing nothing, it seems absurd to say, that God should make so many souls so long time beforehand, to do nothing for his honour, seeing he made nothing in vain; and can as easily make them when bodies are prepared for them to act. If it be said they have been active and doing something, then that is either good or bad. Pareus informs me, that the Jews held that these souls were kept in God's treasury until they were infused into bodies according to their merits; which implies, that some did good, and deserved to be put into good bodies, and others did evil, and deserved to be put into evil bodies, and so were by God disposed accordingly. An ingenious witty soul was put belike into an undefiled body, as Philo seems to imply by his words.  
But to this I answer, 1. That it seems the Heathens were not of this opinion; for they say of Galba, Ingenium Galbae malè habitat.  
2. This conceit hath no foundation in Sacred Scripture. For,  
1. That which is alleged for their opinion, That God rested from all his works, Gen. 2. 2, 3, 4. is easily answered thus: 1. That Christ saith, My Father worketh hitherto, and I work, Joh. 5. 17. 2. That God rested from making more or new species or kinds of Creatures, but not from making more or new Individuals or Particulars of those kinds which he had made.  
2. In the History of the Creation (no, nor any where else in Canonical Scripture) there is no mention or intimation made of any such making all souls together; which being a thing of so great moment, would not be concealed, if any such thing had been.  
3. But that the soul of Adam was made in the act 
* Augustin de Civit. Dei, l. 12. c. 23. & Vi●es upon him.  of its inspiration into the body of Adam, Gen. 2. 7. And there is the same reason of our souls and his, Creando infunditur, & infundendo creature.  
4. 'Tis said in Zach. 12. 1. That God formeth the spirit of man within him; that is as Junius observes 'tis in the Hebrew, In medio, is the midst of him; and therefore not made some thousands of years before 'twas infused into him.  
5. Their conceit of being disposed according to their merits, is not agreeable to Sacred Scripture, which Rom. 9 23. saith plainly of those Twins, that God loved (i e. chose Jacob to life everlasting) and hated Esau, (i. e. reprobated him) before they had done either good or evil: Therefore their doing good or evil was not the meritorious cause of putting them into either good or bad, clean or unclean bodies.  
Lastly, His body undefiled, is such another Judaical conceit or Poetical fiction; for what body of man, ordinarily begotten by man, is undefiled? Job's question, Who can bring a clean thing out of an unclean? includes this affirmative, That no man can do it: 1. It participates of Adam's first sin, and 'tis 
† Rom. 5. 12. vide Hilders●am upon Psal. 5. Lect. 55. p. 259.  imputed to it. And 2. 'tis prone and disposed to sin as a leprous seed is to leprosy. Though it be said that spiritual infection, which is in semine, be not sin formaliter & actu, yet it is a certain occult disposition to sin, from which it comes to pass, that the soul created in the body, as a flower in a 
Vide Baron. Exer 2. de origine anim●● Art. 6.  stinking place, doth contract from the body habitual and culpable viciousness even from its first union with it; so that the body is defiled participatiuè vel imputatiuè, & dispositiuè, and therefore not undefiled, as he speaks: Subjectum quo, peccati est caro, 
Vide Article 9th of the Church of England.  subjectum verò quod, person●: quia peccatum primo intravit ratione corporis ad inficiendam animam. Bishop Prideaux Fascic. controv. c. 3. de peccato, q. 5. p. 126. ad 5 & ibid. q. 3. p. 112, 113. & p. 117. Semen 
* That is, the seed is infected as a stinking torch, to which if fire be put, that stink which before lay hid doth appear; so the soul joined to the Embryo, and informing it, it actuates that poison which before lay hid in the seed, whereby the whole compositum or humane nature is infected.  infectum esse, tanquam funale faetidum cui si flamma admoveatur, prodit (quae autea latebat) totius facis graveolentia, sic anima embrioni copulata, eamque informans, actuat in semine latens virus, quo fiat corruptio totius compositi.  
I might except against Ecclesiasticus 1. 14. where 'tis said, That the fear of the Lord was created with the faithful 
† Which is conceived to be contrary to Psal. 50. 5. Ephes. 2. 1, 3, 5. the Exhortation at Baptism in C. P. B.  in the womb, and many other passages in the Apocryphal Books; but these may suffice, and make men look more narrowly into the errors and contradictions that are in them to God's pure word, yea in some parts of those Chapters that are appointed to be read publicly in our Churches, and methinks should cause them all to be turned out of the doors of our Churches and Common-Prayer-Book, especially seeing Reverend Bishop Jewel in his Defence of his Apology, c. 3. divis. 10. tells us, That the old Council at Carthage commanded that nothing should be read in Christ's congregation, but the Canonical 
Def. of Apol. p. 571.  Scriptures. Which words (saith he) are to be found in the Council of 
Vide, Homil. for Rogation-week, Part 3. p. 230.  Hippo, which is the abridgement of the third Council of Carthage, in these words: Scripturae Canonicae in ecclesia legendae quae sunt, & praeter qua● alia non legantur, that is, the Scriptures Canonical which are to be read in the Church, and besides which nothing may be read. Et non oportet libros qui sunt extra canonem, legere, nisi solos canonicos veteris & novi Testamenti. That is, we may not read any Books that be without the Canon, but only the Canonical Books of the Old and New Testament. There ye may find the Decrees of two of the Kings of France, Lewis and Charles, In Templis tantum canonici libri, id est, sacrae literae legantur. That is, Let there be read in the Churches only the Canonical Books, that is to say, the holy Scriptures; and many other good say and testimonies to the same purpose. And Harding's shift or addition to, or exposition of the Decree of Carthage, viz. That nothing be read in the Church but the Canonical Scripture, sub nomine divinarum Scripturarum under the name of the D●vine Scriptures, will not help our Bishops; for they have appointed those Apocryphal Scriptures, which they have appointed in the Calendar to be read, as parts of the Old Testament; for they say expressly, in their 
* See the order in the Book of Common-Prayer for reading the first and second Lessons. 'Tis probable that by this order our Bishops have deceived our Parliaments, who believing them, searched not, and knew not that Apocryphals were to be read as Canonical Scripture.  order for reading the Lessons, That they have appointed the Old Testament to be read for the first Lessons, and the New Testament for the second Lessons, throughout the year. And in their Calendar to which they specially direct us for the finding of those Lessons, they appoint (as was said before, and is there to be seen) above 120 Chapers of Apocryphal Books to be read in our Churches and Chapels for the first Lessons, many of which (as I have manifested) are contrary in many things to the pure word of God.  
Obj. But Bishop Prideaux in answer to the Papists, (who say that the Apocryphals are called by the Fathers, Scripture, and Canonical) saith, with the Fathers, there is a twofold Canon: 1. Morum, of manners.  
2. Fidei of faith; these, saith he, are sometimes called Canonical in the first sense, not in the second.  
Answ. To which I answer thus: 1. That the Fathers were but mere men, and not infallibly guided by the holy and unerring spirit of God. 2. That they had their errors, and did contradict themselves.  
3. That Mr. Hildersham (though he speak well of the Fathers) whom you say was a Conformist, proves by three good reasons, That our learned Divines in these days may know more, and have better judgement in Religion than the Fathers had: as, 1. They are born and bred in the knowledge and profession of the truth, and have known from their childhood the holy Scriptures, which are able to make them wise unto salvation, as the Apostle speaketh of Timothy, 2 Tim. 3. 15. Whereas most of the Fathers were bred and had lived long in Gentilism and beresie, before they came to the knowledge of the truth. 2. They enjoy the benefit both of all the Fathers own labours, and of the writings of many other learned men also, which the Fathers themselves could not do. 
A Dwarf may see farther upon a Giant's shoulder than the Giant.  3. They have the help both of far better Translations of the Scripture than the Fathers could have, and of the knowledge of the Tongues also, which the chief of the Fathers are well known to have been wanting in. 4. The Bishop saith nothing to that, that they are called Scripture. 5. That there are many erroreous Doctrines contrary to the Canonical Scriptures in those Books, and some in those appointed to be read, as I have showed before, which may do much mischief to the true Church of Christ, and teach false Doctrine instead of good manners. 6. That they are not a good Canon for manners, as I have showed in Tobit's wife her passionate bidding her husband, (who gave her good counsel) to hold his peace, and immoderate bewailing her Son, who was well. Tob. 10. 6, 7. (to which may be added Raguels swearing, that Tobius should stay with him fourteen days), and in teaching Tobias to conjure, or spell away the Devil, Tob. 6. 16, 17. which Tobias practised, Tob. 8. 2, 3. and in the Angel Raphael's lying, in saying, that he was Azarias' the son of Ananias the great, and of Tobits' brethren, Tob. 5. 12. and in saying, that he was one of the seven Angels that did bring to remembrance Tobias and Sarahs' prayers, and that did present the prayers of the Saints before the holy one, Tob. 12. 12, 15. And in judith's lying, hypocritical dissembling, and swearing, to compass her treacherous and bloody design, and praying to God for to bless her deceit, and commending the wicked and cruel fact of Simeon, which God by Jacob condemned, Judith 9 2, 3, 4, 10, 13. Judith 10. 12, 13. and Judith 11. Judith 12. which may, and no doubt will teach evil men and women more evil than good manners; and this too, not so much accidentally, as by themselves and their own nature. 7. The Canonical Scriptures are a sufficient Canon for Doctrine of faith and 
* Homily for Rogation week. Part 3d, p. 230. And no where can we more certainly search for the knowledge of this will of God (by the which we must direct all our works and deeds) but in the holy Scriptures.  manners, and therefore there is no need of reading these Books to teach men good manners. 8. If the Popish Legends are not to be read in public, because full of lies and fictions; then by the same reason should not Tobit, Judith, the History of Bell and the Dragon, be read, which are full of such things.  
Obj. But Bishop Prideaux saith, That the Apocryphal Books are read for their conformity for the most part with the Canonical, as ancient and sacred Homilies, to inform and teach good manners, not to confirm Doctrine, Fasc. count. c. 1. q 2. p. 16. & loc. 4. Sec. 3. q 6. p. 237.  
Answ. To this I answer, as before, 1. That the word of God is a perfect and perspicuous rule for Doctrine of faith and good manners. 2. That there are many things in those Books inconformable to the Canonical Scriptures both for Doctrine and manners, as the Bishop's answer (maximâ ex parte) implies, and as I have plainly showed, and therefore they are not sacred Homilies fit to be read in public 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 Scriptures, 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. Usher Sum of Changed Relig. p. 15. and Diodate, say and show 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 public, 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 Judas, 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. Usher, 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 Bishop's reason be good) they are more fit and profitable to be appointed to be read and taught in public than the Apocryphal Books that are appointed by our Bishops. 5. Papists ('tis to be feared) will say that Th. Aquinas his Sums, and Pet. Lombard his Sentences collected out of the ancient Fathers, are for the most part conformable to the Canonical Scriptures, and that therefore by our Bishop's 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 Protestant's 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.  Usher calls many of the Apocryphal Books, fables. Bishop 
† Fascic. contr. cap. 1. q. 2. pag. 16.  Prideaux saith, 'tis 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 convers●●● of the holy Angel with him, things which do savour of a Jewish fable, composed for delight, to give some instruction of virtue, 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 public.] That in eading, that is not always proposed, which 〈◊〉 
Bishop Prideaux Fasc. Controversiarum, cap. 1. q. 2. p. 16.  in it●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 easy 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 God's 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 edify 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 public 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 'tis accidental, as 'tis said of God's Word; for the reading and preaching of God's 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 itself 
* Aquin. 22. q. 43. a. 1, ad 4.  inductive to sin, to sinful opinions, affections and practices, as may by any understanding Christian be evidenced in those Particulars I have instanced in before. 3. 'Tis evident, that if not for authority, yet for edification they are made rather superior than equal to the Canonical Scriptures, that are laid aside to make room for those Apocryphals as more edificative than they. 4. Apocryphals are not more easy institutes, exciting to the embracing of the Canonicals, but rather to the rejecting of them in the matters of faith and good manners. 5. Suppose they were such institutes, yet it will not follow that such erroneous Books should be publicly read, because of the greater parts easiness and conformity to the word of Truth; for they may 
* Let us cast from us corrupt Doctrine that will infect our Souls. Homily of the Resurrection, p. 196.  corrupt their souls with erroneous opinions and affections, and lives with wicked practices. 6. No corrupting-Homilies or Sermons are to be appointed to be read or preached in public in the Church; for all things are to be done to the edification of the Church, 1 Cor. 14. 26. 7. Apocryphals are appointed to be read in Cathedrals as well as in Country Parochial Churches. Now you will not say, that in Cathedrals where the Bishop, Dean, and prebend's sit and hear, are the popular and duller or slower sort of hearers. This therefore is no true and satisfactory answer, but a mere pretence and put-off.    

ART. XVII.  That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperors, Kings and Princes, Pastors, People and Churches. 
THis I renounce, because 'tis contrary to the Doctrine of the Church of England, which in Article of Religion 37, saith thus: The Queen's Majesty hath the chief power in this Realm of England and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes, doth appertain, and is not, nor aught to be subject to any foreign jurisdiction, Where we attribute to the Queen's Majesty the chief Government, by which titles we understand the minds of some slanderous folks to be offended, we give not to our Princes the ministering either of God's word, or of the Sacraments, the which things the Injunctions also lately set forth by Elizabeth our Queen, do most plainly testify: But that only prerogative which we see to have been given always to all godly Princes in holy Scriptures, by God himself, that is, that they should rule all Estates and degrees committed to their charge by God, whether they be Ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil doers. The Bishop of Rome hath no jurisdiction in this Realm of England. And I add (as Dr. Reynolds offered at the Conference at Hampton-Court, pag. 37.) that be ought not to have any here. Of which God willing and permitting I shall say more hereafter, though much be said already in the 11th Article of Popery renounced as before.  
The Articles of Lambeth, the Doctrine of the Church of England and Ireland.  
THe Articles of Lambeth made by Dr. John Whitgift A B. of Canterbury, Dr. Fletcher Bishop Elect of London, Dr. Vaughan Bishop Elect of Bangor, Dr. Tindale Dean of Eli, Dr. Whitaker, Dr. Chaderton, and Mr. Perkins, etc. as I find them in Dr. Heylin's Cyprianus Anglicus, l. 3. p. 204. and as I find them among the Articles of Ireland.  
1. God from all eternity hath predestinated certain men unto life, certain men he hath reprobated.  
2. The moving or efficient cause of Predestination unto life is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the person predestinated, but only the good will and pleasure of God.  
3. There is predetermined a certain number of the Predestinate, which neither can be augmented nor diminished.  
4. Those who are not predestinate to Salvation shall be necessarily damned for their sins.  
5. A true living and justifying faith, and the Spirit of God sanctifying, is not extinguished, doth not fall off or vanish in the Elect either totally or finally.  
6. A man truly believing or endued with justifying faith, is certain, or with full assurance of faith of the remission of his sins, and of his everlasting Salvation by Christ.  
7. Saving Grace is not given, nor communicated, nor granted to all men, by which they may be saved if they will  
8. No man can come to Christ unless it be given unto him, and unless the Father shall draw him; nor are all men drawn of the Father, that they come to the Son.  
9 It is not in the free choice and power of every man to be saved.  
These Nine Articles or Conclusions, 
And when the Articles of England were received in the Church of Ireland, the Title of the Canon is thus: Of the agreement of the Church of England and Ireland, the profession of the same Christian Faith. Which shows that the Churches of England and Ireland, did agree in those Articles, etc.  in the Convocation held at Dublin, Anno 1615, were resolved upon and agreed to by A. B. Usher, and the Bishops and Clergy, as the public Confession of the Church of Ireland, as may be seen in the Articles of Ireland, and in Dr. Heylin's Cyp. Angl. l. 4. p. 271.  
And moreover these Nine Articles of Lambeth were declared to be the Doctrine of the Church of England by the Commons of England Assembled in Parliament about June 14th, Anno Domini 1628., as Dr. Heylin informs me in his Cyprianus Angiicus, l. 3. p. 197.  
And 'tis observable, that though Dr. Heylin affirms, that the five Arminian points, condemned in the Synod of Dort, are the Doctrine of the Church of England, and though Dean White licenced Moungues Armin an Popish Books, and affirmed that there was nothing in it but what was agreeable to the profession of Faith, and Doctrine of the Church of England, Cypr. Angl. l. 2. p. 135. and the three Arminian Bishops, Buckeridg, Corbet, and Laud, that wrote and pleaded for him, affirmed the same; in which Books the five Arminian points were maintained by Montague, and Limbus patrum, and many Popish points more, though they clamoured very much against the Parliaments declaring, That he had in his Books, (viz. his Gag, and his Apollo Caesarem) disturbed the peace of the Church by publishing Doctrines contrary to the Articles of the Church of England, and the Book of Homilies; and that the whole frame and scope of his Books was to the discouragement of the well-affected in Religion from the true Religion established in this Church, and to incline them, and as much as in him lay to reconcile them to Popery. Cypr. Angl. l. 2. p. 155, And laboured by the authority and interest of the then King to have those points referred to the decision of the Convocation, to whom they said they did belong, though all the knot 
* Cyp. Angl. l. 1. p. 59  of Arminians, (except Mr. Barlow) that met at Bishop Neils, and many more, were promoted and dignified persons, and Montague 
† Cypr. Angl. l. 3. p. 185.  himself made Bishop in Orthodox Carleton's place at Chichester, who wrote against Mountagues Books, and Popish Goodman (who 
* Cyp. Angl. l. 4. p. 446.  lived and died a Papist) was made Bishop of Gloucester in Orthodox Smith's place, who opposed Laud in his Altar-worship there; yea, though A. B. Abbot was by Laud's means sequestered from the execution of his office, and his authority committed to such hands as were no favourers of the Genevean faction (they are Heylin's own words) of which Bishop Laud (as Heylin 
* Cypr. Angl. l. 3. p. 170.  saith) informed the King that A. B. Abbot was the head, viz. to Mountain Bishop of London, Neile Bishop of Durham, Buckeridg (laud's Tutor) Bishop of Rochester, Hows●● Bishop of Oxford, and himself, Bishop of Bath and Wells, or any two of them; yea, when Laud was gotten uppermost, and had gotten stouthearted William's Bishop of Lincoln into the Tower, and had his Spies upon Orthodox Hall Bishop of Exeter, and Davenant Bishop of Salisbury, (two of those learned Divines which were sent by King James to the Synod of Dort) and had almost, and did what he listed in promoting those of his party, and suppressing those of the Genevean party, as Dr. Heylin evidenceth, yea brags in his Cyprianus Anglicus; yet I say, he never durst put those five Arminian points to the hazard of decision by the Convocation (though he had a great mind to it, as appears by his moving the Duke of Buckingham about it, and his consulting with Bishop Andrews about it, as Dr. Heylin relates in his Cyprianus 
* Lib. 2. p. 133. 'Tis probable he first advised, and then ordered the Catalogue of the most eminent Divines, distinguished according to their persuasions, by the Letters O and P made him fear the Convocation, and therefore take his other courses, which brought himself and others to ruin. Cyp. Angl. l. 2. p 133. And the eighth Article objected against him, viz. That there must be a blow given to the Church, such as hath not been yet given, before it would be brought to conformity. Cyp. Angl. l 5. p. 512, 513. might be brought to prove his fear of the Convocation, as is said.  Anglicus) lest they should be condemned by our Convocation, as well as they were by the Synod of Dort; and by Bishop Carleton, Dean Sutcliff, Dr. Featly, Mr. Goad, Mr. Yates, Mr. Ward, Mr. Burton, Mr. Rouse, and Mr. Pryn asunder, that the encounter seemed to be betwixt a whole army, and a single person, as Heylin writes in his Cyprianus Anglicus, l. 2. p. 155. and by Dr. Prideaux in the Chair in the Divinity School at Oxford, as they had been by learned Dr. Humphries, Dr. Holland, and Dr. Abbot before him, and by Dr. Whitaker, Mr. Perkins, Dr. Davenaut, and Dr. Ward, and many more at Cambridg, and by many more in the Universities, and elsewhere in Cities, Towns, and Country Parishes. And were never declared either by any Convocation, at or since the first reformation, or by any Parliament, (except in Queen Mary's reign) to be the Doctrine of the Church of England. And for further confirmation of this truth, that those five Arminian points condemned by the Synod of Dort, (to which Synod King James sent several Learned and Orthodox Divines, who joined with the rest of that Learned Synod, in condemning and rejecting all those five Armanian points (which sure neither he nor they would have done, if they had been the Doctrine of the Church of England) were not the Doctrine of the Church of England; read King James his Declaration against Vorstius, wherein he writes thus to his Ambassador, Sir Ralph Winwood, Trusty and Well-beloved, etc. You shall repair to the States-General with all possible diligence in our name, telling them that we doubt not but that their Ambassadors which were here about two years since, did inform them of a forewarning that we wished the said Ambassadors to make unto them in our name, to beware in time of 
* Arminians called seditious and heretical Preachers.  seditious and heretical Preachers, and not to suffer any such to creep into their State. Our principal meaning was of Arminius, who though he were late dead, yet had he left too many disciples behind him. Declarat. pag. 350. of his Works: That Vorstius hath published such monstrous blasphemy and horrible Atheism in a scandalous Book fit to be burnt, and the Author punished; and that Arminius late Divinity-Reader at Leyden, was but of little better stuff, who, though he be dead, hath left his sting yet living among them, Ibid. p. 350, 351. And in pag. 355. he saith thus in his Letter to the States-General: We had well hoped that the corrupt seed of that enemy of God, Arminius, did sow amongst you some few years since, had given you sufficient warning to take heed of such infected persons, seeing your own Countrymen divided into factious; upon this occasion, a matter so opposite to unity (which is indeed the only ●ro● and safety of your State next under God) as of necessity it must by little and little bring you to utter ruin, if wisely you do not provide against it, and that in time. Ibid. p. 355. It is true it was our hard hap not to hear of this Arminius before he was dead, and that all the Reformed Churches of Germany had with open mouth complained of him. But as soon as we understood of that distraction in your State, which he left after his death behind him, we did not fail to use some such speeches to your Ambassadors as we 
* That is those above named to beware of seditious and Heretical Preachers.  thought fittest for the good of your State, which we doubt not but they have faithfully reported unto you. For what need we make any question of the arrogancy of these 
† Arminians called Heretics or atheistical Sectaries.  Heretics, or rather Atheistical Sectaries among you, when one of the● at this present (that is, Bertius a Scholar of Arminius, as he described and called him in his former Letter to his Ambassador, Ibid. p. 354.) remaining in your Town of Leyden, hath not only presumed to publish of late a blasphemous 
* Bertius his Book de Apostasia Sanctorium, called a blasphemous Book.  Book of the Apostasy of the Saints; but besides, hath been so impudent as to send the other day a copy thereof, as a goodly present to our Archbishop of Canterbury, together with a Letter, wherein he is not ashamed (as also in his Book 
† To say that the Doctrine therein contained is agreeable to the profession and Doctrine of the Church of England; a gross lie! ) to lie so grossly as to avow, that his Heresies contained in the said Book are agreeable with the religion and profession of our Church of England; for these respects therefore have we cause enough very hearty to request you to root out with speed those 
* Arminianism, Heresy and Schism.  Heresies and Schisms, which are beginning to bud forth among you, which if you suffer to have the reins any longer, you cannot expect any other issue thereof than the curse of God, infamy throughout all the Reformed Churches, and a perpetual rent and distraction in the whole body of your State. Given at Westminster, Octob. 6. 1611.  
And Sir Ralph Winwood, his Majesty's Ambassador there, in his Remonstrance to the States-General by his Majesty's approbation, saith thus: If therefore Religion be as the Palladium of your Commonwealth; and that to preserve the one in your glory and perfection, be to maintain the other in her purity, let yourselves then be judge in how great a danger the State must needs be at this present, so long as you permit these Schisms of Arminius to have such vogue as now they have in the principal Towns of Holland, and if you suffer Vorstius to be received Divinity-professor in the University of Leyden, (the Seminary of your Church), who in scorn of the holy Word of God, hath after his own fancy devised a new Sect, patched together of several pieces of all sorts of ancient and modern Heresies. Ibid. p. 358, and p. 361. he saith further thus: His Majesty doth exhort you, that you having gotten the upperhand of your miseries, you would not suffer the followers of Arminius to make your actions an example for them to proclaim throughout the world, that wicked 
The Doctrine of Arminians of the apostasy of the Saints, a wicked Doctrine.  Doctrine of the Apostasy of the Saints. To be short, the account which his Majesty doth make of your amity, appears sufficiently by the Treaties which he hath made with your Lordships, by the succours which your Provinces have received from his Crowns, and by the deluge of blood which his subjects have spent in your Wars Religion is the only sowder of this amity; for his Majesty being by the Grace of God Defender of the Faith, doth hold himself obliged to defend all those who profess the same 
The Protestant Hollanders of the same Faith and Religion with us.  Faith and Religion with him. Ibid. p. 361. And p. 365. King James himself saith, If the subject of Vorstius his Heresies had not been grounded upon questions of an higher quality, than touching the number and nature of the Sacraments, the points of Justification, of Merits, of Purgatory, of the visible Head of the Church, or any such matters as are in controversy at this day betwixt the Papists and us; Nay more, if he had meddled only with the nature and works of God ad extra; if we say he had soared no higher (although we should have been very sorry to see such 
* Mark it, he calls those points also Heresies.  Heresies begin to take root among our Allies and ancient Confederates) we should not have been so zealons as we have been in this business.— And p. 368. he saith thus of the main point of Arminians: The nature of man, through the transgression of our first Parents, hath lost freewill, and retaineth not now any shadow hereof, saving an inclination to evil; those only excepted, whom God hath sanctified and purged from their original Leprosy. And p 366. he saith thus: The principal bond of our conjunction, is our uniformity in Religion. King James was of a mind better than, and different from, A. B. Laud. He, you see, thought himself obliged to help the Hollanders, as being of the same Profession and Religion with him, yea and uniform in the same Religion for substance; though they and he differed in Discipline, mode of Worship, and form of Church-Government; but A. B. Laud would not acknowledge the Protestant Ministers of the Palatinate Churches to be of the same Religion with us here in the Church of England 
* Cypr. Anglicus, l. 4. p. 305, 306. where you'll find that he caused the Letters-Patents for a Collection for those Orthodox Protestant Ministers, though procured by the Queen of Bohemia of K. Ch. her Brother, to be canceled, and new ones drawn, and those expressions expunged, etc. , and that because they received the Doctrine (and rigours, as Heylin calls them) of Calvin in the point of Predestination, and the rest, depending thereupon as Orthodox. And also, for that they maintain a parity of Ministers, and hold not our Episcopacy essential to the being of a Church, as A. B. Laud plainly did; and also, for that they called the Doctrine and Government of the Church of Rome an Antichristian yoke. King James called and proved the Pope of Rome to be Antichrist, and the Doctrines of Arminius and his followers, wicked and heretical; and held those of Calvin to be Orthodox in those points, and uniform with our Profession here in England, as may be seen by his Declaration against Vorstius, by his procuring the Synod of Dort, and sending Orthodox Divines to it, who condemned the five Articles of Arminius or Arminians, and by his ratification of the nine Articles of Lambeth, in the Articles of Ireland. And for further proof of King James his judgement against Arminianism, take and read a Jesuits Letter to the Rector at Brussels. Father Rector, 
The Jesuits Letter.  etc. We have now many strings to our bows, and have strongly fortified our faction, and have added two Bulwarks more; for when King James lived, WE KNOW HE WAS VERY VIOLENT AGAINST ARMINIANISM, and interrupted with his pestilent wit and deep learning our strong designs in Holland; now we have planted the Sovereign drug, Arminianism, which we hope will purge the Protestants from their Heresy. This Letter was seized in A. B. Laud's Study, 
Vide Prin's Introduction to A. B. Laud's trial.  and attested against him at the Lords-Bar, as Mr. Hickman informs me in his Justification of the Fathers and Schoolmen, pag. 63. To which purpose the 
The Commons Declaration.  Commons of England assembled in Parliament declared to his late Majesty thus: The hearts of your Subjects are perplexed when with sorrow they behold a daily growth and spreading of the faction of Arminians, that being (as your Majesty well knows) but a cunning way to bring in Popery; and the professors of those opinions, the common disturbers of the Protestant Churches, and Incendiaries of those States in which they have gotten any head, being Protestants in show, but Jesuits in opinion and practice. Of which growing faction Neile Bishop of Winchester, and Laud Bishop of Bath and Wells are named particularly for the principal Patrons, as Dr. Heylin saith, Cyp. Angl. l. 3. p. 181.  
And though Dr. Heylin and Bishop Montague stand much upon King James his words at the Conference at Hampton-Court, yet being well considered, they make nothing for their false Doctrine, [That truly justified persons may totally and finally fall away from the acts and habit of saving Grace] but rather against it. For,  
1. King James, though he did not yield (as they say) at the Conference at Hampton-Court, that those words [totally and finally] should be added to the sixteenth Article of our Church; yet he yielded to it, and to all the Articles of Lambeth afterward, when A B. Usher drew up the Articles of Ireland, to which all the Clergy there in Convocation assembled yielded, assented and subscribed, as was showed before. And the reason why he yielded not to them at the Conference at Hampton-Court, was because he did not understand what they were. Conference Ibid. p. 40.  
2. He wished that the Doctrine of Predestination might be very tenderly handled, and with great discretion, lest on the one side, God's Omnipotence might be called in question by impeaching the Doctrine of his eternal Predestination; or on the other, a desperate presumption might he arreared, by inferring the necessary certainty of standing and persisting in grace, Conf. p. 30.  
3. He saith, That Predestination and Election dependeth not upon any qualities, actions, or works of man, which be mutable, but upon God's eternal and immutable decree and purpose, Conf. p. 43.  
4. This (I suppose) was one great reason why learned King James called Arminius his Scholars, Atheistical Heretics, in his Declaration against Vorstius: Because, 1. Their conditional and incomplete Election of singular persons, and not peremptory, until at the last they do persevere, doth by necessary consequence deny God's nature. For let it be granted, as they distinguish and say, That God's eternal Decree of Election of particular persons, be not absolute, but only conditional, if they do believe; and not peremptory and complete, till they do believe and persevere in believing, and to the hour of death; and that this their faith and perseverance doth depend upon man's , which is very corrupt, uncertain, and changeable, and which they say may and doth determine itself always as it pleaseth, and may finally resist God's will, and offers of Grace, than it will follow, that God's knowledge is very confused and uncertain; that he doth not distinctly and certainly know whether this or that man will or shall believe in Christ, and persevere in holiness; and that therefore he doth but conditionally elect him to eternal Salvation, viz. if he do believe in Christ, and persevere; and not peremptorily, until he see him do so; and than it will follow that God is not omniscient and that there is a separable accident in God; and that God is compounded of subject and accident, and not a perfect and simple essence, and so not God; which is contrary to Sacred Scripture, Job. 6. 64. But there are some of you that believe not; for Jesus knew from the beginning who they were that believed not, and who should betray him. And 2 Tim. 2. 19 Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. Which two places of Scripture do plainly show that the Lord doth distinctly and certainly know who are elected, and who are reprobated, and who would believe in Christ, and who would not believe in him, and this too, from the beginning. And their Doctrine of resistibility, viz. that the will of Gods elect can finally resist God's will, denies consequentially God's Omnipotence, and makes man stronger than God, which is contrary to that of our Saviour, Joh. 10. 29, 30. My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hand; I and my Father are one. And so they run directly against King James his words, which they have brought out of the Conference at Hampton-Court before mentioned; where he willed, That the Doctrine of Predestination should be handled tenderly, lest God's Omnipotence should be called in question. 3. Their Doctrine of God's incomplete and revocable decree of Election, makes God mutable, which is contrary to Mal. 3. 6. I the Lord change not. Jam. 1. 17. With God there is no variableness nor shadow of turning.  
To this may be added that which the industrious and judicious Author of the Book entitled, the 
* C. 7. S. 6. p 210, 211.  Practical Divinity of the Papists, tells us, that Papists have too much of sorcery and enchantment in their Sacramentals, and such like things, as in Consecrated water, Salt, Oil, Bread, Waxen-tapers, branches of Trees, Roses, Bells, Medals and Agnus Dei's. To such things as these they ascribe marvellous and supernatural effects, a virtue to save and sanctify fouls, to blot out sins, to expel Devils, to cure diseases, to secure Women in travel, to preserve from burning and drowning. Pope 
* De Consecrat. D. 3. C. aqua.  Alexander in the Decrees which they ascribe to him, asserts that water mixed with salt and consecrated, doth sanctify the people, purify the unclean, break the snares of the Devil, and bring health to body and soul.  
The form of exorcising salt, which we have in their authorised Books, tells us, it is exorcised that it may be to all that take it both health to body and soul. The exorcised water is to take away all the power of the Devil, and root him out. Pope Vrban the fifth, lib. 1. de Ceremoniis, cap. ult. tells us, that an Agnus Dei drives away Lightning, and all malignancy, delivers pregnant Women, destroys the force of fire, secures from drowning, and (which is more) destroys sin, even as the blood of Christ doth. Bellarmine 
* De cultu Sanctor. l. 3. c. 7. p. 1594.  saith they are of power for blotting out venial sins, for the chase away Devils, for the curing of Diseases, Others 
† Tribuitur Thom; Cajetan. Soto in Suarez. T. 3. Disp. 15. S. 4.  ascribe to them a power to excite gracious motions, even ex opere operato. Now it is acknowledged that the natural power of these things cannot reach such effects, and that there is no virtue in or of themselves to produce them, no more than there is in such things by which Magicians and Conjurers work their strange seats. Nor hath the Lord instituted them, or any where promised to empower them for such purposes, no more than he hath promised to make the charm of any sorcerer effectual for marvellous operations. Bellarmine 
* Ibid. ubi supra.  confesseth that such things have their force, not by any promise of God expressed. And Suarez 
† Ib. p. 187.  saith the effect thereof is not founded in any special promise of God, because (as he had said) it doth not appear there is any such promise. And they confess there is a tacit Invocation of the Devil in using things for effects to which they have no power natural or Divine. There is such an Invocation of the Devil saith Cajetan 
* Sum. verbo Divinatio. , when one useth any thing or word as having power for an effect, for which it appears not to have any virtue, either natural or Divine. And so Silvester 
† Sum. verbo supers●●cio.  after Aquinas; if the things made use of for such effects appear to have no power to produce them, it follows that they are not used for this purpose as causes, but as signs or Sacramentals, and consequently they belong to some compact with the Devil. And this even the Jesuits will acknowledge. Thus Cardinal Tollet; it is to be generally observed, that there is a tacit Invocation of the Devil, when a man attempts to do any thing by that which neither of itself, nor by Divine power produceth such effects. And Filliucius 
* Tract. 24. c. 7. n. 170. p. 82.  declaring the several ways, whereby a Magical operation may be discerned (most of which are applicable to their Sacramentals) gives this as the reason of them all, Because when the effect cannot be expected from the power of such causes, since they have it not of themselves, neither from God, who hath not instituted them, it follows, that it must be expected from the Devil, who is therein tacitly invocated. They take it for evident, that the efficacy of such things is not from God, if he did not institute them; not from God, saith Filliucius, seeing he is not the institutor. So Silvester will have the Magical signs referred to Diabolical compact, because (having no such power of themselves) they are not of Divine institution; plainly signifying, that if their Sacramentals were not instituted of God, they could be no better than what he refers to the Devil Now what evidence is there, that their Sacramentals are of Divine institution, and appointed by God for such purposes?  
Now if any indifferent man should apply that, which declares that those learned Papists have written of above, to two of those Ceremonies which they use, and we have retained, as much abused, and such virtue ascribed to them, not only by them, but by 
† Bishop Montague in Orig. p. 82. saith, the sign of the Cross hath power to work Miracles, to make the Devil to fly, and that 'tis a sword and buckler, and the chief armour of the soul against all spiritual enemies.  many in our Church also, viz. the Surplice, and the sign of the Cross in Baptism. I know not well how to free them that attribute such supernatural virtue to them, and so use them from the same offence that is charged upon them in their use of their Sacramentals; for they are retained and enjoined as (
a Vide of Ceremonies, why some be retained, before the Book of Common-prayers. ) means apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification, whereby he might be edified. The Surplice is retained either to stir up the dull mind of the (
b Dr. John Burges of the lawfulness of Kneeling, c. 17. p. 52. saith, the Surplice signifieth the pureness that ought to be in the Minister of God. So do the Episcopal Commissioners in answer to Presbyterians, p. 108, 109. ) Minister that wears it to innocency and holiness, as if he alone needed such excitation, or were alone of a dull mind in the congregation; or to stir up the dull minds of the people to reverence the Surpliced Minister as more holy and innocent than others. And the pleaders for it say, 'twas retained to signify and teach Pastoral holiness. And so 'tis made a new Sacrament, and a new word, forbidden (saith Archbishop (
c Sum of Christian Relig. p. 222. Bishop Morton saith, that the Cross is a sign of constant profession of Christanity. Pat. def. c. 1. S. 6. ) Usher) in the second Commandment; and the sign of the Cross in Baptism, though most grossly abused by Superstitious and Idolatrous Papists, is retained to signify and teach constancy in the true Faith of Jesus Christ, and is by Mr. Hooker called as a Sacrament, à quasi Sacrament, and by another a semi-Sacrament. Yea, Mr. Hooker (
d Eccles. Pol. l. 5. p. 353. ) calls it a mean where nature doth earnestly import aid, and that ready assistance, than which there can be no help more (
e What more forcible than the Sacrament of Baptism, and the Word of God preached and applied? etc. ) forcible, serving only to relieve memory, and to bring to our cogitation that which should most make ashamed of sin. Yea, doth he not say plainly, that the sign of the Cross (as we use it) is in some sort a mean to the work of preservation from reproach? surely the mind which as yet hath not hardened itself is sin, is seldom provoked thereunto in any gross and grievous manner, but natures secret suggestion objected against it, ignominy, as a bar. Which conceit being entered into that palace of man's fancy, the gates whereof 
'Tis observable, that Hooker pleads for the sign of the Cross as Papists do for their Crucifixes: to put men in mind of Christ's Passion, and their duty to him for it. Of which Crucifixes are as effectual as the sign of the Cross; and so he cunningly overthrows the Doctrine of the Church of England, in her Homily against the peril of Idolatry, and secretly bring in Idolatry by our Ceremonies. Eccles. Pol. l. 5. Sec. 65. p. 343.  have imprinted in them that holy sign, which bringeth forthwith to mind whatsoever Christ hath wrought, and we vowed against sin; it cometh hereby to pass, that Christian men never want a MOST EFFECTUAL THOUGH SILENT TEACHER, TO AVOID WHATSOEVER MAY DESERVEDLY PROCURE, SHAME. So that in things which we should be ashamed of, we are by the Cross admonished, faithfully of our duty, at the very moment when admonition doth most need. Thus Hooker.  
By which 'tis clear, that he ascribes a very great virtue to the sign of the Cross, and that equal to, if not greater than is in the Sacrament of Baptism, or the Word of God preached, etc. For he saith, 'Tis a mean most ready, and a most forcible help to work preservation from sin and reproach, which bringeth forthwith to mind whatsoever Christ hath wrought, and we have vowed against sin; and a most effectual teacher, which doth most faithfully admonish us of our duty, etc.  
Now this 
† Yea, 'tis said virtually that they have a power in them to reduce men to a perfect and godly living, without error or superstition. See ubi supra of Ceremonies in the end.  virtue to do these things, they have not either naturally in themselves, or by Divine institution. They were never intended by nature, or the God of nature for such purposes; and God hath no where promised to give such virtue and efficacy to these humane Ceremonies; and men have not power to give them such great virtue as is ascribed to them by the pleaders for them; and therefore I dare not undertake to clear them from the charge and judgement that is above given against those other forementioned Sacramentals by those learned Papists. Learned Festus 
† Disp. Theol. adversus Pontificios 37. Thes. 6. p. 266.  Hommius saith thus of the sign of the Cross, That 'tis Magical and superstitious to attribute to the sign of the Cross, made by the hand or finger in the air, or any other thing, a supernatural and divine efficacy of sanctifying us or our things, of avoiding Devils, and of curing Diseases; and that it ought to be abrogated for this superstitious and truly Magical abuse of it. And Disputation the 38. Thes. 2. p. 208. he saith further thus: For seeing that Idolatry is nothing else than to attribute to the Creatures that honour that is due to God alone; and those virtues which are proper to God, it is manifest that all they, whosoever they be, that ascribe to Creatures, and most of all to Inanimate Creatures, the Divine Properties, and the proper effects and benefits of God or Christ, do manifestly make Idols of those Creatures; and whoever they be that do earnestly desire or expect these benefits from them, do commit gross Idolatry: And Mr. Perkins in his Order of Causes of Salvation and Damnation, upon the second Commandment, p. 63. in 4to, saith thus: Satanical means I call those which are used in the producing of such an effect, to the which they neither by any express rule out of God's Word, nor of their own nature were ever ordained.  
I pray let these things be humbly and meekly considered; and withal remember, that there is an Amen said to the use of the sign of the Cross, which is a prayer, as appears in the Office of public Baptism, and the Church-Catechism. I do not charge our men with it, but humbly submit it to their serious consideration, and desire them if any shall think they are concerned hereby to go about to clear themselves from that is here charged upon the Papists, they do not (as the practice of some hath been) answer so, as to acquit the Papists too, and justify the ungodly; but rather abstain from all appearance of evil, 1 Thes. 5. 22. and abolish that which is amiss, or hath but the real appearance of that which is evil to godly, sober, judicious and conscientious men.    

Upon the whole matter 'tis Queried:  
I. WHether among the Conformists to the Discipline and Ceremonies, there be not as many Nonconformists to the Doctrine of the Church of England that is against Popery, holding, if not all, yet many of these false Doctrines renounced, as there are Nonconformists to the Discipline and Ceremonies of the Church of England?  
II. Whether those Conformists in name that are Nonconformists in deed to the Doctrine of the Church of England that is against Popery, be not more dangerous and likely to disturb the peace of the Church and Kingdom by Preaching and Printing, and endeavouring to bring in Popery, than those Nonconformists to the Rites and Ceremonies, and Declarations enjoined, but are real Conformists to the Articles of Religion of the Church of England, which only concern the Doctrine of Christian faith and the Sacraments, which is all the Subscription was enjoined by the ancient Law, 3 Edw. 6. c. 11. 13 Eliz. c. 12.  
III. Whether the twentieth Article, of the Authority of the Church, since the first clause hath been added by the Bishops, and the thirtyfourth Article of Traditions, especially seeing Dr. Heylin saith in his Introduction to his Cyprianus Anglicus, pag. 20, 21. That authority to decree Rites or Ceremonies, and authority in Controversies of Faith contained in the twentieth and thirtyfourth Articles of Religion, the Church of Rome never challenged more; and the third Article concerning Christ's descent into Hell, if it be expounded other way than that of the Apostles Creed, to which assent is given in the eighth Article, and the thirtysixth Article of ordering (the consecrating) Bishops, Priests, and Deacons, (seeing the Order of Diocesan, Provincial and Ecumenical Bishops distinct from, and superior to Preaching-Presbyters hath been by Papists contended for to be of Divine right or institution, and yet hath been denied by sound Protestants, (as appears by the History of the Council of Trent) and is by Archbishop Laud and his party made essential to the being of a Church; which saith Adam Coutzen (a Romish Priest) in the second Book and eighteenth Chapter of his Politics, is the readiest and easiest way to cheat the Protestants of their Religion; and Ordination by Protestant Preaching Presbyters is denied to be valid, and yet Ordination of Popish Priests is allowed to be good) be against Popery, or may not in fine bring in the whole body of Popery, if not timely prevented, especially when that which Mr. Fowler 
* Free Discourse, second Edition, pag. 2. p. 191,  saith shall be seriously considered (viz.) that those Divines of his opinion do hearty subscribe to the Thirty-nine Articles of our Church, taking that liberty in the interpretation of them that is allowed 
† & p. 2. p. 305.  by the Church herself, though it is most reasonable to presume that she requireth Subscription to them as to an instrument of peace only. And that the 
† What liberty is that? to interpret them as they please, and contrary to the Grammatical and common sense of them, as Dr. Jeremy Taylor did the Ninth, and Johannes de Sancta Clara, (Archbishop Laud's Fovourite) did all the Thirty-nine?  Governors of the Church require not their internal assent to the Articles of the Church of England, and yet require an unfeigned assent and consent to the Ceremonies and Declarations by them invented, and enjoined, as the Act for Uniformity shows? as if they were more necessary and essential to the being of the Church of England, than those substantial and fundamental Truths that are contained in the other Articles of our Christian Religion. Most especially seeing 
* Gretzer de Festis, l. 1. c. 2.  Gretzer (a Romish Priest) calls the conforming part of the Clergy of England Calvino-Papistae, Calvin-Papists, as was noted before in the Epistle to the Christian Reader.  
iv Whether for the prevention of Popery it be not necessary to authorise some known Orthodox Nonconformists (who stand not in awe of Bishops as Conformists do) to licence Books against Popery, Arminianism, Socinianism, and Anabaptism, and for defence of the Articles of Religion of the Church of England? at least, whether it be not more convenient and safe to authorise such Nonconforming Divines than it is to authorise Bishops Chaplains to licence Books, seeing in A. B. laud's time they suppressed the printing of many Orthodox Books and Sermons, and licenced many Heterodox and Popish, Arminian and Socinian Books, as may be seen in Dr. Heylin's Cyprianus Anglicus, and they may do the like or the same, or worse hereafter?  
FINIS.   

The Christian Reader is humbly desired to correct these ERRATAS which escaped in the Printing in the Author's absence.  
IN the Epistle, p. 1. l. last in the Marg. r. Presbytery. p. 11. l. 32. r. riots. p. 12. l. 29. these words he faith it is a dangerous decert to say that Creatures may be adored, and is contrary to Exod. 20. 5. Thou shalt not bow down to them, which are not the words of Bishop Sparrow, but of Thomas Rogers upon Art. 31. and should have been put in the Margin against Bishop Sparrow's former words, than should follow what Bishop Sparrow saith, p. 391. thus, and his calls the Sacrament, etc. p. 20. l. 5. marg. r. Balduin. l. 12. for dixerit r. dierum. Article 12th for unregenerate r. regenerate. In the Book p 5. add due. p. 7. l 25. r. adgeniculari. p. 13. r. omnis. p. 15. l. 2. F. utimini tanta. p. 20. 12. r. adorare. p. 27. l. 4. r. accusatis. p. 49. l 16. r. nuda. p 51. r. appear. p 52. l. 6. r. the. l. 27. make at us a comma. l. 33. r. Threlcatius. p 57 l 7. add in. p. 60. l. 25. r. ubi. p. 61. l. 3. r. Mediatory. l. 37 r. such. p 64 l 24● r. or. p. 67. l 24. add a after and. p. 68 l. 18. r. 132. p. 70. l. 19 r. pervenimus. p 71. l. 11. r. gratiae. p. 75. marg. r. deter 33. p. 83. l. 6. marg. r. evil p. 98. l. 23. deal John Bradford. p. 103. l. 26. r. Father. p. 107. l. 17. r. fawtor. p. 112. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 198. l. 16. marg. add of. p. 207. l. 9 r. of. p. 210 l. 3. r. peccati. p. 211. l. 2. marg. r. deter. 33. p. 215. l. 3. r. 3. p 217. l. 8. add ad before efficatiam l. 12. r. rigore. l. 21. make a Parenthesis after brains thus) p. 220. l. 18. Hom against wilful Rebellion. p 310. belong to the former. and l 23. Hom. for Salvation. p. 16, 17. belong to the words foregoing. p. 226. l 25. r. Paul's. p. 23 1. l. 16. add him after followed. p. 233. l 3. r. Balaeus. l. 1. marg. r. Clementis. p. 234. r. fannell. p. 137. r. vitis degeneris. p. 250. l. 12. r. seven. p. 253. l. 4. r. general. p. 254. marg. r. p. 258. l. 26. after some make, l. 29. r. antinumerus. p. 261. l. 36. add number before 25. p. 262. l. 2. r. Bongus p. 269. l. 26. r. Catholicam. l. 30. r. caetera. p. 307. that which is set against the Articlee should have been set lower against the Renunciation of it. p 309. l. 3. r. Prayer-book l. 24. for this) make a period thus. p. 312. l. 8. r. Gabrael. l. 3. marg. r. reject. p. 316. l. 21● make a comma thus, p. 323. l 29. add is. p. 325. marg. deal see. p. 326. l. 26. r. sortitus. p. 338. l. 11. r, them. p. 346. l 36. make a comma after them thus.   

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The Christian Pattern; or a Divine Treatise of the Imitation of Christ. Written Originally in Latin by Tho. Kempis, above two hundred years since.  
The Jew turned Christian; or, the Cornerstone, wherein is an assertion of Christ being the true Messiah, by John Jacob, formerly a Jew, but now turned a Christian, in 4to. stitched.  
The Romish Priest turned Protestant; with the Reasons of his Conversion, wherein the true Church is exposed to the view of Christians, and derived out of the holy Scriptures, sound Reason, and the ancient Fathers: by James Salgado, a Spaniard, formerly a Priest of the Order of the Dominicans, 4to stitched.  
Poese●s Grecae Medulla; in qua continentur Insigniores. Poetarum Graecorum gnomae, versus Proverbiales, & Epigrimmata quaedam selecta, & in memoriae subsidium Alphabeticae disposita; cum versione latinâ. In usum Scholarum per Johannem Langston. 8vo.  
Poems in two Parts. First, an Interlocutory Discourse concerning the Creation, Fall, and Recovery of Man. Secondly, a Dialogue between Faith and a Doubting Soul. By Samuel Slater, 8vo.  
Mr. Edward west's Legacy, being a Discourse of the Perfect Man. In Twelves.