The Safe Religion, Appendix

The Safe Religion · Appendix

p. 381APPENDIX. A Tranſlation of Biſhop Downames Catalogue of Popiſh Errors. lib. 3. de Antichriſto cap. 7.

To ſatisfie the earneſt deſires of ſome of the unlearned, who would fain know wherein the Papiſts differ from us, that they may be the better furniſhed againſt them, and may the better underſtand thoſe that under other Titles carry about their doctrines.

BEcauſe I find many ignorant perſons both unacquainted with the Errors of the Papiſts,Becauſe many of theſe Errors are delivered onelyonly by particular Doctors, and all be not of a mind as to the ſence, and ſome of the words may admit a tolerable and Orthodox meaning, I thought meet to adde theſe Animadverſions, to acquaint you in what ſence we reject them. What I paſs by without Animadverſion, I leave upon them as it is here charged; and alſo ſuppoſe the difference to lie plain. and yet very deſirous to know them, I have adventured to tranſlate a larger Catalogue of them, gathered by Biſhop George Downame in his Book written to prove the Pope Antichriſt lib. 3. cap. 7. pag. 189. &c. though it cannot be expected that in ſuch brief expreſſions, the true point of the p. 382difference, ſhould in all lie plain, before them that are unacquainted with the controverſies, yet becauſe I was reſolved not to give you any ſuch Catalogue of my own gathering, and knew not where to find one ſo large as to the number of errors, and brief as to the expreſſions, I give you this as I find it.

p. 383Biſhop G.D. Chap. 7. A Catalogue of the Errors of the Church of Rome.

THe Errors of the Papiſts are either about the Principles of Divinity or the parts of it. The principles of Theology are the Holy Scriptures: Here the Papiſts have many errors.

1. They deny the Holy Scripture which is of Divine inſpiration to be the onelyonly Rule, and Foundation aa1. That is, as the Authenticke ſign of Gods will: For we all confeſs that Chriſt and his Apoſtles are the foundation of faith, as the Authorized chief revealers; and God himſelf onelyonly as the principal efficient, and Chriſt the Mediator as the firſt corner ſtone of the matter revealed; and the Catholike Church, as the keeper or ſubject in quo of true Belief: for the Law is written … the hearts of its members, and it is the Pillar and ground or foundation of truth.of Faith.

2. They take certain Apocryphal Books into the Canon of the old Teſtament, which neither the Jewiſh Synagogue (to which the Oracles of God were committed) nor yet the purer Chriſtian Church did receive.

p. 3843. This erorr is one of the fundamentals of the Romiſh Fabrike.3. They make two parts of Gods word, that is, the Scriptures, and (their own) Traditions.

4. They contend that the Cuſtomes and unwritten Opinions of the Church of Rome, are moſt certain Apoſtolical Traditions.

5. Theſe Traditions, or (as they call them) unwritten veritys, they make equal with the Holy Scriture, and receive and reverence them with equal pious affection and reverence.

6. They number the Popes Decretal Epiſtles with the holy Scriptures.6. When yet it is moſt clearly proved by many, eſpecially Blondel in a juſt volume, that abundance of them are forgeries; and Dalaeus proves it particularly of the Clementines.

7. At leaſt quoad nos, So that they never know when their faith is at its full ſtature.7. They ſay its hereſie for any to ſay, that it is not altogether in the Power of the Church or Pope to appoint A…ticles of faith.

8. By this you may conjecture from whence the Quake…s have their doctrine of the light within us.8. They prefer the faith and judgement of the Church of Rome, which they ſay is the internal Scripture written by the hand of God in heart of the Church, b… fore the Holy Scripture.

9. It is the voice of the Law giver and the Law is the Rule of life and of judgement.9. That the Scripture in which God himſelf ſpeaketh is not the voice of a Judge, but the matter of ſtrife.

p. 38510.10. We confeſs (as Peter ſaith of Pauls Epiſtles) that there are ſomethings in them hard to be underſtood, which the ignorant pervert as they do the other Scriptures, to their own deſtruction: But we maintaine that they have ſo much light as ſufficeth to their ends▪ that is, to be the Rule of our faith and life. They accuſe the Scripture (which is the light to our feet, and giveth underſtanding to children) of too much obſcurity.

11.11. This is one of their greateſt errors. They condemn it alſo of imperfection and inſufficiency.

12. They ſay that even in matters of faith, and the worſhip of God, we cannot argue Negatively from Scripture (as thus: It is not in the Scripture: therefore it is not neceſſary or lawful)

13. That the Scripture is not ſufficient for the refuting of all hereſies (as if there were any hereſie but what is againſt Scripture.)

14. That hereſie is not ſo much to be defined by the Scripture authority as by the Churches determination.

15.15. The laſt clauſe (that the Popes authority is greater then the Churches) the French do not hold. And ſo they are divided in their foundation. That the authority of the Catholike Church (that is, the Romane) is greater …en of the Scriptures: …nd the Popes authority greater then the Church.

16.16. They yield that the Doctrine is elder then the Church, and we yield that the Church is elder then …ings. But we affirme that the doctrine as fetcht from theſe writings is now before the preſent Church in order of nature, as the cauſe of it, at leaſt as to the generality of members. That the Church is ancienter than the Scripture (that is, then the word of God which is now written becauſe p. 386it is ancienter then the writing of it. As if it were not the ſame word of God, which was firſt delivered by voice, That is now then in writing.

17. The Negative is their maſter error: but the Affirmative Propoſition is not denyed of us as to every kind of dependance, but of ſome ſpecial ſorts, of which I have ſpoken in the Pref. to the Saints Reſt Part. 2. Edit. 2. &c.17. That the Scripture dependeth on the Catholike Church (that is the Romane) and not the Church on the Scripture.

18. The height of Romiſh arrogancy18. Alſo that the ſence of the Scripture is to be ſought from the See of Rome, and that the Scripture is not the word of God, but as it is expounded according to the ſence of the Church of Rome.

19. They make ſeven Principles of the Chriſtian doctrine, which are all grounded in the authority of the See and Pope of Rome.

20. And yet I would that vulgar Tranſlation might but be allowed to be the deciding …le: for there is e…ugh in it againſt them.20. They take the vulg… Tranſlation only for authentical preferring it before the originals (though it is ſo manifeſtly corrupt that the Copies▪ lately publiſhed by the Popes themſelves, p. 387Sixtus the fifth and Clement the eighth do in many places differ.

21.21. This error is an accuſation of the Wiſdom of God, and contrary to expreſs Scripture, and deſtructive to the progreſs of knowledge and godlineſs, and ſuch as the experience of gracious ſouls ſhould provoke them to deteſt; and had they but this …ne, they could never expect that the Catholike Church ſhould unite upon their principles. That either the holy Scriptures ought not to be Tranſlated into vulgar tongues; or if it be, yet it muſt neither be publikely read in a known tongue, nor permitted to be privately read by the common people.

§ 2. Of the Belief.

The Parts of Theology are

1. Of faith, or things to be believed.

2. Of Charity, or things to be done.

Matters of faith are

1. Of God & his works.

2. Of the Church.

The works of God are ſpecially

1. Of Creation and Government of the world.

2. Of Redemption of mankind.

1.1. As concupiſcence is taken improperly for the corrupted ſenſitive appetite; ſo it was of God: But as it ſignifieth the appetite diſtempered or corrupted, or the corruption of the will, inclining it to evil, it is not of God. ABout the Creation the Papiſts erre in p. 388ſaying that concupiſcence was then natural to man (though John ſaith that it is not of God, 1 Jo. 2.16. and themſelves ſometime confeſs it to be evil and contrary to nature.

2. See Rada's firſt controverſie.2. In the denying that original righteouſneſs was natural to man before the fall (created after Gods Image in Righteouſneſs and holineſs.

3. A poſſe mori, and a poſſe non mori were not then Natural: But a non poſſe mori, or an actual non mori were to be the reward of obedience; and is now given by Chriſt. And a non poſſe non mori, or an actual death, are the fruits of ſin.3. In affirming that mortality was natural to man before the fall (which yet is not from God the author of nature.)

4, 5. I would they would prove this Tradition to be Apoſtolical4. In placing Paradiſe where the waters of the flood did not reach it (which yet covered all the earth, and were fifteen cubits higher then the higheſt mou… taines.)

5. Forſooth they would have that Paradiſe (or Eden) yet untouched, that it may be a pleaſant habitatian to Hen…ch and Elias, yet living in mortal bodies (where they place them as behind the ſtage, that they may be ready to act their parts in the fable o… Antichriſt)

p. 389To the Article of creation is annexed the Article of providence.

1. In this the Papiſts erre,1. In this they no more agree among themſelves then with us. in making mans actions not to depend on Gods Providence, but on mans Freewill, which they make the abſolute Lord of its own actions.

2.2. Saith Davenant, the point of Predetermination is a controverſie between the Dominicans and Jeſuites, which Proteſtants have no mind to trouble themſelves with: But they that do are not of a mind in it, no more then they. And that they are not determined of God (according to whoſe determinate Council things come to paſs Act. 2.30. & 4.28.) but that God rather (who worketh all according to the Council of his will) doth follow the determination of the will of man.

3. And that he foreknows them from eternity only in mans will.

4.4. God doth not cauſe ſin even when it is a puniſhment; but onelyonly permitteth it; But by ſuch a permiſſion as proceedeth from a punishing intention. And ſo he juſtly withholdeth his grace, and giveth men over to the power of the devil & their own luſts Alſo in that they interpret the action of God as judge, puniſhing ſin with ſin, hardening men, giving them over to their luſts, and to the temptations of Satan, to be naked permiſſion (as if the judge or Magiſtrate might not deliver a malefactor to the hangman, as executioner of his judgement to be puniſhed; but p. 388duplicate page p. 389duplicate page p. 390ſhould not onelyonly permit him to be puniſhed, that is, not hinder it.

§ 3. Of Redemption.

IN the Doctrine of Redemption and Salvation we muſt conſider.

1. Whence we are redeemed, to wit from ſin, and a ſtate of obſtinacy

2. By whom, to wit, by Chriſt, who is the author and foundation of our Salvation.

3. By what means the benefit of Redemption and Salvation is applyed to us: where, of the Covenant of God, the Miniſtry of the Word and Sacraments.

4. The effects of Gods Grace in Chriſt, or the degrees of Salvation, which are fruits of the Merits of Chriſt applyed to us.

In all theſe the Papiſts do filthily erre; for as to ſin (which intercedeth between the works of Creation and Redemption, as a medium) they teach.

1. That the bleſſed Virgin was free from all ſin original and actual, as being conceived without Original ſin, and having lived without actual ſin.

2.2. The body is not to be mortified by ſelf-murder; but the corrupt inclinations and actions of the ſenſitive appetite are to be mortifyed; and all its motions ſubjected to holy Reaſon: And this is called in Scripture the mortifying of the fleſh, and our corruption would never be called in Scripture ſo often [The fleſh and the body] if it were not that the fleſhly appetite is much of the ſeat of it, and the pleaſing of that appetite and imagination, much of the end (that I ſay not the whole.) Under the name of the fleſh which luſteth againſt the Spirit, and is to be mortified among other things, they mean the body of man.

p. 3913. That all ſin is not a tranſgreſſion of the Law (John defineth it, 1. Jo. 3.4. Gal. 3.10.) nor all tranſgreſſion of the Law is ſin.

4.4. Sins are called voluntary, either becauſe they are in the Will, or from the will. In the firſt ſence the vicious habits of the will are voluntary in the ſecond, the ellicite and imperate acts. Alſo they are voluntary, directly, and formally, as are the wills owne acts and habits; or participative, as are the acts and habites of all the imperate faculties. And there is nothing ſin but what is voluntary in one of theſe ſenſes: nor any further then voluntary. That there is no ſin but what is voluntary (which is not onelyonly falſe of concupiſcence, habitual and actual which goes before the wills conſent, but of other ſins alſo which are done of ignorance or infirmity, for though the actions are voluntary by which they are committed, yet the ſin is not.)

Sin is original or actual: The Papiſts marvailouſly …xtenuate original ſin, and amplifie and ſet forth the ſtrength of nature.

5.5. Neither they nor we are agreed about the quiddity of original ſin. For ſome of them would have original ſin to be only the guilt of Adams tranſgreſſion: moſt will have it to be onelyonly the want of Original righteouſneſs: And ſo that the ſtate of man after Adams fall, and in pure naturals, doth differ p. 392onelyonly as a ſtript man, and a naked man.

6. Others would have it to be a very ſmall ſin, and leſs then any venial ſin; and therefore needeth no repentance; nor is puniſhed with pain of ſenſe, but onelyonly with pain of loſs.

7. Others deny original ſin to be properly ſin, or that any thing is found in infants that properly hath the nature of ſin.

8. Metaphors are not uſually the fitteſt terms to ſtate controverſies in. We have vicious habits and the abſcence of Rectifying habits: call this what you will. Free will is either Phyſical (and that all men have as they are men) or moral; which is 1. To be free from a legal reſtraint from good (and this all have) or to be free from vicious Habits: and this onelyonly the ſanctified have; and that but in part.8. That we are not by nature dead in ſin but ſick: nor do they acknowledge in us an impotency to ſpiritual good, but a difficulty: nor that Freewill to ſpiritual good is wholly taken from us, but hindred and tyed.

9. It is the moſt noble controverſie among the Schoolemen: and Thomiſts, and the greateſt part ſeem rather to erre on the other extream and the Scotiſts that hold this to rectifie them, do gi… ſuch explications of their doctrine, as are well worth our ſtudy, as you may ſee in Rada's firſt controverſie.9. That men are naturally inclined to love God above all.

10. Mans will is the Ruler of it ſelf under God: and its fully free from that neceſſity which is contrary to its natural eſſential Liberty.10. They attribute to man a will that is the Ruler and Lord of it ſelf: ſuch as belongeth to no creature: Yea p. 393they ſay that the will of man is as free from Neceſſity as the Will of God.

11.11 It is a willful ſervant onelyonly. They deny the will of the unregenerate to be a ſervant.

12.12. The matter of their works is oft good: but becauſe their end and manner is alwayes wrong, therefore they ſin in all: for bonum eſt ex cauſis integris. They deny alſo that all the works of the unregerate are ſins: or that the unregenerate ſin when they do the works that are commanded.

13.13. The will is free and not free in ſeveral ſences. 1. It is not free from Gods Government. 2. Nor from its natural inclination to good in general; and therefore cannot will evil as evil. For theſe were but ſlavery. 3. Nor is it free from the moral force of a darke and erring judgment. 4. Nor from temptations. 5. Nor from its own vicious diſpoſition, till grace free it. But its free, 1. From any natural determination to evil, or to unknown good in particular. 2. And free from coaction or violence. 3. And from a phyſical efficient immediate exterior Determiner, in ordinary natural, or ſinful actions. 4. And its free from ſinful habites in that meaſure as it is ſanctified. They ſay that before all grace a man hath freewill not onelyonly to works natural and moral, but alſo to works of piety, and ſupernatural.

14.14. No queſtion but the will is potentia activa naturalis, or hath ſuch an active power: which is imployed in ſpirituals when it is inclined by a habit thereto; but till then will not act ſpiritually: not becauſe the natural faculty is abſent, but becauſe the inclination without which it will not act, is abſent. That there is in mans free will, not onelyonly a poſſibility or paſſive power, but p. 394alſo an active power to ſpiritural works.

15. No doubt but under the common grace of Chriſt, an unregenerate man may do that which he ſhall be more diſpoſed to converſion by then alſo he would have been: as our practical Divines▪ all teach, and we are fain daily to preach it to our people: or elſe we ſhall make but ill work with them.15. That the unregenerate can prepare and diſpoſe themſelves to juſtification.

16. Many by congruous merit do mean no more then the foreſaid aptitude comparative to others.16. That a wicked man by doing his beſt may congruouſly merit the grace of juſtification.

17. This alſo ſome Proteſtants hold: But no wicked man ever did his beſt.17. God neceſſarily giveth grace to him that doth his beſt.

18. There is a common grace whoſe efficacy is laid on the will, as Adams was; And a ſpecial which ſhall infallibly bow and change the will.18. That the efficacy of preventing grace dependeth on the freedome of the will.

19. A ſelf-contradiction: to deſerve pardon.19. That every tranſgreſgreſſion of the Law (which yet pronounceth every man p. 395accurſed that continueth not in all things commanded in the Law to do them) deſerveth not death: But that there are many ſins of themſelves, and of their own nature venial, and deſerving pardon.

20.20. Some ſin is but conſequentially againſt love; and other ſin directly, but all is againſt Gods Laws. That charity is not violated by venial ſins, and that they are not aginſt Gods precepts, but beſides them.

21.21. Who ever denyeth that ſin may be done away without Chriſts blood doth know little of ſin or Chriſt. That the blood of Chriſt is not neceſſary to waſh them away, but that they may be done away by Holy Water, knocking the breſt, Epiſcopal benediction, and other ridiculous means.

22.22. Mortal ſin, 1. As to merit, is all ſin: 2. As to ſignification, ſymptomatically, it is all ſin inconſiſtent with regeneration. 3. Effectually it is all that eventually kills: which is in ſeveral degrees and ſorts. That ſin is called mortal becauſe it brings death upon the ſoul, that is, depriveth it of Gods grace.

23. And they teach that by every mortal ſin, grace is loſt and charity expectorated.

24. That this mortal ſin is any that ſhall obtain the wills conſent, though the act be not performed.

25. That the ſins of the regenerate are in the ſame ſence mortal, even thoſe committed of ignorance and infimity.

26.26. O unmerciful men! that will dig ſo many pits then to entrap poor ſouls in mortal ſin. And that it is ſuch a mortal ſin to neglect or not p. 306obſerve any Eccleſiaſtical law, or tradition of the Romane Church.

27, 28. Many of the ancients alſo were of this mind: of which ſee my Treat. againſt infidelity Part. 3.27. That the ſin againſt the Holy Ghoſt is not unpardonable.

28. Nor that its impoſſible for him that commits that ſin to be renewed by Repentance.

§ 4. Of Christ.

IN Chriſt are conſiderable, 1. His Perſon, 2. His Office. About his Perſon he erreth who thinks not rightly of his Godhead, or of his Manhood.

1. About Chriſts Godhead thoſe Papiſts erre that deny Chriſt to be foreign God of himſelf, for thats as much as to deny him to be Jehovah.

About the Humane Nature, both Soul and Body they erre.

2. Of this ſee the writings between Dr. Hammond and Mr. Jeanes: many Schoolmen ſay otherwiſe.2. For they deny that the ſoul of Chriſt did increaſe in wiſdom and grace (which Luke expreſly affirmeth) Luk. 2.52.

3. Or that he was ignorant of the day and hour of the laſt judgement (which yet himſelf confeſſeth, Mat. 13.32.)

4. They ſeem to give him a phantaſtick body that neither conſiſteth of dimenſions, nor occupieth a place, which when he was born did not open the p. 397wombe of his mother, and when he roſe did penetrate the ſtone of the ſepulchre, and when he inſtituted his Supper, lay hid under the Species of Bread and Wine.

5. Yea that they may ſtabliſh that monſtrous opinion of Tranſubſtantiation, they feign him to have a body that can neither be ſeen, nor felt, nor circumſcribed, that is in innumerable places at once: which is not made of the ſubſtance of the bleſſed Virgin, but of bread (as wine of that water, Joh. 2.9.) and which ſuſtaineth the accidents of bread (as their ſubject) For they can deviſe no other ſubject after the tranſubſtantiation of the bread: Whence it follows, that they are no more accidents of bread but of Chriſts body.

6.6, 7. Saints on earth muſt intercede under Chriſt for others, eſpecially Paſtors whoſe office it is. And we may pray them to pray for us: But not the Saints departed. And as to Chriſts Office, they teach that Chriſt is Mediator onelyonly according to his humane nature.

7. They deny Chriſt to be the onelyonly Mediator of interceſſion but joyn with him Angels and Saints.

8. They teach that we muſt pray to Saints to intercede for us.

9. That we are heard by the Saints ſuffrages and Merits.

10.10. All Paſtors of the Church do hold their office in a ſubordination to Chriſts Prophetical Office: And many a Prophet there hath been under Christ: But none that hath the Office of being the univerſal infallible Teacher of the Church as the Pope would be. They deny Chriſt to be the onelyonly Prophet, whoſe voice onelyonly muſt be heard, ſpiritual King, and Prieſt of the New Teſtament.

p. 398But they make the Pope alſo the chief Prophet and Paſtor, King and Monarch, and Prieſt. Whence it follows that the Pope is not onelyonly oppoſied to Chriſt as his adverſary, but as his Rival.

11. All Christians are Prieſts to God, to offer up ſpiritual ſacrifice, metaphorically ſo called: And Paſtors offer up Chriſt Repreſentatively, Commemoratively and Sacramentally, but not really. The name Prieſt is not worth contending about.11. And they make other ſacrificing Prieſts alſo of the New Teſtament, having an external viſible Prieſthood, and that according to the order of Melchizedeck: whoſe office it is to ſacrifice Chriſt again and offer him to his Father.

12. That the (unchangeable) Prieſthood of Chriſt the eternal Prieſt, is made eternal by the ſucceſſion of ſuch Prieſts.

13. That an Eternal Prieſthood requireth an Eternal Sacrifice, but is not Eternal, unleſs it be often ſacrificed.

14. That this Eternal ſacrifice can be nothing elſe but the ſacrifice of the maſs.

15. No doubt but Chriſt merited the glorifying of his own humane nature: But that was but conſequential to his meriting for us.15. That Chriſt (who is God over all bleſſed for ever) did merit for himſelf,

16. Some of them proſeſs that by merit, they mean but Rewardableneſs by promiſe: which we maintain.16. That Chriſts merits are not the onelyonly meritorious cauſe of ſalvation; But p. 399they hope to be ſaved by their own and other mens merits.

§ 5. Of the outward means.

LEt us now come to the external means, to wit, Gods Covenant, and the adminiſtration of the Covenant in the Miniſtry of the word and Sacraments. The Covenant is twofold, 1. Of works, or the Law. 2. Of Grace, or the Goſpel.

1.1. Its no Covenant of works in Pauls ſence, or as Moſes Law was; But humane Actions are its condition. And as all the Ancients uſe to call it the new Law, ſo its juſtly, ſeeing Chriſt is the King of the Church and it hath the nature of a Law. But the promiſe is the chief part: and the moral precepts preſcribe no other obedience then they did before in nature: But Poſitives are added. Theſe two the Papiſts do almoſt confound: for they plainly make the Goſpel a Covenant of works, and call it the new Law, which preſcribes a more perfect obedience then the Law it ſelf, for the obtaining of Juſtification and Salvation.

2. That faith is ſtirred up, and ſo ſins forgiven by the preaching of the word, they ſay is a fiction of the Hereticks of our Times.

3.3. In this they have ſome new friends among our ſelves. That the Sacraments are not ſeals of the promiſes or Covenant of God, p. 400nor inſtituted to confirm the promiſe.

4. So ſay ſome Anabaptiſts.4. That Circumciſion was a ſeal of the Righteouſneſs of faith onelyonly to Abraham.

5. I would we could ſee this in the fruits and proof. But de opere operato they are not themſelves agreed of the ſence.5. That Sacraments of the new Law do confer grace that makes us acceptable, or juſtifying Grace, ex opere operato, i. e. upon that very account, becauſe the external Sacrament is adminiſtred, if they put not the Bar of mortal ſin.

6. That grace is contained in the Sacraments as in a veſſel, nay that the Sacraments are Phyſical inſtrumental cauſes of Grace, and that they do work holineſs by a power put into them by God, as the heat of the fire is the cauſe of the burning of the wood.

7. His real intention is neceſſary to make it a lawful adminiſtration as to himſelf, but not to others: but his ſeeming intention, and their own ſeeming intention is neceſſary to the external being of the Sacrament that it be no nullity: And the receivers real intention is neceſſary to the effects and well being of it to himſelf.7. That there is neceſſarily required the intention of the Adminiſtrator to the truth of the Sacrament, at leaſt of doing what the Church does.

8. It is not the name of a Sacrament that we contend about, but the nature and definition.8. That there are ſeven Sacraments of the new Covenant inſtituted by that, neither fewer nor more.

p. 4019.9. They know not what to make of this Character themſelves many Schoolmen make it to be but a Relation: And we confeſs that Baptiſm, Ordination, &c. do fix us in a Relation to God. That in the Sacraments of Baptiſm, Confirmation, and Order there is imprinted in the Soul by God a Character or certain ſpiritual and indeleble ſign or marke, ſo that they cannot be re…iterated: In the other Sacraments there is onelyonly an ornament or dreſs imprinted inſtead of a Character or mark.

10.10. They that think it their duty to ſerve God by ſuch inventions, will eaſily be drawn to think too well of their invented works. That the obſervation of the Ceremonies which they uſe in the Adminiſtration of Sacraments (though invented by themſelves) through will-worſhip is m…ritorious and part of Divine worſhip.

§ 6. Of Baptiſm.

1.1. By nature all are Satans captives, which exorciſm will not deliver us from. THat all Infants before are poſſeſſed by the Divel.

2.2. This error (in caſe of Neceſſity) ſome ancients and Councils held. They grant a power to women (even ſuch as are unbaptized themſelves) to baptize.)

3.3. Some of them except thoſe that have the to…um baptiſmi: none can be ſaved without the thing ſignified in Baptiſm: but they may without the ſign. That Baptiſm is not only neceſſary, by neceſſity of p. 402precept (which we confeſs) but alſo to be ſimply neceſſary to ſalvation by neceſſity of means: for none can be ſaved without Baptiſm.

4. There is a ground work laid for the pardon of future ſins, but no actual pardon of them.4. That the efficacy of Baptiſm does not extend it ſelf to the future, but onelyonly to that which is paſt.

5. That the laver of Regeneration is not profitable to thoſe that fall after Baptiſm.

6. If the Pope were the head of the Church we muſt needs be baptized into him.6. That there is in Baptiſm a ſilent and implicite oath of obedience to the Pope.

7. How comes it then to appear in all, as … as they come to age.7. That no ſin remaines or is l…t in the Baptized: for ſin is wholly taken away by Baptiſme, not onelyonly ſo that it is not imputed, but …o as that has no being

8. What goes with i… in m…ſt, before they come to age.8. That Baptiſme alſo does confer grace to the Baptized exopere operato by the work done, by which he is truely and formally juſtified.

9. In many things they agree, and in many they differ more then all confeſs: Of which ſee Zanchy oft and fully.9. That the Baptiſm of John was not the ſame Sacrament, nor had it the ſame force and efficacy with the Baptiſme which is inſtituted by Chriſt; as if Chriſt were p. 403…ot the Author of Jonh's Baptiſme.

10.10. So the Antients thought, and I think it the ſafeſt way. That after the Baptiſm of John they muſt needs receive the Baptiſme of Chriſt.

11.11, 12. Theres no end of humane inventions when once men depart from the Scripture ſufficiency and give way to their own ſelf conceitedneſs and arrogancy. That the Bells are to be Baptized by the Biſhops or Suffragans with a ſolemn Rite.

12. They uſe and urge ſome unprofitable and ſuper…itious Ceremonies as if they were neceſſary both before Baptiſm and after. For,

1. The Baptized are ſigned with the ſign of the Croſs on the forehead, on the breſt, on the eyes, on the ears, on the noſe, and on the mouth; that all the ſenſes of the body may be guarded with this ſign; for by vertue of this ſigne, are the Sacraments compleated, and the Divels ſtratagems fruſtrated.

2. They give them hallowed Salt to eat, that being ſeaſoned with wiſdom, they might be free from the ſtink of ſin; and may not putrifie again.

3. They play the Conjurers about little children, as if they were ſuch as were pulled out of the hands of the Divel, and they blow the wicked ſpirit out by their breath, That one ſpirit may be driven out with …nother.

4. They touch their noſtrils and ears with ſpitle, ſaying, Ephata, be opened.

5. They anoint them with conſecrated oile in the breaſt, that they may be fortified againſt the adverſary, and he may not be able to perſwade them unto unclean and hurtful things: They anoint them alſo p. 404between the ſhoulders, that they may receive ſtrength to bear the Lords burden.

After Baptiſm, they anoint the top of the head of him who is newly Baptized with Criſme or Oyle. After this ſacred Unction they cover his head with a holy veil, that he may know himſelf to enjoy a Kingly and Prieſtly Diademe. They give him a lighted Taper, that he may be taught thereby to fulfill that Evangelical command, So let your light ſhine, &c.

§ 7. Of Confirmation.

1. THE Sacrament of Confirmation is more worthy then the Sacrament of Baptiſm, for as it is done by greater Prieſts (viz. Biſhops) which cannot be done by leſs, ſo alſo it is to be had and held with greater veneration and reverence.

2. That Confirmation does excel Baptiſm in regard of its effecting grace to well doing.

3. That the Sacrament of Confirmation does confer Grace making us acceptable, ex opere operato, and indeed more then Baptiſm does

4. In which the fulneſs of the Holy Ghoſt is conſerred, viz. ex opere operato.

5. The matter of this Sacrament is Chriſme, o… … unction, which they call the Chriſme of Salvation

6. That by this holy Chriſme made of Oyle and Balſom, and ſmeered on the forehead in form of a Croſs, the ſevenfold Spirit of Grace is given.

7. For that the holy Spirit is given to us by Oyle▪ as it was given to the Apoſtles in the form of fire.

p. 4058. That he will never be a Chriſtian, that is not by Epiſcopal Confirmation Chriſmated.

9 Inſtead of Impoſition of hands, the Biſhop gives him that is confirmed a boxe on the eare, to confirm him forſooth, and to drive away the Divel.

§ 8. Of the Euchariſt.

1. IN the Sacrament of the Euchariſt they teach and urge the corporal preſence of the fleſh of Chriſt. As if that Sacrament were inſtituted to nouriſh bodies and not ſouls.

2. And that the body and blood of Chriſt is made really preſent in the Sacrament by Tranſubſtantiation, or converſion of the whole ſubſtance of the bread into the very body of Chriſt, and of the whole ſubſtance of the wine into his very blood.

3. That this Tranſubſtantiation is made by reciting the Sacramental words, Hoc eſt corpus meum, This is my body. And therefore they call theſe operative words.

4. That theſe words are to be muttered with a low murmuring: as if Chriſt had ſpoken them Magically to inchant the Bread, and not to inſtruct his Diſciples.

5. Thus they expound them, This (i. e. under theſe figures) is my body, and yet they urge the litteral ſence, or foreign.

6. That the body of Chriſt is made of the Bread in the Euchariſt as Wine was made of water.

p. 4067. And yet that the Prieſts when they make the Body of Chriſt of the Bread, do not produce it (as ſome will have it) but do change the ſubſtance of the Bread into the very pre exiſting body.

8. That after the words of conſecration, the meer accidents, and indeed all the accidents of the bread and wine do remain.

9. That not ſo much as the firſt matter doth remain after the change of the bread.

10. That the ſubſtance of the bread is conſumed and ceaſeth to be and yet is not anihilated.

11. That the ſubſtance of the bread ceaſing, the ſubſtance of the body of Chriſt ſucceeds, and is contained under the accidents of the bread.

12. That thoſe accidents are not in any ſubject, nor do they ſubſiſt of themſelves, but are upheld by God after a ſupernatural manner.

13. That they are in ſomewhat elſe, but do not inhere in it.

14. That the body of Chriſt does remain in the hoſt, as long as the accidents of bread remain uncorrupted.

15. That as long as the body of Chriſt is in the hoſt, It is accompanied with Angels.

16. That in the corruption of the ſpecies, there is matter ſubſtituted by God, in that very inſtant in which thoſe ſpecies ceaſe to be, and in which ſomething elſe is Generated.

17. That the ſubject of theſe Accidents is quantity, which alſo it ſelf is an accident, and which they feign to ſubſiſt without a quantum that hath dimenſions.

18. That the Elements of the Sacrament of the Euchariſt do not nouriſh if taken in a great quantity, p. 407without a Divine Miracle. And therefore neither do they nouriſh the mice that take a ſmall quantity without a miracle.

19. But as they take away the ſubſtance of the Bread and Wine, and ſo with that the ſubſtance of the Sacrament: ſo they rob the Body of Chriſt of almoſt all the eſſential properties of a true body by this fiction of Tranſubſtantiation.

20. And as they feign the Accidents of bread in the Sacrament without the ſubſtance of it; ſo they muſt needs feign the ſubſtance of Chriſts body without the Accidents of it.

21. Many do teach the preſence of Chriſts body, affirming that one and ſame body of Chriſt undivided does exiſt upon innummerable Altars, and every where whole.

22. That the body of Chriſt being in many places at once, and yet not in the ſpace between, is not diſcontinued or divided from it ſelf in reſpect of its proper ſubſtance or quantity, but only is divided from it ſelf in reſpect of place.

23. That one and the ſame body of Chriſt being in heaven and on earth, yea in innumerable places on earth at once is indeed viſible and palpable in heaven, but on earth inviſible, and beyond all our ſen…es: There it is limited and circumſcribed; here tis unlimited, there it has its Dimenſions, here tis free from all dimenſions.

24. Moreover they teach an Oral and Capernaitical Manducation of the fleſh of Chriſt, for they ſay the body of Chriſt in the Euchariſt is really and ſenſually touched, broken, and eaten.

5. Yea that wicked men receiving the Sacrament of the Altar, do chew the body of p. 408Chriſt, and break it with their Teeth.

26. And upon the ſame account, is the very body of Chriſt devoured by Mice and Doggs, if they chance to eat the hoſt.

27. By reaſon of this Myſtery of Tranſubſtantiation, they call the Sacrament or conſecrated hoſt, their Lord and God.

28. That the Maſs Prieſt when he makes the Sacrament, or (as they themſelves ſpeak) the Body of Chriſt, he is the Maker of his Maker.

29. The Prieſt does adore the conſecrated Hoſt, and does offer it to others by lifting it up to be adored.

30. And for the ſame end they keep it and carry it in ſolemn Proceſſion, that it may be publikely adored.

31. That the Euchariſt when it is carryed to the ſick is to be adored by all thoſe that meet it, thoſe that do adore it are to have indulgences, thoſe that don't adore it are to be counted Hereticks, and are to be perſecuted with fire and ſword.

32. By this Bread-worſhip they commit great idolatry, whilſt that they adore a peice of Bread, with the worſhip of Latria, which is onelyonly due to God.

33. In honor of this Breaden-God they celebrate the feaſt of the body of Chriſt.

34. Although they confeſs Chriſt did adminiſter this venerable Sacrament with both Elements of Bread and Wine, and though they acknowledge this Sacrament was received of the faithful in the Primitive Church with both Elements: Yet they determine that it is to be communicated to the Laity in one kind or Element onelyonly, and forbid the Prieſts p. 409giving it to the people in both kinds, upon pain of excommunication.

35. They teach that whole Chriſt is in either of the Elements, and that the whole Nature of the Sacrament is to be found in one of them, neither is any more profit reaped from communion in both kinds then in one.

36. Nay that he gets more who communicates in one, in obedience to the Church, then he that communicates in both without that huge fruit of obedience.

37. But this taking away of the Cup from the people may ſeem a ſmall matter; for it is done but once every year, at which time the Sacrament is given to the people: For in all the reſt of the Maſſes which are continual and daily, they deprive both the people and the Clergy that do not conſecrate it of both kinds. For in private Maſſes it is held forth to be ſeen by the people and Clergy, and to be adored, not to be received but onelyonly by the Prieſt that makes it.

38.38. This the antient Church uſed, and I ſhould not refuſe it either way. They urge a mixture of Water with the Wine in the Cup as moſt neceſſary.

39. And they aſſert that the Body of the Lord cannot be rightly taken, but of thoſe that faſt.

40. They have converted the Sacrament of the Euchariſt by which God communicates Chriſt to us, into a real Sacrifice in which they do offer up Chriſt to God.

41. Alſo the Table into an Altar and the adminiſtrator of the Sacrament into a Prieſt after the order of Melchizedek.

p. 41042. They ſay this new Sacrificing is required, that Chriſts Body may begin to be an oblation.

43. That Chriſt in the laſt Supper did offer his body and blood in both kinds of Bread and Wine, to God the Father as an oblation.

44. That Chriſt did once offer up himſelf for us upon the Croſs, in the Maſs often by the hands of the Prieſts.

45. That tis one and the ſame ſacrifice which is done in the Maſs, and which is offered on the Croſs, onelyonly they differ in the manner of oblation being without blood.

46. Every Maſs Prieſt offering Chriſt to God the Father, prayes God to accept that Sacrifice, and to command that it may be carried by the hands of an Angel unto the high Altar of God.

47. And therefore they make the Prieſt Mediator between God and Chriſt.

48. The Prieſt in offering that Sacrifice to God for thers, is a Mediator between God and the men for whom he celebrates the Maſs.

49. That Chriſt, when he ſaid in the Supper, Do this, commanded the Apoſtles and their Succeſſors, that they ſhould Sacrifice him and offer him up to God the Father.

50. That by the ſame words Chriſt did appoint his Apoſtles to be Prieſts.

51. That one never to be repeated offering of Chriſt, by which he hath conſecrated thoſe that are ſanctified for ever, They do offer thouſands almoſt infinite times.

p. 41152. Neither do they do it onelyonly at divers times and in divers places, but in the ſame Temple they celebrate divers Maſſes at divers Altars.

53. They alſo celebrate Maſſes ( …e they offer Chriſt himſelf to God) for the honor of the Saints, to obtain their interceſſion with God.

54. That the ſacrifice of the Maſs, which they confeſs is without Blood, is truely propitiatory for the living and for the dead.

55. That the ſame ſacrifice is impetratory not only of Spiritual but Temporal bleſſings: hence they are wont to celebrate Maſs, i. e. offer Chriſt to God, …or the obtaining of health, for defence, for a proſperous journey, for victory in war, and all other ſuch Temporal benefits; yea for Horſes and Hoggs, &c.

56. By the Maſs, which being hired they are wont to celebrate for others: They ſay, they can apply to them the vertue of Chriſts death to take away their ſins, and to obtain all manner of benefits.

57. By Maſſes are ſouls delivered out of Purgatory.

58. To conclude, They have moſt filthily polluted the Sacrament of the Euchariſt with a multitude of fooliſh Ceremonies, which were too long to rehearſe; And yet in the obſervation of them they place the worſhip of God, and merit, and urge them as moſt neceſſary, and not to be omitted without mortal ſin.

p. 412§ 9. Of their Sacrament of Penance.

1. The word (Sacrament) is not fit matter for much contention.1. THat Repentance [Penance] is a Sacrament properly ſo called.

2. There is ſome difference in the terminus a quo and ad quem as the Law differeth: but not ſuch as to make one a Sacrament and the other none. Publike profeſſion of Repentance for open ſcandalous ſins, is a needful duty, ſinfully neglected by us, as it is brought to a Sacrament and ceremony with them.2. That Repentance in the New Teſtament is another thing from that which was in the old, and al… that in the new Teſtame… which is after Baptiſme is another thing from that which …s before: For that Repentance which is in the Old Teſtament, or before Baptiſm, is not a Sacrament. That ſaying of Luther is hereſie, A new Life is the beſt Penance.

3. This is a certain truth: but that freewill is enabled and moved by Gods grace.3. They ſay contrition is an Act of the Will, done by the power of Freewill, or a ſorrow voluntarily aſſumed.

4. Many of them by merit mean but that ex pacto, it is the qualification of theſe to whom God hath promiſed Salvation.4. That contrition does deſerve forgiveneſs of ſins.

p. 4135.5, 6, 7, &c. In flying from their invented way of Confeſſion, we have lamentably wronged the ſouls of men, by diſuſing ſo much as Chriſt hath made our duty and neceſſary, and the ancient Churches uſed, and we muſt uſe before it will be well with us. That its neceſſary to juſtification that ſins all and every one (as far as may be) be confeſſed to the Prieſt as to a judge.

6. That this confeſſion is meritorious of remiſſion of the fault, the leſſening of the puniſhment, the opening of Paradiſe, and of confidence of ſalvavation.

7. Without Sacramental (which they call Auricular) Confeſſion or the vow of it, ſins cannot be forgiven.

8. That ſin which was declared under the Seal of Confeſſion is by no meanes to be diſcloſed (though it were the Crime of Treaſon or Rebellion.

9.9, 10. Some of them by ſatisfying God, mean no more then the anſwering of his will, concerning ſo much of duty or ſuffering as he hath laid upon us. But others worſe. By the doctrine of ſatisfaction, they do ſacrilegiouſly, and blaſphemouſly derogate from the ſatisfaction of Chriſt.

10. They teach indeed the ſatisfaction of Chriſt to be full for all, both in reſpect of the fault and alſo the puniſhment; but by way of ſufficiency; not by way of efficiency; but ſatisfaction by way of ſufficiency onelyonly deſerves not the name of ſatisfaction.

11.11. The everlaſting puniſhment being remitted, the temporal puniſhment of God by the Magiſtrate, or by fatherly caſtigation may remain. And part of it doth remain on us all. For he chaſteneth whom he loveth. They ſay the fault being remitted, there remains p. 414a debt of puniſhment to be paid, for which ſatisfaction muſt be made.

12. That ſatisfaction is required for the compenſation of the wrong done to God, and the ſatisfying of divine juſtice.

13. That a juſtified man may truely and properly make ſatisfation, not onelyonly to the Church, but even to God himſelf, namely for the guilt of puniſhment; which remains to be expiated after the fault is remitted.

14. That it is unbecoming Divine Clemency to remit ſin without our own ſatisfaction.

Three wayes we are ſaid to ſatisfie the Lord.

15. As ſatisfying God, ſignifieth but a ſincere doing our duty, we may be ſaid to ſatisfie him: But to make him reparation for the wrong we have done him, or ſatisfie his Law by perfect obedience, or his Vindictive Juſtice by our ſufferings here, is impoſſible.15. Firſt, By patiently bearing the ſcourges and puniſhments laid on us by God.

16 Secondly, By voluntary undertaking laborious works.

17. Thirdly, By undergoing the puniſhment impoſed by the diſcretion of the Prieſt.

18. Chaſtiſement is a true and proper ſpecies of puniſhment agreed on.18. That all the afflictions of the faithful are to be accounted for true and proper puniſhments of ſin.

p. 41519. That the calamities, which are laid upon the juſt after converſion, are to be born in ſome ſence to compenſate their offence.

20.20, 28, &c. As ſatisfying God is but pleaſing him, all our duties ſatisfie. That it is not ſufficient that we repent except we alſo ſatisfie God by painful and ſatisfactory works.

21. Amongſt thoſe painful works, they reckon their Whippings of themſelves, and Pilgrimages unto the places of the Saints, &c.

22.22. Prayer and a holy life is a delight and great benefit; but accidentally may be troubleſome ſo far as we are carnal, and therefore requireth ſome ſelf-denyal. Prayer they reckon amongſt penal works.

23. Faſting alſo and Almes deeds they teach to be ſatisfactory works.

24.24. One man may do a duty that conduceth to anothers ſpiritual good, but not by merit. That one man may ſatisfie for another, but leſs ſuffering is required of him that ſatisfies for another.

25. That the ſatisfactory and penal works of the Saints may be communicated and applyed to others.

26.26. The Right uſe of Abſolution applyeth Chriſt…s blood declar…ly. And is too much laid by in moſt Churches. That the vertue of Chriſts blood is applyed to us by the Prieſts abſolution.

27. That by vertue of the Pr…ſts abſolution, eternal puniſhment is turned into temporal, which alſo the Prieſt impoſes according to his diſcretion.

p. 41628. That the words of abſolution are not onelyonly a ſign but alſo a cauſe of remiſſion of ſin, or that they do effect juſtification: for by the Prieſts abſolution is ſin driven away removed ex oper… operato as a cloud by the wind.

29. That a man cannot be reconciled to God without a Sacramental abſolution.

30. That Sacerdotal abſolution hath that force of juſtifying; becauſe many deſiring reconciliation and believing in Chriſt are damned, onelyonly becauſe they died before they could be abſolved by a Prieſt: or (as they otherwiſe expreſs their meaning) do periſh for that onelyonly they could not have a reconciling Prieſt.

31. To Papal abſolution we refer the Jubilees and their ſale of indulgences.

32. Alſo in the year of Jubilee (which they have reduced from the hundredth t… the fiftyeth, and thence to the twenty fifth) they promiſe full rem…ſſion of all ſins to thoſe that viſit the Temples of Peter and Paul, and the Lateran Church.

33. They aſſert that there is a treaſure of overflowing ſatisfactions in the Church not onelyonly of Chriſt, but alſo of the Saints which the Pope by indulgences can apply both to the living and dead, by which they are delivered from the guilt of puniſhment before God.

34. That ſouls are freed from Purgatory by indulgences.

35. They confeſs there is no need to adde the ſatisfaction of the Saints to the ſatisfaction of Chriſt (which they cannot deny to be infinite and alwayes overflowing) yet they (to whom gain …s godlineſs) think meet to add them.

p. 41736. Neither do they beſtow indulgences for a few dayes or years, but for many thouſands of years: from whence it is manifeſt they do but make a jeſt of the Article of the day of judgement which according to their own opinion will put an end to Purgatory, and all temporal puniſhments.

37. To conclude in all their Sacramental penance they make no mention of faith at all, and of Chriſt ſcarce any.

38. For Repentance (Penance) which they will have to be a plank after ſhipwrack they ſay conſiſts (on the penitents part) in contrition; auricular confeſſion, and ſatisfaction; on the Prieſts part in Sacramental abſolution, as the act of a Judge, whoſe words are, I do abſolve thee from all thy ſins in the name of the Father Son and Holy Ghoſt.

39. That that is a pious prayer which ſome are wont to uſe in Monaſteries after abſolution given for ſin: let the merit of the paſſion of our Lord Jeſus Chriſt, and the bleſſed Virgin Mary, and of all Saints, the Merit of Order, and the burthen of Religion, the humility of Confeſſion, the contrition of heart, the good works which thou haſt done, and wilt do for the love of our Lord Jeſus Chriſt, beſtead thee for remiſſion of ſin, and increaſe of merit and grace, and for the reward of Eternal Life. Amen.

p. 418§ 10. Of extream Ʋnction.

1. THat the extream Unction is truely and properly a Sacrament of the New Teſtament, and indeed an ordinary one.

2. That this Sacrament doth confer grace, making us acceptable ex opere operato: doth reſtore health to the ſick, and blot out ſins if any remaine.

3. That by this Unction (which they apply to the eyes, to the ears, to the mouth, to the loynes, and to the hands) God doth grant to the ſick whatſoever is wanting by that fault of the ſences.

4. That by this Sacrament a man may ſometimes be ſaved, who ſhould otherwiſe plainly be damned.

1. That Ordination is truely and properly a Sacrament of the new Law, conferring to the Ordained Grace making him acceptable ex opere operato.

2. There are ſeven, or rather eight Sacraments of Order, all which are truely, or properly called Sacraments, viz. The Order of Porters, of Readers, of Exorſiſts, of Servitors of Sub-Deacons, of Deacons and Presbyters, and Biſhops.

3. In every one of is given to the Ordained, the ſeven fold Grace of the Spirit, yea Grace making them acceptable, and that ex opere operato.

4. That anointing is required in Ordination.

p. 419Of Marriage.

1. That Matrimony, though it were inſtituted in Paradiſe, is truely and properly a Sacrament of the new Law.

2. And therefore does confer grace upon the married, making them acceptable, ex opere operato.

3. That the Church has power to conſtitute impediments that ſhall hinder marriage.

4. That the Church has power to diſpenſe with the degrees of Conſanguinity forbidden of God, and to make more degrees which ſhall not onelyonly hinder marriage, but break it.

5. That marriage confirmed, not conſummated, is alſo diſſolved, in reſpect of the Bond, by the entrance of one of the parties into a vow without the conſent of the other.

6. That the ſolemn Vow of Chaſtity, and holy Orders, are an impediment both hindring marriage to be made, and breaking it being made.

7. Alſo difference of Religion does not onelyonly hinder marriage to be made, but alſo break it being made.

8. That marriage contracted between Infidels, when either is converted to the faith, is broken, viz. becauſe that marriage was not a Sacrament.

9. That the Church of Rome did rightly prohibit marriage of old to the ſeventh, but afterwards to the fourth degree of Conſanguinity, according to the Canonical rule of reckoning (but the fourth degree of Canonical reckoning is the ſeventh and eighth in the Civil Law.)

p. 42010. The Spiritual kindred (which ariſeth forſooth from Baptiſm and Confirmation) may hinder marriage to be made, and break it being made.

§ 11. Of the Effects of Grace.

NOw follow the Effects of Grace or the degrees of Salvation, ſuch are vocation, juſtification, &c.

1. Gods love or favor is our Radicall Grace, from which flow both Relative effects in pardon, justification, adoption, and Phyſical in our Renovation: all which are called alſo Grace.1. Where firſt the Papiſts do egregiouſly erre in expounding the word [grace] for when the holy Spirit, ſpeaking of theſe effects of Divine grace, ſaith we are juſtifie… by grace, and ſaved by grace, &c. By grace they underſtand not the free favour of God in Chriſt, but the gift of grace inherent in us: as if the Scripture did not ſay we are called, juſtified, and ſaved by the ſame grace we are elected and redeemed by.

2. And then when they divide the grace of God into eternal grace, which they call the everlaſting love of God: and temporary ſuch as the benefit of vocation and juſtification are: again they divide this temporary grace into grace freely given, and grace making acceptable, both which they will have to be a quality inherent in us, as if either all grace which they call temporary, did inhere in us, or that which doth inhere in us were not all freely given.

p. 4213.3. To deny either Relative or Inherent Grace, is to deny that without which there is no ſalvation. The neceſſity of Pardon at leaſt, many of them confeſs. Grace making us acceptable they will not have to be the grace of God, by which he loves us and makes …s acceptable to him, according to that, Wherein he hath made us accepted in the beloved: but to be grace by way of habit remaining in us, by which we love God, therefore they call charity a grace making us acceptable, as if by reaſon of its force and merit men were ſaved of God.

4.4. No doubt but all have ſo much grace that they may believe and be ſaved, if they will (ſincerely) Becauſe though velle credere be not credere, as Doctor Twiſs anſwers it, yet credere eſt voluntatis, as Auſtin anſwers it. But the Papiſts, eſpecially the Dominicans …ffirm not, ſufficient grace to believe to be given to thoſe that hear not the Goſpel: but onelyonly ſufficient grace to … that which tendeth to this further grace. Moreover when they divide grace into ſufficient and efficacious grace they ſay …ufficient grace is given to all and every man even without the Church, by which they have a power to will, and they can if they will, believe, and by believing be ſaved.

5. If any want ſufficient grace to avoid ſin, they …o not truely ſin, neither are they guilty of ſin before God.

6 That in the firſt act of converſion,6. The will is firſt paſſive in receiving the Divine influx, but active in the eliciting its o…w…a. the will is not paſſive.

p. 4227. The will hath natural Power or faculty to reſiſt or yield, which will not be brought into act for yielding, becauſe it wanteth moral power, that is, it is diſ-inclined. But to reſiſt it hath too much moral Power, which is impotency, yet ſuch as grace can heal.7. That it is in the power of mans free will to reſiſt o… yeild to efficacious grace.

§ 12. Of Juſtification.

BUt now the doctrine of Juſtification they utterly overthrow.

1. Perverting the term, they cauſe a ſtrife about a word.1. For firſt they confound▪ juſtification which is an act of God without us, as Redemption, Reconciliation, Adoption, with Sanctification and Inherent Righteouſneſs: and ſo confound not onelyonly the Goſpel with the Law, but quite take away Juſtification it ſelf, the chief benefit we have by Chriſt in this life.

2. Some of them make merit of congruity (which they ſay, precedeth Juſtication) to be properly no merit. And ſome of them deny that there is any proper merit of condignity at all: But others are groſs in this2. They teach men to lay the cauſe of juſtification and the merit of ſalvation in themſelves.

3. The term Remiſſion alſo they abuſe, meaning by it, the change of our qualities, or putting away ſin it ſelf, though forgiveneſs they take in with it. And ſo they make many verbal controverſies.3. They will have remiſſion of ſin to be a blotting of them out, by which not only p. 423the guilt but alſo the irregularity it ſelf is aboliſhed.

4. As in warming,4. This is true of Sanctification, which is the thing they mean by Juſtification: But by this abuſe of the terms, they miſinterpret Scripture. And alſo they ſo much hide the very being of pardon by perverting the words that ſignifie it, that its hard to find in ſome of them, whether they confeſs any ſuch thing as pardon. the cold is expelled by the coming of the heat: ſo in juſtification ſin is aboliſhed by the infuſion of righteouſneſs.

5. Neither will they underſtand juſtification in the Scripture, as a Law-term to be oppoſed to condemnation, and Sanctification to pollution.

6.6. As to the Act, they make it their own by merited grace: but the habits and the grace aſſiſting, they ſay is of God, and the act, ſay moſt. The Scripture teaches ſanctification to be an action of God: they make the ſecond juſtification, as they call it, not Gods action but their own.

7.7. This is their verbal error: no doubt that which they mean by juſtification, that is, Sanctification, conſiſteth in Inherent grace. Whereas the Scripture …eacheth that we are juſtified by the grace of God intimating the inward moving cauſe of juſtification, which is the free favor of God in Chriſt: the Papiſts underſtand grace, or rather graces inherent in us: which yet in the Queſtion of juſtification (wherein the holy p. 424Ghoſt oppoſes works to grace) are not more oppoſed to works then their firſt juſtification is to the ſecond.

8. This they ſay of juſtification taken for ſanctification, but not as taken for Pardon. But they are led ſtill to miſinterpret Scriptures by miſunderſtanding the word.8. When the Scripture teacheth that we are juſtified by the righteouſneſs of God, and the blood of God i. e. of Chriſt who is God (for by his obedience and blood, we are juſtified, and he is our righteouſneſs) I ſay by a righteouſneſs which is not revealed in the Law, and therefore not inherent, but which is revealed in the Goſpel without the Law. They underſtand a righteouſneſs infuſed by God and inherent in us.

9 Still they mean ſanctification, when they ſpeak of juſtification. But they confeſs that Chriſts ſufferings and obedience are the meritorious cauſe of our Pardon and Renovation, both which they uſe to comprize in the word Juſtification.9. When the Scripture teaches that we are made the righteouſneſs of God in Chriſt, as he is made ſin for us, and ſo that the obedience of Chriſt is communicated to us for juſtification, as the diſobedience of Adam for condemnation namely by imputation; But they ſay we are juſtified not by the imputation of the righteouſneſs of Chriſt, but partly by the infuſion of habitual righteouſneſs, viz. in the firſt juſtification, partly by our own performance of actual righteouſneſs or good works in the ſecond juſtification.

p. 42510.16. They may as well talk of a third and fourth juſtification, for ſanctification hath more degrees then two. But doubtleſſe there is ſuch a thing as that which they mean by a ſecond juſtification, if they leave out merit: for there is actual obedience and increaſe of grace. For they contend for a double juſtification; the firſt which conſiſts in the infuſed habit of charity, the other in meritorious works.

When as the Scripture teacheth that we are juſtified by faith without works i. e. not-by inherent righteouſneſs,The Scripture ſaith we are juſtified by believing in the Lord Jeſus Chriſt, that is, By aſſenting to his Goſpel, and accepting him entirely as Chriſt, that is, by becoming true Chriſtians, or Chriſts Diſciples. For a believer and a Diſciple in the Goſpel uſually ſignifie the ſame thing. but by the righteouſneſs of Chriſt apprehended …y faith, and therefore that we are not juſtified by faith as it is a part of inherent righteouſneſs, for ſo with other graces it ſanctifies us) nor by any other faith, then that which apprehends the righteouſneſs of Chriſt, or by any other grace (becauſe there is no other beſide faith that apprehends Chriſts righteouſneſs) and therefore by faith alone.

11.11. It doth ſanctifie as a part of inherent righteouſneſs: and it is the receptive condition of Pardon. The Papiſts on the contrary teach faith to juſtifie as it is a part of inherent righteouſneſs.

12.12. I would they ſaid no more but that it diſpoſeth to it, for then they would not ſay it deſerveth it. And not ſo much to juſtifie, as to diſpoſe us for juſtification, by obtaining p. 426remiſſion, and deſerving juſtification.

13. For, ſay they, faith and Repentance do juſtifie as diſpoſitions, and meritorious cauſes ex congruo.

14. Still they mean Sanctifying.14. But that charity is properly the juſtifying grace.

15. An abſurd ſpeech: but they adde that its not the form of faith as faith, but of faith and all other graces, as ſaving or as a new Life. And we agree that faith is principally in the will: and the Velle is by the Schoolmen called the Diligere.15. And the form of juſtifying faith.

16. Its unreaſonable for them to call that juſtifying faith, which wants that which they take to be the form of it.16. And yet that true juſtifying faith may be ſeparated from charity.

17. And therefore that a man having true faith may be damned.

18. They ſay it muſt be explicite in ſome points, which we call eſſential, and that we must believe in Chriſt as ſatisfying juſtice and meriting for us pardon and ſanctification.18. Neither do they acknowledge any ſpecial faith which apprehends the righteouſneſs of Chriſt, but they ſay that is ſufficient, which conſiſts in a general conſent, without all affiance (yea even without knowledge) which they call implicite faith.

19. Thats but ſome of them.19 For they ſay faith is better defined by ignorance then knowledge.

p. 42720.20. They manage this controverſie in the dark, not agreeing with us in the ſence of the termes of the Queſtion. Neither can they indure by any means that we ſay faith only juſtifies.

21.21. Neither faith nor works are proper cauſes. When as the Scripture plainly excludes works as cauſes from the act of juſtification, though it require them in the ſubject or perſon juſtified, as neceſſary fruits of juſtifying faith, by which believers are juſtified that is declared to be juſt; but they aſſert that we are not juſtified before God by faith onelyonly but alſo by works as the cauſes of juſtification.

22. And in this matter they make James plainly to contradict Paul.

23. And they invert the diſputation of Paul, as if the Queſtion he diſputes were, whether faith juſtifies without works, but whether works juſtifie without faith.

24. That men are juſtified by the obſervation of Gods, and the Churches commands.

25. That men deſerve remiſſion of mortal ſins by repentance, Almes deeds, forgiving injuries, converting an offending Brother, and other duties of piety and charity by which we do not deny but our belief of the pardon of ſin is confirmed.

26. And that venial ſins are purged away by the repetition of the Lords prayer, by ſtriking the breſt, by ſprinkling of Holy Water, and the Biſhops bleſſing &c.

27. That a wicked man may deſerve juſtifying grace, ex congruo, and that this merit of congruity p. 428is when the ſinner doth his utmoſt.

28. So did the Ancients, even Auguſtine himſelf, and too many Proteſtants.28. They deny juſtificaon be to proper to the Elect.

29. This alſo was too common with the Ancients, and is now with the ſaid Proteſtants.29. That no man in this life ought certainly to determine that he is of the number of the elect.

30 Some of them yield a certainty of preſent Remiſſion and justifi…ion, and moral conjectural certainty of Salvation.30. That every one muſt doubt of the remiſſion of their ſins.

31. No man can be certain of his juſtification without a ſpecial revelation.

32. That no man in this world ought to ſeek an infallible certainty of his ſalvation or juſtification.

33. That doubting of the pardon of ſin is not an infirmity but a vertue.

34. To be certain of it is a great mercy: but to believe that it is a thing written in Scripture, that I am pardoned, is not a duty: for it is not there.34. For any one certainly to believe that his ſins are forgiven him through Chriſt, is abominable preſumption.

35. About this they differ: See Magro in ſent that faith hath certaine evidence, which Ariminenſis and others confute, …aying it hath evidence of credibility, but not of cer…ainty.35. That faith which the Apoſtle calls the ſubſtance, & evidence, and full aſſurance, they will have to be doubtful and uncertain.

p. 42936. Alſo hope, which yet the Apoſtle commends as an Anchor ſure and ſtedfaſt, and that maketh not him, that hopes, aſhamed.

§ 13. Of Sanctification and good Works.

1.1. The meer appetite is no ſin, but the corruption and rebellion of it is. THat concupiſcence in the regenerate is no ſin.

2.2. I would we could ſee one of them do it once. Its a ſhameful arguing for perfection by bare words, when▪ none of them will give us a proof of it by their own example. That the regenerate or baptized may perfectly fulfill the Law.

3.3. They that believe this, know not themſelves. That the works of the righteous are ſimply and abſolutely righteous.

4. That ſins are expiated by good works according to the proverb, forſooth, he that ſteals much and gives a little, ſhall eſcape.

5.5. Piſcator and other of ours maintain this. Though a meritorious efficiency we all deny. That good Works do concur by way of efficiency to ſalvation, or are neceſſary not onelyonly for their preſence, but for their efficiency.

6. And that good works are not onelyonly ſuch as are commanded by God: but ſuch as are voluntarily undertaken by men with a good intention.

7.7. The Scotiſts and many more of them deny this: but ſo do not Bellarmine and many others. That the good works of the righteous not onelyonly juſtifie, p. 430but alſo by way of condignity deſerve eternal life, both for the Covenants ſake and alſo the works themſelves.

8. Waldenſis und others of them deny all merit, but thats not common, ſee inſtances in my Confeſſion.8. And that that is merit of condignity by which a man indued with grace and the holy Spirit after he hath deſerved the habit of love by former merit doth by his good works and their condignity deſerve eternal life.

9. To the merit of condignity there is required an equality of proportion in the merit to the reward.

10. To the good works of the righteous eternal happineſs is as well due as eternal ſufferings to the ſins of the wicked.

11. That in every Chriſtian work, proceeding from grace the merit of Chriſts blood is applyed.

12. That Chriſt by his death merited that our works might be ſatisfactory for ſins, and meritorious of eternal life, or thus, Chriſt merited that by our own merits we might attain ſalvation.

13. That every act of charity, or every good work proceeding from Charity, doth abſolutely deſerve eternal life.

14. That good works are meritorious of three things, viz. of remitting the puniſhment, of increaſe of grace, and of eternal Life.

15. That a righteous man may deſerve for himſelf an increaſe of righteouſneſs by way of condignity.

p. 43116. Neither do they think they muſt truſt to their own, but to other mens merits alſo.

17. That one believer may merit grace for another by way of congruity.

1. That a juſtified and ſanctified man may fall from the grace of God both totally and finally, and periſh for ever.

2. That the grace of juſtification received, is loſt by every mortal ſin.

3. The grace of juſtification being loſt by ſin, yet faith is not loſt.

4. That faith is loſt by every act of unbeliefe.

14. Of good works particularly, of faſting.

1. OF Faſting I have ſpoken already, that the Papiſts place Faſting in the choice of meats.

2. That their faſts are hypocritical.

3. And ſuperſtitious.

4. That faſting even as it is obſerved by them (which indeed is the meer mockery of a true faſt) is a work ſatisfactory for ſin, and meritorious of eternal life, they impiouſly and blaſphemouſly teach.

5. Their prayers they pour out not onelyonly to God but to Angels and Saints.

6. That we may lawfully and meritoriouſly beſeech and pray the Saints both to intercede for us with God, and to give aſſiſtance to us.

p. 4327. They teach men to confeſs their ſins to the Saints that are dead.

8. That God reveals our prayers to the Saints which we put up to them, and yet that we muſt go to them as Mediators betwixt God and us.

9. They call upon God repreſented under ſome figure or ſhape.

10. They mutter their prayers before images ſaying, ſometimes the Lords prayer before a picture of the Virgin Mary, or of ſome other Saint, and Ave Maries before a crucifix.

11 They pray not onelyonly in the name of Chriſt, but alſo they believe they ſhall be heard for the prayers and interceſſion of the Saints.

12. Neither do they pray for the living onelyonly, but alſo for the dead.

13. That a general intention of worſhipping God is ſufficient when they pray, though they neither underſtand nor mark what they ſay.

14. They teach their Diſciples to pray in an unknown tongue, and ſo without faith, without underſtanding, without feeling like Parrots.

15. They teach them to number their prayers upon certain Beads, and to pay God, as it were a task of numbred prayers.

16. In which alſo they teach them mightily to tautologize, and to hope they ſhall be heard for their much ſpeaking.

17. They not onelyonly reckon the Salutation of the bleſſed Virgin, and the Apoſtles Creed amongſt their prayers, but alſo teach them to ſay a hundred and fifty Ave Maries, and after every ten Ave Maries, one Pater Noſter, and after fifty, one Creed.

p. 43318. And that prayer (even ſuch as they are wont to bable before pictures in an unknown tongue, either for the dead or to the dead, without faith, wit… out underſtanding, without feeling) is a ſatisfactory work for ſin, and meritorious of eternal Life.

19. Alſo Almes-deeds to be meritorious and ſatiſfactory.

§ 15. Of Glorification.

1. AS to the ſtate of Believers after this life, they teach, that Heaven was ſhut, till Chriſts paſſion.

2. That the thief converted on the Croſs, was the firſt of all believers that entred into the heavenly Paradice.

3. They make three receptacles of Souls after death, beſides heaven and the place of the damned, viz. limbus patrum, limbus infantum, and Purgatory, to which they alſo adde a certain kind of flouriſhing, light, ſweet, and pleaſant Meadow, in which they place certain ſouls who ſuffer nothing, but remaine there for a while, becauſe they are not yet fit for the beatifical viſion.

4. That the ſouls of the faithful before Chriſts reſurrection were in a ſubterraneous pit, which they call limbus Patrum.

5. That the fathers dead before Chriſts aſcenſion were not happy.

6.6. Some of them ſay they are puniſhed alſo with the pain of ſenſes. See Concius Tractat. in the end of Janſenii Auguſtin. All little ones dying before Baptiſm, they thruſt into limbus infantum, to be p. 434puniſhed with eternal puniſhment of loſs, not of ſence.

7. The faithful which depart, either with venial ſins upon them, or with the guilt of puniſhment (the ſin being before remitted) they caſt into Purgatory, to be burnt there with corporeal fire, till they be fully purged.

8. That the ſuffrages of the Church ſuch as the … crifice of the Maſs and prayer, penal and ſatisfactory works, as Almes-Deeds, Faſting, Pilgrimages, and the like, do profit the dead in Purgatory: and eſpecially indulgences by which the ſatisfactory works of others are applyed to them.

9. For the P…pe can communicate the prayers and good works of believers to them; whence it follows, as Albertus ſaid, the condition of the rich in this caſe is better then the poor, becauſe he hath wherewithal to get ſuffrages for him.

10. That the Saints in Heaven do not onelyonly pray for the living on earth in particular, but alſo for the dead in Purgatory.

11. That the Saints are our mediators and advocates with God, underſtanding our prayers and neceſſities, and therefore to be called upon to pray for us.

12. That the Saints after death do obtain whatſoever they deſire of God, becauſe they deſerved it in this life.

13. That their merits do profit us for ſalvation.

14. That the Saints are helpers and coworkers of our ſalvation.

15. That the faithful living, are ruled and governed p. 435by the Spirits of bleſſed men.

16.16. Bellarmine confeſſeth, that in ſuch caſes of fact and particular judgement there…n the Pope may erre: And ſo no Papiſts living can be certain, but that they pray to the damned ſouls in hell, whom the Pope miſtakingly canonized. That the Saints are to be Canonized by the Pope, and being Canonized to be worſhiped.

17. Therefore we muſt fly to the Saints in our miſery.

§ 16. Of the Church.

1.1, 2. Yet we confeſs a Catholike viſible continued Church. THat the holy Catholike Church that we believe, is viſible.

2. And alwayes is viſible.

3.3. Some of our own ſay as much of late; but they mean it of the viſible Church onelyonly. That it depends not on Gods election, nor on true faith and Charity, that one belongs to this Church. But even wicked and reprobate men are members of the Catholike Church.

4.4. This is the heart of Popery. That the Catholike Church is no other than the Roman, or that which the Roman Pope is over.

5. That the Catholike Church, and the Pope of Rome are the ſame terms.

p. 4366. Neither are there any Catholicks, but thoſe of the Romiſh Church.

7. That he is a Catholike who believes all that the Roman Church delivers, whether it be written in the Bible or not.

8. That there is no ſalvation out of the Roman Church.

9. That the notes of univerſality, antiquity, unity, and ſucceſſion in the Apoſtles doctrine do agree unto it.

10. That the ſincere preaching of the Goſpel, and lawful adminiſtration of the Sacraments, are not a certain note of the Church.

11. To acknowledge the Roman Pope, and to be under him as the Vicar of Chriſt, the onelyonly Paſtor, the head of the whole Church, is a note of the true Church.

12. That the particular Roman Church is the Mother, Miſtris, and Lady of all Churches: yea the Mother of Faith.

13. That the Roman Church did obtain the primacy from our Lord and Saviour himſelf.

14. That the Roman Church hath power of judging all, neither is it lawful for any to judge her judgment.

15. That the Roman Church hath authority to deliver doctrines of faith, without or beſide the Scriptures.

16. That the Roman Church cannot erre in faith, much leſs fail.

17. That the Roman Church cannot erre, in interpreting Scripture.

p. 437§. 17. Of the Roman Church

The Head, viz.

The Pope.

The Members.

1.1. Hence Popery, and Papiſts are denominated. THat the Roman Pope is the head, foundation, husband, Monarch of the whole univerſal Church, the univerſal Biſhop, or the Biſhop of the whole world.

2. That the Roman Pope is the rock upon whom the Church is built.

3. The names which are given to Chriſt in the Scriptures, from whence it appears he is above the Church, all of them are given to the Pope. Ʋnto this Antichriſtian throne he aſcends by a gradation of moſt impudent lies, ſuch as theſe.

4. That the univerſal Church cannot conſiſt, unleſs there be one in it, as a viſible head with chief power.

5. Therefore the external regiment of the univerſal Church is Monarchical.

6. That the Monarchy of the Church was inſtituted in Peter.

7. That Peter in proper ſpeech, was Biſhop of Rome, and remained Biſhop there untill death.

8. That the Pope ſucceded Peter in the Eccleſiaſtical Monarchy.

p. 4389. Neither do they give the Monarchy of Eccleſiaſtical power, but of temporal alſo to the Pope.

10 Neither do they make the Pope Chriſts General Vicar on earth, but Gods alſo.

11. They give a certain omnipotency to him.

12. They give him power of depoſing Kings and Emperors, and abſolving their ſubjects from the oath of fidelity.

13. Moreover, without ſhame they defend, that the Pope teaching from his chair cannot erre.

14. That his words when he teacheth from his chair, are in a ſort the word of God.

15. That the Pope cannot erre, even in thoſe things which belong to good manners, or in the commands of morality, as well as in matters of Faith.

16. We muſt piouſly believe, that as the Pope cannot erre as Pope: ſo as a private perſon he cannot be a heretick.

17. Much of theſe by the French is aſcribed to a General Council, and denyed to the Pope: ſo well are they agreed in their fundamentals.17. That the chief authority of interpreting Scripture is in him.

18. That the Pope is the chief judge in controverſies of Religion.

19. We muſt appeal from all Churches to him.

20. They give him authority to diſpenſe with humane and Divine Laws.

21. They give him power of abſolving men not onelyonly from ſin, but from puniſhments, cenſures, laws, vows, and oaths.

22. Alſo of delivering men from P…rgatory.

p. 43923. Of Canonizing Saints, and giving them honors, that they may be prayed to in the Publike Prayers of the Church, that Churches and Altars may be built for their honor, that Maſſes and Canonical hours be offered publikely for their honor, and feaſt-dayes be c…lebrated, That their Pictures be drawn with a certain ſplendor, that their Reliques be put into precious boxes, and publikely honored.

24. We muſt believe that the Pope (who ſometime puts Murderers, Traitors, King-killers, and other Capital offenders into the Calendar of Saints and Martyrs) never errs in the Canonizing of Saints.

§ 18. The Members of the Church are conſidered, either as

Congregated in Councils, or Severally.

1. THe office of convocating General Councils, properly belongs to the Pope.

2, That in no caſe a true and perfect Council can be called, without the Popes authority, no not if it be neceſſary for the Church, and yet the Pope will not, or cannot call one, nor if the Pope be a heretick. And therefore that a Council held without the Popes Authority is an unlawful meeting or Conventicle, not a Council.

3. That 'tis the proper office of the Pope, that by himſelf or his Legates, he be preſident of the univerſal Council, and as the ſupreme judge do moderate all.

p. 4404. That the decree of a General Council made without the conſent of the Pope, or his Legate, is unlawful.

5. The French agree not to theſe.5. That the Power of confirming or rejecting General Councils is in the Pope of Rome, neither are the Councils authentical, unleſs they be confirmed by the Pope.

6. That the diſtinction of lawful and unlawful Councils does depend upon his onelyonly will.

7. That the ſentence of a General Council in a matter of faith is the laſt judgement of the Church, from which it cannot appeal: yet that we may appeal from a General Council to the Pope.

8. That the Pope can neither be judged nor puniſhed by a Council or by any mortals.

9. That the Pope cannot ſubmit himſelf to the coactive judgement of Councils.

10. That the Pope is abſolutely over the univerſal Church, and above a General Council, ſo that he can acknowledge no judgement above him.

11. We muſt believe with Catholike faith, that General Councils confirmed by the Pope cannot erre neither in faith nor manners.

12. That particular Councils approved by the Pope cannot erre.

13. That the power of the Pope and Council together, is not greater then the Popes alone. Turrecrem. l. 3. c. 41.

p. 441§ 19. Of the Members by themſelves.

1.1. Of the viſible Church we ſay the ſame. THat to make a member of the Catholike Church, there is not required grace, or any internal virtue, but a profeſſion of faith is ſufficient.

The Members of the Church conſidered ſeverally, are,

The Clergy.

The Laity.

2. That Clergy men are not held under civil Laws, by any coactive, but onelyonly directive bond.

3. That Clergy men breaking the Civil Law, cannot yet be puniſhed by any civil Judge, nor be brought before the Tribunal of Secular Magiſtrates.

4. That the goods of the Clergy, both Eccleſiaſtical and Secular, are free from the Tribute and Taxe of Secular Princes.

5. That men are to be prepared for receiving Orders, by the firſt ſhaving.

6. By how much the higher degree of Order any one is in, by ſo much the larger ſhaving is he to be crowned with.

7. That ſingle life is alwayes joyned to holy Orders, by Divine right.

p. 442The Popiſh Clergy a… either

Seculars and thoſe either

Regulars

Of the loweſt Order.

Of the higher Order▪ which they call Prieſts and are both

The leſs as Presbyters.

The greater as Biſhops.

8. That the Clergy men of the higheſt Order are Prieſts, properly ſo called, which they ſay are inſtituted to offer an external and real ſacrifice.

9. The choice of Biſhops does belong to the Pope by Divine right.

10. The Spaniards hindred the paſſing of that in the Council of Trent.That all the Biſhops receive juriſdiction from the Pope.

11. The Romane Church hath Cardinals for ſideſmen to the Pope, upon whom the univerſal Church is turned as upon hinges.

12. Theſe are to be joyned with the Pope in the Government of the univerſal Church.

13. That thoſe, whether they be Biſhops or Preſbyters, or Deacons are not only to be preferred before other Biſhops, Archbiſhops, Primates, Patriarchs, but to be equalled even with Kings.

§ 20. Of Councils and Monaſtical vows.

1. THey teach that there are Evangelical Councils diſtinct from commands, which no man is bound to perform, but they who profeſs perfection, and would deſerve more and greater things than eternal life.

2. That the ſtudy of perfection is not of command but Councils.

p. 4433. Such Councils are thoſe, of not ſeeking revenge, of loving our adverſaries, of not ſwearing, &c.

4. Not to obey a Council is no fin.

5.5. 6. Have the Quakers learn't this diſtinction of perfection, yet? That ſome perfection is neceſſary to ſalvation, and that conſiſts in the full obſervation of the commands.

6. That ſome other perfection is greater and is neceſſary, not ſimply for ſalvation, but for a more excellent degree of glory: and that conſiſts in the obſervation of Councils.

7. By obedience to Councils, men do ſupererogate.

8. That vowed Virginity and ſingle life, are moſt acceptable worſhip to God.

9. Yea, and the greateſt ſatisfaction for ſin, and merit of eternal life.

10. A Monaſtick life is a ſtate of Perfection.

11. All that's done by vow, is a worſhip of God.

12. Monaſtical vows do ſatisfie for ſin, and deſerve eternal life.

13. Our entrance into Religion, is a ſecond Baptiſm, or in ſtead of a new Baptiſm, by which ſatiſfaction is made for all former ſins.

14. That perfection is to be placed in true Monaſtick vows, as the vow of voluntary poverty, the vow of perpetual chaſtity, the vow of Monaſtical obedience.

15. That voluntary poverty is rightly vowed to God.

16. That its lawful; Lawful? yea a meritorious work, a work of perfection and ſupererogation in Monks to live on begging.

p. 44417. It is lawful, yea meritorious, for the younger men to vow ſingle life for ever.

18. The vow of ſingle life, is to he kept by them who have the gift of continency.

19. There is none, but may alwayes contain, if he will.

20. That 'tis lawful for children to enter into a vow, againſt their parents conſent.

21. They allow of great variety of vows, which have various rules of life, invented by men, beſide the holy Scripture. And as if there were greater perfection in thoſe rules, then in the doctrine of the Goſpel, and a more compendious way to perfection and ſalvation: they teach, by the obſervation of them, eternal life and a more excellent degree of glory is obtained.

22. They give the obedience which is due onelyonly to God, unto the men that live after the Rules of the Franciſcan, Domincan order, &c.

23. That the Apoſtles were the firſt Chriſtian Monks.

24 To them who are buried in the Cowls of the Monkes, eſpecially of the Franciſcans they promiſe remiſſion of ſin in ſome part.

25. In all cauſes materially, they are: but not in all formally, for they are not the ſupreme in every ſort of Government (that is, in Miniſterial Directive) but in their own ſort, that is coactive.25. That Princes are not the ſupream Governors of their ſubjects on earth, in all cauſes ſpiritual and temporal.

26. They make Princes ſubject to the people as well as to the Pope.

p. 445§. 21. Of the Law.

Of Charity, or things to be done, the ſum of which are in the Decalogue.

1. THat regenerate and baptized perſons may perfectly fulfill the Law, ſo far as they are bound to fulfill it in this life.

2.2. What need you confeſs ſin, that can fulfill the Law ſo eaſily? out of your own mouthes are you judged now, that do not that which you think ſo eaſie. The fulfilling of the Law in this life, is not onelyonly poſſible but eaſie.

3. That every degree of Grace is ſufficient to fulfill the commandments and expel all ſins.

4.4. Others of them ſay the contrary. That we are not bound in this life to love God with all our hearts.

5. And all our ſouls, and all our ſtrength: Neither are we bound, not to have evil concupiſcence.

6. That venial ſins, as they call them, do not hinder that perfect obedience which is required in this life.

7. That the regenerate can do more then the Law requires.

8. They teach their Diſciples to worſhip God under a humane ſhape or figure.

9. That Angels are to be worſhiped and called upon.

p. 44610. Alſo Saints that are dead, are to be worſhiped and called upon.

11. That a more than ordinary worſhip is due to the bleſſed Virgin: ſuch as they teach Chriſts humanity wa… to be worſhiped with; but to the reſt of the Saints, ordinary worſhip.

12. That the members of the Bleſſed Virgin are to be adored, for ſo they touch them [I worſhip and Bleſs thy feet, with which thou didſt tread down the Old Serpents head: I worſhip and bleſs thy comely eyes, &c.]

23. That according to the five letters of her name Maria, ſhe is the Mediatrix of God and men, the Auxiliatrix or helper of God and men, the repairer of the weak, the illuminater of the blind; the Advocate for all ſin.

14. They name her the Queen of heaven, our Lady and Goddeſs; the Lady of Angels, the fountain of all graces. Orat. Steph. Patracen. in Concil. Later. Seſſ. 10.666.6. f.

15. For her honor and worſhip they have compoſed, Duties, Letanies, Roſaries, and a Pſaltery all full of Idolatry.

16. In the Pſaltery of Mary, whatſoever almoſt David had ſpoken of God and Chriſt, they blaſphemouſly give to her; as for example,

O Lady in thee have I put my truſt, deliver my ſoul from mine enemies. In Pſal. 7. And I will praiſe thee, O Lady with my whole heart, Pſal. 9. I put my truſt in thee O Lady, Pſ. 10. Save me O Lady, Pſal. 11. Keep me O Lady, becauſe I have hoped in thee, Pſal. 15. The heavens declare thy Glory, O Virgin Mary! Pſal. 19. To thee O Lady have I lifted up my ſoul, Pſal. 25. Have mercy on me, O Lady, who p. 447art the mother of mercies, and according to the bowels of thy mercy cleanſe me from all my ſins, Pſ. 51. And pour out thy Grace upon me. O Lady, Save me by thy name, and free me from all my miſdeeds, Pſal. 54. Deliver me from mine enemies, O Queen of the world! Pſal. 59. Praiſe waiteth for our Lady in Sion, Pſal. 65. Make a joyful noiſe unto our Lady all ye lands, Pſal. 66. Let Mary ariſe and let all her enemies be ſcattered, Pſal. 68. In thee O Lady, do I put my truſt, let me never be put to confuſion, Deliver me in thy mercy, Pſal. 71. Make a joyful noiſe unto our Lady all ye lands, ſerve her with gladneſs, Pſal. 100. And ſo in the reſt, all which they ſay are to be ſpoken out of a pious affection to the Bleſſed Virgin.

17. They prefer the Saints to the rule of the world, and the Government of the Church, as if they were the worlds Preſidents, and the Churches Rectors. Yea they ſet them in the ſame place, as the Heathens of old did their titular Gods and preſervers: and aſſign unto them ſeveral Provinces, Offices, and Juriſdictions (becauſe it would be a vaſt burden for every one to look to all.) For, every Region, every Pariſh, every Fraternity of Artificers have their titular Gods and Patrons. So P. Jovius calls them, Hiſtor. li. 24. in the end. And there came forth lately a Commentary of Philip the 39. Biſhop of the Church at Eiſtreet, of the …itular Gods of that Church, S^t Richard▪ S^t Wumbald, S^t Walpurg. And we may as truely affirm of the Papiſts what Gregory de valentia ſaies of the Heathens; For that very thing ſayes he, we may apprehend them to be idolaters, becauſe they diſtribute their ſeveral Provinces of offices to ſeveral creatures, as to Gods, &c.

There are certain Saints for the cure of every diſeaſe p. 448almoſt, and for curing of evils: as Sebaſtian and Rochus for the plague: Apollonia for the tooth-ache: Antony for the Wildfire or Gangrene: Ottilia for ſore eyes: Quirinus for Fiſtula's, Sigiſmond and Petronella for a Feaver, Apollinaris for the Privities (as Priapus of old) Liberius for the Stone, and alſo Benedict. Wolfangus cures Convulſions, Romanus the poſſeſſed, Valentinus the Epilepticks (as Hercules of old) Anaſtatius ſuch as are mad.

The work of delivering Captives is committed to Leonard, of aſſiſting in war to George (as of old to Mars.) Nicholas, and Chriſtopher are Patrons to Seamen: the three Kings, viz. of Cullen to Travelers: Margaret to women in childbirth (as Juno Lucina of old.) Gregory and Katharine to Students (as Appollo and Minerva of old.) To Merchants Eraſmus, to Painters Lucas, to Smiths Eulogius, to Shoo-makers Criſpin, to Taylers Gutman, to Potters Goacus, to Weavers Severinus, to Carpenters Joſeph, to horſemen George, to Hunters Euſtachius, to Whores Afra and Ma…dlin (as Venus and Flora of old.)

They appoint Auſtin for Divines, Juo for Lawyers, Coſman and Damian for Phiſicians (as of old Aeſculapius)

John keeps men from Poiſon, Laurentius and Florianus from fire and burning (as Veſta of old.) Servatius from diſeaſes, Job from the Scab, Barbaca from dangers, Paul and John from Tempeſts, Chriſtopher from ſuddain death, Hubert from the biting of a mad dog.

Eraſmus and Anne (as Juno of old) make men rich. Protaſius and Gervaſius diſcover thieves, Vincentius and Hierom reſtore things loſt, Felicitas gives Boyes in child-bearing.

p. 449They ſet Ʋrbane over the Vines (as Bacchus of old) S^t Lupus over Corn (as Ceres of old) Gallus over the Geeſe, Wendiline over Sheep, Pelagius over Oxen, Eulegius over Horſes, Anthony over the Swine; Medardus has the care of Wine, Ludovicus Minoriſa of Ale, &c.

They worſhip fourteen whom they call Aſſiſtants or Helpers, George, Baſil, Eraſmus, Pantaleon, Vitus, Chriſtopher, Dionyſius, Cyriacus, Achacius, Euſtachius, Aegidius, Margaret, Barbary, and Katharine.

18. The Reliques alſo of the Saints they worſhip and reverence, of which I will relate twelve errors and abuſes of the Papiſts, as they are noted by Chemnitius.

1. That the bodies, aſhes, or bones of the Saints are to be taken out of their graves, and placed in ſome high place, as upon the high Altar, or ſome other conſpicuous place, and to be dreſſed with gold and ſilver, and ſilk, &c.

2. That thoſe Reliques ought to be carried in publike proceſſions and prayers, and to be ſhewed and offered for Chriſtian people to ſee, and touch, and kiſs.

3. That ſuch Reliques are to be approved by the Pope; and that approbation is to be by canonizing them.

4. That tis a ſingular and meritorious worſhip of God, if the people to obtain help by it, ſhall touch, kiſs, or walk before with an adoring mind and geſture, or ſhall do reverence to theſe Reliques, by candles, ſilke coverings, garlands or other the like ornaments.

5. That the grace and power of God (which they ſay is in them or preſent by them) is to be ſought for in theſe Reliques: and that they are made partakers p. 450of it, who do touch them or behold them.

6. That 'tis an acceptable ſacrifice to God, to offer up precious gifts to theſe Reliques.

7. Many indulgences for ſin, are promiſed to ſuch as touch and kiſs them, &c.

8. That our prayer is the better, worthyer, and more acceptable to God, if it be done by or before the Saints Reliques, by whoſe merits we may obtain help: And therefore in our neceſſities we muſt make Vows, and take Pilgrimages unto thoſe places, where the Reliques of Saints are held to be, that we may call upon them for their help.

9. That it adds much to the holineſs of the Sacrament of the Euchariſt, if the Saints Reliques are ſet incloſed upon the Altar, nay that the Altar is conſecrated by their touching it.

10 That the Saints Reliques may be lawfully laid over one, or carried about ones neck in devotion and faith to God, and the Saints whoſe Reliques they are:

11. Oaths among the Papiſts are taken by touching the Saints Reliques that ſo the obligation of the oath may be divided betwixt God and the Saints.

12. All places among the Papiſts are full of uncertain, counterfeit, and falſe Reliques, to which without difference the ſame veneration and honor is given.

19. They make them Pictures to worſhip them.

20. They diſpute, that Images of God are not forbidden.

21. That Images are properly and per ſe to be worſhiped.

23. That Images are to be worſhiped with the ſame worſhip, as is due to the Perſon, or Exemplar.

p. 45124. They defend Pilgrimages to holy places, and Reliques and Saints Pictures: and they promiſe large indulgences to Pilgrims.

25. That the Croſs of Chriſt is to be worſhiped with the worſhip Latria.

26. That they are in ſome ſort ſanctified who touch the Reliques or the Croſs.

27. That ſome holineſs accrues to things that are ſigned with the Croſs

28 That the Sacrament of the Altar▪ or the hoſt conſecrated, is to be worſhiped with Latria

29. They adore the Pope as a kind of Deity.

30. The greateſt part of the Popiſh Religion is meer ſuperſtition, and wil-worſhip: yea meer hypo…iſie▪ or a form of godlineſs, reſting in external works and obſervations.

31. They worſhip God after the commandments of men.

32. they defend the ceremonies invented by themſelves or taken from Jews or Heathens to be a part of worſhip pleaſing to God.

33. And to be obſerved, as the Law of God.

34 That their obſervation deſerves remiſſion of ſin.

35 That no ceremonies appointed by the Church can be omitted without mortal ſin, nor without ſcandal.35. I would they had no company in this error.

36. That things conſecrated by themſelves, as holy Water, Agnus Dei's, &c. have ſpiritual effects, to drive away divels, to blot out ſins, &c.

37. They conjure ſalt (yea and herbs) and conſecrate it, that it may be healthful to the mind and body of thoſe that take it.

p. 45238. They Baptize and conſecrate the Bels, making them Godfathers, to fright away divels, and drive away Tempeſts.

39. That their ringing does profit the dead.

40. The Chriſm being conſecrated the Biſhop and Presbyters ſalute it, in theſe words, God ſave St. Chriſma Ave S. Chriſma.

41. They give it a power to confer upon the anointed health to the body, and holineſs to the ſoul, and ſo the Holy Ghoſt himſelf

42. That every Church ſolemnely conſecrated, is indued with a divine vertue.

43. The many abuſes of faſting and prayer I touched before.

44. They teach men to ſwear by the creatures.

45. They deny oaths to be fit for the perfect.

46. Vows made to the Saints they defend.

47. That the Pope can abſolve from the bond of vows and oaths.

48. They conſecrate feaſt dayes to the worſhip of Saints.

49. And ſome they conſecrate to patronize their own errors as the feaſt of Conception, the feaſt of Aſſumption of the Bleſſed Virgin, the feaſt of Chriſts body, and of Peters chair, and of all ſouls, &c.

50. That feaſt dayes are in truth more holy then others.

51. They exempt the Clergy from the ſecular yoke, i.e. they exempt Eccleſiaſticks, both perſons and goods, from the obedience of Temporal Lords, and from their juriſdiction in perſonals and reals, in civil things and criminal; and therefore that the civil judge cannot puniſh Clergy-men.

52. That the Clergy is not bound to pay tribute to Princes.

p. 45353. That the Rebellion of a Clergy-man againſt the King, is not Treaſon.

54. That the Pope can forbid ſubjects to keep the oath of fidelity, to Chriſtian Kings, if they be ſuch as acknowledge not the Roman ſea.

55. That the Pope can abſolve ſubjects from the oath of fidelity.

56. That the Pope has power to depoſe Princes.

57. That the ſubjects of ſuch Princes are bound to obey ſuch a ſentence, if it be publiſhed.

58. That if grave and learned men (ſuch as the Jeſuites eſpecially are) ſhall judge any Prince to be a Tyrant, it is lawful for their ſubjects to overthrow them, and if they want power to poiſon them.

59 That the ſubjects of the moſt Chriſtian Kings, whom they call Lutherans and Sacramentarians, are free from all bonds, and that they may lawfully deſtroy their Kings.

60. That 'tis not lawful for Chriſtians to tolerate a King that is an Infidel or a heretick indeavoring to draw men to his Sect, but they are bound to depoſe him.

61. That the ancient Chriſtians did not depoſe ſuch becauſe they wanted power.

62. That the Pope may give the Kingdoms and Principalities, and Lordſhips of all thoſe whom he judges hereticks unto his Roman Catholikes, or may adjudge them to thoſe that can lay hold of them.

63. That 'tis not onelyonly lawful, but meritorious to kill Princes that are excommunicated by the Pope.

64. They ſuffer Stews, and ſtoutly defend their toleration.

65. They forbid the Clergy to mary.

66. That Prieſt does better, ſay they, that keeps p. 454a Concubine, then he that marries a wife.

67. That marriage after the vow of Chaſtity, is worſe then Adultery.

68. That ſingle life (even as it is vowed and practiſed in the Roman Church) is a worſhip moſt acceptable to God, and ſatisfactory for ſin, and meritorious of eternal life.

69. That the Pope with a whoriſh intention, makes gain (as Leno did) by the proſtitution of Whores.

70. That all faults are ſold at a certain price, in the Popes Taxe.

71. An officious lye they allow of.

72. They approve and teach the Miſtery of equivocation.

72, 73. This may give us ſome light into the juglings of our times.73. The act of counterfeiting and diſſembling with great men, they commend, as good and profitable.

74. They ſay Faith is not to be kept with Hereticks.

75. That the deſires of the will going before aſſent, are not ſins.

76. Neither is concupiſcence a ſin in the Baptized.

77. That in concupiſcence there is onelyonly the evil of puniſhment not of ſin.

78. By that command, thou ſhalt not covet, it is not forbidden, that we have no evil deſires.

I have recited a huge Catalogue of errors, to which I doubt not but many more may be heaped up: As thoſe (which we are refuting in this book) p. 455about Antichriſt: By all which it appears, that the oppoſition of the Pope to Chriſts truth, is not a particular oppoſition, as in ſome hereticks but univerſal, ſuch as we may look for from Antichriſt, Thus far Biſhop G. Downame.

FINIS.

End of the text · Richard Baxter, The Safe Religion (1657)